YALE UNIVERSITY
LIBRARY

THE LIBRARY OF THE
DIVINITY SCHOOL

THE

GREEK TESTAMENT.

THE

GREEK TESTAMENT
WITH NOTES
GRAMMATICAL AND EXEGETICAL

WILLIAM WEBSTER M.A.
LATE OF KING'S COLLEGE LONDON
AND FORMERLY FELLOW OF QUEEN*S COLLEGE CAMBRIDGE
AND
WILLIAM FEANOIS WILKINSON M.A.
VIOAE OP ST. WERBURGH'S DERBY
FORMERLY THEOLOGICAL TUTOR OP CHELTENHAM COLLEGE.

VOL. II.— CONTAINING

THE EPISTLES AND THE APOCALYPSE.

LONDON ^t'-'.'V/ry ,,
PARKER, SON, AND BOURN, WEST STRAW
1861.
yale Divinity Library
Mew Haven, Conn.

LONDON :
SAVILE AND EDWARDS, PRINTERS, CHANDOS STREET,
OOVENT GARDEN.

CONTENTS

THE SECOND VOLUME.

PAGE
Introduction to the Catholic Epistles op James, Petee, Jude 1
The Epistle of James ........ 10
Piest Epistle of Petee ..... 31
Introduction to Thessalonians ..... 52
Piest Epistle to the Thessalonians .... 54
Second Epistle to the Thessalonians ... 91
Inteoduction to Galatians . . . . . .112
Epistle to the Galatians ..... 116
Inteoduction to the Cobinthians ..... 181
Piest Epistle to the Coeinthians .... 185
Second Epistle to the Coeinthians .... 292
Inteoduction to Romans ...... 350
Epistle to the Romans ...... 353
Inteoduction to the Poue Epistles weitten at Rome . . 460
Epistle to the Ephesians ..... 471
Epistle to the Philippians ..... 506
Epistle to the Colossians ..... 529
^Epistle to Philemon ...... 556
Inteoduction to the Pastoeal Epistles .... 561
• Fiest Epistle to Timothy ..... 564
/ Second Epistle to Timothy ..... 588
Epistle to Titus .....-» 605

VI

CoNTilJNTS.

Inteoduction to Hebeews
Epistle to the Hebeews
Second Epistle of Petee
Epistle of Jude .
Inteoduction to the Epistles of John
Fiest Epistle of John .
Second Epistle of John
Thied Epistle of John .
Inteoduction to the Apocalypse .
The Apocalypse .
Index of Geeek Teems and Expeessions
Index op Mattees

PAGE 616 623 695709
714 718 742746750 756
849 868

PREFACE TO
THE SECOND VOLUME.

An interval of six years has elapsed between the publication of our
Notes on the Gospels and Acts, and the completion of our work in
the present volume. We deeply regret the occurrence of so great a
delay, being fully sensible of the disadvantages arising from it to
our readers, our publishers, and ourselves. In explanation and
apology, we have chiefly to plead the want of literary leisure. The
hours devoted to our subject had all to be takeD from days for which
occupation was already largely provided by the principal business of
our lives, and the necessities of our position. And it is, we believe,
the experience of all who have real work to do, especially if in any
degree of a public nature, that the demands made upon their time
by their every-day employments are in a continual progression.
However, we by no means anticipated the prolongation of our
labours beyond two, or at most three years, from the appearance of
the first volume ; for a considerable portion of our materials was
already in hand, and we addressed ourselves to the remainder of
our task immediately, hoping to pursue it without intermission.
But we found our progress greatly retarded by the condition of our
undertaking, which bound us to the completion of this edition of
the New Testament in a second volume. This was a condition
which we had ourselves proposed, and from which we never wished
to recede ; as it appeared to us entirely in conformity with the cha
racter and pretensions of our work that it should be kept within
moderate limits of size and price. The observance of this engage
ment entailed upon us the constant necessity of condensation, the
careful consideration and repeated revision of matter of every kind,
for the purpose of compressing it into the smallest possible compass
consistent with fidelity to our sacred subject and the interests of
our readers. All who are familiar with the business of composition
will readily understand how large an amount of time must have
been consumed in such processes. For our own part, we are per
suaded that if we had been free from the restriction referred to, and
could have ventured to extend our annotations through a third
b 2

viii PREFACE TO THE SECOND VOLUME.
volume, the work would have been completed within the period
contemplated in our original calculation.
We have thought it right to offer these observations in excuse for
delay, as a general answer to the numerous communications in the
way of enquiry and complaint which have reached us during the
last two or three years. But we take leave to remind the students
of the Greek Testament that the length of time which has elapsed
between our first and second publication is not without precedent ;
the concluding volume of Dean Alford's important work having,
for example, appeared eleven years after the first.
In the Introduction (Part I.) to Vol. I. we fully stated our plan
and principles both of editing and annotation. While we acknow
ledge with respect and thankfulness many valuable suggestions in
the criticisms, generally favourable, of our reviewers and corre
spondents, we see no reason for making any material alteration in
the course which we originally marked out. In the epistolary
portion of the N. T., as in the Gospels and Acts, we exhibit, with
but few variations, the text of R. Stephens's edition of 1 550, ad
hering to the persuasion not only that it is most suitable for the
purpose of our work, but that it is upon the whole more satisfactory
and safe than any other single text that can be named. Our object
is to supply ordinary readers and students of Holy Scripture with a
continuous exegesis of the language of the Book commonly in use
as the Greek Testament, that is, the Book containing the Greek
Text represented in the Authorized English Version. While that
Version retains its credit and position, the readings corresponding to
it, in all cases of variation, must possess primary importance.
Whatever may be the ultimate result of textual criticism in modi
fying many of these readings by omissions, alterations, or additions,
they are at present the accepted expression of Divine truth, and as
such they claim and receive the first attention of the members of
the numerous class for which we write. And we feel that we are
not only adapting ourselves to the existing circumstances, and known
wants, but are also consulting the real interests of students in
general, by not relegating such readings to a margin or a note, but
by presenting them in the body of our text, as they stand, for the
most part, in that edition of the New Testament from which prin
cipally our Authorized Version was made.* It will be long before

* The translators appear to have followed Stephens's text mainly, but thev
paid great deference to that of Beza (1565-1598), the basis of which was

PREFACE TO THE SECOND VOLUME. ix
the textus receptus is displaced by one which, from its intrinsic
merits and general adoption, shall have a juster claim to the same
title. Meanwhile, it will be obligatory upon all who are making
practical use of the New Testament to be familiar with the reading
of every passage as exhibited in the ordinary editions. Hence, as
we conceive, an annotated Greek Testament will be but imperfectly
available for the purposes of most readers, if so edited and arranged
as to render the attainment of a knowledge of the common text
difficult, or to treat it as unnecessary.
But if, setting aside the actual convenience, and well ascertained
wants and wishes of the majority of theological students, we had
felt it our duty only to consider the claims of theology in the ab
stract, and to publish a text which should, at least in our own con
viction, undoubtedly present the nearest approach which modern
Biblical criticism has rendered possible to the original composition
of the inspired writers, we confess that we should have found our
selves very much at a loss for the means of fulfilling such an obli
gation. Two courses would have been open to us. We might have
taken upon ourselves the responsibility of forming a new text by
the revision and comparison of preceding editions ; or we might
have adopted the text of that modern or recent editor on whose
system and judgment in dealing with authorities we felt "we could
most confidently rely. The former course would have been, we
considered, not only presumptuous, and inconsistent with the
general character of our work, but also impracticable for want of
time and of access to materials ; nor was it encouraged by the issue
of an attempt of a similar kind, though made in circumstances far
more favourable to it than our own. In pursuing the latter course
it would have been necessary for us to satisfy ourselves, and to en
deavour to satisfy our readers, with the correctness of the system of
textual emendation constructed or employed by the editor whom we
preferred, with his success in carrying out that system, his consis
tency with his own principles, and the possibility of applying them
in all cases to the rectification of the sacred canon. We candidly
avow our conviction, that valuable as have been the labours of the

Stephens's third edition (1550). Mr. Scrivener (Supplement to the Authorized
English Version of the New Testament, pp. 7, 8) has specified fifty-siz
instances in which our translation agrees with Beza against Stephens, and
twenty in which it agrees with Stephens against Beza. ' The textus receptus,
or text in common use, was copied with a few exceptions from the text of
Beza.'— Bp. Marsh's Lectures, pt. I. p. 110.

x PREFACE TO THE SECOND VOLUME.
great scholars, German and English, who have devoted almost
whole lives to this subject, they have in no instance resulted in the
publication of a revised and restored text more worthy as a whole
of general confidence, than that which has for three centuries
formed, in Protestant Churches, the basis of Christian doctrine.
Whatever edition we might have selected, we should have laid
ourselves open to certain and just animadversion if we had accepted
all its readings as genuine. And if, as often as we differed from
our standard, we had expressed our objections, or those of others,
we believe that the occasions for so doing would have been quite as
frequent as those which have'occurred in the course of our com
ments on the received text.
Among modern editions of the New Testament none have
attained more celebrity, nor perhaps, for a season, more credit, than
that of the late distinguished scholar and critic Charles Lachmann.
The object which he proposed to himself was the reproduction of
the text of the New Testament Scriptures as it was received and
read by the Eastern Churches of the first four centuries. He assumed
that it was only possible to effect this restoration by the collation
of those manuscripts, exclusively, the date of which is previous to
the close of the fourth century, with the aid of certain versions, and
of citations contained in Christian writings of the same age ; the
evidence of a few manuscripts of later date being admitted in cases
of discrepancy among the older copies. It would be incorrect to
say that Lachmann represented, or so far relied upon his own prin
ciples as to believe, that this process would result in the certain
establishment of the original text of the New Testament, or even
in the satisfactory attainment of the end which he had more im
mediately in view. Still, his exclusion of all testimony of the
manuscripts, versions, and patristic citations below a certain date
allows of no other inference than this — that if his system be founded
in truth and reason, we have but to settle the comparative value of
the only authorities which he admits, and to construct a scale for
the adjustment of their discrepancies, in order to arrive at an
approximation to the Apostolic autographs nearer than which no
exercise of criticism can bring us, unless it shall be employed on
some manuscripts equal or superior in antiquity to those already in
our possession. And when it is considered that the existing
authorities sanctioned by Lachmann consist of only eight Greek
manuscripts of Eastern origin, five of which are mere fragments
and three Western (several of both classes being unquestionably of
later date than the fourth century), the ancient Latin version and

PREFACE TO THE SECOND VOLUME. xi
Jerome's revision of the Vulgate, two Greek and three Latin
Fathers,* it would seem that the consummation to which his critical
principles would lead us need not be very far distant, if it has not been
already realized in his own edition. Tischendorf has' indeed clearly
shown that in numerous instances Lachmann has deserted his own
principles, and that his examination of some of his most important
authorities has been remiss and faulty. But some of Lachmann's
disciples in this country, as well as in Germany, have used such
language respecting his system, and rendered such implicit
deference to his readings, as to imply that, in their opinion at least,
his genius and labours have solved the great problem of Biblical
criticism, and either ascertained, or provided the certain means of
ascertaining, the veritable Apostolical text.
The first enquiry which naturally and immediately arises out of
the mere enunciation of Lachmann's method has never received a
satisfactory answer : — "Why should we consent to limit our investi
gations of the original text of the New Testament to copies, and
other Christian documents, of the first four centuries ? Why should.
the conclusion of the fourth century be accepted as a line of demar
cation separating the age of authority from the age of tradition. The
admission which all must make that, other things being equal,
manuscripts are valuable in proportion to their antiquity, does not
bind us to the determination of a precise period below which all
manuscripts are worthless. The imposition of a limit to define
antiquity is arbitrary. The assumption that antiquity defined by a
limit arbitrarily imposed is identical with authority, is unfounded
and arrogant. Until some better reason can be given for the choice
of the year 4.00 than that Lachmann considered it the furthest limit
of the trustworthiness of manuscripts and other testimonies, because
he considered it the furthest limit of antiquity in Christian writings,
his whole method, regarded as a plan for determining the genuine
text of the New Testament, remains utterly baseless — a superstruc
ture raised upon a shifting sand. For supposing he had lived to
alter his notion of antiquity— to enlarge it by a century more, or
to reduce it by a century less — by what arguments could those
who accepted his original position have justified a refusal to follow
him to his new ground ? It amounts to an acknowledgment by
Lachmann himself of the purely arbitrary character of his choice of
authorities that he has excluded Chrysostom from the number,
because having lived to the year 407 he may be considered as

* Tischendorf, Nov. Test. Orcec. Prolegomena, pp. civ. cr. 7th edit.

Xli PREFACE TO THE SECOND VOLUME.
belonging to the fifth century, and therefore fails to satisfy the
chronological condition of trustworthiness.*
But admitting the importance of ascertaining the received text
of the fourth century, and waiving the objection to the exclusion of
Chrysostom's citations, and the ancient Syriac Version, from the
number of authorities, a second question occurs : — Do the materials
employed by Lachmann secure to us the possession of that text ?
In a vast number of passages the few authorities on which he relies
differ from each other. He has indeed devised canons for the pur
pose of meeting the difficulty caused by these differences. But his
canons, even if sound in principle, only determine the relative
importance of readings, and they are of most uncertain application.
All that can be said of his edition, all that can ever be said of any
edition published from his materials and on his principles is, that it
consists of a collection of readings current in the fourth century-
Any given passage exhibits a text, but not demonstrably or probably
the received text, of that century.
The value of the manuscripts on which Lachmann relies, as
delivering the testimony of the Church of the first four centuries to
the original text of the New Testament, is very much impaired by
the certain fact that corruption of the original text had commenced,
and had made considerable progress, at an early period of that

* 'Ne ad quintum sseculum descenderemus,' Prsef. N. T. p. xxi. Chrys-
ostom, however, as all will agree, may fairly be reckoned among the Fathers of
the fourth century, since it was in that century that most of his works were
written. And Lachmann's strict adherence to the letter of his rule in ex
cluding him cannot but appear almost puerile. According to the spirit of his
rule, Chrysostom has a right to a place among the highest of subsidiary authori
ties. But the admission of the testimony of so voluminous a writer, a professed
expositor of a large portion of the sacred text, must necessarily affect a great
number of readings in which the other authorities are nicely balanced The
same observation applies with tenfold force to the Peschito Syriac Version
which Lachmann has omitted from his apparatus oriticus, on the ground that
its most ancient coples have not yet been coUated. When so desirable a task
shall have been accomplished, this version must of course be introduced arnon?
the authorities of the first four centuries, belonging, as it undoubtedly does
to the second, and cannot fail to modify to a great extent, on Lachmann's own
principles, the readings given in his edition.
It is to be observed also, that a reason for Lachmann's exclusion of the
Synac Vernon and for the stringency with which he has obserred his self!
imposed rule in the case of Chrysostom, may perhaps exist in the fact not c d
byTischendorf.-magnftconsensionequaminterhoscodiees^^^^^^fthesixth, seventh, and eighth centuries) et Chrysostomum atque Theodoretum
item interpretes Syrum Gothum aliosque esse constat. Prolegom. p ^ '

PREFACE TO THE SECOND VOLUME. xiii
epoch. (Tischendorf, Prolegom. xxix— xxxi). This fact, of
course, equally affects the value of later manuscripts ; but, as it
diminishes the high credit claimed for the most ancient on the
ground of mere antiquity, it has the effect of levelling, and should
therefore have the effect of extending, the basis of textual authority.
It shows the reasonableness, and the necessity, of increasing the
probability of finding the right text by admitting the testimony of
an increased number of equally credible witnessess. And it forcibly
suggests the desirableness of establishing some test of the credit of
individual testimony derived from internal characteristics, rather
than from external circumstances.
It should be steadily borne in mind, that the adoption of the
principle that the first four centuries only are to be relied upon as
supplying the materials for a correct edition of the New Testament
compels us to abandon a very large number of manuscripts, and
Christian writings, of the fifth and following centuries, as disqua
lified by their comparatively recent date to bear evidence as to
the original text. So startling a demand cannot fail to provoke the
inquiry — Do these documents deserve to be treated as utterly use
less for any other reason than that they are subsequent to the year
400 ? Have any of them claims to be heard in this great and
solemn cause which would be fully admitted if no arbitrary rule of
evidence had been laid down ? It is found, on examination, that
many of the later manuscripts exhibit internal proofs of value quite
equal to those of the same kind possessed by most of the earlier.
Another remarkable fact in favour of a considerable portion of them
is their certain independence of the«xtant manuscripts of the oldest
date. They are undoubtedly not altered copies of those earlier
manuscripts, but derive their readings from quite other sources.
These sources must have been manuscripts existing in the fourth
century, and evidently held in high estimation in the next and
three following. (Tischendorf, Prolegom. xxviii. xxxii.) As the
representatives, then, and transcripts of manuscripts as ancient as
those from which Lachmann has formed his text, these later copies
deserve respectful attention, and have a right to be received into
the number of witnesses for the current and approved text of the
fourth century. The probability has often been insisted upon, but
must not for that reason be omitted from our consideration, that the
text from which these manuscripts have been transcribed was earlier
and better than that of any of the oldest extant texts. We have
been speaking in reference to the uncials from the sixth to the ninth
century. But equal independence of known preceding texts is

XIV PREFACE TO THE SECOND VOLUME.
claimed for many of the cursive manuscripts by Mr. Scrivener, who
has made this class of copies his especial study. ' No one,' he asserts,
' who has at all studied the cursive MSS., can fail to be struck with
the individual character impressed upon almost every one of them.
It is rare that we can find grounds for saying of one manuscript
that it is a transcript of some other now remaining.' (Introduction
to Codex Augiensis, 1859.) It is an important fact, and one which
throws much light on the rejection of all these manuscripts by
Lachmann and his followers, that both the uncials and the cursives,
which are proved to be independent copies of a very ancient text,
are generally in favour of the readings of the Codex Alexandrinus.
Now this manuscript supports the Textus Receptus in a very large
number of passages against the other authorities of the same age.
We cannot believe that the Biblical scholars and students of Chris
tendom will consent to discredit and discard the testimony of such
manuscripts, and of all the other numerous and respectable wit
nesses to the New Testament verity between the fourth and
twelfth centuries, on the arbitrary demand of a theory which cer
tainly would find no acceptance in any other department of lite
rature. It has been represented that the basis of Lachmann's system is
the proposition, That the united testimony of the most ancient
authorities (meaning those preceding the fifth century) to any read
ing, is to be received in preference to any amount of evidence in
favour of a different reading supplied by the records of the succeed
ing ages. This statement, it is probable, expresses the notion gene
rally prevalent of the principle on which the text of Lachmann's
edition has been constructed. Nor is the proposition in itself un
reasonable; it asserts a fair claim on behalf of those manuscripts
which must ever be allowed to possess the highest value. But it
may safely be assented to by those who dispute the correctness of
the majority of Lachmann's variations from the common text It
assumes as matter of fact a state of things which exists only in
theory. The number of cases in which the consent of all the autho
rities of the first four centuries is opposed to that of most or a con
siderable portion of the later documents, is exceedingly small < Do
we ever,' asks Mr. Scrivener, 'find the 'united' testimony of the
ancients drawing us one way, that of the juniors another/ I will
not assert that such instances may not occur, though at this moment
I can hardly remember one.'* (Introd. Cod. Aug. p. xviii.) It ap-
* See his examination (p. ix.) of all the passages from S. Mark adduced

PREFACE TO THE SECOND VOLUME. xv
pears, then, that in almost every instance of diversity of reading it
will be necessary to decide, not with one whole class of authorities
against the other, but with some of one class against a certain
number, greater or less, of the other. If any weight whatever is
to be assigned to those of the later date, viz., from the fifth century
onwards, it will perhaps be conceded that they may be accepted as
evidence, and may determine a reading, when the older documents
are equally divided, or when they side with the larger or more valu
able portion of the older class against the rest, or at least in the
case in which a single document of this class is the authority for a
reading which they almost unanimously contradict. But their
advocates will hardly be content with this concession. They are
entitled to the argument in their favour which Tischendorf employs
on behalf of those ' Western' manuscripts, versions, and patristic writ
ings which are placed by Lachmann in a similar subordinate and
supplementary position {Prolegom. p. civ.) : If these later records
possess sufficient credibility to authenticate a reading against one of
the highest authorities, or against half of them, is their testimony
to be considered utterly worthless in every instance in which they
are united against the majority of them, or against the two or three
which may be the only witnesses of the earlier class for a particular
reading ?
The lapse of several years since the publication of our First
Volume, for which we have felt it our duty to apologize to our readers,
has been of some service to us in the production of various works
to which we can refer with much satisfaction in vindication of our
almost entire adoption of Stephens's text. Our judgment in so doing
has been unfavourably animadverted upon by some critics, and
tacitly condemned by the very different practice of annotators
and translators, several among whom have afforded striking exam
ples of the disposition so prevalent of late years among English
Biblical scholars to yield implicit and almost servile deference to
the rules and decisions of Lachmann. But the labours of Mr.
Scrivener have incontestably established the value of a large
number of manuscripts, both uncial and cursive, ranging between
the ninth and fourteenth centuries. And his investigation of the
principles of comparative criticism in the Introduction to his edition

by Dr. Tregelles (On the Printed Text of the Qreeh New Testament) among
his examples of diversity between the ancient authorities and the mass of later
manuscripts. It is shown that in every case there is great diversity among
the ancient authorities themselves.

xvi PREFACE TO THE SECOND VOLUME.
of the Codex Augiensis, demonstrates the absolute necessity of
admitting the great authorities discarded by Lachmann to the high
position which they had up to his time occupied as witnesses for
the original text of the New Testament Scriptures. But the most
important of modern works in textual criticism is, undoubtedly, the
seventh edition of Tischendorf s Recension of the New Testament,
which appeared in 1859. Tischendorf, who will perhaps be generally
acknowledged as the first Biblical scholar of the age, though far
enough from embracing Lachmann's theory for the formation of his
text, since he always included in his apparatus criticus the
manuscripts of the first nine centuries, together with the writings
of many Greek and Latin Fathers, yet in his earliest editions exhi
bited a close agreement with him in his high estimate of the
authority of the most ancient manuscripts, preferring often the testi
mony of one or two of these to the consent of the majority of later
documents. But in his later editions, and especially in the edition of
1859, Tischendorf affords abundant proof that he sees reason to
modify his judgment on the comparative value of readings, greatly
in favour of the manuscripts, and other records, of the sixth and
subsequent centuries. Not that in so doing he has departed from
the critical principles which he had formerly laid down (Ed. 1849) ;
but that he has more confidently acted upon them. The result is,
that in a great many passages his readings exhibit a restoration of
the textus receptus. Mr. Scrivener states (Introd. Cod. Aug., p. v.
note) that in S. Matthew alone ' Tischendorf s seventh edition
returns to the received readings he had rejected in 1849 in no less
than 187 passages.' Taking as an example M. 3, a chapter which
is lost from the Alex. MS. (the first-rate authority which most
resembles the later text) Mr. S. remarks that ' Tischendorf in his
edition of 1849 departs from the textus receptus thirteen times ; in
the seventh edition he returns to it seven times out of the thirteen.'
Our own examination of his work, which has led us to notice care
fully his mode of dealing with authorities in determining a reading,
inclines us to anticipate that in a future edition he will make a still
nearer approach to the common text. The evidence which has suf
ficed to induce him to return to it in many instances will, we cannot
but believe, necessitate the same result in many more. Meanwhile
his present publication must needs exercise considerable influence
upon the study of the sacred records, and not only by the example
and authority of so great a scholar, but by the facilities which it affords
for the comparison of testimonies, increase the very observable ten
dency of the critical mind of England and Germany to a re-action

PREFACE TO THE SECOND VOLUME. xvii
against a revolutionary treatment of the text. Farther and closer
investigation, more extensive collation, patient induction, carried on
in freedom from empirical principles and arbitrary theories, will, we
are convinced, restore, on satisfactory grounds, a large proportion of
the readings of the textus receptus rejected by the followers of
Griesbach and Lachmann, and establish confidence in its general
integrity. That we do not maintain the absolute integrity of the
textus receptus, or of the text nearly identical with it which we
have adopted, is patent from our notes ; but we are persuaded that
it forms the most trustworthy basis for a work like ours which is
attainable in the present state of Biblical criticism, and that we
should have failed in our duty to the cause of sacred truth, and
should have contributed to the uncertainty of the theological
student as to the prime materials of his study, if we had ventured to
make choice of a text among the recensions of modern editors of
the New Testament.
Of at least equal importance with the establishment of a sound
system of textual criticism is the establishment of a sound system
of interpretation. We have already (Introd. Vol. I.) explained our
views of the various methods which have been employed by expo
sitors, ancient and modern, for ascertaining the true sense of Holy
Scripture ; and we have avowed our adherence to the method of
grammatical and logical analysis, as connected with a due regard to
those historical circumstances which must ever exercise an impor
tant influence upon the modes of thought and expression, whether
of an age, a class, or an individual At the close of an examination
of the New Testament, conducted, to the best of our ability, in
entire and strict accordance with this method, we desire to record
our increased conviction of its efficiency, and to acknowledge with
thankfulness the satisfaction with which we regard the conclusions
to which we believe its general adoption must ultimately lead.
The opinion has been industriously promulgated, that philo
logical criticism applied to the language of the New Testament, is
unfavourable to the doctrines known under the term ' orthodox,' as
well as those which are appropriately entitled 'evangelical.' A
rigid scrutiny of the numerous passages usually quoted in support
of those doctrines, and of the few that can be alleged in opposition
to them, proceeding upon the severest critical principles, will, we
are persuaded, establish in the minds of most earnest and conscien
tious students the perfect assurance that the Creeds of the ancient
Church, and the Articles of our own, may be proved by most
certain warrant of Holy Writ ; and that the vast majority of pious

Xviii PREFACE TO THE SECOND VOLUME.
and intelligent Christians who have searched the Scriptures of the
New Testament through and through, with the single object of
acquainting themselves fully with the way of salvation, of which
the authors of those Scriptures were the professed teachers, have
not utterly failed to apprehend their meaning. The Deity of the
Lord Jesus Christ, the expiatory character of his death, the reality
and efficacy of his intercession, the personality, presence, and action
of the Holy Spirit, the triune nature of the Godhead, the corrup
tion of human nature, the criminality of each man's life, the utter
incapability of the species or of individuals to effect their own
spiritual restoration, the necessity, in order to salvation, of a per
sonal interest in the sacrifice and intercession of Christ, that is,
of justification, and of the direct operation of the Divine Spirit on
the soul, bringing it into conscious affinity with God, which is re
generation and sanctification, the appointment of faith as the
condition and means of individual appropriation of the blessings of
redemption, the Divine commission and Divine authority of the
instrumentality by which the will of God has been revealed — these
are doctrines, and matters of fact, patent on the surface of the New
Testament Scriptures, interwoven with their structure, and under
lying their whole substance, most of them frequently presented
with the explicitness of propositions, all of them naturally and
immediately deducible from statements actually made. We do not
hesitate to declare our assured belief that the deeper our investiga
tion of the origin, order, and connexion of the thoughts, and the
more strict our application of grammatical analysis to the language,
of the writers of the New Testament, the greater will be the pro
minence which these truths will be seen to assume, and the more
indubitable will the fact become that in the minds of the writers
themselves they were the very elements and substance of Chris
tianity. Such, at least, has been our own experience while prosecu
ting the studies necessary for the accomplishment of the task upon
which we have been so long engaged. And while we profess to
adopt no special system or theory of interpretation, and to recognise
no persons, or classes, as authoritative expositors of Holy Scripture,
we venture to offer the result of our labours as an humble contri
bution to the elucidation and support of those doctrines which
have ever formed the foundation of the Christian hope, and sup
plied the principles of the spiritual life, because they have been
believed, and truly believed, to constitute the answer given by the
oracles of God to the most momentous of all enquiries  ' What
must I do to be saved ?'

PREFACE TO THE SECOND VOLUME. xix
We would not, however, arrogate to ourselves, or claim for those
who think with us, the distinction of being in exclusive possession of
the truth ; the use which we have made of the writings of those
from whom we widely differ, is a sufficient proof that we deem their
labours of great subsidiary value. We trust, too, that none of our
remarks will be deemed deficient in that spirit of Christian courtesy
which is due to all, and especially to those whom we cannot but
consider as erring and deceived. Grateful as we are bound to be
for the strengthening and deepening of our own convictions in the
process of our work, and sensible as we are that 'we have nothing.
which we have not received,' it would be inconsistent with such
feelings were we to allow ourselves to speak, or think, in a dis
paraging or contemptuous way of others. The truth of the Gospel
can only be promoted in the spirit of the Gospel. It is essential
to the success of an attempt to ascertain and establish the true
principles of Christian faith, and Christian hope, that it should itself
be an exemplification of the still higher principle of Christian
charity.

INTRODUCTION TO THE CATHOLIC EPISTLES OF
JAMES, PETEIl, AND JUDE.

/"IF the Epistles contained in the writings of the New Testament, seven have
^-' received the title of Catholic, to distinguish them from the Pauline.
The sense in which the term was originally used is uncertain ; but it probably
implied that these letters were intended for a wide circle of readers, rather
than for particular churches. Thus Origen uses the word in the sense of
sysvicXioe, which Clement applied to the decree in Acts 15. In this sense the
word catholic was applied to the First Epistle of John, the First Epistle of
Peter, and the Epistle of Jude. In the latter part of the second century it
was given to the Epistle of James, the second and third of John, and the
second of Peter ; and the entire collection of seven Epistles was now called
catholic, from being publicly read in the Church.
The books of the New Testament were divided by the early Christian
writers into two other classes, the o/io\oyoiinva, or the writings which were
universally acknowledged and received into the Canon of Scripture ; and the
avriXnyo/itva, or books which were known to all ecclesiastical writers, and
were sometimes publicly read in the churches, but for a considerable time
were not admitted to be genuine. The Antilegomena were the Epistle of
James, the Second Epistle of Peter, the Epistle of Jude, the Second and
Third Epistles of John, the Apocalypse, and the Epistle to the Hebrews.
In all the MSS. which contain the greater part of the books of the New
Testament, the catholic epistles come next in order to the Acts of the Apostles.
This is the arrangement in the lists of Athanasius, Cyril of Jerusalem, tho
Council of Laodicea, a.d. 365, which also has been preserved among the Nes-
torians. The books of the New Testament have not been invariably placed
in the order which they occupy in our Authorized Version. The arrangement
which we have adopted, is the chronological, presenting every book in the
order in which it was written, as nearly as it can be ascertained. Where
there appeared to be no satisfactory evidence for determining the priority of
two or more Epistles, we have preserved the usual order. The practical ad
vantages resulting from this arrangement will be at once recognised and
appreciated by the careful and systematic student, as he traces the gradual
development of the Divine will in the writings of inspiration.
Among the Apostles of our Lord we meet with two who bear the name of
James ; the son of Zebedee, and the son of Alphseus. James, the son of
Zebedee and brother of John, was the first of the Apostles who gave up his
life for the cause of Christ, a.d. 42. Some have ascribed this Epistle to the
son of Zebedee, chiefly on the authority of the inscription of a Syriac MS.,
where this Epistle is termed the earliest writing in the New Testament, a
statement which there is good ground for believing to be correct, though it
gives no satisfactory support for the inference that the writer was the son ot
Zebedee. Beside those which occur in the list of the Apostles, we meet with one
who is described in G. 1 : 19 ' as James the Lord's brother,' 6 adt\<pos rov
VOL. II. I

2 INTRODUCTION*.
Kvpiov, and much difference of opinion prevails upon the identity of ' James
the Lord's brother ' with ' James the son of Alphaeus.'
Upon the resolution of this question, which Dr. Neander pronounces to
be the most difficult in Apostolic history, we will not here enter. Those who
consider the son of Alphaeus to be a different person from ' the Lord's brother'
ascribe the Epistle to the latter. Upon the whole there seem to be good
grounds for acquiescence in the general opinion that James the Lord's brother,
the author of this Epistle, was the same as the son of Alphaeus designated
in Mk. 15 : 40, as 6 pcpoc the Little, well known in the writings of the first
century as James the Just, the Bishop of Jerusalem. See Mk. 3 : 18, n.
We have no external evidence to fix the time when this Epistle was
written. S. James suffered martyrdom a.d. 62, and from some expressions,
in which he is presumed to allude to S. Paul's Epistles to the Romans, a.d. 58,
and the Galatians, a.d. 55, the date of its composition has been referred to
the last days of his life, as a.d. 61.
A careful consideration of the persons whom the writer addressed, of his
object, of his position in the Church, will lead to the opinion that S. James
wrote his Epistle before he had seen any of the Epistles of the great Apostle
of the Gentiles, and that this composition is correctly described by the Syriac
MS. as the earliest of the writings contained in the New Testament, unless
priority be given to a part of the Gospel according to S. Matthew.
The writer gives no further clue to his person than the general designation
which belonged to all the brethren, ' the servant of God and of the Lord
Jesus Christ.' He writes as if there were no other James then surviving, and
as if further description were unnecessary to distinguish him from James the
son of Zebedee. We conclude, then, that this letter was written after a.d. 42,
which is generally considered to be the time when Herod slew James, the
brother of John, with the sword.
Again, there appears no trace in this Epistle of the formation of Gentile
communities existing in the Church separate from the Jews who believed. The
writer addresses the twelve tribes, whether they had embraced* the faith of
Christ or not. It would appear as if the relation of Jew and Gentile to each
other in the Church had not yet been brought under discussion. We may
infer that it was written anterior to the Apostolic Council at Jerusalem a d
50. (A. 15 : 6, n.)
The occasion of the letter was, we may reasonably conceive, the com
mencement of the troubles which terminated in the destruction of Jerusalem,
or those persecutions of which we have a glimpse in A 26 • 11 from the
jealousy of the Jewish rulers at the marvellous spread of the Gospel, A.
6 : 7. The writer addresses the twelve tribes, raXe iv ry Wo^, i. e., the Jews
dispersed among the Gentiles. These required consolation and direction in
the troubles that were coming on their nation no less than the Jews of Pales
tine ; for it would seem as if the skirts of that tremendous tempest which was
slowly gathering over the native country and metropolis of the devoted people
first broke and discharged their heavy clouds of ruin and desolation one bv
one over each of their remoter settlements* Accordingly it is a mM„ /f
little moment whether we regard S. James as the latest he Pr^b s or
the earliest of the Apostles. He was the guide of his countrymenTn passing
* Dean Milman, quoted by Stanley.

INTRODUCTION. 3
over from the Old Testament to the New. Histeaohing bears the same rela
tion to the Apostolical Epistles as the ministry of the Baptist in the Gospel
narrative bears to the instructions of our Lord ; the same, indeed, which the
Sermon on the Mount bears to the more profound and recondite topics which
the Lord presented to his disciples in his final address before he suffered.
S. James may be regarded as the link between the teaching of our Lord in
the Gospels, and the fuller development of the Christian system in the inspired
teaching of his Apostles.
It has been remarked by the late Bishop Denison, that the writings of the
Apostles are in exact accordance with their characters, and the Epistle of S.
James is adduced in illustration of this statement. As no very peculiar
character is attributed to the son of Alphaeus in the Gospels, there is a pre
sumption that the qualities of his mind were not so strongly marked as those
of some of the other Apostles. This presumption is borne out by his writings,
which are most purely and entirely practical. ' We do not find in them the
close and pithy argument, or the deep and connected views of revelation and
of the dealings of God with man whioh characterize the writings of S. Paul.
They do not exhibit the same heightened feelings, the same delight in doc
trinal mysteries, or breathe the full spirit of love which pervades the writings
of the beloved disciple. But they are remarkable for a plain, unpretending
simplicity, a contempt for worldly things, and a direct and undeviating atten
tion to the practical duties of life, which suits well with the character of him
to whom they are attributed.'
The same writer has well remarked, that ' S. James does not indulge in
high speculations, but enforces plain rules. He dwells less on doctrinal truths
than on the results they are to produce ; less, again, on the inward state of
the heart, which is the principle of religion, than on the outward conduct,
which is the proof.'
This Epistle, in the style of its tone and thought, is closely harmonious
with the moral and preceptive teaching of the Prophets, e.g. Is. 1 : 16, 17.
10 : 1-3. 56 : 1. 58 : 6, 7. 59 : 1-15. Jer. 7 : 23. 22 : 13. Mic. 6 : 8, and the
Sermon of Our Lord on the Mount. While the writer addresses those who
were like-minded with himself, but who had need, as was the case with
Apollos, to be taught the way of the Lord more perfectly, a few passages,
e.g. 4:1. 5:1. 4, 6, indicate that his admonitions would reach some who had
not yet acknowledged Jesus as the Messiah. This view is confirmed by the
omission of any Apostolical benediction, and the indeterminate vagueness of
the references to Our Lord, 1:1. 2:1. 5:6. We know not_ whether S.
James, at the time of his writing this Epistle, had acquired from his country
men the honourable title of the Just. If he had attained this good report from
them that were without, it is easy to see the weight which such an attesta
tion would give to his faithful warnings and homely admonitions. The writer
manifests a straightforward good sense which scatters at a stroke the pretexts
of hypocrisy, and the illusions of religious conceit. He assails the character
istic faults of the Jewish mind ; — the religious arrogance, presumption, and
laxity ; the asperity of mutual crimination, and the readiness to assume an
intolerant jurisdiction over other men's conduct and opinions.
With reference to the time at which this Epistle was written, perhaps the
only argument in support of the later date, a.d. 61, worth especial notice is
that the whole strain of the Epistle indicates a state of degeneracy in morals
1—2

4 INTRODUCTION.
both degrading and extensive, such as could hardly have existed at the begin
ning of the Gospel (Angus, Bible Handbook, 613). A sufficient reply to this
objection may be derived from the moral condition of the Pharisees, and the
corruption which pervaded all classes of the Jewish nation. S. James writes
to Jews who were standing on the threshold of a better system, whose
knowledge was of a rudimental character, limited to the acknowledgment
of Jesus as the true Messiah.
The later date labours under considerable difficulties which would have
presented themselves with more force to the general reader, but for the pre
valent persuasion that the apparently marked reference in this Epistle to an
erroneous or misunderstood doctrine on the subject of faith and works can
only be accounted for by the fact of its composition after the publication of
certain of the Pauline Epistles. To this idea it is an obvious and formidable
objection that if S. James thought it necessary to correct the actual or sup
posed doctrine of S. Paul, it is very strange that he did not write to those
Churches (the Roman and Galatian) to which the Epistles containing S. Paul's
dogmatic teaching on the subject in question had been addressed. Again,
our Lord gave his Apostles the charge to make the offer of salvation first to
the Jews, L. 24 : 47. The whole course of Apostolic history testifies how care
fully they observed this direction in their oral addresses, A. 13 : 46. It is
difficult to understand how they could fail to pursue the same line of con
duct in their writings. There are indeed special reasons why the Apostle
of the Gentiles should have addressed himself in writing first to Gentile
Churches. But it is hardly conceivable that one of the Apostles of the cir
cumcision, the Apostle whose office and mission connected him more closely
than any other with the natural Israel, should have deferred writing to his
Jewish brethren in foreign lands for above thirty years from the date of the
Ascension. This consideration is strengthened by the probability which we
think can be established, that S. Peter wrote his First Epistle to the Jews,
and that at a comparatively early period.
But there is a still stronger objection to the opinion that James wrote
so late as a.d. 61. The general difference between the two Apostolical com
positions undoubtedly addressed to the Jews (Hebrews and James) is alto
gether incompatible with the supposition that they were written at the same
time, and in the same circumstances both of Christianity and Judaism. Why
should the Epistle of James, if written a.d. 61, be in such a totally different
strain from the Epistle to the Hebrews, which is generally allowed to be
written a.d.63? If, however, we consider that S. James wrote a.d. 44, we
can satisfactorily account for his not dwelling on the superiority of Our Lord
to Moses, on the inefficacy of legal rites and ordinances, on the speedy abo
lition of the Levitical system. To have descanted upon these topics to those
who were still attending the services of the Temple, who met together con
stantly at the Synagogue, who retained their former principles and practices,
in all respects, save that they now held that Jesus of Nazareth was the true
Messiah ; to have taught that as Christianity was the complement and con
summation of Judaism, believers in Christ were the only genuine Jews ; this
would have been very unseasonable, and a signal violation of the rule of
prudence exemplified by Our Lord in speaking to the people as they were
able to bear it.
That S. James wrote in 61 with a view of correcting the erroneous

INTRODUCTION. 5
teaching of S. Paul on the subject of Justification, is an opinion which has
been advocated by those only who misunderstood the ethics of S. James and
the doctrines of S. Paul. The former attaches to works no higher value than
that which proceeded from their being manifestations of faith, and the latter
gives no commendation to faith that does not manifest its power by holy
living. Some, however, still cling to the idea that S. James wrote to rectify the
erroneous interpretation which the unlearned and unstable put upon S. Paul's
Epistles, wresting them to their own destruction. To this the following ob
servation of Michaelis (Marsh iv. 305) is, we think, a sufficient answer :
' No man whose object was merely to prevent the doctrine of another
from being misunderstood, would express himself in such a manner that his
readers might suppose he meant to combat the doctrine itself. Whoever
subscribes to the doctrine advanced by another, but is apprehensive that it
may be falsely understood, will limit and explain that doctrine, and will not
make use of terms which have the appearance rather of a confutation than an
explanation.' If we bear in mind the condition of those whom S. James addressed, we
shall see that his language is exactly adapted to their circumstances. There
is the same general reference to the work of redemption which Peter makes,
A. 15 : 11, where salvation is ascribed to the grace of Our Lord Jesus Christ,
without mentioning the medium through which that grace is applied to the
soul. It is true that there is no express mention of the agency of the
Holy Spirit, none such as we have in L. 11 : 13, but the necessity of His
effectual help is implied in several passages, 1 : 5, 17, 18. 4 : 6, 7, just as His
gracious aid is promised to us in M. 7 : 11. If S. James had used more spi
ritual language, we may conceive that his mode of instruction would have
been chargeable with the error of putting new wine into old bottles,
(L 5 : 39. n.)
From the existence of this Epistle in the Canon of Scripture, an emi
nent modern writer has drawn the singular inference, ' that there are times
and circumstances when the simple inculcation of a high and pure morality
is not only not incompatible with Christian teaching, but the best and
only mode of imparting it.' Christian teaching cannot exist apart from the
inculcation of a high and pure morality. In all times and circumstances the
Law is the schoolmaster to bring us to Christ. In the ordinary course the
sense of duty to our neighbour precedes the sense of duty to God, L. 3 : 10 —
14. M. 19 : 17, 18. Thus the teaching of S. James is preparatory to the teach
ing of S. Paul and S. John. This Epistle is especially adapted for the young,
and for all who are in the earlier stage of religious attainment. Not that the
most advanced Christian is relieved from the necessity of attending to those
portions of the Divine Word which may be deemed elementary ; as it is only
by careful attention to first principles that any can make progress in practice,
in faith, in experience. The key-note of the whole Epistle is, 'Be ye doers
of the Word.' This is in exact accordance with Our Lord's promise, 'If any
man is willing to do His will he shall know of the doctrine,' which is merely
carrying out the earlier lesson which the Holy Spirit uttered in the words,
' Then shall ye know if ye follow on to know the Lord.' ' To him that ordereth
his conversation aright, will I show the salvation of God.' See too Eccl,
12 : 13.

INTRODUCTION.

The Epistles of S. Petee.

Next in chronological order comes the First Epistle of St. Peter, which
was written, according to our view, prior to any of the Epistles of St. Paul.
From the occurrence of the word Christian, 4 : 16, it will be admitted that
this letter was composed after the transactions recorded in A. 11 : 22-26,
when the Apostles were generally resident in Judaea. Upon the events
detailed in A. 12 (a.d. 42) we find that S. Peter left Jerusalem and departed
to another place, and we have no distinct account of his labours until eight
years had elapsed, when we again find him attending the council in that«ity,
A. 15. During this interval, according to some commentators, S. Peter
founded the Church at Rome ; for which opinion there is no well-founded
historical evidence. There is greater reason for believing that S. Peter
spent these eight years, or at least a considerable portion of them, at Antioch
in Syria, and the adjaeent countries, where the circumstances occurred to
which reference is made in G. 2 : 2-10. See A. 11 : 30, n., and the Introduc
tion to the Epistle to the Romans.
The expression v iv BafivKtivi ovveickeicTT}, 5 : 13, has been appealed to in
support of the conjecture that S. Peter wrote from Rome. But no satisfac
tory reason can be assigned for this designation if the Apostle wrote to the
Asiatic Christians from the metropolis of the west. Although Babylon in
Mesopotamia was then uninhabited, the town of Seleucia, built out of its
ruins, had received its name. A constant commercial intercourse was main
tained between Syrian Antioch and Seleucidan Babylon, the emporium of
Persian trade. From the opening of the Epistle, we may reasonably infer
that the writer was to the east of the countries enumerated, as he com
mences with Pontus, the most easterly province, and ends with proconsular
Asia and Bithynia ; a writer from Rome would have named the provinces in
a reversed order. It is quite consistent with the mention made of Peter in
the Epistle to the Galatians, to suppose that during some part of the period,
a.d. 42-50, he laboured in the district of Babylonia.
This Epistle was despatched by Silvanus, Bia SiXouavov ifiXv tov ttustov
ddiXtfiov iig Xoyl^ojiai SC okiywv iypa\j/a. Silvanus is generally considered to be
the Silas of the Acts of the Apostles, and the expression tov ttuxtov atieXfov has
been interpreted of his long tried fidelity as S. Paul's associate in the work of
the ministry. This, however, is very cold and cautious commendation to use
of one who had been honoured by the council at Jerusalem with the task of
confirming and explaining the import of the Apostolic decree, A. 15. Such
language is, however, quite natural, if we consider that S. Peter wrote before
Silas had proved his integrity by any act of public service or grave responsi
bility. This, again, confirms the opinion that the Epistle was written before
a.d. 50.
Another consideration in favour of an early date may be drawn from the
Apostle's age. His Second Epistle seems to have been written at an advanced
period of life, but there is no reason to consider that S. Peter was an old man
when he wrote his First Epistle. A considerable period elapsed between the two
Epistles, for the later was received with suspicion in many places where the
earlier had never been disputed. Now, S. Peter is considered to have been the
oldest of the Apostles ; he was a married man when our Lord commenced his

INTRODUCTION. 7
.ministry. If this Epistle was written from Seleucidan Babylon, a.d. 48, it
is quite conceivable that the Apostle was even then 55 years old. If he wrote
one Epistle in the prime of his life, it is quite natural that he should
write a shorter one on his attaining the age of threescore years and ten ; but
it is very improbable that he should have postponed writing till a.d. 63, and
then write two Epistles within a few years of each other.
A presumptive argument for an early date may be derived from the absence
of all reference to the heresies, schisms, and disorders which sprung up in the
Church during the Apostolic age. The brethren in Galatia were at this period
free from those novelties which S. Paul considered to be subversive of the
Gospel of Christ; the disciples in proconsular Asia were not yet infested
with those errors which induced S. John to declare from his personal inter
course with the Church at Ephesus, " Even now there are many antichrists."
And the probability of an early date may be inferred from the expression
oiiK i&ovrtg (1 : 8), as at a period of thirty years after our Lord's ascension
such language would have been quite inapposite.
The persons to whom the Epistle was addressed were liable to be involved
in political commotion and resistance to their rulers, 2 : 12-15. 3 : 12-19. In
the fourth year of Claudius those disorders broke out in Judaea which issued
in the ruin of the Jewish nation. Some there were who ' ran to an excess of
riot,' overwhelming with reproach and calumny those who no longer wrought
the will of the Gentiles. All this agrees with the fact, that the persecutions
to which the Christians were exposed came chiefly from the Jews.
The opening words 7raptindrii*otg Siaairopag direct our minds to members
of the commonwealth of Israel as the parties addressed, while other passages
show (1 : 14. 2 : 10) that with them there was an admixture of Gentiles.
The order in which the earlier Epistles were written agrees with the directions
Our Lord gave respecting the publication of his Gospel to the world. First,
S. James writes to Jews exclusively a.d. 44. Then S. Peter to Jews with an
admixture of Gentiles, a.d. 48. Next, S. Paul writes to the Thessalonians,
a.d. 51, who were altogether alien from the commonwealth of Israel.
In the First Epistle we meet with many expressions in which Peter reiterates
the language of James, while he prepares the way for the fuller develope-
ment of the Christian scheme in the writings of S. Paul. The coincidences
between James and Peter afford a presumption that the latter designedly
employed the principle of repetition, which we trace in the prophets, to con
firm and corroborate the statements of the former.
Both of these Apostles exhort the brethren to rejoice under the trial of
their faith, iv Trupaa/iolg irouciXoig, Ja. 1:2. 1 P. 1 : 6, 7 ; both adopt the
peculiar expression Td.SoKi/uov, both employ the same figure to denote the
frailty of human glory, Ja. 1 : 10. 1 P. 1 : 24 : in both we find the same cita
tions from the Proverbs, Ja. 4 : 6. 5 : 20. 1 P. 4 : 8. 5 : 5. Both adopt
the same form of exhortation, d?ro0s/tEj'oi, Ja. 1 : 21. 1 P. 2 : 1.
In this Epistle we have terms and modes of expression similar to those
which are found in the writings of S. Paul. Thus we have clear allusions to
the doctrine of Justification by faith, 1 : 21. 2 : 4-8, 24. 3 : 21 ; the declara
tion of the Divine sovereignty, 1 : 1, 2, 15. 2:9. 5 : 10 ; and the assertion
of the Headship of Christ as Lord over all, 2 : 25. 3 : 22. 5 : 4. Hence
some have concluded that he wrote after S. Paul. But these doctrines were
not, as has been affirmed, Pauline or peculiar to S. Paul. They are found

8 INTRODUCTION.
fully implied and even explicitly stated in the language of S. Peter and others,
at an early period of the Church's history, as reported in the Acts ot the
Apostles, in a manner which affords no ground for suspicion that the historian
introduces them for the purpose of supporting a doctrinal system. For Justifi
cation see A. 2: 21. 3: 16, with 4: 10, 12, and 8: 12. 15 : 9 (1 P. 1 :
22) 11. 10: 43; for the Divine sovereignty, A. 1: 16,25. 2: 23,39(47).
4 : 28. 11 : 17, 18 ; for the Headship of Christ, A. 1 : 24. 2 : 33, 36. 3 : 22.
4 : 11. 5 : 31. 7 : 55, 56.
Second Epistle of S. Peteb.
His Second Epistle is one of the seven which, until the end of the fourth
century, were classed in the Antilegomena or writings of doubtful authenticity.
Some of the grounds alleged for its spuriousness are positively unworthy of
notice, such as the title, 2u/*ewv Tlkrpog, whereas, in the First Epistle, TLerpog
alone is used, and Xi/uov is a more common form than Sv/jeW. The differences
between the two Epistles in style and structure are satisfactorily accounted
for by bearing in mind that there was an interval of nearly twenty years
between them ; and the genuineness of the Second Epistle has been vindicated
by some critics principally on the ground of its resemblance with the earlier
one in sentiment and diction. In both we may compare the use of the fol
lowing words, iirSBtaig 1 P. 3 : 21. 2 P. 1 : 14. iperr,, 1 P. 2 : 9. 2 P. 1 : 3.
afiupog, dirmXog, 1 P. 1 : 19. 2 P. 2 : 13. TropivtaBai, 1 P. 4 : 3. 2 P. 2 : 10.
lTti9vpia, 1 P. 1 : 14. 2 P. 2 : 10. 3 : 3. ISiog, 1 P. 3 : 1, 5, 2 P. 1 : 20.
2 : 16, 22. 3 : 16. In both there is a reference to the deluge, and to the number
of those who were preserved. Hug has remarked that the resemblance between
the two Epistles is so thorough as to denote an identity of authorship. Michaelis
also observes, that if the Second Epistle was not written by S. Peter, the person
who forged it not only possessed the power of imitation in a very unusual
degree, but understood likewise the design of the First Epistle, with which the
ancients do not appear to have been acquainted.
The coincidence which exists between the second chapter and the Epistle
of Jude has excited much critical discussion. Bishop Sherlock has suggested
that in 2 P. 3 : 2, 3, Jude 17, 18, both Apostles cited the description of an
ancient Jewish writer, but the verbal differences are considerable. The ge
neral reference to the words spoken by the holy Prophets, may indicate some
oral communication made to the Church, the substance of which was care
fully preserved, though the language was not expressly committed to writing.
Cf. 1 T. 4 : 1, 2. There were several prophets (on prophets of N. T. see R. 12 :
6. 1 C. 12 : 8-10, 28, c. 14,) in the Church whose concurrent testimony was
to the same effect. We can thus account for the language of Peter and Jude
having much in common, while a due comparison indicates that they did not
copy one from the other.
We have no means for determining the place or the year of its composition.
But, as it was evidently written at an advanced period of the Apostle's life,
and contains a general reference to the Epistles of S. Paul, we may consider
that it was written from Rome a.d. 65. See on 2 P. 3 : 14, 15. The main
design of the Epistle is to urge the disciples to make continual advance as
the only safeguard against Apostasy.
The inscription roXg iaor^ov i„av \aXov<n ™tiv indicates that the Apostle

INTRODUCTION. 9
had in view all Christian societies, tacitly assuming that his First Epistle
was circulated throughout the whole Christian Church, and anticipating that
his Second Epistle would meet with a cordial reception from all that called on
the name of the Lord Jesus. The Epistle of S. Jude.
The writer of this Epistle is Jude, the brother of James, the son of Al
phaeus ; he was, therefore, one of Our Lord's kinsmen ; and is called by
Matthew (10 : 3) Lebbaeus and Thaddaeus. Neither Jude nor James call them
selves Apostles, but merely servants of Christ, modestly passing over their
relationship to Our Lord. We know nothing of his history from the New
Testament ; but there are traditions of his preaching in Arabia, Syria,
Mesopotamia, Persia. The date is probably a.d. 70. One reason for the
Epistle being classed in the Antilegomena is the quotation from the apocry
phal book of Enoch. This is not, however, cited as Scripture, or introduced
with the formula, It is written. Some have compared this with Paul's men
tion on Jewish tradition of Jannes and Jambres, as the magicians who opposed
Moses. But the cases are not parallel, as the name of the magicians is an
immaterial circumstance. From the language used respecting Noah (H. 11 :
7. 1 P. 3 : 20.) we may infer that Enoch warned his contemporaries of a
final judgment, and it does not affect the authority of Jude as to the fact, that
he stated it in the words of a Jewish tradition.

IAKQBOY TOY ALT02T0A0Y
EHISTOAH KAGOAIKH.

1 TAKQBOS Qeov Kal Kvpiov 'Irjaov Xpio-rov SovXos
J- Tat? Sa>Seica <pvXa?s tou? ev t»J Siaa-rropa xaipeiv.
2 Tlaa-av ^apav fjyrjaavQe, aSeXcpol fJLov, OTav ireipaa-fiols
irepnrio-tjTe ttoikiXois, 3 yivuxricovTes otl to ooKifiiov vfiajv t^S

I. I. 'Idicwfios] This title, without
further designation, shows that those to
whom he wrote were well acquainted
with his identity. Described as 6 tov
AXtpalov, M. 10 : 3. Mk. 3 : 18. L. 6:15.
A. 1 : 13 ; as 6 p.iKpis, Mk. 15:40 ; 6 d5eX-
4>ns tov Kvpiov, G. 1 : 19. His mother's
name was Mary, M. 27 : 56. He is known
in ecclesiastical history as the Bishop of
Jerusalem, of which we have incidental
proof in G. 2: 12. A. 12: 17, 15 : 13 — 29,
21 : 18 — 24. He was held in the highest
veneration by the Jews. Joseph. Antiq.
xx. 9. 1. Euseb. H. E. n. 1. 23. Kvp.
'I. X/>.] The appellation 'I. X/>. occurs
only once besides this, 2 : r. We have a
distinct reference to our Lord in 5:6,
and as 6 K. in 5 : 7, 8, 14, 15. His men
tion of 'I. Xp. in close connexion with
Qeov indicates the Apostle's feeling re
specting his person, and we may regard
the whole phrase, Beov .... SouXos as
the confession and acknowledgment of his
faith. — The persons addressed were the
Jews at a distance from Palestine, who
had admitted into their Jewish creed a
recognition of Jesus as the true Messiah.
They were probably in very different
stages of religious development. The best
of them were perhaps, like Apollos, know
ing only the baptism of John, A. 18 : 25,
or in a condition analogous to those whom
S. Paul found at Ephesus, A. 19 : 1 — 4 ;
while others approached very closely to
the turbulent zealots who endeavoured to
catch our Lord with ensnaring questions,
from whom in later days there arose the
notorious bands of the Sicarii. S. James,
with admirable prudence, sets before each
of these parties in turn such things as
were for their souls' health, taking care
to dwell on such points as they already
acknowledged. xa'pe'"] This com
mencement shows the friendly and fami
liar style of the letter, A. 15:23, n. 23 :
26. 2 J. 10, 11. SoDXos] S. James de
clares his faith in Christ by au expression
which claims no exclusive or peculiar pre

rogative, but uses a title which was appli
cable to all believers, E. I : 1. 2 P. 1 : 1.
Jude 1. Possibly, at the time of writing
this Epistle, A.D. 44, he had not attained
any local precedence as Bishop of Je
rusalem ; nor, if he had, is there any
reason for us to conceive that he would
have mentioned it, or any other personal
point, such as his apostleship, which was
not calculated to give him weight and in
fluence with those whom he addressed.
Popularly known to them as 6 SIkcuos, he
is content with reminding them of the
school in which he had obtained a good
report, as 'I. ~X.p. dovXos. iv 7-1J Sta-
(T7rop(i] in dispersion, 1 P. 1 : 1. J. 7:55.
diaair. t. 'EXXyvoiv, the Jews dwelling
among nations that used the Greek lan
guage. Tals StitSeKa tpuXais, i.q. to Sade-
K&tpvXov, A. 26 : 7, the people of Israel.
2 — 4. Haaav xapdv] entirely a matter for
joy, nought but joy — merum gaudium, all
kind of joy. ira<rav %6.piv, avrapKeiav,
A.irX6Tr)Ta,, 2 C. 9:8, n, Tr6.o-r\s irpodvidas,
A. 17: n. E. 1: 8. 2 C. 12: 12. A. 23 :i.
ttoikIXois\ refers to the varied charac
ter of the trials : ' whenever ye are sur
rounded by trials, various though they
be.' Trepurio-rp-e conveys the notion of
trials on every side, like the condition
of S. Paul, 2 C. 7 : 5, ?fw0ey /idxai, l<ra-
$ev 06,3o[: and compare the issue, v. 7,
uo~Te p.e naXXov xapwai. Thucyd. n. 54.
ToioiTtp w&0ei Trepnreo,6vres. Hdt. VI. 106,
7r6Xw SovXotnjvTj Trepiirsaovo'av. Cf. I P.
1:6. Treipa.o-p.ois'] calamitatibus ad
quas pertinet inrop.01^. Postea demum,
12 — 14, ad tentationes transitur de qui-
bus lsetandum non est. Vater. These
trials may be referred to the public
troubles and commotions which preceded
the outbreak of the Jewish war, such as
our Lord predicted, M. 24 : 6, when he
insisted on the necessity of inrop.oHi v. 13,
M. 10 : 22, L. 21 : 19 ; or it may be still
better to refer them to the persecutions
which instigated and which followed the
martyrdom of Stephen, A. 8 : 1, the effect

JAMES I. 3—7.

11

Trto-Tew? Karepya^erai vTrofiovijv. 4 % §e virofJt.ov>] epyov reXeiov
e^erto, iva rJTe TeXeioi /cat oXoKXypoi, ev (itiSevl Xenrofievoi.
5 el S4 Tt? vfxwv XeiVeTat crocplas, aireiTW Trapa. tov SiSovtos
Qeov iracrtv a7rXwj /cat fxij oveiSlfovTO?, /cat SoOq&eTai awry.
aiTenu) oe ev -jrlcrTei, /AijSev SiaicpivofJLevos' 6 yap SiaKpivofievos
eot/ce kXvOwvi daXaa-crris ave/xifo/nivq) Kal pnriFofJi.ev<p. 1 fir]
yap oiecrOo} 6 avOpcvirog e/cetvoj oTt X»)\J/-eTa/ Tt irapa. tov

of which extended as far as the missives
of the Sanhedrim had influence, A. 11 :
19, 26 : 11. S. Paul uses the expression
virop.ov^v KaTepydfercu in the same con
nexion, R. 5 : 3. There is quite as much
reason to assert that Paul copied these
and similar expressions from James, as
that James borrowed them from PauL
Neither apostle originated a new phrase
ology. Both adopted terms already in
use, but gave them a wider range of
meaning. If we compare the language of
S. James with that of our Lord in his
more public discourses, we shall see how
on every point his instruction is built
upon the teaching of our Lord, while it
leads the disciples onward to receive the
full development of Christian truth in the
writings of Peter, Paul, and John. t6
SoicLp.iov] 'The proving,' Tynd. ; 'the
trying,' as in A.V.; that which makes the
proof, not the proof or trial made. LXX,
Prov. 27: 21, ^0^0, a, crucible, i.q., rj
S0Ki.1j.aaia, that which tries your faith, I P.
1:7; fides vestra explorata et spectata.
dotdfuov ffTpaTLUyrdv KdfiaTos, Herodian
H. 10. 12. riXciov] This is a favourite
word with James, 1: 17, 25, 3:2, ire-
XctiiOri, 2:22; 'carried forward to the
end,' a perfect result, referring to ireipa-
o-p.oTs irot/ctXots, just as by diversity of
trial the patience of Job was perfected.
r^Xeios eum significat qui ad metam,
finem, vel oulmen pervenit. Apud Are-
teres t^Xos significabat to livvt^piov.
Schol. Horn. 11. x. 56. Soph. 0. 0.
1044. TiXT), reddens ras TeXerds. Eximie
reXeral dicebantur sacra silentio celanda
sc. mysteria; hinc TiXeios significare
ccepit 'capacem mysteriorum' sc. ilium
qui sic comparatus esset ut mysteriis jam
posset initiari. Plato m. p. 287, aotpbv
Te Kal riXeiov dvSpa etvai. Christianum
' doctrinae sublimioris capacem,' dvSpa
riXeiov vocat Paulus, E. 4 : 13. Poterant
esse veri nominis Christiani qui necdum
essent tamen t<-X«oi, Ph. 3 : 15. C. 2 : 12.
Isocr. Panatk. p. 239 C. TeXetovs dvSpas
that Kal irdo-as fy*"1 T&s tyeTds. Kosen-

miiller explains rtXeioi quod labs caret
oXSkXtjpov quod omnes suas partes habet.
r4\eiov means rather fully grown, well
developed. Joseph. Antiq. III. 12. 2. uses
6X6kXtjpov of victims which were complete
in all their parts. Cf. A. 3: 16, oXokXij-
plav. 1 Th. 5 : 23, 6X6kXtipov. The word
denotes bodily soundness, and thence
moral perfectuess ; the Christian character
in all its fulness and integrity, so that
they are 4i> /ijjSew Xenr6p.evoi. Cf. I C.
1 : 7, (bare iip.as iuTepeiadai £v txySevl
Xa.plo~ixa.Ti. Wisdom 15 : 3, iXSKXypos
diKaioami), Lat. integer. XelireaSai is fre
quently used in the sense of iXaTrovadai,
vffTepelo~GaL, ijTTao-dai. dvSpes XeXeip.pie'j'oi,
inferior men. The use of the word sug
gests (v. 5) the quality, crofilas, in which
men, generally speaking, are deficient.
Eurip. Xetirop.ai gov yvib/xT} superor a te
consilio. Thuc. Xeiir6p,evos fftiveacv ovdevbs
qui a nemine prudentia superatur. Valck.
II. 120.
5 — 8. <ro0fas] the genitive of the an
tecedent idea. X^Xet^at twv k'Liojv /3ouXet/-
p.dTO)v, you come short of, understand not
mypla'DS, Eur. Or. 1085. airX&s] frankly,
sincerely, without looking for recompense.
Cf. dwXbrnTi B. 12 : 8. 2 C. 8 : 2. 9 : 11,
13. The idea of liberality is attached to
the word, from the fact that God is faith
ful to his promises. toO SiSovtos] by
its position denotes an attribute; 'from
God the giver,' and in that capacity /ur)
oPEiSifoj'Tos, chideth not for dulness,
slowness, reproacheth not for the scant
return we make. Ps. 25 : 8. Ecclus.
20 : 14, 15. S6<rts dcppovos oi XvcrtreX^o-ei
vol, oi yap 6<p8aXp.ol airov avff ivbs 7roX-
Xo(. SXiya Sdio-ei Kal TvXXa iveiSlo-ei.
.... ai)p.epov Saviet Kal afpiov dirai-
T^irei. fuo-TiTbs dvffpwiros 6 toiovtos. Ea-
phel explains dveiSlfciv, exprobrare ali-
cui beneficia sua, i. e., commemorare ilia
audientibus iis in quos collata sunt.
Polyb. VI. iXevffeplav ijv oBroi trap' eKaarbv
vpZv dveiSl^ovtriv. p.r)5ev diaKpivdp.e'
pos] without hesitation, A. 11 : 2, n. ; to
debate with one's self, E. 4 : 20. /fi) yap
oUffdu] the yap assigns a reason for in-

12

JAMES 1. 7—14-

Kvpiov, 8 avhp Sl^vXos, aKaTitTTaTOS ev iracraK! Tat"y oSoh
avToV. 9 KavXacrOio Se 6 aSeXcpo? 6 Taireivbs ev tw tyei
uvtoV, IO 6 Se -ttXoiio-ios ev Trj Taireivwcrei avrov, oti a>f av8os
x6Ptov TrapeXevaerat. Il aveTeiXe yap 6 %Xio<; irvv tS> kuv-
a-oovi koi etypave tov yopTov, /cat to avdos avrov ej-e-jreae /cat
r\ ev-wpeireia tov -irpocruuTrov avrov airwXero- ovtw koi 6 TrXoucrtoj
ev Tats Tropeiais avTOV /j.apav6rj<reTat.
12 Ma/cdoto? avhp os virofievei ireipao-fiov oti SoKifios
yevofievos Xtyerai tov aTecpavov r?y X,ms, ov eTryyyetXaTo 6
Kvpios tois ayairwcriv avTOV. I3 fitjSeh ireipaXpfievos XeyeTU),
oti airo. tov Qeov Treipafy/xar 6 yap Oeoy cnreipao-TOS ecrri
kokwv, TreipaXei Se avTOS ovSeva. I+ e/cacrTO? Se Treipa^erai,

sisting on the injunction aVrelru ev Trlarei.
dvijp blfvxos] This may be regarded
as a description of 6 SiaKpiv6p.evos, in ap
position with 6 dvdpiairos eKeivos. Scholiast,
Siyvwpos inroKpiT^s. Cf. ovk 6pdoirodovo~it
G. 2 : 14. Not double-minded, in the
sense of deceitful, but as in Hos. 10 : 2,
•Their heart is divided, now shall they
be found faulty.' A man unsteady in his
opinions is inconstant in all his actions.
4:8. dKaTacrTaros] as the tongue of
a balance, which never comes to rest, by
weights thrown in and taken out conti
nually; lartip.1, place in a balance.
Taireivbi\ ^-!) This, as opposed to
irXoio-ios, must mean humble in worldly
circumstances. £v Tip v^pei d.] in the
promised exaltation which belongs to him
as his portion. Cf. the maxim of our
Lord, Trds 6 iiipwv eavrbv, k.t.X.L. 18:14,
n. £v tt] raireiv. a.] in the humilia
tion which he embraces as his portion ; to
be joined with Kavxdo-dw. on us] ratio
adjecta est cur humilem se habeat dives.
Vater. tv Trj 2-jrapTT} ol Kpdrio-Toi 7-$
Tairewol eivai fieyaXvvovrai. Xen. Rep.
Lac. Cf. 1 P. 1:24. civ T(f Kavo-wvt]
See on M. 20 : 12. avv denotes close
connexion in time and circumstances.
Kal i^ijpave] Eaphel compares this use
of Kal with T conversive. When the sun
arises it withers. SeeMk. 15 : 25 n. The
aorist is used as denoting a general truth,
which is not confined to any particular
time, iropetais] projects or pursuits,
gratifications of lux ury or avarice. Cf . the
use of 65o(, A. 14 : 16. E. 1 1. 33. 1 C. 4 : 1 7.
It is taken for granted that the rairetvis
will rejqjce, ' but the principal design is
to show what is not so obvious, that the
rich hath a truer cause and greater reason

to rejoice, because he was otherwise apt
to please himself, or be mocked with a
shadow.' Howe's Living Temple, n.
10. 12. inrop.4vei velpafffiov\ sustains the
trial. 5 : 1 1, tt\v vttolwvtjv 'Iw/J T\Kouaare.
Cf. M. 5: 11, 12. SoKip.os yev.] when
Tie becomes approved as genuine. So
iC. II.19. !". 10:i8. SoKipu>s is
properly spoken of money as having been
tried and refined, receivable (Sexopuu),
current. Jer. 6:30. Mai. 3: 3. tov art-
ipavov ttjs fwijs] Cf. 1 P. 5 : 4, rbv
dfiapdvripov ttjs Sofas oriipavov. 2 T. 4 : 8.
Perhaps the origin of the term is Is. 28 : 5,
(Jehovah) shall be a crown of glory and a
diadem of beauty to, &c. LXX. 6 <ne<pa-
vos ttjs eXiridos, 6 TrXeKels tt)s 8o£r}s. Cf.
vr\bs <?Kd$os, piaxys dydiv, where the ob
ject in the genitive is meant, ireipa-
fofievos] This trial evidently means
temptation to sin as is implied by KaK&v,
e'-jridvp.las. Some who abjured their faith
under the Treipao-Lioi, v. 2, excused them
selves by saying that God had brought
them into the triaL ' The Apostle well
knew the fatalism which threw the guilt
of its crimes upon an overruling Provi
dence, and the fanaticism which made
zeal for God the pretext of the most
atrocious wickedness, and desperately
trusted in the privilege of being God's
chosen people, as the cloak for every
sin,' Stanley. aweipatrrbs iirri ko-
k Q v\ is incapable of being assailed by evil
thoughts and inclinations. As no evil
can affect the Holy and Blessed One, so
He tempts no one to evil ; but every one
is led astray by his indwelling sinful
desire, djri GcoC] For this use of dirb,
see M. 11 : 19 n, Mk. 8 : 31, ' on the part
of God,' a Deo est, quod tentor, trahor

JAMES 1. 14—18.

13

vtto Trjs ISias eiridv/xias e^eXKOfievos Kal SeXea^o/nevos' *$ eiTa
q eiridv/jiia <rvXXafiovcra TiKTei a/viapTtav, y Se a/xapTia airo-
TeXe<r6el<ra airoKvei BavaTov.
*" M^ irXavaa-Qe, a.SeX(poi fxov ayairriTol' I>! ira<ra Socris
ayadh /cat 7raV Sooprifia TeXeiov avwQev ea-Ti KaTafiatvov airo tov
iraTpos twv <p<i>Ta>v, Trap a> ovk evi irapaXXayt] ij TpoTcrjs arro-
crKiaa-fia. l8 fiovXr/Qels aTre/cv/jo-ev was Xoyq> aXr/Oeias, els to

ad male agendum. direfpaoros. ejus-
modi adjectiva ubique sensu passivo ;
qui ipse tentari nequit i.q. sanctissiinus,
Vater. Cf. Od. I. 32-4,
oloi' 5fj w Bsovs SpoTOi aiTiotiivrat
i£ rhetor yap jtauTi kolk efj.ij.ivai' Ol 8e Kac. avrot
tnfyrjtrtv aTa<r8aj\Cri<riv V7rep fj.6pov aAye' e\ovtrt.
?»cao-Tos 5£ 7re(pdf.] Every case of
temptation consists in &c. See the use
of iKaoros, 1 C. 4 : 5 n. 11-eXKbp.. k.
SeXeafbp..] drawn aside by the bent
of his own desire. Xen. Mem. II. i. 4,
yao-rpl SeXedfeadai. Cic. Sencct. u. 13,
I)ivinus enini Plato escam malorum ap-
pellat voluptatem, quod ea videlicet
homines capiuntur ut hamo pisces. Plu
tarch, to yXvKV t^s iiri8vp.ias, Ibo-irep
BiXeap igeXKeiv avBpdnrovs. Polybius, p.
597, 1. 23, eXKbpevos inrb toC o-\ivt)Bovs iv
Tip fiiQ paBv/ilas . Kal Kaxe£ias. Hdt. II.
70, uses both words in describing the
capture of the crocodile, and applies
5ej\edo-ri to the putting the bait on the
hook, then 2\K0viri to the drawing from
the water; inescatio praecedit, extractio
sequitur. Cf. 2 P. 2 : 14, 18. o-vXXa-
povo-d] a bold personification otlmBvuLa.
The proper expression would be 6 o~vXXap.~
pdvuv TTyv iTriBviilav, as A. 5 : 4, tI 8ti IBov
ev T-fj KapSla aov. This passage suggested
Milton's genealogy of Sin and Death, P.
L. II. 752 — 791. dTTOTeXeo~deto~a]
working out its end. Polyb. p. 200,
1. 21, to p.iyi<!Tov dae§T]ix.a Kara irpoaipetnv
aTreriXeaav. See the history of Achan,
Josh. 7: 21, 25. Even in the heart of
the believer two principles of action are
at work, the renewal ' in the spirit of his
mind' after the image of God, and the
sinful desire which renders the soul acces
sible to temptation. Cf. K. 7 : 25, n.
Erom the absence of this eiriBvpila, the
Divine mind is dvelpatrTOS KaKuv.
16-18. Mr) irXavacrBe] This dissuasive
form occurs frequently in this Epistle ;
p,TI KaraKavxatrBe, 3: 14; /if) KaraXaXeiTe,
4 . r I ; M o-revd^ere, pA] 6/J.vvere, 5 : 9, 12 ;
cf. 1:7, 13, 3: ' ¦ &s- <"¦ *'?¦] ^ac^ exPres'
sions show the familiar and friendly terms
on which he stood with his countrymen.

7racra Sbiris . . . T4Xeiov~\ These words,
with the arsis on the first syllable of the
second foot, form a hexameter. The
different clauses read like a Hebrew
parallelism. Strictly speaking, 56<ris
means the act of giving, the power of
giving or imparting, Stipripa the gift im
parted. But Sbirts, like irpd%is, is not
merely the action, but the act ('dose')
(25, n.) The meaning of irao-a requires at
tention ; i.q. non nisi donatio bona. The
power of giving nothing but what is
good, no gift but that which is complete
in its nature, continually descends from
above. (On the form iari KaTafiaXvov,
see L. 5 : 10, 16 n.) With this use of
Iras, cf. Arr. Alex. Ill : 10, 7, tovs irdvras
Vn-ir4as none but horsemen ; Epict. III. 22,
elpT)vq nao-a mera pax, i.q. Trdvra elpT)vqs
p-ecrrd ; Epict. II. 2, irdffa aoi datpdXeia,
7ra<7a trot evp.dpeia Trpaytia ovk ^xetff-
Such is the use of omnis, Cic. Off. 1. 29.
Appetitus orani perturbatione animi care-
ant. Ex quo elucebit omnis constantia
omnis moderatio ; q. d. nihil nisi con-
st'intia. iraTpbs rQv <ptl>Ttijv] creator,
originator of the heavenly bodies, sun,
moon, stars. Job 38 : 28, rls eariv verov
TTaTyjp ; ivi] used as I-tti, irdpa without
iun, G. 3 :28, C. 3 : 11. 7rapaXXct7?;]
variation, used by Arrian for eirl ro\
evdvria LierafloXr). The difference be
tween the sun's place in the heavens as
viewed from the surface of the earth, and
its real position were it seen by a spec
tator at the centre is 7rapdXXa{ts. dyrocrKt-
af/n] shadow cast by revolution. With
him is nothing analogous to those optical
delusions, those periodical obscurations,
those vicissitudes of seasons which attend
the annual and diurnal course of the sun.
He sends forth his light without mixture
of shade, his gifts without niggardness.
Cf. 1 J. 1 : 5, ffKoria ev airip ovk effTiv
oiSepla. S.James incidentally controverts
that doctrine of fatalism in the Pharisees
which ascribed the conditions of men to
the influence of the heavenly bodies.
Tantum abest ut weipatrpibs proficiscatur a
Deo, ut non nisi bona largiatur. Talis
et est, et manebit immutabilis. Vater.

14

JAMES 1. 18—24.

' 10 eito
eivai quas airapXnv Tiva tS>v avrov KTitrfiaTiav. * Wore,
aSeXipoi /mov ayairrjTOi, ecrrw Tray avQpwiros TaXvs els to aKOvcrai,
/3paSvs els to XaX^o-ai, f3paSvs els opyyv 2° opyh yap avSpbs
SiKaiocrvvrjv Qeov ov KaTepyaQiTai. 2I Sib airoQefievoi iracrav
pvirapiav Kal Trepiao-eiav KaKias, ev irpavTrtTi Si^acrOe tov
ejui<pvTOv Xoyov tov Svvafxevov crwo-ai Tay y^vXas vfiwv.
22 TlveaOe Se Tvoir\Tal Xoyov Kal fx.h fxovov a/CjOoaTat 7ra|0a-
.Xoyi^o/ut-evoi eavTovs- 23 oti e'i tis a/cyooaT^y Xoyov ecrTi Kal
ov TroirjT^s, ovtos eoiKev avSpl KaTUVOOVVTl TO TrpOUoOTTOV TJ?y
yevecrews avTov ev i&OiTTpar 24 KaTevorjae yap eavTOV /cat

TpoirT)] Conversio solis ab ortu ad occa-
sum. ' The father of lights neither rises
nor sets, does not approach to, or
recede from us, but is unchangeable in
his kind intentions and actions, as well
as in his nature,' Macknight. /SouX?;-
6 els] 'having willed it,' deliberate con-
silio, nullis aliis causis, nisi sua volun-
tate motus, Eaphel. Cf. E. 1:5, Ir>
Kara ttjv evSoKlav BeXr)p.aTos avrov.
dTreKiijo- ev] 'hath made us children,'
G. 3:26, J. I:i2, 1 P. 1:3, 23,
dvayevvyjGas, dvayeyevvripAvoi. 1 C. 4: 15,
£y4vv7}o-a. G. 4:ig, thSlvw. The primary
meaning of Ktia is ' hold,' ' contain, ' iKvaa
is generally trans, impregnate, iKinjaa
intrans. conceive. The dirb strengthens
the force of the simple verb. ttjs
dXrjBetas] The gen. of apposition, as
1 : 12. So also E. 1 : 13, C. 1 : 5, G.
2:5,-^ dXT)8eia tov eiayyeXlov. See J.
17 : 17, ° Xbyos 6 crbs dXfjBeia ktrnv. Ps.
1 19 : 142, 6 vdpos aov d\T)6eia. Cf. E.
10: 17, dpa t) ttIo-tis e£ d/coijs, r) Se dKor)
did ffiparos Qeov. els rb eXvai] de
noting the ultimate end or purpose, 'with
a view to our being,' without assert
ing that this object is invariably and
necessarily realized ; L. 3 : 3 n, 4 : 29.
dirapx^v Tiva] The first fruits, primitice,
were wholly dedicated to God, they were
the choicest of their kind, and were a
pledge of the future harvest. Thus the
children of God fulfil the design of their
consecration to the Lord, they attain true
dignity of character, and are the earnest
of others who will be brought into the
fold of Christ, dvapx'fiv vel primos vel
quos ad prajcipuam morum perfectionem
ducit. Vater. KTi<rp.dToiv] the whole
expression is equivalent to Kaivij ktIgis,
G. 6:15, Kaivbs Mpwiros, E. 2:15.
The same connexion between sonship,
firstfruits, and divine sovereignty occurs
in E. 1 : 5, 6, 11, 12.

19-21. bpytjv] an abiding settled habit
of mind with the purpose of revenge,
' ira inveterata,' zorn. Bvpibs, the tur
bulent commotion of the mind ; Cicero,
Tusc. rv. 9, ' excandescentia .... ira
nascens et modo desistens.' Ammonius,
Bvpbs p4v io~Ti TTpocKaipbs' bpyT] Se 7roXu-
Xpbvios p.v7ftriKaKla. Origen (in Ps. 2 : 5),
Siaq>tpei Se Bvpbs bpyrjs, Tip Bvpbv p.ev
etvai bpyrjv dvaBvp.unpAvrjv Kal eri eKKaio-
pivrjv bpyhjv Se 6p4^tv dvTiTipMprjireus.
See Trench, Syn. p. 149. Sixaioa. GeoO]
that righteousness which God requires,
right conduct marked by a devout, true,
and spiritual temper; M. 3: 15. oi
KaTepydFerai] fails to effect. On the
privative force of oi, see M. 18 : 14,
19 : 1 1 ; L. 1 : 37, 13 : 34, 18 : 4. Plane im-
pedit, Bengel. irao-av pvrr. *. Trepto-o-.
ttjs KaKias] all filthiness and over
flow of mental wickedness. Kaxla is fre
quently joined with wovripla, 1 C. 5 : 8.
Kaxla the evil habit, irovqpla the wicked
act of the mind. KaKia translated malice,
1 P. 2 : 1. 1 C. 14 : 20. E. 4 : 31. Cf.
E. 5 : 1 7, ttjv Trepiorelav ttjs x^Pctos> ^Qe
overflowing of grace. rbv Iptpvrov
Xbyov] implanted word, 1 C. 3:6 — 8,
C. 1 : 6. Mk. 4 : 14 — 20. The metaphor
is changed from that in v. 18. t 6 v Svvd-
pevov o-fltrai] i.e. when implanted, and
so infusing a new principle of life, 1 P.
1 : 23, 1 J. 3 : 9. The Ap. does not add
Sid trio-Teas ttjs 4v X. 'I., as S. Paul,
1 T. 3 : 15, for X670S is here the truth of
the Gospel, not the O. T. Scriptures.
22-25. voiryral X670U] There is an
allusion here to our Lord's discourse in
M. 7 : 21-24. The truth as it is in Jesus
when it is received into the heart in
volves the necessity of action. Cf. 6
iroiCiv txjv dXijBeiav, J. 3 : 21. TrapaXo-
yitbpevoi] reckon or reason falsely,
draw false conclusions generally, dirarav
if/evo-ao-Bai (Hesych.). Arrian, ^fajraTwow

JAMES 1. 24 — 27.

15

aireXqXvOe Kai evOeias iireXdOero ottoios >}v. 25 6 o^e irapa-
KV-^ras els vo/ijlov TeXeiov tov Trjs eXevQepias, Kal irapafuelvas, ov-
tos ovk ciKpoaTi)s eiriXtio-fiovrjs yevo/uevos aXXa Trot/jT^y epyov,
ovtos fiaKapios ev t»J Troiycret avTov eaTai.
Et Tty oo/cet QptjarKOs etvai ev vimv} fxh XaXivayu)ywv
yXwaruav avrov, aXX' airaTwv KapSlav avTov, tovtov fxaTaios h
QprjarKeia. 21 dprja-Keia KaOapa Kai a/xiavTOS "irapa tS> ©e<3 Kal
7rarpi avTi ecrTiv, eTci(TKe7CTe<r6ai opcbavovs Kal Xypas ev Trj
OXfyei avTwv, acnriXov eavrov Ttjpeiv airb tov koct/aov.

fyias Kal irapaXoylfrovTai. JEsch. c. Cits.
i) o-avrbv irapaXoyl£?j. The word occurs
C. 2 : 4, and LXX, Josh. 9 : 22. 1 Sam.
28 : 12. 2 Sam. 21 : 5. oi iroi?;Ti)s] 'a
non-doer.' From the use of the preceding
el we might have expected pvfj, but oi is
used to throw the emphasis on ttoitjttjs.
So 2 : 1 1, 3 : 2. This shows the sententious,
earnest, and parallelistic style. Tbirpbaa-
ttov t. yeveff. air.] the face he has by
corporeal birth, the face he is born with.
yeviaeias is used in distinction from the
notion which follows of spiritual features.
iv io-bTTTptp] in «. mirror. Observe
here the tenses, Karevbrjire (aor.), 'looks
at himself once for all;' d7reXijXu0e,
has taken his departure and is gone ;
tireXdOero, forgets and thinks of it no
more. TrapaKv\jias] properly 'to lean
aside,' 'stoop to look,' at something
which attracts attention ; hence to look
particularly, scrutinize, implying close
inquiry after truth, 1 P. 1:12; see
L. 24: 12, J. 20:5, lx- Verbo irapa-
kotttu innuitur rei inconditae indago, non
in superucie speculi haerens, sed ad
interiora penetrans. Sir. 14 : 24, b vapa-
KiTTlav Stcfc twv BvplSiav ttjs ffotplas.
Beata curiositas, si efficax ad fructum.
Bengel. vbpiov T^Xetop] the new law
of life revealed by the Messiah, called
r4Xeiov, as it is the consummation of
Judaism, M. 5: 17; called 'the perfect'
law to distinguish it from the law of
Moses, which made no man complete in
respect of pardon or of holiness, H. 7: n.
rbv ttjs iXevBeplas] this is added to
explain TeXeiov, 'the law of liberty, I
mean ;' cf. G. 5 : 1 n. Called also vbpos
irlffTetos, E. 3 : 27, XpioroO, G. 6:2.
The Gospel is in a proper sense the law
of liberty, because those who receive it
render a free, loving obedience from an
inward vital principle. irapaptelvas]
continues looking; opposed to direXT)-
XvBe. Cf. 2 C. 3: 18. &KpoaTT)s eiri-
Xij<r/i.] 'not a hearer noted for forgetful-
ness, but a performer of the work.' The

A. V. 'forgetful hearer' is a very
weak rendering of the phrase. Notes
2: 1. L. 16:8. 1 T. 6 : 17. iv ttJ
rroiTjirei] 'in his practical observance
of the law.' Nouns in -ais, -ala, denote
generally the action itself as incomplete
or in progress. But some denote the
result of the action, as Sbais, which
means both 'a gift,' and 'a giving.'
Donaldson, § 361.
26, 27. Sokci] claims to be, fancies
himself, L. 22 : 24. 1 C. 3 : 18, n. Bpri-
o-kos] 'fearing God,' eiceflTjs, perhaps
from 6p4u}, muttering forms of prayer.
/ti) xaXivayuy&v] on the supposition
that he does not bridle his tongue.
dTraTfic] the duty of restraining the
tongue is so obvious that those who do
not see its necessity are grossly self-
deceived. See 3:2 — 11. p,draios\
empty, fruitless ; fiarala t) itlnTis vp.S>v,
I C. i5 : 17. QpijiTKela KaB. k. dpiav.]
' Pure and undefiled service in the judg
ment of him who is God and Father.'
The word ' religion,' when the A. V. was
made, was generally used for a monastic
order. Coleridge has remarked (A ph. 23,
Aids to Reflection), 'The outward service
of ancient religion, the rites, ceremonies,
and ceremonial vestments of the old law,
had morality for their end. They were
the letter of which morality was the
spirit, the enigma of which morality was
the meaning. But morality itBelf is the
service and ceremonial (cultus exterior,
BpijaKela) of the Christian religion.' For
the general sense, cf. M. 15 : 20. 19 : 17.
25 : 34, &c. L. 10 : 28, &c. 18 : 22. In this
way S. James implicitly teaches the aboli
tion of Jewish rites and ordinances. A. 6 :
14. H. 8:13. iiriaKtTrTeaBai] See on
M.25:36. & air iXov] 2 P. 3: 14, dairiXoi
k. dptiptjToi. Ablutions were observed
with excessive punctiliousness, not only
by the Pharisees, but also by the Ebi-
onites. S. James repeats substantially the
teaching of our Lord in M. 15 : 20. Mk.
7 : 5-8.

16

JAMES 2. 1—4.

2 'ASeXcbol fJLOv, fnh h> w/>o«ro»ro\ij^atj eXeTe tJjv
ttIo-tiv toO Kvpiov hv-uv 'ho-oS Xpio-ToO Th S6&S- ^ 2 eav
yap elo-eXOr, els tt,v crvvaywyhv v/jlZv avhp XpvcroSaKTvXios ev
ia-OhTi Xa/JLTrpa, elcreXdrj Se Kal 7TTa>Xbs ev pvirapa ecrdqTi, 3 Kal
eTrijSXe^rjTe e-rl tov (popovnTa Thv ecrOnTa t^v Xafivpav, Kal
eiTrrjTe ovtw, 2i Kadov wSe KaXeos, Kal Top 7rTa>X$ eiTrrjTe, 2u
o-ThOi e'/cet, h KaQov wSe virb to vttottoSiov fxov * Kal ov
SieKpiOtjTe ev eavTOis Kal eyevecrOe KpiTal Sta.Xoyio~fj.wv Troviipwv ;

II. I. iv TrpoauTroXrjfiais] pi., denoting
the various exemplifications of the prac
tice, and the uncertain grounds on which
outward tokens of respect are exhibited,
Jude 16. iv with a noun like d7diri?,
irropovg, ipiXaSeXtplg., expresses a charac
ter, habitual practice with which the
action of the verb would be consistent.
dXnBeiovres iv dydi-Tj, E. 4 : 15. The
expression here is highly emphatic by
force of contrast with the verb. Trans
late, 'without showing degrees of defe
rence maintain ye your faith. ' /it) has a
privative force as oi (v. 23).— Supply tov
Kvpiov before ttjs Sb%Tjs, as in A. V. 1 C.
2 : 8, rbv \Z.ipiov ti}s Sbfrjs, E. 1 : 17, 6
vaTTjp ttjs Sbfas, A. 7 : 2, 6 debs ttjs Sbfas.
The Syriac regards this as equivalent to
ivSb^ov. There are many similar expres
sions where the gen. is said to be a He
braism, havingmerelythequalifying power
of an adjective. But no one has ever pro
posed to render, 1 : 1 7, tov irarpbs t&v (pd-
toiv, 'the enlightened father,' rather than
the ' source or centre of all enlightening
qualities ;' we may well then consider ttjs
Sbfas to mean the Author of Glory, to
whom all glory belongs, in whom all
glory consists. The genitive thus lised
is of much greater intensity than any
mere qualifying adjective. It denotes a
permanent and abiding quality, not liable
to change, where the quality ascribed is,
as it were, an essential and component
part of the subject to which it is attri
buted, M. 19 : 28, 4tI Bpbvov T7js Sbfas
avrov, upon the throne the manifestation
of his glory ; Tit. 2:13, iirupavelav t^s
Sbfas, the manifestation of the glory.
1 P. 4 : 13, u. 2 Th. 1 : 8. Ph. 3 : 21 n.
Perhaps the origin of the expression may
be found in such terms as L. 10 : 6, 6 vlbs
tt)s elpTjvrjs; E. 5 : 6, robs vlois ttjs d-rei-
Belas. 1 Sam. 2 : 12. In all these ex
pressions the speaker looks on these qua
lities as an invariable and inseparable
accident of their subject. This principle
is further carried out in L. 16 : 8, 9, rbv
olKovbpov ttjs dSiKlas, the steward, the son

of unrighteousness ; tov p.ap.wva ttjs &Si-
mas, mammon, the produce of iniquity.
1 : 25, dKp. i-riXTjo-p..
2 — 4. xpvo-oSaKriXios] The cor
rect word is XPV0'0X^P- Similar words
are xP^^oiSiXepvos, xPv<r^P'""'si XPvff°-
¦n-XbKapios. The wearing of rings was
carried by the ancients and by Orientals
to an excess and pitch of refinement
which is now unknown. Juv. I. 28,
Ventilat aestivum digitis sudantibus au-
rum. els ttjv irvvayayTjv v.] Vitringa
(quoted by Trench) draws the following
distinction between iKKXtjala, sijp' and

TH}?. Notat

br<p

o-vvayoiyr), I i^J*. JNotat propne -p(-\p
universam alicujus populi multitudinem,
vinculis societatis unitam et rempublicam
sive civitatem quamdam constituentem,
cum vocabulum HTJ7 ex indole et vi sig-
nificationis suae tantum dicat quemcunque
hominum costum et conventum. avva-
yutyrj is used Rev. 3:9, to express those
who were united only in their fierce opposi
tion to the truth. The Christians dropped
the use of o-vvayuryrj, which was perma
nently associated with Jewish worship,
and appropriated iKKXijala, a title of ho
nourable significance, to denote those who
were called out of the rest of mankind
to form a society knit together by the
closest spiritual bonds, H. 12 : 23, n.
See on A. 9 : 31. XapirpoZ] fine, grand.
fivTrap$] sordid, mean. iTripXiipTjTe]
cast your eye on, look towards, ipopovv to.]
a frequentative form, ' gestare,' implying
the repetition or permanence of the action
expressed by ipipeiv, 'gerere.' M. 11 : 8.
B. 13 : 4. KdBov] later form for k&Btj<to.
M. 22 : 44. L. 20 : 42. A. 2 : 34. KdB-g,
for KdBijo-ai, A. 23 : 3. KaXiDs] honour
ably, oi SieKplBijTe] do ye not then
make distinctions in yourselves, and be
come evil thinking judges : judices male
ratiocinantes, Beza ; judges who decide
from corrupt impressions. Cf. 3 : 17,
<roq>la dSidKpiros Kal dwiroKpiTos.

JAMES 2, 5—13.

17

5 'A/cowaTe, aSeX<pol fiov ayairt}Tol, ovX 6 Oeoy i^eXePaTo
tovs -tt(0Xovs tov koct/iov tovtov -rrXovc-lovs ev irlaTei /cat
KXripovofiovs Tt)s fSao-iXelas ?y i-rrjyyelXaTO tois ayairwcriv
avrov ; ° v^tety Se fjTifxacraTe tov tttw^ov. ovX 01 -rXovmoi
KaTaSvvacrTevovcriv vfiwv, Kal avTol bXkovo-iv vft,as els KpiT*ipia ;
7 ovk avTol tSXaa-dyriit.ovo-1 to koXov ovofia to i-riKXr]6ev id)
v/xas ', el fievroi vofiov TeXeiTe f3ac~iXiKOv kotci t^v
ypatph", 'Aya-Tt/creis tov irXtia-'iov crov toy o-eavTOv, KaXws
-roieiTe' 9 el Se -rpoa-w-ToXt]-TTeiTe, ajmapTiav epyaXecrOe,
eXeyX6fievoi virb tov vofiov wy -rapafiaTai. I0 6'0-Tty yap
oXov tov voixov Typrjcret, irTalcrei Se iv evl, yeyove ttolvtoov
evoXos. lI 6 yap eliriav, M.h fioiXevo-r]s, ei-re Kal, M.q cpovevcrris'
el Se ov fioiXevcreis, (bovevcreis Se, yeyovas Trapa/SaTris vofiov.
12 ovto3 XaXeiTe Kal ovtw iroieiTe toy Sia vofxov eXevOeplas
fieXXovres Kpiveerdar I3 t] yap Kpltris avlXews tw fih -roirjcravTi
eXeos' Kal KaTaKavXaTat eXeos Kp'iaews.

5 — 9. 'AKoiaare] This is exactly in the
style of theancient prophets : 'Hearye the
word of the Lord.' Cf. M. 5 13. toi>j
¦wToixois] Hath not God chosen the poor
to be rich in faith and heirs, &c. These he
has selected to be recipients of faith, en
riched with his gift. Many MSS. read t0
K6ap.tp, the poor by worldly condition.
In a subsequent age, 61 tttioxoI became
the recognised appellation of Christians
in Palestine ; hence arose the name of
Ebionite. 7rXou<ri'ous] Valcknerad 1 C.
1:5- Observandum est voces ttXoutos,
irXotiffios, TrXovreiv, irXovTifreiv ab opibus et
divitiis facili metaphora transferri ad sig-
nificandum quarumvis rerum Copiam et
ExceUentiam, 1 T. 6 : 18. E. 1 : 7, 18.
2:7. 3 : 16. E. 11 :i2; rationibus hu-
manis inaccessas divinae misericordiae ra-
tiones infinitas, <3dBos ttXovtov Kal aoqjlas.
Plato, Eidhyphr. Tpvqjq.s iwb ttXovtov ttjs
trotplas. Xenoph., with reference to phi
losophical writings, dperrj irXovrl^eiv rois
KeKTT)p.4vovs. rb iiTiKXTjBiv] i.q. 0* off
iiriKaXeXaBe or iirlKXijo-iv ?xere, Is. 4 : I,
let thy name be called upon us (Marg.);
the heathen which are called by my name,
itp' ovs iiriKCKX. rb 6v./wv. in' airrois, Am.
9:12, quoted by James, A. 15 : 17.
KaraSvvao-T.] Do not the rich tyrannize
over you ? referring to the harshness of
the Roman law in the case of debtors.
jSao-iXiKbv] Cf. Plato, p. 317 C. to v.iv
opBbv vbp.os iirrl ^acriXiKbs. Philo, p. 888,
paaiXiKwrepov oiSiv dperijs.. ' Evangelical
VOL. II.

love is a master prmciple, containing in
itself a law, Kar' i^ox^v, one which com
prehends all duties, and embraces all ob
jects,' MacmichaeL 1 C. 13. R. 13 :8, 10.
cf. L. 10 127 — 37. toC vbpov] the law
of Moses, to which he appeals (n). Cos
TrapafSdrai] as law-breakers in general,
Deut. 1 : 17. 27:26.
10, 11. For whosoever shall keep, or
purposes to keep the law as a whole, but
shall fail in one precept, is guilty with re
spect to the code of 'precepts. SXov, ter
tiary predicate. Ivoxos, M. 5 :2i, 22. 1 C.
11 127. TTaltre i\ make a false step.
Cf. dirralo-Tovs, Jude 24. Withivl subaud.
pepei. The Rabbis recommended their dis
ciples to select some one precept of the law
for especial observance, as if this would
secure to them the favour of God, though
they neglected the rest. Comp. M. 22 : 36.
6 yap eliriiv] The authority which
commands is the same in each case. He
who offends in one offends against that
authority, which is in fact identical with
the law. Cf. Cic. Tv.sc. Disp. 56. Scis
igitur si quid de Corinthiis tuis amiseris,
posse habere te reliquam supellectilem
salvam ; virtutem autem si unam amiseris,
etsi amitti non potest virtus, sed si unam
confessus fueris te non habere, nullam te
esse habiturum..
12, 13. pJXXovres] as those who will
have to be judged, M. 24 : 6 n. Sid'
v -b p,ov] ' through and out of ;' the prin^
2

18

JAMES 2. 14 — 20.

'+ Tt to ocbeXos, aSeXcpol fiov, iav -ticttiv Xiy>] Tis eXeiv,
epya Se fj.h eX>l ', M SvvaTai t) it'icttis crwcrai avTOV ; IS eav
Se aSeXcpbs r] aSeXcph yv/xvol inrdpXwcri Kal Xei-r6fJ.evoi wai Trjs
i<pf]fiepov Tpocbrjs, l6 ei-rt] Se tis avTois e£ vfxwv, 'Y-rayere
ev elpt/vt), QeppaivecrQe /cat XopTCU^ecr9e, ixh SevTe Se avTOis to
i-riTySeia tov criofxaTOS' Tt to ocbeXos ', 1<J ovtw Kai ij -ticttis,
iav nh epya eXr), veKpa eWt Kad' eavTtjv. l8 aXX' ipei tis,
2ii -ticttiv eXeis, Kayw epya eXw Sei^ov ij.01 Trjv -ticttiv crov e/c
twv epywv crov, Kayw SelPw croi e/c TtoV epywv fiov Ttjv -ticttiv fiov.
r9 av iri(TTeveis oti 6 Qebs eis icrTi ', KaXws -roieis' Kai Ta
Saift,6via -TicrTevoviTi, Kal cpptcrcrovcri. 20 0eXety oe yvwvat, w
avOpwire Keve, oft r\ -t'icttis ywp1? Twv e/>7wl/ veKpa eaTiv ;

ciples of this law shall supply the
rule of judgment. E. 2 : 12, Sid vbp.ov
KpiBTjffOvrai. iXev&eplas] i.e. the Gos
pel, 1 : 25. The service of God in Christ
Jesus is 'perfect freedom.' ijydp Kplais
dvlXeias] for the expected judgment
will be merciless in the case of one who
shall not have shown mercy. Tip ttoitjit.]
is the dative of special limitation, Donald
son § 459. We may observe here the
delicate force of the aorist which confines
the action within certain limits of pre
vious and subsequent time. The present
part, would assign the blessing to the
man who now answers to the character
mentioned, the perfect would have de
scribed it as the present result of that
action ; the future might be substituted,
but this would imply that the agent
was at present acting contrary to the
principle inculcated. The aorist neither
affirms or denies that the man thus acts
at present, but implies that the man may
so act for the future. The sentiment is
the same as that of our Lord, M. 18 : 35.
Every one who remembers that he has
to stand before the divine tribunal will
be convinced how much he needs the
divine mercy. KaraKavxarai] Non
solum laetatur, sed confidenter expectat
Kplaiv. Oppositum vel levissimo judicii
metu, cum contra (19) diaboli tpplao-ovai,
Vater. Many editors omit Kal, which is
used here adversatively, 'yet withal,'
'for all that,' L. 20: 19.
14-20. The idea that S. James wrote
with the design of correcting the errors
of those, who perverted or misunderstood
the Pauline doctrine of justification, is
confuted by the date of this Epistle (Intro
duction, pp. 1 — 5). Besides, as Neander
has remarked, 1. 359 : ' S. James wrote

for Jewish Christians who were least of
all disposed to attach themselves par
ticularly to S. Paul, and were very
unlikely to receive the Pauline doctrine,
which was in direct antagonism to their
ordinary mode of thinking.' If, too, the
Gentile Christians had affixed this erro
neous interpretation on the teaching of
S. Paul, the Jewish Christians would
have been more likely to abjure all par
ticipation in such views, rl rb 6 0eXos]
what is the benefit ? irlaTiv .... tpya]
The persons addressed, in their Jewish
state relied for salvation on their descent
from Abraham. In place of this they
now substituted the mere acknowledg
ment of abstract truth, and historical
matters of fact, regarding God and
Christ. Cf. L. 3 : 8, J. 8 : 39. t)
7t(<7T£s] has been rendered, Can that
faith, can such a faith, save him ? But the
article is inserted also in 17, 20, 26. The
use of the article is to define faith as it is
generally understood among Christians.
We may render it 'his faith,' 'our faith.'
Though the article is. not used with
abstract nouns considered as such, yet it
often defines or particularizes the ab
stract ; t) <piXoo-oq>la, a particular branch
of philosophy; rdyaBbv good as con
ceived of by the speaker, Jelf, § 448.
On the force of /ijj interrogative, see
M. 7 : 9, Mk. 2 : 19, E. 9 : 14. ikv Si]
adversative, stating a case in opposition
to a proposition made or implied. What
will be the case if ? On Xeiirbpevoi, see
1:4, 5. tou aibu.aTos] this may be
called the genitive of relation, or of the
primary idea, ' requisites with regard to
the body.' riXeios ttjs dperfjs perfect
with regard to virtue, dtSpis Kaxuv igno
rant with regard to misfortunes. With

JAMES 2. 2 j— 24.

19

41 ,Ai3paafi 6 -rarhp yfiwv ovk e£ epywv iStKaiwdrj, aveveyKas
'Icraa/c tov vibv avTov iwl to OvcriacrTtjpiov ; 22 j3Xe-reis oti 17
•wiotis crvvTipyei tois epyois avTov, /cat e/c Ttov '4pywv t) -ticttis
eTeXeiwOi ', 23 /cat i-rXr-pwOt] r) ypacph •) Xeyovcra, 'E^t-
-rrevcre oe ,A.j3paafi tw Oea5, /cat iXoylcrOrj avrw els SiKaiocrvvijv,
Kal cpiXos Qeov ek\q9ti. 24 Spare to'ivvv oti e£ epywv SiKai-

8epp.au/. x°PTai-> cf. Is. 58 : 7, M.
25 : 35, 36 n. veKpd i. KaB' iavr-fjv]
dead in itself, dead absolutely, 'has no
living root whereby it energizes,' Afford.
Faith is that principle, whereby the soul
of man acts towards God, God in Christ
being its object. The pure spiritual act is
expressed in outward action. The prin
ciple severed from the act is an unreality,
a principle of life and action without
life and action. dXXd] On the other
hand. If we read iK tGjv Zpyaiv in both
members, the antithesis is made by the
different position of the words in each.
' Let thy faith, which thou allegest, be
proved from thy works, and from my
works I will prove my faith.' A man
may act his faith, as well as exercise it
mentally. That man believes who acts
upon the principles of those truths which
he apprehends and realizes. The reading
generally preferred in the first member
is xupk tQv ipyuv. ' Thou hast faith, as
thou sayest, and I have works, as facts
prove ; show me thy faith if thou canst
apart from thy works.' Poterat iK
desumi e membro proximo, ao multo veri-
similius est id inde desumptum quam
oppositionis causa %uph invectum esse,
Vater. o~i TTio-Teieis] ' thou believest,
I presume, that God is one.' Thus the
Ap. disposes of the first point on which
the Jews relied for acceptance. Kal
ipplaaovai] 'yet they tremble.' The
belief in their case is neither consolatory
nor salutary. The writer had doubtless
in recollection the acknowledgments so
often made in his hearing by evil spirits.
Mk. 3: 11, 5:7; L. 4:41. BiXeis Si
yvQvai] now art thou willing to know,
empty one ? Kive, mania verba jactans, cf.
&<ppov, 1 C. 15 . 56. Bp. Bull (Harm.
Apost.) Summa haec est ; rejicit a justifi-
catione Apostolus Paulus opera : 1 . Eitu-
alia, quaa lex ceremonialis praescripsit; 2.
Moralia, quae nativis hominum viribus in
statu sive legis, sive merae natura? fiunt,
ante et citra gratiam Evangelii; 3. Ju-
daica, sive futnem illam justitiam, quam
doeuerunt Judaeorummagistri ; 4. Denique
universa a. Christo Mediatore divulsa,
quaeque sua vi vel citra respectum ad

foedus gratiae Christi sanguine stabilitum
salutem sempiternam assequerentur.
Neque ex hujusmodi operibus ulla ad-
struit Jacobus, ut ex tota ejus epistola
manifestum est.
21 — 24. 6 iraTTjp Tjp.wv\ The Ap. now
takes up another point on which the Jews
relied, viz. their descent from Abraham.
iSiKaiiSiBij] shown to be righteous, at
tested in that character, M. 12 : 37, since
he offered, dveviyKas. See L. 23 : 46.
iirlrb Bvaiaariipiov] ' leading him to
the altar ;' ^?rl c. aoc. implies motion
with a view to superposition, which in
this case actually occurred (Donaldson,
§ 483). Bviriao-r. is used by LXX, Gen.
22 : 9, for O^TD. Philo, rbv iv vwaiBpcp
(3ap.bv etwBe KaXeiv BvGiaaHjpiov. Nouns
in -Ttjpiov denote place, means or instru
ment of action, as ipyarjTT)piov, TTanjpiov.
^ via tis] his faith, what we call faith;
avvf/pyei, 'co-operated with,' 'was active'
by;' ireXeiiliBrj, attained a full end,
reached maturity. Cf. H. 2: 10, 5 : 14.
i-rXripiiBij] was true when Abraham
first believed the promise as to his seed,
Gen. 15 : 6 ; but its truth was shown
more fully when he offered up Isaac.
Cf. Mk. 15 : 28, J. 19 : 24. iXoylo-Bi)
airop els SiKaioir.] 'was reckoned to
him as righteousness,' 'was accounted as
equivalent to righteousness,' E. 4 : 3 — 5,
22 — 24, n. Cf. A. 19 : 27, efs oiSiv Xoyi-
aBrjvai to be reckoned as nothing ; E.
2 : 26, 9 : 8, els Trepirop.ijv, els o-irippa
Xoyi%. iKXT/BTj] was the friend of
God, L. 1 : 32, n. This is no part of the
quotation, Gen. 15 : 6, but is a reference
to Is. 41 : 8. Faith in God justifies be
cause it is the development of the relation
of the soul to God, and is the medium by
which a man becomes spiritually con
nected with him who justifies the un
godly. It takes its justifying character,
as well as its influential practical cha
racter, from its object, which is God in
Christ. It is the work of the Spirit, the
first act of a renewed soul, the principle
and root of all other acts which are
appropriate to its divine life. 6poTe]
' ye see that by works a man is attested
2—2

20

JAMES 2. 24—26. 3. 1 — 3-

qvTai dvQpw-ros, Kal ovk e/c -ricrTews fiovov. IS ofioiws oe Kai
'Paa/3 tj -ropvn ovk e£ epywv eSiKaiwOt], v-roSe^afievtj tovs
ayyeXovs, Kal eTepa oSw e/c/3aXo5cra ; 26 wcrirep yap to crwfia
ywpls irvevfiaTOS veKpov \cttiv, ovtw /cat h -ticttis \wpis to»/ epywv
veKpa ecrTi.
3 M>) 7roXXot StSdo-KaXoi ylvecrOe, aSeXcpol fiov, eio'drey.
oti fielXpv Kp'ifia X^dfieda- 2 -roXXa. yap icTalofiev aicavTes.
el tis iv Xoyw ov -TTalei, ovtos TeXetos avhp, SvvaTOs XaXivayw-
yhaai Kal oXov to crwfia. 3 ISov twv M-ttcwv tovs yaXivovs eis
to. o-TOfiaTa iSdXXofiev vpbs to -reiOeaOai avTovs fjfuv, /cat

as righteous, and not merely by faith.'
As light is part of the sun, or fruit is
part of the tree which bears it, so works
are necessary and inseparable concomi
tants of faith.
25, 26. 'In like manner too, even Ra-
hab, the harlot, was she not shown to
be righteous by her works in receiving
the messengers?' viroSeS;ap.ivq] L.
10 : 38 n. Se£ap.4vq per1 elpTjvtjs, H. 1 1 :
31. What do we know of her faith
except by the works which she did ?
Eahab is mentioned as the one di
vinely sanctioned type of Gentile excel
lence, and as an instance of faith in
a female. iK^aXovaa] Mk. 1 : 12,
5:40. IbcrTep ydp] This refers to
the assertion in (20), which is re
garded as established. ovra Kal t)
via- tis] 'thus faith also apart from
works is dead.' This is clearly seen by
reference to our Lord's miracles ; the
faith which he commended was uniformly
one which impelled to action, M. 9 : 29
n, L. 17 : 17 — 19. The fundamental
notion of the comparison is, that action
and motion are proofs of life, and the
want of them a proof of death. Only
that faith justifies which proves its
reality by works. Only those works jus
tify which are acts of faith. No works
justify because they are good works, but
because they are faith in action. No
faith justifies which is not influential of a
man's heart, character, actions. Abra
ham was justified by the class of works
which could only spring from faith ;
Eahab by works which have a justifying
element only when they spring from
aith. III. 1 — 3. SiSdo-KaXoi] The title of
Doctor of the Law was highly coveted
among the Jews, 1 T. 1 : 7, J. 3 : 2,
10. Ne nimis multi vestrum doctoris

munus capessant, cujus ratio exigetur,
et quo neglecto in crimen incurritur,
Vater. There is an allusion to our
Lord's words, M. 23 : 8, 10, and an
appeal in elSbres to their knowledge of
some divine authority for this declaration,
M. 7 : I. p.eil'ov Kplpa] heavier
judgment. Cf. M. 23: 13, 8(4 toCto
XTj\peo~Be irepiaabrepov Kplpa. 7roXXd
yap ttt. 3,-r.] ' for we all often stumble.'
Teachers, therefore, cannot expect to be
exempt ; cf. 4 : 17, L. 12 : 48, J. 9 : 41.
T^Xeios] one who has attained his riXos
in spiritual acquirements, the highest
excellence of moral character. In 1 Chr.
25 : 8, the riXeioi are contrasted with the
pavBdvovres, also with the vtjtioi iv
Xpio-Tip, 1 C. 2 : 6 n, 14 : 20, Ph. 3 : 15,
H. 5 : 14. So the Stoics distinguish the
r^X«os in philosophy from the -rpoKbrmiv,
1 : 4 n. Kal SXov rb fffi/ta] the body
even entirely. The metaphorical term
XaXivayayijirai is suggested by the idea
of TTTa.lop.ev, and gives rise to the illus
tration drawn from the management of
horses. ISoi (el S i) ] The reading el Si
is better supported than ISoi, ' if now we
put the horses' bits into theirmouths,' the
control of the mouth is virtually the con
trol of the horse, so the government of the
tongue is the government of the body.
Soph. Antig. 473.
a-fiiKpta x^"*1? 8' oT8a tovs Ovfiovptvovs
17T7TOVS KaTapTvdivTOJS.
vpbs to TrelBeaBai] 'with a view to
their obeying us,' cf. 1 C. 6:5. 7rp6s is
cognate with 7rapd, but there is this
difference, that 7rapd always denotes an
actual motion or change of place in s»me
object, but irpbs merely direction, ten
dency, or relation between two objects.
jrapd and irpbs closely agree in their
use with the dative, but plainly differ in
their use with the gen. and accus. Many
of the meanings of Trpbs, with different

JAMES 3. 3—9.

21

oXov to crwfia avTwv fierdyo/nev. * ISov Kal to. -rXoia,
TtjXiKavTa ovTa Kai v-ro o-KXijpwv avefiwv iXavvdfieva, fieTayeTai
v-ro eXayicTTov irtiSaXiov ottov dv rj op/ih tov evOvvovTOS
PovXtrrai. S ovtw /cat % yXwacra fiiKpov fieXos icrTl Kal
fieyaXavXel. ISov oXiyov irvp hXtKyv vXtjv avd-TTei. 6 Kal ri
yXwcrcra -rvp, o Koarfios T?y aSiKias' ovtws *i yXwcrcra KaOtcrTaTai
ev tois fieXeeriv 1'1/uwi', t) o-mXov<ra oXov to awfia, Kal cnXoylYpvcra
tov TpoXov T>js yevecrews, Kal cpXoyiXpfievrj iirb Ttjs yeevvtjs-
? ird-ra. yap cpvcrts Qrfplwv tc /cat Trereivwv epireTwv Te Kal
evaXiwv Satia^erai Kal SeSafiacrTai Trj (bvaei Trj dvOpw-rivy
Tqv Se yXwcrcrav ovSels SvvaTai dvdpw-rwv Safidcrai' a/caTa-
crXerov KaKov, fiecrTrj lov 6avaTti<pdpov. 9 iv avT>j evXoyovfiev
tov Qeov Kai iraTepa, /cat iv ain-jj KaTapwfieOa tovs dvQpwirovs

cases, may be known by remembering ; —
irpbs tovtuv in consideration of these things
as a motive, irpbs roirois in addition to
these as an act, irpbs ravra with a view
to these things as an end.
4 — 6. t4 TrXofa] The travelling by
land suggests the idea of travelling by
sea. The bringing about a horse by the
bridle bears so close a resemblance to
bringing a ship by the helm, that both
actions are expressed by the same verb,
perdyeiv. aKXijpQv] rough, harsh, opp.
to pAXBaKos, from trKiXXui, to parch.
t) bppTJ] impulse, eager desire, Thuc. vn.
43. paivopiva aiv op/to1, Soph. Antig. 135.
i.q. eiriBvpia. oppnj iiriTTliTTeiTivi, one feels
an impulse ; pia' bpp.jj, with one impulse,
Xen. Anab. in. 1. 9. tov eiBivovros]
i. q. the Homeric IBivetv. applied to the
guiding an animal, Prom. v. 287, or the
steering a ship. Hec. 39. irpbs oTkov eiffivov-
ras ivaXlav TrXdTijv. peyaXavxei] boasts
loudly, talks big. The smallness of the
instrument pUxpov pi\os is the link of asso
ciation. The antithesis between diminu
tive size and mighty power suggests the
notion of a spark of fire, the smallest of
visible agents, yet productive of the
most widely wasting and terrific effects.
tjXIktjv 8X77 v] how large a quantity of
fuel materia. Eamos multos, Syr. V.
II. II. 455, ipSre irvp diStiXov iiricpXiyei
&<TireTov OXtji'. Dr. Burton takes i) yXaaaa
.... ttjs dSiKlas as a proverb. The
tongue is a spark, the world of unrighte
ousness. Some have rendered Kbirpos
'the dress,' 'the ornament,' from the
skill of the tongue to make the worse ap
pear the better cause. But the meaning
is, ' the evil unrighteous world is repre

sented by the tongue.' oStois] In the
same manner the tongue in our members
has a settled character (KaBlo-rarai) as
that which defiles, &c. (io-iriXwpevov, Jude
23.) This corresponds to dSixlas, ipXoyl-
Zovaa answers to irvp. rbv rpbxov
ttjs yevea.] the wheel of nature, the
wheel which is set in motion at birth, and
rolls on through life. Judith 12 : 18.
Wisd. 7 : 5. The course of life from
youth to age, rpoxbs yap dpparos o?a
jSIotos rpexei KvXiaBels, Anacr. Od. rv. 7.
Or the successive production of human
generations which run on like a wheel :
' continuam successionem hominum alio-
rumpostaliosnascentiuni.' Alberti. b dirip-
avros ttjs yeviffeois KiKXos Sid tovto iir'
direipov irpoi&v Sid rb t^p dXXov tpBopdv
dXXov yevio-iv eXvai. Simplicius in Epist.
p. 94. 0Xo7ifo/u^>'i7] inflamed by hell.
7 — 12. iraaa <piais] Every nature; all
known varieties. Sap-af. k. SeSdp..]
' is continually tamed, and is kept in a
state of subjection by the human race.'
The perfect expresses the fact as already
existing and completed. aKaTdtrxerop]
an irrestrainable evil is the tongue, full of,
&c. Alex, and Vatican MSS. read dmrd-
ararov (1 :8), a restless, inconstant evil.
lov BavaTijipbpov] of death-bringing
poison. ixBpas ixlSvrjs lbs, Soph. Track.
773. Cf. Prov. 18 : 21. Eccles. 10 : 1. Ps.
140:3. TjKbvrjffav yX&o-aav airoiv uael
ISipews, lbs dtrwlSoiv virb t& %eCXii airuv.
Menander. ovr" ex X*P°S v.eB4vra Kaprepov \Wav
paov Ka.Tatrx.eiv ovt' curb ytei<rtn\s \6yov.
iv airy] Therewith as an instrument.
Cf. iv pdiSSip, 1 C. 4 : 21. So iv 6<p6aX-
pois bpav. iv denotes continuance or fixity

22

JAMES 3. 9^16.

Touy Ka6' bfio'iwcriv Qeov yeyovoTas' I0 e/c tov avTov arTOfiaTOS
i^epyeTai evXoyia /cat KaTapa. ov yjpht aSeXcpoi fiov, Tavra
ouVft) yiveaOai. " firjTi t) irtiyh iK T?y avTrjs oirrjs fipvet to
yXvKii Kal to iriKpdv ; I2 fih SvvaTai, aSeXcpoi fiov, avKrj iXaias
iroirjcrai t) dfiTeXos crvKa ', ovtws ovSefiia irriyri oXvkov Kai yXvKV
iroirjcrai vSwp.
13 T/y crocbbs Kal iiriGTrifiwv iv ifiiv ', Sei^aTW iK T>js KaXrjs
avacrTpocbrjs Ta epya ai/Tov iv irpavTrrri aodrias. I4 Et oe
XfiXov iriKpbv e'XeTe Kal ipiOelav ev Trj KapSla vfiwv, firj KaTaKav-
XdaBe Kal -^revSecrQe KaTa Trjs aXriQeias- l$ ovk ecmv avTr\ rj
crocpla dvwQev KaTepXofievrj, aXX' eiriyeios, y\rvXiKh, SaifioviwSrjs.
oirov yap ftjXos Kal ipiQela, iKel aKaTacrTacria Kai irdv

in time or space ; and when applied to
things, it indicates the instrumental ad
junct. Donaldson, §476. rbv Oebv k.
7raT.] him who is God and Father, 1 C.
15 : 24. robs KaB' bpoloic. 0. 7670-
vbras] not yevopivovs, which were once
made, but yeyovbras, which were and are
made after the likeness of God, as exer
cising dominion over this lower world, as
capable of being reconstituted in the moral
qualities of the Creator. Gen. 1:26. The
words KarapibpeBa, Kardpa, may point to
the practice of cursing Christians in the
synagogue. Justin, c. Tryph. dripd^ere
Karap&pevoi iv rats crvvayojyais ipwv robs
TTio-Teiovras iirl rbv XpUrTOV. Jerome, Sub
nomine Nazarenum ter indies in Chris-
tianos congerunt maledicta. Cf. Philo
Jud. II. 196. oi ydpbaiov, SC off crbparos
rb lepdrrarov bvopa Trpoipiperal tis, Sid
roirov ipBiyyeaBai ri twv alaxp&v. pijri
t) it TjyTj] Is it possible that the fountain
from the same opening. /3puei] in classi
cal usage is intransitive. (Ed. Col. 16.
X&pos fipiwv SdtpvTjs, but is used transi
tively by Anacreon, xdpwes pbda (Spiovaiv,
cause to burst forth. dXvKbv] (SXssalt)
the same as dXpvpbv, Od. iv. 511.
13 — 18. o-b(j>os] wise in the abstract,
denoting general intelligence. iirio-TTj-
puv] knowing by experience, denoting
practical ability. iK ttjs KaX. dvaarp.]
out of, as part of, his honourable deport
ment, in the course of his virtuous living.
iv irpa'vTTjTi tro<f>.] iv marks the sphere
or element in which he moves, the sub
stratum of all his deeds ; in that meekness
which is the essential attribute of wisdom.
irpa'ilTTjs, mildness, as opposed to xaXe-
irbTTjs, harshness. iplBeiav] partyspirit,
rivalry, G. 5 : 20, n. E. 2:8. fyiBos, day
labourer. pi) KaraKavxaaBe] to be

joined with ttjs dXijBelas, (cf. 2 : 1 3) do not
boast of having wisdom while you show
that your boasting is false with respect to
true wisdom. aliTrf] This emulation,
party spirit, ipiBela, is not wisdom (con
tinually) descending, i; e. , the wisdom
promised, 1:5. iirlyeios] mere worldly
policy ; unfit and useless for the spiritual
man, as Saul's armour for David, 1 Sam.
17:39. $vxiktj] In connexion with
this word, Valckner (on 1 C. 2 : 14)
has some remarks which ought always
to be present to our minds. ' The mere
classical student will fail to understand
many expressions in Scripture, unless
he carefully compares the various ex
pressions of the sacred writers, and has
a competent acquaintance with Jewish
literature.' In support of this, Valckner
proceeds : Habent Scriptores nostri cen-
tena locutionum genera, Graecis ilia qui-
dem verbis expressa, quae apud quosvis
inveniuntur veteres veteribus tamen
Graecis piorsus inaudita. Nee sane mirum
id quum loqui debuerunt de rebus cen-
tenis quarum nullam veteres Graeci
habuerunt ideam. Saepius itaque novam
quamdam vim indiderunt vocabulis
Graecis. Hoc si ad animum revocarent,
qui nimis abjecte loquuntur de Stylo Li-
brorum S. S. alitor rationes suas instituis-
sent. The distinction he draws between
fvxn, Bvpbs, vovs, n. 67, is this : ^j/vxi,
ipsa substantia aniime, 'the essence of
the soul ;' Bvpbs, anima respectu affecti-
onum irae amoris, invidiae, i. e. the passions
and appetites ; rous, mens est ratione co-
gitationis, 'the faculty of thought.'
Philosophi veteres statuerunt iv t§ foxy
rb KdXXio-rov vovv, 'in mente prastantis-
simum esse id quo cogitemus.' [With
this compare Pascal's noble sentiment,

JAMES 3. 1 6— 1 8. 4. 1—3.

23

(pavXov vpayfia. 17 r) Se dvwQev crocpla irpwTov fiev dyvtj
ecTTiv, eireiTa eiprjviKr], eirieiKrjs, evireiOhs, fiearrj iXeovs Kai
Kapirwv dyadwv, dSiaKpiTOs /cat dvviroKpiTOS. l8 Kapirbs Se
Trjs SlKaiocrvvrjs ev elprjvti crireipeTai tois tcoiovctiv elprjvrjv.
4 TL69ev iroXefioi /cat fidXai ev v/miv ', ovk evTevdev, iK
twiv rtSovwv vfiwv twv CTTpaTevofievwv ev Toty fieXecriv vfiwv ',
* einQv/xeiTe, /cat ovk eXeTe~ cpoveveTe Kal XnXovTe, Kal ov
SvvacrOe eTTtTVXeiv fiaXea6e Kal TroXe/ieiTe' ovk eXeTe Se Sid to
fih alTeiarOai vfias' ' atTeiYe, /cat ov Xa/ufiaveTe, Sioti /ca/cwy
alTeicrde, Iva iv Taty >5<Waty vfiwv SaTravticrrjTe.

The dignity of man consists in thought.]
yj/vxi) et irvevpa saepe significant res diver-
sissimas. ^vxt), f #.¦? tribuitur etiam
bestiis animantibus, irvevpa, IT) I non
item. Neque adeo 'pvxij proprie animam
sed ' illud quod homines habent cum ani
mantibus commune,' appetitum nempe
concupiscentiam to iiridvpTjriKbv. Quando
ijivxt) de hominibus ponitur in Scriptis
Judaeorum, id significat quod Graeci dice-
bant Philosophi Bvpbv sc. affectus animi
vehementiores. Contra irvevpa mens est
quae cogitat sc. 6 NoCs ratio vel facultas
mentis quae ratiocinatur. ipvxi]v. Sym-
machus, rb iiriBvpijTiKbv. Ecclus. 5 : 2,
igaKoXovBeiv rjj ifrvxii, iropeiecBai iv im-
Bvplais KapSlas. Qui frena laxat pravis
cupiditatibus \j/vx<-Kbs dvBpwwos. Corpus
pravis affectibus animi assuefactum awpa
ipvxiKbv, 1 C. 15 : 44. Istiusmodi homi
nes, pravarum affectionum servi, Jude
(29), ipvxiKol irvevpa pT) ^xovT€S' Ha.
irvevpaTiKbs opponitur Tip \pvxiK(p utitur
Sana ratione spiritu tamen Dei illuminata,
n. 137. The sentiments of Valckner are
not perfectly clear, partly from his writing
in Latin ; anima may sometimes be ren
dered soul, spirit, and is used repeatedly
by Cicero (Tusc. Disp.) for the breath of
life. See on 1 Thess. 5 : 23. 1 C. 15 :44.
Neander speaks of tyvxh as a lower self-
consciousness, irvevpa, vovs being the
higher, tyvxi) often denotes something
more than animal life, or animal nature,
as 1 :2i. 5: 20. It means soul- life, but
that of the present state. ij/vxiKbs &v8pu-
iros, 1 C. 2 : 14, is the human being con
sidered as rational and immortal, but as in
his present, i. e. fallen spiritual condition.
<ro0. fax- is the wisdom proper to man in
this state. SaipoviwSijs] devilish, 2 :
19 ; bears the stamp and character of its
author. J. 8:44. dKarao-Taala] con

fusion, anarchy, insubordination. This
may be referred to the disorders raised by
the Jews in their intemperate zeal for
the law, and their hostility to the Romans.
irpwTov piv] The especial characteristic
by which it is distinguished from all false
shows of wisdom is its internal attribute.
lireira is the apodosis to piv : assuredly as
07C7} precedes, the external qualities fol
low. iirieiKTj s] forbearing, not insisting
on just rights, Ph. 4 : 5. dSidKpiros
k. dvvirbKp.] without distinction and
without pretence. These verbals are used
here actively. Thus ' unfeignedly believe'
for ' unfeigningly.' dvvirbKpiTos is used
passively with dydirrj, tt'iotis, E. 12 :9>
2 T. 1 : 5, in the sense of 'sincere,' ' not
falsely assumed.' Kapirbs Si 8i/c<uo<r.]
Now the harvest of righteousness ; the
gen. of appos., as 6 aritpavos ttjs £wrjs,
I : 1 2, righteousness which is the harvest,
the ingathering of Kapiruv dyaBwv. iv
elpTjvTj air eip.] is being sown (the pre
sent describes a process still going) in the
element of peace by them who produce
peace. H. 12 : 11. Peacemakers partake
of the fruits of the harvest while they are
sowing the seed. Is. 32 : 17. M. 5:9.
Kapirbs may be the reward and blessing
that spring from righteousness. Ps. 37:37.
Prov. 13: 2. 19:22. J. 4:36.
IV. 1 — 3. irbXepoi] dissensions of
parties; pdxat] personal contests from
selfish considerations. i)S ovwv] plea
sures, gratifications of opposite kinds, the
canying out of the iiriBvpla. twv
o-t parevopivwv] which make war one
upon another, which rove in ^juest of
indulgence, and militate against right
principle, 1 P. 2 : 11. So evil spirits are
called by the military term Aeyiwv. The
strife in the members accounts for ex
ternal wars. The conflict within, in
which the evil passion gets the mastery,

24

JAMES 4. 4—8.

4 MoiXol ko.1 fioiXaXiSes, ovk o'tSaTe oti t) cpiX'ia tov
Kocrfiov eX8pa tov Qeov icrnv ; oy av ovv j3ovXtj0rj cplXos etvai
tov Kocrfiov, eX6pbs tov Qeov KaQ'unaTai. 5 h SoKeiTe oti
Kevws h ypa(ph Xeyei, Upbs (pQovov eirnroQel to -jrvevfia o /caT-
WKticrev ev hfiiv ', 6 fie'i'Cpva Se SiSwcri Xdpiv Sib Xeyei, 'O Qeos
VTreptjcpdvois avTiTacrcreTai, Taireivois Se SiSwcri Xapiv. ' vito-
Tayrrre ovv t<£ Qew. dvTicrTr]Te tw SiafSoXw, /cat cpev^eTai ad)
8 iyylcraTe t<5 Oew, Kal iyyiei v/iiv. KaOapicraTe

VflWV

causes a predisposition to contention,
and produces aggression on the well being
and property of others. Cf. Plato,
Phasdo, 66 c, § 30, ToXipovs Kal ardaeis
Kal pdxas oiSiv dXXo Tapexei i) rb trwpa
Kal al tovtov iiriBvplai. Justin Martyr,
iiriBvplas direXaBelffTjs eiSios t) ipvxi) Kal
yaXTjviwo'a ylverai. <j>oveiere] Not
literal killing any one more than iroX.
paxal are literal wars and battles ; that
hatred which is murder in the sight of
God springing from frXovTe, 1 J. 3 : 15,
M. 5 : 21, 22. Sid rb pi) alreXaBai
ip.] ye have not however, because ye
do not try to gain your objects by
prayer. alreXre] ye ask for earthly
good as for victory over your rivals ....
because ye ask for yourselves (alreXaBe)
with evil intent. The middle voice is
here used in a sense which cannot be well
distinguished from the active, iv raXs
ijSovais] immersed in your pleasures, iv
signifies inclusion, absorption.
4 — 6. poixaXISts] (Several MSS. have
•not poixo'i) in a metaphorical sense,
Mk. 8 : 38 n, to describe idolatry and
apostasy from the worship of Jehovah,
Jer. 3 : 8, 9, Ezek. 16 : 32, 23 : 37. oii/c
otSare] is an appeal, as if there were
some passage of Scripture to that effect.
Eeference may be made to M. 6 : 24. Kbc-
pov, Qeov] genitives of relation, enmity
with respect to God. fij &v oiv (Jon-
X tjBtj] 'Whosoever therefore wishes.'
There is no one word which leads a
casual reader into more mistakes than
the obsolete use of the word 'will,' in
the translation of fioiXopai and 84\w.
Passages in which the full sense is lost or
obscured by this rendering of jSoiiXop.ui are
M. 11:27, L. 10:22, J. 18:39, A.
17 : 20, 18 : 15, 19 : 30, 22 : 30, 23 : 28,
25 : 20, 22, 28 : 18, Ja. 1 : 18, 4 : 4, 1 C.
12: 11, Ph. 1 :i2, 1 T. 2:8, 5 : 14,
6:9, Tit. 3:8, Phileni. 13, H. 6:17,
2 J. 12, 3 J. 10, Jude 5. The verb
BiXa, iBiXa, occurs about 180 times, and
tyie usual rendering is 'will,' 'would.'

KaBlo-rarai] becomes, takes up the
position, assumes the character. Kevws
. . . . X^7ei] think ye that the Scrip
ture speaks empty words in its condem
nation of the spirit of the world and in
its offers of grace ? Does it mean nothing
when it condemns spiritual adultery,
Lev. 20 : 2- 7, 2 Chr. 19 : 2, Ps. 139 :
21, 22, Ezek. 14 : 1 — 8. Does the Holy
Spirit given to believers manifest his pre
sence by these covetous, envious, rapa
cious desires after earthly enjoyments
and possessions ? On the other hand,
God increases grace, J. 1 : 16. He is not
willing that you should go on to sin ; he
imparts grace to resist it, Sib Xiyei (v. 7) .
Or with De Wette, and others, Think
ye that in vain the Scripture saith,
'Vehemently even to envy doth the
Spirit desire us (cf. ixiiroBw, Ph. 1 : 8),
yea, he increases to us grace in propor
tion to our need,' wherefore the Scripture
saith, &c. ' This introduces us into the
same figurative realm of thought in which
poixaXISes placed us before. The Ap. is
speaking of the eager and jealous love of
God towards those whom he has united,
as it were, in the bond of marriage with
himself. ' Afford. KaTi^KTjuev iv T)piv]
Cf. R. 7 : 20, t) olKovaa iv ipol dpapria.
Some MSS. read KaTil>Kio-ev, ' which God
placed in us.' iirep Tjipdvois] 'proud
men,' the characters described in 2:4,
L. 1 :5i n. The proud in thoughts, over
bearing, highminded as to their expec
tations and claims, avrndcaeTai sets
himself in array against. This is quoted
from Prov. 3 : 34, LXX, and in 1 P. 5 :5,
cf. Td itpTjXd gjpovovvres, R. 12 : 16, as op
posed to Taveivol ttj KapSla, M. 11 : 29,
itpTiXoKapSios, Prov. 16 : 5, inrep-fjipavoi
ylyavres, Wisd. 14 : 6.
7 — 10. i7roTd777Te] Be subject, oiv de
pends on the sentiment of the quotation ;
assume, then, the character which God fa
vours, be humbled in his sight (10). Tip
SiafibXw] resist the god of this world as
an enemy ; cf. 1 P. 5 : 8, 6 dvrlSinos ip.

JAMES 4. 8—15.

25

Xeipas dfiapTwXol, /cat dyvltraTe KapS'ias Styvyoi. 9 TaXat-
irwpricraTe Kai irevOt/craTe /cat /cXavcraTe* 6 yeXwy U/txci)*' ety irevdos
fieTaaTpacptjTW Kai 17 XaPa e'? KaTrjcpeiav. 10 TaireivwdtjTe

w Kv,

evwiriov tov J\vpiov, Kai wp-cocrei vfias,

- Mi}
dSeXcpov Kal
Kpivei vofiov
KpiTqs. I2

/caTaXaXerTe aXX/jXaw, aSeXcpoi' 6 KaTaXaXwv
Kp'ivwv tov dSeXcpov avrov KaTaXaXei vofiov Kal
et oe vofiov Kpiveis, ovk et iroirjThs vofiov aXXa
ety irrrtv 6 vofiodeTrjs 6 Svvafievos crwcrai /cat
airoXecrar erv tis el os Kpiveis tov eTepov ',
13 "Aye vvv 01 XeyovTes, ^qfiepov Kal avpiov iropevcrwfieda
ety TyvSe Thv iroXiv Kal iroiqcrwfiev e/cet iviavTov eva, Kal
ifiiropevcrwfieOa Kal KepSijcrw/iev l4 otTti/ey ovk eirlcTTacrde to
Trjs avpiov iroia yap 17 Vwh vfiwv ', aTfiis yap iaTiv 1) irpbs
oXlyov (paivouevri, eireiTa Se d<pavi¥ofievri- '5 o.vtI tov Xeyeiv
pellentis, 5 : 1, L. 2 : 15, n. vvv]
used as marking the present subject
of consideration ; as ' now ' in Eng.
5 : 1, 1 J. 2 : 28, not as in v. 16. The
A. V. renders according to Text.
Eecep. t) ailpiov, also iropevabpeBa,
fut. for TropevGwpeBa, conjunct. Kal
is generally preferred to t), and iropev-
abp. to iropevtrtop. rijvSe tt)v irbXiv]
this city here. TT)v8e gives a lively air of
reality to the speaker's language, as if they
had some particular city in their minds.
TTon)o-wpev] M. 20 : 12 n. ipTropev-
o-wpeBa] traffic, LXX for "1HD,

6 Sidfi. ... <J dvrlo-TTjTe. Kal 0ei5|cToi]
quasi apodosis membri intellecti, quod
cum feceritis fugiet. Vater. iyyltrare]
carries on the idea of virordyijTe ; acquire
intimacy of friendship and communion
with God, 2 Chr. 15:2, Is. 55:6, 7.
KaBaplaare] outward cleansing ; 071^-
iraTe, inward purification ; xe'Pas, out
ward actions; xapSlas, inward prin
ciples, 1 P. 1:22; dpaprwXoC] per
sons determinately engaged in sin ;
Slipvxoi, those in whom conscience is
awakened, wavering between tendencies
to good and evil, 1 :8, 1 Ki. 18: 21,
M. 6:24. TaXai7Twp7)<raTe] 'be dis
tressed,' perhaps from TaXaireipios, one
who has experienced and suffered much ;
Dem. xxn. 24, XmroOireu- Kal crvvexws
TaXanrwpovo'i. 11, 12. pi) KaTaXaXeXre] Speak not
against, do not pronounce upon each
other. This is to contradict the law,
and make yourself a judge of it. In this
case you dispense with law, and act as an
independent dispenser of justice, vbpov]
sc. id prohibentis, legem qui negligit
supeifluam esse quasi indicat. Vater.
Kpivei vbpov] gives an opinion as to the
fitness of the law, charges the law with
inefficiency in not convicting the delin
quent, els iffTiv] One and one only is
the giver of the law and judge. Many
MSS. have Kal KpiTijs. 6 Suyap.. awa.
k. d7roX.] who has power to execute his
behests, whose might proves his right.
rbv trepov] him who is another self,
your equal. Many MSS. have rbv ttXt)-
o-iov, thy neighbour.
13 — 17. dye] used like Si) vocula im-

G.

34 : 10, 42 : 34, 2 Chr. 9 : 14. 2 P. 2 :
3, upas ipiropeio-ovTai, they will make
gain of you. otrives— rb ttjs aipiov]
when ye are such as know not the fact,
or the certainty of the morrow, drpls]
vapour, exhalation, A 2 : 19, cf. Wisdom
2 : 4, irapeXeitrerai 6 plos ijpwv Cos ixv7l
veq>iXtjs, Kal lbs bplxXTj Siao-KeSao-Bijtre-
rai SiwxBeXaa virb dKrlvwv ijXlov. dvrl
tov Xiyeiv] instead of your saying.
Not only with reference to our future
occupations, but even as to the fact of
our living at all, our language should be,
If the Lord will, jtfo-opev, iroiTjcopev are
generally preferred. KavxatrBe] ye
vaunt yourselves in your presumptions,
ye form these schemes from dXafavela,
arrogance, and then you boast of what
you are going to 'do. All that follows
illustrates iTreprppavela (6) and its oppo
site. This is connected with the charac
ters and conduct described in 1 15, and
also with 3:i3; cf. 1 C. 5:2, ireipv-
o-iwpivoi, (6) oi KaXbv to Kaix>jpa ipwv.

26

JAMES 4. 15—17. 5. i—5-

vfids, 'Eav 6 Kvpios OeXycrrj, Kal tycrwfiev, Kal iroifowfiev tovto
r/ 1/cetVo. l6 vvv Se KavyacrOe ev Tats aXafyveiais vfiwv iracra
Kavynms ToiavTt) irovr/pa ecrTiv. l1 elSoTi ovv koXov iroielv
Kal fih iroiovvTi, afiapTia avTw ecrTiv.
5 "A.ye vvv 01 irXovcrioi, KXavcraTe dXoXv^oi/Tey eirl Tais
TaXaiirwplais v/iwv Ta?y eirepXofievais. 2 o ttXovtos vjulwv
rrecrrjire, Kal Ta IfiaTta vfiwv crtjTOfSpwra yeyovev, 3 0 Xpvcros
vfiwv Kal 6 apyvpos KaTiwTai, Kai 6 toy ovtwv ety fiaprvpiov vfiiv
ecrTai Kal (payeTai Tay crapKas vfiwv wy irvp' eOrjcravpicraTe ev
e<rXdTais h/aepais. 4 ISov 6 fiiaObs twv epyaTwv twv dfuncrdv-
tcoi/ Tay ywpas vfiwv 6 dire<TTepr)fievos ddy vfiwv KpdYei' /cat at
jSoat Ttov depicravTwv els Ta Sra Kvpiov ^a/3awd elcreXrjXvOacriv.
& iTpvcprjcraTe eirl T>js yrjs> xal ecriraTaXqcraTe, iOpis^i-aTe Tay

elSbri oiv] now then to one that know-
eth as you profess to know by your arro
gant pretensions to the knowledge of the
truth, o iv introduces a general conclu
sion, not an inference from (16). Each
of them knew his duty with regard to
the uncertainty of life, pi) iroiovvri]
supposing him not to do it.
V. 1. — 6. KXaiaare bXoX.] Weep
with howling. The participle describes
the urgent occasion there was for
grief ; oXoXiifete occurs LXX, Is.
13 : 6, liXoXiifere, iyyis yap ijpipa
T£.vplov. 15 : 3, irdvres bXoXifere pierd
KXavBpov. iirl Tats TaXat7rwp£ats]
'for the matter of.' iirl denotes 'that
which is close by us as a suggest
ing cause, accompaniment, motive, or
condition,' Donaldson, § 483, c.c, airrbs
oiK* iirl KaKip iir iXevBepwaei Si twv
'EXXiJvwk TrapeXTjXvBa. Thuc. IV. 85 ;
that upon which the mind rests ;
Mk. 3 : 5, irvXXvTroipevos iirl rtf iru-
pwtrei ttjs KapSlas. 1 :22, i£eTrXT)trtrovTO
iirl rfj SiSaxv airov. 2 C. 12 : 21, pi)
peravoTjcdvrwv iirl t$ dKaBapala. iirl is
used in a similar manner in Wisd. 1 : 1 3,
6 Qebs Bdvarov oiK iirolTjaev oiSi Tipirerai
iir' dirwXelq. %wvruv. 2 : 23, Ikthtc rbv
dvBpwirov iir' dtpBapala. Valckner ad
1 C. 1:4, iirl ttj x&Pln ob vel propter
gratiam. irrl junctum Dativo saspe
causam significat. Ab hoc usu pendet
intellectus E. 5 : 12. • Animum abjicere
propter aliquid dBvpeiv iirl Tivl, Isocrates.
SeBels iirl tovtw propterea ligatus.
Phrasis est Graaca valde trita Siaj3ei3orj-
cBai iirl trotpla. Plato 111. p. 206, ai
iBaipafav iirl aoipla. Soph. Phil. 50,

iip' 01s iXijXvBas. 0. G. 1455, i<p' 0
KaXeXs. M. 26 : 50, iraXpe iip' 1} irdpei,
Hesychius interpretatus est, iirl irolw
CKOTrip irapayiyovas ivravBa. Ph. 3 : 12,
4 : 10. See 1 Th. 3 : 7. Tats irrepxo-
p.^»ats] 'which are coming upon you.'
The Apostle has in his mind our Lord's
prediction of great troubles in J udaea,
L. 21 : 21 — 24. 6 ttX. . . . aea. . . .
Karlarai, iBijaavp.] founded upon M.
6:19, 20. aiaijire] is rotten. All
your possessions are to be regarded as
even now valueless — and worse, for your
abuse of them is your condemnation.
Karlwrai . . . lbs . . . iBijo-avp.] he
takes up the idea of rust, to convict them
of abuse of wealth by hoarding. The
next abuse is grasping, grinding oppres
sion of the poor ; the next, luxurious
living and debauchery. ipdyerai] de
scribes the action of rust, ' corrodes,' and
also of fire, 'devours.' rds adpKas ip.]
Eev. 17 : 16, your whole flesh, pi. els
papripiov] aerugo ilia qua moneri et
meliora doceri potuissetis accusationi
inserviet, sc. diebus judicii. Vater. M.
8:4. it vp] imago non modo conscientias
mentis sed et posnae. V. iBriaavpl-
a are iv] ye heap up treasure though it
be in the last days. E. 2 15. irpv-
<t>T)aaTe] ye live delicately, ye are
luxurious, ye pamper your hearts as is
usual in a day of slaughter. As on a
feast day, Zech. 11 : 4; or like beasts in
the day of slaughter, without care or
forethought. These aorists have the force
of the present, or denote a systematic
course of action. So (n). The peculiar
force of this tense is clearly explained by
Donaldson, § 289. (a) The prefix or

JAMES 5. 5—8.

27

KapSlas ifiwv coy iv nfiipa ercpayrjs. 6 KaTeSiKacraTe, ecpovevcraTe
tov SiKaiov ovk dvTiTacrcreTai vfiiv.
7 M.aKpo6vfir]rraTe ovv, aSeXcpoi, eeoy Trjs irapovcrlas tov
Kvpiov. ISov 6 yewpyos e/coV^eTat tov Tifiiov Kapirbv Trjs yrjs,
fiaKpoQvfiwv eV' avTW, ewy av Xafiri vbtov irpwifiov Kal o-^-ifiov
fiaKpoOvfitjcraTe /cat vfieis, GTqpi^aTe Tay KapSlas vfiwv, oti t)

augment c- always implies time past, or
non-existent time ; (b) the affix a- always
implies future or coming and approximat
ing time; (c) when the form has the
augment e- as well as the affix a- it
implies that the act spoken of was future
and is past, or that it took place within
limits which require to be defined ; it is
therefore called the aorist, or indefinite
tense. KapSlas] adjuncta notione cupi-
ditatum satiatarum, A. 14 : 17. V. rbv
SiKaiov] This term is used as an appel
lative of the Messiah, A. 3 : 14. 7 : 52.
22 : 14. It has been made a question
whether S. James intended to refer to our
Lord exclusively, or whether he refers to
just men generally. If we include thelatter,
we may compare toC taxvpov, M. 12 : 29.
avTirdo-aeTai] there is no resistance,
the just man resists you not, referring to
M. 5 : 39. This apostrophe (1 — 6) is
directed to the rich, with the view of
comforting and consoling believers. Cf.
2:6. 7, 8. MaKpoBvpTjcraTe] We must ne
cessarily consider that this inculcates a
systematic course of action. We may
reasonably then infer that the preceding
verbs in the same tense, describe the same,
and ought not to be rendered by the de-
¦ finite perfect, as in A.V. On paKpoBup.
cf. L. 18 : 7, n. iir' air lp] (KapTip)
quern patienter expectet. Vater. irpwi-
pov] post seminationem, autumnal. 6\j/i-
pov] ante messem, vernal; ordinarily
from March to October there is no rain.
This allusion shows that the writer was
resident in Palestine. Other physical
notices are the Kaicwv, 1 : 11. the pro
ducts of the land, figs, wine, 3: 11.
proximity to the sea, 1 : 6. 3 : 4. liability
to drought, 5:17, 18. 'iios Xdj3jj] ' un
til the fruit shall have received.' The
seasonable rain precedes, and insures the
harvest, but is not the harvest itself ; it
may be that the event or state described
by 1) irapovala r. Kup. is the necessary
precursor and preparative for the great
ingathering of the judgment day. Cf.
Kaipol Kapiroipbpoi, A. 14 : 17. aTTjpl-
iare] L. 9 : 51, itrrhpi^e t6 irpbirwirov,

L. 22 : 32, aHipi^ov robs dSeXfois <rov.
1 Th. 3 : 13, o-TTjplgai Tds k. ip. . . . iv rij
irapovala k.t.X. Seen. ijyyiKe] Cf. Ph.
4 : 5, iyyis. The Apostles continually
impressed this consideration upon the
minds of their converts. Some refer it
to our Lord's personal return, which may
occur at any moment ; others to the un
certainty of the duration of human life.
The dissolution of our present existence
will introduce the believer into the imme
diate enjoyment of the presence of Christ,
no less than the actual return of our Lord
to reign visibly over his kingdom. 1 C. 5 : 8.
ttjs irapovtrl as] the presence. Thismay
bereferred to the destruction of Jerusalem,
M. 24 : 3. Though we frequently read in
the Gospels, ' The kingdom of heaven is
at hand, ' this expression is not found in
the Acts or Epistles ; but the coming of
the Lord is held out as impending to the
close of the Apocalypse. The desolating
army of the Romans may be spoken of as
the coming of Christ. By the destruction
of that city, a stronghold of rebellion
against Messiah's kingdom was abolished.
Allegiance to Moses had been made the
pretext of disloyalty to the Christ of God.
The Eoman army made it impossible for
the Jews to render ritual obedience to
that lawgiver. Impending visitation,
marked by judgment and deliverance,
each having reference to the personal re
ception of our Lord in his first advent,
was certain, according to the explicit
predictions of our Lord himself (M. 24.
L. 21). This subject could not, there
fore, fail to occupy the minds of the
Apostles, and to find frequent expression
in their writings. But they could only
refer to it according to the extent of their
knowledge. This, however, was limited
and deficient, as the language of our Lord
plainly intimates, M. 24 : 42, 44. Mk. 13:
32. It was given to S. Paul, subse
quently to the date of the Epp. of James
and (1) Peter (Introduction) to explain to
the Church that the great day of the Lord
was still far distant, 2 Thess. 2. Similar
correction of the general expectation of
the Church is given 2 P. 3 : 4 — 9.

28

JAMES 5. 8—15.

vrapovcria Tod Kvpiov 'rjyyiKe. 9 ^ crTevd^eTe kut dXXrjXwv,
dSeXdrol, Iva fih KaTaKptOrJTe- ISov 6 Kpirhs nrpb t5i/ Ovpwv
ecrTriicev. IO viroSeiyfia Xd/SeTe Ttjs KaKoiraOelas, aSeXcpoi fiov,
Kal T>]y fiaKpoOvfiias, tovs irpocprjTas di. iXaXticrav tw ovo/iaTi
Kvpiov. Ir ISov fiaKaplXpfiev tovs virofievovras' Ttiv virofiovrjv
'Iw/3 jJ/coi/craTe Kal to TeXos Kvpiov e'iSeTe, oti iroXvairXayXv6s
icrTiv 6 Kvpios Kal olKTipfiwv.
12 lipb irdvTWV Se, dSeXcpol fiov, fih dfivvere firjTe tov
ovpavbv firjTe Thv yrjv firjTe dXXov Tiva opKOV ijtw Se vfiwv to
vai vai, Kal to ov ov, 'Iva fih els viroKpicriv irecrriTe, T3 Ka/co-
iraQel Tty iv vfiiv ', irpocrevXea6w. evOvfiei tis ', ^aXXeTW.
*? dcrOevei Tty iv v/iiv ; irpocrKaXecrdcrQw tovs irpecrfivTepovs Trjs
e/c/cXvcriay, Kal irpocrev^daOwcrav iir avTov, dXetyavTes avrov
eXalw ev tw ovdfiaTi tov Kvpiov IS /cat r) evXh Trjs icicrTews

9 — II. pi) o-revdtere] This is said in
opposition to paKpoBvpijaare. It conveys
a caution against an impatient and que
rulous temper, the indulgence of which
will lead to condemnation. Lit. 'groan
not,' so Syr. ; i. e., neither inwardly nor
by utterance make complaints against
each other's condition, conduct towards
yourselves, or general conduct, 4 : II, 12.
wpb twv Bvpwv] There may be an allu
sion here to the ancient custom of judicial
and commercial transactions taking place
at the gates of the city, Euth 4 : 10, 11.
Ps. 127 15. Or simply, is near, as one
about to knock (Rev. 3 : 20.) Cf. &rl
Bipais, said by our Lord of his coming,
M. 24 : 33. ff;r<58et7p,a] 'an indica
tion,' J. 13 -.15. H. 4 : n ; not so strong
as vTroypappbv, 1 P. 2 :2i, n. t^s Ka-
KowaBelas, ttjs paKpoBvplas] The
article may mark to us the experience of
suffering, the longsuffering which they
had to maintain. The translation will
be much more forcible if we retain the
order of the words in the original. So
Mk. 16 : 6, n. H. 1 : 1. On paKaplt;opev
see L. 1 =48, ij. On rois viropivovras,
M. 24 : 13. to} bvbparC] see on M. 7 :
22. The dat. indicates the use of the
name as their authority, i.q. Thus saith
the Lord. Cf. Lev. 19 : 12, LXX.
T7/coiJ<raTe] The frequent hearing of the
book of Job, as read in the public service,
is appealed to. It is fairly argued from
this passage that, in the estimation of the
Apostle, Job was a real personage. t6
t^Xos Kup.] the termination which the
Lord puts to the trials and sufferings of

his people. We may take this passage
(7 — 11) as illustrative of the writers
spirit. Though he announces a season of
suffering, he infers the duty of forbear
ance towards their adversaries, and of
peace and kindness among themselves.
12. 7rpd irdvTwv] 1 P. 4 : 8. 3 Mace.
2 : 21, Oeds Trpd irdvrwv dyios. Cf. M. 5 :
34. The injunction pi) bpviere is con
sistent with the importance attached by
the Ap. to the employment of the tongue,
3, 4 :n; cf. M. 12 :36, 37, n. t)tw] Imper.
for io-rw. So 1 C. 16:22. Ps. 104 : 31.
1 Mace. 10 : 31 ; used by Plato, Sesp. p.
361, C. 2, § 4. els iirbKpio-iv] into
hypocrisy, deceit, Tynd. This is a very
natural effect of the constant use of asse
veration strengthened by oaths. It impairs
conscientiousness in regard to simple
assertion or denial. However, the best
supported reading is iva pi) iirb Kplaiv it.
'under judgment,' i.q. tvapi) Kpi8i)Te. So
Syr., Vulg., A.V.
13 — 15. KaKoiraBeX] Some consider this
not as a question, but as the hypothetical
indicative, ' Supposing that any one is in
distress.' Cf. 2 :ig. R. 14 :22. iC. 7:2i.
Kal Si) SiSeypiai, 2Esch..E'«»ie»i.894.Terent.
Eunuch. 1. i. 21, negat quis, nego ; ait,
aio. Winer, § 60. 4. eiBvpei] in good
spirits, cheerful. tj/aXXirw.] Cf. E. 5:
19, 20, n. C. 3 : 16. irpotrev^do-B. iir'
airbv] iirl with ace. is used in probable
allusion to the ceremony of laying their
hands upon the patient (Mk. 16 : 18. A.
9 : 17), or pronouncing the name of Jesus
as the author of the cure. Cf. A. 3 : 6.
19 : 13 (bvopdfav iirl robs . . .). iXalip]

JAMES 5. 15 — 20.

29

owet tov Kafivovra, Kal iyepel avTov 6 Kvpios' Kav dfiapTtas
r) ireiroir)KWS, drpedrja-eTai avTW. l6 ij*ofioXoyeicr6e dXXrjXois
Ta irapairTWfiaTa /cat euXecrOe virep dXXriXwv, oirws ladrjre-
iroXv la-Xvei Setjcris SiKaiov ivepyovfievrj. J7 'HXt'ay dvQpwiros
r)v OfioioiraQhs Vfilv, /cat irpocrevyrj irpocrriv^aTO tov fir) fSpe^ai,
Kai ovk efipe^ev iirl Trjs yhs iviavTovs Tpeis Kal firjvas ?£• l8 /cat
iraXiv irpocrriv^aTO, /cat 6 ovpavbs verbv eoWe Kal h y>j e/3XacrT>/cre
tov Kapirov ai/TJjy.
'9 *A.SeX(pol, iav Tty iv v/itv irXavrjdrj airo Trjs dXriOelas Kal
eTTicrTpeyp-ri tis avTov, iu yivwcTKeTW, oti o eiricrTpe^ras afiap-

Mk. 6 : 13, n. This anointing was for
the purpose of recovering the patient,
and has therefore no connexion with ex
treme unction, which is only administered
when recovery is hopeless. Burton, ttjs
it I a re 01 s] refers to the exercise of that
faith which was a special endowment, and
accompaniment of prayer. 1 C. 12 : 9. Mk.
2 :5- A. 14: 9. rbv Kapv.]the sick person.
apaprla s] Videtur respici ad opinionem
illius aetatismorbos esse peccatorum pee n as ;
sed statim ad animi emendationem ver-
tuntur qua? iliac pertinent. Vater. The
Apostle, however, distinguishes remission
of sins on such an occasion from the re
moval of disease, just as our Lord had
done when he healed the paralytic (Mk.
2 : 2 — 12, n.), an incident to which (or to
others resembling it) S. James probably
in his own mind refers, ij ireiroiTjKws]
if he be in the state of one who has com
mitted. Jelf, § 375. 4. dipeBijaeTai] ¦
impersonal, ' there shall be remission to
him.' 16 — 18. i&poXoyeXaBe dXX.] This in
junction is no authority for private con
fession to a minister, as it is evidently
general. Some of the Romish interpreters
have acknowledged this. ' Neo hie est
sermo de confessione sacramentali. ' Caje-
tan. We may compare it with M. 5 : 23,
24. 18:21, 35 (iraparrTiipaTa). L. 17:
3, 4, which, like so many other sayings of
our Lord, the Apostle combines, and turns
into admonitions for present and habitual
use. laBfjre] most probably in a figu
rative and reciprocal sense, ' that ye may
be mutually healed of sin ;' for the Ap.
is here in transition to other cases besides
physical disease in which our prayers and
efforts become effectual. Cf. L. 4 : 18.
A. 28:27. H. 12:13. toXi> lo-xiei]
Translate according to the order of the
words. ' Very powerful is the supplica
tion of a righteous man in its energizing

influence,' — 'when it does its work.' 1 Th.
2 : 13. G. 5 : 6. 2 C. 1 : 6. 4 : 12. Some
would render ivepyovpiivtj inwrought in ¦
the soul; i.e. with all the affections and
powers of the mind. Cf. the expression
' wrestling in prayer.' 6p-oto7ra0ijs] of
like feelings and infirmities. The answers
he received were not given him by reason
of his own power and holiness. Trpoa-
evxv it p o<r e i % ar o] Cf. A. 4 : 17, n.
The fact is not stated in 0. T., but may
be considered as implied in the language
of Elijah to Ahab, 1 Ki. 17 : 1, compared
with Josh. 10 : 12, 14. tov pi) [IpigaC]
The gen. expresses the desire which gave
rise to the prayer. See on A. 15 : 20, f7rt-
oretXat atfrots tov dirixeaBai, 21 : 12. 23 :
20. M. 2 : 13. Mk. 4 : 3. iirl ttjs yi)s]
'on the land,' M. 27:45. L. 23:44.
7rdXtp TrpovTjiZ aro] This is not said,
but is implied in 1 Ki. 18:42. i/3Xd-
ffTTjire] Properly intransitive. Compare
our expressions, The land grows wheat ;
He walks his horse.
19, 20. irXavrjBy] is led astray ; such
a case as is contemplated in G. 6 : 1 .
dX?;0e/as] is here not doctrinal truth,
but the true religion ; the truth as it is
in Jesus, which is to be practised as well
as believed. J. 3 : 21, n. iTriaTpitpTj]
turn him to the truth. The term ' con
version' is now used in a conventional
sense; for which the nearest expression in
the original is perdvoia. See on M. 18 :
3. L. 22 : 32. Here the word iirio-Tpiip-r)
is applied to the conversion of one who
had formerly walked in the way of truth,
and not to one who had always been irre
ligious and profane. Some MSS. have
yivwuKere, know ye. awaei] 'shall be
the means of saving' (M. 1 : 21, n.), as
we may be said to save a man's life when
we call in the aid of a physician who ap
plies efficacious remedies. Good MSS.,
Syr., and Viulg. read ttjv i//vxi)v airov.

30

JAMES 5. 20.

twXov e/c irXavns bSov avTov owet
xaXifyei irXrjQos dfiapriwv.

KaXtiipei] will throw a mantle over ; cover
with a veil ; will cause a multitude of sins
to be overlooked, i.e. pardoned. nD3,

y\rvxhv i* QavaTov, /cat

Ps. 32 : 1. 1 P. 4 : 8 (Pr. 10 : 12), where
it is clear that the sins are those of the
object of the action, not of the agent.

The following table shows the close agreement in sentiment and language
between the writings of James, Peter, and Matthew.

James1 : 2, 3
1:41:51:9 10, 11
: 14
; 20, 21
25 J3
¦ M
3 : 7, 18
4: I
4: 3
4:44:6 4: 8
5T2
5 : 10
5 : 12
5 : 20

1 Peter
1 : 7, 14

1:24
1:9

5:5 4: 1
4:8

2: 1

Matthew

5

10 — 12

5

48

7

7

5

3

15

J9

5

22

6

14. 15

5

7

7

21

5

9

2

11

6

19, 20

6

24

5

3- 18

1

22

24

9

6

19

5

4, 12

5

33

IIETPOY TOY AII02TOAOY
EniSTOAH KAGOAIKH nPiiTH.

1 | J ETPOS dirocTToXos 'Ir/croD XpicrTov e/cXe/CTory irape-
J~L iriSrjfiois Siacriropas Hovtov, YaXaTtas, KairiraSo-
Kias, 'Acrt'ay, /cat HiOvvlas, 2 /caTCt irpoyvwcriv Qeov iraTpbs, iv
dyiacrfiw irvev/iaTos, els viraKohv Kal pavTicrfiov aifiaTOS 'I/ycrow
XpicrTOV' Xapts Vfiiv Kal elprfvrj irXtjOvvdelrj.
3 EvXoyrjTos 6 Qeos /cat iraThp tov Kvpiov r)fiwv 'lycrov
Xpiarrov, 6 /caTa to iroXv avrov eXeoy cti/a'yei'j/ijo-ay fifids elg
eXirlSa Fwarav Si1 dvaarTacrews 'I/jcro? XpiaTov e/c veKpwv, 4 ety
KXrjpovofiiav acpdapTOV /cat dfiiavTOV Kal dfiapavTOV, TeTtiprjfievqv

T. i, 2. IleVpos] For notices of Peter
see Introd. and notes in M. 16 : 18. A.
2:14. 3:i. 10:28. 15:7. exXeKTOts
irape7rtSij/aots] to chosen strangers.
With iKXeicroXs is to be joined Kara, irpb-
yvoio~iv, ' in conformity with the foreknow
ledge,' marking the origin of the choice;
iv rip dyiairpjp denoting the mode in
which the choice was manifested ; els iiraK.
k. pavriirpjbv marking the final end, and
the means by which it is accomplished.
iv implies the reality of the effect pro
duced, as it describes the atmosphere or
element in which the Christian moves.
irpbyvwcris joined with |3ouXi7, A. 2 : 23.
Cf. E. 1:4, 5. We may observe that
the action of every person in the Holy
Trinity in our salvation is distinctly pre
sented here. 7rape7ri5i7p.ois] bye resi
dents among a strange people; 2: 11.
H. 11 : 13. iiriSTjpoi, foreigners who
have established themselves. irapeirl-
S-qpoi, sojourners for a short period.
StaffiropSs] the state of dispersion in
which many of the Jews lived after the
Babylonish captivity. Cf. Jos. B. J.
vn. 3, rb ydp 'lovSalwv yivos iroXb piv
Kard iraaav rijv olKovpbnjv irapiairapTai
toXs iirixwplois' irXeicrov Si t% 'Zivpla
avap^piypivov. jjavTiirpbv a'lp.] chosen
to sprinkling with the blood of Jesus, to
cleansing through his blood. This explains
how the iiraKoi) is produced ; ifyavruTpivoi
t&s KapSlas dirb cvveiSrjirews Trovrjpds, H.
10 : 22. Cf. H. 9 : 13,. 12 : 24. elp-rjvv]
inward composure of mind from the influ
ence of X&PIS- 1 T. 1 :2, n. TrXi]6vv6elTj].
increase, abound ; M. 24 : 12. A. 6:7.

3 — 9. 6 Qebs Kal
God and Father;
1 Th. 3 : 11. 2

yevvTjtras]dvaardaeas.

to be
This

7raTijp] He who is
E. 1 : 3, n, 5 : 5.
Th. 1 : 12. dis
connected with SC
expression is fully

illustrated by S. Paul's reasonings and
statements, 1 C. 15 : 12 — 29, 45 — 50,
Cf. E. 2:5, avveiwoTrolTjtre Tip Xp.
eX7r£5a fwirav] life-giving hope, in
spired by the resurrection of Christ. Cf.
H. 4 : 12, 6 X670S fwv, Kal ivepytjs. H.
10 : 20, bSbv irpbff<parov Kal fwtray. J.
6:51, 6 apTos 6 £wv. Syr. V., 'in spem
vitae.' ' A fife in which hope is the
energizing principle. ' Afford. 'Believers
of all nations are begotten to the hope of
a new life after death, through the cove
nant of grace made with our first parents
after the fall. In the same hope they are
begotten a second time, through the
resurrection of Christ from the dead.'
Macknight. els KXijpovoplav] as chil
dren who are begotten not only to life,
but to property, a possession, in this case
an inheritance, because it comes to us
from our relationship to another. The
land of Canaan, which was the image of
the heavenly Canaan, was divided to the
children of Israel by lot, KXijpos. E.
1 : 14, 18, n. KXTjpovbpov, H. 1:2, n.
&q,BapTov] a new earth, incapable of
being destroyed by the waters of a flood,
or by fire. dplavrov] not like the
earthly Canaan defiled with the sins of
its inhabitants. Lev. 18 : 28. Rev.
21 :27. dpdpavrov] with no internal
principle of decay. dpapdvrivov, 5 : 4.
TeTT)pT}p.ivTjv] from the assaults of evil

32

1 PETER 1. 4 — g.

iv ovpavois els vfids s Tovs-iv Svvdfiei QeoC (ppovpovfievovs Sid
iricrTews els crwTrjpiav eToifirjv diroKaXvcpdrjvai ev Kaipw ecrXaTW-
6 ev w dyaXXidcrOe, oXiyov dpTi el Seov karri, XvirrjdevTes ev
itoikiXois ireipacrfiois, "' 'Iva to SoKifiiov vfiwv Trjs iricrTews iroXv
TifiiwTepov yovcrlov tov diroXXvfievov, Sia irvpos Se SoKifia\pfievov,
evpeQrj els eiraivov Kal Tifihv Kal S6i~av ev diroKaXvy-ei Trjcrov
XpicrTOV, s bv ovk elSoTes ayairaTe, els bv dpTi fih opwvTes
iricrTevovTes Se dyaXXidcrOe Xapa dveKXaXrJTw Kai SeSo£acrfievri,
9 KOfiiCofievoi to Te'Xoy Trjs iricrTews v/iwv, CTWTrjpiav -^rvXwv.

spirits, from the fraud and malice of the
adversary. Cf. J. 17 : 12, 2 T. 4 : 8,
C. 1:5, ri)v iXirlSa rijv airoKeipivTjv vpiv
iv toXs oipavoXs. els ipas] against your
coming, as if kept from all others till you
receive it. So els trwnjpiav, up to, quite
to the entrance on. Rec. has ijpds.
rois iv Svv. 9. <j>povp.] who by virtue
of God's power are under guard; a
military term, t) elprjvrj t. 0. . . . ippovptj-
cei Tds KapSlas vpwv, Ph. 4 : 7. Nemo
potest sibi proponere qua ratione velit ad
metam pervenire. Salutem nobis prasstat
contra hostes potentia Dei ; contra nos
ipsos longanimitas Domini, 2 P. 3 : 15.
Exemplo sunt apostoli ipsi. Bengel.
erolpriv] ready, as now perfected and
prepared, its enjoyment being only a
question of time. J. 14 : 2, 3. iv oj]
in which fact (viz. dvayewTjo-as, tppovpovp.
diroKaXvtpB.) ye greatly exult, M. 5 : 12.
d7aXXtd0jttat is much stronger than xalpw.
Rev. 19: 7. bXlyov dpTt] for a little
space at present, Ja. 1:2. el Siov
io-ri] since it is necessary, for the further
ance of the divine glory, or the promo
tion of your salvation. rb SoKlpiov]
Ja. 1:3. The experiment made upon
your faith . . . that the experiment may
terminate in (eipeBy ets). tov diroXkvp.
is applied to gold with tacit reference to
faith as spiritual enduring gold, (18) oi
ipBaprols dpyvplw i) xpvo'lip. Cf. J. 6:27,
ri)v fipwaiv ri)v diroXX. Sid irvpbs 5i
SoKipaf.] is added to complete and enforce
the comparison, and to connect the notion
of a fiery trial with that of the Sodpiov of
our faith ; ' more valuable than the trial
of gold, which is perishable, and that is a
fiery trial,' such as your faith must expe
rience. Cf. 4: 12, ry iv ipiv irvpwaei
irpbs ireipao'pbv ipXv yivopivtj. Cic. ad
Pam. IX. 16, ut quasi aurum igne sic
benevolentia fidelis periculo aliquo per-
spiei possit. iv diroKaXi^ei] in the
revelation of, as included therein and
essentially connected therewith. So

2 Th. 1:7,' when the Lord Jesus shall
be revealed,' A. V. off/c elSbres]
'though ye knew him not personally.'
From this expression we may safely draw
an argument for the earlier date we have
affixed to this Epistle. The writer would
have been very unlikely to use this lan
guage at a distance of thirty years from our
Lord's ascension ; but if he wrote A.D.
48, within about eighteen years from
that event, it is quite reasonable to con
ceive that he might refer to the inferiority
of the inhabitants of Asia Minor in this
respect compared with the inhabitants of
Palestine. The correct reading probably
is oiK ISbvres, as A. V. iriiTTeiovTes
S^| The 8£ marks the opposition between
bpwvres and 7ritrTe!5o^Tes. e2s Sv is to be
joined with trot. S. Peter seems to
have in mind the words of our Lord to
Thomas, J. 20 : 29, paxdpioi ol pi) ISbvres,
Kal Tria-reiffavTes. Cf. 2 C 5:7, &&
TrloTews TrepnraTOvpev oi Sid eiSovs.
SeSo^ao-pivrj] used in 2 C. 3 : 10, as
synonymous with iv Sb%Tj (7), 5td S6£ijs
(11), equivalent to dignified, heavenly, (v-
Sojos, the joy of those who are glorified,
felicitatem suam sentiens et extollens.
Vater. Kopifrbpevoi] their joy and
peace in believing constituted a present
salvation, the pledge and earnest of final
and complete deliverance. M. 25:27,
iKopiadp-qv dv rb Ipov. C. 3 : 25, KopieX-
rai S TjSlKTjo-e. H. 10 : 36, Koplo-qo-Be ri)v
iirayyeXlav. 2 C. 5 : 10. E. 6 : 8. rb
t^Xos] the final purpose, ultimate ob
ject. Cf. reXeiwBwai, H. 11: 40. ire*
Xeiw0T), Ja. 2 : 22, 1 : 25, n. The t^Xos is
in one sense attained, and in another
sense it is yet to be attained. The
Tf-Xetos is a man in Christ, though he is
not TereXeiwpivos, Ph. 3 : 12, 15. Our
present condition is R. 8:25, Si iwo-
povijs direKSexbpeBa. awTijplav \pvx-]
anarthrous, to render more prominent the
character of the object in apposition to
rb riXos tt)s irlirTews.

1 PETER 1. 10—13.

33

10 irepl %s crwTtjptas e^el^rjTrjcrav Kal kfypevvticrav irpocprJTat
01 irepi Ttjs ety vfids yapiTOs irpocbrj-Tevcravres, ll ipevvwvTes
els Tiva >) irolov Kaipbv iSjfXpv to iv avTois irvevfia XpicrTOV
irpofiapTvpdfievov to ety X^otcrTOi/ iraOijfiaTa Kal Tcty fieTa TavTa
Solas' l2 ots direKaXvd>Qrj, oti ovX eavTois hfilv Se SirjKOvovv
avTa, a vvv avi/yyeXr] vfiiv Sia twv evayyeXicrafievwv vfids iv
irvevfiaTi ayiw a-irocrraXevTi air' ovpavov, ety a iiciQvfiovcriv
dyyeXoi irapaKV-^rai.
*3 Ato avatwcrafievoi Tay ocrcbvas Trjs Stavolas vfiwv, vrfCpovTeSy-
TeXetcoy iXirlcraTe iirl T^f (pepo/ievrjv vficv X^PLV *v diroKaXv-^rei

1(3 — 12. e'fef. k. iirjp.] earnestly en
quired and earnestly explored. Cf.
ipevvdre, J. 5 : 39. They wished to
learn more for their own satisfaction
than was expressly stated in their public
ministrations. 7rpo^>7JTai k.t.X.J pro
phets, in their announcements respecting
the favour or dispensation of grace
destined for you (Tit. 2 : 1 1) prophetae
cum cieteris justis, M. 13 : 17. Articulus
hie praetermissus grandem, ut saepe etiam
apud Germanos, facit orationem, nam
au&toremadeterminataindividuorum con-
sideratione ad ipsum Genus spectandum
traducit. sic v. 12, d77eXot. Bengel.
els rlva] with reference to what person
or what period, Zech. 14 : 7. This ex
plains 2 P. 1 : 20, ISlas iiriXvaews, see n.
Cf. A. 8:34. ^di}Xou] was foreshewing
and testifying, kept revealing ; describing
a process which went on continually.
irpopapTvp. to be taken with iSTjXov. rd
els Xptarbv TTaBijpaTa] the sufferings
which were destined for Christ. Tds
pira ravra 86Jas] the glories con
sequent upon these sufferings ; pi. em
phatic, Heb., or to denote variety. Glo-
riam resurrectionis, gloriam adscensionis,
gloriam judicii novissimi et regni ccelestis.
Bengel. TraBijpaTa, So£as governed by 48tj-
Xov. o i x e a u r o t sj not for their own bene
fit, but for ours. SnjKbvovv] were sup-
plyingthe intelligence. The wordconveys
a notion. evidently distinct from dvTjyyiXT).
They ministered these truths as in para
bles, types, oracles, not in distinct an
nouncements as they are now delivered.
This passage proves that even the minis
ters of the 0. T. dispensation did not
understand the distinguishing and cha
racteristic truths of the Gospel, nor were
they delivered by them so as to be for
their own spiritual life, subsistence, bene
fit, blessedness. Origen, ol SiaKOvovvres rbv
\byov. Jos. Ant. VI. 1 3. 6, ravra tOx irep.-
VOL. II.

<p9ivrwv SiaKOVTjo-dvTWV irpbs rbv TXdflaXov.
Notice here the intimate connexion be
tween the Old Testament and the New ;
that which the Prophets foresaw as
future is now spoken of as present, iv
irveipari dy lip] by means of those who
evangelize you with the power, or under
the influence of the Holy Spirit. The
present dispensation is especially 7
SiaKOvla tov Jlveiparos. 2 C. 3 : 8. d7ro-
araX. dir' oip.] an allusion to the peculiar
manifestation of the Holy Spirit under the
Gospel (J. 7: 39, 14 : 16, 26. A. 2 : 2—
4), tacitly contrasting it with the inferior
degree of revelation under the O.T. e Is
&. ] which angels gladly scrutinize. Cf. the
use of imBvpeXv, L. 15 : j6, 16 : 21.
BiXeiv, L. 20:46, J. 6:21. TrapaKii^at]
stoop to look; see on Ja. 1 : 25. 1 T.
3 : 16, <B<p#i7 d77^Xots. This was em
blematically signified by the cherubim
placed in the inward tabernacle with
their faces turned down toward the
mercy 3eat. Exod. 25 : 20. Macknight.
13 — 16. dvafao-dpevoi] having the
faculties of the mind in constant prepa
ration. The metaphor is taken from the
practice of binding a loose dress close
around the person when active ex
ertion is necessary. Cf. L. 12 : 35,
io-Tiaaav ipwv al Stripies irepiefao-pivai^
Job 38 : 3, 40 : 7. Jer. 1 : 17. vt)-
ipovres] temperate, ready for action,
2 T. 4 : 5, n ; taking no wine, Hdt. I.
r33- Soph. 0. C. 100, vrjipwv dolvois
dvriKvpir' bSoiiropwv. Plutarch (proverb),
to iv KapSla tov vtjOjovtos iirl t^s yXwtr<rT}s
tov pe&iovros. Joseph. B. J. V. 5- 7i
dirb dKpdrov VTjtJjovres. reXelas iXirl-
o-are] direct fully your hope. Cf. Soph.
Ant. vi. 32, reXelav tpijipov, fixed resolve,
or, it may be, ' cherish tbehope wAicAworfcs
its own fulfilment,* like dpd reXettt, -lEsch.
Theb. 832. iirl ri\v <f>epop. k.t.X.]
towards the grace which is being brp.

^Votary

34

1 PETER 1. 13—21.

'Ljo-ou Xpio-Toll- *+ toy TeKva viraKorjs, fih crvcrXrifiaTiXpfievoi
Taty irpoTepov ev Trj ayvola vfiwv iiriQvfilais, IS aXXa /caTa
tov KaXeaavTa vfids dyiov Kal avTol ayioi ev iracrr] avacrTpocpri
yevrjOrjTe- l6 Sioti .yey pairTai, "Ayioi yevecrQe, oti eyw ayios
elfii. I? /cat el iraTepa iiriKaXeicrOe tov airpocrwiToXrjirTWS
KplvovTa KOTa to e/cdo-Tou epyov, iv cpofiw tov Trjs irapoiKias
vfiwv Xpdvov avaa-TpdcprjTe, l8 elSoTes oti ov (pOapTOis,
apyvplw rj Xpvcriw, eXvTpwQrjTe iK Trjs fiaTaias vfiwv avacrTpocprjs
iraTpoirapaSoTov, '9 aXXa Ttfilw a'lfiaTi toy dfivov afiwfiov Kal
acrirlXov XpicrTOv, 2° irpoeyvwcrfievov fiev irpb KaTapoXrjs
Kocrfiov, (pavepwdevTOS Se eir' ecrXaTwv tow Xpovwv Si vfidg
21 Tovy Si avTov iricTTevovTas els Qeov tov eyeipavTa avTov e/c

to you ; cf . 4 : 1 3, iva Kal iv tt) diroKaXitpei
ttjs Sb^Tjs airov xapi}re dyaXXtwpevoi.
There is no intimation of any intermediate
state between the second eomingof Christ,
and the eternal reward of the saints ; 5 : 1
—4. 2 P. 3 : 13. See on 2 Th. 1 : 5.
ws riKva iiraKOTJs] as children of
obedience. Ja. 1 : 25, 2 : 1. E. 2 : 2, 3.
5:8. 2 P. 2 : 14. ,117; o-vcrxVP-aT.]
sub. yevTjBTjTe. See on R. 12:2. No
longer frame your habits by the lusts
formerly indulged, iv ttj dyvola vpwv.
Cf. A. 1 7 : 30. toi)s xpbvovs ttjs dyvolas,
E. 4 : 18. Sin is ignorance in the under
standing as well as in the affections.
This seems to imply that the parties ad
dressed were Gentiles. Kard rbv KaXecr.
k.t.X.] after the manner of the holy one
who has called you, 4:6. R. 8 : 27, Kara
Qebv evrvyxdvei. iv irao'Tj dvacrTpoiprj
yevijB.] become holy in every turn of
life. Sti] ' seeing that, ' 'inasmuch as,'
M. 11 : 25. The testimony of all history
proves that man becomes assimilated to
the moral qualities and habits of the
being he worships.
17 — 21. el iraripa etriKaX.] 'since
ye call on a father.' S. Peter ap
peals to their recognition of the first
principles of religion, such as judgment
to come, and the impartiality of the
judge. dVpo<r<<j7roX?j7rTajs] here only.
Cf. A. 10 : 34. G. 2:6. ' showing no
favour to any for the outward person,'
presentment, aspect, iv 06/3<p] see on
3 . I, Spei adjungitur timor ; utrum-
que ex eodem fonte ; timor prohibet ne
spe excidamus. Bengel. ttjs irapoi
Kias] residence in a foreign land without
the right of citizenship. A. 13: 17. Cf.
1 : I, 2 : 11. elSbres] weighing the fact

that not with corruptible things, expen-
denies, 3:9. 5:9. paralas ip. dva-
arpoij).] Vana vivendi ratio qua? ubl tem-
pus praBteriit nil reliqui fructus habet.
Bengel. A. 14 : 15 n. E. 4 : 17. Trarpo-
TrapaSbrov] this indicates a Gentile
ancestry. eXvrpw&TjTe] delivered, set
free by the payment of price and the ex
ertion of power. Xvrpovv is used by LXX
for rTTB Ex. 13 : 13, 15, 34 : 20. Lev.
19 : 20, 27 129. Is. 51 : 11. L. 1 : 68, n.
Tit. 2:14, n. Tiplip atpari] The order
of the Greek should be observed, by which
the sense is suspended to the end of the
verse, ' but with costly blood, blood as of
a lamb blameless and spotless, the blood
of Christ.' In se non habuit labem ;
neque extrinsecus maculam contraxit,
Bengel. Cf. Lev. 22: 21, 22. dpwpos
may intimate Christ's purity of nature ;
do-iriXos, the purity of his life, which was
shown by his freedom from every charge
of sin, J. 8 : 46 ; cf. dpwpijroi, 2 P. 3 :
14. irpoeyvwapivov piv] ordained,
indeed, previously to the foundation of
the world ; manifested, however, (by the
incarnation, ) at the end of the age for your
sakes. Tbe repetition of the 7rpd need not
be preserved in translation. Cf. irplv —
irplv. On ^7r' iaxdrwv, cf. H. 1:2.
roils St' a^ToC] This again indicates
that S. Peter had Gentiles in his mind.
They were brought to acknowledge the
Father by the manifestation of the Son,
M. 11 : 27. To Jews our Lord said,
7rt<TTetfeTe ets rbvQebv, Kal els ipe iriareieTe,
J. 14 : 1. wo-re] introduces the result,
' so that your faith and hope are in God,'
'have respect to God,' J. 14:24, n-
irlo-Tis relates to things present, which,

1 PETER 1. 21—25. 2. 1, 2.

35

veKpwv Kal S6£av avTW SovTa, wctts Thv iticttiv vfiwv /cat eXirlSa
etvai els Qeov.
Tay ^rvyas vfiwv rjyviKOTes iv Trj viraKorj Trjs dXrjOelas
Sia irvevfiaTOS ety (piXaSeXcplav dvviroKpiTov, e/c Kadapas KapSlas
aXXrjXovs ayairricraTe mTevws, 23 avayeyevvrjfievoi ovk e/c cnropas
(pdapTrjs aXXa acpOapTov, Sia Xoyov Fwvtos Qeov Kal fievovTos
ety tov alwva. 24 oio'ti irdcra crap^ toy X6pTOS, Kal irdcra S6£a
avdpwirov toy avQos yoprov ifypavOrj 6 X6pTOS, Kal to avOos

avrov eteireae

s^ei,

25

TO

b Se

prjfia

Kvol

piov /level ety tov aiwva.

tovto Se ecrTi to prjl^a to evayyeXicrOev ety vfids.
2 ' 'AiroQefievoi ovv iracrav KaKiav Kal irdvTa SoXov
Kal viroKpicreis /cat cpdovovs /cat Tracray /caTaXaXtay,

though invisible, are realized by the eye
of the mind. IXttis relates to things in
the distant future, which are objects of
such loveliness that they fill the heart
and engage the affections, as if they were
near at hand. R. 8 : 24, 25. ttIutis iXiri-
fropivwv birbuTaais, H. 11:1. els Qebv]
not an abstract impersonal Deity, but one
who has revealed himself in Christ Jesus,
in Deum solum (3: 5) qui Jesum exaltavit
nobisque ancoram paravit, H. 6 : 19. R.
8 : 34, quern extra Christum nonnisi time-
remus. Nunc liquido credimus et spera-
mus. Bengel.
22 — 25. dyvl£eiv] is used J. 11:55,
of the purifications which the Jews adopted
previous to the celebration of the sacred
festivals. Cf. the teaching of our Lord,
Mk. 7 : 15, on purity, and observe its in
fluence on the language of the Apostles.
Ja. 4 : 8, dyvlaare KapSlas. The evil they
had put away was a narrow and contracted
selfishness; the instrumental means, en
suring and involving the result (iv), was iv
Tjj vTTaKvg ttjs dXTjBelas. The agent of this
cleansing process was the Holy Spirit; and
the ultimate object was <pi\aSeXa>ta dvvirb-
Kpiros, 2 P. 1 : 5—7. Ja. 3:i7. E. 12 : 9.
dy air are] There is an apparent tautology
in the Apostle's language ; he has ascribed
to them unfeigned brotherly love, and yet
he exhorts them to exercise this grace.
Perhaps he saw the danger of their rest
ing in the Gospel as a philanthropical
system, without putting these principles
into lively exercise. d707rc«' seems espe
cially to denote external acts, L. 11 143.
2 C. 12 : 15. Eev. 12 : II. ix KaBapds
/cap 8.] refers to Tds i\i. iryviK. and d7a7r^-
care to 0tXaSeX0. q. d. put in practice
the principles. iKT evws] intensely. iK-
Tevio-Tepov, L. 22 : 44. iKTevijs irpoirevx>l,

toy

A, 12:5. d7d7n;, 1 P. 4:8. dvayeyevv.]
Cf. Ja. 1 : 18, n. dTreKifjuev. Not like the
Jews in covenant with God through a
natural birth, ok iK air. tj>8apTi)s] J.
1 : 13, n. 3 : 3, 4, u. It is evident that the
seed is not the word, from the different
prepos. iK, Sid. Sid Xbyov] by means of
the word of the living and everlasting
God, Ja. 1 : 18. The expression is per
haps taken from Dan. 6 : 26, airbs iaru
Qebs £wv Kal pivwv els robs alwvas. Some
would take ffivros and pivovros with Xb
yov, by the living (life-giving) and abiding
word of God. The effects of the word
abide after all that relates to the flesh
has perished. This construction is sup
ported by -i). 25 ; 1 Th. 2 : 13. irda a.
S6£a dvBp.] every distinction of man,
Is. 40:6— 8. Cf. Ps.37:2. 103:15. J. 1:
10, 11. The quotation is very accurate
from the LXX, except that Kvpiov stands
for toO 9eoO ijpwv, a substitution which
involves an implicit argument for the
divinity of our Lord. avri)s is better
supported than dvBp. pijpa] the thing
spoken, '^T> the substance contained in
the X070S. The outward expression or
form (X670S) varies, but the pijpa has been
the same from the foundation of the world.
toOto Si iff ti] now this means. Hence
we have in this remark a key to the spi
ritual interpretation of many similar pas
sages in O. T., e.g. in Ps. 119. t&
eua77.] 'which by the Gospel was
preached,' Tynd. ; 'which formed the
Gospel message,' 'which is the Gospel
that was preached.'
II. 1 — 3. 'AiroBipevoi o$v] The otiv
draws an inference from their spiritual
condition, as dvayeyewqpivoi, 1 : 23, as
3—3

36

1 PETER 2. 2—6.

apTiyevvrjTa j3pecpr], to XoyiKov aSoXov ydXa eiriiroOrjcraTe, iva
iv avTW avfyQrJTe, 3 et7rej0 iyevtracrOe oti Xpr]tTT0S o Kvpios.
? 7rpoy bv irpocrepX6fievoi, XlOov XwvTa, virb avOpwirwv fiev
diroSeSoKifiacrfievov irapd Se Qew e/cXe/CToV, evTifiov, * Kai
avTol toy XlOoi XwvTes olKoSofielcrOe of/coy irvevfiaTiKOS, tepaTevfia
dyiov, aveveyKai irvevfiaTiKas Ovcrias evirpocrSeKTOvs tw Qew Sia
'Irjcrov XpicrTOv- 6 Sib Kal irepieXei iv tj? ypacprj, 'ISov TiOrjfii
ev Stow XlOov aKpoywviaiov, ckXcktov, evTifiov Kai o iricrTevwv

dpTiyivvTjra, ' infants recently born.'
They are urged to make manifest the
principle of which they were partakers.
For similarity of expression, see J. 1 : 2 1 .
E. 4:22, 25. irao-av KaKlav] every
vicious intent, all sin in the mind ; malitia,
as in the law phrase, malitia siipplet ozta-
te,m. Ja. 1 : 21. E. 4 : 31, The particulars
which follow, SbXov, biroKplo-eis, ip&bvovs,
KaraXaXids, refer to sin in the act. The
Ap. specifies those sins which break the
bonds of brotherhood and love, 1 : 22.
Dolus nocet, simulatio decipit, invidia
infestat proximum, omnia amorera laedunt.
Bengel. They are such also as are most
alien to a state of infancy. Note the re
ference to SbXov in ddoXov 7. rb Xoyi-
Kbv ASoXov 7dXa] the unadulterated
milk belonging to theword (of the Gospel),
1:23. 2 C. 4 : 2, pijdi SoXovvres tov Xbyov
tov 0eo5. The word is the instrumental
means by which the divine life is produced
in the soul, and the food by which it is
nourished. XoyiKbv may mean, as in R.
12 : 1, intellectual, spiritual, opposed to
capKiKbv. 'reasonable,' Tynd. iv airip
ai^-qBrjTe] that ye may grow in its use
as the element of your life. The same
sentiment as in 2 P. 3 : 18, ai^dvere iv
Xdpiri Kal yvwcrei t. Kvp. E. 4 : 13, els
dvSpa riXeiov els pirpov k.t.X. Good MSS.
add els awrriplav. e'iirep] si quidem,
' seeing that,' 2 Th. 1:6. R. 8 : 9, since
indeed ye taste that the Lord is good.
There is an allusion to Ps. 34 : 8, LXX,
yeiffairde Kal tSere 8n xPVffTbs b Kipios'
paKdpios dvijp os iXirlfei iir' airbv.
4 — 6. 7rpAs bv sc. rbv K.] Christ is here
assumed by S. Peter to be the same Being
with the Jehovah of the Psalmist, irpoa-
epxbpevoi] drawing near, i. e., in
prayer. H. 4 : 16. 7:25. 10:22. 11:6.
XlBov iwvTa] Cf. Is. 28 : 16, spoken of
Christ as the corner stone of the Church,
living and quickening. The temple of
which Christ is the foundation is built of
living men, 1 C. 3 : 9 — 16, a. They enter
into the Christian church by coming to
him to be built up, «s XI801 Zwvres.

diroSeSoKia.] See on Mk. 8 : 31. L. 20 :
17. 7rapd Si rip Oeip] 'with God,'
'in the judgment of God, however.'
iKX. tvT.] anticipating the quotation in
(6). olKoSopeXirBe] edify yourselves
and each other ; build up yourselves, ac
cording to the preceding admonitions,
1 : 13, I5» 17, 22. 2:2. Cf. 1 Th. 5 : 11.
Jude (20). oXkos TrvevpaTiKbs] a spi
ritual temple, J. 4 : 24 ; the reality, of
which the Jewish temple was only an
emblem, lepdrevpa dyiov, a holy company
of priests, Ex. 19 : 6. The priesthood
common to all rests on their relation to
Christ, through whom they offer spiritual
sacrifices ; called also (3aat\eiop lepdrevpa
(9), Rev. 1:6. 5 : 10. The adoption of
these titles shows that in the Christian
church there is no need of the mediation
of priests to present our prayers to God.
Every true worshipper has access to God
through Christ. Cf. H. 13: 15. R. 9:33.
Isa. 61:6. eiirpoaSiKTOvs Std 'I. Xp.]
Christus et ipse pretiosus est, et nos ac-
ceptos facit; est enim altare. al 8valai
airwv iaovrai SeKTal iirl rb BvoiaffTTjpiov
pov, Is. 56 : 7. Bengel. 81b Kal (rather
8£ort, as 1 : 16) irept^x*'] Subaud. no-
min. i) irepioxTj, ' because the passage in
the Scripture is ;' cf. A. 23 : 25, &ri<rToX7)i'
irepiixovaav rbv rbirov tovtov. Joseph.
Ant. XI. 4, 7, fSotjXopai yeviffBai irdvra
KaBws iv airij (ry eVtcrr.) irepiixei. iv
Snip] The Christian church, the new
temple of God, was to have its origin at
Jerusalem, Isa. 2:3. L. 24 : 47. A. 10 : 37.
dKpo7w>uato>']fromIs.28: 16, V72. ]3^
(stone of trial), J"IJ)3 (corner stone, Job
38:6), ¦Tni?'. (precious). Our Lord refer
red to the parallel passage, Ps. 118 : 22,
quoted in v. 7, els Ke<t>aXi)v yavlas, M 21 ¦
42. Mk.l2:io. L. 20:17. Peter uses it,'
A. 4 : 1 1. We may consider this as a remi
niscence of our Lord's personal teaching,
1 : 20, 25. The laying the principal stone
in a building, whether at commencement
or completion (Zech. 4 : 7), has always

1 PETER 2. 6—10.

37

e7r ovtw ov firj KaTaicrXwQrj. 7 vjuTv ovv h Tifirj tois iriCTTevovcriv
aireiQovcri oe, XiOov bv aireSoKifiacrav oi olKoSofiovvTes, d$T0S
eyevrjOr) ety KecpaXhv ywvlas, 8 /cat Xt'#oy irpocrKOfifiaTOS Kal
ireTpa CTKavSaXov, dl icpocrKoirTovcri tw Xdyw direiOovvTes, ety o
Kal ereOr/crav. 9 v/neis Se yevos e/cXe/cToV, /3acriXeiov lepaTev/na,
eOvos ayiov, Xaos ety irepiirolrja-iv, oirws Tay apeTag e^ayyelXrjTe
tov e/c ctkotovs v/nds KaXecravTOs els to OavfiacrTov avTov d>a)y
10 ol iroTe ov Xaoy, vvv Se Xaos Qeov, ol ovk rjXerifievoi, vvv Se
eXeyOevTes*

been attended with rejoicings. The most
perfect stone would be chosen for that pur
pose. S. Paul (E. 2 : 20 — 2 2) compares this
to the Only Begotten Son of the Father, and
to the divine constitution of the Church in
Him, as one by whom the whole Church
should be built, and on whom it should re
pose. The doctrine of a crucified Saviour is
the foundation of the spiritual temple, A.
3 : 1 1, 12, and is also the rock of offence
against which many would stumble and
be broken, Is. 8:14. oi pi) kotoi-
ffxwSfj] Heb. ifrTV 1*7, shall not make
haste, Is. 28 : 16 ; Lat. trepidare ; flee for
fear, as having to seek a refuge from the
storm; shall not be disappointed of his
hope, E 5:5. 9 :33 n.
7 — -io. oiv] introduces a comment
on the foregoing citation, consisting
chiefly of two other passages from the
O. T., Ps. 118 : 22. Is. 8:14. t) Tiprj]
'the preciousness,' or 'the honour,' re
ferring to ivripov, V. 6. direiBovai SI]
but for disobedient persons there remains
the saying XlBov S>. Observe here the
opposition and contrast between ' belief
and 'disobedience.' Cf. H. 3 : 18, 19.
Abstractum ripi) elicit rationem, sub qua
fideles Christum intueantur. Bengel.
XlBov &v] The relative clause with the
noun is placed first, as L. 1:73. 12:48.
I C. 10: 16. See M. 21 : 42, n. A. 4:
11. ol olKoSopovvres] the leaders of
the people, the Scribes and Pharisees,
who by their office were bound to build
the spiritual temple. Ke^aXijj'] Christus
est caput anguli proprie respectu creden-
tiumquieisuperstruunturjinfidelestamenaliojnodo experiuntur. Bengel. Ps. 118:
22. XlBos irpoffKbppaTOs] spoken of
our Lord, as the occasion of falling to
those whoreject him. %iXov irpoffKbppaTOs,
a stumbling block, Ecclus. 34 : 7. Cf.
L. 2:34. R. 14: 13, 20. 1 C. 6:3, fij
SiSbvres irpotrKomjv, giving no occasion for
rejecting the Gospel. The reference is

to Is. 8: 13, 14, KiJptoc airbv dyidtrare . . .
k&v iir' airip TrerroiBws jjs, &rrat troi els
dylacpa, Kal oix ws XlBov irpoffKbppaTi
ffvvavTT)o~eff8e oiSi ws irirpas iTTwpaTi,
LXX ; but the Ap. appears to quote from
the Heb. as in A. V. rip Xbyw] to be
joined with direiBovvres, ' who stumble as
being disobedient to the word of the Gos
pel.' iriBijirav] Cf. oiK i&ero Tjpas b Gebs
els bpyTJv, 1 Th. 5:9; ridewa, A. 13:
47 ; kd-QKa, J. 15 : 16. See Jude 4. els 8]
sc. rb irpoffKbirreiv, R. 11 :8 — io. 'Here
it were easier to lead you into a deep
than to lead you forth again. I will rather
stand on the shore and silently admire it,
than enter into it. . . . God is not bound
to give us further account of these things,
and we are bound not to ask it. With
Augustine we may say, w dvBpwire trb rls
eX, R. 9 : 20, a jSdBos, 11 : 33.' Leighton,
I. 252. Of the different words here
used, yivos refers to descent ; IBvos to
common institutions ; Xaos to a ruling
power. XaAs els . irepiirolTjfftv] a
people for acquisition, for a possession,
whom he intends- to make his own, i.q.
Xabs irepiovaios, peculiar, one's own, Tit.
2:14, n. Is. 43:20, 21, tSwKa iv ttj
ipijpw liSwp irorlffai rb yivos pov rb 4kXck-
rbv, Xabv pov bv irepieiroiTjtrdpTjv rds dperds
pov Siijy eioSai. Exod. 19:5, 6, teeo-Be
pot Xaos irepioiaios dirb irdvrwv twv iBvwv'
ipi) ydp itrri iraffa t) yi). vpeis Si itreaBe
poi (3atrt\eiov lepdrevpa Kal fBvos dyiov.
Tds dperds] the attributes, the distin
guishing qualities, Exod. 34 : 6, 7. Num.
14: 18. See on 2 P. I.3. i% ayyelXijre]
tell out ; innuit multorum ignorantiam
quibus fideles debent virtutes Dei praedi-
care. Bengel. Is. 42:12, Swo-ovtri rip GetjS
86|ai^ Tds dperds airov iv rats vtjo-ois dvay-
yeXoviri. Ps. 71:15, rb arbpa pov i£ay-
yeXei ri)v SiKaioaivTjv trov. Ps. 73:28, tov
i^ayyeXXai irdaas rds alvitreis (rov. oi
Xa6s]Hos.l:9, 10. 2:23. Cf. R. 10:19,
n. Nepopulus quidem, nedum Deipopu-
lus, Bengel. This clause applies to the

38

1 PETER 2. n — 17.

11 'AyairrjTol, irapaKaXw toy icapo'iKovs /cat irapeiriSrjfiovs
aiceveaOai tcoV crapKiKwv eiriOvfiiwv, a'lTives crTpaTevovTai /caTa
Trjs ~4rvXrjs, I2 Thv avacrTpocphv vfiwv ev tois eOvecriv eyovTes
KaXhv, "iva ev w KaTaXaXovcriv vfiwv toy KaKoiroiwv, e/c twv koXwv
epywv iiroiTTevcravTes Sotacrwcri tov Qeov ev hpepa eiricrKoirrjs.
13 'Y'7roTa'y>7Te ovv irdcrrj dvOpwirlvrj ktIctbi Sia tov Kvpiov, e'lTe
(SacrtXet toy virepeXovTi, I4 e/Ve r)yef*dcnv toy Si avTov irefi-
irofievois els iKSiKrjcriv fiev KaKoiroiwv eiraivov Se dyaOoirotwv
J$ oti ovtws ecrTt to OeXrj/na tov Qeov, ayaOoiroiovvTas (pifiovv
Thv TtoV dcbpovwv avOpwirwv ayvwcr'iav toy iXevOepoi, Kal fih
ws iiriKaXvfifia eyovTes Trjs KaKias ihv iXevOeplav aXX' toy SovXoi
Qeov. r7 irdvTas TifujcraTe1 Trjv aSeXcpoTrjTa ayairaTe' tov

Gentiles, A. 15: 14, n. 6 6eJs iireffKiipaTo
Xa§eXv i£ iBvwv Xabv iirl to} bvbpari ai-
tov. ijXeTjpivoi. . . iXeTjoivres] 'who
were in a state of not having obtained
mercy, but now, as a fact, have obtained
mercy,' from Hos. 1:6. 2:i, 23. The
iXeos is that of Gospel grace, cf. i)Xei)6Tjv,
I T. 1:13—16. Tit. 3 : 5, Kard rbv
avrov fXeov iffwcrev ijpds G. 6 : 16, i~Xeos . . .
iirl Tbv'IffpaiiXTOvQeov. So iXiei, iXerjBwffi,
R. 11 : 30, 31. We may remark the free
dom with which S. Peter, the Apostle of
the circumcision, applies to the Gentiles
the language in which the prophets de
scribed the privileges of Israel of old.
Throughout he regards the Gentiles as
Abraham's spiritual seed, and speaks of
the glories of the ancient people of God
as belonging to all who built upon the
chief corner stone. Ph. 3:3. Rev. 3:9, 11.
iK ffKbrovs] from the darkness of igno
rance, misery, and sin, to the light of
knowledge, happiness, and holiness. Cf.
A. 26 : 18. E. 5 : 8. Is. 60 : 2, 3.
11, 12. irdpoiKos] One who has taken
up his residence in a foreign land, irape-
TrlSijpos]a, traveller, or only resident on
some passing occasion. 1 : 1. Lev. 25 : 23,
irpoffTjKvroi Kal irdpoiKoi ipeXs iffre ivdvriov
ipov. Ps. 39 : 13, 6V1 xdpoiKos iyw elpi
irapd ffol Kal TrapeirlbTjpbs. Gen. 23 ; 4.
47 : 9. Cf. the description of life, rbv ttjs
irapoiKlas ipwv xpbvov, 1 : 17. twv uap-
kikwv iiriBvpiwv] the carnal desires,
i. e. those which he afterwards fully de
scribes, 2 P. 2: 10—18. alrives ffrpar.]
of such a nature as. Cf. Ja. 4 : 1, 4k twi*
i/Sovwv vpwv rwv ffrparevopivav iv toXs
piXetrivbpwv. dya<rTpo07)v]vitaerationem,
conduct, behaviour, mode of life, 1 T. 4 :
12. G. 1 : 13. i. q. piwirtv A. 26 : 4. ex Tijs
KaXijs dvamporpijs, Ja. 3 : 13. iv tois

SBveo-iv, among the nations, i. e. the hea
then, those Gentiles who were not mem
bers of the spiritual Israel, R. 4 : 3. E. 2 :
11, 12. iv $] in eadein re qua. /taraXaXoiiirt.
impersonal, asL. 16 : 4, 'in that very mat
ter wherein men speak against you.' cf.
3 : 16. iiroTTTeiffavres] 3 : 2. Piorum
actiones ceteri curiose inspectant. Vater.
cf. M. 5 : 16, and Ja. 3 : 13, Setf dra ix
ttjs KaXijs dvaffTpo<j>ijs rd Ipya airov.
ijpipa iTriffKOTTTJs] in the day when he
shall visit them with his converting
grace ; your godly conversation being
made instrumental in their conversion,
3 : 16. Macmichael. See on iiriffK. L.
19 : 44. The word is by many thought
to refer to the day of the Lord's ven
geance ; Is. 10 : 3, rl rroiTJaovai iv ijpepf
iTriffKOTTTJs. Jer. 6 : 15, iv xaipip iirurKO-
irijs diroXovvrai.
r3 — 17- 'T7rord77)Te] Reflexive. See
on R. 13 : 1. irdffrj dvBp. Krlo-ei]
every human institution. This use
of ktIitis is founded on the Heb.
" V t '• 1- creare, of appointing magis
trates ; ktIitis diroiKiwv, Isocrates. /3a tr. 6 s
vtt.] to the imperial sovereign (so termed
A. 17 : 7) as above all. rjyipoffiv] gover
nors, whether proconsul, legate, or procu
rator. Trepiropivois] sent from time to
time. S. Peter writes as one resident in
a province under procuratorial authority,
or as stating what was virtually, though
not nominally nor constitutionally the
fact, that all governors were sent by the
emperor, els iKSlKTjffiv] L. 18 : 7, n.
ipipovv] as our Lord silenced the Sad-
ducees, M. 22 : 34, n. L. 13 : 17.
dyvwo-lav] wilful ignorance, the per-
verseness displayed by dippoves, senseless.
Mk. 7 : 22, n. iiriKdXvpfia ttjs

1 PETER 2.

17—24.

39

©eov cpofteicrOe' tov fiacrtXea TifiaTe. lS 01 ot/ceVat, viroTacr-
crofievoi ev iravri (po/3w tois SecriroTais, ov fiovov tois dyaOois Kal
eirieiKecriv aXXa Kal tois ctkoXiois. j9 tovto "ycto ydpis, et Sia
crvveiSrjiTiv Qeov virocpepet Tty Xviras irdcrvwv doY/ccoy. 2° iroiov yap
/eXeoy, et afiapTavovTes Kai KoXa<piF6fievoi vwofieveiTe ', dXX' et
ayaOoiroiovvTes Kal iracrXovTes virofieveiTe, tovto X^Pli '7!'apa Qew.
21 Ety tovto yap iKXr]0>]Te, oti Kal XpicrTOS eiraOev virep /J/xtoV,
rffilv viroXifiicavwv viroypafifiov Iva iiraKoXovOrjcrriTe tois 'iXvecriv
avTov' 22 oy dfiapTiav ovk kiroiricrev, ovSe evpiOrj SoXos ev toT
CTTOfiaTi avrov 23 oy XoiSopovfievos ovk avTeXoiSopei, irdcrXwv
ovk rjiretXei, irapeSlSov Se tw KplvovTi SiKalws' 24 oy Tay dfiap-

KaKlas] as a cloak of your vicious intent,
2 : 1. Men and. ttXoOtos S£ irbXXwv iiri-
KaXvppC iirrlv KaKwv. KaKla may here mean
disaffection, or a readiness to disown the
authority of earthly governors under the
plea of allegiance to Christ. KvpibrTjTa
dBeroviri, Sofas f}Xao4>T)povffiv, Jude v. 8.
SoOXot GcoC] i C. 7 : 22, as bondmen of
God, observing all his laws. Mistake not
the nature of your freedom, R. 13 : 5.
Trd^Tas TipTJtrare] treat all with the
respect due to them. Compare the ex
planation of the fifth commandment in
the Church Catechism. Regard inferiors
as reasonable beings, and as capable of im
provement. Fratres diligen di quia fratres.
Rex ita honorandus est ut non laedatur.
amor fraternitatis et Dei timor. Bengel.
18 — 20. oVora<r<rop.«'ot]subaud.&rT£, and
at 3 : 1 . The oUirai here addressed are
domestic servants who were more ex
posed to the bad temper of their masters
than the servants in the field. The house
slaves were called famuli, and their
master paterfamilias, tfibfiw] implies a
feeling of respect, reverence, 1 : 17.
M. 28 : 8, p-erd Qibpov Kal xapas peyd-
Xtjs. E. 5 : 21, iv <pbfiu> XptoroO. ' with
reverence of every kind.' That this
moral quality is meant is clear from the
mention of the ffKoXiol, towards whom
the slaves would naturally have a feeling
of dread. iirieiKiffi] such as do not in
sist on strict justice, making allowance,
hence opp. to SUaios, Hdt. 1. 53, twv Si-
Kalwv rd iirieiKiffTepa irporiBiaffi. Soph.
O.O. 1127, ToiirieiKis united with rby'
eiffefiis, and rb pi) TpevSoffropeXv. Tit.
3:2, n. Aristotle opposes iirieiKTjs to
&Kpif3oSlKaios, strictly just, and nothing
else. <r/coXiots]lit. crooked, A. 2 : 40, n.
Ph. 2: 15. tristitias, colaphos, conviciasine
caus^ intentantibus. Bengel. xdpts]
pleasing, creditable. Imitatur Petrus

phrasim, quam ipse recens discipulus ex
Domino audierat, L. 6 : 32. Bengel.
Sid ffvvelSTjffiv r. 6.] on account of
consciousness of the Divine approbation.
Cf. to papripiov ttjs ffweiST)ffews ijpwv, 2 C.
1 : 12. In 1 C. 8 ¦ 7> ffwelStjiris tou
elSiiXov, consciousness with regard to the
idol ; a conscious recognition of the idol.
viroipipei .... dolKws] submits to an
noyances, vexations, grievances from un
righteous treatment. kX4os] notat lau-
dem non tarn a multis, quam a bonis, et
hie a Deo ipso proficiscentem, pro contu-
meliis. Bengel. KoXatj>i£bpevoi] buf
feted as slaves. M. 26 : 67. Mk. 14 : 65.
21 — 25. Eis toOto] To this state of in
nocent suffering as followers of Christ.
Cf. I Th. 3 : 3, airol ydp oiSare ort els
tovto KelpeBa. With iKXTjBtjTe compare
the use of KXijiris, R. 11 : 29. E. 4 : 1.
H. 3:1. 1 C. 7 : 20. vpwv, ipiv are ge
nerally preferred to ijpwv, tj/liv. Sri] see
ing that, iiroypappbv] a pattern for
imitation, iirbSeiypa, Ja. 5: 10. iTTiiropei-
eaBai tois iiriypappois, 2 Mace. 2 : 28.
Sic plane Petrus hoc loco servis exemplum
Christi ante oculos pingit, ea lineamenta
exprimens quffi servis praecipue apta sunt.
Bengel. eipiBtj] a common Hebrew
idiom, 1 C. 4 : 2, n., Dan. 6 : 22 ; trans
ferred into our legal language ; found
guilty ; finding of a jury ; put frequently
for i)v, Ph. 2 : 7, ffxhpan evpeBels tis
dvBpwiros. L. 17 : 18, oix evpiBijaav
iiroffTpiij/avTes. Hesiod Pythag. dpxh piv
tow dperwv i) <j>pbvT]ffis eiplffKerai. SAXos]
is mentioned from the deceitful prac
tices naturally produced by the attempts
of slaves to screen themselves from punish
ment. Is. 53 : 9. LXX. Alex. Sri dvoplav
oiK iirolijffev oiSi eipiBij SbXos iv Tip ffr.
With reference to our Lord's abso
lute freedom from sin, cf. 1 : 19. J.
8:46. 14:3o. 2 C. 6:21. H. 7:27.

40

1 PETER 2. 24, 25. 3. 1 — 4.

Ttay tjfiSv avTOs dvrjveyKev ev Tip crwfiaTi avTov eirl to tyXov,
"iva Taty dfiapTiais diroyevdfievoi tvj SiKaiocrvvrj Xrja-wfiev ov tw
fiwXwiri avTov IdOrjTe. 2S r)Te yap toy irpofiaTa irXavwfieva, aXX'
eirecrTpdcprjTe vvv eirl tov iroifieva Kal eirlcrKOirov Taw -^vywv vfiwv.
3 'Ofiolws al yvvaiKes, viroTacrcrofievai tois ISiois
dvSpdcriv, iva Kal et Tives direiOovcri tm Xoyw, Sid Trjs twv yvvai-
kwv dvao-Tpodirjs dvev Xoyov KepSrjOrjcrwvTai, 2 e7roTTTei;cravTey
Thv iv cpofiw dyvhv dvaa-Tpocphv vfiwv. 3 <«V eerrto o\>X 0 ekwQev
i/iirXoKrjs TpiXwv Kal irepiOecrews yjpvcriwv jj kvSvcrews. IfiaTiwv
Kocrfios, 4 dXX' 6 KpvirTos Trjs KapSlas dvOpwiros ev tw acpOapTw

1 J. 3:5. XoiSopoipevos] while being
reviled. Notice the combination of pre
sent and imperfect, oix ^iretXet] didnot
whet their animosity by denouncing upon
them the certain consequences of their
crimes. rrapeSlSov] all along resigned
himself and his cause (rijv Kplffw), secretly
and quietly without ostentatious or cla
morous appeal. SiKalws] justitia Dei
fundamentumtranquillitatisapudafllictos. Bengel. Jer. 11 : 20. 20: 12. Threaten
ing and reviling were the forms of sin into
which a slave might fall from impotent
anger, aurbs] himself and no other,
himself alone personally, M. 1 : 21.
dvTJveyKev] bore the punishment due to
our sins, LXX. Is. 53 : 12 for N^J
Is. 57 : 6. Num. 14 : 33, dvolnovisi tt)v
iropvelav vpwv ^ws b\v dvaXwdij rd KwXa
vpwv iv ttj ipijpw. H. 9 : 28, els rb irbXXwv
dveveyKeXv dp.aprlas. H. 7: 27. iirl rb
|iSXop] marking the place, or the manner
in which he bore the penalty^ carrying
our sins to the cross. A 17 : 26. Kar-
oiKeXv iirl vav rb irpbuwirov ttjs yijs. %iXov,
A. 5 : 30. 10:39. G. 3:13. d7ro7€-
vbpevoi] 'having no part in,' having
ceased to exist as far as regards sin. ol
diroyevbpevoi, the dead. Hdt. II. 136.
Thuc. II. 51. Apposite denotatur libera-
tio a servitute peccati nam yevio-Bai tivos
dicitur servus. dirb dicit sejunctionem, Job
15 : 4. oi Kal tri direiroiTjffw q>bfiov. ' Hav
ing broken off all connexion with sin
should live for the purposes of righteous
ness,' R. 6:2. M. 3: 15, 11. pwXwtti]
The mark of a stripe, a weal, wound, con
tusion. There is a strong contrast be
tween this and IdBijTe, set free from the
consequences of sin. See Is. 53 : 5. cf.
M. 13 : 15. A. 28 : 27 (Is. 6 : 10). And
see M. 8:17, n. The Ap. changes his
discourse from the first to the second per
son, to remind the slaves of the most

powerful consideration by which they
could be animated to patience, tis 7rp 6-
fjara irXav.] from the passage just
quoted, Is. 53 : 6, irdvres ws Tpb^ara
iTrXa.vij8T\pei>. Ezek. 34 : 6. iveffTpd-
tfjijTe] in trans, as at J. 12 : 40. M. 9 :
22. 10 : 13, ye are turned to seek, to fol
low, to serve, so act. intrans. with eirl,
A. 11 : 21. 14 : 15. 28 :20. G. 4 : 9, irpbs
rbv Qebv, 1 Th. 1 : 9. iirl rbv voipiva
k. eirttrjt.] The single article shows that
one person only is meant, L. 10 : 1 1 . A.
15 : 3. 17 : f. E. 1 : 3. Compare our
Lord's own language, J. 10 : 14, 15, and
the lively representation of his own con
duct, L. 15 : 4 — 7. iirlffKOirov.] The
notion is associated with that of iroipTJv
.also in 5 : 2. Troipdvare . . . iiriffKoirovvres.
Rule and government are implied. And
the word had evidently by this time ac
quired an ecclesiastical signification of
this character.
III. r — 4. 'OpoUtis] Eefers to the direc
tion to the olxirai, 2 : 1 8. They are alike
illustrations of the iTrordyijTe, 2:13. The
subjection of a wife to her husband is
founded on Gen. 3 : 16. The Ap. does
not point out the difference which exists
between the subordination of the wife
and of the servant. This however we may
gatherfrom other passages. E. 5 : 22 — 24.
C. 3 : 18. 1 T. 2 : 9. to3 Xbyw] the
wordof the Gospel, dvev X 6701/] without
formal teaching, by the silent persua
siveness of a dutiful behaviour. KepSij-
BTJffwvrai] an unusual form of the sub
junctive future, like 1 C. 13 : 3, KavB-fj-
ffwpai, 1 T. 6 .- 8, apKeffBTjffwpeSa. 'maybe
gained over to the cause of truth,' M.
18 : 15, n. 1 C. 9 : 19—22. Ja. 5 . 20.
eiroirTeiffavTes] expressive of full
knowledge from the opportunity of ob
servation. iTroTTTTjs one who was fully ini
tiated to view the Greek mysteries, cf. 2

1 PETER 3. 4—7,

41

tow irpaeos Kai hcrvXiov irvevfiaTos, o eaTiv evwiriov tov Qeov

TroXi/TeXey.

ovtw <yajo TTOTe /cat at ayiai yvvaiKes, at

eXiril^ovaai iiri tov Qeov eKoafiovv eavTas, viroTaaadfievai tois
ISiois avSpaaiv, ° toy ^Zappa virtjKovae tw 'A/3j0ad/z, Kvpiov
avTov KaXovaa, ijy eyevrjOr/Te TeKva, ayaOoiroiovaat /cat fih
cpo/3ovfievai fitjSefilav irTorjaiv. 1 Ol avSpes ofiolws, avvoiKovvTes
KaTa yvwaiv, toy aaOeveaTepw aKevei tw yvvaiKelw airove/iovTes
Tifihv, toy /cat avyKXripovdfiot XapiT0S Zwrjs, ety to fih e/c/coVTe-
aOai Tay itpoaevXas vfiwv.

P. 1 : 16. TJ)» iv ipbfitp 07. dvatrrp.]
' your respectful and modest behaviour.'
Christianity exalted the wife from being
the slave to be the companion and asso
ciate of her husband on equal terms.
Hence there was need for the caution iv
ipbiSw, which is found also in E. 5 : 33. t) Si
yvvij iva ipofirrrai tov dvSpa. And see
on 1 : 17. qjbjSos is a middle term,
' metus,' used in a bad sense, R. 8:15.1
J. 4 : 18 ; in a good sense, 1 : 17. A. 9 :
31. E. 3 : 18. E. 6 : 5. Its extremes
are SetXfa cowardice, 2 T. 1:7; ebXapela
reverence,' H. 5 : 7. 12 : 28; irTbrjiris
alarm, trepidation (6) from the apprehen
sion of real or imaginary dangers, L. 21 :
9, pi) TTTOijBiyre. i Mace. 3 : 25, ijp^aro
ij irrbTjffis kirnrliTTeiv iirl rd iOvrj. wv
Iffrw] 'whose distinction let it be,' or
' whose characteristic,' as in L. 3 : 17, n.
Cf. I T. 2 : 9, pi) iv irXiypaffiv i) xpv°~V $1
IpanapiS iroXvreXeX. The diminutives
Xpiffiov, dpyipiov generally denote gold or
silver coin ornaments, cf. Gen. 24 : 47.
oKpviTTbsT. KapS. dvBp.] but let it be
the invisible person. KpvTrrbs, opposed to
QwBev, but more emphatic than iaw, as
implying a designed concealment, retiring
modesty. See on 1 C. 11 : 15, Cf. 6 iaw
dvBpwiros, E. 7 : 22. E. 3 : 16. 6 *|w
dvBpairos, 2 C. 4 : 16. Philo, 6 Trpos rijv
dXtjBeiav dvBpwiros. iv Tip d<f>8dpTip]
with the indestructible ornament dipB. as
opposed to XP- Ipar., which are ipBaprd,
1 : 18. iroXvTeXis] very precious ; ap
plied to vdpSos, Mk, 14 : 3. Beza quotes
from Crates, Kbapos inrl rb KoupeXv.
KOffpeX Si rb KOtrpiaripav yvvaiKd iroioiv.
iroieX Si TOiairijv oUre xPv(rbs aire cpd-
paySos aire kokkos, dXX' oVa ffepvbrijTos,
eiraQas, alSovs fpipaffiv irepiTlBijffi. ' Of
great price,' as presenting a distinctive
resemblance to Christ. M. 11 : 29. 2 C.
10 : 1. S (irvevpa) iffTi.
5, 6. iXirliovo-ai] followed by iirl 0.
aocus.in 1 T. 5 : 5, andef. I P. 1 : 13; 'di
recting their hope to God ;' making him the

object of their hope. iKbcpovv] ' used to
adorn themselves ;' three particulars are
mentioned, obedience, beneficence, confi
dence, ^s iyevT)B. riKva] of whom ye be
came daughters, i.e., when ye became by
faith the children of Abraham, G. 4 : 26.
3 : 29. Reference is made to Sarah, Gen.
18 : 12. So Hannah, 1 Sara.l : 18. d7a0. and
0o/3. depend on ixbtrpiovv ' in doing good
and in displaying no alarm.' In all the
events of life they exercised true faith and
had confidence in God, as Abraham, Gen.
17 : 1. Prov. 3 : 25, 26. oti Q>o^TjBTjffT]
TTTbrpriv iireXBovffav ... 6 7ap Kiiptos iffTai
iirl Traffwv bdwv trov Kal ipelffei trbv irbSa,
'Iva pi) ffaXevBijs. pujS. itt6.] exemption
from servility to the husband is a privilege
corresponding to a grace.
7. ffvvoiKovvres] subaud. iuraffav, Karb.
yvwtriv] with Christian prudence; con
sistently with intelligence, E. 10 : 2. Co-
gitet maritus quoexcellentiore praeditus est
intelligendi facilitate, et quo majore
rerum bonarum cognitione et usu pollet,
eb magis oportere ut circumspecte, con
siderate, constanter se gerat in perferendis
plurimis incommodis quibus imbecillitas
muliebris et sibi et marito saspenumero
molesta est. ws dffBeveffripw] Mirifi-
cum argumentum nam quas proxime nos
attingunt, quo infirmiora sunt, eb majore
cura dignamur, tacito quodam naturae
instinctu, 1 C. 12:23. Beza. crKeiei]
'"'PD Mk. 3:27, n. CEcum. nvis tA
iavrov ffKevos T7JK bpb£vyov ijppip/evffav.
dirovipovres] assigning, as in the daily
administration and management of a
family. ripTjv] consideration, respect
to the female (vessel) as the weaker ves
sel. The reading tis Kal avyKXTjpovbpois
is preferable in apposition with tQ
yvvaiKelw, 'as also (besides this) being
joint heirs xaP- f-' Husbands should
therefore know what is due to such. On
the contempt for women inculcated by
the oral law, see Old Paths, No. 47, The

42

1 PETER 3. 8 — 14.

8 To Se TeXos, irdvTes Ofioqbpoves, avfiiraOeis, (piXdSeXdjoi,
evairXayXvoi, cpiXocppoves' 9 ^h diroSiSovTes KaKov avTi KaKov
r) XoiSoplav avri XoiSopias TovvavTiov Se evXoyovvTes, eiSoTes
oti els tovto eKXrjOrjTe Iva evXoylav KXrjpovofi^arjTe. I0 'O
yap OeXwv fwhv ayairdv Kal ISeiv hfiepas dyaOas, iravaarw ttjv
yXwaaav avTov airo KaKov Kai XeiXr] avTov tov fir/ XaXrjaai
SoXov " iKKXivdrw airo KaKov Kal iroirjaaTW ayaOov fyTrj-
aaTW elprjvrjv Kal Siw^aTW avTrjv 12 oti ol ScpOaXfiol Kvpiov
iirl SiKaiovs Kal wra avTov ety Serjaiv avTWV irpoawirov Se

ov eiri iroiovvTas KaKa.

Kvpli J3 Kat Tty o KaKwawv v/ias iav tov ayaOov fiifiryrai yevrjaOe]
14 dXX' et Kal irdayoiTe Sid StKaioavvrjv, fiaKapioi. tov Se

popular opinion in the heathen world
seems to have been, as among the Maho
metans and Chinese, that women had
no souls. xdptTOS fuijs] Cf. trreip.
twijs, Ja. 1 : 12. els rb pi) iKKbir-
TeaBai] that your prayers be not cut
off, Ps. 66 : 18. Some read iyKbirTeaBai,
hindered, rendered fruitless. Such would
be the result of conscious inequality or
general wrong treatment.
8, 9. to Si riXos] 'Now as the end of
the whole matter ;' adverbial accusative,
as paKpdv, Swpiav. With bpbippoves cf.
E. 12:i6. 2 C. 13:n. Ph.2:2. Seethe
use of o-vprraBiw, H. 4 : 15. 10 : 34. With
tpiXddeXqioi cf. QjlXavSpos, ipiXbreKVOS, Tit.
2:4. <j>iXb<pp.] rather Taireivbippoves,
LXX, Prov. 29 123, for TTH "??#• This
forms the conclusion of a beautiful
climax, and presents the root of the pre
ceding qualities. Where this lowliness
of mind exists, there will be found
unanimity, bpbippoves, sympathy, vvp-
iraBeXs, love erga sanctos, ipiXdSeXtpoi,
compassion erga afflietos, eicnrXayxvoi.
See on E. 4 : 2. pi) airoSiS. k.t.X.] al
luding to Christ's precepts and example,
2 : 23. M. 5 : 44. L. 6 : 27. iKXijBijTe]
The Ap. glances at their original con
dition, as S. Paul, (E. 2: 11 — 13;) at
the Being into whose service they were
admitted, at the high end and destiny
reserved for them. These considerations
would move them d£t«s irepnraTTJffai ttjs
.KXTjirias i^s iKXTJBTjre, E. 4 : 1. Cf. M.
5 : 43. L. 6 : 27. E. 12 : 17. 1 Th. 5 : 15.
10 — 12. 6 7dp B. f". dyairdv] He
would have a satisfactory life. This
is taken from LXX, Ps. 34 : 1 3, t(s
io-Tiv dvBpwiros 6 BiXwv frwijv, dyairwv
ijpipas ISeiv dyaBds ; Who is he that

desires to enjoy life and happiness ?
7rautraTW . . . a7r6] let him make to
cease from, for |£? ^^J» 'guard from.'
The insertion of d7rA is rare ; but cf. Eurip.
Electr. 987, iravirov iK KaKwv ipi. tov
pi) XaXijirai] The negative is inserted
after verbs of prohibition, or restrain
ing, as in L. 24 ; 16. A. 14 : 18, ' to the
effect that they do not speak.' Stto-
^drw] follow earnestly, 1 Th. 5 : 15.
Such characters have the surest enjoy
ment of temporal blessings, M. 5 : 4, n.
SiKaiovs] righteous men. TrotoOfTas
KaKd] evil doers. The omission of the
article denotes character, as Mk. 2:17.
The preposition iirl in either case indi-
cates direction. 7rp6(rwiroj'] cum ira ;
cf. 2 Sam. 22 : 28. Ira totam faciem
humanam commovet ; amor oculos
tingit. Bengel.
13 — 16- b KaKibffWv] There is an oppo
sition here between xa/cis and dyaBbs :
cf. 2 : 14, R. 13 : 3, 4. iKdKwcre, of phy
sical evil, A. 7:6, 19. tov dyaBov] if
ye be imitators of him who is good.
pipijTat] followers of an example, not
of an object; cf. E. 5 : 1. M. 19: 17.
Is. 50 : 9, ISob Kipios Kipios [SoTjBijffei pot.
t(s KaKwaei pe ; el Kal 7rd<7xotTe] if
even ye were to suffer. paKapioi (elijre
&v)] the Apostle does not assume that
they so suffered, as the A. V. suggests.
Cf. A. 5: 41. Ph. ] : 29. rbv 06/3oe
airwv] the fear which they would im
press upon you, LXX. Is. 8 : 12, 13, rbv
Si tpbfiov airov oi pi) ttjopTjBiJTe oiSi pi)
TapaxBijre. Kipiov airbv dyidtrare, Kal
airbs Iffrai aov 06/3os. Kdv eV airtp
TreTroiBws $s, iirrai trot els dylaupa. The
sentiment is well and tersely expressed
in the well-known line, Je c- ins mon

1 PETER 3. 14—21.

43

(popov auTwi/ fih <boj3r]0rJTe, firjSe TapaXOrJTe, r5 Kvpiov Se tov
Qeov dyiaaaTe iv Tats KapSlais vfiwv, eTOifioi Se del irpbs airo-
Xoylav iravTt tw oItovvti vfids Xoyov irepl Trjs iv v/iiv iXirlSos,
fieTa irpavTrjTos /cat cpoj3ov, l6 avve'iSrjaiv eX0VTes ayaOhv,
iva iv & KaTaXaXwaiv vfiwv coy KaKoiroiwv, KaTaiaXvvQwaiv
ol iirrjpeaXpvTes vfiwv Thv dyaOrjv iv XpiaTw dvaaTpocpyv.
l1 KpeiTTOV yap ayaOoiroiovvTas, el OeXei to OeXrj/ia tov
Qeov, irdaXeiv rj KaKoiroiovvTas. oti /cat XpiaTOS aira£
irepl dfiapTiwv eiraOe, S'tKaios virep dot'/ctoi/, 'Iva hfias irpoaaydyrj
tw Qew, OavaTwOels fiev aapKi, ^woiroirjOels Se tw irvevfiaTi, *9
ev w /cat Toty iv (bvXaKrj irvev/iaat iropevOels iKypvj^ev, 2° a7ret-
Qr)aaal iroTe, 6Ve aTre^eoeveTO h tov Qeov fiaKpoQvfiia iv hfiepais
Nwe KaTaaKevaTofievrjs ki(Bwtov, els *iv oXlyai, TovTeaTiv oktw,
^LvXal SieawQrjaav oV iJoaToy 2I 0 Kal rifias dvTiTvirov vvv

Dieu, et je ne crains que lui. The fear of
God expels other fears, 'there is no room
for them where this great fear is, yet it
disturbs not as they do, yea, it brings as
great quiet as they brought trouble.'
Leighton. Kup. t. 6. d7tatr.] The ex
pression is frequent in the prophets, Is.
5 : 16, 29 : 23. Ezek. 20 : 41, and means
'hallow,' 'honour with the reverence due
to his holiness.' We may comp. the use
of paKapl^eiv in pa/c. Ttva. paK. iavrbv.
iv rats KapSlais vp.] added to the quo
tation by the Ap.; the realization of
M. 6:9; the showing by our thoughts
and words and actions that we are im
pressed with a sense of his holiness.
iroipoi Si dei] moreover, be ye always
prepared. diroXoylav] i. q. Xbyov
SiSbvai, A. 22 : 1. With the notion of
defence ; 6 alrwv usually being an ad
versary or doubter. Xbyov irepl] an
explanation concerning, an account. R.
14: 12, irepl iavrov Xbyov. Spes Chris-
tianorum sajpe commovit alios ad percon-
tandum. Cf. H. 11 : 13. <pb§ov] after
^XxtSos many MSS. have dXXd 'with
meekness at least, and respect.' In any
public examination, courtesy was to be
shown to the magistrate. Valet im
primis irpatiTTjs ubi cum inferioribus res
est ; <t>bfSos ubi cum superioribus. Bengel.
o-vvelSTjffiv] they were to strengthen
their reply by a consistent life. Quia
parum auctoritatis habet sermo sine vitst.
Calvin. A. 23 : 1. iv tj] in the matter
in which, i.e. your religious profession. 2 :
12. ^7ri;pedfoi'Tes] L. 6: 28, n. Quivos
incessunt propter bonam conversationem,
wantonly abuse your virtuous life as

Christians. Examples are given in the
slanders recorded by Tacitus and Sue
tonius. 17 — 22. el WX01] is the reading of
most MSS. ' If the will of God were
so to determine.' et BiXei, ' since it is
the will of God.' 8ti] inasmuch as,
seeing that. Sik. biripdS.] 'righteous
for unrighteous ones,'R. 5:7, 8. irpoff-
aydyrj] implies admission oraccess toany
one as to a king. Xen. Cyr. 1. 3. 8. E. 2 :
18, St' airov l^opey tt)v irpoffaywyTjv. His
present action as intercessor consequent
upon his death is included. BavarwBels
piv irapKC] put to death in respect of his
mortal body. 2 C. 4: 11, iv ttJ Bvtjttj
sapKl ijpwv. fuo7r.] restored to life
through the divine indwelling Spirit, iv
1}] by which eternal Spirit. Christus
cumviventibus egit in carne ; cum spiriti-
bus in spiritu. Ipse efficax est apud vivos
et mortuos. Beng. R. 14 : 9, Xptoros Kal
diriBave Kal i^rjaev iva Kal veKpwv Kal ftiy-
twv Kvpievff-g. toXs iv tpvXaKrj irvevp.]
Possibly 'to the spirits in safe keeping,' 2 P.
2 : 4, 9. Jude (6). o'St/s, the invisible man
sion of departed spirits, is wherethe righte
ous are preserved till the season shall arise
for their advancement to future glory ;
in the other division, Tartarus or Teivva,
the souls of the wicked are reserved unto
the judgment of the great day. L.
16 : 23, n. The abode of the blessed is a
place of custody, though not of penal
confinement. 'It is a place of seclusion
from the external world, a place of
unfinished happiness, consisting in rest,
security, and hope, rather than enjoy
ment. It is a place which the souls of

44

1 PETER 3. 21, 22.

crtoTet j3dirTia/ia, ov aapKOS diroOeais pvirov, dXXa avveiSrjaewg
ayadrjs iirepwTrjfia els Qeov, Si* dvaaTaaews 'ltjaov XpiaTOV,
22 oy iaTiv iv Se^ta tov Qeov, iropevOels ety ovpavov, viroTayev-
twv avTW ayyeXwv Kal itpvaiwv /cat Svvdfiewv.

men never would have entered had not
Bin introduced death, from which there is
no exit by any natural means for those
who have once entered. The deliverance
of the saints from it is to be effected by
our Lord's power.' Bp. Horsley. iropev-
Bels iKT)pv£ev] When was this? and in
what manner? Some think that the
irvevpa of Christ between his death and
resurrection went to the place where the
antediluvian sinners were in confinement,
and proclaimed that he had offered the
sacrifice for their redemption. This an
nouncement would give fresh animation
of joy to those who through faith had
embraced the Redeemer, and would set
forth the justice of God in condemning
those who neglected the way of escape.
Others, again, consider that the procla
mation refers to the offers of mercy made
to them during their earthly existence by
the agency of Noah, the Smaioaiv-qs
KT)pv%, 2 P. 2 : 5. if we consider the
purpose for which this fact is mentioned
here, we shall see reason to adopt the
latter view, and to conclude that those to
whom Christ is said to have preached
were the antediluvian sinners in the time
of Noah. Clearly the object of the Ap. is
to show that Christ acted for the salva
tion of men in the administration of the
Spirit in former and ancient times, even
as he now does since his passion and
resurrection. A gospel of grace and
righteousness, of faith and obedience, was
preached to them as to us, by which the
believing and obedient lived as now (21),
but under which the unbelieving and
disobedient perished (4 : 6). There is a
striking resemblance between this pas
sage and H. 3:7 — 4: 11, where the
example of the ancient Israel is intro
duced for the same purpose as that of
the antediluvians, lost and saved, is in
troduced here. The Israelites in the
wilderness resisted the Holy Ghost and
tempted Christ (A. 7 : 51. 1 C. 10:5—9.
H. 3:9), rives . . . dXX' oi irdvres ; ' some
. . . yea rather did not all ?' H. 3 : 1 6.
Cf. bXlyai \j/nxal SieffiiBrjirav. They had
a Gospel of rest and salvation preached
to them, as we have to us, H. 4 : 2, 6,
ol irpbrepov eiayyeXiffBivres, cf. 1 P. 4 : 6.
Those who received it not entered not
into rest. H. 3; 18. 4 : 6, 11, Cf.

direiBijffaffi irori with the admonition
4:2, 3. Hence the Ap. represents
Christ as having gone and proclaimed a
gospel of grace and faith to the spirits
now in prison when they were in their
state of earthly existence. The expres
sion iropevBels iKTjp., as applied to
Christ preaching by Noah, may be com
pared with E. 2 : 1 7, iXBwv ebijyyeX. elp.
vpXv, which applies to his preaching by
the Apostles. tejpi/£e is used in the
same sense as eiTjyyeXlffBTj, 4 : 6. dire^e-
Sixero is the true reading, ' waited till
there was an end of waiting.' There is
scarcely any MS. authority for &Va£
i£eS4xero. The meaning of fin-af would be
'once only,' 'once for all.' Kara-
ffKevafr. ki/3.] the preparation of the
ark was a symbolical warning and sum
mons to repentance. St' i)s KariKpive rbv
Kbo-pov, H. 11 : 7. eis i)v ... . 81'
vdaros] entering which, a, few persons,
that is eight, were brought safely through
the water ; were preserved during the
continuance of the flood, and saved out
of it. Cf. SiaffwBijvai, A. 27 : 44, 28 : 1.
01s Sid irvpbs as drawn through and out of
the fire, 1 C. 3: 15. Std iroXXwv re Kal Seivwv
Trpaypdrwv ffeawffpivoi irdpeffre, Xen.
Anab. V. 5. 7. 8 Kal ijpds dvTlrvTrov]
which also (v'Swp) answering as a figure
(to the water of the flood). The source
of danger was the instrument of deliver
ance. So we are baptised into the
death of Christ, and buried with him by
baptism into death, R. 6 : 3 — 5, and He
through death destroyed him that had
the power of death, H. 2 : 14, 15.
<rtifet] puts in a state of salvation. Ja.
5 .- 20. This is closely connected with
St' di/airrdtrews I. Xp. Cf. 1 P. 1 :3, 21.
iirepwTrjpa] the requirement, the de
mand of a good conscience toward
God, that which the outward washing
means, J. 6 : 63 ; the ascertainment with
regard to God of freedom from the guilt
and power of sin, through Christ's justi
fying intercession (R. 4:25. A. 5:31),
and the grace of the Holy Spirit given .
by Him. This may be considered as an
indication of a profession' of faith being
made at baptism, though it is not a proof
of it. 1 T. 6 : 12 has been appealed to
as another indication. Beza renders
iirepaT. stipulatio, engagement. The

1 PETER 4. 1—4.

45

4 XpiaTOv ovv iraOdvTOS virep r)fia>v aapKi, Kal v/ieis
Tr/v avrr/v evvoiav oirXiaaaOe, oti 6 iraOwv iv crao/ct ireiravTai
afiapTias, 2 ety to firjKeTi avOpwirwv iiriOvfiiais aXXa OeXrj/naTi
Qeov, tov iirlXoiirov ev aapKl /3iwaai yjpovov. 3 do/ceToy yap
rjfiiv o irapeXrjXvOws xpovos tov /3lov to OeXrj/ia twV eOvwv
KaTepyaaaaOai, ireiropevfievovs ev daeXyelais, kiriOvfilais, olvo-
(piXvylais, KWfiois, itotois, ko.1 aOefiiTOis elSwXoXaTpelais' *• iv
<p qevlYovrai, fih avvTpex6vTWV vfiwv ety Trjv avThv Trjs dawTias

spiritual character of the whole bap
tismal rite is pointed out in opposition to
a mere outward sensible purification.
Non corpore abluti a sordibus, sed con-
fitentes Deum in conscientia pura. Syr.
Anima non lavatione sed responsione
sancitur. Tertullian. iv Seftp] the
place of highest honour and power. A.
2:33. R. 8:34. iropeuflets els oip.]
as his ascent is described, A. 1 : 10, 11,
and cf. A. 3:21 (the words of Peter).
viroray. ayy.] Cf. M. 28 : 18. A.2 : 32
— 35 (Peter's Pentecostal address). Ph.
2 : 9, 10. H. 1 : 3, 14. 2 : 5.
IV. 1 — 6. ffapKi] In his human na
ture ; in compliance with the necessary
condition of humanity. iirip ijpwv]
2:21, omitted in some early MSS. and
Vulg., but read in most and Syr. V.
The sacred writers always speak of the
death of Christ as vicarious, ivvoiav
birXlff.] take for your arms the same
idea ; the same mode of thinking ; come
to the understanding that you are cru
cified and dead with him. brrXl^effBai is
used in a moral sense, Soph. Elect. 995.
iroi yap ttot' e^SAei/fao'a toioutov dpdcros,
avirj v on-At^ei tca^t' inrqpereiv KaAct? ;
b TraBwv irapKl] probably the true read
ing ; equivalent to ' he that is dead to sin, '
R. 6:6, 7. G. 6 : 14, ipol Kbffpos iarai-
pwrai Kdyw Tip k. iriiravTai dpapr.]
is discharged from the service of sin.
By the Roman law a slave who was de
livered up as a public offender became
freed from his master, who then lost his
interest in him. After undergoing his
sentence the offender was enfranchised.
Thus the believer, for whom our Lord
was treated as an offender, was rendered
spiritually free to live henceforward only
to God. And compare R. 6 : 7, 0 ydp diro-
Baviiv SeSiKa'iwrai dirb ttjs dpaprlas. Also
the reasoning in R. 7 : 1 — 6. iiriBv-
plais] all sensual objects, pleasures, pro
fits, honours, which are repugnant to the
will of God. 1 J. 2 : 17. Dat.^ as ex
pressing, in accordance with BeXijpari, a

law or rule of life, 'under.' ipKerbs]
pelwiris, or Xitottjs (a lowering, or smooth
ing, opposed to Selvwiris, exaggeration),
nam ne pristina quidem tempora de-
buere peccatis teri. Simul notatur fas-
tidium peccati apud resipiscentes. Ben
gel. to BiXtjpa twv iBvwv]is the same
as dvBpwTrwv iiriBvplais. Cf. M. 6 : 32. 1
Th. 4:5. The phrase signifies the world
considered in its state of ignorance of
divine truth, and the divine will, ireiro-
pevpivovs] when our state was that of
habitually practising, L. 1 : 6. A. 9 : 31.
dtreX7eIais] deeds of insolence and
wantonness, R. 13 : 13. 2 P. 2 : 18.
olvoipXvylais] wine debauches (qSXiw
overflow) dffeplrois elSwX.] idolatries
which were practised to the disregard of all
natural or established law, right, or rule.
We find elSwXoXarp. in connexion with
iropvelas, yorrrelas, A. 15 : 20, 29. £ evl-
iovrai] they are surprised, v. 12, rd
\evl£ovra, A. 17 : 20, n., 2. Mace. 9 : 6,
rbv iroXXaXs Kal £evi£oiffais trvpqjopaXs
iripwv irirXdyxva (Saffavlffdvra. pi) <xw
rpex- bp.] at finding you do not run.
Anab. I. I. 8. oiSiv iJxBero iroXepoiv-
twv airwv. ttjs dffwrlas dvdxvffiv]
the same profusion of wretchlessness.
The fundamental idea of dirwrla is
wastefulness and riotous excess, L. 15 :
13, n. dffwrla iaTiv iirep^oXi) irepl
Xpijpara, Arist. Eth. Nic. ffflj/Tas k.
veKpois] quick and dead. The article
is omitted for the purpose of denoting
state and condition, 3 : 12. Mk. 2:17.
To avoid ambiguity translate ol diroSw-
ffoviri, ' but they shall give ;' cf. 2 Th. 1 : 6
¦ — 9. Kpivai] to judge once for all, and
have done with judging. Such is the
force of the aorist. The completion of
the act is represented as immediate.
Donaldson, 427, dd. els tovto ydp]
With reference to this principle of uni
versal judgment, even such as are now
dead had the Gospel preached to them,
with this result (iva) that the common
judgment should pass upon them in the
flesh, and yet that they should have a

46

1 PETER 4. 4 — n.

dvdXvaiv, f3Xaa(prjfiovvTesm 5 o? diroSwaovai Xoyov tw btoi/iois
eXovTi Kpivai YwvTas /cat veKpovs- ety tovto yap Kai veKpois
evr/yyeXlaQri, 'Iva KpiOwai fiev KaTa dvOpwirovs aapKi, Xwai oe
KaTa Qeov irvevfiaTi.
7 TldvTwv Se to TeXos qyyiKe. awcppovrjaaTe ovv Kai vrjy^aTe
els Tas irpoaevXds' 8 7Tj00 irdvTWV Se Thv ety eavTovs ayairrjv
eKTevrj evovTey, 6Vt t] dyairr; KaXv^ei irXrjOos afiapTiwv, 9 cpiXo-
^evoi els dXXrjXovs dvev yoyyvafiwv, IO eKaaTOS KaOws eXa/3e
¦vapiafia, els eavTovs avTO SiaKovovvTes wy /caXot oiKovofioi iroi-
KiXrjs XdpiTOS Qeov- lI et Tty XaXei, toy Xoyia Qeov- e'l tis
SiaKOvei, coy e£ laXvos »?y Xopijyei 6 Qeos, 'Iva ev irdai So^d^rjTai
6 Oeoy Sia ,Irjaov XpiaTov, w eaTiv t) S6£a Kal to KpaTO's ety
tovs aiwvas twv aiwvwv afirjv.

higher life before God by the operation of
the Spirit. The purpose of the Gospel
(Xva), and of all God's gracious announce
ments, was that although men must sub
mit to judgment, KpiBwtn piv, (i aor.
denoting an act which is completed and
done with) in conformity with their
human lot (/kit' dvBp.) .... yet they
may continue living, in conformity with
the will of God, in the spiritual body
which God gives. The opposition be
tween piv, Si is the same as in R. 8 : io,
although the body dies, yet the spirit lives ;
and cf. R. 6 : 17, 8ri i)re . . . bTrrjK. 84,
although ye were servants of sin, yet ye
have obeyed. The Ap. generalizes here
from the special instance, 3 : 1 8. The 7dp
depends upon the preceding veKpois, which
suggests the statement (6). As veKpois
means dead in their present state, but not
when under judgment, so Kai racpots must
mean dead in their present state, but not
when under evangelization. This passage
derives much elucidation from i Th. 4 :
13 — 18. Both Apostles regarding the
judgment as a day that shall come upon the
living, consider the case of believers who
are already dead in reference to their in
terest in the heavenly blessings of the
Gospel. Both of the Apostles guard us
against an error — that of supposing that
previous death will be any disadvantage
to them in that day (S. Paul), or that the
Gospel which they heard and believed
when living is of no benefit to them now
(S. Peter).
7 — 11. t8 riXos] is thought by some to
refer to the end of the Jewish polity ; it
may mean that the Christian dispensation
is the last ; and this was not completely

established till the Jews had ceased to be
a peculiar people. Burton. But the ap
proach of the last day is the most natural
meaning of the words, especially as con
nected with vv. 5, 6. See on Ja. 5 : 8.
ffwippovrjaare] be sober-minded, Mk.
5 : 15. E. 12 : 3. v-rj^are] refrain from
all that may excite or dissipate the mind,
1:13. I Th. 5:6. ypijyopwpev Kal vrjtpw-
pev. Cf. vijipe, 2 T. 4 : 3 — 5. Tds irpoffev-
Xas] your regular daily prayers, 3 : 7.
This general direction is afterwards ex
panded. 7rp6 irdvrwv] Ja. 5 : 12.
iKrevij] CEcum. SiapKi), iirl iroXi Siarel-
vovaav * on the stretch,' having your love
to one another in full exercise, seeing that
such love, Sri 1) dydirij, will veil, will hide
from view a multitude of sins, cf. Ja. 5 :
20. Prov. 10 : 12. 17 : 9. Qui amat
valde, tegit peccata quotquot sunt ejus
quem amat, suos oculos ab iis avertit, et
alios, quoad fas est, celat de illis. Bengel.
707_7uapp.t3!'] The expression of sullen
discontent, such as those would show
who wished to maintain their credit for
hospitality, but grudged the expense. A.
6:1. Ph. 2 : 14. suppressed discourse, J.
7 : 12, 13. x^P'o-pa] any gift which
could be rendered available to the profit
and edification of the Church. This is
applied first to the capacity of giving in
struction, and then to the various ways in
which the edification of the brethren
could be promoted. Cf. R. 12 : 6—8. 1
C. 12 : 4, 30, 31. /caXoi olKovbpoi]
Reference is made to the language of our
Lord, M. 13 : 52. L. 12 : 42, and the
parable, M. 25 : 14. cf. 1 C. 4 : 1. 14 :
32. x^piros is used in respect of endow
ments, as R. 12 : 6. 15 : 15. G. 2 : 9.

1 PETER 4. 12—17.

47

12 'A<ya7r»7T0t, fih ^evt^eaOe tjj ev vfiiv irvpwaei irpbs ireipa~
a fiov vfiiv yivofievri, wy £evov vfiiv avfij3aivovTOS, I3 dXXd KaOb
KoivwvetTe tois tov XpiaTOV iraOrjfiaat Xalpere, Iva Kal ev Trj
a7ro/caXi>\|/-ei T^y Sofys avrov XaprJTe dyaXXiwfievoi. I4 et" ovei-
Sil^eaQe ev ovdfiaTi XpiaTOV, fiaKapiot, oti to Trjs So^rjs Kal to
tou OeoG irvevfia ed>' vfids avairaverai- KaTa fiev avTovs j3Xa-
acprffieiTat, KaTa Se vfids cJo^dTeTat. '5 fih ydp tis vfiwv
iraaXeTw wy (povevs h /cXeTrT);y rj KaKoirotos rj toy aXXoTpioeirl-
aKoiros' l6 et Se wy XpiaTiavbs, fih alayyveaQw, So£a(eTw Se toi/
Qeov ev tw fiepei tovtw. *? oti 6 Kaipos tov dp^aaQai to

As an illustration of ttoikCXtjs, see 1 C.
12:4 — 6. e? tis XaXet] whoever speaks
let him speak in a manner befitting the
delivery of a Divine message. See 1 C.
14 : 26. With tis ^f Itrx. °f- &s ^£ elXiKP.
{i?s i'K 8. 2 C. 2 : 17, n. lirxios] spiritual
power, 1 C. 12 : 1 1. 28 — 30. Mk. 12 : 30,
ii- SXtjs ttjs lux"0* o~ov. X°PVyeX] lite
rally, to provide a chorus on public oc
casions, for which x°pyy°l were appointed
from each tribe. The spirit of benevolence
was so wanting in the heathen world, that
the writers of the N.T. are compelled to
adopt words which had reference to the
public games. The gifts of the wealthy
(xoprjyovffiv ol irXoiaioi, Xen. Aih. 1. 13)
for political purposes, or for public amuse
ment, form the nearest approach to the
habit which the Apostle wished to incul
cate, 2 P. 1 : 5. But the vast difference be
tween them is marked prominently by the
object tva iv irdffiv Sof df. k.t.X. See on 2 C.
9:io. G.3:5. 0) ^tip] to whom belongs,
sc. Tip 'I. Xp. t) Sof.] R. 11 : 36, n.
12 — 14. pi) (evlfeffBe] be not sur
prised, act not as foreigners unacquainted
with the custom of the country ; explained
by ws £4vov bp. ffvpfi. irvpw tret] burning,
Rev. 18 : 9. Prov. 27: 21, SoKlpiov dpyv-
plw Kal xpva'V iripwffis. For the use of
the figure see Mai. 3 : 2, 3. 4 : 1. cf. 1 :
7, u. Ja. 1 : 3. KaBb koii'.] 'in so far as
ye are, &c. rejoice ;' take them joyfully,
' in order that,' iva (reXucws), cf. 2 T. 2 : 10
— 12. /coti'wi'eiTe] is usually followed
by gen. as H. 2 : 14, KeKOivwvijKe ffapxbs
Kal atparos. Here the dative denotes the
indirect object ; specifying that in which
they were partakers, ' as far as regards
suffering for Christ,' C. 1 : 24. iv tjj
diroK. t. So?, a.] 1:7, '3- 2Th. 2:5— 8.
p:a«dptot] an allusion to the words of
our Lord, M. 5: 11. L. 6:22. 21:17.
rb ttjs Stiffs] the spirit which marks
you out as an heir of glory, even the

Spirit of God. There may be an allusion
to the prediction of the Messiah, Is. 11 :
2. /cal dva7raiieTat iir' dvrbv irvevpa tov
GeoO, irvevpa aotplas, k.t.X. Kard piv
airois] in their conduct. fiXaffipTjpeX-
rai] because you are reproached as be
longing to him, iv bvbp. Xp., because you
are reckoned as himself, rl pe SiWKeis, A.
9:4. So^d^erai] in giving you grace
thus to bear the trial. This clause is
omitted in niany MSS., Vulg. and Syr.
15 — 19. pi) ydp] (I speak of your suf
fering for the cause of Christ), for let no
one suffer, &c. KaKoirotos] as guilty of
any misdemeanour. dXXoTptoE7rt(TK.]
a meddling person, in the sense of sedi
tious, factious. Cf. 1 T. 5 : 13, ireplepyoi,
XaXoCtrat rd pi) Sebvra. ws ILpiffTiavbs]
A. 11 : 26. 26 : 28. Quos per flagitia
invisos vulgus Christianos appellabat,
Tao. Ann. XV. 44. See Pliny, x. 97. iv
rip pipei tovtw] in this particular, 2
C. 3 : 10. 9 : 3. iv pipei ioprijs, C. 2 :i6.
iv t. dvbpari t. is probably the true read
ing. Kplpa] the act of judging, i.q.
Kplffis. The process of separation and
discernment between different classes of
men; trials in which the righteous are
purified and evince a lively example to
others. ZOBt^O- d7ri toO otKov t. G.]
' with the household of God,' as defined 1
T. 3 : 1 5, ijris iffTlviKKXtjffla 6. ft6»>ros. d7r6,
as taking its start from. dirb is often used
of the order of things, as dpi-dpevos dirb
'Axaipiveos, Hdt. in. 75. rb riXos]
issue, result, final lot, Dem. 292. 22, rb
roirov riXos 4v Oetp i)v, oiK iv ipol. eiay-
yeXlw] here used in a technical sense for
Him who is the subject and author of the
Gospel. R. 10 : 16, oi irdvres iirTJKOVffav
rip eiayy. Cf. direideXv ttj dXijBelq., R. 2 :
8. This is in reference to our Lord's pre
dictions, M. 24 : 9. L. 21 : 12. Quando
potentia datur perditori, nullam ille inter

48

1 PETER 4. 17 — 19. 5. 1 — 3-

Kplfia airo tov o'ikov tov Qeov- el Se irpwTov d(j> hfiwv, ti to
TeXos twv direiOovvrwv tw tov Qeov evayyeXiw \ Kai et o
SiKaios fioXis awXeTai, o daeiShs Kal dfiapTwXos irov (paveiTai ',
l9 too-Te Kal ol irdaXovres KaTa to OeXrjfia tov Qeov toy iriaTw
KTiaTfi irapaTiOeaOwaav Tay y\rvXas eavTwv ev dyaOoiroua.
5 Hpea/3vTepovs tovs iv vfiiv irapaKaXw 6 avfiirpea-
BvTepos Kal fidp-Tvs twv tov XptaTov iraOrifiaTWV, b /cat Trjs
fieXXovarjs diroKaXviTTeaOai S6£rjs koivwvos' 2 iroifiavaTe to iv
vfiiv irolfiviov tov Qeov, eiriaKoirovvTes fih avayKaaTws dXX'
eKovaiws, firfSe alaXpoKepSws, dXXa irpoOvfiws, 3 ^r)' wg

justos et impios differentiam observat ;
neque hoc tantum sed a justis primum
incipit. Schoettgen. pbXis tr wire rat]
if tne righteous be rescued from evils
with difficulty, what shall be his con
dition ? qjaveirai used for i-arai. This
is taken exactly from LX X, Prov. 11:31.
But Heb. u7^\> ' the righteous shall be
recompensed in the earth,' probably in the
sense, 'shall meet with retribution,' with
severe treatment ; ' pius jam in hac vita
traditur neci.' Dathe. Cf. Ps. 99:8.
With p6Xts trtif. cf. Zech. 3:2, ' brand
plucked out of the fire,' I C. 3 : 15, tis Std
irvpbs. 1 C. 9 : 27. Ph. 3 : 11. 2 T. 1 : 18,
n. 6 dffef3i)s k. apapr.] single art. (5 : 1)
' the ungodly and sinner.' He who is one
is also the other. \p v x d s] lives, souls (M.
1 0 : 39, n.), and everything which concerns
both. ttistQ] true to his promises, to be
relied on. Cf. 2 T. 1 : 12, Svvarbs iffTi ri)v
irapaBTJKTjv pov (pvXdgai. irapariB.] com
mit their lives as a deposit to be restored
to them at the resurrection. Comp. Ps.
31 : 5, els x^P&s 'rov TrapaBijffopai rb ttv.
pov. Where also K. b 9. ttjs dXrjBelas is in
the sense of iriffrbs ktutttjs. kt. is used
as implying that He who created will
preserve. See Job 14 : 15, Thou shalt
call and I will answer thee (referring to
the resurrection) ; thou wilt have a desire
to the work of thine hands, 10:3. iv
dyaBoTroita] to be joined with irapariB.
iv marks the sphere of their being, the
substratum of their existence. Haec una
patientium cura, bene et agere et pati ;
cetera curabit Ille ; Beneficentia semper
conjunctam habet fiduciam, 3:6. 1 J. 3:
22. Bengel.
V. I — 4. 6 ffvprpefffiirepos] Who
am a fellow-elder, implying community
in office with the irpeir^. He assumes no
prerogative over the rest of the Apostles.

«al papris] He adds this as a distinc
tive feature in the description of himself,
' witness' from personal observation, ttjs
peXXoiaijs S6|?)s] said in reference
to the sufferings just mentioned. This
glory is their sequel, as in 1 : n. Cf. L.
24:26. Koivwvbs] This may allude to his
presence at the transfiguration, when he
was admitted to see an earnest of the
state of glory prepared for the righteous.
(Burton.) Cf. 2 P. 1 : 16— 18. Or he may
write in anticipation of the fulfilment of
the promise implied in J. 17 : 22, 24.
Cf. Ps. 84 : 11. R. 8 : 17, 18. 2 T. 4 :
7, 8. iroipdvare] Thus Peter fulfils
the precept, J. 21 : 16. L. 22 : 32. The
word is applied to kings, priests, and
teachers, rb iv bpiv] Some join these
with iroipdvare, quantum in vobis est;
nach Kraften. The Syriac renders it ' the
flock entrusted to you,' like eXvai, KeXuBai
iv rivi, Winer, §52. ^7rto-KO7ro0i'Tes]
Cf. 2 : 25, n. rbv iroipiva n. iirlffKoirov.
pi) dvayKaffrws] Perhaps this may be
pointed at the reluctance which was shown
by some to undertake important posts in
the Church, and the strange practices
pursued in the attempt to decline them.
See the life of Ambrose. The Ap. next
notices those who from unworthy motives,
as the love of lucre or power, might be
eager to undertake ecclesiastical offices.
pijSi alffxpoKepSws] nor yet for the
sake of base gain. Tit. 1 : 1 1, SiSdo-Kovres
& pi) Set alffxpov KipSovs xapiv. pvSi
KaraKvpievovres] nor yet claiming
lordship over your charge ; TtSc KXijpwv]
that portion of God's household which he
has allotted to your care. Dominantes
in cleris, Vulg. ; the flock, Syr.; the
clergy, Wicl.; the parishes, Tynd. Cr.
KXijpos lot, A. 1 : 26. As the land of
Canaan was divided by lot, the word sig
nifies heritage, and is rendered ' God's
heritage' in A. V., in accordance with

1 PETER 5. 3—7.

49

KaTaKvpievovTes twv K\r/pwv aXXa tvitoi yivdfievoi tov iroifiviov
4 Kai (pavepcoOevTOs tov ap^tiroifievos KOfiteiaOe tov dfiapdv
tivov Trjs Sofcrjs aTecpavov.
5 'Ofioiws vewTepoi xnroTayrjTe irpea/3vTepots' irdvTes Se
aXXr/Xots viroTaaaofievoi -rhv Taireivocppoavvrjv iyKOfif3waaa0e,
oti 6 Qeos vireprjcpavois dvTiTaaaerai, Taireivols Se SlSwai Xdptv.
TairetvwQrjTe ovv virb Thv KpaTaidv Xe'Pa T0^ Qeov, Iva vfids
vypwarj iv Kaipw- 7 iraaav Thv fiepifivav vfiwv iirippl-dravTes iir1

Deut. 32 : 9. LXX, eyevr)6Tj pepls Kvpiov
Xabs auroO 'laKwiS' trxolviapa KkTjpovoplas
airrov 'ItrpaijX. Cf. Ps. 127 : 3, ISob i)
KXTjpovopia Kvpiov viol. With these we
may compare other passages in which the
Church of God is spoken of as a posses
sion. A. 20 : 28, iroipalveiv ttV» ckkXtj-
fflav tov Qeov ijv irepieiron)(raTO 5td tov
cuucitos toC tSlou. Eph. 1 : 14, 8 etrriv
dppajStbr ttjs KXijpovoplas ijpwv els dxoXti-
Tpwiriv ttjs TreptTrotTjVeoJS. S. Peter con
demns by anticipation the language and
temper of those who claim to exercise
spiritual rule and authority over a certain
district, and who look upon their people
as their own subjects to whom they are
Kt'ptot, rather than as the subjects of Christ.
It is a much higher distinction to be
' members of Christ,' i. e., members of the
Church invisible than of any branch of
the Church visible. dXXd riirot yiv.]
but on the other hand becoming, proving
yourselves patterns, i.e., do yourselves
what you enjoin on others, contrary to the
Scribes and Pharisees, M. 23 : 3, 4. So
I Th. 1 : 6, 7, pipiyral ijpiwv iyevrjBTjre . . .
Kadws ex^Te Tfarov i)pds. dpxnroip.] H.
13 : 20, rbv voipiva twv vpo^drwv rbv piyav.
With tfiavepwSivTos, cf. C. 3 : 4. Kopi-
e X a 6 e] Attic future to harmonize with the
contractions of futures in -daw -iaw. So
Kopioipevoi, 1 P. 2:13, carry oflj get
back, recover, differs from the active
Koplfa only in the greater emphasis of the
appropriative sense, 2 C. 5 : 10. E. 6 : 8.
Similar forms of this future from verbs in
-tfw, are StaKaflaptet, M. 3 : 12. e'Xiri-
ovffi, 12 : 21. paKapiovai, L. 1 : 48. per-
oikiw, A. 7 : 43- yvwpiovai, C. 4:9.
rbv dpapavr. T. 86|tjs ff'Te'^aj'oi']
'the unfading crown of glory,' the prize
proposed to you. So|tjs is the gen. of ap
position, since the glory constitutes the
crown ; as Ja. 1 : 12, 18. Donaldson (§
406) speaks of this as a poetical usage,
where two words, nearly synonymous,
are combined in a periphrase where the
object in the genitive is the one really
VOL. II.

meant, asSci^Tis, fwjjs, dXijBeias. ll.c. Cf. 2
T. 4 : 8, 6 ttjs StKatoa-ifoTjs ffrtyavas. Soph.
Ag. 465, trritpavov eiKXelas. dpapdvri-
vov] Cf. dpdpavrov, I 14. dtpdaprov, 1 C.
9 : 25, opposed to tpBaprbv, n.
5 — 7- xetiTcpot] ali who are in a sub
ordinate position, whether from age, sta
tion, or office. L. 22 : 26. viroTayrjTe]
after the example of our blessed Lord, L.
2 : 51. irdvTes Si] yea all, i. e., not
only younger and inferior persons, but all.
E. 5 : 21. ttjv raireivoippoff.] E. 4 :
2. Ph. 2:3. C. 3 : 12. In iirepTjipdvois,
raireivois, as also in vewr. irpefffi. we observe
the article is omitted, as the words denote
quality, character. iyKopfiwixacBe]
Kbpfios, top-knot, as a cock's comb, a bow-
knot, or ornamental fastening by which
vestments are drawn about the wearer ;
the vestment itself. The notion conveyed
is, make humility your outermost, conspi
cuous dress, that which covers all the rest,
0rbindsallint00ne.Cf.e7r! waff 1 Sirovrois
rijv dydinjv, t)tis etrrt trivdetrpos ttjs
reX. C. 3 : 14. ' gird yourselves with as a
girdle,' Syr. 'knit yourselves together
in,' Tynd. 3 Mace. 7: 5. dypiaripav e'prre-
TTopTTTjpivoi wpbrTjra, from irbpirTj, a buckle.
II. I. 149. dvaiSehjv iirieipive. Dicitur
aliquis indutus h. e. instructus esse iis,
quae ipsi propria sunt et solennia. Heyne.
Put on humility as an ornament, and
wear it as ahabit. Ps. 109 : 18, 19, iveSi-
ffaro Kardpav ws IpAriov . . . yevTj6i)rw airtp
ws Ipdnov 8 Tepit3dXXerai. birb rijv Kp.
X-] The accusative, as a moral subjection
is meant ; local subjection would have
been expressed by the dative. R. 7 : 14,
ireirpapivos birb ri)V dpaprlav. G. 3 : 22,
ffvv4KXeiffev i) ypaipr) rd irdvra virb dpap
rlav. Isocr. p. 142 B. diraffTjs ttjs 'EXXd1-
80s birb rijv TrbXiv ijpwv biro'KeffoiffTjs.
Donaldson, § 487, virb signifies, with the
genitive, motion from beneath, with the
dative, position below, with the accusative,
motion or extension underneath. iv
KatptJS] at a fitting season, in season.
iirlpptfavTes] casting off all your dia-

50

I PETER 5. 7 — 12.

uvtov, oti avTW fieXei irepl vfiwv. 8 Ni?\J/-aTe, yprjyoprjaaTe,
oti 6 dvTiSiKOS v/iwv SidfSoXos toy XeW wpvofievos irepiiraTei
YrjTwv Tiva KaTairlrj- 9 & avTiaTrjTe aTepeoi Trj iriaTei, ei-
SoTes Ta aura twi' iraOrjfiaTWv Trj ev Koafiw vfiwv dSeXdiOTrjTi
iiriTeXelaOai. 10 'O Se Qeos iraarjs ydpiTOS, 6 KaXeaas hfias
els Thv alwviov avTov So^av iv XpiaTW ''lrjaov, oXiyov iraOovTas
avTOs KaTapTlaei ifias, aTtjp'ifcei, aOevwaei, OefieXiwaei. Ir aurw
fj S6£a Kal to KpaTOS ety tovs alwvas twv aiwvwv, afirjv.
12 Atd 2/iXovavov vfiiv tov iriaTov dSeXcpov, ws XoylXpfiai,

tractions, and reposing them upon God,
Ps. 55: 22, ivlppiipov, LXX. Heb. \>$\1>
throw, cast ; used for ' trust' also in Ps.
22 : io. So Ps. 37: 5  ^ VlJ> ' roll
upon ;' commit to ; trust to. M. Anton.
IV. 31, rb Si iirbXonrov tov (3lov SiigeXBe,
J)s Geots piv iirirerpbipws rd treavTov irdvra
i£ bXijs ttjs ypvxijs. Eur. Phozn. 705, dXX'
els Qeois XPV ravr' dvapTijaavr Ixeiv.
Soph. Electr. 175. 8ti airo) p4Xei
irepl ip.] See M. 6:26 — 32.
8 — II. Nri^aTe] See on 4 : 7. 1 Th.
5:6. 6dKT<5iKos ip. Std/3.] the devil
your adversary. The article belongs to
dvrlSiKos, which has the force of an ad
jective, as ix^pos, M. 13 : 28. It was
natural that Peter should give this warn
ing, as he had fallen through neglect of a
similar warning, personally addressed to
him by Christ, M. 26 : 34. ws X4wv
Cipvbp.] this image is due perhaps to
that of a flock in (2, 4); cf. J. 10: 12.
Adversaries are frequently compared to
roaring and ravening lions in O. T. Ps.
17: 12, 22:13. Prov. 28:15. Ezek.
22 : 25. With 0} dvrloTTjTe, compare the
promise, Ps. 91:13. KaTairlrj] swal
low up, M. 23 : 24, primum quod ad
animam, turn quod ad corpus attinet.
Maxime autem insidiatur per tristitiam
curarum fidei noxiam .... Deus pro-
videt, ergo nolite curare, Diabolus quaerit,
ergo vigilate. Beng. TreptTraTet] Job
1 : 7. ffrepeol ttj Trlffrei] the dative
of the specific manner in which any one
is affected, Donaldson, § 456. duBevovvra
ttj it., E. 14 : 1. iyialvovras ttj tt., Ti.
2:2. Cf. Ja. 4:7. E. 6:13. rdaird
twv iraB.] genitive of relation, 'the
same kind of sufferings.' So to roiavra
twv ipywv, Mem. II. 8. 3. tj. .. dSeX-
ipbrijTi] abstract, 'your fraternity,' your
brotherhood as such, 2 : 17, n. iiriTe-
XeiirBai] have their course and come to
an end. rd toO yijpws iirireXeXaBai, Xen.

irdffTjs X&P-] as nere exemplified in their
call, its final object, and the intermediate
blessings anticipated. 6 KaX. . . Sb£av]
see on 2 Th. 2 : 14. bXlyov] in respect
of time and degree ; in comparison with
the joys of heaven, earthly trials are
light and momentary, E. 8 : 18. 2 C. 4 : 1 7,
Karaprlffei] put in perfect order, repair
what is broken, M. 4 : 21. Mk. 1 : 19 ; of
a well taught disciple, L. 6 : 40, 11. Fut.
indie, expressing the Apostle's assurance
of the Diviue aid. Text. E. from few and
inferior MSS. has Karapr. and the follow-
ingverbsin theopt. -ffai. ffTTjpli^ei] make
steadfast in mind. L. 22 132, ff-rqpi^ov robs
dSeXipois crov. E. 1 : 11, 16 : 25. Cf. A.
14:22. 2 P. 1:12. tr^ectitret] impart
moral power, energy, give strength to
endure. BepeXiwaei] ground you in
attachment to Christ, on the foundation.
The cause of their steadfastness would be
as in M. 7 : 25, reBepeXlwro iirl ttjv
irirpav. 12 — 14. SiXoudVou] This is generally
considered to be the same as Silas, A.
15 : 22, who accompanied Paul in his
second journey through Asia Minor to
Macedonia, and remained at Berea, A,
17 : 4— 14. They met again at Corinth.
The circumstance that he was accredited
to the churches of Asia as the bearer of
this letter may have been the reason why
Paul selected him as his associate.
Ecclesiastical traditions regard Silas and
Silvanus as different persons, making the
former bishop of Corinth, and the latter
bishop of Thessalonica. toO tWittou
dSiXqjov] who is a trustworthy brother,
as I esteem him to be. Introduction, p.
C. 1 : 1, 'SwffBiv-qs 6 dS. 16 : 12.

6.

2 C. 1 : 1. SC dXlywv iypa\pa] I write
briefly. Std used of manner. L. 8 : 4,
5td irapapoXijs. A. 15:32, Std X670V
irbXXov. H. 13 : 22, Std f3paXiwv.
lypaxpa] aor. of present writing. 1 C.
9:i5. G. 6: 11, n. Philem. 19, 21. irapa-
KaXwv] exhorting you to abide in the

1 PETER 5. 12—14.

51

ot' oXiywv eypaya, irapaKaXwv Kal iirifiapTvpwv Tavrrjv etvat
aXrjdrj Xapiv tov Qeov els ?jv eaTrjKaTe. r3 'Acr7rdTeTat vfids
rj iv Ba/3iAwVf trwe/cX e/cTty, /cat M.apKOS b 1/10'y fiov. I4 da-7ra-
aaaOe dXXrjXovs iv cpiXrjfiaTi ayairrjs. elpyvrj vfiiv iraai tois iv
XpiaTw 'Irjaov. dfirjv.

grace of God, and certifying that this
faith in which ye stand is really a divine
revelation of grace and mercy, 2 P.
1: 16. Cf. A. 14:22, 11 =23. The
second verb gives the form to the sen
tence, but irapaKaXwv is to be understood
as connected with it. els i)v ear.] Com
pare our phrase ' stand to,' for 'maintain.'
eVrTjKaTemay be rendered ' in which ye are
placed.' Cf. E. 5:2. iC. 15: 1. tj iv
Ba/3.] this was the literal Babylon on
the Euphrates, or at least Seleucidan
Babylon. Seelntrod. tj iKKX-qtrla avve-
KXeKrij] Cf. 1 : 1. 6 vlbs pov] Some con
sider that this was Peter's own son, and
in support of this they allege that riKvov
is employed to describe 'a son in the
faith,' as 1 T. 1 : 18. 2 T. 2 : 1 ; but vlbs like
|3 is used of any one who is the object of

parental love, or who yields filial reve
rence. H. 2 : 10, 12 : 5. Cf. L. 20 : 36,
viol ttjs dvaardffews. A. 3 : 25, viol tSk
irpoipTjTwv. <f>lXi}pa d7drrTjs] E.
16: 16. 1 C. 16: 20. 2 C. 13: 12. 1 Th.
5 : 26. This was an accompaniment of
that social worship which marked Chris
tianity, and arose from the tendency of
the Christian religion to encourage honour
towards all men, as men, and to cherish
the softer affections of the heart. Cf. L.
7: 35, n. Tots iv Xpio-Ttp] i.e. the class
to which bpeXs irdvTes belong, tois Xpt-
ffriavoXs, E. 8 : 1. 2 C. 12 : 2. G. 1 : 22.
The phrase iv Xp. is expressive of that
oneness of feeling and interest which
subsists between our Lord and the
members of his mystical body. See on
1 Th. 1 : 1.

4—2

INTRODUCTION TO THESSALONIANS.

THESSALONICA, when visited by S. Paul in his second apostolical
journey, a.d. 52 (A. 17 : 1, see n.), was a populous and important city.
Formerly known as Therma (Herod, vn. 127. Thuc. I. 61) ; it received its
latest name from Cassander, in honour of his wife, Thessalonica, half-sister of
Alexander the Great (Strabo, vn. Excerpt. 10). Its excellent harbour, and
its situation at the head of the Thermaic Gulf, in the direct overland route
between Italy and Asia Minor, gave it great commercial advantages. It had
been made the capital of the second of the four provincial districts into which
Macedonia had been divided (b.c. 168) by its Roman conquerors, and was now
the recognised metropolis of the whole province. Antony and Octavius had
granted it the title and privilege of an ' Urbs libera,' so that it possessed the
right of local self-government (A. 17 : 6, n.). The population was chiefly Ma
cedonian Greek, with a large admixture of Jews, who here possessed a syna
gogue (A. 17 : 1), and were probably then, as now, largely engaged in the
home and foreign trafllc of the place. The Christian Church here founded by
S. Paul rose to great importance in the following centuries. Its bishop sat
in the council of Sardis, a.d. 347. It was the means of communicating the
knowledge of the Gospel to the Sclaves and Bulgarians after their invasion of
this part of the Eastern Empire. Thessalonica, its name slightly modified
into Selonik, Salonica (Gr.), Salonichi (Ital.), is at present one of the chief
cities of European Turkey, has a large Jewish population, and a considerable
Christian community belonging to the Greek Church. See Conyb. and How-
son, Life and Epist. Sfc. c. ix.
S. Paul arrived at Thessalonica from Philippi in company with Silas, and
perhaps Timothy (A. 16 : 40. 17 : 4. 18 : 5, notes), having passed through the
intermediate towns, Amphipolis and Apollonia, as it seems, without staying
to preach in them. He was probably in haste to reach a city which he knew
contained many of his countrymen, and where the Scriptures were ' read in
the synagogue every Sabbath day,' pursuant to his fixed plan and custom
(Kara rb elwSbs to) II. A. 17 : 2) of offering the Gospel first to the Jews. He
preached to them three Sabbath days. But it is almost certain that his so
journ in Thessalonica extended considerably beyond three weeks, for he main
tained himself there by his own labour (2 Th. 3 : 8), and besides, received
contributions from Philippi at least twice (Ph. 4 : 16). Supplies would hardly
be sent twice from a town distant eighty miles during so short a period as
three weeks. He resided in the house of Jason (see A. 17 : 6, n.), probably
on the same terms as when, afterwards at Corinth, he abode with Aquila and
Priscilla, ' and wrought' (A. 18 : 3). The success of his preaching appears to
have been great, especially among the Greek proselytes. We gather from
the language and tenor of the Epistles that the Church which he founded was
composed almost entirely of Gentiles ; and this is corroborated by the accounts
given in the Acts, for nearly the whole Jewish population at Thessalonica
seems to have united very early in a factious and systematic opposition to
Christianity. This fact may partly be accounted for by their numbers, and

INTRODUCTION. 53
consequently the influence possessed in their own body, and among the inha
bitants generally, by their leading men, the chief Rabbis. S. Paul had expe
rienced at Philippi a purely heathen persecution ; he was driven from Thes
salonica by the hostility of the Jews, who contrived to combine with them
selves against him the rabble of the market-place, and the magistracy of the
city, first instigating the mob to a riot, and then oomplaining to the politarchs
that the Christian teachers were the occasion of it. Their vigorous malice
pursued the Apostle to Berea, and compelled him to quit that town also,
though the Jewish community there had received and listened to him with
remarkable civility and attention. It was quite natural that the persecution
of Christianity at Thessalonica should continue after the expulsion of S. Paul.
The Jews were implacable, powerful, and flushed with success ; the mob had
a new pretext for uproar and outrage ; the upper classes and the authorities
would be anxious to suppress a party, and practices, which had been the occa
sion for a serious disturbance of the public peace. Accordingly, the members
of the Thessalonian Church suffered much, immediately after the departure of
the Apostle at the hands 'of their own countrymen' (1 Th. 2 : 14), stimu
lated, doubtless, as at the first, by the restless and insidious enmity of the
Jews. S. Paul, after making several ineffectual attempts to return (2 : 18),
proceeded to Athens, and thence despatched Timothy to Thessalonica on a
mission of inquiry and confirmation. The report made by Timothy was on
the whole favourable, but stated some circumstances which called for aposto
lical admonition, warning, and reproof. The faith of the Church had been
steadfast under persecution ; but all its members had not preserved themselves
from the corruption of heathen immorality ; some of the poorer class neglected
their worldly callings and employments, perhaps from an affectation of high
spirituality, perhaps claiming the establishment of the principle of com
munity of goods ; and others were insubordinate to the spiritual authorities
constituted, doubtless, by the Apostle. On receiving this report at Corinth
(A. 18 : 5. 1 Th. 3 : 6), S. Paul wrote the First Epistle from that city. His
object in writing was to acknowledge and praise their fidelity, to comfort
them under their tribulation for the Gospel, to exhort them to purity and in-
offensiveness of life, to raise their minds to the contemplation of future and
eternal blessedness, and to remind them of their duties to one another as an
organized Christian community. The two Epistles to the Thessalonians are
the earliest of S. Paul's extant letters. See Introd. to Galatians. The date
of the First Epistle is a.d. 52. See A. 18 : 11, n.
The fourteen Epistles of S. Paul may be conveniently divided into three
groups. The first group consists of the six early letters written before his
journey to Borne— 1 and 2 Thess., Gal., 1 and 2 Cor., Bom., a.d. 52-58. The
second group consists of the four written during the imprisonment at
Rome — Eph. Col. Philipp. Philemon, a.d. 61-63. The third group consists
of the four written after his release from imprisonment — the Epistles to
Timothy, Titus, and the Hebrews, a.d. 63-66.

LTAYAOY TOY ALT02T0A0Y
h npos
OES5AAONIKEI5 ELTI2T0AH nPOTH.

1 I I AYA02 /cat 2tXoi/ai/oy /cat TifioOeos Trj iKKXrjaia Qea-
-L-L aaXoviKewv ev Qew iraTpl Kal Kvplw 'Irjaov XpiaTw-

I. I. II. Kal 2. Kal T.] Silvanus is
undoubtedly the Silas of the Acts. It is
important to ascertain in what character
other persons are associated with himself
by S. Paul in the inscriptions to several of
his Epistles. His name appears alone in
the Epistles to the Eomans andEphesians
only. It is joined with that of Sosthenes
in i Cor., and of Timothy in 2 Cor., Phil.,
Col., and the private letter to Philemon.
In the inscription to Gal. he includes ' all
the brethren which are with me.' The
question is, were those who are thus men
tioned co-inspired with the Apostle on
occasion of writing these Epistles, and co
ordinate with him in authority ? Are the
Epistles theirs, in any sense, as well as
his? We answer very decidedly in the
negative. Silvanus and Timothy were
inspired as prophets, not as apostles (cf.
A. 15 : 32. 1 C. 12 : 28. 1 T. 1 : 18. 4 : 14.
1 T. 1 : 6) ; and it can hardly be supposed
that Sosthenes (1 C. 1), or ' all the brethren'
with S. Paul when writing to the Gala
tians, would be recognized as apostolically
inspired. Again, there is not the slightest
ground for supposing that any one of
tbese is the author of a single sentence
in the Epistle to which his name is
prefixed. The composition is manifestly
S. Paul's, and his alone, throughout.
In several (1 Cor., Phil., Philemon) he
commences in the singular immediately
.after the salutation, and continues so to
write until the end. In others, though
adopting the plural 'we' and 'our,' he
either changes to the singular and perse
veres in it, as in Col., or intermixes it
with the plural forms, as in 2 Cor. and 1
and 2 Th. In the present Epistle the
Apostle distinctly intimates that his use
of the plural is for the most part conven
tional, and is to be understood of himself

alone. ' We would have come to you,
even I, Paul' (2 : 18) ; ' when we could no
longer forbear, we thought it good to be
left at Athens alone, and sent,' 3 : I.
' When I could no longer forbear, I sent, '
v. 5. Besides, Timothy, whose name oc
curs in the inscriptions of this Epistle and
Phil., is spoken of in the Epistles them
selves, at length, in the third person ; a
fact incompatible with the supposition
that he had, or was represented as having,
any part in the authorship. And see on
2 Th. 3:17. This association is perhaps
most naturally accounted for by the
courtesy, humility, affection, and sym
pathy which so distinguish S. Paul's cha
racter. It was in recognition of the peculiar
ties which connected his principal coad
jutors with the churches to which he
was writing, and of the deep interest
which they and these churches felt in each
other, that he placed their names with his
own in the address or inscription of his
letters. His practical object may have
been to give additional influence to these
ministers, when, in his absence, or pro
bably acting as his apostolical commis
sioners, they should visit these particular
churches. The proximate suggestive cause
of the appearance of their names in the
prominent position which they occupy was,
probably, their employment by S. Paul as
his amanuenses in writing these Epistles.
But the primary cause was their relation
to the Apostle and the churches addressed.
Every amanuensis was not so honoured,
E. 16:22. — These are the only Epistles
in which S. Paul has omitted to append
some title to his name, significant of his
office and position. We have abundant
evidence, from his own writings, that, as
churches were multiplied and extended,
the necessity for the assertion of his

1 THESSALONIANS 1. i, 2.

55

XaPcS •W" Kal elpr)vrj dirb Qeoy iraTpbs fjfiwv Kal Kvpiov 'Irjaov
Xpiarov.
2 Ei/^a/Oto-Tot/^e)/ tw Oew irdvTOTe irepl irdvTWv vfiwv,

apostleship increased. Up to the time of
his writing these Epistles it had never been
called in question. E 1 : 1, n. It passed
through an ordeal of dispute and attack, as
we learn from theEpp. toGal., Cor., Bom.,
but was thoroughly established at the time
when he wrote Eph., Col., Phil., Philem.
ttj {kkX. 9.] So iv r§ AaoSiKiwv 4kkX.
C. 5 : 16 ; ttjs iKKX. AaoSiKiwv, ttjs iKKX.
Epvpvalwv, Rev. 3 : 14. 2 ; 8. iv 9. tt.
k. X.] S. Paul gives to no two churches
precisely the same designation. The ex
pressions which, in his inscriptions, he em
ploys in connexion with the term ekkXtj-
o~La are doubtless -meant to indicate the
spiritual character of a Christian commu
nity, ' a church.' The variations are not
fairly to be accounted for by the peculiar
state and circumstances of each church
(except in the case of the Galatians, see
G. 1 : 2) ; but while every one of the forms
used involves some distinctive truth in
reference to united and organized Chris
tianity, it adequately represents its entire
and universal character. The same com
plex idea, * a church,' is presented under
varying aspects, each of which enables us
to realize it correctly as a whole, though
one thought is prominent, while the suc
cession of the rest exhibiting others of its
component parts in like prominence, ren
ders our knowledge more definite, parti
cular, and satisfactory. Each of the apo
stolic designations (we may include those
adopted by S. Peter and S. Jude) answers
sufficiently the question, What is a church ?
The whole taken together form an exact
and comprehensive description. — The ex
pression, orformula, iv Qeip trarpl k. Kvplw
'I. X. as here used in reference to the
Church, is to be interpreted by the
great fact of the Gospel revelation, 'the
mystery of godliness, C. 2 : 2, [God]
manifested in the flesh,' 1 J. 3 : 16, ' God
in Christ,' cf. 1 J. 1 : 1 — 3. It implies
the truths taught by our Lord in J. 15: 1
— 16. 17 : 6— 11, 20 — 26, &c, concerning
the union of his disciples with himself and
the Father. The idea presented by ev, if
we consider it ex parte Dei, or subjectively
with regard to God, is, that the Church is
in God, the Father and Son, by origina
tion (1 0. I : 9. E. 1 : 4- « T. 1 : 9, 1 P.
1:3. E. 2 : 10. Ja. 1 : 18) ; by posses
sion ('kingdom,' 'vineyard,' 'flock,'
' house,' 1 T. 3 : 5. E. 1 : 14. Cf. 1 P. 2 :
9. 1 T. 3 : 15- H. 3 : 6) ; by maintenance

and administration (R. 16 : 26, 27. E. 1 :
3, &c. C. 1 : 11— 19. 2 Th. 2 : 16, 17. 1
P. 5 : 10). Looking from the Church to
God, or considering the phrase ' the
Church in God' objectively with regard to
God, it implies separation from the world
(G. 1 : 3, 4. 2 C. 6: 17, 18. 1 J. 5: 19, 20) ;
security (J. 10:28 — 30. 17: n, 12, 15.
1 Th. 5 =23. 1 P. 1 : 5) ; faith, holiness,
and nearness to God (J. 6 : 44 — 57. 1 C.
8:6. 2 C. 5 : 17, 18. E. 2 : 12. 4 : 20—
24. 1 J. 2:24); unity (J. 17:2i — 23.
E. 2:13—18. 3: 9— 12. 4:4—6. 1 J.
1:3). The full significancy of this im
portant preposition eV, in its N. T. use
with Qeip, 'Itjitov, Xptortp, Kvplip, can
only be understood by realizing the all-
pervading doctrine of the Holy Ghost.
The truth that God the Spirit, 'proceeding
from the Father and the Son,' acts directly
upon the spirits of men to give them new
perceptions, affections, powers, all having
for their object God manifest by and in
the person of Jesus Christ, is the basis of
those numerous expressions which repre
sent believers as having their spiritual
being and life, and exercising all its func
tions 'in God,' 'in the Lord,' 'in Christ
Jesus.' Hence also the striking figure of
'a body,' so often employed by S. Paul to
explain the necessary, intimate, and prac
tical union of the members of the Church
with Christ their Head, by means of a
life which is common to the whole, but
resides in and emanates from Him. Bom.
12:5. 1 C. 12 : 12 — 27. E. 1 : 22, 23. 4 :
12 — 16. C. 1 : 18 — 24. It will be found
that the presence and influence of the
Holy Spirit are expressly affirmed as
essential to all those relations, states,
effects, and operations above alleged as
indicated by the use of iv in this and simi
lar passages. Cf. R. 8 and C. 3, and most
of the texts above quoted, or their con
texts or parallels ; and see Winer's excel
lent note on ev X. § 48, a. 1 d. On the
association G tt. k. K. 'I. X., and on x°-Pls
k.t.X., see E. 1 : 7 n.
2 — 5. Kixapiffrovpev] The Apostle be
gins most of his Epp. with similar expres
sions of thankfulness. See R. 1 : 8. 1 C.
1:4. Ph. 1 : 3. Col. 1:3. 2 Th. 1 : 3,
2 T. 1 : 3, 5. Philem. 4, 5. Cf. also 2 C.
2 : 7, 14. E. 1 : 16. irepl irdvTwv ip.]
So in E. 1 : 8. Cf. Ph. 1 : 7, where, as in
2 Th. 1 : 3, the Apostle evidently intends
to use irdvrwv in its literal meaning.

58

1 THESSALONIANS 1. 2—5.

fiveiav vfiwv iroiov/ievoi eici twv irpoaevywv hfiwv, * aoiaXeiirTWs
fivrjfiovevovTes vfiwv tov epyov Trjs iriaTews Kai tov kottov Trjs
aydirrjs Kal T>js virofiovrjs Trjs kXirlSog tov Kvpiov rjft-wv 'ltjaov
XpiaTOV e'fiirpoaOev tov Qeov Kal iraTpbs hf*wv * etooVey,
aSeXcpoi rjy air rj fiev 01 viro Qeov, Thv eKXoyhv vfiwv, S oti to
evayyeXiov ^/twi/ ovk iyevrjOij els vfids iv Xoyw fiovov, aXXa Kal

There were, however, some at Thessalonica
whom he would except, 5 : 14. 2 Th. 3 :
6, 11. pv. . . . irpoffevxwv] See on E.
1:9. E. 1 : 16. dSiaXelwTws is most con
veniently taken with pv. iroioipevoi, thus
corresponding to Trdvrore with eixapiffrov-
pev. So Syr. V. tou tpyov . . ^XttiSos]
The genitives, ttjs tt. &o. , express the
source or origin from which ipyov, &c. pro
ceeded; work was the result of faith,
labour of love, patience of hope. So Tynd.
&c. ' Labour that proceedeth of love.'
tov k. ttjs dy. H. 6 : 10. Faith, hope, and
love are the three great graces, or holy prin
ciples, of Christ's religion, 1 C. 13; in this
character they are all mentioned at 5:8,
and faith and love, in regard to their prac
tical exhibition, at 3 : 6. Zpyov denotes
the whole effect of faith, the character and
conduct of believers, as in 2 : 13. 2 Th. 1 :
11; ko7tos, the exercise of self-denial, in
undertaking labour and expense for the
sake of the Gospel, especially in minister
ing to the necessities of saints (1 C. 16 :
\6. H. 6 : 10), or contributing to the sup
port of pastors (5 : 12, 13); iiropovT), the
endurance of persecutions in the hope of
<i future and eternal recompense of re
ward, 2 Th. 1 : 4, 7—10. tov K. 'I. X.]
Faith, love, and hope, not hope only, are
referred to our Lord as their source and
origin, and supreme object. epirpoffBev
tov 6.] if connected with the words im
mediately preceding, expresses that regard
to the majesty of God the Father which is
so carefully maintained in the Apostolical
Epistles : it would mean that faith, love, and
hope were exercised towards the Lord Jesus
Christ with a view to God the Father, as
tending to his glory (Ph. 2 : n), as in obe
dience to his command (cf. 1 P. 1 : 21);
also that these graces were derived from
our Lord, now seated at the right hand of
the Father, and dispensing blessings with
him, and in his name. See J. 14 — 16.
The acceptable presentation of the fruits
of the Spirit (love, holiness) unto God the
Father, is again placed in connexion with
the manifestation of our Lord Jesus Christ
in 3 : 13. Or ipirp. rod 6. may be taken
with p.vrjpoveiovTes, following up, as it
tloes, pvelav iroioip.. and eixapimovpev . . .

irdi/Tore, i. e. , ' remembering in the pre
sence of God.' This construction agrees
in sense with the other two passages of
the Ep. in which the phrase occurs, 2 :
19. 3:9, and is the rendering of the Syr.
V. birb 9 eov] with TjyaTTjpiivoi, 'beloved
of God;' as in 2 Th. 2 : 13. So Syr. V.
and Vulgate, and marg. A . V. Erasmus
and Gen. V. connect birb 9. with rijv
iKXoy., as in A.V. ri)v eKXcyijv bp.]
Mentioned as a subject of thankfulness,
elSbres being in apposition with pvqpa-
veiovres, which depends upon eixapiffrov-
pev. See 2 Th. 2 : 13, and cf. E. 1 : 3, 4.
8rt] introduces the proof of their election,
whether we render by ' because' or ' inas
much as;' their election was proved by
their effectual calling. The Apostle can
not mean that their 'election' consisted in,
or was proved by, their admission to the
means of grace, and the offer of salvation,
since he goes on to distinguish between
the mere preaching or possession of the
Gospel, and such a communication of its
truth as was granted to the Thessalonians.
Their election was els ffwrijplav, as their
calling had been els irepnrolTjffiv S6£tjs tov
K. 'I. X., 2 Th. 2 : 13, 14— a pas
sage which is the writer's own comment
upon this. t8 6^077. ijpwv] 'our,' in
reference to the literal sense of eiayy.,
' our good tidings;' or to their commission
to preach, TjptDi> = 6 iirio-TevBTjpev ijpeXs,
2 : 4 ; cf. 1 T. 1 : 1 1 ; sometimes the ex
pression, or its equivalent, denotes the
Apostle's independent office and inspira
tion, E. 2 : 16. 1 C. 15 : 1. 2 C. 1 : 18,
19. G. 1 : 11, 12. 2 T. 2 : 8 ; or his pe
culiar commission to the Gentiles, G. 2 :
2—7. E. 3 : 2, 7, 8. C. 1 : 25. iye v. els i']
He speaks of the Gospel as an event, a
fact, realized to them. oi)k iv Xbyia
pbvov k.t.X.] characterizing the grace
given both to the preachers and hearers of
the Gospel at Th., the manifestation of
the Gospel through the preachers, and
its effect upon the hearers ; the preaching
of the Apostle was not mere words, the
reception of it by the Thessalonians not
mere hearing. It is the character of the
manifestation which is primarily and ex
pressly stated in the terms Sw. irv. ay.

1 THESSALONIANS 1. 5—8.

57

ev Svvdfiei /cat ev irvevfiaTi dylw /cat ev irXrjpocpopia iroXXrj,
KaOws oiSaTe oloi eyevtjQrjfiev ev vfiiv Si1 vfids. " /cat vfiels
fiifirjTai rjfiwv eyevrjQtjTe /cat tov Kvpiov, Se^dfievoi tov Xoyov ev
OXl-^rei iroXXrj fiera Xapds irvevfiaTos dyiov, 1 waTe yeviaOai
vfias tvttovs iraai tois iciaTevovaiv iv Trj Ma/ceoWt'a Kal Trj
A^at'a. ° adi vfiwv yap i£fjXrjTai b Xcfyoy tov Kvpiov ov
fiovov ev Trj Ma/ceoW/a /cat 'A.Xa'ia, dXXd Kal iv 7racTt tottw fj
iriaTis vfiwv rj irpbs tov Qeov i^eXqXvOev, waTe fih Xpelav ij/ucty

irXTjpoij>., as appears from the words otoi
iyevrjBTjpev, connected with these by KaBws,
and also from comparing the passage with
v. 9, 2 : 1 — 5, 8 — 10, 13 (observing the
parallel between 1 : 6 and 2 : 14) ; the
effects, however, correlative to the respec
tive phases of the manifestation, and de
signed by them, are involved in the terms
used, but are afterwards dwelt upon sepa
rately at length in vv. 6 — 10. iv Svvd-
pei] Not power exhibited in working
miracles of healing, &c, but divine power
of speech and persuasion, as in A. 1:8,
efficacious to the conviction of the hearers,
enforcing the reception of the word as of
God, 2 : 13. iv irv. ay.] by a divine
influence accompanying the word, proving
that it was not they who spoke, but the
Spirit of the Father that spoke in them
(M. 10 : 20), having for its effect the spi
ritual change, renewal, sanctification (2 :
13. 2 Th. 2 : 13, 14) of the convinced
hearer, ev irXripoipopia 7toXXtj] 'in
great abundance' of declaration and evi
dence; 'full measure' of Gospel revelation
and truth (2 T. 4 : 5, 1 7) ; producing full
assurance and certainty (L. 1 : 1. E. 4:
21). There is no necessity for supposing
a hendiadys, with the sense ev Svv. tov irv.
07., for iv Svvdpei is of frequent occur
rence and definite meaning ; and we have
in 2 Cor. 6:6, 7, iv irv. 07. . . . ev Svv.
Qeov very distinctly mentioned as separate
commendatory proofs of a true ministry.
KaBws k.t.X.] In accordance with the
character of their mission and teaching
was the character of their lives, and the
latter, like the former, for the sake of the
hearers (2 : 10), and having also an effect
upon them which he proceeds to describe.
0X0 1 iyev. iv v.] corresponds with rb
eiayy. i)p. iyev. els b. Everything is per
sonal, matter of fact, and practical ; the
Gospel is the presentation of a person by
persons, not only in their speech, but life
and actions.
6, 7. Kal vp. pip. . . . K ] ' Imitators of
us' whom ye observed and knew, ' of the
Lord' whom we preached and taught. i)pwv

mentioned first as in logical connexion
with the last sentence. The real order is
specified in 2 C. 8 : 5, and implied in
1 C. 11 : 1. See on 4 : 2. Segdpevoi]
when you accepted, ' embraced ' the
Gospel, 2 : 13, n. He means that their
imitation of Christ and his Apostles con
sisted in voluntary participation in suffer
ings, as well as holiness of life (Phil. 1 :
29. 2 T. 3 : 10 — 12). Compare 2 : 14,
15. pipTjral iyevi/BTjTe twv iKKX-rjffiwv
t.Q. . . . 8ti raird iirdBere . . . birb twv
'I. twv Kal rbv Kipiov diroKTeivdv'
twv 'Xtjitovv. The fact is made promi
nent that this was the case with them
from the first, in the very reception of
the Gospel, perdx- ttv. 07.] The com
bination of things usually opposed, tri
bulation and joy, is intentionally close,
and therefore concisely expressed. Their
joy was not only in compensation of their
tribulation, but was connected with it, as
in the case of the App. A. 5 : 4 1, and of
S. Paul himself, 1 C. 12 : 9, 10. Cf.
Ja. 1:2. 2 Th. 1 : 4, 5, and 2 C. 1 :
5,7. It was a fruit of the Spirit, and a
proof that the Gospel was to them iv irv.
07. v. 5. Cf. Neh. 8 : 10. bp. riirovs]
following the example of the Apostle
(2 Th. 3 : 9) they in turn became ex
amples to others. Tots iriffT.] It requires
higher grace, and is a more important
duty, to be an example to believers than
to the world, 2 : 10. iv ttj M. k. tjj 'A.]
Meaning principally the churches of
Philippi and Corinth.
8 — 10. dip' bpSv 7. iitfxwat, k.t.X"]
The first impression given by these words
is, that missionaries had proceeded from
Thessalonica into the regions named.
But this does not seem to be their mean
ing, for 1. in the next clause, t) ttIutis
bp. . . . igeXTJXvBev, evidently corresponds.
to d<j> v. itfixqrai 6 X.t.9. stating the
same fact to have occurred iv iravrl
rbirw as in MaK. k. 'A.x- ; 2. the rest of
the passage refers solely to the example
of the Thessalonians, and the knowledge
of it by others ; 3. the sentiment is the

58

1 THESSALONIANS ]. 8, 9.

eXeiv XaXelv ti- 9 avTol yap irepl rjfiwv airayyeXXovaiv
birolav e'laoSov eaXOfiev irpbs vfids, Kal irws iireaTpe-yaTe irpos
tov Qeov airo tcoV elSwXwv, SovXeveiv Qew Twvti Kai aXrjOivw,

same with that in E. I : S ; 16 : 19,
where there is no allusion to direct efforts
for the spread of the Gospel ; 4. there
is no trace in the Acts or in the two Epp.
of any mission emanating from Thessalo
nica ; and it is not likely that this Church
would send ministers into Achaia, which
would be naturally evangelized from
Corinth ; 5. there had scarcely been
time for the Thessalonian Church to or
ganize missions for extensive provinces,
the Ep. having been written within a few
months of the first founding of the Church
by the Apostle ; 6. the fact of the
Apostle's writing from Corinth, renders it
natural that he should tell the Thessalo
nians that their example was known and
talked of in Achaia. It is certain, how
ever, from 4 : 10 (and cf. Phil. 4 : 16) ;
that the Thessalonian Christians were in
frequent communication with those of
neighbouring churches, and thus the
facts attendant upon their conversion
would become fully known. The expres
sion dip' bpwv i^TJx. b Xbyos, r. K. may be
compared with that afterwards used in
a reference obviously to the same circum
stances, Iva b X. r. K. rpixv K. So^d^TjTai,
KaBws Kal Trpbs bpas, 2 Th. 3 : i, and
probably has nearly the same meaning.
The word i^TjxTyrai is closely applicable
to a rumour, or report, cf. e^eiropeiero
tjx"s, L. 4 : 37. So Chrysostom, wairep
ffdXiriyyos Xaptrpbv TixoiffTjs 6 TrXTjVtop
&Vas 7rXTjpouTat rbiros, ovtw ttjs bpe-
r4pas dvSpelas t) tpTjpij KaBdirep iKeivTj
ffaXirlfovffa Uavi) ri)v oUovpivTjv ipirXrjffai.
It may be observed also, that if we un
derstand the two clauses of this verse as
parallel or antithetic, and both as relating
to the known and published circum
stances of their conversion, 6 X670S t. K.
may be naturally taken to signify the
manifestation or ministration of the
Gospel which they received, rb eiayy.
rb yevbpevov els airois, and tj iriffTis bp.
r) irpbs t. 9. their reception of it, and its
effects. See on vv. 5, 6. ttj M. k. 'Ax-]
With the single art. as having been before
spoken of, and now regarded as one sub
ject of discourse (L. 19 : 11 n.). This
corroborates the view above given of
i^rjX- b X07. t. K. In A. 19 : 21, MaK.
K. 'Ax- are similarly joined together un
der one aspect. XaXetp ti] i.e., any
thing about the good character of the
Thessalonian Church, or the efficacy of

the Gospel in their case, airol ydp
irepl ijpwv air.] Singularly emphatic.
The very persons to whom the Apostle
might have supposed he would have to
communicate the intelligence, he found not
only well acquainted with it, but of them
selves (airol) telling everybody about his
own proceedings and success at Thessa
lonica. S. Paul had not been out of the
provinces of Macedonia and Achaia since
he quitted Thessalonica ; but at such a
city as Corinth, where he was now indit
ing his Epistle, he would have abundant
opportunities of intercourse with persons
'from every place,' and so could testify
to the extension of the report alluded to
beyond Mac. and Ach. Wicl., Tynd., Cr.,
Gen., translate as if from ipwv. bir.
eliroSov ttrxopev] iax- is the true
reading for Ixopev, Text. E. 7dp is de
pendent upon pi) xp- • • ¦ XaX. ti, giving
the reason for it. In eliroSov iffx. the
Ap. again alludes to the great grace and
power which was bestowed on himself in
the ministration of the Gospel to the
Thessalonians, as in v. 5 ; and here also
he proceeds next, and in immediate con
nexion, to its effects upon them. See his
own explanation of ettroSos ijpwv in 2 :
2 — 12. iirenT. . . . elSwXwv] It is clear
from this, that most of them had been
converted from heathenism by the Apostle,
cf. 1 C. 12 : 2. SovXeieiv . . . dvapiv-
eiv] The infinitives are complementary,
expressing the effect of the previous ac
tion, iTreo-Tpiij/., explaining what was in
volved in it. Rev. 16 : 9. — The Roman
Catholics apply XarpeiieiK to God, SovXei
eiv to the saints. But this passage is
opposed to such a distinction. — Burton.
9. ITwvti k. dXTja'.] The absence of the
article denotes the character of God as
opposed to dead images, false deities —
God as such, living and real. dvap. t.
vlbv — ovpavwv] He puts together the
first and last articles of their creed, to
remind them succinctly of the whole ; and
then supplies the two most important of
the intervening articles. By the first,
9. f. k. dXijB. they were distinguished
from heathens, by the other from Jews.
Religion is here represented objectively to
consist in the association of abstract
Deity with the incarnate manifestation of
God in Christ, as in J. 17 : 3 ; 1 J. 5 : 20,
and subjectively to consist in the service
of God, and faith and hope in the Lord

1 THESSALONIANS 1. 10. 2. i, 2.

59

10 /cat avafieveiv tov viov avTov e/c twv ovpavwv, ov rjyeipev eK
veKpwv, Lrjaovv, tov pvdfievov rjfias dirb Trjs dpyrjs Trjs ipXOfievrjs.
2 AvtoI "ydjo o'iSaTe, aSeXcpoi, Thv e'taoSov jJ/xwi/ Thv irpbs
vfias, oti ov Kevrj yeyovev, a aXXa Kal irpoiraOovTes Kai vj3pi-
aOevTes, /ca^wy olSaTe, iv QiXiirirois, iirapprjaiaaafieOa iv tw Oew
hfiwv XaXSJcrai TTjOoy vfias to evayyeXiov tov Qeov iv ttoXXw

Jesus Christ. The promise of a personal
manifestation of the Redeemer to each
and all who believe in him is an essential
element of that Gospel which consists in
the life and actions of a manifested Per
son. Hence, it was a necessary quali
fication of an Apostle that he ' had seen
the Lord,' i C. 9 : I ; he was to witness
the reality of his personal existence as the
great fact an interest in which he was to
offer to his hearers,' I J. 1 : i — 3. Where
fore, the irapovffla of the Lord, whether
his presence to which we depart by death,
or his advent for the resurrection of the
body, is kept before us in the Divine
Word as a constant, and almost imme
diate object of our contemplation. 2 : 19;
3 : 13; 2 Th. 2: 1 ; J. 12:26; 14: 2, 3;
A. 3 : 20 ; 10 : 42 ; 1 C. 15 : 20 ; 2 C.
5 : 6 — 10 ; Ja. 5 : 7, 8 ; 2 P. 3 : 12 ; 1 J.
2:28. dvapiveiv] used here only in N.T.
expresses rather expectation and readi
ness than patience (biropJveiv), so often
enforced in reference to the same event,
R. 8 : 23, 25 ; 2 Th. 3 : 5 ; Rev. 1:9;
Ja. 5:7. ^K rwv obp.] as in M. 26 : 64 ;
A. 1 : 1 1 ; 3 : 21 ; Phil. 3 : 20, &c. He
enters fully into this subject in 4 : 1 3 — 1 8,
and 2Tb.l, 2. 8v ijyeipev eK v.] This
is the most usual representation of the
event. Cf. A. 3 = 15; 4 : 10 ; 5 : 30 ;
10 : 40; 13: 30; and see on J. 2 : 18, 19;
R. 1 : 4 ; 8:11; 1 P. 3 : 18. 4k twv
v. in some MSS. so edited by Scholz,
Lachmn., Tischdf. Cf. C. 2 : 12. The
art. designates the class, ' the dead ;' when
(as usual) omitted, the notion is the state,
'dead.' See on E. 5 : 14. The assertion
of our Lord's resurrection comes in as
necessary for the right understanding of
the truths contained in the foregoing and
following clause. He whom we are to
look for ' from heaven' has been ' declared
to be the Son of God with power by the
resurrection from the dead' (E. 1:4;
C. 1 : 18), but yet the Son of Man, in
that ' he died unto sin once ;' He will come
from heaven, not as mere Deity, or repre
sented Deity, but as God in assumed
and glorified humanity ; nor will he come
in the spiritual state of our nature, that
of the ' spirits of just men made perfect,'

but in the body in which he rose from the
dead, incorruptible indeed and immortal,
but still the same. 'Iijirovv] is added
alone, with peculiar propriety in this con
nexion, presenting our Lord to us as he
was revealed and known in the flesh.
A. 1 : II. rbv pvbpevov k.t.X.] who
delivers us ; so Tynd., Cr., Gen., and
Syr.V. (particip. pres.), i. e., by his present
life and action, by his intercession conse
quent upon his resurrection, founded upon
his death. R. 4 : 25 ; 5 : 9, 10 ; H.
7 : 25 ; 1 J. 2 : 2, 3. Christus nos semel
eXvrpwffaro, redemit; semper pierai,
eripit, Beng. ttjs 8p77js ttjs e'px>]
ttjs peXXotio-Tjs <5p7., M. 3:7, L. 3 : "J-;
the wrath of God, as in R. 1 : 18, E.
5:6; at the day of judgment, 5:2,4, 9,
B. 2:5, E«v. 11: 18; executed by
the Lord Jesus himself, 2 Th. 1 : 7 — 9,
Rev. 6: 16, 17.
II. 1, 2. Airol 7dp] His appeal is now
to their own personal knowledge, with re
ference to the character of his ministry
among tbem, its zeal, disinterestedness,
purity, affection. 7dp=7e dpa. then
(dpa), assuredly (ye), ye yourselves (if
others do) know, &c. ettroBov] See on
1:9. oi KePTj] not so much in the sense
of ' successful' as ' powerful, energetic,
full of grace and divine unction ;' not
empty or destitute, but full of these quali
ties (see Jeff, § 738, Obs. 1 on use of oi).
Cf. R. 15 : 29, ipxbpevos irpbs ipas iv
irXTjpwpaTi eiXoylas tov eiayy. tov X.
iXeitropai. also the use of irXovfflws in
connexion with ettroSos, in 2 P. 1 : 1 1,
where it denotes the triumphant and glo
rious character of the ettroSos there spoken
of. Ci. Cic. pro Mil. 23 : ' Qui ingressus
in forum ;' said of Milo's public entrance
after the death of Clodius. irpoira-
Bbvres k. bjip.] 'though we had suffered
before,' &o. ; irpoiraB. draws attention
principally to the fact of previous suffer
ing ; bf)p. to the aggravated character of
his sufferings. The ujSpts consisted in
the scourging with rods, andimprisonment
in the dungeon and stocks, contrary to law,
and in violation of his privileges as a
Roman citizen. A. 16 ; 22 — 24. iv

60

1 THESSALONIANS 2. 2—4.

dywvi. 3 t) ydp irapaKXtjats hfJ-wv ovk iK irXdvrjs ovSe e£ d/cer-
Bapaias ouTe ev SoXw- 4 dXXd kuOws SeSoKifiaafieOa virb tov
Qeov iriaTevOrjvai to evayyeXiov ovtw XaXovfiev, ovX wy avOpw-
irois dpeaKOVTes, dXXd Tip Qeop Tip SoKifid'CpvTi Tay KapSlas rj^v.

^iXIttttois] i.e., the very city from
which they came direct to Thessalonica.
iirapp. iv.] In A. 14 : 3, TrappTjtrtafiS-
pepoi iirl rip K. 'in dependence upon.'
iv implies a sense of present influence,
help, and grace, a conscious nearness to
the source of spiritual power and blessing
in the fulfilment of duty. The addition
of TjpSf completes the idea of appropria
tion, peculiar interest in the favour, and
obligation totheworkofGod. rb eiayy.
t. 9.] Vv. 8, 9. See on E. 1 : 1. The
Gospel which God sent ; of which he had
made S. Paul a minister, v. 4. The phrase
is used in this context to give effect to the
Apostle's assertions and proofs that he
had been faithful to his commission, to its
Giver, and its objects, iv irbXXw dywvi]
earnestness and anxiety (v. 8), as in C.
1 : 29 ; 2 : 1 (and cf. L. 22 : 24) ; ener
getic exertion (vv. 9, 11; and cf. ' T.
6:12; H. 12 : 1) ; endurance of opposi
tion and persecution (vv. 14, 15 ; iv
BXtyei irbXXv, 1 : 6), as in Phil. 1 : 30.
Vulg. sollicitudine : hence Wicl. ' busi
ness,' and Eh. 'carefulness ;' Tynd., Cr.,
Gen., 'striving.' All these senses may
well be included in the word as used here
to represent the ' abundant and manifold
trial' which the Apostle underwent while
fulfilling his mission at Thessalonica.
3, 4. Trapd/cXijtrts] v. 11, used, as X670S
or ' SiSaxi), for the whole course of his
teaching, and that not among them only,
but generally ; yet especially reminding
them of the invitations, encouragements,
entreaties (2 Cor. 5 : 20) which charac
terized his early addresses, his etaoSos.
oiK . . . oiSi . . . ovre] not — also not —
nor; for offre, Alex., Vat., &c. have oiSi,
which is more in accordance with the
change of prep, not — also not — and not.
4k ttX.] Ik denoting origin or motive, iv
mode or habit. He means that he was
not an Apostle of error or licentiousness ;
referring probably to the philosophers or
Sophists who frequently visited their city,
promulgating wild theories, vain specula
tions, demoralizing doctrines, 1 C. 1 : 20
 22. C. 2:8. B. 1 : 22. His teaching
did not proceed from, nor minister to,
the corruption of man's intellectual or
moral nature, cf. iirl dKaBapffta, 4 : 7,
' not to bring you to error, nor yet to un-
cleanness,'Tyn., Cr, iv SbXw] He had

not exercised his ministry with a view to
any other than its declared object, had not
perverted it to his own temporal advan
tage, iv TTpo<f>dffei irXeoveglas, vv. 5, 9, 2
C. 12: 16 — 18, nor had he endeavoured
to effect its legitimate object by artifice or
deception, iv Xbyip KoXaKelas, 2 C. 1:12.
2 : 17. 4:2, n. ; not guilefully, like the
philosophers of various schools, with their
'double doctrine,' exoteric and esoteric.
dXXd KaBws ... XaXovpev] i.e., the
character (KaBws . . . outw) of his ministry
was such as became the approbation and
trust of God who had committed it to
him ; he acted under a sense of his respon
sibility to God : his teaching and life cor
responded also with the truth and holiness
of the Gospel with which he was charged.
SeSoKipdirpeBa] usually 'ascertained
by experiment to be fit,' 'approved on
trial;' but here rather (as the action is
ascribed to God) ' accounted fit, ' ' ap
proved on previous knowledge;' in the
sense expressed in the next clause.
cf. 1 T. 1 : 12. 2 C. 3: 5, 6. Contrast
diroSoKipd^eiv, Mk. 8:31, n. L. 9: 22.
Trt(TTeu0TJ>ai t. eiayy.] The subject to
the verb is the first person in SeSoK. cf.
8 eTriffTeiB-rjv iyw, 1 T. 1 : 11. Tit. 1:3;
also 1 C. 9 : 17. G. 2:7, &c. XaXovpev]
The present, as expressing his habitual
and constant course of conduct in his mi
nistry of the word, exemplified at Corinth,
where he was then writing, as well as at
Thessalonica. Cf. 1 C. 2 : 4, and pas
sages above quoted, oix ws] not in a
spirit or manner which implies that our
object is to please men. G. 1 : 10. He
is speaking of his doctrine ; in his conduct
he endeavoured to please, or render him
self agreeable to all, E. 1 : 1, i. 1 C. 9 :
20 — 22. 10 : 33. dpiffKov Xiyeiv, Thuc.
III. 34. Tip SoKlpd^OVTl T. K. ijpwv]
'who forms his judgment on,' 'brings to
the test of his judgment.' cf. 1 Sam. 16 :
7. 1 Chr. 28 : 9. E. 8 : 27. The addition
of ijpwv implies an appeal to God with re
ference to the Apostle's own case. Cf.
Plato, Phcedr. § 131,111. 274. t> (sc. iroXXijv
irpayparelav) oiK iveKa tov Xiyeiv k. irpdr-
reiv irpbs dvBpwirovs Set SiairoveitrBai rbv
ffwqjpova, dXXd tou Geots Ke%apio-piva piv
Xiyeiv SivanBai, KeKapiapivws Si irpdr-
Teiv rb irdv els Sivapiv oi ydp St) . . . tpatrlv
ol aoifiwTepoi ijpwv (probably the Pytha-

1 THESSALONIANS 2. 5, 6.

61

5 ovtc yap iroTe iv Xoyw KoXaKelas iyevrjOrjfiev, KaOws o'iSaTe,
ovTe iv irpocpaaei irXeove^las, Qeos fidpTVS, ** ovTe FrjTovvTes
e£ avOpwirwv Sotav, ovTe acpi1 vfiwv ovTe air aXXwv, Svvdfievoi iv

goreans) ApoSoi'Xots Set xaptfetrSat pcXerqv
rbv vovv ixovTa, ^ ti pi) irdpepyov (except
by the way) dXXd SetrTriTats 070601$ Te k.
e'£ dyaBwv (sc. Tots Geots.)
5. Trore . . . e'7enj0Tjp,ev] ' ever,' ' at
any time,' i.e., in my whole ministry
everywhere. He is speaking generally,
as just before (3, 4) and after (v. 6) iv
Xbyw koX. iyev/jBTjpev] iv thus used
denotes 'occupation or position,' Jelf, §
622;. 'habit' (v. 3), or 'characteristic
feature,' Green, c. viii. ; 'were in theprac-
tice of,' ' were characterized by.' Cf. Plat.
Phced. § 5. I. 59. 4v (piXoffotplq. eXvai, ' to
study philosophy,' Hdt. 11. 82. ol iv iroiTjtrei
yevbpevoi, ' poets.' So 2 C. 3 : 7, 8,
iyevTjBTj iv 56£tj . . . iurai iv 56£tj, ' charac
terized by glory. ' E. 6 : 2, ivroXi) ....
iv errayyeXla, ' characterized by promise.'
By the X670S KoXaKeias, is meant, speak
ing Trpis ijSovijv, such teaching as panders
to the natural corruption of the human
heart, to pride, worldliness, sensuality,
and which therefore ' pleases men' (v. 4).
The Apostle further describes it in K. 16 :
1 8, where, speaking of those whose exhorta
tion was e£ dxaBapfflas, he says, Std ttjs x P V"
ffroXoylas Kal eiXoy las i^aTrarwin
Tds KapSlas twv dxdxwv. So C. 2 : 4,
Ivapijris vpas irapaXoyl^Tjrai iv iriBav-
oXoyla. He calls such tppevairdrai, Tit.
1 : 10. Cf. 2 P. 2 : 3, 18, 19. See Is.
30 : 10. The expression is illustrated by
the whole passage in Plato, Cron-g. §§ 42-7,
I. 463-6, in which Socrates maintains that
the art of rhetoric is KoXaKelas pbpiov.
Note especially the definition of KoXaxela
in § 45 : toO TjSeos ffroxd^erai dvev rov
PeXrlffTov. and in § 44 : toO piv peXrlffrov
oiSiv rppovTiCei tQ Si del t)SIij-tw BrjpeieTai
ttjv dvoiav Kal i^airaTg: (cf. E. 16 :i8 supra)
wffre SoKeX irXelffTov d£ta eXvai. The word
K. is found here only in N. T. In constr.
X870S k. is used as XS-yos troipias, X. yvinsews,
1 C. 12:8. KaBws ofSaTe] We are not
to attach these words to the preceding,
and Geds pdprvs to those of the next
clause, severally j he appeals to their
knowledge, and to God's, of his innocence
of both flattery and covetousness ; to their
knowledge especially as to his conduct
while among them, to God's generally as
observing him at all times and every
where. KaB. otS. and G. p. here are equi
valent to ipeis pdprvpes *. 0 9., v. 10.
iv irpoipdffei irXeoveglas] His beha
viour (iyevTjBijpev) was not a pretext for
covetousness. Some would wrongly un

derstand irpoipdffei as the attributive, and
render ' concealed, covered covetousness.'
So Tynd. ' cloked ;' Gen. ' coloured ;' re-
Versing the mutual relation of the words
in regimine from that in the previous
phrase, iv Xby. koX., which they translate
as in A. V., 'flattering words.' Thus in
2 C. 9 : 13, d7rX6rTjTt ttjs Koivwvlas, ' li
beral distribution,' A.V., where, just be
fore, ttj bTOTayy ttjs 6poXo7(as is rendered
'professed subjection,' seen. The geni
tive is gen. auctoris, expressing the
antecedent notion, i. e., the notion which
precedes that of the (so called) ' governing"
noun. The Apostle means to say that
his whole conduct, and especially his
teaching, was not a mere 'pretence arising
from covetousness,' 'with some pretence
which covered our avaricious views,' pre
tence to a Divine mission proceeding from
motives of self-interest. The difference
which we perceive between this expression
and the former, iv X. koX., lies not in the
syntax, but in the fact that only one of
the nouns in the former has a bad sense,
in the latter both have ; hence we under
stand the writer as making a double de
nial in the latter ; he was iv Xbyw, but not
ev Xbyw KoXaKelas, his X670S was not a
X67. koX. ; but he was neither eV wpotp.
irXeovelj. nor iv irpoqtdffet, there was no
irpbtjiacris at all, much less irpoijt. irX. It
is to be observed that irpoipdffei is gene
rally found alone, as in Phil. 1 : 18. L.
20 : 47, where it is used adverbially, and
means 'by pretence,' 'hypocritically.' S.
Paul, long after this, felt it necessary to
defend himself against the imputation of
irXeave^la in reference to his conduct at
Ephesus (A. 20 : 33) and Corinth (1 C.
11 : 18. 2 C. 7 :2. 12 : 17, 18), places in
which he resided for a considerable time.
It was a charge which probably might be
truly made against most itinerant teachers
among the Greeks. Note the connexion
between false teaching and covetousness
in Tit. 1 : 10, 1 1. 2 P. 2 : 3. 9. pdprvs]
an ordinary elliptic form of obtestation ;
so in v. 10. The full form is found in R.
1 : 9. Ph. I : 8. 2 C. 1 : 23.
6. He still speaks of his general con
duct as before, v. 3 (see n.), v. 4 (Xa-
Xovpev), v. 5 (ttotc), instancing in
his conduct among them. ^TjTovvres and
Svvdpevoi are best rendered by the pre
sent tense, ' (neither) seeking,' or ' (nei
ther) seek we.' The prep. 4 k as denoting
origin, source, is properly used with the

62

1 THESSALONIANS 2. 6—8.

[3dpei etvai toy XpiaTov diroaToXoi, ' dXX' iyevrjQrjfiev nirioi ev
fieaw vfiwv wy dv Tpocpbs OaXirrj ra eavTrjs TeKva, ovtws
l/ieipdfievoi vfiwv evSoKovfiev fieraSovvai vfiiv ov fiovov to evay
yeXiov tov Qeov dXXd /cat Tay eavTwv -^rv^as, Sioti ayairrjToi

general term dvBpwirwv, 'human beings,'
drrb as having the notion of proceeding
from, conveyal, bestowal, with the special
terms ipwv, dXXwv, ' derived from men
whether tendered on your part or on the
part of others.' The subjects of denial
expressed and implied in Sb£av, iv pdpei,
are the same as in v. 5, though placed
in different points of view: Sbgav cor
responding to X67. KoXaK., and iv /Sdpet
to iv irpotp. irXeov. The KoXaKefa which
he disclaims would naturally attract cre
dit and praise to the K6Xaf. cf. quo
tations from Plato, supra, v. 5 ; and
the irXeovegla would, of course, ren
der him who practised it burdensome, iv
fidpei, to those who suffered by it ; also
the irpbipaffis of the Apostle, if he had
inclined to covetousness, is expressed in
lis Xp. dirbffroXoi. That eV /3dpet re
fers to the burden of his support, is clear
from the use of eVij3apTjcrai, v. 9, and 2
Th. 3 : 8 ; of fiap4w, in 1 T. 5 : 16 ; and
Karat3ap4w, in 2 C. 12 : 16 ; and dpapijs,
1 C. 11:9. So Tynd., Gen., 'charge
able ;' but Cr. ' in authority,' and Marg.
A. V. ' used authority.' Svvdpevoi is
here equivalent to ix0VTes i^ovfflav. See
I C. 9:4 — 6, 12. t<3s X. dTrio-ToXot]
Eeferring to our Lord's commission and
ordinance, M. 10 : 10, 11, as in 1 C. 9 :
14 (compareiw. 1, 4), and 1 T. 5 : 18. ois,
'in the character of;' dTbffroXoi, meaning
Paul only, as in 3 : 1, pbvoi. See on 1 : 1.
7, 8. TjVtot] 'gentle,' Gen., A.V. Ac
cording to his own admonition, 2 T. 2 :
24 (cf. M. 10 : 16), and with especial re
ference to the clause immediately preced
ing ; not severe in exaction, nor arro
gant in assumption. Alex, has c^Trtot
(cf. M. 1 1 : 25). Hence Wicl. ' were
made little,' and Eh. ' became chil
dren ;' but Vulg. 'lenes,' and Syr. V.
1-^ ,-|\n ' humiles, mansueti.' — iv piaw
here has its ordinary classical sense
of ' publicity,' ' before you all.' So Ph.
2 : 15. — The next sentence is in imme
diate sequence of thought, but its first
clause ws dv rp. is better taken as the
protasis to olhws, k.t.X. than as the apo-
dosis to iyevijB. . . . bpwv. tis (relative
adv.) with oirws (demonstr. adv.), is so
common a construction, that the two
words as they here occur can hardly be

taken in separate sentences. Syr. V.
'and as a nurse ... so also we,' &c.
ws dv BdXirTj] 'as a nurse cherisheth;'
A. V. rightly, the sense being not ' as if
a nurse should,' but 'as a nurse (any
nurse) would.' Jeff. § 68. 3. BdXireiv is
'gremio fovere,' the principal idea being
to 'keep in comfort (warmth);' hence,
collaterally, in the case supposed, of chil
dren at the breast, ' to feed,' the idea next
adopted, in peTaSoOpat k.t.X. Cf. Num.
11 : 12. Is. 66:11—13. 46:3. Td
eauTTjs riKva] 'her own children,'
conveying the notion of the relation of
parent as well as nurse, v. 11. Ipeipb-
pevoi bp.] 'having a tender affection
for you,' 'yearning upon you;' cf. 'cu-
pidissimus nostri,' Cic. de Orat. I. So
2 C. 11 : 2, frjXfi bpds, and note the con
text. G. 4 : 1 7. The reading bpeipbpevoi
is probably correct. The word occurs no
where else, but must have similar affinity
to ipws with Ipelpopai (tpepos). Syr. V.
1 -^^.-Vn ' we loved you ;' same word
as forSdXTTTj, ¦».7.Wicl., 'desiringyou with
great love.' eiSoKovpev] 'were well
content,' 'would have been glad to.'
Tynd., Cr., Gen.V., 'our goodwill was.'
Bh., 'we would gladly.' C. 1 : 19. pera-
Sovvai. .. if/vxas] q. d. 'toimpartnot
only that which you could share without
loss to me, but that which I must lose in
giving ;' or, ' not only that which I held
in trust for others, had in charge to give,
but that which was most my own.' Cf.
in a precisely similar connexion, iyw Se
Tj'SttTTa (eiSoKovpev) SairavrjffW Kal iKba-
tt avrjB Tjiropai birip twv ipvx&v bpwv,
2 C. 12 : 15 (and note vv. 13, 14, 16).
ipvxi) is used here in the sense of 'life'
(Wicl.). No satisfactory idea can be at
tached to the expression, ' impart our own
souls to you.' But to 'distribute to you as
your share (peraSlSoi'ai c. accus.) our own
lives,' is clearly equivalent to 'give up
our lives for you.' So S. Paul says of
Priscilla and Aquila, E. 16 : 4, birip ttjs
faxy? pov rbv iavrwv TpdxTjXov biriB-qKav :
and of Epaphroditus, Ph. 2 : 30, irapa-
flovXevirdpevos tjj fvxv- And S. John,
1 Ep. 3 : 16, ijpeis (antith. to 4kcXvos sc.
b Kipios) bipelXopev birip twv dSeXipwv rds
\pvxds TiBivai. Sibri d7aTT.] ' beloved,'
with a truly Christian love, a love like

1 THESSALONIANS 2. 8— n.

63

fifilv yeyevrjaOe. 9 fivrj/iovevere yap, aSeXcpoi, tov kottov rjfiwv
/cat tov fioX0ov vvktos yap /cat rjfiepas ipyaXpfievoi, irpbs to fih
iirtj3aprjaal Tiva vfiwv, eKrjpv^afiev els vfias to evayyeXiov tov
Qeov. IO vfieis fiapTvpes Kal b Qeos, toy dcrt'wy /cat SiKalws Kal
afiefiiTTWs vfiiv tois iriaTevovaiv iyevrjQrjfiev- 1 1 KaOdirep o'iSaTe
wy eva eKaaTOV vfiwv wy iraTtjp TeKva eavTOV irapaKaXovvTes vfidg

that of God in Christ for us. I J. 4 : 1 1.
yeyivTjirBe] 'have become and so con
tinue,' Green, p. 17. 1 Th. 4:13. C. 4 :
3, n. E. 8 : 38. Ph. 4 : 18 ; 'are become,'
Rh. 9. rbv Kbirov Tjp. k t. pbxBov] repeated
in 2 Th. 3 : 8, where iv k. Kal p. as in 2
C. 11 : 27 ; here he is more emphatic,
dwelling on the reality and severity of his
manual labours : ' our toil and our hard
work.' vvktos n. i)pipas] gen. to
denote working at all hours: in 2 Th.
vvicrd k. i)p., ace. implying that he did this
continuously. This affords a proof that
he was some time there, for he received
supplies twice from Philippi (Ph. 4 : 16,
see Introd.). irpbs rb] with a view
to ; intention or aim is expressed by
irpbs. i tt t/S a p tj ff a t] see on v. 6, ' burden
with my maintenance.' Tiva] 'anyone,'
such as Lydia at Philippi (A. 16 : 15),
Justus and Gaius at Corinth (A. 18 : 7.
E. 16 : 23). According to the Lord's in
structions he was at liberty to select as
his host any one 'who was worthy' (M.
10 : 11, see 1 Th. 3 :cj). He probably
did dwell with a convert, but on the same
terms as with Aquila and Priscilla (A.
18:3). eKTjpbl-apev] Note the aor.
When I preached at any time it was in
the midst of my hard toil for a mainte
nance, rb eiayy. t. G.] See on v. 2.
The employment of the phrase here con
trasts his dignity as a Ki)pv£ commissioned
to proclaim a Divine message, with the
meanness and drudgery of his manual
labours. In v. 8 the thought seems to
be, 'not only so great a thing as the
Gospel of God, but as if that were not
enough,' &c. Anything greater could no
man give ; only one thing more he had to
give, and that he was willing to bestow.
10 — 12. bp. pAprvpes k. b 0.] This
conjoint appeal would remind them of
their responsibility to God for due atten
tion to the example and teaching of the
Apostle, bfflws] piously towards God.
SiKalws] righteously, uprightly with re
gard to men. Thus iv offibTirri Kal SiKai-
offiv-a, L. 1 : 75 (of- ¦»¦ 6), E. 4 :24. The
words are frequently used together, and
¦evidently with this distinction, by the

Greek writers, rb 8ffiov, that which has
its sanction from the Divine will, or na
ture, or presence. Cf. Ar. Thesm. 667 —
679; or from the moral nature, instinctive
moral feelings of man, ' the Divinity that
stirs within us;' which seems to be the
conclusion intended in Flat. Euthyphro.
(wepl 'Offlov). rb SiKaiov, that which is
sanctioned by moral law, by express de
cree, or ordinance, divine or human.
to dyiov, that which is devoted, hal
lowed to God, hence purified, pure in
itself. Cf. dyvbs (Ph. 4 : 8, 8aa Strata,
Sua ayvd), 1 J. 3 : 3. E. 1 : 4, n. 0710s,
applied to persons, denotes consecration,
dedication to God, but more frequently
essential purity, subjective sanctity and
righteousness. See on ayiacrpbs, 4 : 3.
dp^pTTTus] Comp. 3 : 13 and 5 :23.
bpXv] dat. comm. ' with reference to ;' or,
' for the sake of,' as in 2 C. 5 : 13 (cf. 1 Th.
1 :5, 8t' bpds), involving also the sense of
' in your estimation ;' similarly dpipirrovs
with (pvpoirBev, in 3 : 13. He means
that he had so acted that those who be
lieved could fully understand, appreciate,
and profit by his conduct. Jelf, § 600, 1,2.
Tots iriffT.] Only believers can rightly
estimate holiness and righteousness ; and
it betokens high attainments in religion to
be considered, and to be, an example of
holiness and righteousness to them. Comp.
1 : 7. 2 Th. 3 : 9. 2 C. 1 : 12. Ph. 3:17.
I T. 4 : 12. 1 P. 5 : 3. KaBdirep
olS.] ' even as.' His conduct was such
that he could consistently exhort them to
holiness of life, and confidently remind
them of his exhortation, iva iKaarov]
See A. 20 : 20, kot' oIkovs, and v. 31,
ytiKTa Kal ijpipav oiK iiravadpTjv perd
SaKpiwv vovBerwv iva iKaarov. tis iva
Ik. k.t.X.] The action of which iva iK. is
the object is expressed by the participles
which follow ; ' every one of you, as a
father his children, while exhorting you
(we exhorted,' &c.) The idea made pro
minent by the construction is, that each
had full experience of the Apostle's pater
nal treatment of the whole. He does not
mean to say that his exhortations, &c,
were like those of a father to his children,
but that in exhorting, &c, he treated

64

1 THESSALONIANS 2. n— 13.

Kal irapafivOovfievoi Kai fiapTvpovfievot, I2 ety to irepiiraTrjaat
vfias d£/wy tov Qeov tov koXovvtos vfias els Thv eavTOv (3aaiXelav
Kal So^av. r3 Ata tovto Kai rjfieis evyapiaTOVfiev tw Oew dSiaXeiirTws,
oti irapaXaftovTes Xoyov d/coiyy Trao' rjfiwv tov Qeov iSe^aaOe ov
Xoyov avOpwirwv aXXa KaOws iaTiv aXrjOws Xoyov Qeov, oy Kal

them as a father does his children, i. e.,
with deep interest, familiarity, individual
attention. So l C. 4 : 14, tis riKva pov
dyairTrrd vovBerw ' (you) considered as my
beloved children, I admonish,' the fatherly
relation being the principal idea, as ap
pears from v. 15. 1 T. 5 : 1, irapaKdXei
tis iraripa, ' entreat (gently admonish, not
reprove), considering him as a father;'
not 'exhort him as one exhorts a father.'
TrapaKaXoOpTes . . . K. ir. k. paprvp.]
Actions dependent upon their circum
stances and necessities, their character and
position as Christians, not upon their rela
tion to the writer as children to a father.
irapaK., 'encouragiog,' as in 3 : 2, 7. 5 :
1 1. irapapvB., always in the sense of
'comfort, console,' and implying a state
of affliction or trial, 5 : 14. J. 11 : 19, 31.
Syr. V. ^-.^ X-% ^»001 ^^isD
' spoke to your heart,' Heb. The cognate
nouns, irapapvSla, irapapiBiov, are joined
with irapaKXTjiris in 1 C. 14 : 3. Ph. 2 : 1.
p.apTi/poi5pecot] alone of the three par
ticiples is taken with els rb tt. by Vulg.
and Syr. V., Vulg. omitting ko! and ren
dering as if ipapTvpoipeBa. It is more
natural, however, to consider it as con
nected with irapaK. and irapap., having
the same object, ipds, and forming the
head of the climax, as the strongest word
of the three, paprvpbpevoi (Vatican MS.
and edited by Tischdf.), or Siapaprvpbpevoi,
would be more usual and proper, in the
sense of 'obtestor,' 'adjure,' 'conjure,'
4:6. Eph. 4 : 17. paprvpeXirBai, 'to
bear witness,' or ' asseverate,' occurs in
A. 26 :22, c. dat. pers., as SiapapripeirBai
in L. 16:28, papripeirBai in A. 20 : 26, G.
5:3. Here c. ace. pers. the sense must
be ' call you to witness, ' ' charge your own
convictions and knowledge.' els rb ir.]
to the end that, els thus used marks the
effect (v. 16) ; in this case with a notion of
intention and purpose, rb v. is not
stated as the subject of exhortation, &c,
to express which the infin. alone, or tea, is
generally used, 4 : 10. 4 : 1. 2 Th. 3 : 12.
But see 3 : 10. What kind of exhortation,
encouragement, and adjuration or testi
mony he employed may be understood

from 4 : I — 12. irepiirar., E. 2:2, n.
d£lws tov 9. t. KaX. . . . Sbgav*] a
stronger expression than d|. T7js KXTjtrews,
E. 4 : 1, or d£. ttjs eiayy. Ph. 1 : 27, or
even than d£. tov Kvpiov, Col. 1 : 10, in
asmuch as it combines, in the standard of
life which it presents to us, the Divine
origin and holiness of our profession, the
state of perfection to be ultimately at
tained, and the personal character of God
(in Christ), 1 P. 1 : 1 5, with an implied
appeal to our gratitude towards Him as
the author and finisher of our faith and
our salvation. toC koXoO^tos] The
use of the praes. conveys the same idea as
kXtjo-is, ' vocation,' i. e., a state in which
they then were by the continual grace of
God. els] expressing the object, direct
and final, of God's calling, 2 Th. 2 : 14.
tt)v eouToC] his own; implying a par
ticipation, or the most exalted fellowship
and interest in the Divine blessedness.
J. 17 : 22 — 24. E. 8 : 17. 1 J. 3 : 2. Eev.
3:21. ri)v i. fiaff. k. Sb£av] the hea
venly state, Christ's ' eternal and glorious
kingdom,' 1 P. 5 : 10. 2 P. 1. 11. Each
term is often used by itself to denote the
blessedness of heaven; combined here
under one art. they may be considered
complementary to each other, without
taking either of them as the attributive.
The kingdom is glorious, the glory kingly.
13. Atd tovto] may refer to the pre
ceding 7rapaKaX. bp. k.t.X. as a reason for
what follows, q. d., ' because I took such
pains with you, I thank God for the re
sult.' Bather, it is a formula of conclu
sion, transition, and resumption, ' which
being so ;' referring to all that had been
said of his own conduct and labours, sum
ming up their object and effect in passing
on to restate his opening declaration, vv.
1, 3. 3:5. E. 1:15. 01:9. ko£ Tjpets'j
we also; having called upon them to
acknowledge his zeal on their behalf, he
for his part, as well, in his turn (Kal) has
acknowledgments to make in their favour.
eix- ¦ ¦ . dStaX.] See on 1 : 2. irapa-
Xafibvres . . . trap' ijpwv] describes
rather their position than their act as re
cipients of what was offered, and delivered
to them by the Apostle, (4 : 1. 2 Th. 3 : 6.

1 THESSALONIANS 2. 13—15.

65

evepyeiTai ev vfiiv tois iriaTevovaiv. T4 lottery yap fitfirjTai
eyevhOrjTe, aSeXcbol, tS>v eKKXrjaiwv tov Qeov twv ovawv ev Trj
^lovSala iv XpiaTW ,Irjaov, otj. TavTa eiraOeTe /cat v/meis viro twi/
IS'iwv avfKpvXerwv, KaOws /cat auTOt viro twv 'lovSalwv, *5 twv
/cat tov Kvpiov diTOKTeivavTWV 'Irjaovv Kai tovs ISiovs irpocbr/Tas,

G. 1 : 8, 9 n. iSigaffBe] ye accepted,
entertained, welcomed, 1:6. A. 17:n.
Ja. l:2i. Xbyov dKorjs] As in H.
4:2, 'the preached word,' A.V. ; the
word received by hearing ; ' report, ' see
E. 10 : 16, where S. Paul interprets okotj
in Is. 53 : 1 (LXX for iTJflQttf. informa
tion, intelligence, news, from %}t21u> ^0
hear) by t6 et)a77eAtoi' ; and comp. the
whole passage, especially vv. 8, 9, 14 — 17,
in illustration of this, and for proof of the
identity of the writer. See also 1 C. 15 :
1, -j. Genit. as in (5). Trap' Tjp,. tou 9.]
Tynd. and Gen. connect toC G. with
dKoijs, ' the word wherewith God was
preached ;' so Luther, ' das Wort gbtt-
licher Predigt.' A.V. and Beza connect
Qeov with X670P, and Trap' ijpwv with
okotjs. But rather, ' when ye received
the preached word from us, (the word) of
God ;' for the succession of ideas is
strongly marked by the arrangement of
the words : we (I) the medium, God the
source and author. He then proceeds to
expand and explain 7rap' ijpwv by oi X.
dvBp., and tou G. by dXXd .... Geou,
Syr. V. gives no equivalent for dKOTjs.
' The word of God which ye received from
us, ye received,' &c. oi Xby. dvBp.]
in the character of, not the word of men,
' as not the word of men ;' the expres
sion, KaBws iffriv dXTjB. clearly showing
that character ascribed is the notion of
the preceding and following words : ' ye
received it in a character, not human,
but divine, which is its real character.'
8 s] referring to Xbyov, cf. A. 20 : 32 n.
The middle ivepyeinBai is thus used with
irlffris, G. 5:6; Sivapis, E. 3 : 20; Bdva-
tos and fan}, 2 C. 4 : 12 ; pvffrqpiov, 2 Th.
2:7; an(l comp. H. 4 : 12, ftSy 7dp 6
X670S toO. Geou ko! evep7Tjs. Syr. V.
x P . m
^jy, 'it,' fem., agreeing with |A\Vi f.
ivepy.] ' does its work' (2 C. I : 6), has a
practical operationand effect, is not merely
a thing received and known, but becomes
a powerful agency, impelling to action and
endurance. iv] not ' among,' but 'in,'
i.e. in the hearts of, as in 2 C. 4 : 12,
C. 1 : 29. Tots TTtffT.] in no others has
the word activity and efficacy. Cf. tois
iriffr. in v. 10.
VOL. II.

14 — 16. 7dp] Proceeding to show what
was the effect of the word received by
faith, pip.] imitators, as in 1:6; i. e.
in faith, in profession, in character, in
endurance: this is implied in 6Vt ....
eTrdflere (cf. 2 C. 1 : 5—7. 2 Th. 1 : 4), and
afterwards fully expressed, 3 : 6, 7. twv
iKKX. . . . iv X. 'I.] He uses terms which
emphatically mark the character and the
locality of these communities. On the
collocation X. 'I. see G. 2 : 16 n. Evi
dently he presents their example as that of
a Mother Church. The expression tux
iKKXijffiwv suggests a reference to some
general and systematic persecution of the
Christians in Judea ; probably that under
Herod Agrippa, in which James was be
headed and Peter imprisoned, and which
occurred two years before the date of this
Epistle, perhaps while S. Paul was in
Jerusalem. See A. 11 : 30. 12 : 1, 25 ;
compare also G. 1:22, and A. 9 : 31 n.
Sri] inasmuch as. Kal] is used with
both up,ets and ai)ro£ to express the ex
actness of the parallel; hence we must
understand that he is speaking of the per
secutions which the Thessalonian Chris
tians endured at the hands of Thessalonians
or Greeks : ' you, Greeks, at the hands of
the Greeks, as they, Jews, at the hands
of the Jews.' cvp<j>vXeTwv] Simply
' fellow-countrymen,' the addition of IS'iwv,
as well as the parallel just noticed, show
ing that Macedonian Greeks are meant.
Such had been active, on the instigation
of the Jews, in the attempt on Paul and
Silas, and the prosecution of Jason and
his friends (A. 17: 5, 8). He probably
alludes, however, to persecutions endured
after his departure, and reported to him
byTimothy, 3:6. 2 Th. 1 -.4— 7. airol]
the members of those churches. diroKT.
'I tj a 0 v v] The Jews are constantly charged
with the fact, A. 2 : 23, &c. They per
petrated it by the hands of Gentiles ; and
thus also they persecuted the Apostles and
the Church, robs ISiovs irpoip.] IS. not
in some early MSS. nor Vulg. Tertullian
(a.d. 207) represents it as an interpolation
of Marcion (fl. about a.d. 150 — 160), or
one of his school, A dv. Marc. v. 15, 'licet
saos adjectio sit hasretici.' The Marcio-
nite Gnostics taught that the Jehovah of
the 0. T. was not the Supreme God, nor
a pure and perfect Being ; hence they
5

66

1 THESSALONIANS 2. 15, 1 6.

Kal hf-ds iKSiw^dvTWV, Kal 0e<j> fih apeaKovTWV Kai iraaiv
avQpwirois ivavTiwv, l6 kwXvovtwv hf-as tois eOveai XaXrjaai
"iva awOwaiv, ety to avairXrjpwaai al>Twv Tay afiapTias iravTOTe-
ecpOaae Se iir avrovs rj opyrj ety TeXoy.

denied the authority of the Jewish Scrip
tures. The word is recognized in the Syr.
V., and see Tit. 1 : 12, tSios airwv irpo-
0t)ttjs. It certainly occurs very natu
rally and forcibly in connexion with the
last sentence, aurol birb twv 'I., showing
how the spirit of the Jews who persecuted
their own countrymen who were Chris
tians, was identical with that of their
fathers who persecuted even their own
prophets, peculiarly 'their own,' sent to
them only, and acknowledged as prophets
then and now. Compare our Lord's dis
course in M. 23 : 29 — 39 (L. 11 : 47 — 51),
the sentiments and very language of which
S. Paul seems to have in his mind in this
passage. Our Lord there reproaches the
existing Jews with the murder of the
prophets, very distinctly marking the re
cognition of them as ' their own,' vv. 29,
31. For the facts alluded to see L. 13:
34 n. A. 7:52. Tjpas eVSiwi;.] Pro
bably 'chased away,' 'banished' (Thucyd.
I. 24) from every place, as from Thessa
lonica and Berea. In our Lord's predic
tion of the treatment of his ' apostles and
prophets' by the Jews, L. 11 149, the
same word is used, eKSttifoutrt, and not
elsewhere in N. T. In the parallel pas
sage, M. 23 : 34, Stii£eTe dirb irbXews els
irbXiv. pi) dp etc k.] Subjective negation,
equivalent to our expressions, ' surely do
not,' ' cannot' (please), implying that such
is the speaker's opinion. dpio-Keiv tivi is
' to cause satisfaction to another by one's
own conduct,' hence 'to be pleasing,
agreeable,' but usually in N. T. in the
sense of active intention, ' to make one
self agreeable,' 2 :\ n. 4 : 1. els irdffav
dpiffKeiav, C. 1 : 10, note context; eiape-
ittos, E. 12 :i. Tit. 2 : 9. iraaiv dvBp.
ivavrlav] This is the adversus omnes
alios hostile odium, afterwards remarked
by Tacitus (Hist. v. 5), exemplified in its
highest degree of malignity. Actual an
tagonism is signified by ivavr'iwv, ' adver
saries ;' dvBpwirois is in antithesis to Qeip.
KwXvbvrwv] trying to hinder, M. 3 : 14.
G. 6 : 12 (dvayKdfoviTiv). A. 26 : 11 n.
tois iBv. XaX.] This was precisely their
conduct at Corinth, where S. Paul was
writing (A. 18 : 13); he had probably just
experienced the opposition and blasphemy,
dvTiraffffopivwv airwv Kal pXatnpTjpoivTwv,
which caused him to separate the disciples

from the synagogue worship, and to apply
himself to his ministry among the Gen
tiles in Corinth (vv. 6, 7). XoXtjVoi
'Iva ffwB.] i.e., to speak the word of sal
vation ; but the form used intimates that
the effect (perhaps designed) of such con
duct would be to deprive the Gentiles of
the opportunity of obtaining salvation.
Too many even of the Christian Jews
were hinderers of the preaching of the
Gospel among the Gentiles (G. 2 : 4, 5,
12, 13). Both parties thus erred through
being over zealous for the law (A. 21 :
20). Many in our day, upon similar pre
texts, hinder the universal ministration
or circulation of the Word of God. els
rb dvawX.] denoting the natural issue of
their conduct. Such conduct goes as far
as to effect the filling up, &c. E. 1 : 20.
Jelf, § 625. 3. dyoTrXTjptitrat] See on
M. 23 : 32. They crowned the cup of
national guilt by this fearful malignity,
and so took upon themselves, completed,
and exceeded their forefathers' crimes.
iravTOTe] denoting the uniformity and
perseverance of their sinful course, A. 7 :
51. itpBaire Si iir' air.] has already
arrived, 'came by anticipation,' 'overtook
them ;' aor. as of a thing done (cf. uses of
ipBdvw in L. 1 1 : 20. 2 C. 10 : 14. Ph. 3 : 16).
He means that they nave already done
enough to provoke the irreversible decree
of judgment, L. 19 : 42. See 2 P. 2 : 3,
ols rb Kplpa iKiraXai oiK dpyeX, Kal tj d7rt6-
Xeta airwv oi vvtrrdfei. Si, ' however.;'
adversative, implying that their iniquity
is already full. tj <5p7T) els riXos]
' wrath to the uttermost ;' ets riXos being
used as an attributive adjective qualifying
bpyi). Jelf, § 459. 3. els riXos, in the
sense of 'extreme,' 'consummate,' as els
rb iravreXis, 'perfectly,' 'entirely,' L.
13 : n n. H. 7 : 25. Or, possibly, ' final,'
' everlasting,' cf. M. 10 : 22 n. L. 18 : 5.
' to destroy them,' ' make an end of
them,' Conybeare. The wrath spoken of
is the destruction of Jerusalem, the utter
ruin of the Jewish state, the dispersion,
misery, and persecutions of the people
(L. 19:42— 44. 21:22 — 24); their
punishment for the rejection and cruci
fixion of Christ, as intimated in v. r5 :
' who killed the Lord Jesus ;' the curse
imprecated by themselves, M. 27 : 25: cf.
M. 21: 41.

1 THESSALONIANS 2.

17 — 19.

67

^ 'Hfieis Se, aSeXcpoi, airopcpaviaOivTes ad) ifiwv irpbs
Kaipov Wjoay irpoawirw ov KapSla, irepiaaoTepws iairovSdaafiev to
irpoawirov vfiwv ISetv iv iroXXrj eirtOvfiia. l8 Sib qQeXrjaafiev
eXOeiv irpos vfids, iyw fiev TlavXos Kal aira£ Kal Sis, Kal eVe'/coxkev
hfias b 2aTavay. z9 Tty yap rjfiwv iXirls r) Xapd r) aTecpavos
KavXrjaews ; r) ovXi /cat vfieis e/iirpoaOev tov Kvpiov rjfiwv 'Irjaov

17, 18. 'Hptets Si] Se connects the sepa
ration of which S. Paul is about to speak
with the persecutions just mentioned, which
had been the cause of it. diroptpavi-
trBivres dtj> up,.] separated from you;
the ideas of violent or constrained re
moval, and loss of company, are involved
in the word. See on bptpavots J. 14 : 18,
where the word in Syr. V. is the same as
here, irpbs Kaipbv wpas], irpbs wpav(i
C. 7 :8 G. 2 : 5. Philem. 15), and irpbs rat-
pbv (L. 8:13), are both used to denote a
brief season. The combination Trpos k.
ti. means a very brief season. Cf. Horae
momenta cita mors venit. Hor. The sense
is, that though S. Paul had been but a
short time, or expected to be but a short
time absent from them, he was very
anxious to return. Even at the time of
writing he had some hopes of being able
soon to visit Thessalonica, 3 : 10. Five
years, however, elapsed before he saw
them again (see A. 11:30, Table). But
there is reason to believe that when he
withdrew from Thessalonica and Berea, it
was with an intention of shortly returning
(of. A. 17 : 14,0. withu. 18, here), and that
this is what he is now alluding to. Trp 0 a-
i!i irof] Dat. defining manner in which;
with an adverbial notion, cf. G. 1 : 22 ; in
person, tQ trwpari, 1 C. 5 : 3 ; ttj txapKl,
Col. 2 : 5, where also irveipari. By oi
KapSla he means that he did not inwardly
acquiesce in absence ; his thoughts and
affections were not severed from them.
The phrase is used in 2 C. 5 : 1 2, in a con
verse sense, describing presence with
out sympathy. TreptdtroT^ptos] more
abundantly ; on account of the ab
sence being constrained not voluntary.
The word is usually employed by S. Paul
¦in its directly comparative sense, iffirov-
Sdaapev] concerned myself to, 'made it
a matter of earnest pursuit to ;' ' enforced
the more,' Tynd. Cr. Gen. T87rp6t7W7T.
bp. IS.] He dwells on the idea of personal
presence, of interview, using stronger lan
guage than irapeivai irpbs bpds, G. 4 :
20. His heart- union and. presence did
not compensate for the separation, but
made it more distressing, and rendered
his restoration to their society an object

of intense desire (iv ttoXXtj iiriBvpla.)
81b ijBeXijffapev iXB.] Whereupon
we intended. In consequence of his
earnest endeavours to effect his object he
was once or twice on the point of setting
out for Thessalonica, had made up his
mind, resolved to go. e^iipecn.]. Not
Paul as distinguished from the rest of his
party, i. e., those associated with him in
the salutation 1 : 1, for these were not
with him at the time of which he speaks,
A. 17 : 14 — 16 ; but explanatory of, the
phrase T)8eXT)o-apev, 'that is, I Paul.' Kal
oVo! k. 8is] Ph. 4: 16. 'more than
once,' 'several times,' while waiting in
the neighbourhood of Berea, perhaps at
some place on the coast, such as Pydna,
whence he might have proceeded, had an
opportunity offered, by sea or land, to
Thessalonica ; and whence he appears to
have gone by land to Athens, A. 17: 14,
n. Kai] adversative ; ' yet ' or ' but. '
Mk. 4:32, a. L. 20 : 19. iviKofev — ¦
Sot.] fore7K6TTTto, see A. 24:4, and of. E.
15:22, ' interrupted,' 'put obstacles in
the way of,' Lat. incidere. The hindrance
is ascribed to Satan as the author of the
opposition to the Gospel, especially that of
the Jews, Eev. 2:9, 8:9. Cf. 6 ireipdfav,
v. 5. His purpose was frustrated by find
ing that the adversaries were ready to
meet him.
19, 20, 7<ip] introducing the reason
forhis affection and anxiety. iXirls k.t.X.]
He has a personal interest in their spiritual
welfare. In it is involved his own ex
pectation of a heavenly reward, blessed
ness, and glory. See on 1 C. 3 : 14,
9 : 1, 2 ; 2 J. 8. ariip. koux-] So Si-
Kaioirvvijs, 2 T. 4 : 8, fwijs, Ja. 1 : 12, Eev.
2 : 10, SifTjs, 1 P. 5 : 4, and cf. Ph. 4 :
, . Thus a virtuous wife is said to be 'a
crown to her husband,' 'children's chil
dren the crown of old men,' Prov. 12:4,
17:6. 'A triumphal crown,' Kabxypa
ijpwv iv rfj i)p4pa tov K. 'I. (2 C. 1 : 14).
Their salvation, and their presence with
him in Heaven, would be his highest ho
nour, that in which he would feel the
greatest satisfaction, Ph. 2 : 16. There
is an allusion to the much- valued and
vaunted prizes of the Grecian games, cf.

68 1 THESSALONIANS 2. 19, 20. 3. 1, 2.

XpiaTov iv Trj avTov irapovaia ; 20 vfieis yap iaTe rj S6£a
rjfiwv Kai rj Xapa.
3 Atd firjKeTi aTeyovTf? evSoKtjaafiev KaTaXeicpQrjvai iv
'AQrjvais fiovoi, z Kal iirefi^afiev TifioOeov tov dSeXcpov rjfJ-wv
Kal SiaKOvov tov Qeov /cat avvepyov rjfiwv iv tw evayyeXiw tov

1 C. 9 : 25 ; and perhaps in ipirpouBev
k. t. X. to the solemn ceremony of the
coronation of the victors before and by
the judges, and in presence of the whole
assembly. ipirpoffBev — 7rapou<r£a]
What he had said might apply to the pre
sent state, but these words fix their
sense as pointing to the future. Christ
himself had taught that those who had
been the means of benefiting others would
receive blessing and honour on account
of them ' at his coming,' M. 25 : 3 1 , 34 — 40.
L. 16 : 9. See Dan. 12 : 13. The Apostle's
language implies the mutual recognition
of saints in Heaven. A public manifes
tation of the Lord Jesus, and a public
presentation before him are evidently sig
nified, 3:13; 5 : 23, cf. E. 14 : 10 ; Col.
1 : 22, 28 ; 1 J. 2 : 28. upets 7dp] He
dwells on the thought with complacency,
repeats the expression of it (rls yap k. t. X.)
.emphatically as after re-consideration, 'yes
ye are our glory and joy.' yap verily,
Scholefield, R. 5:7, 15: 27, 1 C. 9: to. i)
66fa Tjp. k. t. X.j So in Lat., 'deliciae
meae,' ' dulce decus meum' applied to per
sons. 5<5£a here includes the eXirls and
trre0. Kavx- of the former sentence. And
the use of the article increases the em
phasis. III. 1 — 4. At6] Continuedfrom v. 18,
' whereupon,' (when I could not come
myself). trriyovres] ' endure,' stave off
the pressure of anxiety. He represents
his fears on their account as something
coming upon him from without, which he
could no longer keep out. The word is
used in N. T. by S. Paul only here (5),
and 1 C. 9 : 12 ; 13:7. Seen. euSo-
KTJffapev] Were well content, 2:8.
KaraXeiipB. pbvoi] Not alluding to the
departure of those who conducted him thi
ther, for when they quitted him he gave
them a message to Timothy and Silas ' to
come to him with all speed.' A. 17 : 15.
But KaraXeuj). could hardly be used with
reference to a person who had not been
with him at Athens. Hence we conclude
that Timothy had joined him there, and
been almost immediately sent back to
Thessalonica. See Horee Paulino?, c. IX.
No. 4. pbvoi, see on 2 : 18, and 1 : 1.
JFt/r their benefit he deprives himself of

the Bociety and aid of a beloved friend
and most active colleague. He acted in
a similar manner afterwards in the case
of Epaphroditus, Ph. 2 : 28. T. rbv dS. k.
t. X.] Article once used, significant of
the fact that Timothy united in himself
the various characters mentioned, cf.
Ph. 2 : 25. dSeX0oV Tjp.] In 1 C. 4 : 17
and Ph. 2 : 22, he speaks of him as tck-
vov. So in writing to himself, 1 T. 1 :
2, 18 ; but his object here is to represent
him as an important person, as one fully
qualified to act as his own substitute ;
hence the accumulation and climax of
titles here. And the youth of Timothy (1
T. 4 : 12) made such a recommendation
more necessary. SidKovov t. 0.] applied
to himself in 2 C. 6 : 4, to magistrates in
R. 13:4. Office as well as service, a di
vine call, and hence divine right to a mi
nistry, as well as self-devotion to it, seem
implied in the phrase, trvvepybv Tjp..
XpitrTou]. The definite character of Ti
mothy's ministry is last-named ; it is his
higheBt and most appropriate qualification
for his present mission ; not only my
associate in the preaching of the Gospel,
but one who does the same work as I do
in preaching it. So he was afterwards re
commended to the attention and reverence
of the Corinthian Church in which he was
now labouring with the apostle, rb yap
ipyov Kvpiov ipyd^erai tis Kal iyw, 1 C.
16: 10. Cf. 1 T. 1 : 18. 4: 4, 2 T. 1 :
6, 13, 14. rbv irvvepy. i)p. not read by
Vulg., rendered in Syr. V. Timothy was
on a subsequent occasion sent to Thessa
lonica and other churches in Macedonia,
as the Apostle's precursor. See A. 19:
22, where he is named as one ' of those
who ministered' TWP SiaKovoivrwv to S.
Paul, eis tS trTTjp.] els denoting here a
purpose, end in view, with the notion of
its attainment ; as in (5, 10, 13.) First
he states his main object in sending Ti
mothy, the spiritual security and benefit
of the Thessalonian Church ; afterwards
the secondary or subordinate object, the
relief of his own anxiety (5.), o-TTjpifat
bp.] to establish by fixing fast and
firmly ; to make steadfast ; cf. fiefiaibw,
1 C. 1 : 8. Col. 2 : 7. Visits for confir
mation of newly-planted churches were
systematically made by the Apostle, A,

1 THESSALONIANS 3. 2—5.

69

Xpiarov, ety to aTrjpl^at vfias Kal irapaKaXeaai vfias irepl Trjs
iriaTews vfiwv, 3 tw firjSeva aaiveaOai ev tois OXiyireai TavTais'
avrol yap o'lSaTe oti ety tovto KetfieOa- 4 Kal ydp 6Ve 7rody
vfias q/iev, irpoeXeyofiev v/niv oti fieXXofiev QXifteaQai, KaOws /cat
eyevero Kai oiSaTe. 5 ota tovto Kayw firjKeTi aTeywv eirefiylra
eis to yvwvai Trjv iriariv vfiwv, fir] irws iirelpaaev vfias b ireipdFwv

14:22. 15: 41. 18:23, (iiriffTijpltwv). It
is better not to take trT7jpi£at with irepi.
personal subjective stability is meant ; the
word is usually self-expressive, L. 22 : 32,
R. 1 : 1 1 n, 2 Th. 3:3, or if a comple
mentary or adverbial phrase is added, it
is introduced by iv: (13) 2 Th. 2:17.
2 P. 1 : 12. The cognate word trrepebw
occurs c. dat. iffrepeovvro ttj irlffrei A.
16:5. Cf. 1 P. 5:9. TrapaKaXeVai]
associated with trrTjpifw in 2 Th. 2:17,
where its sense is obviously ' comfort,'
with iiriffTTjpl^a in A. 14 : 22, where it
certainly means ' exhort,' its most na
tural sense here, ttjs TritTTews bpwv]
Not faith in the sense of ' trust' or ' fi
delity,' the act or state of believing as in
**• 5> 6, 7, but 'belief objectively, as
' creed.' See on (10.) So in A. 14 : 22,
TrapaKaXouVres ippAveiv ttj irlisTei. Equi
valent to 'your religion,' 'your Chris
tianity.' rip] introduces the object or
effect of Timothy's mission. It is the
modal or circumstantial dative, and hence
more expressive of confidence in the re
sult than els rb, ibffre, or toO. They are
regarded as in the state intended or aimed
at by the action just described. But best
MSS. give t8. This would simply define
the subject of Timothy's exhortation, cf.
4:6, to pi) brrepfS. ualveaBai] iralvw,
to wag the tail (of dogs), hence ' to fawn
upon,' ' cringe,' akin to trelw. The pas
sive here used can only mean 'moved,'
'stirred,' 'shaken,* 'agitated,' 'made
to vacillate.' Cf. 2 Th. 2 : 2. traXeu0Tj-
pai — dTro tov vobs. It is opposed to trTTj-
pifat, (2,) and see (8.) So peraKivoi-
pevoi in C. 1:23, opposed to reBepe-
Xiwpivoi Kal eSpaioi. Some would read
aialveaBaj., a corrupt form of aiKxalvw
to loathe. (See Lidd. and Sc.) Syr. V. has
7 V -"
rjl^i, '^y^.oLL obtorpere, taedio af
fectum esse, Castell. the word used
for vwBpol yivetrBai in H. 6 : 12, uTroorei-
XeirBai in H. 10 : 38. BXlipeoi rai-
tois.] Those then endured by the Thes
salonians. 1 Th. 1 : 4. S. Paul himself
at this time was not under persecution.
avrol ydp] yourselves, i. e. without his
telling you. KelpeBa] See on L. 2:34.

Ph. 1 : 1 7. The figure conveys the idea
of original position, and settlement, as of
stones for a foundation. Thus it is ap
plied to laws as fixed, established, always
abiding. Tribulation is a part of our
calling, our election (R. 8:17. Ph. 1 :
29), what we had to calculate upon at the
beginning (L. 14 : 26 — 33), and for which
we ought to be in readiness. By the use of
the first person he intimates that tribu
lation is the common lot of Christians. (M.
24:9. J- 16 :33. A. 14:22, 2T. 3: 11,
12.) He continues it (4.) with especial
reference to his own personal trials,
thereby delicately reminding them that he
had suffered as well, with them and for
them, irpbs bpas] apud vos, staying
with you, constantly in your company.
7rpoeXe7opec] 'used to tell you before
hand,' imperf. piXXopev BXlfl.] Praes.
as recalling the time and very words of
the prediction. M. 24 : 6 n. KaBws Kal
iyiv.] even as actually occurred, as you
can testify from your own knowledge.
5. Std tovto] said, with reference to
the fact just alluded to, of their tribula
tions, and introducing a fresh reason for
Timothy's mission, his own anxiety and
apprehension with regard to the effect of
persecution, 2 : 13 n. Kd7ii] I also, I in
my sympathy with you. ets rb] (2) n.
yvwvai] get assured of, 'ascertain cer
tainly,' A. 21 : 34. 22 : 30. ttjv ttIbtiv
up.] here, doubtless, your fidelity, firm
reliance on the truth, faith in God, as in
1 : 8. pi\ irws irrelpaffev . . . ijpwv]
S. Paul certainly knew before he sent
Timothy, that the Thessalonians had been
exposed to temptation, vv. 2, 3, 1 : 6.
Hence we cannot render p.7j irws iir.
' whether the tempter had tempted you ;'
as if that were a circumstance to be ascer
tained. The use of the indie, after p-fj
(lest) is to represent the speaker's persua
sion that an action which was matter of
apprehension had actually occurred, was
fact ; the conjunct, states a matter of
opinion, or suspicion, or possibility.
Jelf, § 814. a, b. See L. 11:35 n.
There was no doubt whether the trial of
their faith had happened; the question
was. whether it had resulted in their

70

1 THESSALONIANS 3. 5—9.

/cat ety Kevbv yevrjTai 6 koitos rjpwv. ' ApTi Se cXOovtos
TifioOeov irpbs rjfias ad) v/iwv Kal evayyeXiaafievov rjfiiv Trjv
iriaTiv Kal Thv aydirtjv vfiwv, /cat 6Vt eXeTe fiveiav rifiwv ayaQrjv
iravTOTe, iirnroOovvTes hf-ds ISeiv KaOdirep Kal Vfieis vfias, 1 Sia
tovto irapeKXrjOrjfiev, aSeXcpoi, id) v/iiv iirl iraarj Trj OXisj/et /cat
avdyKrj rjfiwv Sid Trjs vfiwv iriaTews' oti vvv l^wfiev iav vfieis
aTrjKrjTe iv Kvplw. 9 Tiva yap evyapiaTiav SvvdfieOa tw Qew

failure. Nor is there any notion of pre
vention implied in pi) — 7eVTjTat: the
whole is an expression of fear (conveyed
indirectly and by circumlocution) as to
the effect of a known existing cause ; it
is equivalent to saying, ' lest through the
power and arts of the tempter our labour
be in vain.' See on change of moods, L.
14 : 8 n. ; and cf. Eur. Phosn. 91, p.Tj Tts
ttoXitwv iv rplfiw ipavrdtrerai, Kapol p£v
IXBtj 0auXos . . . \pbyos [stop, that I may
examine previously the road] whether (as
I expect) there is any danger in the path,
lest (as the result of this) reproach attach
to me. See Porson's (unsatisfactory)
note, and Arist. Plut. 329, quoted by
him, where fact and probability are ex
pressed by the indie and opt. respectively
after el. In G. 4 : 1 1, <po/3oupat bpas,
pi) irws eiKTj KeKoidaKa els vpds, the indie.
is used after p?j, because the Apostle
feared the worst, and expressed his sense
of the actual state of the case. See also
on G. 2 : 2. E. 6 : 3. 7eVTjTat] should
turn out to be. 6 ireipd^wv] here cer
tainly means Satan (M. 4 : 1 . 1 C. 7 : 5),
who was before spoken of as interfering
to prevent their receiving aid, 2 : 18.
6 — 8. "ApTi 84] ' But now lately when
Timothy came,' Tynd. Cr. Gen. ' But
now that Timothy has just come.' &pri
certainly is to be connected with iXB. as
noting the recent arrival of Timothy ; but
by its position and association with the Se
adversative, it also contrasts S. Paul's
present assurance and comfort with his
former fears. Trpos rip., dip' vp..] See
A. 18:5. eua77eXi<rap.e'i>ou] So used
of glad tidings in the ordinary sense, as
L. 1 : 19. H. 4 : 6, 'brought us the good
news of your,' &c. dydirTjv] often joined
with TritrTts, 1 : 3. 5 : 8. 1 T. 1 : 14. 6 :
1 1, &c. ; their love for one another, their
Christian charity. See (12,) 2 Th. 1 : 3.
jiv. . . . dya8ijv] a kind remembrance.
e.TrtTro<J.] longing, (17.) Ph. 1:8.
Std touto] introduced to sustain the
attention; 'because of this,' 'on this
consideration,' i.e. of the general good in
telligence brought by Timothy. i<f>'

bpiv] 'over you, on account of you,'
when thinking of you. eirl irdffTj . . .
ijpwv] with all. The ideas of succes
sion and coexistence are involved in iirl
thus used, principally the latter: comfort
came after sorrow, but while the sorrow
was still felt — came as »• remedy or alle
viation. Comp. 2 C. 1:4, and the exactly
parallel circumstances and expressions in
2 C. 7 : 4 — 7. By his own tribulation
and distress the Apostle probably means
his Macedonian persecution, and the grief
and fears occasioned by it which pursued
him to Corinth, where, though not yet
under persecution, he had evidently been
iv dvdyKais (2 C. 6 : 4. 12 : 10). See A.
18 : 3. Std TrtffTews] their fidelity to
the truth (5) was the direct cause of
consolation. 8ti vvv jrwjxev] He im
plies that his former state of mind was
opposed to this ; through anxiety and fear
he had been semiammis. Perhaps Irijv
is used in the sense of recovery (as from
fainfcness), M. 9 : 18. J. 4:50 — 53. His
faithful converts were his 'life,' as they
would be his ' glory and joy ;' they were
his 'spiritual children,' his 'life wa3
bound up in their life, ' Gen. 44 : 30. 1
Sam. 18 : i ; cf. G. 4 : 1 9. * Formula tes-
tandae sumuiaa tetitiae. Cf. Ps. 63 : 4.'
Beng. idv bp. aTTJKTjre iv K.] No
doubt is expressed here ; the condition is
realized in the writer's mind as fulfilled.
uTTjKeiv (see on R. 14 : 4) is frequently
used by S. Paul in this sense, 2 Th. 2 :
15. Pfi. 4: 1. eV K.] explains the circum
stances, conditions, character of their
' standing ;' maintain by the grace of
Christ your profession and relation with
regard to him. ffT-hKere iv ttj irlffrei, I C.
16 : 13.
9, 10. TtVa 7. euxapto-T/ai'] i. e.,
How can we thank God enough ? what
worthy thanks can we return ? He had
twice before told them that he thanked
God on their behalf, for the grace given
to them; he repeats the sentiment now
in a more emphatic form. He had
thanked God for their reception of the
Gospel (2 : 13), for their exemplification

1 THESSALONIANS 3. 9—12.

71

avTairooovvai irepl vfiwv iirl irdczrj Trj Xapa p Xaipofiev Si v/uds
efiirpoaOev tov Qeov rjfiwv, ,0 vvktos Kal rjfiepas virepeKirepiaaov
Seofievoi els to ISeiv vfiwv to irpoawirov /cat KaTapTiaai Ta
vareprjfiaTa Trjs irlarews vfiwv ',
-rAuroy oe o Ueoy /cat iraTrjp rjfiwv Kai o JXvptos rjfiwv
irjaovs XpiaTOS KaTevOvvai Thv bSbv

Trjv ooov rjfiwv irpos Vfias'

vfias

of it (1 : 2), and now for their fidelity to
it under persecution. iirl Trdtrjj . . .
up.os] On the ground of all the joy where
with we joy because of you. He has two
subjects of thankfulness, their fidelity,
and his own satisfaction therein (2, n.
5). ipirpotrBev t. G. ijpwv] equivalent
to iirl twv wpoirevxwv Tjp. 1:2. The emo
tion of joy on account of their constancy
suggested praise to God, brought him
into his presence whenever he felt it ; and
for this, the exercise, as well as the occa
sion of devout thanksgiving, he was abun
dantly thankfuL Cf. 2 C. 9: 11 —14.
He now proceeds very naturally with the
subject of his petitions in his prayers for
them. vAktos k. Tjp.] i. e., at all sea
sons, 2 : 9 n. Mk. 5:5. When applied
to prayer it suggests both the appropriate
seasons for this duty, or the hours of
those seasons as observed by the more
devout, L. 2 : 37 n. 1 T. 5 : 5 ; q.d. 'at all
times of prayer,' 2 T. 1:3. birepeK-
irepiffffov 8.] with more than excess (of
solicitation) ; cf. Xlav iK Trepifftrov, Mk. 6 :
5 1 ; and see on E. 3 : 20, where the word
is used in respect of God's answer to
prayer, eis t8 iS.] v. 2, n. eis after
Siopai setting forth the object more em
phatically than the inf. alone, or iva, or
oirws. The use is peculiar, and resembles
the Heb. ? infin. Cf. 2 Th. 1 : 11. 2 : 2.
ISeXv k.t.X.] His prayer, like his thanks
giving and his mission of Timothy, con
templated both his own consolation and
their spiritual welfare. The former,
though here stated first, is still subordi
nate, his presence with them being desired
as a means to their edification. Karap-
Ttirai] 'make up,' 'fit in,' 'supply,'
' complete,' like dvairXTjpbw, which is ge
nerally used with bffriprjpa, 2 C. 9 : 12.
Ph. 2 : 30. See on Mk. 1 : 19. L.6 : 40. 1 C.
1 : 10, and consult Lidd. and Sc. on root dpw.
Td bffTeptjpaTa ttjs it. b.] irlffTis, as
in (2), objectively, the matter of their
belief; for there was no deficiency or
failure in their fidelity, which has just
been commended. He wished to give
them further information and instruction,
or by his personal exhortation, and the

influence of his presence among them, to
confirm what they had heard from Timothy.
Comp. R. 1 : 1 1, iTiiroBw ydp ISeXv bpas,
tva ti peraSw xfyicpa bpiv irvevpariKbv,
els rb ffTijpixBijvai vpas. The bffrepTJpara
may be truths which he had not had time
fully to teach, or which they had not
been, while he was with them, fully pre
pared to receive ; perhaps on the subject
of ' the last things,' death, judgment, the
second coming of our Lord, the truths on
which he proceeds evidently to give them
information not yet possessed, 4 : 13 — 18,
and which the result showed they were
not even yet able to understand, 2 Th. 2 :
1, 2. Comp. use of btrrep. in Col. 1 : 24 n,
' To add by my instructions the last finish,
should such be still wanting, to the com
pletion of your faith and religious know
ledge.' Bp. Shuttleworth, Paraph. Trans.
1 1 — 1 3. Autos Si b G. k. tt.] Our God
and Father himself, so v. 13. He hopes
that God, by some special intimation, or
act of providence (airbs), would direct him
soon to visit them. It does not appear
that his wish was gratified ; for there is no
trace of his presence in Macedonia until
about five years after this time. See A.
18:11,18—23. 19:io. 20: 1. ko! 6
K.] Our Lord is here associated with God
our Father as the proper object of prayer.
God our Father, in the exercise of his pa
ternal care, Christ in the exercise of his
supreme authority as Head and King.
So in 2 Th. 2 : 16, where the order is
aurds Se 0 K. Tjp. 'I. X. Kai. b Q. k. it.
7jp. Prayer is next addressed to Christ
personally and specially (12). 'From
KarevBivai being in the singular, Atha-
nasius draws an argument for the unity
of the Father and the Son. ' Burton. Cf.
irapaKaXiffai, ffTTjpl^ai, 1 Th. 2 : 17.
KarevB.] See on L. 1 : 79 ; used appro
priately with bSbv, ' make straight,'
' order.' There is an implied reference
to former hindrances, 2 : 18. On the
figure, see L. 3 : 4, 5. And cf. Ps. 5 : 8,
LXX, K.upte 68Tj7Tjtr8» pe iv ttj SiKaioffivg
irov IveKa twv ixBpwv pov, KareiBv
vov ivwiribv trov rijv bSbv pov. ^Eseh.
A gam. 1667, iav Salpwv 'OpiffTTjv Sevp'
direvBivQ poXeiv. tt)c 66. Tjp wv] spoken

72

1 THESSALONIANS 3. 12, 13. 4. 1.

Se b Kvpios irXeovdaai Kal irepiaaevaai Trj dyairrj ety aXXrjXovs
Kal els irdvTas, KaOdirep koi rjfieis els vfids, I3 ety to aTrjp'i£ai
vfiwv Tay KapSlas bfiefiirTovs iv dyiwavvrj efiirpoaOev tov Qeov

Kvpiov nfiwv 'III

•Xc

Kai iraTpos rjfiwv ev Trj irapovaia. tov J\vpiov rjfiwv xrjaov Js^piaTov
fieTa iravTwv twv ayiwv avTov.
4 To Xoiirbv ovv, aSeXcpoi, ipwTWfiev vfids. Kai irapaKa-
Xovfiev iv Kvplw ,Irjaov, KaOws irapeXa(SeTe irap1 hfiwv to itws Sei
vfias irepiiraTeiv Kal apeaKeiv Qew, 'Iva irepiaaevrjTe fidXXov

of as an object which he had definitely in
view. 6 JLipios] i. e. the Lord Jesus.
irXeovdffai Kal Trepttrtr.] Opt. aor. as
KarevBivai (n). ttX. is here only used
as act. or causative ; irepiffff. in 2 C. 4 :
15. 9:8. Both words are connected with
ttj d7dTTTj. 2 Th. 1 : 3, irXeovd^ei tj d7. But
Wicl. and Eh. from Vulg., ' multiply
you, and make your charity to abound.'
eis TrdpTas] Literally 'all,' as in 5 : 15 ;
though generally all saints are represented
as the objects of the grace of ' love,' 4:9,
10. Col. 1:4. I P. 2 : 17. Tjpefs els
vp.] implying TrXeot/d^opey Kal irepiffff ebo-
pev in the intrans. sense, e^s rb trrvp.]
The effect of true Christian love will be
establishment in holy principles and holy
affections, resulting and exhibited in
steadfast purity and innocence of life, E.
1 : 4. dpipirrovs 4v d7ittj<ru*'Tj] i.e.,
so as to possess undeniably and unexcep-
tionably the quality of holiness ; the
scope and effect of <TTTjpi£at, cf. Ph. 3 :
21, peTatrxvparlffei . . . ffippopipov. The
succession of ideas seems to be, present
holiness, unblameable (Ph. 2 : 15), and
that even in the sight of God (1 : 3), to be
recognized and approved in the great
judgment day. dpipTrrovs introduces a,
thought associated constantly in the
writer's mind with the decisions of that
day ; he pursues it, and it becomes the
final subject of his prayer. 5:23. 1 C. 1 :
8. Col. 1:22. Jude 24. iv ttj irapov-
fflg.] as in 2 : 19; see n. perd] atten
ded by. Placing a comma after XpiflroO
we may join peTd irdvrwv — airov with
ipirpoirBev Ti. ijpwv ( " and present you be
fore our God and Father with all His
people,' Conybeare), or with eis rb ut. . .
ijpwv ( ' that he may finally establish you
unblameable in holiness before our God
and Father among the rest of his saints, '
Bp. Shuttleworth) ; but the construction
is thus rendered harsh and obscure, not
only by the transposition of the last sen
tence, but with regard to the use of
ipirpoa-Bev (Conyb.), and KapSlas (Shut-
tlew.), and o,i5tou, which most naturally

refers to 'I. X., just before mentioned.
And compare with iv ttj irapovtrla . . .
perd the construction in 2 Th. 1:7, ev ttj
dTroKaXu^et . . . peT^ d77. perd ir. Ttif
ayiwv air.] ' all his holy ones,' includ
ing angels, M. 25 : 31. Mk. 8 : 38. 2 Th.
1 : 7. Jude 14. Comp. Deut. 33 : 3. Job
15 : 15. Dan. 8 : 13, but especially intend
ing the whole company of the redeemed,
' the just made perfect' (H. 12 : 22, 23) ;
see 4 : 14 — 17. 2 Th. 1 : 10. 2 : 1. 1 C.
15 : 23. The 07101 are introduced to give
additional significancy and force to the
idea dpiprrrovs iv ayiwaivrj, suggesting
acquittal in their presence (L. 12 : 8), ad
mission to their company, association with
them in perfection and giory.
IV. 1, 2. Td XotTrii' oiv] a formula of
transition or conclusion ; ' furthermore,'
A. V., or 'finally,' 2 Th. 3 : 1. E. 6 : to
n. oiv marks the connexion with the.
preceding. 'Now then, what else I have
to say is.' Some read Xoiirbv, ' let me say
further.' The Apostle is now commencing
the monitory and didactic portion of his
Epistle, ipwrwpev] used by S. Paul
here and 5 : 12, 2 Th 2 : 1, and Ph. 4:3,
only, and in the sense of 'request,' 'ask'
as a favour or a right ; frequent in this
sense in Evv. irapaKaXovpev] 'be
seech,' entreat, 'supplicate,' Syr. V.;
added to ipwr. as a stronger word in the
same signification, iv K. 'I.] The prep.
usually employed in such adjuration is
Std, R. 15 : 30. 1 C. 1 : 10. 2 C. 10 : 1.
iv is better rendered ' in, ' conveying, as
it does, the notion of his and their rela
tion to Christ, ' as being the Lord's.' See
on iv, 1 : 1 ; ' in,' Tynd. Cr. Gen. KaBws
TropeXd/3.] 'just as;' rather an ap
peal to the fact of their having received
precise and full instruction in their duties,
than a hint to act consistently, ' in ac
cordance with' such instruction ; hence
he proceeds with olSare ydp, (2) ; so
Ka0iis in (6). The sentiment is similar
to Col. 2:6. rb irws . . . Qeip] The art.
is prefixed to the sentence to designate as

1 THESSALONIANS 4. 2—5.

73

1 otSaTe yap Tivas irapayyeXias iSwKafiev vfiiv Std tov Kvpiov
Irjaov. 3 toi'TO yap iaTi OeXrjfia tov Qeov, b ayiaafibs vfiwv±
aireyeaQai vfias airo Trjs iropvelas, 4 elSevai eKaaTOV vfiwv to
eavTOv aKevos KTaaOai iv ayiaafiw Kal Tifirj, 5 ^j) iv TrdOei

well known the subject of instruction re
ferred to. Mk. 9 : 23 n. irepiiraT. k.
dpio-K.] Hendiadys. 'To walk so as to
please, ' ' to please God in your walk ;'
i. e., conduct of life. Qeip without art.,
such a being as God is, 2 : 15. R. 8 : 8.
iva irepiffff. paXXop] abound more
and more, i. o., be not content with a
mere and bare performance of duty, but
strive continually after perfection (10).
Some MSS. read \iva] KaBws . . . Getp,
and Alex. Vat., and other early MSS.
add [koows Kal TreptTraTetre] iva ir. So
Vulg., and hence Rh. V., 'as also ye
do walk.' Wicl., 'so walk ye that ye
abound,' as if ovtws Kal ir. Most MSS.
however, and Syr. V. as in our text.
o?SaTe 7ap] Such appeals are charac
teristic of this Epistle (1 : 5. 2 : 1, 2, 5, 11.
3 : 4), and are quite natural in a letter
composed not long after the writer's sepa
ration from those addressed ; they form a
kind of apology for reminding them of
subjects thus introduced. Trapa77eX^as]
used for strict and definite commands;
'charges.' A. 5:28. 16:24. Std tou
K. 'I.] in a different form from iv (1) ;
both rendered ' by' in A. V. Std may be
used as in adjuration, R. 15 : 30 (' for the
sake of,' 'for,' A.V.), 1 C. 1 : 10. 2 C. 10 :
I, and perhaps 2 Th. 3 : 12, irapayyiXXopev
Kal irapaKaXovpev Sid tov X. ijpwv 'I. X.
But more probably the Apostle thus re
presents Christ himself as the agent in
delivering the commands, saying iSwKapev
Std tou K-, rather than 6 Kuptos 'I. iSwKe
SC ijpwv (cf. 2 C. 5 : 20). The expression
will thus be equivalent to 2 Th. 3 : 6,
irapayyiXXopev bpXv ev bvbpari tov K.,
or iv irpouwirw ~Kpiffrov, 2 C 2 : 10.
(cf. 1 C. 5 -.4.) When Christ's minister
speaks authoritatively, it is not he who
speaks, but his Master ; so when he
simply appeals to Christ's authority,
putting Him forward, as it were, to speak
for him, Trapo77eXXw ouk e7ti dXX' 0
Kuptos, 1 C. 7: 10, 'in our Lord's behalf,'
Bp. Shuttlew. ; 'by the authority of,'
Conyb. 3 — 6. 7dp] Referring to rb irws Set . . .
dpiffKeivG. in v. 1. SeeB 12:2. BiX-rjpa
rov 9.] the pron. touto being the subject,
the predicate BiXrjpa is without the article,
Jelf, § 460. 1. 453- Obi. So 5: 18, R.
9 : 8. G. 3 : 7, L. 1 : 36, &c. The art.

with Geou draws attention to the circum
stance that God had just been spoken of
as one to whose will it should be our main
object to conform (1), 'our God,' the
God we serve, A. 27 : 23. 8 07100-^85
bp.] Sanctity, ' state of holiness,' in a
general sense, but as necessarily and essen
tially involving purity; offences against
which, as is implied in (4) and (7), are in
compatible with such a state, upas] The
repeated introduction of the personal pro
noun is emphatic ; you, as distinguished
from the heathen (5). dirix-'. . . ttjs
iropvelas] The necessity for the admoni
tion appears from the decree, A. 15 : 20
(n.), 29, and from the disorders in the
Corinthian Church, 1 C. 5. 2 C. 12: 21.
eiSeVat] = SvvaaBai. See on L. 11 : 13,
and cf. Ph. 4 : 12. 1 T. 3 : 5. 2 P. 2 : 9.
ffKevos] i.e. uwpa, 1 C. 6 113 — 20. uk.
an instrument, principally to carry or con
tain, hence the body as the vehicle or
casket of the soul. Instruments to work
with, usually 8ttXo, as rd piXij vpwv 8-irXa
dSiKias . . . 8wX. SiKaiotrivTjs, R. 6 : 13.
Corpus quidem quasi vas est, aut aliquod
animi receptaculum, Cic. Tusc. Quosst. 1.
22. The origin of this figurative use of
itk. may be traced inR.9:2in. 2 T. 2 :
20, 21. See A.*9 : 15 n. Mk. 3 : 27 n. ;
and cf. 2 C. 4 : 7. 1 P. 3 : 7. Tt is not
found in Heb., 2? in I Sam. 21 15 being
clearlythesameasin i Sam. 9:7. KTairBai]
properly 'acquire;' here 'secure the pos
session of,' cf. L. 21 : 19. Attainment
and maintenance of mastery are implied ;
possessing the body, not possessed by it.
iyKpdreia, G. 5 :23. 2 P. 1 :6. Contrast R.
16 : 18. TtpTj] in honourable estimation
and treatment ; considering the body as
'for the Lord,' 1 C. 6 : 13 ; the temple of
the Holy Ghost, ib. 19 ; partaking of re
demption, R. 8:23; dignified by the
incarnation of Christ, Col. 1 : 22. H. 10 :
5, 10, 20. Contrast the expressions dri-
pdlTeffBa 1 rd awpara airwv iv iavrois —
Trd0Tj dTtpias, B. 1 : 24, 26. pi)] the
negation being referred to the will of the
subject. The construction proceeds from
KrdffBai, iv irdB. im8. describing the oppo
site state and treatment of the body to
that commanded. irdBei iiriBvplas]-
' sensual indulgence' is the general mean
ing. irdBos, in such a connexion, is an

74

1 THESSALONIANS 4. 5, 6.

iiriOvfiias KaOdirep /cat Ta eOvrj Ta fih elSoTa tov Qeov " to
fih virepf3aiveiv /cat wXeoi'e/cTetj' iv tw irpayfiaTi tov dSeXcpov
avTov, Sioti ckSikos b Kvpios irepl iravTwv tovtwv, KaOws Kal

affection of the soul, in a bad sense, a
' passion ;' here defined by the gen. iiri-
Bvplas as the inordinate affection, or pas
sion, created by sensual appetite. See on
irdBos, Col. 3 : 5. Hence to have the body
iv ir. iiriB. would be to hold it subservient
to the sensual inclinations. KaBdirep
Kal ra iBvij] 'as also the Gentiles,'
Eh. But the force of Kal is to represent
them as, in that case, united in practice
with the heathen, instead of the heathen
with them (13); 'which would be to
class yourselves with the heathen.' ptj
ei86ro t. 9.] those who have not a con
scious knowledge of the true God, whose
conception of God is false, 2 Th. 1 : 8. G.
4 : 8. See ou E. 4: 15, Std rijv dyvoiav
rijv oiirav iv airoXs. rb pi) vTrepfi.
k.t.X.] If we understand uTrep/3. and ttX.
of fraud in common business, the article
is to be taken as introducing the second
part of the BiXijpa 1 . 6., (3) ; so that
the infin. pi) birepfialveiv is not in apposi
tion with 6 a7tatrp6s, as are the preceding
infinitives drrixeffBai and elSivai, which
are without the article, but proceeds as
6 d7tatrp8s ip. direct from BiXijpa 7. 9.
On the other hand, and more naturally
and more in accordance with grammatical
analogy, the art. with pi) birepf3. k.t.X. is
epexegetical of the foregoing infinitives
dirixeffBai and elSivai, giljjng the special
character of the sin against which the
whole dehortation is directed. Cf. rb
pr/Siva naiv. 3 : 3. iirep§.] here only in
N. T. If taken as trans, with dSeXipov
for its object, 'go beyond,' 'over-reach,'
' go too far, ' Tynd. , ' oppress,' Cr. and Gen.
as Beza (quoting Deut. 28 : 43, and Ps.
66 : 12). But rather in its ordinary sense,
intrans. as irapafialveiv, ' to transgress,'
' that no one transgress and defraud,' i.e.
'transgress by defrauding,' as ireptiraTeXv
it. dp4o-Keiv, v. 1. So Syr. V., 'and be ye
not bold to transgress, and to defraud.'
irXeoveKTeXv] get, at another's expense,
'make a gain of,' 'take advantage of,' as
2 C. 7 : 2. 12 : 17, 18. iv rip irpdy-
paTt] 'in the matter' (just spoken of),
i.e., the practice of sensuality, is certainly
the most natural rendering. Compare 2 C.
7 : 1 1 ; 'in this matter, viz., of fornica
tion,' Burton. This interpretation is sup
ported also by v, 7, in which it is implied
(7dp) that the sins here forbidden are of
the character of dKaBaptrla, and opposed
to d7tacrp8s in the sense in which it is used
in vv. 3, 4. irXeoveKTeiv] 'defraud,

over-reach' (with gen. in class, writers), in
this case must refer to the treachery and
infidelity practised when one obtains an
unlawful end at the expense of another's
domestic honour and happiness ; describ
ing under this aspect the injury inflicted
by adultery or seduction. Note the use
of irXeove^la with regard to crimes of this
class in E. 4 : 19. The difficulty of ad
mitting this sense of irXeoveKTeXv is the
chief objection to the interpretation of iv
rip irp. above given. On the other hand,
the usual sense immediately suggests
transactions in business, in which one gets
an unfair advantage over another, and
prepares the reader for the occurrence of
irpdypa also in an ordinary sense, cf.
irpdypa e%wv (tis bpwv) irpbs rbv irepov
(= Tbv dSeXipbv abrov) 1 C. 6 i : 1 ; iv to) irp.
must then be rendered ' in the business
which he has with him ;' not ' in any
matter,' Gen. V., implying tw for nvl,
which would be inadmissible here. The
Corinthians were reproved for precisely
such conduct in regard to worldly business,
upets dSiKeire Kal diroffTepeXre Kal ravra
dSeXipobs. iC.6:8. And it is remarkable
that the sins of iropvela and irXeove^la are
frequently associated, and sometimes very
closely, in the dehortations of the Apostle.
See E. 1 : 29. 1 C. 6 : 10, but especially
1 C. 5 : 10, 11. E. 5 : 3, 5. Col. 3:5; and
cf. 10th commandment, Exod. 20 : 17.
Upon the whole, however, the former in
terpretation is to be preferred, both on
grammatical and logical grounds. Syr.V.
' in that matter ;' Wicl. ' in chaffering ;'
Tynd.Cr. 'in bargaining;' Luth. 'imHan-
del.' See onE. 4 : 19. 5i6ti . . roirwv]
The remark is perhaps introduced be
cause such crimes were in their nature
secret, often unknown to the parties in
jured, and unavenged by men. Trepi
irdvrwv roirwv] for all these things.
IkSikos] This is our Lord's character
with respect to (Trept) all these matters,
that he is an avenger. By 6 K. is meant
Jesus Christ. Cf. 2 Th. 1 : 7, 8. E. 1 :i8.
There is probably an allusion to Jer. 5 : 9
(v. 29), 9 : 9, passages in which Israel is
threatened for similar offences ; see on
(8)._ KaBws] See on (1), 'just as,' im
plying that they were well aware of the
fact, and that he need not repeat his
warnings. irpoelir. . . . *. Step,.] told
. you before, and solemnly assured you for
your warning. L. 16 : 28. A. 2 : 40 11.

•u '61 : gg '1 "ii : g 'q.reA SutoSaioj aqa
jo uoiaoB aqa auasaidaj oa ausmf •%vr\
95[p; pasn uaqjo si urnou, [oipv sxijiom.
¦" 'i : Z ('*) ,'%} op ~a£ '(sL) aoBj ui "'(Dt/ji)
uodnajaqa puB , ; aoiaoBjd pmaoB jnoA"
Aq parajguoo .raqa.mi si A"anp .moA1 oq oa
Biqi jaaj pu« Aioui[ noi aBqx 'u^O 'J0
¦pu.<x ,'op a£ A"|uaA Suiqa aBqa puB B3A- ,
'A"[n.ia puB [t/T^Tna -zcjb -j xapueajj
.•ojii aqa Saiouanj; uiX|p3oi}OEjd oaot buoiobo
-uja ub jo anq 'uoiaiuSooax puB aSpapnouq
jo qoafqo ub Apjara aou B.iBaddB met ouiAm
8qq 's-iaiarpq uj -uoiqoB jo sSuuds aqi no
2091JO rBIUaqui pjaj b anq '0Sp0TM0U3[ Sui
-jmboB jo A"qmoBj aqa oq passaippB Sap^q
-ouios AjraSis qou saop SuuroBaq siqx , -g
'1 : 7 "ti : g -pi 'uoiqoajjB prnjaqeji siqa
eonpojd oa quidg s.poQ jo ^r.iota. aqq £\ivi\
-noad BB.tt jj -iz : a -<j osjy -u 'si : g
•p hvgjis/isl. soXjo/jp/injioiLTj -JQ -A°qnp
Biqq joj 'sJBroqos umo s,po£) 'SuiqoBaq
B,P°0 J8pmi 9jb ! oq paBSoj qqiM q'qSnBq
ApUIAip 8XB ['/tp OX SJ3 10J.XVOJ003Q
'S — £ 'i : 6 '0 & 83S '' : S °? P^bSoj
qqiai og •uorqraorapB aqq jo paau actios
pBq Aaqq qBqq 'Si '-Pi : g ui saqduii paB
'qoajqns aqq ao maqq qsiuompB oq spaao
-aid oq joj '. jfqqouqs ooq uaTpjq oq oq qo^j
'Lz :j'f i '(lljuo-poio) six nni on, auopjA
-mba '. no/C oq 3;u/t ouo qBqq [-t/X, -Xs
•dX oo -u 'oi : gx -g oag -qxo^aoo oq^
uio.ij ma\o si sb 'uajq^ojq ireyjsuqQ '9 -i
'aojqpjqaq^joaAoi [sTjj0Y3g»yTiji -6
¦bi: il
•aojj og j-aoBid, ,'^nd, jo asuas aq? ut
cCrt 'TO -10J 'XXI ra0JJ (W 91 : 01)
•x^» /iVTOtirjTQ aIj}j. sjs oorf soorfo/t S(iog7g 'oi
: 8 "H nI •«* : I "0 i "1° P"* '9 : 1 I'
'8i 'ii : 8 -y /am °jun pa^iramoo SBq ,
S sunup) 9Jaq apsody aqj qoiqAV siuaui
-A\opua }saq3;q siq ui ?uidg iprj; aq^
jo (BMO^saq aq^ sassajdxa ^CjqB^ms puB
,'babS puB ^uas, ,'oa "uipuos Ki\ aAB§,
'. SuiaiS jo ^ob aq^ oa uoiiippB ui noia
-om sisaSSns hvnogiq JaijB "aBp aqi
jo pBaisui sj3 -qoBqsaur) Aq pauiBia.i
'sorVd "Sm^y ^nq -j^ -jig 08 •svrla pBaj
"SSW ^""W bvrld s?^ -pog sb jo
uai[ods iiaAiaaa[[oo puB 'Aliomisrp Suiiob
sb paiuasajdaj qoB9 Suiaq auidg iCjog aqa
puB '(o£ : 8 'U 'WH"3 o".^ 'J3lli«j: 91l)

poQ 'sDjt/;!^ o (snsaf) pjoi aqa '. A"a;uux
aqa jo auujoop sqa saioddns puB 'qaiai
saaj^B a3BSBBd 9[oqM aqa i«qa oAJasqo
•u f '£ : c "y a-redraoo puy -u 1 1 : gx
'IW '3m &1 sspsads oqM autdg aqa pof)
qaasidsap am qaasidsap aBqa aq '. ap«ra
asnf uoiajassB aqa joj (;»») uosBai i^Buoia
-pppB UB [TJX*t9g TT3X dOJ. •/inodvA.TOJ.
Aq apBui si aouajajaj qoiqai oa buosboj
eqa '. (1) SuqjBO imq B qaiM sn pafreo
SuiABq SB '. (g) soxigj/^ asuqQ jo uosiad
aqa ui bb 'pog "paaoiauam ijsnoiAajd sb
oa paxiajaj si pog asnBoaq mdg/rp qiin
aoa qSnoqa sijsq qapa pasn si "aJB aqx
[-9 "oi -oc : et -£ '-jo puB -oi : q\ -ry i
gag -asidsap jfaqa aBqa 'miq j£q sqBads
auidg asoqAV 'pog anq ubui « aou si
ai myv Suisidsap m aBqa sarara *dy
9qa ang 't : e 'y os puB ,'poQ sb ubui
qonm ob aou, japuai amog [pyv.? ifo
• \U.-ods>ii soup lsoidrt^T3l.3\ 'arts sp a3j>Uj.3qU,
AP}±30TT ('9 'A 'XIQXS UO 33s) 'i I : g *J3p
'XXI J° PnV *8^: 21 T "91 =01 1 m
aBqa oa jB[tmis si auamiauas aqx 'Stjt/^
¦pnBqns -u 91 : 9 yrpi -jo "apisB Suia
-aas 'SuipjBSajsip iq jqiasidsap , [d m j.
-sgi) 0 'I : gx 'H i'1Blla apnpuoo ^Cbui
aAi aauaqM , 'A[Suip.ioooB [^noty»X,>ox
•6 : x 'X s 'jaaoBjBqa SurpiqB puB "aoajja
aaBmamrai 'ui3uo sai ui si ai sb '(£) poxj
jo aiBd aqa no si ai sb SapjBo jno jo Bapi
aqa sauasajd '/.» as -ao oj parreo 9jb ai\
ipivm ut. aaBjs aqa Saiaouap (srrrtU. /tsxityx
-3X llnkdp us) 'Si -qi SB qnq *[[BO Jiaqa
jo auita aqa aB suosaadjo aavas aqa saaouap
at aaaqtA 'rz '%i :J'g 1 ui bb aou '/if
[Aiij>VTl.T} us -oi : o *6 : g • j 1 "Si
'• £ 'l°0 't'1 : Z IX z 'p3sn si S]3 3uj
-^bo ano jo aoafqo aoairp aqa ssaidxa ox
¦STO^TJ^ 5T0ld3 TJL3 "ilitj( 'd^ tt3 &31A3QJJTJ.X
'01 : g 'g; 'ixdva fix aliTidoipTp sj3 AwjdsQ
-H3\3 nlii, uvrl aoaqtI • • 3j.UqU.\(X3 ifjd3Qn3\3
ub -£i : g •£> -jo- ,-jo SuipuBisjapun aqa
uo , fa; A\or[oj jo Sui][BO sixx im* asixa
-00 aqSim qorqM aBqa sb 'uoiaB[dmaauoo
ui — ajnsa.1 b sb ssauaBapun qaiM [rjjjidvQ
-vxt) t xt^ ^fiAO jo ooraoBjd 9qi sarapB JO
s.uoflB uoigip.i siq aBqa asoddns oa aou ojb
no^ xoj , 'uis joj qsmnd ttim pxoq; aqx
•aoBj b aou aaaAV paaBas asnf pBq oq aBqM
j; paajassB 9q aqSim qoiqM aBqa BAiaBS
-an oa spaaooxd ajj [-jisdiif, jo -g 'I

~ann~j\r &x U\o da Snox Snocpyapn Snox SnxdnjL Sia oxnv axiaion. dnL
von OI .SnoyUyyn dnM.nLn ox Sia axua loxnnpipoaQ Sianin dnA, loxnn
.diiin. diacpndb axaXa doiadX no Smcpyapnyicp SUx ap 'obrT g
•SmriU Sia doiLn ox noxnn
« * t ta \ - »
vrlnadiL ox nxnpo inn dox 'doaQ dox nyyn 'pxaQn dOJLmdQdo nno
dmxaQn 0 dnodnAiiox •mrlAmh'D da yyn nix^dnQnnn iJLa Soacs 0
SnrlU daj)aynna dnL no ^ -nQanindnxdmriaip inn diiin damlnji.iaodjL

91

•O!— 9 'f SNVIM01VSS3HX T

70

1 THESSALONIANS 4. 10—13.

Sovla. irapaKaXovfiev Se v/ias, aSeXcpoi, irepiaaeveiv fidXXovt,
11 /cat cpiXoTifieiaOai havXaCeiv Kal irpdaaeiv Ta 'ISia Kal
ipyd'CeaOai Tais iSlais Xepaiv Vfiwv, KaOws vfiiv iraprjyyelXafiev,
12 'iva irepiiraTrJTe evayrjfiovws irpbs tovs e£w Kal firjSevbs xpelav

eXrjTe.

13 Oi? OeXw Se vfias dyvoeiv, aSeXcpoi, irepl twv KeKoifirj-

A.5 : 34. C. 3 : 23. eis iravras . . ttj M.]
See on 1 : 8. These would be chiefly in
Philippi and Beroea. Persecution had,
however, probably caused dispersion, and
also given occasion for the abundant ex
ercise of the grace here spoken of, els ir.
so as to extend to all, (15), 5:9. Tre-
piffffeieiv pdXXov] (1), n. according
to his prayer in 3.: 12. 'to abound' in the
grace and active exercise of brotherly
love. He combines such exhortation with
prayer on the principle laid down in
Ph. 2: 12, 13. 0tXoTtpetca'at Tjtrux.]
make it your ambition to be quiet.
djiXorip. is often used in a good sense for
being 'earnest,' 'zealous,' but always with
the original idea of the love of honour,
desire to do or get something which is, or
is considered honourable. So in E. 15 :
20. 2 C. 5 : 9. Here there seems to be
a designed contrast between Tjtruxdfetx
and the ordinary sense of ipiXorip., an
object of ambition, or the ambitious pur
suit of anything being usually opposed
to quietness of condition, or stillness and
gentleness of behaviour. He refers to
some who were tpikbripoi in a bad sense,
and whose conduct he describes in the
2nd Ep., TrepnraTOvvras draKrws ....
irepiepyalTop4vovs, 3:7, 8, 1 1 . Comp. the
admonition to such, peTd Tjtruxtas ep7a-
Irbpevoi k. t. X. ib. (12.) They disturbed
the peace of the Church (ib. 16) by
insubordination (ib. 14), love of pre
eminence (ipiXoirpwreiovres, 3 J. 9) ; and
consequent contention, OjiXoveida, L.
22 j 24. Syr. V. renders tpiXor. by the
same word as ffirovSd'(eiv, 2 : 1 7, Trpotr-
4xeiv, 1 T. 4 : 13. The sense of aiming
at that which confers honour is fully sus
tained by the description in (14) of the
object to be attained, irpdffffeiv rdtS.]
mind your own business, i. e. not Trept-
epyafrbpevoi, 2 Th 3 : 1 1, not dXXorpio-
eTrlffKOTroi, 1 P. 4 : 15. Td i'Sta, rd avrov, rd
iSia avrov are phrases in common use for
a man's own affairs. tSia irpaTTeiv Eur. /.
A. 1263. to rd avrov irpaTTeiv Kal pi) iroXv-
irpaypoveiv SiKaioffivij iffrt . . . rb avrov
iKaaros els wv iirparTe Kal oiK irroXv-
irpaypbvei. Plato Rep. IV. §. 10.(11.433) i8i-
ats x-\ i" emphatic juxtaposition with the

preceding i'Sta. They were not to meddle
with other men's business, but mind
their own ; others were not to work for
their maintenance, but they for their
own. 2 Th. 'A : 8, 12. Ka0t6s] callingat-
tention to the fact of admonition, rather
than the exact terms of the injunctions
given (1, 6.) iva irepnr. eitrxvp. irpbs
t. it^w] in order that your life may be de
corous and creditable with reference to ;
'behave yourselves honestly towards,'
Tynd. Cr. Gen. irepiiraTeXv irpbs seems
to include dealings with others, as well as
conduct pursued with a view to them.
cf. C. 4 : 5- So rb dyaBbv SiWKere els
— iravras, 5 : 15. dvetrTpdojTjpev . . irpbs
bpds, 2 C. 1 : 12. The practice is en
joined of whatsoever things were crepvd,
eilij>Tipa, (Ph. 4 : 8), in the estimation of
all men, whether as observed or expe
rienced by them. Cf. Tit. 2 : 10. iva ttjk
SiSaffKaXlav tov ffwrijpos ijpwv Q. Koffpw-
aiv iv irdiriv. The expression indicates
the general effect with regard to unbe
lievers, of attention to the three foregoing
admonitions, perhaps more especially the
first two (0iXot. Tjtrux. and irp. Td iS.) He
then proceeds to the special effect of the
last, rois i%w] ' out ' of Christian so
ciety ; not of the brethren, or the family of
God. See on 1 C. 5 : 12. C. 4 : 5, n. and cf.
ol Xonrol (13.) pijSevbs xpelav e'x.]
The rendering ' have need of no man,'
Syr. V. or 'need nothing of any man's,'
Eh. V. from Vulg. gives a sense most
suited to the immediate context irepnr. —
If w, as equivalent to saying ' be indepen
dent of every body.' It also agrees with
the general tenor of the admonitions just
given, and particularly with the last, see
n. on IS. xepfflv. and cf. 2 : 9. 2 Th. 3 : 8. 2 C.
11 : 9. But pijSevbs, nothing, A.V. 'that
nothing be lacking to you,' Tynd. Cr. Gen.
is supported by the notion of wages or sub
sistence implied in ipydjreffBai . . xePfflv,
and by the sentiment in the similar pas
sage E. 4 : 28. Cf. also TreTrXoiTTjKa Kai
ouSex8s xpelavixw. Eev. 3:17.
13. Ou BiXw  dyvoeiv] A formula
of frequent occurrence ; equivalent to
84\w upas eiSeVat, 1 C. 11 : 3. C. 2 : i,
yivwffKeiv fioiXopai, Ph. 1 : 12 (and so

1 THESSALONIANS 4. 13, 14.

77

fievwv, iva firj XvirrjaOe KaOws Kal ol Xoiirol ol fih eXovTes iXiriSa.
14 et yap iriaTevofiev oti Irjaovs direOave /cat dveaTrj, ovtw /cat

rendered in Syr. V.), but stronger,
asserting by the use of the nega
tive the necessity for the knowledge,
and an earnest desire that it should be
possessed. Here it introduces the X670S
irapaKXTJffews, in the sense of ' consola
tion' (18), which is a principal subject
of the Epistle, following and in close
connexion with the X670S TrapaKX-r/trews in
the sense of 'exhortation' (1, 10). It
is implied that their knowledge of the
state and prospects of the departed, and
of the manner and circumstances of the
Lord's appearing was very imperfect.
Accordingly, we find no allusion to pre
vious information on these points, no ad
missions as to their belief or practice with
regard to them, such as occur in (1, 2, 9, 10),
and in 5 : 2, with reference to one cha
racteristic of the second advent. See on
15. It is probable that their present
state of trial rendered it necessary for S.
Paul to make to them this communication
which he would have preferred to make
orally, 3 : 10. Perhaps there had been
many deaths, some possibly through per
secution. 7repi twv KeKoip.] are (now)
asleep. See on A. 7; 60. M. 27: 52.
tva pijXvirfjffBe] Better taken absolutely
than as qualified by KaBws, and render
' that ye sorrow not, which is what the
others do who, ' &c, rather than ' sorrow
not after the manner, or in the degree of
the others,' &c. Thus the force of Kal
becomes observable, ' sorrow not, for in
that case you would class yourselves with
the heathen.' See on (5.) Ka0tis is used
as ws in 5 : 6. Of course it is not natural
sorrow for the removal of friends that is
forbidden ; but violent, abiding, unmiti
gated grief, with its usual demonstrations.
oi XotTroi] 'the rest' of mankind ; the
unbelieving world, ol i^w, v. 12. tous
i£w, C.4:5. He is not speaking of those
others who have no hope, but of all
others, the class 'others,' of whom as a
class it is affirmed that they are without
.hope. Cf. E. 2 : 12. And on ot XotTroi in
this sense, see L. 8 : 10, n. A. 5 : 13, n.
and cf. 5 : 6. oi pt) ix- IXtt.] 'hope'
with regard to a future state, the immor
tality of the soul, the re-union of friends
in everlasting happiness. It is denied
that the heathen had this hope, subjec
tively, as a sentiment : they professed
some such hope, but did not really enter
tain it ; in works they contradicted it,
their excessive grief for the dead was in
consistent with it. The ' Salve sternum

mihi . . . seternumque vale,' Mn. XI. 97,
expressed their real feeling in regard to de
parted friends. Their highest philosophy
had even exalted the probability of anni
hilation into a, hope, representing it as
scarcely, if at all, less desirable than im
mortality. Plato Apol. Soc. §32, (1. 41.)
Cic. Tusc. Disp. 1. 49. De Senect. ad fin.
See Warburton on the unbelief of the
Greek and Human philosophers in the im
mortality of the soul, and a future state of
reward or punishment. Divine Legation,
Book III.
14. el ydp iriffT.] He appeals to their
present knowledge and belief of a great
truth of Christianity already received by
them, as involving the consolation which
he now offers, and which he proceeds to
establish by a special revelation. diriB.
*. dviffr.] i. e. rose again from the dead
— rose after having died. diriBave is here
subsidiary to dviffrrj, as in 2 C. 5 : 15
iyepBivri is to diroBavivn, the main sub
ject of the belief now spoken of being the
resurrection of Jesus. See on 5 : 10.
oUtw Kai] i e. not 'thus also (do we be
lieve that), ' but ' thus also (as the fact
was with regard to Jesus),' suggesting that
our resurrection is foreshown and involved
in that of Jesus. See the whole argu
ment in 1 C. 15 : 12 — 23 ; 45 — 49. It is
because He is the 'last Adam,' the
' second man,' that we have such an inte
rest in his resurrection ; and it is because
He is a ' quickening spirit,' and ' the
Lord from heaven, ' that his resurrection
has such power with regard to us. 0
6 eis] as having 'raised up Jesus from
the dead.' The resurrection first of Jesus
and then of all men in Him is due to the
immediate act of pure Deity, 1 : 10, n. A.
2:32. 17:31. B. 8: 11. 1 P. 1 : 21.
Yet is our Lord's own resurrection and
ours peculiarly his act, a consequence of
his original and assumed nature. J. 2 :
19. 10 : 18. 11 :25. 1 C. 15: 21, 22.
Compare notes on J. 5 : 20 — 30. The
expression df et triv airip might be taken
generally, as embracing Christ's resurrec
tion, and that of his people at his coming
(cf. H. 13 : 20) ; so perhaps Tynd. Cr.
'bring again ;' but it is better to under
stand it as distinctly referring to the pro
cess and order of the resurrection which
the Apostle goes on to reveal. They who
shall first be raised (16) i. e. before the
living saints shall be caught up, and who
shall meet the Lord, and accompany and
attend Him in the judgment (3 ; 13) may

78

1 THESSALONIANS 4. 14—16.

d Oedy tovs KOifirjOevTas Sid tov 'Irjaov d£ei avv avTW. l& tovto
yap vfiiv Xeyofiev iv Xoyw Kvpiov, oti j/yxety ol l^wvTes ol irepi-
Xeitrofievoi ety Thv irapovaiav tov Kvpiov ov firj cpOaawfiev tovs
KOifirjOevTas, oti ai/rdy d Kvpios iv KeXevafiaTi, iv (pwvrj

be well said to be 'brought with him.'
Perhaps also the word is appropriate to
the fact that their spirits will have been
long with Him in heaven (H. 12 : 23,
irveipaffi SiKalwv rereX.) ' present with the
Lord,' and will be brought with Him at
his second coming to receive ' the re
demption of the body.' dfei will also in
clude the sense of irapaffTijcrei in the very
similar and illustrative passage, 2 C. 4 :
14. q. v. tous KoiprjBivras] 'those
who (at any time) slept,' aor. not especially
referring to those now dead, as in (13) perf.
but to all saints who shall die before the
judgment. So in (15). t. k. Std tou 'I.]
Equivalent to oi Koipr/Bivres iv X. 1 C. 15 :
18, and oi veKpol iv X. (16.) see n. Cf.
Std 86£tjs and iv S6^tj, 2 C. 3: 7 — 11, Std
tov vobs pov and rip vol, 1 C. 14 : 15, 19.
Syr. T. ' in Jesus.' The art. is used be
cause of 'Itjcous occurring in the first
member, and refers emphatically to Him
as there presented, Jesus who died and
rose again. Std with the gen. often ex
presses condition, position, relation. See
B. 2:27. 2 T. 2:2. 2 P. 1 : 3. Un
derstand, those who have died m the faith
and grace of Jesus, — with Jesus for the
object of their faith, and their present
helper and Saviour. The idea conveyed
undoubtedly is, that ' by Sim' they died in
peace ; ' those who through Jesus entered
into rest.' Compare B. 14:7 — 9* Some
connect Std t. 'I. with dfei, but this gives
a harsh and weak construction.
15 — 17. touto  iv Xbyw K.] He
thus solemnly introduces, as a new and
distinct revelation to them, first what was
just stated as involved in truths previously
known (hence the use of 7ap), and then
other circumstances of the second advent
and the judgment day. Compare with
this form of introduction the 'Thus saith
the Lord' of 0. T. prophets, iv Xbyw K.
i. e. with Divine authority, delivering a
part of that Gospel which he preached by
direct inspiration ; speaking iv diroKaXb-
\pei, 1 C. 14 : 6, and Kar' iiriTayijv, 1 C.
7:6, ' in a word of the Lord, ' Winer.
ijpeXs ol tTwvres] He speaks of the liv
ing as a class, ol tr., now represented by
Tjpets, his subject rendering it necessary to
distinguish clearly between the two
classes, 'the living,' and 'the dead,'
(16, 17). Cf. 2 C. 4 : 11, n. oi TrepiXei-
trbpevoi] a further definition of the class,

so in (17;) 'who are survivors,' 'those
of us who are left alive until the com
ing,' and not meaning that those now
living, and survivors of the departed,
would remain alive until the Lord's com
ing, though his words might be taken in
this sense, and in fact were so misunder
stood by the Thessalonian Christians. See
on 2 Th. 2 : 2. He uses the first person
pi. similarly in 1 C. 15 : 51, irdvres piv
oi KoipTjBTjffbpeBa, and in (52) makes
apparently a distinction between oi veKpol
and Tjpets. The word rrepiXenrbpevoi is
suggestive of a smaller number left than
taken ; 'left over.' See on biroXelireiv
and KOTaXeiTretf, E. 11 : 3, 4, irepCXeiir.
els, 'who survive to witness,' or 'to
meet.' oi pi) ipBdirwpev] shall not be
(are by no means to be, 5 : 3, n. ; H. 8 :
11) beforehand with, ' not anticipate,' i.e.
though in the body, and therefore ready to
witness and receive the Lord's appear
ing, shall not arrive before them at the
final state of blessedness (subjective) in
personal glorification, and (objective) in
the perception of Christ's presence. Ge
nerally, ' shall have no advantage over. '
See on the similar though converse state
ment in H. 11 : 40. Syr. V. renders as if
reading ipBdffwpev eis, as in E. !) : 31,
using the same word as for KaraXdfiri in
5:4, nequaquam pertingemus ad, 'shall not
attain to,' ' not overtake,' ascribing an ad
vantage to those who die before the resur
rection. Eev. 14 : 13. — The inspiration of
the Apostle did not ensure the expression
of his meaning in the clearest terms.
But the ambiguity of his language, and the
mistake consequent thereupon, were
overruled to the benefit of the Church at
large by becoming the occasion of a more
precise communication on the subject of a
further development of the Divine coun
sels, 2 Th. 2. We may observe too that
the clearest statement addressed to per
sons in a certain condition of preposses
sion or prejudice might be misunderstood,
or unintelligible. Comp. for instance, our
Lord's words in L. 18 : 34. Sri] for, i. e.
' inasmuch as,' ' since' the following is to
be the order of events, outos 0 K.] The
emphatic airbs marks the personality and
identity of the manifestation, the exact
nature of the irapovtria just spoken of.
See M. 24:30, and A. 1 : 11. oBtos 0
'iTjtrous 6 dvaXTjipBels dip' bpwv els rbv oipa-

1 THESSALONIANS 4. 16.

79

dpXayyeXov Kal ev aaXiriyyi Qeov KaTafHrjaerai air' ovpavov, /cat

vbv, ovtws iXeiaerai 8v rpbirov iBedffairBe
abrbv iropevbpevov els rbv obpavbv. iv
KeXeuVpaTt] The preposition is expres
sive of the circumstances amidst which the
event occurs, and is repeated emphatically
with each. Another circumstance is added
in 2 Th. 1 : 8, iv irvpl ipXoybs. The descrip
tion, as a whole, and in its several parts,
presents an exact correspondence with
those given in various places, of the delivery
of the law. We are told that ' the Lord
(Jehovah) descended . . . came down upon
Mount Sinai ... in fire,.vfiih 'the voice
of the trumpet exceeding loud,' Exod.
19 : 16, 18, 19. 20 : 18, 19 ; spake out of
the midst of the fire, Deut. 4 : 12, 15, 33.
5 : 4, 22 — 26 ; was accompanied by angels,
Deut. 33 : 2. Ps. 68 : 17, and employed
their ministry, A. 7:53. G. 3: 19. H. 2 : 2.
— iv KeXeiffpun 'withashout of command,'
i.e. his own call or command, uttered by
himself : the command to the dead to
awake. Eor 1. KiXevirpa signifies a word
of command, especially the call, cry, or
cheer of the boatswain (KeXeutrTTJs) to
rowers, Thuc. 11. 92 ; simpiy a command;
Hdt. VII. 16 ; also a loud cry conveying a
command to one at a distance and invi
sible, Hdt. rv. 141. 2. Our Lord, in his
own prediction of the same event, says,
that then ' all that are in the graves shall
hear his voice, and shall come forth,'
J. 5 : 28, 29 ; cf. H. 12 : 26, 27. Job
14 : 12 — 15. Ps. 50 : 1 — 6. Such a Ki
Xevirpa is also implied in M. 24 : 31, as
preceding the mission of the angels, and
the blast of the trumpet. See M. 13 :
30, 41. So Milton, ' The Son gave signal high,
To the bright minister that waten'd ; he blew
His trumpet, heard in Oreb since perhaps
When God descended; and perhaps once more
To sound at general doom.' — Far. L. b. xi.
3. Three distinct utterances or sounds are
mentioned, the second and third of which
are ascribed respectively to angelic and
(probably) material agency ; the KiXevirpa,
which stands first, and in close connexion
with the word expressive of the personal
presence of the Lord, may most naturally
be ascribed to Himself. 4. In the pa
rallel of the delivery of the law we have
the ministry and voice of angels, the
sound of the trumpet, the fire ; but the
circumstance rendered most prominent in
the account given by Moses is the ' voice
of God' (see references supra). The cir
cumstance which remains to correspond
with this in the text is iv KeXeiupari.
And observe that in H, 12, where the two

events are compared, the commanding
voice in each is ascribed to the Lord
Jesus, vv. 19, 20; 25, 26. Olshausen
considers iv KeXebtrpari as involving the
idea of Christ's appearance as a ffTpartjybs
at the head of the heavenly host, and re
fers to the description in Eev. 19: n, as
in accordance with this. But Christ's
appearance here is personal, there clearly
figurative (11, 14) ; here the final judg
ment and end of all things is spoken
of (cf. 2 Th. 1 : 7 — 9), there a previous vi
sitation of wrath, iv tpwvfi dpx-] That
this and the following phrase are not
merely epexegetical of iv KeX. (Olsh.) may
be safely inferred from the fact that each
corresponds to what is elsewhere plainly
spoken of as a distinct incident of the
day of resurrection (see previous n.). The
word dpxayy. occurs only here and at
Jude 6. Analogy requires that it should
be understood in the sense of 'chief
angel,' an angel superior to other angels
in rank, office, or power. Such distinc
tions among the angels are implied in the
terms dpxal, Svvdpeis, i£ovtrlai, undoubt
edly applied to spiritual beings, E. 1 :
21, 3: 10. C.1:j.6. 1 P. 3 : 22 ; in the
language of Gabriel, L. 1 : 19 ; cf. Eev.
8 : 2 ; in 2 P. 2 : 11, comp. with Jude 6,
and perhaps in the expression oi iKXeKrol
dyyeXoi, 1 T. 5 : 2 1 ; see also in the pa
rallel passage to the present, 2 Th. 1 : 7,
per" 077^X11)11 Svvdpews airov, n. The
application of the title to Michael by Jude
seems to identify it with that given to
the same personage in Dan. 10 : 13 ;
DWion onfrrr inx'0neofthe
chief princes,' and in 12 : 1 ~Wil
7n|H 'the great prince.' In this latter
passage the appearance of Michael is in
troductory to the resurrection, (2), and
also in both his appearance and actions
are predicted by one evidently greater
than himself, 12 : 6, 7; cf. 10 : 5, 6, 13,
21 (Eev. 1 : 13 — 16). Now the vision in
Dan. 10 : 5, 6, has its exact counterpart in
Eev. 10 : 5 — 7, where clearly the same
Superior Being, described (1) as iu
Bev. 1 : 15, descends from heaven, cries
with a loud voice, and standing on the sea
and on the earth lifts up his hand to
heaven and swears by Him that liveth for
ever and ever that the end of all things is
at hand in the days of the voice of the
seventh angel (see Eev. 8 : 2), when he
shall begin to sound (his trumpet). Then
in Eev. 11 : 15, when the seventh angel

80

1 THESSALONIANS 4. 16, 17.

X

17

01 veKpoi ev li.piaTw avaaTrjaovTai irpwTov ' eireiTa t/ieis oi
YwvTes ol irepiXeiirofievoi a/ia aliv avTois dpirayrjaofieOa ev
vecpeXais ety dirdvTrjaiv tov Kvpiov ety aepa- Kai ovtw iravTOTe

sounds, great voices in heaven proclaim the
universal and sole kingdom of Christ (i
C. 15 : 24), and the elders declare that the
time of the general resurrection and
judgment is come, (18) i)X8ev tj bpyi)
irov, Kal 6 Kaipbs twv veKpwv KpiBijvai
Kal Sovvai rbv piffBbv roXs SoiXois ffov.
Hence it seems a necessary inference that
the 4>wvi) dpxayy4Xov is the same with the
ipwvi) tov iflbbpov dyyiXov, and that the
dpxdyyeXos is Michael acting in subordi
nation to Christ and at his command, ap
pearing probably in character as ' chief of
angels,' (Syr. V.) i. e. at the head of the
heavenly host (Eev. 12 : 7), which we
know will on this occasion attend our
Lord. 2 Th. 1 : 7. (M. 24 : 31, where
note the combination of ' angels' and the
'great sound of a trumpet') M. 25 : 31.
Dan. 7 : 10. Compare also M. 25 : 6.
The article is not needed with dpxa77. or
Geou, since they are placed in regimen
with nouns which express the character
istics of the situation or action described,
and themselves stand in an attributive, or
qualifying relation to those nouns.
Compare the series of anarthrous nouns in
H. 12 :lS, 19, 22 — 24. iv ffdXiriyyi Geou]
though not to be taken in a strictly literal
sense, denotes a signal or summons made
by sound ^i C. 15 : 52), and the sound
produced by material agency. Perhaps
' the crash of worlds' is meant, the passing
away of the heavens ' with a great
noise,' poi^-qSbv, 2 P. 3 : IO. Thus in
Zech. 9 : 14, where it is said that 'the
Lord God shall blow the trumpet,' the
allusion, as the context shows, is to thun
der, which is elsewhere called the voice of
God, Job 37 : 2, 4, 5. Ps. 18 : 13. And
see Is. 29 : 6. 30 : 30. Compare a re
markable expression in II. xxi. 388. dptpi
Se ffdXiriy^ev piyas oupavbs. 'the noise
of his tabernacle,' Job 36 : 29. ol veKpol
iv X.] See on (14), 1 C. 15 : 18.
While these three passages present the
death of believers in the same character,
each has itsdistinguishingfeature : the first
infers preparation for death (Std tou 'I.),
the second regards the Btate of believers
at death, (oi KoipTjBivres iv X.), the third
their state in death, while dead, ' the
dead that are in Christ,' Syr. V. And
note that he does not say ol iv X. veKpol as
distinguishing them from the wicked
dead, but 0! veKpol is made especially pro
minent as distinguishing the dead (saints)

from the living. The three aspects are
combined in E. 1 4 : 8, 9, where in refe
rence to the present passage note espe
cially iva Kal veKpwv koI^wvtwv KvpieiaTj.
dvaffTTJffovrai irpwrov] i. e. before the
living are ' changed,' 1 C. 15 : 52, expli
citly stating the fact alluded to in the
words oi pij ipBduwpev rois k. ; hence it is
followed by eVetTo. It is undoubtedly
true that the righteous dead will rise be
fore the wicked, and this may be inferred
a fortiori from the text, but it is not the
object of the writer to state the fact here
nor at 1 C. 15 : 23. This passage is not
to be connected with (5) of Eev. 20, but
with (12), as is clear from 2 Th. 1 :
7 — to. eVetTa] 'next.' No consider
able interval certainly is intended here.
Tjpets ol TreptXet7r.] The repetition from
(15) is too emphatic and precise to admit
of the supposition that S. Paul at this
time considered it probable that he and
many, though not all, then living would
survive until the second coming of Christ.
He is evidently intent upon a positive de
finition and distinction of classes, carefully
explaining and limiting oi fui/res by oi
irepiXenr. without the qualifying phrase
els rijv Trap, tov K. ' we, the living, that
is, the survivors.' He cannot mean the
present survivors of the departed, for then
no more would die, but those (believers)
in our present state as living who shall be
' the survivors' of all others, dpa iriv
out.] in company with them, forming
one and the same company, 5 : 1 o. This
reunion implies mutual recognition, 2 : 19.
2 Th. 1 : 7. apirayTjffbpeBa iv veqj.]
shall be caught up in (or among) clouds ;
having now been 'changed' and 'trans
formed' into the likeness of Christ's 'glo
rious body' (Ph. 3 : 21), they go to meet
Him who was received up by a cloud (A.
1 : 9), and who now reappears upon and
with the clouds of heaven. M. 24 : 30.
26 : 64. Rev. ] : 7. cf. irapaXrifop,ai upas
irpbs ipavrbv, J. 14 : 3. els airdvTTjffiv
tov K.] Compare els airavr. tov vvp-
iplov, (n.), and the subject of the parable,
in M. 25 : 1, 6. See also on 2 Th. 2 : 1.
els dipa] els is properly used after a verb
and noun of motion, they are to move to
the place of meeting. This is to be 'air,'
not in the sense of 'the air or atmo-
phere,' but space as opposed to earth, or to
known and definite material locality.
The expression indicates removal from

1 THESSALONIANS 4 17, 18. 5. 1.

81

avv Kiipiw iadfieOa. l8 tocrTe irapaKaXeiTe dXXyXovs' iv Toig
Xoyois T0VT01S-
5 Ilejot Se twv xpovwv /cat twv Kaipwv, aSeXcpoi, ov Xpelav

earth, and agrees with the statements in 2
P. 3 : io— 12. Rev.. 20 : n. 21 : i,
which imply the destruction or disap
pearance of the earth and material
heavens. oStw] i. e. this having been
done ; such a change, gathering, union,
meeting having taken place, irbv K vplw
iffbpcBa] The art. is not used with K.,
because a state is described, mode and
manner of existence. The fact here an
nounced is necessary to the completion of
our Christian faith, hope, and consolation.
If in our future and eternal state ' we shall
be always with the Lord,' thus revealed as
Jesus and Christ, then will He also in the
eternal future be with us as Jesus and
Christ ; very man as also very God, the
manifestation of the Godhead then in
glorified, as before in suffering humanity.
Articles II. IV. See on i C. 15 : 28. 1 P.
l:2i. Also if ' ever with the Lord,' we
are assured of everlasting and unchange
able security, sinlessness, happiness, and
glory. 1 J. 3 : 2. Hence, too, it is ma
nifest that the period here spoken of is
that of the complete fulfilment of the
promise in J. 14 : 3 (n). cf. J. 12 : 26.
17 : 24.
18. wffre TropoK.] Comfort one an
other ; a conclusion in accordance with
his introduction of the subject, Iva pi)
XvirijirBe, (13). He promised them infor
mation which should prevent excessive
grief for the loss of Christian friends ; he
has supplied them with such as was suffi
cient for positive consolation, wtrre, ' so
then,' resumptive, inducing a review of
the preceding statements, especially com
bining (13) and (15). See on 5 : 11 (818).
iv roXs Xby. t.] 'with' or 'in' scarcely
conveys the exact meaning of iv here ;
nor by Xfryots is intended the ' words,' or
precise terms just used; the sense ia,
' having now the explicit revelation which
I have given on the subject (cf. touto
Xiyopev iv Xbyw K., v. 15), use it for mu
tual consolation.' Cf. irapaK. iv irdffTj
pMKpo8vp.lf, 2 T. 4 : 2 ; iv rij SiSatrKaXla,
Tit. I : 9. — We cannot suppose that the
Thessalonian Christians were ignorant or
doubtful of the doctrine of the resurrec
tion (see on vv. 13, 14, 5 : 1, 2). Yet
their feelings and conduct in regard to the
dead had been inconsistent with the know
ledge and belief of it. Accordingly the
Apostle, in administering the necessary
ijonsolation, first with a touchy of gentle
VOL. II.

reproof reminds and re-assures them of
truths already known (14), and then
gives them new and particular informa
tion both with respect to the righteous
dead and the second advent : 1 . A distinct
assurance is given that the dead in Christ
shall possess equality of blessedness with
those who shall never undergo the penalty
of death ; that it is no disadvantage to die
before the coming of the Lord, but that,
on the contrary, the awakening, gathering
together (2 Th. 2 : 1), reception and adop
tion (E. 8 : 23. L. 20 : 36) of the bodies of
the saints who sleep will be the first and
principal object of Christ's appearing.
2. A revelation is made of the personal
and visible character of our Lord's advent,
and of his presence with his people in
eternity. The knowledge of these truths
is still the comfort of Christ's disciples
under bereavements, and in prospect of
their own dissolution. How great must
have been the comfort of such knowledge
when first communicated! — As the Thes
salonians mistook the Apostle's meaning
in respect to the time of the resurrection,
it is not surprising that other mistaken
interpretations of the passage should still
be made, and especially on the same sub
ject. And as their error was corrected by
subsequent disclosures and a reference to
those previously made to them (2 Th. 2 ;
5), so must we try any opinion formed
upon the language here used concerning
the 'day of Christ' by the statements
made with regard to it elsewhere, and
especially by S. Paul. Brought to this
test, the opinion that not the final judg
ment, universal resurrection, and end of
the world are here predicted, but a resur
rection of the just previous to Christ's
millennial reign, will be found untenable.
See 2 Th. 1 -.7—10. 1 C. 15:50—54.
E. 2 :5 — 10. And comp. with the im
portant expression ' that day,' 1 C. 5 : 5.
2 C. 1:14. 2 T. 1: 12, 18. 4:8. Also
M. 7 :22. L. 10 : 12, 14. J. 6 : 39, 40,
44, 54. 12 : 48. (E. 2 : 16. 3 : 6.) A. 17 -
31. 2 P. 3 : 7, 10 — 13. 1 J. 4 : 17. Jude6,
(where els Kplffiv peydXrjs ijpipas must
refer to the final judgment).
V. 1 — 3. ITepl St!] But on the subject
of. xpbvwv, Kaipwv] These words,
though used in many connexions jndif;
ferently as synonymous, are to be distin
guished when used together as here, ami
6

82

1 THESSALONIANS 5. 1—4.

eXeTe vfiiv ypdcpeaOai. 2 avTol yap aKpi/3ws o'lSaTe oti rj rjfiepa
Kvpiov coy KXeirTrjs iv vvkti ovtws epXerar 3 oTav yap Xeywaiv
TJjlprjvrj Kal dacpaXeia, totc alcpvlSios avTois icpiaTaTai oXeOpos
wairep »' wSlv Trj ev yaaTpl kXovarj, Kai ov firj eKCpvywaiv.
4 'Y/^ety Se, aSeXcpoi, ovk ecrre ev cr/coVet, Iva r] rjfiepa v/ias toy

A. 1 : 7. xpb"os conveys the idea of du
ration, time in general, and as such, the
time in which or for which anything shall
last ; Kaipbs, time of happening, time
characterized by events ; 'season.' Hence
oi xp. means the periods which may elapse
since, or before, or during events, oi k.
theperiods appointed for those events. See
Tit. 1 : 2, 3. The art. shows that both
words are used in reference to the subject
of the preceding discourse, the event of
which the Apostle also proceeds to speak,
auToi 7ap k.t.X. The plural does not ne
cessarily imply a number or course of
times and seasons, but is employed to
give a notion of generality and indefinite-
ness. So L. 8 : 29. 1 T. 2 : 6. 6 : 15. Tit.
1:3. bpXv ypdipeirBai] to be written
to; Beeon4 19. auroi 7dp] yourselves
as you are, i. e. without needing to be in
formed now. They knew this, however,
from his teaching. Cf. 3 : 3. 2 Th. 3 : 7.
tj ijpipa K.] no art. with K., because
i)p. K. here referred to as a frequent sub
ject of discourse, is used as one word, or
as a substantive qualified by an adj. So
ttjs fSaffiXtffffTjs AlBibirwv, A. 8 : 27. ws
kX. iv v.] sc. Ipxerai. Doubtless from our
Lord's own illustration, M. 24 : 42 — 44,
reported to them in the evangelic teach
ing of the Apostle, and known by him as
one of the things which he had received of
the Lord, I C. 15 : 3. Cf. J. 14 : 26. See
Introd. on Inspiration. It is also repeated
by Peter (2 P. 3 : 10), and John (Eev. 3 :
3. 16 : 15), evidently remembering it as a
remarkable saying of their Master's
e'pXeTai] as employed by Matthew i.e.
and Luke (12 : 39, 40) in recording the
words of Christ here referred to. 8rav
ydp Xe7«<rt] The third pi. is used im
personally, asinL. 17: 21, 23. J. 15 :6 n.
The conjunctive with 8rav also gives the
sense of indefiniteness, contingency,
' whensoever they say ;' the following
event being so closely connected with the
foregoing action as to be (grammatically)
represented dependent upon it. See on L.
5 : 35. The words Stop . . . dtr^dXeta
have a proverbial tone ; and thus, and by
their construction, suggest as the writer's
line of thought, ' It will be in this case
as it has ever been ; this will be an in
stance of a combination which has often

occurred — presumptuous security and im
minent ruin. ' Such examples are brought
to mind as those noticed in L. 17 : 26—
29 ; and cf. L. 12 : 20. Ja. 5 : 5. And
the language here ascribed to the unbe
lieving world, and the comparison em
ployed, are both found in various passages
of the 0. T., referring to visitations sym
bolical of the last judgment. Isa. 13 : 6,
8 — 13. 47:8—n. Jer. 6:14. 8:11.
30 : 5, 6. Ezek. 13 : 10, 16. Obviously the
Apostle is now speaking of the effect of
the Lord's coming upon the ungodly ; it
will be the time of their judgment»and
condemnation, of ' the resurrection of the
unjust,' A. 24 : 15, 'to shame and ever
lasting contempt,' Dan. 12 : 2, and 'punish
ment,' M. 25 : 46, and 'damnation,' J. 5:
29. The state of the wicked who shall be
alive at the time is alone explicitly de
scribed. 2 P. 3 : 3, 4, 7. alipvlSios
air. i/piffTarai SX.] Cf. L. 21 134, 35.
aurots equivalent to iirl Trdpras robs KaBij-
pivovs iirl irpbirwirov irdffijs ttjs yijs, people
in general, implied in the indef. Srrav Xiy.,
same as oi XoittoI, (6), 4 : 13, and cf<
2 Th. 1: 8, 9. wffirep . . . ^xouVtj] Per
haps the certainty of destruction (as ex
pressed in the remark immediately follow
ing), rather than the suddenness, is illus
trated by this comparison, oi p,<j iK<f>i-
7wtrt] shall surely not escape; oupTjwith
aor. subj. expressing a strongly asseverated
negative, 4 : 15. See on M. 10 : 23. dXX'
oi Tt pi) ipvyryre XaupTjpip iroSl, Hec. 1022.
4 — 6. 'TpeXs Si] Contrasting them with
the wicked just alluded to, and considering
them as in the position of believers alive
at the coming of the Lord. Yet the
waiting and watching for the judgment is
extended by S. John in Eev. 6 : 9, 10, to
a class of those who shall have died before
it. iv ffKbrei] The figure, and those
connected with it, are suggested by iv
vvktI, (2). On ffKbros, see J. 1 : 5 n,
tva] ' with the result that,' equivalent to
tSare, see M. 1 : 22. J. 5 : 23. 10 : 17. 8 :
56 n. i) ijpipa] the day, i.e. the day
of the Lord, mentioned in (2), but not
more explicitly referred to in that charac
ter, as the writer is about to dwell upon
day as such, and to show the affinity of
believers to it, i. e. to the state of light
and purity. KXiirTTjs kotoX.] 'Come

1 THESSALONIANS 5. 4—8.

83

KXeirTijs KaTaXafirj' 5 •jravTey vfieis viol (pWTOS ecrre Kai viol
tjfiepas- ovk eafiev vvktos ovSe gkotovs' " dpa ovv fih KaQevSdSfiev
wy Kai oi Xoiiroi, aXXa yprjyopwfiev /cat vtjipwfiev. 1 ol yap
KaOevSovTes vvktos KaOevSovat, /cat ol fieQvaKOfievot vvktos fie-
ovovaiv ° rj/neis Se rj^pas ovTey vrjcpwfiev, evSvadfievoi OwpaKa

upon you as the robberupon sleepingmen,'
Conyb. i)£w iirl ai tis kX. Eev. 3:3; an<i
cf. ai0»(8tos ^0' upas errttrTTj t) ijpipa iKelvTj,
and tt»s Tra7is erreXeutrerat iirl TrdVras k.t.
X. L. 21 : 34, 35. The reading of Alex.
Vat. (KXerrTos) gives animportantvariation
of the figure, representing the condition
of thieves surprised by daylight: 'come
upon you as thieves.' Similar changes
of figure may be noticed in J. 10 : 2, 9,
1 1 . And the thought in (5) is not unfavour
able to the reading, especially if we adopt
7dp (Alex. Vat. &c. ) after Trdrres, uioitTJurSs
being in evident contrast with uiot cukt6s,
a term peculiarly applicable to thieves.
irdvres bp.] Cf. G. 3:26, 28; 'all of
you, ' ' the whole body of you,' as opposed
to the world. In 1 : 2, and 2 Th. 1 : 3,
' all of you' as regards yourselves, all with
out exception, viol <p. k. vi. Tjp,.] sons
of light, &c. Omission of the art., as
character is presented, A. 5 : 16 n. So
with vvkt. aK.br. and Tjp. (8). 'Light' and
'day' denote spiritual knowledge and grace
as communicated by the Gospel; the
former more aptly representing the com
munication as made and received; the
latter its effects, the state of those who
have received it. See J. 12 : 36 n. ; and
on this oriental use of uiSs or rinvov, see M.
23:i5n. E. 2 : 2, 3. oi)k iapiv] ta
citly including them with the whole body
of Christ, thus introducing their commu
nion and fellowship with the saints, as an
additional privilege and ground of admo
nition. vvktSs ouSe itk.] of night nor
of darkness, i. e. ' belonging to, ' ' of the
character of, as the world is. E. 5 : 8, C.
1 : 13. Syr. V., 'sons of night, sons of
darkness,' so (8). Apa oiv] 'where
upon, therefore.' oiv introduces the con
clusion as a whole, dpa as immediately
consequent upon the preceding thought.
So in E. 5 : 18. 9 : 16. 14: 12. cf. L. 11 :
48. 'It is contrary to Attic usage for dpa
to begin a clause, pi) KaBeiSwpev]
The exhortation here commencing is in its
images and three principal topics identical
with that in E. 13 : 11 — 14. In both he
urges the necessity of watchfulness, so
briety, and temperance, preparation for,
resistance to, and conflict with evil. Obs.
the use of the prses. imper. to express
continuouaness. £is Kal ol XotTroi] for

that would be acting as all else are doing ;
see on 4 : 1 3. Alex, omits Kal. The
world is asleep in carelessness about eter
nity, in forgetfulness of God, in indiffer
ence to things divine and heavenly, in
insensibility to the guilt and danger of
sin. It is the sleep of spiritual death, E.
2: 1. 5:14. 7pTj7opfipei>] let us keep
awake ; said especially in reference to the
expected coming of the Lord, ' as a thief
in the night,' M. 24 : 43 (iypTjybpTjffev av) ;
conveying also the idea of sitting up and
waiting for a master ; comp. the para
bles, L. 12 : 37. M. 25 : 1— 13. Mk.
13:34 — 37; hence joined with vt)q>w-
pev, as in 1 P. 5 : 8, with allusion, per
haps, to the opposite conduct as described
in the parable, M. 24 : 49. L. 12 : 45 ;
note also in the next v., in contrast, of
p4Bv<sK. 7 — n. oi ydp KaBeiS. a. t. X.] It
had. been assumed that ' the rest' of the
world were asleep, and the reason thereof
implied, which is now expressed in the ge
neral observation here made. Their state
and conduct are appropriate to their moral
and spiritual circumstances. Night and
sleep are figures (5, 6, n.), drunkenness
is to be understood literally, and as com
prehending a class of vices which were
universally characteristic of the world,
and against which Christians needed to
be warned and to be on their guard. See
L. 21:34, n. B. 13: 13. E. 5: 18. «*¦
rbs peB.] A. 2 : 15, n. 2 P. 2 : 13. Eccl.
10: 16, 17. Tjpe'pas ovres] letus, 'since
we are of day ;' let us act suitably to our
state, character, privileges. E. 5:8. In
vijip. he includes the two ideas separately
expressed in (6). See on vqctdXeov 1 T.
3:2. eVSutrdpepot] 'day' introduces
the thought of clothing, dressing for the
work of the day ; our dress is that of
soldiers. See on E. 13 : 12. BibpaKa . ,
irepiKetp.] The principal pieces of de
fensive armour worn as a dress, protect
ing the most vital parts ; irltrr, d7.
iXir. the three principal graces of the
Spirit, before mentioned as possessed by
the Thessalonians, (1:3, an<i °f- 3:6.)
Faith and love are frequently combined
by the Apostle, E. 6 : 23. 1 T. 1 : 14. 2 T.
1 : 13. They strengthen each other, as
principle and practice, G. 5 : 6. In the
6—2

84

1 THESSALONIANS 5. 8— 1 6,

irlarews Kai dydirrjs Kal irepikecpaXa'iav eXirlSa aw-frjpias' 9 otl
ovK-eOeTO fjf*-ds b Qeos els opyhv dXX ety irepiirolrjaiv awTy'ia*.
Sid tov Kvpiov ww 'haod XpiaTOV, IO tov diroOavovTos
xiirep rjfiwv 'iva, e'he yprjyopwfiev e'fre KaOevSwfiev, dfia avv avTw

full description of the iravoirXla, E. 6 :
14—17, the breast-plate is said to be
ttjs StKaiotnVTjs, from Isa. 59 : 1 7, (so
all the armour in 2 C. 6 : 7.), and the
shield is named from faith. Seen. Trept-
Keip. iXir. ffwr.] as a helmet, the
hope. This character is well assigned to
the head-piece, as borne in front and on
high, the most prominent and conspicuous
piece of armour, and most of all the object
of observation and attack. Our 'hope of
salvation' bears with it ourbadge of service,
our distinction of character, our challenge
to the world. In E. 6: 17, TreptK. tou
ffWTT/plov, n. 8ti k. t. X.] This is not
a comment upon uwTTjplas, though sug
gested, and influenced in its terms by
the occurrence of that word. It is the
summary of the contrast presented in the
foregoing vv. 3 — 8, between Christ's peo
ple and the world, bringing us to the same
conclusion as that of the last chapter. Cf.
(10) with 4: 17, and (11) with 4: 18.
and see 2 Th. 2 : 13. iBero] ordained.
A fixed appointment, settled in the mind
of him who appoints, with a purpose and
object of his own, is implied by the mid
dle form. See on J. 15 : 16, and cf.
e'iXeTO . . els ffwr., 2 Th. 2 : 13. els
ipyTjv] 'to abide his wrath.' Conyb. Bp.
Shuttlew. cf. eis ttjp irapovaiav, 4 : 1 5 ;
intimating that this was the case with
¦respect to others, ol Xoiirol, whom he calls
in E. 2 : 3 riKva bpyijs, as being (2) oi
viol ttjs direiBiias. Such, however, had
they once been whom he there, and here
addresses. Here he considers the case of
those finally lost, as in E. 9 : 22 ; those
more fully described in 2 Th. 1:8. els
TrepiirolTjffiv itwt.] As in 2 Th. 2 : 14,
els irepnr. 86£tjs tov K.. and cf. eis Trepnr.
i/'uxtjs, H. 16:39. '*° *ne securing of
salvation,' 'the realization.' The tran
sitive notion in the form-trts is maintained
here. Ja. 1 : 17, 25, n. Std tou K.] 'by
the means of.' Tynd. Cr. Gen. to be con
nected with els ir. a., as is evident from
the fallowing words which present Christ
in the act which effected our salvation.
Cf. A. 20 : 28.
10. tou diroB. $T)ffwpev] Salvation,
the procuring cause of which is the death
pf Christ, is here represented under its
positive character of life eternal and hea-
yenly, Hence, the death of Christ is here

more closely and immediately connected
with our resurrection life than, perhaps, in
any other passage. Comp. however, 2 C.
8 : 9. H. 2 : 10. 9 : 15. 10 : 10, 14. 1 P.
2 : 24. 1 J. 4 : 9, 10. Generally, the
resurrection or life of Christ is spoken of
as the proximate efficient cause of the life
of blessedness and glory, J. 11 :25. 14:
19. E. 6:5, 8, 9. iC. 15:2i, 22. 2 C. 13:
4. Col. 3:4; but the death of Christ as
effecting our life in the sense of deliver
ance from death by propitiation, ransom,
or substitution, J. 6:51. E. 5 : 6 — 10.
2 C. 5: 14. G. 3: 13. 1 P. 3 : 18. 1 J.
3 : 16. The Apostle's object, in the state
ment here made, may be to show that the
main article of our Christian faith (1 C.
15 : 3) involves or leads directly to the
consolatory conclusion before expressed,
4:i7. With dpa ffbv airip comp. fipct
ffiv airbis, I. c. The sense is not merely
that of trv^Tjffopev airtp, i. e. ' live as well
as, ' but rather ' that we may have life
eternal, and that, together with him, in
his presence and company ;' the samej
in fact, as irdvTore trbv K. iirbpeBa. Cf;
J. 14:3. efre7pTj7. etre KO0eu8.]
The repetition of these words so soon after
their use in (6), in the same antithetical
relation to each other, would seem almost
to necessitate their acceptance in the same
signification, if it could be at all recon
ciled with sense, and the Apostle's senti*
ments and object. But, ' whether we
watch or sleep' would then mean, ' whe
ther we obey or neglect the admo
nition just given.' 1 C. 11 : 31, 32
might be adduced as an instance of the
case thus supposed in eire KaBeiS., i. e ,
real believers in a state of supineness and
negligence, yet saved because truly Christ's
and not of the world. Such a state seems
assumed, though deprecated, in B. 13 : 1 1 ;
and E. 9 : 16 might be considered ap
plicable. Note also that S. Paul has al
ready alluded to one of our Lord's parables
on the present subject (2), and may here
have in his mind another, that of the ten
virgina, who, wise as well as foolish, e-
viffra^av Tratrat Kal iKaBevSov. See also
M. 26 : 38, 40, 41, 45, compared with J.
18 : 9. But the coincidence in sentiment
with 4 : 15, afforded by the usual inter
pretation, ' whether we are alive or dead,'
(i. e. at the coming of Christ), and the

1 THESSALONIANS 5. 10—13.

85

tyawfiev. n Sib irapaKaXeiTe dXXrjXovs, Kal oiKoSofielTe eh tov

eva, KaOws Kai irotetTe
12

'EpwTWfiev Se v/ids, aSeXcpoi, elSevai tovs kottiwvtos iv
vjiiv /cat ir.po'iaTafievovs vfiwv iv Kvplw /cat vou0eTOi/VTay vfids,
13 /cat ijyeiaOai avTovs virepeKirepiaaov iv dydirrj Sia to epyov

logical fitness of such a coincidence in
this place (see on v. 9, 8ti k. t. X.)
more than neutralize the verbal coinci
dence with (6). In 7PTJ7. as denoting
life (here, and in no other passage) may
be implied a state of activity, of waking
consciousness which KaBdS. used for
death (generally KoipatrBai), seems to deny
to the soul apart from the body. Olsh.
Indeed the whole passage (4 : 13 — 5 : 1 1)
is based on the feeling and the fact that
we need for our 'consolation' a better
hope than is presented by anything re
vealed to us concerning the separate state.
Sib] Referring to the statement just made
as a source of consolation. See on Sore
in 4 : 18, the parallel conclusion of the
former part of the subject. Hence, as
before, TrapaKaXetre, 'comfort.' oIko-
SopetTe] Build up. A. 9 : 31, n.
' strengthen, encourage,' as in 1 C. 8 :
10 ; ' improve' in knowledge and faith, by
the ministry of the Lord, A. 20 : 32.
els rbv iva] 'everyone another.' Cr.
cf. 1 C. 4 : 6. Marking individuality of
action, private intercourse of each with
individuals for spiritual edification, which
ought to accompany the congregational,
general, or public action which is pro
bably indicated by irapaK. dXXTjXous (12),
'comfort yourselves together,' A. V.
from Tynd. So E. 13 : 8, rb dyairdv
dXXTjXous (general), 6 d7. rbv (repot- (spe
cial). KaBws Kal TrotetTe] as in fact
ye do, 4 : 10, n. He is not teaching them
a new duty, but supplying an occasion
and suggesting topics for its exercise, iv
toXs Xbyois tovtois, 4 : 18.
12, 13. 'Epwrwpev Si] See on 4 : 1 ;
' but we request ;' a suitable word, con
sidering that he was of the class of those
whom he is commending to the Church,
Se distinguishing the charge thus intro
duced from thesimplehortatory imperative
irapaK. oIkoS., (ii). eiSeVat] 'notice,'
'recognize,' understand their true charac
ter, give them their due position ; not
implying any formal act ; not so strong a
word as ytyvwffKeiv used in this sense, cf.
A. 19 : 15 (yivwffKw, iirlffTapat) n., and A.
7 : 18. Thus in Heb. often, JHJ? Deut.
.1 : '3. T5 (' known' = respected), Ps. 1 : 6.
Am. 3:2. robs Kpiriwrras k.t.X.]

One class of persons is described by these
participles, as is clear from the non-repe
tition of the article. These were, of
course, their ministers, the elders of the
Church (1 T. 5 : 1 7), designated from
1. their spiritual character; 2. their spi
ritual position ; 3. their spiritual duties.
The functions here attributed to one class
were, however, usually distributed among
its members, cf. B. 12:8. 1 C. 12 : 28.
But in a Church recently formed, as that
of Thessalonica, the division of offices
would probably not yet be made, kott.,
a word denoting severe and painful toil,
usually applied to the lowest kind of
labour, L. 6 : 5. 1 C. 4 : 12 (2 Th. 3 : 8).
E. 4 : 28. 2 T. 2 : 6. It is used in refer
ence to different kinds of Christian mini
stration, but is always expressive of
laboriousness, service (comp. StaKoveXv),
hard work. See-i C. 15 : 10. 16 : 15, 16
(H. 6 : 10). Col. 1 129. Consideration
for ministers as hard-working servants of
the Church is first suggested. With this,
as in 1 T. 5 : 1 7, is connected respect for
their official dignity, irpdiffTajiivovs bp.
The sense of irpotffTaffBai is best ascer
tained from 1 T. 3 : 4, 5, 12, where it is
employed to signify the position and
authority of a father of a family, and that
in comparison and connexion with offices
of the ministry (v. 5); 'at your head,'
' your leaders' (A. 15 : 22. H. 13 : 7, 17) ;
'that have the oversight of you,' Tynd.
Cr. Gen. Not mere rank or precedence,
but rule, direction, conduct of affairs and
proceedings, must be understood. We
infer the early and efficient organization
of apostolical churches, iv K.] added
as the highest sanction, and at the same
time the limitation of their authority.
vovBerovvras bp.] statedly and pub
licly in the ministry of the word, 're
minding' them of truths and duties, and
occasionally and privately ' warning ' in
dividuals whose conduct required caution
or reproof, (14), A. 20 : 31 n. 2 Th. 3 :
15. Tit. 3 : 10. By the use of participles
instead of nouns of office, ministers as
exercising rather than as having certain
functions, are represented as the objects
of regard. i)yeXnBai air. uTrepeK-
jrepttrtrop] may- be compared with the
phrase Trepl irXelaTov Tj7e«r0cH, But more,

86

1 THESSALONIANS 5. 13—15-

auTtov. elprjveveTe iv eat/TOty. *4 irapaKaXovfiev Se vfias, abeX-
<pol, vovOeTeiTe tovs dVd/CTOi/y, irapafivOeiaOe tovs oXiyoyyvxpvs,
dvTeveaOe twv daOevwv, fiaKpoOv/ieiTe irpos iravTas. J^ opaTe
firj tis KaKov ctvTt KaKov Tivl diroSw- aXXa iravTOTe to ayaOov

probably TJ7. iv d7. for ijyeiffBai dyairTj-
robs. Comp. the Heb. usage of 5> called
Beth- essentia;, Exod. 32 : 22. Ps. 29 : 4.
In this case, bwepeKir. (3 : 10) qualifies
iv d7. , ' abundantly beloved ;' let them
experience an overflow of Christian love.
cf. 3 : 12. Std t5 ipyov air.] 'on
account of their work,' as just described,
i.e., on account of the importance and
value of what they had to do, rather than
of what they officially were. elprjv. iv
eouT.] live in peace, 2 C. 13:11. Our
Lord's command, Mk. 9 : 50 (iv dXXi)Xois).
Peace in the Christian body was essential
to their own edification, and to the recom
mendation of the Gospel. The admoni
tion is appropriate here, as peace might
be disturbed by faction (1 C. 1 : 10 — 12.
3 : 3 — 5), and insubordination with regard
to ministers (cf. 2 Th. 3 : 16, as following
6-15). 14, 15. He now employs the stronger
word, irapaKaXovpev, (see on 12) with the
distinctive Si, as introductory to a series of
authoritative directions, and therefore in the
sense of ' exhort.' There are some grounds
for supposing that these are addressed to
the ministers of the Church ; for 1. he
begins with vovBereXre, having just spoken
of ministers as robs vovBerovvras ; 2. seve
ral of the directions given are in form or
substance more suitable to a class than
to the whole Church, as those in (14)
and (19, 20, 26, 27) ; 3. and some of them
peculiarly applicable to the duties of mi
nisters and persons in authority, espe
cially the charge in (27). It is remarkable,
however, that the Apostle in no Epistle
distinctly and by name addresses the
elders of the Church, not even when he
formally divides the whole community
into classes, as in E. 5, 6, C. 3, 4. Such
instructions as would naturally be carried
into effect by ministers would be felt by
themselves and the Church to be especially
addressed to them. But the absence of
specific designation would relieve others,
who should act upon these instructions as
occasion required, from the charge of pre
sumption and intrusion. T01>S dTOKTOUs]
the insubordinate. That there were
actually some in the Church to whom this
term applied is clear from 2 Th. 3 : 6, 14.
It is not used in any other passages. But

cf. ivvTbraKTOi, 1 T. 1:9. Tit. 1 : 10.
7rapap.u#ettru,e] After his own example,'
2 : 11. This was a work for which special
gifts were bestowed, 1 C. 14 : 3. E.
* V On.
6 : 22. Syr. V. n^.-.^ from jri.S,
heart ; ' cordatum facere,' ' animam
addere.' See on 2 : 1 1 ; cf. 1 Th. 2 :
17. C. 2:2. toi>s 8Xi70^i5xous]
' pusillanimes,' Vulg.; 'men of little
heart,' Wicl. ; the faint-hearted, timid.
H. 12:3, 12. dvrixtffBe ,. &.] Per-
haps used as dvriXapfidveoBai, 'help,' in
A. 20 : 35, and L. 1 : 54. 1 T. 6 :2. But
elsewhere in the sense of ' cling to,' ' ad
here,' M. 6:24. Tit. 1:9. Hence, 'at
tach yourselves to,' 'be attentive to,'
' take care of,' observate, Beng. Cf. E.
14 : 1, irpoirXappdveffBe. The ' weak' here
are the spiritually weak, weak in faith,
E. 14 : 1 ; in conscience, 1 C. 8 : 7, 10,
11; and see E. 15 ; 1. paKpoBvpeXre
irpbs iravras] See on L. 18:7. Certain
classes required particular treatment, all
required patience. The Apostle reckons
paKpoB. among the qualifications of mi
nisters, 2 C. 6:6. a T. 3:io. 4:2. Trpos,
' with respect to,' such a temper should
prevail when we proceed to act, should rule
our course towards all. See on ( 1 5) , G. 6 :
10. Spare pi) .. . . diroSip] E. 12: 17.
1 P. 3:9, an(i comp. M. 5 : 38 — 44. An
admonition that might well be addressed
to a ruling class, those to whom matters
of contention would naturally be referred,
M. 18:17. 1 C. 6:1— 8. 6pSc, 'take
heed,' 'beware,' sibi cavere, like fSXiireiv,
which is more common. Both are used
sometimes in the general sense, ' look to
it.' dXXd . . . SttiKeTe] A general ad
monition, doubtless, but perhaps supplied
as such to those who were especially in
charge to observe the outward conduct of
their brethren. Similarly, in a pro
bable charge to ministers, H. 12 113 
16, elptjVTjv SiwKere k.t.X. rb dy. Stib-
Kere] follow after, ' make your, object,
pursuit,' as B. 12 : 13. 14 : 19. 1 C. 14 :
1 ; 'try to attain,' asinE. 9 : 30, 31. iT.
6:11. 2 T. 2 : 22 (opposed to ^ttryeii'), H.
12 : 14. The figure is expanded in Ph. 3 : 12
— 14. to AyaBov, 'good,' as opposed
especially to the evil of harm, mischief,
retaliation, as E. 12 : 21 (of. vv. 17  20) •
hence'benevolence,'Gen., kindness, bene.

1 THESSALONIANS 5. 15^-21.

87

SiwKere /cat ety a'XXiJXovy /cat ety wavTay. ,6 7ravTOTe xaipeTe,
r1 dSiaXelirTws irpoaevyeaOe, l8 ev TravTt evvapiaTeiTe- tovto
yap OeXrjfia Qeov iv XpiaTw 'Irjaov ety vfias. *9 to irvevfia fih
afievvvTe, 2° irpocprjTeias fih ifcpvQeveiTe- 2l irdvTa SoKifid^eTe,

ficence, generosity (in the fullest sense).
eis dXX.] both towards one another, and
towards all men. The force of eis is to
mark the actual practice, the carrying on
of the action, bo as to reach the object.
irpbs would fix attention more on the
action itself and the intention, cf. 2 C. 9 :
13. G. 6 : 10. The admonition els oXXt)X.
k. els Trdvras is identical with that in 3 :
12 ; that regarding principle, this practice.
16 — 18. This series of short injunc
tions seems well adapted to the use of
those to whom the duty of vovBeala espe
cially belonged. Those of a general nature
as 16 — 18, 22 would serve as maxims,
texts, suggesting important topics of dis
course and exhortation. Comp. a like series
in E. 12 : 9, &c, following special instruc
tions to persons in office, or endowed with
peculiar gifts, iravrore xalpere] del
Xalpovres is a characteristic of 'the minis
ters of God,' in 2 C. 6 : 10. The admo
nition is, however, general. Ph. 3 : 1, 4 : 4.
%apd irvebpMTos 07. 1 Th. 1 : 6, is an essen
tial Christian grace. R. 14: 17. 15: 13.
1 P. 1 :8. dStaXeiTr. jrpotreux.] To
be understood generally as including the
stated ' common prayers' of the Church,
the regular daily prayers of individuals,
and the habit and spirit of prayer per
vading the whole life and conduct. See
on E. 6 : 18. In E. 12 : 12, C. 4:2,
ttj Trp. irpoffKaprepovvres. iv iravrC]
in every particular, 'in every respect,'
in any and in each of the varied circum
stances of life. C. 3 : 1 7. Compare use of
ei- tt. in 1 C. 1 : 5. 2 C. 4 : 8. 6:4. 7 :
11, 16. 11 :6. (with iv irdui, n.) In E.
5 : 20. irrep TraiTta)/. Such exhortations
are based upon the principle of the as
surance in E. 8 : 28. The combina
tion of thanksgiving with prayer is in
sisted upon in Ph. 4:6. C. 4 : 2. 1 T.
2: 1. See Dan. 6:10. touto 7dp G.]
See on 4 : 3. For so does God will and
command you as your Father in Christ,
the God of the Gospel, the author and
. giver of so great blessings to you. The
sentiment is combined formally with the
command in C. 3 : 17. — eis up.as] 'for
you.' 19 — 21. The instructions now given
refer first to the exercise, and then to the
claim of spiritual gifts ; and are such as
withpeculiarpropriety might be addressed

to the Elders of the Church. In pi)
ffpMvvvre, the figure reminds us of the
symbol of the Holy Spirit's manifestation
on the day of Pentecost, the ' tongues like
as of fire.' Thus also the ' spirit of a
man,' i. e., conscience, is called in Prov.
20 : 27, 'the candle of the Lord ;' and cf.
2 T. 1:6. They are exhorted not to
repress or check the manifestations of the
Spirit in any members of the Church,
such as those enumerated in 1 C. 12:8 —
10. 14 : 26. Compare the regulations
and restrictions of the exercise of spi
ritual gifts in 1 C. 12, 14. These were
rendered necessary by the disorders which
arose in the Corinthian Church, but are
expressed in language so precise and
guarded as to show that the Apostle kept
in mind the admonition here given, irpo-
0TjTeias] inspired utterances, not 'predic
tions ;' 'prophesyings,' A. V. not 'pro
phecies,' (Wicl. Rh.) See on M. 7 : 22.
L. 1 : 67. E. 12 : 6. This was the spi
ritual gift to which the foregoing injunc
tion would most frequently and especially
apply. They were not to stop men from
speaking ' in the Spirit,' and when they
had spoken were not to ' disregard' what
they had said. ' Probably from a dread of
enthusiasm, they could not endure that
any person who felt himself inwardly
called should give free utterance to his
sentiments in the meetings of the Church.'
Neander I. 202. TrdpTO SoKipdjTcre]
In evident connexion with the preceding
directions ; ' bring all things to proof,'
i. e., all gifts, powers, manifestations, ut
terances, claiming to be of God. So in 1 J.
4 : 1. SoKipd^ere rd Trveipara. el ix tou
G. iarl where a test also is supplied, vv.
2, 3. Here there may be a tacit reference
to the faculty termed in 1 C. 12 : 10 Std-
Kpiiris irvevpdrwv, and which would be
possessed by some, if not all, of those
who had the gift of ' prophesying.' See
1 C. 14 : 29. Discernment sufficient for
the purpose in question is attributed in
H. 5 : 14, to experienced and advanced
believers, as a class. See also 1 C. 2 : 15.
3: 1, 2. and E. 5 : 10. Ph. 1 : 10. t6
KaXbv Karix-] The "word Karixere is
precisely suitable as following SoKipdjrere.
After examination and proof, 'retain,'
' keep' (Tynd. Cr. Gen.) ' hold as a pos
session,' that which is good. Such in-

88

1 THESSALONIANS 5. 21—23;

to KaXbv KaTeXeTe- " dirb iravTOs eiSovs irovrjpov aireXeaOe.
23 aifToy Se b Qeos Trjs elprjvrjs dyiaaai vfias oXoTeXety /cat
bXoKXrjpov vfiwv to irvevfia Kal r) y^rv^rj Kal to awfia afiefiiTTWs ev

struction as was accredited upon trial was
to be kept in memory and carefully ob
served, cf. use of KaTixeiv in I C. 11 :
2. 15 : 2. Or KaXbv may be understood
as indicating the criterion by which trial
was to be made, rather than as express
ing the necessary character of that which
spiritual discernment approved. What
ever commended itself as in itself KaXbv,
(see Ph. 4 : 8,) was to be accepted and
held fast. This view is in accordance with
SoKtpdfeTe taken in the general sense and
as addressed to all (see n.) ; it is sup
posed also by the admonition immediately
following, which supplies a converse rule
as in (15). dirb ir. elS.] eiSos in N.
T. has its primary signification, ' that
which is an object of sight,' 'visible ;'
'appearance,' L. 9:29; equivalent in 2
C. 5:7. to Td fSXeirbpeva (see 4: 18).
' Keep aloof from every thing that has
an evil appearance,' that looks like evil,
' from all suspicious things,' Tynd. ; 'from
all evil appearance, ' Cr. ' From all kind
of evil,' Gen. But irovripbv used substan
tively, especially if in antith. to to KaXbv
just preceding, would most naturally have
the article. Yetcf. H. 5 : 14. eZSos, sort or
kind, in Jer. 1 5 : 3. LXX . so Ecclus. 23 : 2 1 .
25 : 3. But this sense would be here frigid,
•and not in character with the context. The
primary object of the injunction probably
is to restrain any unseemly or suspicious
exhibitions in the public services of the
Church, such as the Apostle prohibits in
1 C. 11 :5— 15, 17, &c, 14:23—33, 34,
35 . It is also suggestive of the subjects
andtenour of ministerial exhortation, the
iyialvovtra SiSairKaXla, the X670S uytijs, by
the public ministration of which as well
as its practical effect, scandal was to be
prevented. Comp. Tit. 2 : 1, 7, 8, 15. 3 :
8,9, 14. In doctrine and precept, and in
the mode of delivering both, and hence
of course in their practice generally, they
Were to avoid every thing that might
bring a reproach upon the name of Christ.
— The instructions given in 14 — 22 may
be thus classified — 1 . Special directions for
the conduct of ministers towards various
classes (14) ; 2. General rules negative
and positive for the regulation of the
ordinary life of Christians (15) ; 3. Les
sons of spiritual and religious life (16,
17) ; 4. Injunctions respecting worship,
doctrine, and discipline (14 — 21).
23, 24. auris Se 0 6.] But may He

himself the God, &'c. God by his own
special act, by direct influence, cf. 3 :
1 1 ; Se marks the transition from exhor
tation to prayer, b G. ttjs elpTjvrjs]
The word elp. naturally finds a place in
all the formulae of benediction or saluta
tion employed by an eastern writer. See
on E. 1 : 7. As supplying an epithet
of God, it is used here appropriately to
the context, as in 2 Th. 3 : 16 ; and cf.
1 C. 14 : 33. jC. 13:ii. ' God of peace,'
in regard to the character and effect of
the Gospel, the constitution and adminis
tration of the Church, ay. bp. bXore;
XeXs] The adj. thus used instead of the
adv. presents the effect produced, which
is contemplated in the action of the verbi
Jeff, § 375- 5 i 439- 2- oXoreXets, 6X6-
kXtjpok] The words give the idea of a
sacrificial offering, sound, entire, and un
blemished; cf. E. 12 : 1. 15 : 16 ; E. 5 :
26, 27, n. Josephus uses 6X6kX. in de
scribing the Jewish sacrifices, ro iepeta
Biovffiv bXbKXTjpa, A. J. III. 12, 2. In
Ja. 1 : 4, TeAetos is associated with 6X6:
kXtjpos. He first expresses his desire for
their entire sanctification(upas 6Xot.), and
then explains what he means by its en
tirety, its comprehension of the whole of
man's being (6X6kX., k.t.X.). So in the
Post-Communion Prayer, ' We offer and
present unto Thee ourselves, our souls,
and bodies, to be a reasonable, holy, and
lively sacrifice unto Thee.' He is, of
course, considering them individually,
offering this prayer for each member of
the Church. t8 irv. tj ipv. rb aw.] To
be understood as a tripartite division ra
ther of man's faculties than of his nature.
Compare it} SXtjs ttjs KapSlas trov. . . Tpvxijs
. . . Siavolas . . . Iffxios, Mk. 12 : 30, n.
t8 irv. includes all those powers which
are denoted by the term mind; tj ^"X- all
the inward feelings and affections of hu
manity ; rb trwpa, the bodily powers, the
members regarded as instruments of
righteousness or unrighteousness (E. 6 :
19). irv. and if/v. may be similarly distin
guished in Ph. 1:27. H. 4 : 12. Used
separately they are often synonymous in
the sense of soul as opposed to body ; e.g.
M. 10 : 28. 16 : 25. 1 C. 5 : 5. 7 : 34. 2
C. 7: 1. Ja. 2:26. Cf. also L. 23 : 46,
: P. 4 : 19, and the Heb. parallel in L. 1 ¦
46, 47. But ttj'. has, perhaps, always the
higher and more abstract notion of spiri
tual being, the intelligent rational prin-

1 THESSALONIANS 5. 23—27.

89

t»j irapovala tov Kvpiov rjfiwv ' Tjjaov XpiaTov TrjprjOelrj. 44 7rtcrTdy
o KaXwv vfias, by /cat TrotTjVet.
'5 'AoeXtjf/ot, irpoaevXea.Oe 7repl hfiwv. aairaaaaOe tovs
aqeXcpovs iravTas iv (piXrj/iaTi dylw. 27 do/afro vfias tov Kvpiov,
avayvwaOrjvai Thv eiriaToXhv iraai Tois dy'iois aSeXcpois.

ciple, M. 26:41. L. 2:40. E. 8 :
10. 1 C. 2: 11. G. 6:18, n. E. 4 : 23.
2 T. 4 :22. Note the contrast in 1 C.
15:45, 4^. And see Ja. 3 115 n.
Plato, in the Timceus, § 11, III. 32,
says concerning the origin of the world
(Kbffpios), which he terms ftSoi/ ipxpvxov
fvvovv re, that the Creator vovv piv iv
r'UXTJi i'vXh" bi iv aiipari £ uvtords t6 irav
^vvereKTalveTO. And just before, vovv
Xwpls ^pvxvs dSbvarov irapayeviaBai tw. Cf.
Philebus, §56. n. 30. Here vovs is employ
ed as ttc. in the sense above stated, ' in
tellect,' and is regarded as a quality of
^pvxij. Again, in Tim. § 43, in. 69, he repre
sents two kinds of ipvxij as co- existent in
the human body, and separate from each
other. Calling the higher kind dpxijv
*PvXy$- dBdvarov, he says, dXXo re eXSos iv
aurtf? (rip ffwpari) ^vxijs TrpoirwKoSbpovv
rb Bvrrrbv, Suva Kal dvayKaia iv iavrip
iraBrjpaTa expv. This corresponds to t6
ij/iXiKOV of 1 C. 15 : 46. Cf. E. 7:22
— 25. dpipirrws iv t. it.] See on
3:13. Here the adv. is used for the
adj., and combines in the adverbial sense
the following words, iv ttj ir. . . 'I. X. The
adverbial sentence dpepirr. . . 'I. X., quali
fying TijpTjBelTj, exhibits the result as the
attributive of the action of the verb.
'May, &c, be preserved in such a manner
and state as to be in blamelessness at the
appearing, &c.' TrttTTSs 6 KaXwv v.]
The fact of their call and the character
of their caller, involve the promise of that
which the Ap. prays for. So in 1 C. 1 :
9, after the explicit promise bs Kal /3e/3ot-
wtrei bp. iws riXovs dveyKXirrovs iv ttj
i)pipq. rovK. Tjp. 'I. X., the same ground of
belief is stated, TrttTrSs 6 G. St' oi iKXij-
BrjTe els, k t.X. And obs. the connexion
between God's calling and election, in
1 Th. 2 : 13, 14. E. 8 : 30. 2 T. 1 : 9.
2 P. 1 : 10. 6 KaXfflf] theprsas. particip.
indicates the character of the call as a
continuous work of the Holy Spirit. 8 s
Kai iroiijffti] Kal introduces a direct
assurance in addition to, though connected
• with the inference to be made from the
faithfulness and calling of God. Tro/Tjtret,
not as in (1 1), and 4 : 10, but with its
full force of 'effect,' 'realize,' i.e., fully
accomplish my prayer.

25 — 28. irpoffetx- irepl Tjp.] make ua
the subject of prayer, H. 13 : 18. irepl
with irpoireix. is more comprehensive
than uTrep, but used synonymously with
it ; cf. C. 1 : 3, 9. For the matter of
their prayers for him, see 2 Th. 3 : 1, 2.
E. 15 : 30 — 32. C. 4 : 3, 4. Philem. 22.
dffirdffairBe robs dS.] i.e., convey my
salutation to them, 3 J. 14. See on E.
16: 16. opKifu, k.t.X.] This solemn
adjuration is evidently addressed to those
into whose hands the Epistle would first
come; and these could hardly be other than
oi irpoiffrdpevoi, the elders of the Church.
The care thus taken for the publicity of
the Epistle shows the importance which
the Ap. himself attached to his own
writings ; it affords no slight evidence of
their genuineness and authenticity, as thus
a full examination of their authorship and
authority was challenged ; and it esta
blishes the right of Christian men in gene1
ral to the possession and perusal of the
Word of God. See on C. 4 : 16. tov
Kuptoc] the Lord (Jesus). Adjuration in
His name, like prayer to Him, is a dis
tinct recognition of His perfect Deity.
Deut. 6 : 13. Is. 65 : 16. Cf. M. 26 : 63.
tt)v iir.] 'the Epistle' just written ; so
spoken of naturally by S. Paul, who added
these last sentences with his own hand,
2 Th. 3 : 17. So by Tertius, E. 16 : 22.
Cf. C. 4: 16. TrSo't toXs ay. dS.] doubt
less, as a congregation, assembled for the
purpose, But, this injunction once known,
any one might claim to read the Ep., or
have it read to him. ' Paul knowing the
plenitude of his apostolical commission,
demands the same respect to be paid to
his writings with those of the ancient pro
phets. This is a direction fit to be in
serted in the first Epistle written by him.
And the manner in which it is given sug
gests an argument that this was his first
apostolical Epistle.' — Lardner. Such an
injunction given in his earliest Epistle
would naturally induce the practice of
frequently reading these compositions in
the congregations as authoritative Scrip
tures. This practice was fully established
in the second century. ' Percurre Eccle-
sias Apostolicas apud quas ipsa? adhuc
cathedrje Apostolorum suis locis prjesi-

90

1 THESSALONIANS 5. 28.

28 'H ydpis tov Kvpiov rjfiwv 'Irjaov XpiaTOV fieO vfiwv.
VYIpos ©ecra-aXovt/cety irpwrrj iypdcprj airo 'A0»;vcov.n

dent, ipsse authenticae littene eorum reci-
tantur, sonantes vocem, et repraisentantes
faciem uniuscujusque. Proxima est tibi
Achaia? habes Corinthum. Si non longe
es a Macedonia, habes Philippos, habes
Thessalonicenses . . . (Ecclesia Romana)
Legem et Prophetas cum Evangelicis et
Apostolicis litteris miscet, et inde potat
fidem.' — Tertull. DePrcescr. Hares, c. 36.
d7iots dS.] C. 1:2. H. 3:i. The in
troduction of thi3 epithet here favours
the supposition that the writer is espe
cially addressing a class (14 n.) : for it
reminds them of the high character and
privileges of the whole.
28. tj x<fy"s k.t.X.] The full form oc
curs 2 C. 13 . 13. x^P'5 13 mentioned
first as the source of every other privi
lege. Per gratiam Christi venitur ad
Patris amorem. Bengel. This benedic
tion may be regarded as a countersigna
ture attesting the genuineness of the
Epistle. Indeed it is formally mentioned
as such, 2 Th. 3 : 17, fftjpeXov iv irdffTj
iiriiTToXfj. Some of the Epistles are au
thenticated by the bearer as Philipp. Phi

lemon. In C. 4: 18 we have an especial
authentication, cf.E. 16:24 n. — The sub
scriptions to the Epistles are manifestly
spurious, and many of them are positively
false. The two Epistles to the Thessa
lonians purport to be written from Athens,
though they were written from Corinth.
The subscription to 1 C. mentions that
it was written from Philippi, though ac
cording to 1 C. 16:8, 19, the writer was
in Ephesus. The Epistle to the Galatians
is represented as written from Eome,
though it has no allusion to his impri
sonment, while such allusion occurs re
peatedly in the four Epistles written from
that city. Moreover, this Epistle impli
citly declares that it was indited shortly
after the conversion of those to whom
it was addressed (G. 1 : 9), but S. Paul's
journey to Borne occurred ten years after
his first visit to Galatia. These subscrip
tions are attributed to Euthalius, Bishop
of Sulca, in Egypt, who divided the N. T.
into ittIxoi (circ. a.d. 450) to assist the
clergy in the public reading of the word
of God.

TIAYAOY TOY ATI02T0A0Y
h npos
0E5SAAONIKEI2 EIH2T0AH AEYTEPA.

1 I TAYAOS /cat 2tXoi/avdy Kal TifioOeos Trj eKKXrjala. Qea-
-*-- L aaXoviKewv iv Qew iraTpl J/V*wv /cat Kvplw 'Irjaov
XpiaTW- Kvpiov 'Irjaov XpiaTov.
3 J£,vXapiaTeiv ocpelXofiev tw Oew xavTOTe 7reot vfiwv,
aSeXcpoi, KaOws dfyov iaTiv, oti virepav^dvei h irlaTis vfiwv, /cat

Xapis vfiiv Kai eiprjvrj airo Qeov iraTpos rjfiwv Kai

This Epistle was undoubtedly written
at the same place as the former, i. e. at
Corinth, where S. Paul was exercising
his ministry, as recorded in A. 18, (see 2
C. 1 : 19, ) in conjunction with Silas and
Timothy. There was probably no consi
derable interval between the two ; for the
circumstances both of the Apostle and the
Thessalonian Church as disclosed in each
appear to have been nearly the same.
The first, there is reason to believe, was
written at the time of the opposition of
the Jews mentioned in A. 18 : 6 (see on 1
Th. 2 : 16) ; the second contains an inti
mation of S. Paul's apprehension of at
tacks by the same party (2 Th. 3 : 2), l it
not in terms from which we can infer the
actual occurrence of the event related in
A. 18 : 12. A date between the two, but
nearer to the former, will best correspond
with the tenour of the composition : per
haps about June, A.D. 53. As the occa
sion of the first Ep. was the report of the
state of the Church made by Timothy
(1 Th. 3 : 6), so the second seems to
have been suggested by special infor
mation on the various subjects of that re
port (2 Th. 1 : 3. 2:2. 3 : 11.) Their
persecutions continued, and were appa
rently aggravated ; they were still in a
state of excitement with regard to the
apprehended approach of • the day of
judgment ; and the disorders slightly no
ticed in the first Ep. had increased and
extended. Evidently the main object of
th.e Apostle was to confirm and complete

the instruction which he had given them
in reference to the second coming of our
Lord ; for this was not only important in
itself as a prime article of the Christian
faith, but involved also consolation under
their trials, and solemn admonition and
warning as to the discharge of duty and
abstinence from evil. Besides, it is very
clear that they were in doubt, and likely
to fall into error upon this subject, not
having clearly understood his original
teaching, or that of his recent Epistle, at
least with respect to the succession of
times and events. 2 Th. 2 : 2, 5.
The distinction of the subjects of the
Epistle is correctly presented by the ordi
nary division of chapters. The first is
consolatory, the second didactic, the third
hortatory. I. 1. 2. The inscription is the same with
that in 1 Th. (see n.), except that ijpwv is
here inserted after iraTpl.
3 — 5. Eux. bqjeCXopev] 2 : 13. In I
Th. 1 : 2. eixapiffTovpev, see n. The
distinct acknowledgment of the obligation
to thankfulness renders more prominent
the notion that the grace possessed by the
Thessalonians was the gift of God ; it also
suggests that this grace was a favour
conferred on himself, cf. (4), and 2 : 13,
14, n. ; also 1 Th. 3 : 8. KaBws 4£t6»>
itrrt] Added to introduce the special
subject of thankfulness, as one that fully
justifies the assertion eiix. b<[>eiXopev.
Ph. 1 : 7. 6irepavi;dvet 1) iriuris u.]

92

2 THESSALONIANS 1. 3—5-

7rXeova^et rj ayairrj evos eKaarov iravTwv v/iwv ety aXXrjXovs,
4 ware fjfids avTovs iv vfiiv KavXdaOai iv Tais eKKXrjaiais tov
Qeov virep Trjs virofiovijs vfiwv Kal iriaTews iv iraai Tois Siwyfiois
vfiwv /cat Taty OXl-^reaiv aty aveXeade, 5 evSeiyjia Trjs SiKalas
Kplaews tov Qeov, els to KaTa^iwOrjvai v/nas Trjs fiaaiXelas tov

ir. here is fidelity arising from trust in
God, as in I Th. 3 : 5, 6, 7. This had
been developed, and was increasing ex
ceedingly under their continued trials
(4) ; cf. use of ail-av. with irlffris, in 2 C.
10 : 15. irXeopdfet tj d7.] according to
his prayer, 1 Th. 3 : 1 2, and his exhorta
tion, 1 Th. 4 : 10. True religion is pro
gressive. Christian graces must not only
exist, but grow ; not merely be possessed
in competency, but in affluence. 2 P. 1 :
8. ivbs eK. oXXtJX.] He labours to ex
press his conviction of the fact that this
sentiment completely pervaded the whole
Church, ascribing it to each individual
member, and to each not as a general
sentiment, but as entertained towards
every other. Special instances were pro
bably in his mind of acts of Christian
love, for which their circumstances of trial
through persecution would give abundant
occasion. Tjpds out.] to be understood of
S. Paul singly, and so the plural through
out, as in the first Ep. See on 1 Th. 1 :
1. iv bp. KavxdffBai] the expression
implies a personal interest in their good
character, like that of a father in the vir
tues or honours of his children, 2 C. 1 :
14. Hence also the use of the emphatic
airois. iv t. iKKXijclais r. G.] Mean
ing those Christian communities with
which at this time he had continual and
personal intercourse, the Churches of
Achaia (E. 16 : 16. cf. G. 1 : 22, 1 Th.
2 : 14), especially in their congregational
and public character — when convened to
worship God, as in 1 C. 14. Similarly he
afterwards, when in Macedonia, (Thessa
lonica, &c.,) boasted to them of the libe
rality of the Christians of Achaia, 2 C.
9:2. ttjs birop. ip. K. irlffTews]birop.
and tt. are under the same article as con
stituting together, and by their connexion
with each other, that character and con
duct in which the Ap. gloried, tt. as be
fore (3), and 1 Th. 3:5; and added to
birop,. to indicate the principle the practical
exercise and result of which is ' endur
ance.' It is associated with uTrop. in
Eev. 13 : 10, and with paxpoBvplas in H.
6 : 12. The nature and process of the
association are explained in Ja. 1 : 2 — 4.
.E. 5: 3 — 5. StU7p;ots BXlipeai] SX.isthe
^noregeneral term, beingusedforevery kind

of preisure from affliction, but here for
afflictions caused by human malice. See
(6). afs by attr. to 6X. dvex. takes a gen.
or ace, 2 C. 11 : 1. dvixeffBe] volun
tarily, patiently endure, 1 C. 4 : 12. note
the prses. as in TrdtrxeTe, 0Xi/3outrt, 8X1-
[Sop. they were at this time undergoing
persecution. eVSei7pa] maybe taken as
an accus. in apposition with the object of
KavxdffBai, involved in uxep r. birop.
k.t.X. q.d. KavxdffBai rd ttjs iTropovijs bp.
. . . ivSeiypa ttjs S. k. 'I glory in your
patience, &c, as a manifest token, &c.'
But, rather, ivSeiypa is nominat. in appo
sition with the subject and notion of
dvixeffBe, taken in connexion with the
preceding, and descriptive of their state
and conduct. It thus introduces a new
aspect of their case (i.e. that it is ivSeiy
pa ttjs 8. k.) arising out of, but not in
cluded under the kouxtjpo, its foregoing
aspect. Thus in the parallel passage Ph.
1 : 28, Koi pi) irrvpbpevoi  uttS twv
dvriKeipivwv, t)tis airois fiiv itrnv iv-
Set£ts dTrwXeias, bpXv Se ffwrijplas.
' Manifest' or 'evident token,' is a good
rendering of ivSeiypa, which means more
than ' indication,' and less than 'display,'
or ' proof by instance.' ttjs 5. Kpitreus
t. 6.] Their character regarded together
with their circumstances, would lead to
the inference of what the righteous judg
ment of God would be, i. c. what his deci
sion and distinction of cases was then,
and what the result of it would be here
after, iv T)pipa diroKaXi\pews StKotoKpt-
trias t. 6., E. 2:5. The notion that
their sufferings were ' an example of
God's righteous judgment,' as being his
correction and trial of themselves in order
to fit them for his kingdom, is entirely
alien from the context, and is more than
discountenanced by the parallel in Ph. 1 :
28 above quoted, els rb kotoJ.] con
nected with ivSeiypa, and explanatory of
Sik. Kplir. t. 6., 'that you shall certainly
be deemed worthy ;' 'completely extend
ing to your being,' &c. See on 1 Th. 2 :
16, and cf. 1 Th. 3 : 13. E. 3 : 26. 8 :
29. 12:2. • KOTaft. ttjs /3.] here only
in N. T. c. gen. rei. In the similar con
nexion, L. 20 : 35, Kara!-, tou alwvos 4k.
rvxeiv. fiatriXelas t. G.] the heavenly
state ; the consummation of the Gospel

2 THESSALONIANS 1. 5—7.

93

Qeov, virep ?y Kal irdaXere- * etirep' Sikaiov irapd' Qew' dvTa-r
iroSovvat Toty QXlfiovaiv vfids QXi-^riv 1 Kal vfiiv Toty QXiftofie-
vois aveaiv fied' ^uwv, ev t>? d7ro/caXinf/-et to5 Kvpiov 'Irjaov air*

and the reign of Christ in the glory of the
Father, (7, 10). 1 Th. 2 : 12. So in
L. 13 : 28, 29. 1 C. 6 : 9, 10. E. 5 : 5.
uirep ijs ko! tt.] The Koi is used as intro
ducing their sufferings in another aspect —
the sufferings of martyrs ; and adding the
mention of them as an additional proof of
their meetness for heaven. It might be
rendered by 'in fact.' They were suf
fering for the kingdom ; they should cer
tainly inherit the kingdom which they
suffered for. uTrep, 'in the cause of,' not
'for the sake of obtaining.' They suf
fered on behalf of it as a subject of reve
lation which they believed, a dispensation
under which they were placed, a govern
ment of which they were subjects. Cf. A.
14: 22. The present and future notions
of the 'kingdom of God' unite in the
person of the King, Christ, the Saviour,
Head of his Church, Lord of all, Judge
of the world, 'the mighty God, the Fa
ther of Eternity.' (Isa. 9:6.) Cf. R. 8: 17.
Ph. 1:29, 30. it 2: 12. 1 P. 4:i3.
. 6 — 8. etirep SiKaiov] if at any rate, i. e.
if as must be supposed, it is, &c. Six. is
repeated from StKoias xp. (5), as insisting
upon the idea that divine justice requires
and will ensure the future retribution and
recompense of which he proceeds to speak ;
cf. SIktjc Tltrovffi (9). The argument of
the Apostle is based upon such considera
tions as occur in Job 21, 24, 27, et passim,
and Pss. 37, 58, 73, and is essentially the
same with that of Bp. Butler in the Ana
logy. God, who is judge of all the earth,
will do right. By observation and expe
rience we know that he rewards virtue
and punishes vice ; hence, if the righteous
suffer in this life at the hands of the
wicked for righteousness sake, the wicked
will suffer, and the righteous be released
from suffering, and recompensed first in
another state of existence. The justice
of God in thus discerning (Kplffis) between
the righteous and the wicked is also matter
of revelation (R. 2 : 6 — 9), and, as such,
was in their circumstances a promise and
pledge to them of future rest and happi
ness. . God is faithful, and just, both to
keep his word, and to sustain the princi
ples of his moral government. The latter
is the primary sentiment of the passage.
7ropd 6.] Trapd involves an appeal to the
character and purpose of God ; it is a
righteous thing 'with Him' because He is
iust, andit.is.a.thing which He has de

termined upon because it is righteous.
Tots 0Xi/S. 8XX\//.] Retaliation, punish
ment in kind, is intimated, but as the
prerogative of God. ipol iKSlK-qtris, iy&>
dvrairoSwirw, R. 12 : 19. H. 10 : 30, from
Deut. 32:35. Tots BXifi. dveaiv] As
the retribution was expressed by a word
(8\X\(iiv) cognate to that describing the
conduct of the persecutors, so is the re-
corn/pence by one corresponding, in con
trast, to the state of the persecuted (cf,
2 C. 7 : 5- 8 : 13) dvetris, loosing, release.
This deetrts is the Kardiravffis of H. 3
and 4, the final and permanent <ra/3/3a->
Tiapbs (H. 4 : 9) of the people of God. It
is not to be inferred, from the time
assigned for the dvetxis, that the righteous
will not enjoy the blessedness of heaven
until the resurrection, any more than that
the Thessalonian believers should continue
to be afflicted until that period ; see on
1 T. 6 : 14. The Apostle is consoling
them by directing their minds (as in 1 Th.
1 : 10. 2 : 19. 3 : 13. 5:23, and cf. 1 P,
1 : 7> T3) *° *ne future great and open
manifestation of God's righteous judg
ment, the result of which to them he first
describes by a term appropriate to their
present condition. We may add that then
only (in the resurrection of the body) will
the righteous enjoy the dveais, and the
wicked suffer the BXitj/is of which man's
whole nature is capable. R. 8 : 23. ped'
Tjp.wi'] Reminding them that he too was
in tribulation, and was consoled by the
hope of rest; intimating also that they
should enjoy a like recompence with him,
even with an Apostle, and were as sura
of it as he was (2 C. 4 : 14. 2 T. 4 : 8) ;
that then they should be re-united with
him and associated with all the saints and
servants of God (10). Mutual recogni
tion in the future state is implied ; as in
I Th. 2:19. iv ttj aTOKaXixpei k.t.X.]
'at (1 P. 1 : 7, 13) or in the revelation.'
This can be no other than the second and
final appearance of our Lord at the day
of judgment and the general resurrection.
The synchronism of the eternal condem
nation of the ungodly, and the consum
mation of the blessedness of the righteous,
is prominently put forward as distinctive
of the dTrt>KdXur'ts here spoken of. The
two events are inextricably interwoven
with each other, and with the advent of
the Lord, and that twice over in this pas
sage, in (6—8), and in (9, io)> where

94

2 THESSALONIANS 1. 7, 8.

ovpavov fieT dyyeXwv ovvajtiews avrov s iv irvpl (pXoybs, SiSov-

the latter is re-introduced as the very cha
racteristic,' the mark and index of the
time of occurrence of the former (see n.).
Now this synchronism everywhere distin
guishes the descriptions, especially the
fullest and plainest, of 'the general re
surrection in the last day,' M. 24 : 30, 3 1.
25:3i — 46. J. 5 : 28, 29. R. 2 : 5 — 10.
1 P. 2 : 9. 3:4, 7, IO — '3- Jude 14, 15.
Rev. 1:7. 11 : 15—18. 20 : 12 — 15; is
intimated in incidental allusions, M. 3 :
12. 7: 21, 22. 12:41, 42. 10:32, 33. (cf.
Mk. 8:38) 16:27. 26:64. L. 12:8, 9.
21 : 34—36. J. 12 : 48. (cf. 6 : 39, 44, 54)
A. 17:3'- 24: 15. 1 C. 3 : 13— 15. (4:5)
2 C. 5 : 10. 2 T. 4 : 1 ; is presented most
conspicuously in parables and prophecies,
M. 13 : 30, 40—43, 47—5°- 25 : 10—13,
19 — 30. L. 12 : 35 — 48. 13 : 24 — 29. 19 : 15
—27. Ps. 1 : 5, 6. 50 : 1—5. Eccl. 3:17.
12:14. Dan. 12:2, 3, Mai. 3 117, 18.
4 : 1. It is plain, also, that the event
here described is the same with that in
1 Th. 4 : 15 — 17. This appears 1. from
a consideration of the general object of
the 2nd Ep., which was, in great part, to
explain and confirm what had been said
in the first with reference to the second
advent of Christ (see Introd.) ; t. from
observing that the purpose of these two
particular passages is identical — to give
consolation under sufferings and sorrow ;
and 3. above all, from a comparison of
the facts predicted, and the terms em
ployed in predicting them. 'The revela
tion (diroKaXv\pis) of the Lord Jesus' an
swers to ' the coming (Trapovula) of the
Lord' (these words relate to the same
event in 1 C. 1 : 7. 1 Th. 3 : 13). The
dveuis peB' ijpwv, connected here with the
dTroK., must be coincident with the mu
tual blessedness to be enjoyed at the
irapovtria, 1 Th. 2 : 19 (see 2 C. 1 : 14),
which is doubtless the same with the
irapovirla of 4 : 15. The expression, iv
ttj diroK. tov K. 'I. dTr' ovpavov identifies
itself with airbs 6 K. . . . KaTafirjfferai
diC oipavov (1 Th. 4 : 16, cf. 1 : 10), and
per' iyyiXwv Svvdpews corresponds re
markably with iv ipwvfj dpxa77eXou. Note
also that tj ijpipa K. is used as synony
mous with t) irapovirla t. K. in 1 Th. 5 :
2, 4, and that iv ttj ijpipa eKeicjj is here
(10) synonymous with iv rij diroK. r. K.
'¦I. And lastly, the punishment of the
wicked, which is so prominent a charac
teristic of the diroKaXvif/is, is in 1 Th. 5 :
2 — 4, 9 associated with the resurrection
of the just, as the other great event in
'the day of the Lord.' — This passage is of

the utmost importance in the question of
the time and object of our Lord's second
coming. It cannot be the description of
a pre-millennial advent, because, as above
shown, its circumstances agree only with
those of the final judgment at the general
resurrection. But it is inconceivable, if
a pre-millennial advent is to be expected,
that it should not be alluded to on such
an occasion, and that another and long
subsequent appearing of Christ should be
made the topic of the Church's consola
tion, and designated, without introduction
or qualification, as ' the revelation of the
Lord Jesus from heaven.' Hence we
conclude that the return and visible mani
festation of the Lord is not to be looked
for until ' the last day, when he shall
come again in his glorious majesty to
judge both the quick and dead.' Collect.
Adv. 1 ; see Coll. Adv. 3 ; Athan. Creed,
andArt. IV. diroKaXitpei r. K. 'I.]
Applied to the same event in 1 C. 1 : 7.
1 P. 1 : 7, 13. 4 : 13, and see 1 P. ] : 5.
5 : 1. droK. synonymous with irapovirla,
presence, 1 Th. 2 : 19. 3:13. 4 : 15, &c;
iirupdveia, appearing, 1 T. 6 : 14, &c. (C.
3 : 4. 1 P. 5 : 4), but conveying the addi
tional idea of ' a rendering visible,' ' a dis
covery;' the act of God manifesting his
Son (A. 3:20. 1 T. 6 : 15, 16) to those
who had not before seen him (M. 24 : 30.
1 P. 1:8. Rev. 1:7); corresponding to
the description in L. 17:24 — 30. dir'
oipavov] dirb denoting rather the place
or region whence the actual manifestation
should proceed, than the abode or pecu
liar dwelling-place of the manifested one,
which would be intimated by the use of 4k,
as in 1 Th. 1 : 10. Thus his second mani
festation is distinguished from his first,
which was equally eK tou oipavov, J. 3:
r3- 6:32, 33, &c. per' dyyiXwv Sv
vdpews airov] The angels of his
power, i. e., attendants, ministers, agents
of his power, when all shall see Him,
KaBijpevov iK Se^iwv ttjs Svvdpews, M. 26 :
64. 1 C. 6 : 14 ; so represented in other
descriptions of his appearing, Dan. 7 : 10.
M. 13 : 41. 24 : 30, 31 ; cf. Deut. 33 : 2.
Ps. 68 : 17. G. 3 : 19 (1 Th. 4 : 16 n.).
For their relation to him in this character,
see M. 26 : 53. J. 1 : 51. H. 1 : 7. 1 P.
3 : 22. There is no need to understand
Svvdpews adjectively, as if Svvdrwv,
' mighty angels,' Wicl., A.V. Cf. E. 3 :
7. H. 1 : 3. Syr. V., 'with the power
of his angels.' iv irvpl tpXoybs] The
gen. t/>X. here qualifies Trupi as showing
the nature or state, of the fire. Good

2 THESSALONIANS 1. 8—10.

95

Toy eKSiKtjatv Tois fih elSdai Qeov Kal Tois fih viraKOvovai t<j5
evayyeXiw tov Kvpiov rjfiwv 'Irjaov XpiaTov, 9 otTtvey S'lKtjv
Tiaovaiv oXeQpov alwviov airo irpoawirov tov Kvpiov, /cat airo
Trjs So^tjs Trjs laXvos avTov, IO oTav eXOrj ivSo^aaOrjvai iv
Tois dylois avTov Kai OavfiaaOrjvai iv iraai iriaTevovaiv, oti

MSS. have ipXoyi irupis. so Vulg., Syr.,
as in A. 7 : 30, which follows Heb. of Ex.
3 : 2, where MSS. of LXX vary— This
is not only a significant symbol, and token
of the Divine presence, but an active mi
nister of wrath attending Christ's appear
ance, Dan. 7 : 9 — 11. 1 C. 3: 13. 2 P. 3 :
7, 10—12. See Ex. 19 : 18. Ps. 50 : 3. Is.
66 : 15. Mai. 4 : 1. St86i>TOs iKS.] con
nected with iv <j>X. ir. in Syr. V. The praes.
is used in strict propriety, as of an act to
take place at the time of ' the revelation of
the Lord Jesus,' and as an essential and
primary part of it. iKSlKTjffiv, 'punish
ment,' as in 1 P. 2 : 14, but with the no
tion of retribution ; generally 'avenging,'
as in the illustrative passages, L.18 : 7, 8,
21:2 2. Though the wicked are here pre
sented under a different and more general
aspect, yet the particular class spoken of
in (6) is still kept in view. Their cha
racter as wrong-doers in sinning against
men merges in the guilt of disobedience
and opposition to God ; it is assumed that
persecutors are found, and will bepunished,
among those whose condemnation shall
be that ' they know not,' &c. tois pi)
elS. . . . pi) biraK.]pi) involves the notion
that on the supposition of their not know
ing, &c. , Christ takes vengeance on them,
1 Th. 4: 5. See on ouk eiS6Tes, G. 4:8.
The repetition of the art. (to?s) seems to
denote a. distinction of the wicked into
two classes. By the former, rots ptj eiS.
t. 6., they are meant who are described
in E. 1 : 21, &c. yvbvres rbv G. oix ws G.
iSbl-airav— (v. 28) ouk iSoxlpatrav rbv
G. exetx iv iiriyvwaei, cf. I C. l:2i.
This class comprehends the heathen uni
versally who were without a revelation ;
but those only are condemned who failed
to make use of such means as they had of
knowing God. The latter, Tots pi) bir.
k.t.X., are those who reject the Gospel as
a revelation, a means of salvation, and a
rule of duty. Such were the persecuting
unbelievers in Thessalonica. Obedience
and submission characterize the due re
ception of the Gospel, whether by Gen
tiles or Jews, A. 17 : 3° n- R- ] : 5- 10 :
3, 16. 15 : 18. 1 P. 1 : 2, 22. See on
direiBeiv, A. 14: 2. This arises from the
fact that the Gospel is .the proclamation

of Jesus as a Lord and King, as well as
Saviour. 9, io. drives] used when persons
are designated as being of such a class or
character, 'they who are such shall,' &c.
SIk. Titroutrty] A common phrase in
classical usage; here only in N. T. (S(ktjj<
uTrexoutrat, in Jude 7), 'pcenas solvent.'
The following words 8X. alav. are in ap
position with SIktjv giving the sense,
' Whose punishment shall be eternal de
struction.' BXeBpov alwviov] 1 Th. 5 :
3. The K6Xa<rts aiiip. of M. 25 146, (op
posed to fu^j aliivios), aliiv. Kplffis of Mk.
3 : 29. dirt&Xeta of Ph. 1 : 28. 3 : 19. 2
P. 3 : 7, Bdvaros of R. 6 : 21, 23, 6 Bdv.
b Seirepos of Rev. 20 : 14. 21 : 8. See on
Mk. 9:43 — 49- dirb irpotrwirov k.t.X.]
The language here is almost certainly
adopted from Is. 2 : 10, 19, 21, LXX.
where dirb is joined with KpiirreirBe, and
must mean ' away from.' Yet its posi
tion and connexion in the text will hardly
justify us in rendering it ' so as to be
away from,'i. e., representing banishment
from the Divine presence as part of their
punishment; but it denotes the time when,
and the personal act of the Lord by which
their sentence shall take effect, cf. A.
3 : 19, n., and I J. 2 : 28. iva 8rav ipave-
pwBrj ixwpev irapprjulav, Kal pi] alaxw-
Bwpev air' airov iv ttj irapovirla airov.
The introduction of Itrxios corroborates
this interpretation ; ' power' will be dis
played in their destruction. So in 2 :
8, Karapyijirei ttj iiriipavela ttjs irapovfflas
airov. See n., and cf. with Itrxios, and
d77eAwi' ttjs Svvdpews airov, the descrip
tion in M. 13:30, 41. 24: 31. Srav
iX8rj iv8o%.] The construction marks
the indefiniteness or uncertainty as to time
of the event signified, and also the de
pendence of the fact spoken of in the
former clause upon the occurrence of this
event for its own realization ; ' when
soever this takes place so does the other ;
whatever may be the other circumstances,
the arrival of that time is the definite
condition on which it depends.' Jelf, §
842. 3. See §829. 4. iXB.ivSolauBfj-
vai]. The inf. expressing theaim or end
of his coming, i. e. of his personal mani
festation. ' To be glorified in,' i. e. in.

96

2 THESSALONIANS 1. io, ii..

iiriaTevOrj to fiap-rvpiov pmi/ id) Vfids, iv Trj rj[*ipa eKelvrj^
11 Ety o Kal irpoaevX6fie0a iravTOTe irepl vfiwv, "iva vfids a^iwarj>
Trjs KXrjaews b Oedy . rjfiwv /cat vXrjpwarj irdaav evSoKiav dya-.>

their salvation, in the glory which He shall
give tothem. j. 1-7 : io, 22. Ph.'3 :-20, 21.
C. 3 :4. 1 P. 5 : 1, 4. Cf. SeSo^o-
apivos iv aylois. Ex. 15 :n. used also in
LXX. Ex. 14 : 4, Ezek. 28 :22,to express
God's triumph over the adversaries of his
people. BavpaffBijvai iv r. ir.] 'To be
wondered at.' iv as with ei>8o£. not ' by,'
but 'in the case of.' This admiration or
rather ' wonder' will affect all present ;
but there is, probably, an (implied) es
pecial reference to the enemies of the
Church (J. 5 : 20, 28. A. 13 : 41.) who
shall then behold the fulfilment of the de
clarations of the Gospel in the justifica
tion and exaltation of believers. Thus
understood, the expressions (Srav IXBtj)
ivSo^atrd. iv, and BavpaffB. iv accord with
the process and order of resurrection and
judgment to be inferred from 1 Th. 3 : 13,
(n.) 4 : 16, 17, (n.) C. 3 : 4. Cf. M. 8 :
11,12. 19:28. 25:io, it. L. 13 : 25,
28, 29. 1 C. 6 : 2, 3. The righteous shall
be presented, acknowledged (2 C. 4 : 14.
Jude 24), and associated with Christ in
his glory, before the whole world shall be
summoned to the judgment seat. They
will then be a spectacle of wonder to the
rest of mankind, who, on their awaking,
shall behold them already 'with the Lord,'
' shining like the sun in the kingdom of ¦
their Father.' Trta-T.] used synony
mously with 07(015, but with a distinction
due to the difference between ivSo^auB.
iv and BavpaffB. iv. They are called 07.
absolutely, this being their then recog
nized character ; but Tritrr. relatively,
with regard to their former distinguishing
character among men, to those who did
not believe (hence BavpaaB. see n.),
and to the sovereign grace and power of
Christ saving them simply as believers in
Him. The true reading tois Trto-TetVotrt
(for Trttrreuoutrt, Text Rec.) comprises this
view, the aor. noting the fact not the time
of the action of the verb. With Trao-i cf.
J. 6 : 39, 40 ; added not because TrttrT.
is a more general term than 07. (for see
A. 20 : 32), but to give more effect to
BavpairB. as expounded above. &ti iiri-
ffTeiBij. . up,as]rightly marked A.V.as
a parenthesis, the meaning being 'among
whom (believers) are ye through my in
strumentality ; and I have said this be
cause you are such.' rb papr. ijpwv] is
introduced to assure them that what they
tad received, viz., his testimony concern

ing Christ, 2 : 14. A. 22 : 18. 1 C. 2 : 1,
¦1. 1 T 2 : 5 — 7, was sufficient to con
stitute them believers ; also to keep up
the association of himself with them in
the anticipation of future glory (7).
4<p' bpas] iirl is thus used with papri-
piov in L. 9 : 5, in the sense of ' against ;'
here, ' addressed to,' ' that we had unto.'
Tynd. iv ttj ijpipa iK.] to be joined with
StKTjj' tIuoviti, and answering to iv ttj
diroKaXb\pei tov K.' I, v. 7. (cf. 1 C. 1 : 7, 8),
but with a peculiar, complete, and well
known signification of its own, tj ijpipa
Kvpiov, (1 Th. 5:2, 4), ijpipa Kpltrews, 2
P. 3 : 7. 1 J. 4 : 17. It thus sustains in
conclusion the main object of the Apostle
to declare the time and circumstances of
recompence to the righteous and re
tribution to the wicked, more especially
the latter, as in 1 Th. 4 : 13 — 5 : 10, more
especially the former. Syr. V. joins ev
ttj Tjp. iK. with 8ti . . upas, a construction
which requires eirurTeiBTj to be taken in
a future sense, and of course gives to io>'
ipds the meaning 'with regard to you.'
But it is clear that iiTiffTeiBrj arises out
of the preceding iriffreiffaffi, and is used-
to explain and apply it as above stated.
11, 12. Eis 8] to which end.
ko! connecting this assurance of his
intercessory prayers on their behalf with
the preceding in (3). cf. 1 Th. 1 : 3.
E. 1 : 16. iva bp. d£iwtrT] ttjs kX.]
The prayer is for present grace, the pledge
of future glory. d£toue ttjs kX. is to
treat them in a manner corresponding with
their 'high calling' (Ph. 3 : 14) to the
kingdom and service of Christ, (5), R. 1 ;
6. 1 C. 1 :g. 7 : 22, to holiness, 1 Th. 4 : 7,
2T. 1 :9. 1P. 1:15, to eternal life, 2Th. 2:
14. 1 Th. 2 : 12. r T. 6 : 12. 1 P. 5 :
10. ttjs kX.] The art. is used as of a
well-known state or condition expressed by
this term. 6 G. ijpwv] The pron. is sug
gestive of 'his calling,' (cf. Ph. 3 : 14,)
a peculiar interest with God, nearness of
access, closeness of communion with Him
in prayer. Kai ttX. k.t.X.] explaining the
nature of the grace desired in Iva df,
TrXTjptio-Tj] complete, 'bring to perfec
tion,' as in 2 (3. 10 : 6. Ph. 2 : 2,-
Tracrai' euSoK. d7aflaitri5i'Tjs] better un
derstood of grace in them than towards
them, thus agreeing with 'ipy. Trior.,
which of course relates to their own
conduct and character, and corresponding
to tj d7d7rrj . . . . eis dXXTjXous, which in

2 THESSALONIANS 1. 11,12. 2. 1.

97

Owavvrjs Kal epyov iriaTews iv Svvdfiei, 12 07rwy ivSo^aaOri to
ovofia tov Kvpiov jJ/uwv 'Irjaov XpiaTov iv vfiiv /cat vfieis iv
avTW KaTa Thv X^Plv T0^ Oeou ^wv /cat Kvpiov 'Irjaov
Xpiarov. 2 'EjOWTwyuev oe v/ids, aSeXcpoi, virep Trjs irapovalas tov
Kvpiov j$/jiwv 'Irjaov XpiaTov /cat ^wv e7rtcri'valywy^y ex uvtov,

v. 3 (the thanksgiving portion of the
prayer resumed, and repeated here in the
form of supplication) is closely connected
with irlffris. So in I Th. 1 : 3, tov ipyov
ttjs iriffr. k. t. Kbirov ttjs a7dTTTjs. And
see 1 Th. 3 : 6, 12. 5 : 8, 13. The word
dyaBwffivij, wherever else used by S.
Paul means human goodness, the effect of
divine grace, R. 15 : 14 (p,earo! ayaBwffi-
vtjs) G. 5 : 22. E. 5 : 9. It is just such
an assemblage of qualities as in E. 4 : 2 is
placed, as the word is here, in connexion
with t) kXtjitis. d7aaWuPTjs is to be re
garded as the principal idea, euSoKiap being
introduced to express the subjective cha
racter of the grace. euSoK. d7. , ' free
benevolence (Gen. V.) of goodness' is
that spontaneous instinctive goodness the
emotions and exercise of which are a sa
tisfaction to the agent; 'It blesseth him
that gives, and him that takes.' ' Delec
tation of goodness,' Tynd. cf. use of
euSoKetv in 2 : 12, 2 C. 12 : 10, and eu-
SoKia, Ph. 1 : 15. irdirav is to be rendered
' all,' not ' every,' euS. d7. having an ab
stract or general signification, as E. 5:9.
ipy. iriffr.] See on 1 Th. 1:3. ^" bv-
vdpei] adverbial, qualifying irXitpwffTj in
regard to its object, ipy. ir., and expres
sive of the nature and effect of that divine
influence (E. 3 : 20) by which the practice
(ipyov) of believers is made conformable to
their characteristic principle (Trioris). He
prays that the powerful operation of the
Holy Spirit (to which their conversion
also was due, 1 Th. 1:5. 1 C. 2 : 5,)
may produce a complete, consistent,
energetic, and efficacious course of Chris
tian action, cf. C. 1 : 29. E. 3 : 7.
Sirws ivSo^ao-By k.t.X.] The imme
diate present effect of the communica
tion of grace prayed for is here contem
plated ; but as a pledge and earnest of the
future (1 P. 1: 7, cf. 4 : 13, 14.) This
sense of ivSo^anBr), equivalent to that of
So^dffwiri in M. 5 : 16, is most consistent
with the introduction of t8 ovopa, by
which is represented the subject of the
Gospel, its character as a revelation (A.
4 : 12, 17, 18. 9 : 15, &c. Ph. 2 : 9—
11), and also the cause in which Chris
tians laboured and suffered (A. 5 : 41
VOL. II.

15 :26, &c.) cf. ipeyaXivero rb Bv. t. K.
'I., A. 19 : 17. Ph. 1 : 20. upets iv
auTtp] i. e. now and hereafter, as posses
sors of the grace of which He is the
author, inheritors of the kingdom and glory,
which are His by right, and shall be yours
by His gift. And cf. J. 17 : 22 — 24.
koto tt)x x^P'", k.t.X.] relating espe
cially to the reciprocation of glory in
tended in the expression upets 4v airip, and
representing it as an effect of Divine
favour, not as a return due to them for
the honour done to Christ by their acts of
faith and love, tou G. . . . 'I. X.] Not
'Jesus Christ our God and Lord,' for
Kupiou is used as part of the proper name.
But the article is designedly omitted (1 T.
5 : 21); the bestowal of the blessings asked
for in prayer addressed simply and imme
diately to God (1 1) is represented as de
pendent upon a principle of action, or an
attribute, conjointly and equally ascribed
to God and the Lord Jesus Christ : an
association which implies the essential
deity of our Lord. 1 Th. 3 : 1 1.
II. 1,2. 'Epwrwpev Se bp.] See on 1 Th.
4 : 1. The Apostle thus advances to the
main subject of his second letter, availing
himself of what he has before said as a
ground for the admonition needed by the
Thessalonian Church. Se is not to be
understood as merely transitional, but has
its strictly adversative force, q.d. 'such is
our hope and consolation, but because it is
such, by every consideration connected
with the great fact which gives it its
character, I beg of you, &c. uxep ttjs
tt.] If we understand this as a form of
adjuration, (11. xxrv. 466, Od. xv. 261)
its meaning as thus applied is, ' let the
coming, &c, be an argument with you
not to be, &c.' As you believe it, under
stand it, value it, would have your part in
it, let it possess its true character, produce
its intended effect, let it be a subject of
consolation, not excitement ; a constant
hope, not a periodical disappointment.
The same thought is expressed if we
render uirep 'on the subject of,' or 'on
account or behalf of,' Ph. 4 : 10. uirep
'concerning,' R. 9 : 27, uTrep tov 'ItrpaijK

98

2 THESSALONIANS 2. 2.

2 ety to fih TaXews aaXevOrjvai vfids dirb tov vooy firjTe Opoei-
aOai, firjTe Sia irvevfiaTos firjTe Sid Xoyov firjTe Si iwiaToXrjs, wy

' in reference to/ 2 C. 12 : 5, 8. 8 : 23.
Ph. 1 : 7, but always significant of inte
rest in the person or thing spoken of.
Tjp. e'7rttrui'a7iij77js] The word is used
here only and at H. 10 : 25 (where it de
notes the assembling of congregations for
worship). It is appropriate to his pur
pose of recalling to memory what he had
written in 1 Th. 4 : 14 — 17, in which the
idea of ' gathering together' is most pro
minent ; cf. M. 24 : 3 1, iiriffvvd^ovffi (sc.
ol dyyeXoi) robs iKXeKrobs airov. M. 8 :
11. 25: 32; and see J. 14 : 3. Note
also that he employs a term more directly
suggestive, especially with ijpwv, of the
assembling together of the living (ijpeXs ol
fwvres ol irepiXeiirbpevoi) than of a resto
ration from death, a future and distant
resurrection, when, and probably because,
he is about to remove the erroneous im
pressions derived in part from his former
language, of the nearness of Christ's
second coming. iir' avrbv] to meet
him. eis dirdvrTjffiv tov Kvpiov, 1 Th. 4 :
17. ttjs single art. with Trap, and iiri-
cufa7. regarded as synchronical, and in-
dissolubly connected, eis rb] join with
ipwrwpev, used instead of iva or the simple
inf. to denote more emphatically the
point or object of entreaty, and the desire
of attaining it, 1 Th. 3 : 10. tox^ws]
'lightly,' or 'easily,' as in 1 T. 5 : 22,
and raxi, in Mk. 9 : 39. o-aXeup^cat
dirb tov vobs] ffaX. is often used by
LXX. for 'disturbance,' 'displacement,'
'overthrow,' as in Ps. 16 : 8 (A. 2 . 25),
21 : 7. 30 : 6. In its literal sense at L.
6 : 48. Here, as in A. 17 : 13, ffaXeiovres
tous 8xXous (see note), 'moved,' 'dis
turbed,' or perhaps 'made to waver or
vacillate.' Cf. the figures in E. 4 : 14,
where Syr. V. has the same word (^ol
in Ethp.) for KXvSwvtfbpevoi as here for
traX. cf. Soph. 0. T. 22 quoted at L. 21 :
25. In A.V. dirb tov v. is understood ad
verbially, expressing the character of the
disturbance as felt, 'disturbed mentally;'
so Syr. V. ' in your thoughts. ' But
rather, disturbed, so as to quit, lose, part
from your right reason, understanding,
' common sense' (Beza). cous, as in R.
7 : 23, 25. 1 C. 14 : 14. Such is the
state we describe by the phrase ' thrown
off your balance.' Compare e'ftoratrOat, Ik-
araffis (ippevwv) Mk. 3 : 21, n. p-fjre
BpoeXffBai] 'be alarmed,' originally ex
pressive of the exhibition as well as sense of
fear. Bp4opai, to shriek, cry aloud. pijYe

rather than pTjSe (in some MSS.) because
the kind of disturbance implied in troX.
dTr8 t. v. is here expressed, Jelf, § 776, 2.
Std TrceupoTos] through any special
communication made under immediate
inspiration, the highest kind of teaching.
irvevpa, which is used in reference to all
spiritual gifts (1 C. 12 : 7 — 9. 14 . 12)
here, by its connexion and position, de
notes the greatest, the diroKdXvfis, 1 C.
14 : 6, 30. E. 3 : 3, 5, the gift of ' apostles
and prophets,' A. 11 : 27, 28. 21 : 4. And
cf. irvevpa used in 1 J. 4 : 1 — 3, of per
sons claiming or possessing inspiration.
Std X670U] in the general ministration of
the word — any kind of oral teaching ;
general, as contrasted with Std irv., oral,
as contrasted with St' eVtcrToXTjs (15),
not excluding the notion of inspiration
(for see 1 C. 12 :8. 1 Th. 4 : 15), but not
necessarily involving it. St' eTrttrToXTjs]
A reference to his former letter, but com
prehended under the general signification,
'any communication by letter;' hence the
omission of the art. us St' ijpwv] 'as by
me, ' to be taken in connexion with all the
three preceding terms, irv. Xby. iiriffT., as
a caution and protest against deducing
incorrect and alarming apprehensions on
the present subject from anything re
vealed, spoken or written by him. That
this is the meaning of the expression ap
pears from the repetition, with ijpwv, of
Std as used with irv. X. iir. just before ;
from the fact that he had given them ex
press revelations (Std irv.) on the subject,
(5) . 1 Th. 5:2; and from the use of
Std X670U with St' eTrttrroXTjs ijpwv soon
after (15), evidently in reference to the
Apostle's own teaching. Compare the
mistake made by many in consequence of
our Lord's words to John, and the careful
correction of it by the Apostle himself, J.
21 : 23. Our punctuation of the text,
which is that of Lachmann and Theile, is
in accordance with the view here given
of the passage. Vulg. tamquam per nos.
Syr. ' as if it were from us.' Tynd. Cr.
Gen. render, ' which (letter) should seem
to come from us.' Luth. Bh., 'as sent
by us.' So Neander and others under
stand a reference to a forged Epistle cir
culated by the fanatical party in the name
of the Apostle, a supposition which has
some support from 3 : 17, but involving
too grave a charge against such (compa
ratively) harmless errorists to be admitted
on such slight grounds. It is scarcely
conceivable that really earnest Christians,

2 THESSALONIANS 2. 2, 3.

99

dY /7/twv, mS oti iveaTtjKev rj rjfiepa tov XpiaTov. 3 firj tis v/ids
icairaTrjarj KaTa firjSeva Tpoirov- oti iav fih eXOrj h airoaTaaia
irpwTov Kai awoKaXvcpOrj b avOpwiros Trjs dfiapTlas, b vios Trjs

believing that the return of the Lord was
close at hand, would deliberately execute
so gross and impious a fraud as the fabri
cation of a spurious Epistle, claiming in
spiration, and in the name of the Apostle.
On the other hand, considering that mis
interpretation of his apostolical commu
nications may be readily accounted for by a
bias, without any wilful perversion, that
he had written to them on this very sub
ject quite recently, that his language was
certainly open to misconstruction, that a
second letter mainly on the same subject,
and corrective of mistakes upon it, is
primd facie evidence that a wrong im
pression was made by the first, and that
the expression traXeuo'. a. t. v. and Bpoei-
nBai precisely describe the natural effect of
understanding him to intimate 8ti 4v4ffTij-
Kev tj Tjp. tou X., the conditions of the
case favour the opinion above ad
vanced as to the meaning of tis St' t)jmov.
We may add that, so understood, the
words of the Apostle are a standing pro
test against the many similar misinterpre
tations of his own and other inspired
language on the subject of Christ's second
Advent, put forward in all ages of the
Church, and peculiarly abundant in ourown
day. tis 8ti] as that, i. e. by therepresen-
tation — that, &c. 2C. 5:l9,n. iviffTijKe]
everywhere else in N. T. means ' pre
sent ;' here, however, it has doubtless the
more ordinary classical meaning ' inirai-
nere, ' to be close at hand, tj Tjp. t. X.]
As in v. 1 (see n.) he repeats the phrase
ology of the former Epistle (5:2, 4) : a
corroboration of the opinion that he is
here referring to it. Kupiou is a prefer
able reading to XpttTTOu.
3, 4. ptjtis] No one, whoever he may
be. ejaxaTTjffTj, aor . referring to this par
ticular event. KOTd ptjS. Tp6Tro><] i.e.
either by independent assertions of an
opposite character, or by false interpreta
tions of his words : perhaps we may even
understand him as in G. 1 : 8, 9, where
obs. edv ijpeXs is followed by el tis, as
here tis St' Tjp.t3p by pijris. 8ti idv pi)
iXB-Q  TrpwTov] equivalent to iav
pi) irpbrepov or Trpip dv. Cf. Diphil.
Athen. 291 F., oi ydp (HaStfa irpbrepov
b\v pi) SoKipdirw. The ellipsis is to be sup
plied from (2), ouk epxeTOt tj Tjp . t . X.,
as in Gen. V. and A. V., tj dTrotrr. being
evidently in antithesis to tj Tjp. . t . X.
the omission arises from the fact that he
is reminding them of communications

previously made concerning two future
events, and wishes to fix their attention
upon that which must precede the other.
It may also be regarded as rhetorical,
supplied in the Apostle's dictation by a
solemn pause, a gesture, and the signifi
cant and emphatic delivery of the words
iav . . irpwrov, or as suggesting the sen
timent ' / am sorry to have to say it will
not come before ;' and so Bengel, ' abstinet
verbis qua? non libenter audiret amator
adventus Christi.' tj diroffraala] That
the Papacy is here intended will appear as
we proceed from considerations of which
the following is a summary: — 1. The
identity of the subject of prophecy here
with that in 1 T. 4 : 1 — 3, where errors
are indicated of early origin, Pagan,
philosophic, and Jewish, which have
become prominent characteristics of the
ecclesiastical and aesthetic system of the
Church of Rome. 2. The gradual pro
gress of the apostasy from principles and
practices already existing (7), and its
issue in the defection of large numbers
(10 — 12). 3. Its development in a per
sonal manifestation (3, 4, 8, 9). 4. The
postponement of this development until
a then present power, active, and also
personally manifested, should be removed
(6, 7)- 5- Tne grand characteristics,
spiritual ambition and despotism. 6.
The profane assumption of Divine pre
rogatives and honours (4). 7. The
establishment of a system of deceit and
imposture (10, 11), especially with regard
to supernatural powers and claims, and
integrally and essentially connected with
the personal manifestation spoken of
(9). tj oTrotrT.] The apostasy, 'falling
away,' 'revolt,' Rh. V. signifying (as in
A. 21 : 21, diroffTaislav dirb Mwtriws), re
ligious defection. dTr6<TTatrts is the classi
cal form. The art. is used as of a well-
known subject, (5, 6). Thus in 1 T.
4 : 1, the announcement dTrotrTTjVofTat
Ttyes ttjs tt . is introduced by t8 irvevpa
pTjrttis Xe-yet. Such an apostasy had been
a subject of express revelation. iXBy tj
dTrotrr.] The apostasy would begin and
make progress before the appearance or
' revelation ' of ' the man of sin.' This
appears from the statement that its prin
ciples were already in operation, and from
the expressions iv btrripois KaipoXs
and dTrooT. Ttv^sm 1 T. 4 : 1 ^n.) (Cf. Trap-
eiird^ovffiv alpiireis and 7roXXoi 4^aKoXov8.
in 2 P. 2 : 1, 2). Hence rat dTroK. is to
7—2

100

2 THESSALONIANS 2. 3, 4.

airwXelas, 4 <$ avTiKeifievos Kai virepaipofievos eiri iravTa Xeyo-
fievov Qebv rj aefiaafia, waTe avTov els tov vaov tov Qeov ws

be understood as connecting not simul
taneous but successive events — the reve
lation (and so the presence, irapovirla v. 9)
of the man of sin with the apostasy, as its
consummation. 6 dvBpwiros k.t.X.]
These designations are in accordance with
the Heb. idiom, e.g. ' man of Belial, '
'son of death,' 1 Sam. 20 : 31 (Marg.)
The first describes the character of the
personage, the second his doom. ' Man
of sin' is explained by 6 dvopos (8). He
is, Kar i^oxw, the 'sinful man,' the human
personification of sin, the visible repre
sentative on earth (9, 10,) of that ori
ginal wickedness which set itself up
against God (Gen. 3 : 1, 5), and was
first manifested in deceit and lies (Gen.
3 '¦ 4, 5, 13). a most appropriate title for
the recognised head of that system which
is a development of the depravity of
liumau nature. See Abp. Whately's
Errors of Romanism. That a single
person is meant is clear from the phraseo
logy of the whole passage ; yet not one
person only, but a power always lodged
in and represented by a single person,
for it is evidently of longer continuance
than the life of any man ; unless we sup
pose (with some) that the ' man of sin '
hasnotyet beenrevealed, andthereforethat
6 Karixwv, who must also be a person in
the same sense as 6 dvBp., 6 vl., b dvopos,
has existed from the Apostle's time until
now, and exercises now as then, a power
which still hinders the manifestation of
the 'man of sin.' But on this supposi
tion no satisfactory or probable interpreta
tion can be given of 6 dfopos, or 6 Kar4xwv.
' The antichrist ' spoken of by S. John
was to be, at least in the apprehension of
the Church, a human person, the expecta
tion of whose coming was perhaps due to
this prediction of S. Paul ; see 1 J. 2 : 1 8,
22 (cf. 9, 10, here), 4:3; 2 J. 7.
Early (and some later) commentators
have understood the designations 6 dvBp.
t . dp. k.t.X. and the description which
follows, of a persecuting Pagan power,
e.g. Domitian, or the succession of Roman
emperors until Constantine. But see on
(4, 7). 6 vlbs ttjs aTrwX.] Applied
to Judas in J. 17 : 12, see n. ' the
doomed one ' ' devoted to destruction ;'
one whose doom has been pronounced, as
in the case of Judas, in prophecy. See
Dan. 7 : 11, 21, 22, 25, 26, and the pre
dictions in 2 P. 2, and Eev. \3, 14, 9 — 1 1,
17: 8. 19. 6 dvriKelpevos k. bir. 4iri]
The single art. requires the two participles
to be construed together, as in A. V. ; not

'which is an adversaiy, and is exalted'
as Tynd. &c. — Iirl against ; the nature of
the adverse action or opposition denoted
by dvriKelpevos is explained by the addition
of birepaip. and still further and more defi
nitely by what follows, as introduced by
wure. It is not the opposition of Atheism,
or absolute irreligion, but a claim of
undue spiritual exaltation, supremacy,
and power, a misdirection of religious
worship which amounts to an opposition
such as described. This is iirl irdvra
Xeybpevov G. i) trifiaffpa, ' whatever goes
by the name of God or has to do with
religion.' Thus in Dan. 11 36, (LXX).
6 /3otrtXeus byywdrjffeTai Kal peyaXvvBTjtrerai
iirl irdvra Bebv (Kal iirl rbv Bebv twv
Bewv. Alex. V.), followed by Bebv bv ovk
iyvwffav ol iraripes airov Sof^dffel (38). Xe7.
has the common meaning ' so called,' as in
1 C. 8 : 5, elffl Xeybpevoi Beol, H. 9 : 3, and
is used to show the effect of the manifesta
tion and action of the ' man of sin' upon the
common apprehension of men as to things
divine and religious. ffijSairpa] 'object
of worship or veneration, ' ' quod colitur.'
A. 17 : 23. wtrre] 'so that' proceeding
to describe the conduct intimated in the
preceding words in the full effect and
result of their meaning, Jelf, § 863.
airbv] there is no need to take KaBlaai
transitively and so to read avrbv. The
pronoun is used emphatically ; a sense
confirmed by the subsequent explanatory
clause dirodeiKV. eavrbv .... Ge6s. This
emphasis is highly significant if we inter
pret the passage of one who had charge
and trust in reference to the worship of
God. Such, indeed, would almost inevi
tably be the position of the arch- apostate.
The character of his betrayal of his trust
is noted as consisting in the substitution
of himself for the true object of worship.
He who ought to minister is ministered
unto. The servant assumes the authority
and exercises the functions of the master.
L. 12 : 45, see n. els rbv vabv t. 9.]
eis with KaBUrai, marks the assumption
of the seat — 'takes his seat in.' Mk.
13 : 3, M. 2 : 23, n. rbv vabv] Exclu
ding the temple at Jerusalem, and any
heathen temple, for neither of which a
plausible reason can be offered, we must
adopt the figurative sense of vabs usual in
S. Paul's writings, i.e. the Christian
church or community, 1 C. 3 : 16, 17,
(and comp. with v. 8 here the threat
tfrdepeX tovtov b G. in connexion with
warnings addressed to ministers). 2 C.
6 : 16, E. 2 : 21. So oIkos Geou, 1 T. 3 :

2 THESSALONIANS 2.

101

fivrjfio-

Qeov KaOiaai, airoSeiKvvvTa eavTov oti eaTi Oedy. 5 Oi3
veyeTe, 6Vt eVt wv TTjody u/xay TaCVa eXeyov vfiiv ; " /cat vi/v to
KaTeXov olSaTe, ety to diroKaXvcpOrjvai ovtov iv tw eui/Toi/ Kaipw.
1 to yap fivaTrjpiov rjSrj ivepyeiTai Trjs dvofilas, fiovov b /caTe'vwv

15 (and see ta 5), and cf. Eev. 11 : 1, 2.
Within the Church, then, and as assuming
the highest authority in and over it, we
must look for the personal exhibition of
this evil power. The words eis rbv v.
xaBlirai suggest the consideration of the
nature of God's actual presence in the
ancient Jewish temple, and the undoubted
application to the Christian dispensation,
and Church, of the O. T. promises of a re
newal and continuance of his presence in
a later age (2 C. 6 : 16, and references),
and our Lord's assurances of His own
perpetual presence and that of the Holy
Spirit. Hence we understand what is
meant by God sitting in His own temple
(the Church), or any one sitting there as
God. It will then become evident that
the terms of S. Paul's prophetic descrip
tion are fully satisfied by the existence
of a system the head of which, always a
single person, claims, and has exercised,
supreme and universal authority over the
Church, represents himself as, in his
presence and actions, the personal visible
manifestation of Divine power and grace,
assumes the attributes and title of ' Vicar
of Christ ' and Vicegerent of the Son of
God, and therefore exhibits himself as the
perfect equivalent to the promised perpe
tual presence of God with His church on
earth. Cf. Eev. 13 : 6. Nicolas, Eludes
Philosophiques surle Ohristianisme, c. 12,
L'Eglhe. tis Bebv] Eejected from the
text by the principal modern editors ;
not in Vulg. but in Syr. V. ; probably a
gloss. Its absence in no way affects the
interpretation of the passage. dTroSetK-
vivra .... Ge6s] For the more classi
cal dTroSetKP. iavrbv Qebv, ' representing
himself as God.' The introduction of
8Vt 'iffTi more strongly marks the reality of
that equality or identity with God to
which his assumption would amount.
By dTroSetKP. eauTSi" is denoted the claims
to the Divine character made by this per
sonage himself, in his own declarations
and actions. Infallibility, indulgences,
assumed dominion over earthly kingdoms
and princes are just such intrusions upon
the Divine prerogatives as most closely
comport with the terms here employed.
The acknowledgment by others of a cha
racter and authority so claimed is pre
dicted in Rev. 13 : 8, 12, 15, 14 : 9.

5 — 7- Oi pvrjpoveiere] This is in a
tone of reproof. He implies that they
had failed to keep in mind and make use
of his express, positive, and frequent
teaching on this subject. e'Xe7oi'] I
used to tell you; imperf. Observe that
when reminding them of what it was im
portant they should distinctly recollect,
and of what he had delivered to them in
the exercise of his apostolical office, he
uses the singular wv . . . ?Xe7oy. koJ
vvv] vvv is not to be taken with t6 Kari-
Xov, but with koI, and not as an adv. of
time, but used in resuming the prediction
from (4), with a reference to the inter
vening pvrjpoveieTe, to intimate that this
other part of the Apostle's teaching on the
subject was, or ought to be, known to
them, as well as the former. Cf. A. 13: 11.
22 : 16. t6 Karixov . . . els rb ottok.]
What restraineth (L. 4 : 42), ' keeps
down,' with an effect extending to his
being revealed in, &c, i.e., which pre
vents his being revealed until, &c. Cf.
els rb irwB. in (io). The restraining
power is first spoken of in the abstract,
and then personally, 6 Karixwv, (7).
so, first, tj oTrotrTatria, and then 8 dvBp.
r. dp., strengthening the interpretation
which represents them both as systems
developed and embodied in a single per
son, (7). iv rip iavrov Kaipip] in the
time appointed him. Suggesting the
thought that this is also among the times,
ous 6 iraTijp 'iBero iv ttj ISia e£outr(a.
rb ydp p.] The 7dp introduces a fact
which accounts for the existence of a re
tarding power; (something must restrain)
for, &c. Here, again, first t8 pvffTijpiov
rrjs dvoptas, and then 6 dvopos, v. 8 (see
on v. 3, and rb Karex- v. 6), indicating
the close connexion of 8 dvopos with a
preceding state and order of things, of
which he becomes the ultimate and com
plete representative and personification.
6 dvopos undoubtedly is identical with 6
dvBp. ttjs dp. ; hence, also, rb pvur. ttjs
dvop., with tj dTrotrTOtria. Wherefore the
connexion of 6 dvBp. r. dp. with t) dirotrr.
is the same as that of 6 dvopos with i)
dvopia. rb pvffTTJpiov ttjs dvop.]
The use of pvffrijpiov here is to be com
pared with that in the phrase t6 p.. ttjs
jSatriXelas tov 0. Mk. 4 : 1 1 ; rb p. tov
evayyeXiov, E. 6 : 19 ; rb p. ttjs iriffrews,

102

2 THESSALONIANS 2. 7, 8.

d'oTt ewy e/c fieaov yevrjTai- ° Kal ToVe diroKoiXvcpOrjaeTai b
dvofios, bv b Kvpios avaXwaei tw irvevfiaTi tov aTOfiaros avTov

1 T. 3 : 9 ; rb ttjs ebtreflelas p. ib. v. 16 ;
and indicates the formal character which
the avopia would assume. It would be
in opposition to true religion, as being
itself a religion (4), a system of doc
trine and belief (11, 12), of association
and government (3, 8, 10, 12), claim
ing and actually possessing a super
natural origin and maintenance (4, 9) :
in fact, a superitition, and spiritual des
potism. Thus in Rev. 17 : 5, the per
sonification of the evil power established
in Rome (18) bears the title pvffTTjpiov,
associated with that of t) ptjVtjp twv rropvwv
K. twv pSeXvypdrwv ttjs 7tjs (dvopias).
t^Stj ivepyeXrai] is already active and
efficacious ; see on 1 Th. 2:13. Exists
and acts as a power of evil within the
Church, though secret and almost latent,
Judaism and Gentile philosophy are the
sources of error against which S. Paul
most frequently warns the Churches ;
G. 4:9, jo; 5: 1—9. Ph. 3:2. C.
2:4, 8, 16-23. iT. 1:4; 4:3,7;
6:4. 2 T. 4 : 4. Tit. 1 : 10, 11, 14 ; and
to which the corruptions of the succeed
ing and subsequent ages may be distinctly
traced. Their operation produced, how
ever, then and afterwards, other forms of
antagonism to the truth, besides those
which coalesced in the great apostasy, and
were ultimately developed into a spiritual
dynasty. Such were the various Gnostic
systems ; and such also the heresies de
nounced in 2 P. 2 : 1. 1 J. 2 : 22 ; 4 :
1, 3. 2 J. 7 — 11. Jude 4, and surviv
ing in Unitarianism and Bationalism.
pbvov] used in imposing or stating a
condition, (1 C. 7 : 39. G. 2 : 10; 5 : 13.
Ph. 1:27,) checking an expectation, or
modifying an opinion that might be
formed from what has just been said.
6 KaTixwv dpTt] dpTt is rather to be
understood as corresponding and supple
mentary to tJStj, than as qualifying kot^-
Xuv> 1- d. already, in this present time,
is this power in operation ; only he who
restraineth (is) now, i. e., it is now the
time of the restraining power, who is in
full and manifest existence, and that as a
person. There is not so much an ellipsis
as a condensation of the writer's meaning ;
he makes each of a few words highly sig
nificant, as speaking by hints to those
who knew what to connect with each term.
Such a mode of expression entirely accords
with the hypothesis, that 6 Karixwv is
the imperial power of Rome as then vested
in an individual. Naturally the Apostle

would use caution in speaking of it, espe
cially when implying its extinction. The
words 4ws 4k piffov y4v. are most appro
priate in the sense of removal by abolition
(C. 2 : 14), or as an act of judgment (1
C. 5 : 2). They would hardly be used to
denote the cessation of the action of a
good power. — 6 Kar4xwv cannot be applied
to one Boman emperor exclusively, as
restraining, by the present continuance of
his reign, the manifestation of the 'man
of sin ' in the person of his successor : for
then (4) would refer to the assumption
of Divine honours on the part of the fu
ture emperor. But already, before this
Epistle was written, such assumption had
been made, in the case of Augustus, and
Tiberius, and of Caligula, who had erected
a temple to his own divinity (Sueton.
Cal., 22, 23, Dion. C, lib. 59), and order
ed his statue to be set up in the temple of
Jerusalem (a.d. 41), an order which, how
ever, was not carried into effect. Joseph.
Antiq., xviii. 9 ; Bell. Jud., 11. 10. His
torical proof abounds that the hierarchical
power in Rome increased as the imperial
decayed ; and that after the Pontiffs were
released from the presence and control of
» rival authority, and attained an undis
puted temporal sovereignty, their claims
of both spiritual and secular dominion be
came so arrogant and impious as to
realize almost literally the prophetic lan
guage of the Apostle, (4). And it is a
remarkable corroboration of this view of
the fulfilment of the prediction that both
claims were founded in falsehood and
fraud (10, 11). 'Before the end of
the eighth century, some apostolical
scribe, perhaps the notorious Isidore,
composed the decretals, and the donation
of Constantine, the two magic pillars of
the spiritual and temporal monarchy of
the Popes ;' Gibbon, u. 49. With iws 4k
p. yiv. k.t.X., compare Rev. 13 : 2 — 4.
17:8,10-13. 8—IO. Kai rbre drroKaXvipB.] rbre
will indicate a point of time or a period
according as we interpret 4k p.. y4v. of a.
momentary or gradual action. In either
case, it represents the revealing of 6 dvo
pos, as synchronous with the removal of
6 Kar4xwv. The subsequent description
of tj irapovirla (tov dvbpov) corresponds
better with a gradual than a sudden ma
nifestation. 6 dvopos] The term is
most appropriate to one who is at the
head of a revolt (diroffraffla) against a
lawful sovereign (cf. 1 Mace. 2 : 15, 44. 3 :

2 THESSALONIANS 2. 8, g.

103

/cat KaTapyrjaei tiJ iiricpavela Trjs irapovalas avTov- 5 o5 errr/v
j? irapovaia KaT evepyeiav tov SaTava ev irdarj Svvdfiei

5, 6), who sets himself up as supreme and
paramount over all acknowledged autho
rity, ' thinks to change times and laws,'
and has them 'given into his hand' (Dan.
7:25); who by a succession of acts which are
necessarily, in virtue of a system and con
stitution, those of a single person, exhi
bits the whole practice of dvopia. In the
passage which S. Paul proceeds to quote
from Isaiah, the word for 'the wicked' is
sing, i^u ^)» in LXX. dtre/Sij, meaning,
as often, see especially Ps. 10, tbe
heathen oppressor of Israel, ' the man
(TtfiJN) of the earth,' (18). Sv b
Kuptos] The Apostle thus identifies our
Lord with thepersonage spoken of inls. 11.
The passage quoted is v. 4, ' he shall
smite the earth with the rod of his mouth,
and with the breath of his lips shall he
slay the wicked, ' an obvious parallelism,
both members of which are combined in
S. Paul's adaptation of the words. With
rip irveipari r. ff. a. compare in Ps.
18 : 15, the ' blast of the breath of thy
nostrils,' which is parallel with 'thy re
buke' (eTrtTipTjtrts, LXX.). The image
' rod of his mouth,' is presented in Eev.
1 : 16. 19 : 15, ai, by the 'sharp two-
edged sword' which proceeded out of his
mouth, and is explained by Is. 49 : 2. H.
4 : 12 (cf. E. 6 : 17), to mean the Word of
God. Thus LXX. for ' rod of his mouth,'
give rip Xbyw r. itt. a. In the passages
last referred to, the frequent sense 'com
mand,' 'decree' or 'sentence,' cannot rea
sonably be assigned to the expression ' the
Word of God ;' but it must mean ' the
revelation of God.' This, originating and
proceeding from the Lord Jesus, adminis
tered and directed by Him, may well be
described as the instrument by which He
shall make away with (dveXet, LXX., and
read here from Alex, and Vat. by Lchmn.),
destroy, ' consume ' like a devouring fire
(draXtiirei, cf . L. 9 : 54, and see Is. 4 : 4.
Jer. 5 : 14 ; 23 : 29. Hos. 6 : 5) the ad
verse and usurping evil power. Thus He,
in His temptation, defeated Satan him
self by the Divine Word. The direct
agency of the Holy Spirit in connexion
with the operation of the Word is also
probably denoted by irv. t. trrbp. avrov'
for see J . 20 : 22, and compare the sym
bols, wind and fire, attendant upon the
earlier manifestations of the Spirit. Nor
need we deny to the expression the signi
fication, due to its 0. T. usage, of a dis-

KUl

play of wrath in awful visitations of
judgment accompanying, and providen
tially accomplishing the destruction of
the impersonated apostasy. Koi Karap-
7 t) tret] shall bring to nought, abolish,
make powerless, depose, as in 1 C. 15 :
24,26. 2 C. 3:11,13. H. 2:14. We
may understand a distinction and succes
sion in the acts by which the man of sin
is to be destroyed — the first, during time,
spiritual and divine, but invisible (t. irv.
t. ffrbp. air.) ; the second, at the end
of time, complete and final, performed
visibly and immediately by the Lord
himself then openly and personally re
vealed. The former probably corresponds
with the events predicted in Dan. 7 : n,
12. Eev. 14 : 6—8 ; 16 : 19 ; 18 : 2 ; 19 :
11 — 21: the latter must be the great
judgment of the last day, when all powers
opposed to God and Christ shall be done
away forever, and all the agents and sub
jects of such powers shall receive their
everlasting doom, (12) ; 1:8, 9, n.
Rev. 20 : 9, 10. Similarly as to the abo
lition of death ; cp. 2 T. 1 : 10 with 1 C. 15 :
26. ttj iwiipaviia ttjs tt. a.] by the
' manifestation of His presence.' 4iriij>.
has always this sense in the writings of
S. Paul, in which alone it occurs in N.T.
1T.6 : 14. 2T. 4:i, 8. Tit. 2:13. In 2
T. 1 : 10 only it is applied to the first
advent of our Lord. An actual appear
ance, visible to all, must be understood.
Cf. dirb irpoffwirov tov K. k.t.X. 1 : 9, 10;
and irapovaia in 1 Th. 2 : 19 ; 3 : 13. It
is implied that judgment and vengeance
must be the effect of His personal manifes- _
tation ; M. 24 : 50, 51 ; 26 : 64. L. 21 :
27, 36. His 'coming,' Trapouiria, will be
also ' the coming, irapovirla, of the day of
God,' the day of judgment, and perdition
of ungodly men; 2 P. 3 : 7, 12. oS]
introducing another statement with re
gard to the subject 6 dfop.os, (8). The
previous sentence, Sv 6 K. k.t.X., is to be
regarded as not so much a parenthesis, as
an inversion of the order of events pre
dicted, due, perhaps, to the Apostle's
own righteous eagerness of anticipation,
and his desire to possess the minds of his
readers with the certainty of the ultimate
destruction of the evil power, before he
proceeds to describe its character and pre
valence. 4irrlv] The prses. does not de
note the existence at that time of the
'mystery of iniquity' (7), but is used
absolutely in stating a fact as known,
certain or necessary M. 3; 10, n. tj

101

2 THESSALONIANS 2. o— n.

arjfieiots /cat Tepaai -^evSovs I0 /cat ev Tracnj dirdrrj t?9 ddt/ctay
ev Toty diroXXvfievois, avO' wv Trjv dydirrjv Trjs aXrjQe'ias ovk

iSe^avTO ety to awOrjvai aiWy. ll Kal Sid tovto irefi^ei
avTois b Qeos evepyeiav irXdvrjS, els to iriaTevaai avTovs tw

Tropoutria] The term is consistent with
the previous language concerning 6 dvopos,
and especially with the verb dTro/raXuTTTe-
traat, (3, 6, 8). Occurring immediately
after its application to our Lord's second
coming, its sense must be similar. It
sustains the idea of a personal visible ma
nifestation, 'a presence,' as an observable,
acknowledged, essential characteristic
and element of an economy of evil. Cf.
the reading Kai irdpeorai (for Kalirep
iffTtv)'m Rev. 17 : 8. (or ivipyetav t.
2. k.t.X.] What was falsely said of Christ,
that his mighty works were performed by
the power of Satan, will be true of Anti
christ ; but the operation of Satan in
supporting Antichrist by mighty works,
will be characteristic of the father of lies ;
the supernatural powers and effects by
which men shall be deceived will them
selves be mere delusions : the ivipyeia
tou Zarapo will be 4v4pyeia irXdv-qs ill)
in its means and object. Nothing is
more prominent throughout this descrip
tion, brief as it is, than the notion of
deception: we have ripatri \peiSovs, iv
Trdffrj dirdrrj T.dS., ivipy. irXdvrjs, and
rip ipevSei. Reality is denied to the mi
racles of Antichrist by the introduction
of the term ij/eioovs, which is connected
with ffTjpelois as well as ripajri ; the word
Tepara not occurring once in NT. with
out tTTjp. See on J. 4 : 48. Svvdpei, as
associated with aijp. k. rip., is to be un
derstood of ostensibly supernatural power.
Compare the use of the word in A. 8 : 10,
as applied in the case of successful impos
ture, iv irdffTj S., not equivalent to 4v
Svvdpeffi, but the expression of a general
claim and exhibition of spiritual power,
' power of every kind.' With this descrip
tion comp. our Lord's predictions of false
Christs, M. 24 : 24, u., and the vision in
Rev. 13: 2,4, 12 — 15. iv irdtrrj dirdrTj
ttjs dS.] in every kind of deceit which
belongs to unrighteousness, or which un
righteousness originates. dSttcia being
used in (i2)in full substantive significancy
as opposed to dXrjBeia, which occurs also
here in a position of contrast, ttjs dSucias
can hardly be understood adjectively as
merely equivalent to dSUrj. Deceit and
imposture of a particular kind having just
been alleged, deceit in general, of every
description, as connected with and pro

ceeding from ' unrighteousness,' is now
charged upon the manifestation of which
6 dvopos, 6 dvBp. ttjs dpaprlas is the
centre. Fraud and imposture form its
proofs and support, falsehood and error its
foundation, substance, and character (see
Archbishop Whately's Errors of Roman
ism). Hence it is called t6 iftevSos. And
ef. J. 8 : 44. iv rots drroXXvp4vois]
iv ' in the case of, ' 'in its effect upon, ' 2
C. 2 : 15. 4 : 3, referring to the whole
character of the irapovirla just described.
The condition of those who shall be the
subjects of this delusion is here indicated ;
they are ' those who are about to perish,'
(12). The cause of their being in such a
condition, both of delusion and ruin, is
then stated, dvB' wv k.t.X. Cf. 2 C. 4 :
3, 4. Some MSS. omit ev, with which
reading cf. I C. 1 : 18. rijv dydirTjv t.
dX.] They are spoken of as refusing to
entertain (S4xopai, 1 Th. 2 : 13. 1 C. 2 :
14) the love of the truth rather than as
rejecting the truth itself, to show that
they are morally wrong, wrongin the heart ;
have not, and set themselves against
having, those feelings and desires which
would lead them to admit, embrace, and
hold fast the truth. J. 3 : 19, 20. 7 : 17.
ouk ^Se^afro] they rejected. The aor.
is properly used in the mere statement of
a case as though calling attention to the
time of its occurrence, aor. expresses a
general truth, one not confined to past,
present, or future time. Green, p. 16.
els rb ffwB.air.] marking the effect of
the action denied, and implying the effect
of the denial of it. Cf. (6).
I r, 12. Std touto] referring to ouk ibe%.
the judicial character of the delusion is
strongly insisted upon. Notice the reite
ration dv8' wv. . . . Sid tovto .... iva
KpiB. k.t.X. Tripif/ei] ir4pirei is areading
of some early MSS. not in Vulg. or Syr.
V, It may have arisen from observing
the use of the prses. in 4otIv, (9). The
fut. is more natural, as being more ener
getic. The Apostle, having ended the
sentence introduced by a relative, now
proceeds to state substantially as a pro
phecy what he had just intimated inci
dentally. ir4p\p  TrXdfTjs] That
irXdvris is here the principal word is clear
from the context, 'an efficacy of delu
sion,' i. e. an efficacious delusion. This

2 THESSALONIANS 2. n— 14.

105

¦v^et/der, I2 'Iva KpiOwai irdvTes ol fih iriaTevaavTes Trj dXrjOela
aXX' evSoKrjaavTes iv Trj dSiKla-
13 'Ufieis Se ocpelXofiev evXaptaTeiv tw Qew iravTOTe irepl
v/iwv, aSeXcpoi rjyairrjfievoi virb Kvpiov, oti e'lXeTo vfids b Qeos
air apXhs ety awTrjpiav iv ayiaafiw irvevfiaTos Kal iriaTei dXrj-
Qeias, l4 ety b iKaXeaev vfids Sia tov evayyeXiov hfiwv, ety

can be no other than the ivipy. tou Sot.,
\g). Whence, and by the words irip-^/ei
0 9. we are reminded of Micaiah's vision,
1 Ki. 22 : 20 — 23 ; also of 2 Sam. 24 : 1,
compared with 1 Chr. 21 : 1 ; and the
declarations in Ezek. 14 : 9 (comp. 13 : 1
— 9, 22). And see Job 12 : 16. Isa. 66 :
3, 4. eis t6] to the end that, ' to the
complete effect of.' TtjS ^eiiSet] 'the
lie,' summing up in this expression all
that had been before said ; ' the great lie,'
put forth in the assumed character, the
credentials, the actions, the doctrines of
the man of sin ; 'that which is false,' the
characteristic designation of that which is
due to the operation of him who is the
great deceiver and liar, and the father of
lies, J. 8 : 44. 6 KaXoupei/os Atd/3oXos Kal
6 2arapas 6 wXavwv rijv olKovp4vijv
SXtjk, Rev. 12:9. cf. 2:2on. 13: 14. 19:
20. iv a KpiBwtri] 'in order that,' mark
ing the consummation of judicial error in
final condemnation. Note the contrast in
(13, 14). eis 6 4KaXeirev  eis irept-
irolrjffiv 8o£tjs, n. TrdfTes ol] that all
might be condemned who — The con
clusion is universal, affecting all whose
unbelief is of the character here de
scribed, i. e. apostasy from the truth re
ceived, or rejection of the truth offered,
both through love of sin. oi pTj iriffr. . . .
dStKio] /xi) in a dependent construction.
There is apparently a dislocation of the
directly antagonistic expressions. Trt-
ffTeitravres Tip ypeiSet might have been
looked for in opposition to ptTj Trttrr. t§
dXrjB., and pi) 8e£dpevoi ri)v dydirijv ttjs
dXrjB. in opposition to eiSoKTJffavres 4v ttj
doiKia. But the Apostle brings together
the grounds of condemnation, — unbelief,
(Mk. 16 : 16. J. 3 : 18), and unright
eousness (J. 5 : 29. R. 2 : 8, 9. 1 C.
6:9, 10). And in euSoK. ttj dStK. he ex
hibits the ultimate and secret source of all
the evil which results in condemnation.
Satisfaction in sin excludes or extinguishes
love of the truth ; then follows disbelief
and rejection of the truth, and next the
belief of falsehood, any 'refuge of lies'
which promises immunity to the sinner
continuing in sin. Compare the case of
the heathen, as stated in R. 1 : 25, 28.

13, 14. 'Hpe?s Se] emphatic. We (I),
by whom ye received the truth of the
Gospel, (14). bipelX  ip.] See
on 1 : 3. For their comfort and his own,
he now takes up the consideration of
their case as the perfect opposite to that
of the unhappy subjects of the delusions
of Satan. TjyaiTTjp. birb K.] An epithet
appropriate to the subject of thanksgiving
which he is about to state. See J. 15 ; 8,
16. 17: 23, 24. 1 J. 4 : 19. So in 1
Th. 1:4, n. eHXeTo] alp4cpai is used
here only of God's election of his people ;
the ordinary term being iKXiyopai.
alp4opai signifies a choice of preference —
a complacential choice. Ph. 1 : 22. H.
11:25. See Xen. Anab. 1. 3, 5. Cf.
TJpirma, M. 12 : 18, the rendering of the
Heb. ^Q.T) 'to lay hold of.' drr'
dpxTjs] i. e. Trp8 KOTa/3oXTjs Kbtrpov, as in
E. 1 : 4. cf. M. 25 : 34. 2 T. 1 : 9. So
they who are the subjects of the great
delusion are spoken of in Rev. 13 : 8.
17 : 8, in contrast to the elect as those wv
oi y4yparrTai rd bvbpara 4irl rb /3t/3X(op ttjs
fu-ijs dirA KOTa/3oXTjs Kbtrpov. In Vat.
MS. dirapxbv, and hence Vulg. 'primitias'
first fruits, R. 16 : 5 ; with which
reading compare E. 1 : 12, and context.
els ffwrrjplav] to the attainment of
salvation ; opposed to iva KpiBwai (12),
Tots dTroXXup^fots (10), dTTtoXeias (3).
So in 1 Th. 5 : 9, els irepiirolTjffiv irwr. op
posed to els bpyfjv, hence, everlasting sal
vation, viewed however as a present
blessing, a deliverance now effected, or in
process, 1 Th. 1 : 10. E. 1 : 7. 4v 07. . . .
¦wlffT. dX.] Evidently in strong contrast
with the characteristics of those who
shall be condemned, (12). iv ay. fol
lowing e'lXero, indicates that their present
state, character, and qualification for
future blessedness, are the effect of God's
choice, involved in it, as part of his ori
ginal purpose of grace towards them. So
in 2 P. 1 : 1, 2, iKXeKroXs . ? . . Kard
irpbyvwiriv G. irarpbs, iv dyiaffptp irv. And
see R. 8 : 29. E. 1 : 4, 5, 6 ; and on 1
Th. 4 : 7. d7. irv., sanctification which
has the Holy Spirit for its author. irlffT.
dX., faith which has the truth of the

106

2 THESSALONIANS 2. 14—16.

irepiirolrjaiv So^rjs tov Kvpiov rjfiwv 'Irjaov XpiaTov. JS dpa
ovv, aSeXcpoi, aTrjKBTe, Kal KpaTeiTe Tas irapaSoaeis as iSiSaXOrjTe
e'tTe Sid Xoyov etVe Si iiriaToXrjs >}/xwv avToy oe d Kvpios
rjfiwv 'Irjaovs XpiaTOS Kal b Oedy Kal iraThp rjfiwv, b dyairrjaas
rjfids Kal Sovs irapaKXrjaiv alwvlav Kal iXirlSa dyaOhv iv XdpiTi,

Gospel for its object. No precedence of
time, or sequence of cause and effect is to
be inferred from the order of the clauses ;
cf. 1 C. 6 : 11. Holiness, which is
ascribed and is due to the immediate
action of the Holy Spirit, is also produced
instrumentally by belief. And belief is
the result of the Holy Spirit's influence
upon the heart, an influence which
changes and sanctifies, els 8 iKaXeirev
bp.] The neuter 8 marks generally, and
iu the abstract, that ' whereunto' God
chose them ; to that, whatever it was, he
called them. R. 8 : 30. Std t. eua77.
ijpwv] The truth ministered by him was
the means of their effectual call (G. 1 : 6),
the voice of God to their souls (J. 5 : 25).
For eua77. rjpwv, see on 1 Th. 1:5. He
reminds them of this to establish what he
has just been saying, and to introduce the
admonition which follows (15). eis
irepiiroiijaiv 86|tjs] Stating the ulti
mate effect and design of the preceding
actions, e'tXeTO, iKdXetre. On irepnr. see 1
Th. 5 : 9, eis it. ffWTrjplas, here S6£tjs, more
than irwr., not deliverance from evil, but
enjoyment of the highest good ; so in 1
Th. 2 : 12, n. 2 T. 2 : 10. 1 P. 5 : 10, n.
Here the ' glory' is said to be that ' of
our Lord Jesus Christ,' appropriately to
the previous subject of the Ep., the com
ing of Christ (see Chrysostom in loc.) in
his kingdom (I, 2, 8). Ch. 1 : 7 — 10.
pf. 1 P. 4 : 13. Syr. V. renders 'that
ye may be an honour (praise, glory) to ;'
having in view perhaps, 1: 11, 12. E.
1:12,14. cf. 1 P. 2:9. Deut. 14:2.
26 : 18, 19.
15 — 17. dpa oflv] The most assured
hope of salvation does not render exertion
and admonition unnecessary ; on the con
trary, the exhortation to steadfastness
and watchfulness here follows as an infe
rence from the assertion of certain safety.
The Apostle, by the words iv 07. irv. k.
TrttrT. dXrjd., had supplied a test whereby
his readers might ascertain their personal
interest in the high privileges just de
scribed. Acting upon his present exhor
tation, they would have a good proof of
their possession of faith and obedience.
Cf. H. 3 : 6, 14 ; 10 : 23. Ph. 2 : 12, n.
ffTTJKere] sc. iv Kvplw, as in 1 Th. 3 : 8,

n. or iv ttj irlnrei, as in 1 C. 16 : 13, 'be
firm, steadfast' (1 Th. 3 : 3), iv Trlffrei dXij-
Betas (13). Kpareire ras Trapabbcreis,
k.t.X.] By irapaS. is meant the subject
matter of the apostolic teaching, whether
doctrine, or duty, or ordinance. Injunc
tions of a practical character relating to
their conduct as Christians, seem intended
here, as may be inferred from the refe
rence to the instructions conveyed by his
former letter, and from the subsequent
instructions in this, connected with his
apostolical TropdSotrts, 3 : 6. Note the
expression, a irapayyiXXopev . . . iroiTJ-
trere (4) ; irapayyiXXopev (6, 12) ; 'ordi
nances,' Tynd. Cr. 'instructions,' Gen.
In Syr. V. IjifiQS ' precepts' Heb.
?Hip]?, from "7j53> (Ps. 103 : 18 ; 119:
4, &c), the word which in Mk. 7:8, 9,
is used for ttjx eVToXTjp tou Geou, as op-
0 *¦ p 1
posed to |2.QliiC^AiO 'tradition;'
the word used for irapaSotris, ib. 3, 5, 13.
M. 15 : 2, 3, 6, and corresponding to it
in derivation : — ^o^A. in Aph. tra-
didit. M. 25:14. See on 1 C. 11 : 2.
eire . .. etre] It is not meant that he
had given, or was giving, new lessons and
rules of conduct by letter; for whether he
writes on prophetical or practical subjects,
he takes care to remind them that they
had already received the substance of his
instruction before ; t Th. 2 : 1 1, 4:2
5 : 2. 2 Th. 2:5, 3 : 10. But a letter'
according to the occasion and object of it,
would contain statements on some sub
jects more on others less special, definite,
and full, than had been delivered orally.
Hence the necessity for calling attention
to both methods of communication.
outSs k.t.X.] See on 1 Th. 3 : 11. 6
d7aTTTJtras Tjp.] This love of the Father
is that which is regarded as in itself the
source, and in its manifestation the proof,
of election to eternal life; 1 Th. 1:4.
C. 3 : 12. Note the connexion with dS.
riyairrjpivoi birb K. (13); and cf. J. 15:
9 ; 17 : 23, 24. And for a comment upon
each clause and word of the verse, see E.

2 THESSALONIANS 2.

3. I, 2.

107

'? irapaKaXeaai vfiwv Tas KapSlas Kal aTrjpl£ai vfids ev iravTi
Xoyw Kai epyw dyaOw.
3 I o Xoiirov irpoaevXeaOe aSeXcpoi irepl jjjuwv, 'iva b Xoyos
tov Kvpiov TpeXrj Kal So^d^rjTai KaOws Kal irpbs vfids, 2 /cat
'iva pvaOw/nev airo twv aToirwv /cat irovrjpwv avOpwirwv- ov yap

2 : 4 — IO. T)p,as] not rbv Kbtrpov, J. 3 :
1 6, but Trdfras robs iriffTeiovras els rbv
viov airov. So E. 2 : 3, Tjpets irdvres, and
•v. 4, i)ydirTjffev Tjpds, opposed to ol Xoiirol.
TapdxX. alwv.] The blessings of the
Gospel viewed under this aspect : the
possession of grace, of promises, of Christ,
of all things spiritual and heavenly, in
contrast to the misery and danger of sin,
and ' the sufferings of this present time.'
irapdicX. ai. like jwtj alwvios, is given now,
but is to be fully enjoyed hereafter.
Cf. trwTTjpla alwvios, H. 5:9; alwvla
Xirpaais, H. 9 : 12. irapaKXtiffis is used
as equivalent to reward, recompense,
pitrBbs, in L. 6 : 24 (cf. 23 and M. 6 : 2,
5, 16, and TrapaKaXeiTat, L. 16 : 25) ; it is
"connected with 4Xirls in H. 6 : 18.
iXirlSa ayaB-f/v] This is the 'hope of
eternal life' given in the Gospel ; called
in H. 7 : 19 Kpelrrwv iXir. as com
pared with the previous covenant : here,
' good' in regard to its object, as in Tit.
2 : 13, ri)v paKaplav iXir. Cf. C. 1 :
5. 1 T. 1 : 1. iv x <*/>""'] construed
by most with Sous, ' has given us in His
mercy,' Conyb. But the words have a
natural and close connexion with eXrr.
dyaB., a term peculiarly expressive of the
great blessing of the Gospel, the hope of
salvation, and indicates its distinguishing
characteristic, as tj Swped iv xdpirt, R. 5 :
15. See also the use of x^pts in E. 2 :
5 — 8, referred to above. TrapaKaXe'fl-at]
i.e., apply the TrapoKXijo-ts just spoken of.
Cf. 1 Th. 3:2. trTTjpl^ai upas] The
bp. is wanting in the best MSS. and not
read by Syr. V. or Vulg. tn-Tjp. has KopS.
for its obj. in 1 Th. 3 : 13 (n.), and Ja.
5:8. iv irdvTi ... d7d0w] corres
ponds with iv dyiwirivT] of 1 Th. 3 : 13,
signifying their ' whole' dvatrTpotpr), 1 P.
2 : 12 ; 3 : 16. iv Xby. and iv ipy. are
used in the same sense in C. 3 : 17.
III. 1. Tb Xoiirbv] See on 1 Th. 4 : 1.
He had before, t Th. 5 : 25 (n.), desired
their prayers generally, he now specifies
two objects of prayer ; both of which very
probably were suggested by the assurance
recently given him, A. 18 : 10, ouSeis
iiriBTjffeTal trot tou KaKwffai ffi (ha pvir8wpev
K.T.X.) and Xdos iffrl pot ttoXus iv ttj Tr6Xet

tout;; (fro 6X8705 k.t.X.). iva] i.e., (pray)
that — , as in 1 : 11. R. 15 : 31. rpixv k.
8o£df.] 'run,' i.e., be unimpeded (2 T.
2 : 9), make progress, rapidly and easily.
'May have free passage,' Tynd., Gen.,
'have passage,' Cr., 'have course,' Rh.
The figure is expressive of more vigorous
action than 5ieij>4peTO b X. r. K., A. 13 :
49 ; or Tji^ave, A. 6 : 7 ; 1 9 : 20. It sug
gests also self-originating, self-sustained
action, X670S being personified as in Ps.
147 : 15 ; ews rdxovs SpapeXrai 6 X670S
outou, LXX. Cf. 1 Th. 2 : 13. Possibly
the thought may be traceable to the
Apostle's residence in Corinth at the
time of writing ; see on 1 C. 9 : 24, 26.
The introduction of 8o|dfrjTat favours the
supposition, q. d. , ' run and gain the ho
nours of victory.' 'Be glorified,' i.e., in
the conversion of sinners, and the sancti-
fication of believers ; 1 : 12. J. 17 : 1 7-
Ph. 1:27,' (dfitos tou eiayy.) 1 T. 6 : 1,
(iva pi) tj StSacKaXia /3X.) irpbs bp.] as
also (has been its course) with regard to
you, i.e., in your conversion and sanctifi-
cation. See 1 Th. 1:5,8, and cf. C. 1 : 6.
¦t. pvnBwpev dirb, k.t.X.] He desires
prayer for himself in similar circum
stances, in 2 C. 1 : 10, 11. The allusion
is here doubtless to the unbelieving
Jewish party in Corinth, who had already
caused him much trouble (A. 18 : 6), and
from whom he expected such further
persecution as that which actually occur
red ; A. 18 : 12. See Introd. These
were his constant and worst enemies
everywhere, and their character and con
duct exactly that described by the words
drbirwv k. irov. (See on drbir. L. 23 : 41.
A. 28 : 6.) They were unnatural and per
verse in their jealousy of the Gentiles, in
their hatred of their fellow-countryman
and his doctrine, and in the charges which
they brought against him (Acts, passim).
And they were unscrupulously base and
wicked in the means they adopted for his
destruction ; A. 9 : 24 ; 17 : 5 ; 23 : 14 ;
25 : 3. Hence the art. twv dr. He de
signates them as the class. So the Pha
risees are called oi biroKpnal, M. 6:2,
&c. Mk. 7 : 6, n. ou 7dp irdvrwv t)
irlffTis] For the faith belongs not to
all men. Cf. ou irdvres xupovtri rbv Xbyov

108

2 THESSALONIANS 3. 2—6.

7ravTWV

rj irlaTis. 3 Trto-Toy Se iaTiv b Kvpios oy aTrjpltei vfias
Kal cpvXa^ei dirb tov irovrjpov. 4 ireirolOafiev Se iv Kvplw icp'
vfids, oti a irapayyeXXo/iev v/iiv Kal icoieiTe Kai iroirjaeTe.
S d Se Kvpios KaTevOvvai vfiwv Tay KapSlas ety ttjv dyairrjv tov
Qeov Kal els virofiovhv tov XpiaTov.
6 naoa'yye'XXo/jtev Se vfiiv, aSeXcpoi, iv dvdfiaTi tov Kvpiov
rjfiwv 'Irjaov XpiaTov, aTeXXeaOai v/ids dirb iravTOS dSeXcpov

tovtov, dXX' oft StfSoTai, M. 19: n. By
tj irlffTis must be meant here ' the faith of
the Gospel,' ' belief in Christ ;' Ph. 1 :
27. G. 1 : 23. The whole expression sug
gests as its correlative, oi XotTrot, oi dSb-
Kipoi, and derives its force here from its
application to the case of those who espe
cially might have been expected to be
lieve ; it implies rejection of the truth,
and hence the denial of its possession to
them, and their consequent opposition to
it and to all goodness. So the same class
is described in J. 12 : 37 — 40. And cf.
2 T. 3 : 8, ouTot avBlffravrai Trj dXrj-
Belq., dvBpwiroi KaretpBappAvoi tov vovv,
dSbKipol irepl tt)v irltrriv. Also
Tit. 1 :i6.
3. iriffrbs Si iffriv 6 K.] Evidently
arising, by association of ideas, from the
last word irltrns. The consideration of
those who have and hold the faith being
suggested, he turns to them with the as
surance that He who is the object and the
giver of the faith of the Gospel, is worthy
of all belief and trust. The sentiment is
the same as in 1 C. 1 : 9. H. 10 : 23.
You have the faith ; Christ has called you
to it, and given you its promises : He is
faithful who has called and promised. The
introduction of etrTt, usually omitted from
this formula, gives additional emphasis
and solemnity to the assurance. 6 K.
is Christ. But Alex, has 6 Ge6s. uttj-
p(£ei] i.e., 4v ttj irlffTei. ipvXd^ei dirb
t. ir,] Will guard you from what is
evil, from all evil. Cf. M. 6: 13, n. Simi
larly of himself in 2 T. 4 : 18. See on J.
17 : 15. Here are both belief in the truth,
and ' sanctification of the Spirit,' as in 2 :
1 3 ; and they occur here also in contrast to
unbelief and wickedness. Hence the Se
adversative in iriffrbs Se 6 K.
4, 5. ireiroLB. k.t.X.] 4v K. does not
directly depend upon TreiroiB. but contains
a qualifying reference to the Lord as the
author of all grace showing the nature and
ground of the trust : ' I have confidence
with respect to you through the Lord.'
4v K . is so rendered in A. V . and Gen . in G.
5 : 1 o ; and here by Tynd. Cr. Gen. Cf. Ph.

2 : 24. 4tj> bpas] 'to you ward,' Tyn.
Cr. Gen. 2 C. 2 : 3. Kal iroieXre k. tt.]
both are doing and will do ; are doing, as
already taught byme (v. 10, 1 Th. 4 : 2) as
knowing and recognising your duties (v.
7, 1 Th. 4:9, 10. 5 : 11). Before k.
TroieXre Vat. and others have k. 4iroir)ffaTe.
Vat. omits bpiv. 6 Se Kuptos] arising
from the expression 4v K. in (4), q. d.
'Now the Lord (i. o. Jesus Christ, see
1 0. 1 : 8, n. 2 T. 1 : 18) ou whom
we depend for all grace direct,' &e. ;
'that Lord,' Bp. Shuttleworth. Karev
Bivai], 'set right for,' with h, notion of
progress to be made, and deviations to be
avoided, see on I Th. 3 : II. els ttjx
d7dTTTj>' t. 9.] the love of which God is
the object, (ri)v) VTropovijv t. X.] The
art. with birop. on authority of the best
MSS. The genitive here also is to be taken
objectively. ' The waiting for of Christ,'
Gen. and hence ' the patient waiting for
C A. V., accord with the purpose and
general tenour of the Epistle. But ' pa
tience for or with regard to,' i. e. en
durance of tribulation for the sake of
Christ, or in respect to Christ as an exam
ple, is an interpretation better agreeing
with the use of uTrop. elsewhere, cf. 1 :
4, 1 Th. 1 : 3, L. 21 : 19, R. 5 : 3, &c.
Also birop. in the sense of patience is con
nected with d7aTnj in 1 T. 6 : 1 1, 2 T. 3 :
10, Tit. 2 : 2. For the genit. obj. with
birop. see R. 2 : 7, and probably Rev. 1 :
9, n. cf. ttjv biraKoijv tov X. 2 C. 10 : 5.
6 — 9. Having to administer rebuke
and to lay upon them strict and some
what stern commands, he has prepared
them and himself for this painful exercise
of his apostolical function, first by
requesting their sympathy in his work
and troubles (1, 2), then by assuring them
of the Lord's favour and help (3), next
by expressing his own confidence in their
obedience (4), and lastly by a prayer
for their growth in grace (5). irapayy.
Sej Now, the command I have to give
you is — Se referring to & irapayy. in 4.
iv bvbp. t. K.] This powerfully en
forces the injunction. He asserts his

2 THESSALONIANS 3. 6— n.

109

aTa/CTWy 7re,ot7raTouvToy /cat fih KaTa Thv irapdSoaiv rjv irapeXafte
¦nap rjfiwv. ' avTol yap o'lSaTe irws Sei fiifieiaOat hf-ds' oti
ovk rjTaKTrjaafiev iv vfiiv, 8 oi5de Swpedv dpTOV icpdyofiev icapd
tivos, aXX ev kottw Kai fioX0w vvKTa Kal )}/ue'oav ipyaTofievoi
irpos to firj eiri/3aprjaal Tiva vfiwv 9 ovX oti ovk e'Xofiev
etovaiav, dXX iva eavTovs tvitov Swfiev vfiiv els to fiifieiaOat
rjfids. 10 /cat yap OTe rjfiev irpos vfias, tovto iraprjyyeXXofiev
Vfiiv, oti ei tis ov OeXei ipyaXeaOai, firjSe iaOieTW. Il aKOvofiev
yap Tivas irepiiraTovvTas iv i/fiiv aTa/cTwy, firjSev ipyaXpfievovs,

inspiration for the purpose of delivering
it, and, speaking as in the person of Christ
(Cf. 2 C. 2 : io and i C. 5 : 4), appeals to
their allegiance unto Him. trTeXXeau'at
ott6] itt. here only and 2 C. 8 : 20 (see
n.). But compare the use of the com
pound biroffriXXw -opai in G. 2 : 12,
A 20 : 20, 27, H. 10 : 38 ; ffvtrriXXw, 1
C. 7 : 29. The notion is that of ' setting
oneself close,' ' drawing oneself up,' re
tiring from another by keeping to our
selves, hence caution and reserve arising
from modesty; d7r8 irpotrwirov bvbparbs pov
OT4XXetr8ai airbv, Mai. 2 : 5, LXX ;
here, the behaviour which is more ex
pressly inculcated in (14). Cf. eKKXtVaTe
drr' airwv, R. 16 : 17 (n.), dqjlffTatro dirb
twv toiovtwv. 1 T. 6 : 5» dtpoplfa -opai
L. 6:22,2C. 6:17; irepiiffTatro, 2 T. 2 :
16. Not so strong as dTrorperrou, 2 T. 3 :
5, irapaiTov, Tit. 3 : 10. u/xas] No
formal or united action is prescribed here,
as in 1 C. 5 : 4, 13, but this language
addressed to them as a whole would tend
to produce agreement, and mutual sup
port, among the faithful, in the course of
conduct recommended. dSeXtfjov] the
term is used significantly ; still regard
him as a brother (15). drdxrws] in-
subordinately ; as described in (11, 12,
14). See on I Th. 5 : 14. ko! pi) Kara
r. ir.] and (in that case) not according
to, &c. rijv irapdSoffiv k.t.X.] The
instruction he had given them by oral
precept (10), by letter; 2: 15, iTh. 4 : 11,
and by example (7). irap4Xaj3e] The
various readings are irapeXdpotrav, irap4-
Xa/3oK (Vulg. accgnerunt), iropeXd/SeTe,
Tynd. preferred by Lchmn. But Syr.
"V. as in text. auToi 7dp] as in 1 Th.
5:2, 2 : 1, and cf. 4 : 9. ttujs is intro
duced to mark the accuracy of their know
ledge. They knew ' all about ' the matter,
form, and standard of duty, 1 Th. 4 : 1.
pipeXaBai Tjp.] see on (9). ouk tjtokttj-
tr a p. e v] As S. Paul was not in a subordinate
position, he could not manifest insubor

dination ; but he gave an example of con
formity to rule and order, of a peaceable,
quiet, and well regulated life (11, 12),
1 Th. 2 : 10. ouSe Swpedv] Closely
connected with this conduct, though dis
tinguished fromit(ou8e),wasindependence;
did not eat bread for nought rrapd Tt^os,
'at any man's charge;' 'off any man,'
Provincial English. For the phrase ' eat
bread,' cf. Gen. 3 : 19, 2 Sam. 9 : 7, 10.
He appears to have been lodged by Jason,
perhaps during the latter part of his resi
dence there, but not wholly maintained
byhim, (A. 17:5,7)- ixopev i£ovirlav]
authority or right to impose on the
churches the burden of his maintenance.
At the time of writing he was supporting
himself at Corinth by his own labour;
A. 18 : 3. But he asserts the same right
to a free maintenance in writing to the
Corinthian Church, 1 C. 9 : 4, 6 — 15.
While at Corinth he accepted gifts from
the Macedonian Churches (2 C. 1 1 : 9), as
he had from Philippi while at Thessalo
nica (Ph. 4 : 16). iavr. riirov] Ph. 3:17.
els rb pip. Tjpas] The imitation is
certainly here limited to the Apostle's
conduct individually, A. 20 : 34, 1 C. 4 :
12, 16.
10 — 13. Traprj77^XXopei'] used to
enjoin you, 1 Th. 4 : 11 ; cf. forimperf. 2:
5, 1 Th. 3 : 4. 8ri] introducing the exact
words of the injunction, as often delivered ;
the saying was probably proverbial.
et tis oi BiXei] if any one refuses;
implying an actual case as contemplated,
though, perhaps, not having occurred ;
equivalent to ' the man that refuses, &c.'
Cf. oiK ijBeXov, M. 22 : 3, n. L. 13 : 34.
pTjSe itrBiirw] let him not even eat,
i. e. be entertained as a guest by the indus
trious, or, perhaps, supported at the
common charge ; for the original institu
tion of a common fund (A. 2 : 44, 45)
appears to have been kept up under the
direction of the Apostles in the form of a
regular provision for the poor; G. 2 : 10,

110

2 THESSALONIANS 3. n— 16.

dXXd ire piepya'Cp fiev ovs. 12 Tois Se toiovtois irapayyeXXofiev
Kal irapaKaXovfiev Sid tov Kvpiov Jj^ttov 'Irjaov XpiaTov, "iva
fieTa havylas epyaTofievoi tov eavTwv dpTov eaOlwaiv. 13 vfieis
Se, aSeXcpoi, fih iKKaKrjarjTe KaXoiroiovvTes. I4 et Se tis ovX
viraKovei tw Xoyw hfiwv Sia Trjs iiriaToXrjs, tovtov arjfieiovaOe Kal
fih avvavafiiyvvaOe ovtw, 'iva evTpairrj- x5 /cat firj toy ix0pov
rjyeiaOe, dXXd vou^eTetTe toy dSeXcpov. l6 avTOS Se b Kvpios Trjs

t T. 5 : 3, 9 — 16, I C. 16 : 2. dKoiopev]
See Introd. drdKTws] In Syr. V. i.A.a.0
. s 'very badly,' or, 'in various bad
practices.' So (6, 7.) ipyafr. ire-
piepyalr.] There is doubtless a play on
words here, ' working nothing but over
working.' Barrow, Serm. 51, Cf. Dem.
Philipp. IV. e£ tbv ipyd^rj Kal Tepiepyd^Tj,
you are busy and overbusy. The senti
ment would thus more effectually impress
itself on the memory, get repeated, be
come proverbial. By irepiepy. ' busy-
bodies,' Tynd. are meant officious, med
dling persons, superfluously concerning
themselves with needless or other peoples'
affairs. He probably has in view some
who concerned themselves unwarrantably
with the subjects referred to in 2 : 2, 3,
gossiping about them so as to disturb
the minds of others. See on ireplepya, A.
19: 19, and cf. 1 T. 5 : 13, Tit. 1 : 10.
TrapaKoX.] beseech; used to qualify the
stronger term irapayy., andat the same time
to appeal to a higher motive, Std ri)v dydirTjv,
as in Philem. 8, 9, 10. Std] equivalent
to iv bvbp. t. K. (6). See on 1 Th. 4 :
1,2. Alex, reads ev K. perd Tjtrux'os]
1 Th. 4:n, opposed to the noisy, restless,
exciting practices to which they were ad
dicted, rbv iavrwv dpr. iff 8.] and so be
' keepers at home ' as well as self-main-
tainers. bpeis Se] Having exhorted
some to desist from their present line of
conduct, and to keep to themselves, he
urges the rest to continue in the active
exercise of benevolence, which is doubt
less meant by KaXoiroiovvres. cf. G. 6 : 9,
10, and the sense of dyadoiroieXv in L.
6:9, 33, A. 14 : 17; ' although (Se) your
kindness may have been abused by such
idle trespassers on your bounty,' Conyb.
note. Or Si, introducing the admoni
tion ptj eKKOKijtrTjTe, may be simply ad
dressed to the notion of idleness contained
in the preceding reproof. Cf. G. 6 : 9, n.
14 — 16. Std ttjs eTrttTToXTjs] Con
nect with rip Xbyw ijpwv, and comp. 2 C.
10 : 1 1, oToi ecrpef Tip Xbyw St' iwurroXwv.

By ttjs iiriffr. is meant most probably
the present Epistle, as in 1 Th. 5:27, and
R. 16 : 22, C. 4 : 16, there being an
evident reference to express injunctions
such as have just been delivered. The
words might apply to the former Epistle
as in 2 C. 7 : 8, see 2 : 15. Some join
Sid t. iir. with tovt. ffijp. ' send us word
of him by a letter,' Tynd. Cr. Gen. So
Luth. Calv. Rh., a harsh construction and
difficult to reconcile with the presence
of the art. Besides ffrjpalvw would be
more appropriately used. ' Make use of
this Epistle for the purpose of censuring
him,' suggested by Bengel, is an ingenious
but improbable rendering. Syr. V. reads
as A. V. Vulg. is ambiguous ; qui non
obedit verbo nnstro per epistolarn hunc
notate. ffTjpeiovtxBe] more than trKoireiv
(R. 16 : 17), and perhaps the next thing
to do ; 'treat him as a marked man,' i. e.
in your own minds, and one with
another ; not by any public act of cen
sure, but in the manner immediately sug
gested. Bengel compares irapaSeiyparl^w,
which is a much stronger word and im
plies formal publicity, pi) ffvvavaplyv.]
The same command is given with respect
to the worst offenders 1 C. 5 : 9, 11. It
does not absolutely prohibit all communi
cation, for see (15), but implies social
exclusion ; ' keep no company with,' no
intercourse in the presence of others,
behaviour which, conveying the notiou
of being ashamed of a person, is most
effectual in producing in him a sense of
shame, iva ivrpairy] Pass, with reflex
ive signification ; not ' disgraced ' but
'broughtto shame inwardly ;' see on ivrpa-
TTTJirovTai, Mk. 12:6. Cf. 1 C. 4 : 14, Tit.
2:8, so in 2 Chr. 12:6, 7, LXX, synony
mous with TJffxivBTjtrav. Kal] and yet,
'withal,' A. 5 128, n. tis 4xBpbv]
equivalent to wtnrep 6 eBvixbs Kal b TeXwvijs
addressed to Jews, M. 18 : 17. An of
fender was not to be regarded in this
character until he had been formally ' put
away J by sentence of the Church, vov-
BereXre tis dS.] i.e. pursue towards him
the conduct enjoined in the case of parti-

2 THESSALONIANS 3. 16— 18.

Ill

elprjvrjs Swrj vfiiv Thv elprjvrjv Std iravTOS iv iravTi Tpoirop. b Kvpios

fieTa iravTwv vfiwv.

17 'O aairaafios Trj ifirj Xeipl TIavXov, o iaTi arjfie'iov iv
iraarj iiriaToXrj- ovtw ypdcpw. l8 rH ydpis tov Kvpiov rjfiwv
'Irjaov XpiaTov fieTa iravTwv vfiwv.
'\_TIpos QeaaaXoviKeis SevTepa iypdcprj dirb 'A(9»jvwv."l

cular offences against yourselves indivi
dually, committed by 'a brother.' M.
18 : 15, 16. Note the application of idv
ffov dKoitrrj i k4 pSrj ff as rbv dSeXtpbv trov,
gained your brother by keeping him such.
outSs Si] see on i Th. 3 : n, 5 : 23.
He prays that the Lord would act with
special power and grace in a special cha
racter, and give them the blessing pecu
liar to that character. He is apprehen
sive that the peace of the Church may
be disturbed by the conduct of the unruly
and disobedient, and the necessity of
separating from them. Elsewhere 6 G e 8 s
ttjs elp. 1 Th. 5 : 23, R. 15 : 33, 16 : 20,
2 C. 13 : 1 1, Ph. 4 : 9, H. 13 : 20. Christ
is here meant, as in the next clause. S ip tj]
opt. common form for Att. SoiTj. iv
iravrl Tpbirw] in or by every method
of effecting it, in every way in which he
bestows peace. Cf. 2 • 3, Ph. 1 : 18,
(iravrlTp.). 6 K. perd irdvrwv ip.] The
Lord Jesus, not as distinguished by any
special attribute, but Himself, in all the
fulness of His grace in your consciousness
of His presence, communion, and favour,
M. 28 : 20.
17, 18. '0 dtrTracrp.6s] Not the
formal greetings introduced by dffTrdferai
or dtrTrdtratrCe, E. 16, &c. for there are
none such here, and R. 16 : 22, gives
evidence that they were usually written by

the amanuensis, but the words of benedic
tion with which each Epistleconcludes. The
form of attestation including hisown name,
here and at 1 C. 16 : 21, C. 4 : 18, was
probably written by the Apostle. Cf.
Philem. 19. tr»jp.] authentication, his
seal upon all that preceded, testimony
that the whole Epistle contained bis own
sentiments, was an apostolical production.
A precaution not so much against for
geries as against the cavils of some in the
churches, who would be ready to attribute
parts of the Epistles to a lower authority.
See on G. 6 : 11. We have here a strong
proof that S. Paul regarded himself and
desired the Churches to regard him as
the sole author of his Epistles, whatever
might be the associations of the super
scription, or the corresponding phraseology
of the composition. iv irdffTj iir.] in
every Epistle. An expression arising
perhaps from the anticipation of the neces
sity of writing again to them ; or from
the fact that he was engaged or felt that
he must be engaged in frequent commu
nication with various Churches by letter.
ovtw ypdtpw] This is my handwriting ;
witness my hand. With some allusion
to the peculiarity of his writing. Cf. TTTjXi-
Kots ypdppairi, G. 6 : 11. tj xapis
k.t.X., R. 16 : 24, n. For the subscrip
tion, see on 1 Th. 1 : 28.

INTRODUCTION TO GALATIANS.

f^ ALATIA, the central region of Asia Minor, extending about 300 miles
^-* from east to west, and 150 from north to south, was (most of it) origi
nally a part of Phrygia. It had been occupied about 270 B.C. by three tribes
of those Gauls, who, a few years before, proceeding from their settlements
in Pannonia, had invaded Macedonia and Greece, and had established them
selves in Thrace. Hence the name TdXaTia (tj TaXariKi) x®Pa> -A- 16 : 6.
18 : 23) was given to the district of which they became permanently pos
sessed ; for raXdrat, which doubtless is of the same origin with KeXrat, is the
word used frequently by Greek writers for the Gauls, though, perhaps, for
the most part applying to those who were of the race of the Cymry rather
than the Gael. (Arnold, Hist, of Rome, c. xxiv.) ; and the Galatians are
ordinarily denominated Galli by Livy. (B. xxxviii.) They first appeared in
Asia as the mercenaries of Nicomedes, King of Bithynia ; and were for a
long time very powerful in the East, and a terror to the neighbouring states.
But after the defeat of Antiochus, King of Syria, by the Romans, B.C. 189,
the Galatians, together with the rest of Asia eis Taurum (' Omnem hanc Asiam
quae est nunc provincia nostra,' Cic. pro Deiot.), were reduced by Manlius to a
state of subjection to Borne, and restricted to their own territory. They
retained a nominal independence under Tetrarchs, one of whom, Deiotarus
(afterwards defended by Cicero against a charge of having designed an
attempt upon the life of Julius C«sar) received from Pompey the title of
king. On the death of Amyntas, the second in succession from Deiotarus,
Augustus made Galatia an imperial province, b.c. 25. The Galatians were a
mixed race, composed of the descendants of the Gallic invaders, the Grecian
settlers who had preceded them, and the aboriginal Phrygians. At the
time of the Koman Conquest, Livy describes them in the words of Manlius
as ' degeneres, mixti, et Gallogreeci vere quod appellantur,' and as ' Phrygas
Gallicis onustos armis.' (xxxviii. 17.) The Gallic element, however, then un
doubtedly predominated, as it did, there is reason to believe, in S. Paul's
time and long afterwards, for the language spoken in Galatia was, according
to the testimony of Jerome, substantially the same with that spoken at Treves.
The capital Ancyra (now Angora), was greatly improved by Augustus, in
honour of whom a splendid temple was erected there, some of the ruins of
which still exist, consisting principally of the vestibule on which is the
celebrated Latin inscription (Monumentum Ancyranum) containing a sum
mary of his actions. Josephus (Antia. xvi. 6) gives a letter written by Au
gustus in favour of the Jews of Ancyra, which proves that many of that nation
had settled in the province.
Two visits of S. Paul to Galatia are recorded in the Acts (16 : 6. 18 : 23),
both in the briefest possible terms. The first occurred during his second
apostolical journey, when after his separation from Barnabas he went, accom-

INTRODUCTION. 113
panied by Silas, through the cities, in which he and Barnabas had formed
Christian communities four or five years before. Having concluded his epi
scopal visitation, it was evidently his intention to carry forward his apostolic
mission into the regions beyond Lycaonia, and apparently to attempt the
complete evangelization of Asia Minor. See A. 16 : 4 7. Having associated
Timothy with himself and Silas, as the uTrnpeTrjj of the mission in the place
of Mark (A. 13 : 5. 15 : 37, 38), he probably ' went forth' (A. 16 : 3), into
his new field of labour from Antioch in Pisidia, the most remote, on his
present overland route, of the towns visited in the former journey, and the
nearest to Galatia. If so, he would naturally take the road which led through
Synnada, and so would enter Galatia at its south-west extremity, and proceed
through Pessinus, formerly noted for its possession of an aydXpa Aioireres of
Cybele. Liv. xxix. 10, 11, Herodian i. 11. Such a course corresponds with
the order in which the countries traversed are mentioned in the narrative—
' Phrygia and the region of Galatia.' During his whole progress through
Galatia he seems to have been in a state of bodily suffering from disease,
to which, indeed, he seems by an expression in his Epistle to allude as the
providential occasion of his entering that country. See 4 : 13, n.
His second visit occurred three years after the first. He set out from
Antioch as before, evidently with the episcopal visitation of the churches of
Galatia as the especial, or at least primary object of his journey ; the state
ment of S. Luke being that " he departed (egrjXde,) and went over the country
of Galatia and Phrygia in order (8iepxopevos KaBegijs) strengthening all the
disciples." Here, too, the direction and order of his progress are indicated
by the arrangement of the names of places, the country still called Phrygia
lying between Galatia proper and the Roman province of Asia, through
which he proceeded on this occasion, taking the route from which he had
formerly been interdicted by the Holy Ghost (A. 16 : 6), since we find that
' having passed through the upper coasts, to avwrepiKa peprj, he came to Ephe-
sus." (A. 19 : 1.) He remained in Ephesus nearly three years. A. 19 : 10.
20 : 31.
The Epistle to the Galatians was written subsequently to the Apostle's
second visit (G. 4 : 13), and probably very soon after he had been present with
them (1 : 6 n. 4 : 16 n ). Hence it appears most probable that it was written
at Ephesus. Eor it may be observed, 1. that while there he had better op
portunities of receiving intelligence from Galatia than in any place where he
afterwards sojourned, and that the whole tenour of the Epistle agrees with
such a circumstance of his situation ; 2. that there are indications in the
Epistle that, even while present with the Galatian Christians, he had observed
symptoms of coolness towards himself, and of declension from the true stan
dard of faith and holiness (4 : 12, 16. 5 : 21), and also that the progress of
corruption among them after his departure was rapid ; 3. that the expression
in the inscription of the Epistle, ' all the brethren which are with me,' is more
suitable to describe the small company of associates and disciples gathered
round S. Paul during his early residence in Ephesus (A. 18 : 27 n. 19 : 1—9.
1 C. 16 : 19) than the whole body of believers in a long and well established
Church such as Corinth; 4. that in an Epistle undoubtedly written from
Ephesus (1 Cor. 16 : 1) he speaks of having lately given directions to the Ga
latians on a subject to which he certainly makes allusion in the Epistle (6 : 9,
VOL. II. 8

114 INTRODUCTION.
10) ; 5. that his position and circumstances at the time of writing, as inci
dentally referred to at 5 : 11, accord exactly with the history of his first three
months' residence at Ephesus in A. 19 : 8, 9. From these considerations we
infer that the Epistle was written not later than the spring of a.d. 55, and is
therefore in chronologisal order next after those to the Thessalonians, written
three years before.
The arguments for a later date, and from Corinth, are principally based
upon the resemblance which the Epistle bears in subjects and phraseology to
the Epistle to the Romans, which was undoubtedly written from that city.
But it may be replied, that the occasion of the Epistle will sufficiently account
for the subjects introduced, and the subjects for the phraseology. And it is
natural that the Apostle, having on a special occasion written an Epistle on
such subjects to a Church founded by "himself, and with the character and
circumstances of which he was perfectly familiar, should recur to it and make
it the basis of his composition when writing to another Church with which he
had hitherto had no personal communication, but the constituency of which
(perhaps in equal proportion Jew and Gentile) rendered it peculiarly liable to
the same errors as those of the Galatians. He would at the same time recast
it, so as to accommodate it to the different relation in which he stood to such a
Church, and writing rather preventively than remedially, expand his letter
into the form of a treatise, or homily, on justification, which the Epistle to the
Romans really is.
Some have contended for a much earlier date than that above assigned,
on the supposition that by Galatia in A. 16 : 6. 18 : 23, is meant Lycaonia,
and by the Churches of Galatia, G. 1 : 1, those of Derbe, Lystra, and Iconium,
a district of Lycaonia having been at one time included in the Roman pro
vince of Galatia (Plin. Mist. Nat. v. 27). But no good reason has been stated
why S. Luke, whose usage it is to designate the districts of Asia Minor by
their ancient names, e. g. Phrygia, Pisidia, Pamphylia, Lycia, should at one
time specify Lycaonia as the. region in which those towns were situated, and
at others include them under the political denomination Galatia. And this
is the more improbable because in those passages in which he mentions Ga
latia he associates with it Phrygia, which was not the name of a Roman
province. It is also thought that only by dating the Epistle before the Ceuncil can
the omission of any mention of that meeting and its decrees in G. 2, as well as
the conduct of S. Peter there related, be accounted for. But see notes, and
on A. 14 : 28.
The object of this Epistle is to counteract the errors introduced by Ju-
daizing teachers, who probably had followed the Apostle from Antioch into
Galatia, just as some of their party had before proceeded from the same place
to the Churches founded by him in Cilicia. With the pertinacity of the class
to which most, if not all of them, formerly belonged (M. 23: 15. A. 15: 5),
they seem now to have commenced a systematic invasion of the ground occu
pied by the Apostle and his colleagues, intruding into their missionary sta
tions, one after another, endeavouring to win over the disciples to their per-
verted form of Christianity, an attempt in which they met with partial suc
cess, 2 C. 3 : 1. 11 : 3, 4, 22, 23. Col. 2 : 16, 20—23. A. 20 : 29. Ph. 3 : 2—6 (see
Introd. to 1 Cor.). Thus the teachers of similar errors in our own times

INTRODUCTION. 115
uniformly follow in the track of Protestant missions. In every place they
probably made their first perverts, and found their most efficient supporters,
among the Jewish portion of the Church (A. 20 : 30. G. 6 : 12, 13 n.). They
seem to have prevailed upon the Galatian Christians generally to adopt
various observances and restrictions of the Mosaic law, in the belief that con
formity to that law was necessary in order that men might be parties to the
divine covenant, and the subjects of the divine promises. The Gentile mem
bers of the Churches had not yet, we conceive, in any large number consented
to circumcision, but were apparently on the point of thus completing the sur
render of their Gospel privileges when the Apostle wrote, cf. 5 : 1 — 3 n.
6:12. S. Paul begins by asserting and proving his independent inspiration and
Apostleship. He then proceeds to argue upon Old Testament grounds the
perfect justification, acceptance, and adoption of believers simply as such, and
the impotency of the law even under the former dispensation, much more
under the present, for the purpose of justification. He states the charac
teristics and evidences of adoption into the true family of God, and inter
mingles with warnings against the errors of doctrine and practice into which
the Galatians had fallen, exhortations to the active performance of duties
peculiarly Christian.

8—2

LTAYAOY TOY ALIOSTOAOY
h npos
TAAATAS EIII5TOAH.

nAYAOS axo'o-ToXoy, ovk air avOpwirwv ovSe Si dvOpw-
irov, aXXa Sid 'Irjaov XpiaTov Kal Qeov iraTpbs tov

I. i — 3. dTr6trroXos ouk dir' dvBp.] Not
to be understood as meaning ' an Apostle
not of men (but of Christ) ;' but, ' an Apo
stle (of Christ) not sent by "men. ' In the
former sense, the word dirbtrr. used in its
general unconventional signification, 'one
sent,' as it is in J. 13 : 16 (n.), though it
might accord with ovk air' dvBp., will not
connect with ouSe St' dvBp., which would
be superfluous, nor with the words 8td
'I. X., k.t.X., which imply its distinctive
character. S. Paul is not here denying
the ultimate, but even the proximate hu
man origin of his mission. He claims the
title dirbffToXos, the well known title of
the highest office of the Christian mi
nistry, as independently his own ; not
received by derivation, succession, ordi
nation. Cf. (16, 17). ouk air' dvBp.]
not by word from man. His Apostle-
ship is not to be referred to a commission
given him by men. See on a'Tr6, J. 16 :
28, 30. R. 13 : 1 ; and cf. kot. dvBp. (11).
The pi. dvBpwirwv is used in the sense
of mankind, equivalent to trap! Kai alpa,
(16). oiSi Si dv&p.] and no human
being was even the means of conveying
to him his commission ; not constituted
Apostle by the instrumentality of man,
(12,17). °b — oiSi, see on (12). Std 'I. X.]
by the act or agency of. So in E. 1 :
5, Si oi iXdflopev xaPlv Ka^- oVoctoXtjV.
He alludes to the personal and direct com
munication received by him from the Lord
Jesus, by which he was designated his
Apostle. See A. 9 : 16 ; 26 : 16, 17 (els
ois vvv tre aTrotrriXXw). Kal G.
TraTp6s] In 1 and 2 C, Eph., Col., 2
T., he speaks of himself as dirbffT.
'I. X. Std ueXijpaTos Geou ; but the ex
pression (Std) 6. iraTpbs more nearly re
sembles kot' iTirayijv G. ' T. 1 : 1 (cf.
Tit. 1 : 3), and is meant to indicate the

personal action of God the Father in his
appointment. See (15, 16) ; and cf. A.
22 : 14. G. Trarpbs] In similar pas
sages, and others of different import, God
is denominated 6 ttottjp tou Kvpiov 'I. X.,
and 6 ttottjp ijpwv ; frequently also, as
here, simply Ge8s ttottjp, or 6 G. Kai tt.,
or 6 ttottjp. In the last class of phrases
the context generally favours the accep
tation of ttottjp in one rather than the
other of the two first named relations. But
since in these cases we cannot satisfactorily
account for the omission of the decisive
words tov K., or ijpwv, elsewhere employ
ed, it is better to understand the word
irarTjp thus used as indeterminate with
respect to its correlative, and so exhi
biting the parental character of God as
belonging to his essence. Hence, of
course, we must infer the eternal sonship
of our Lord, and also the filial relation of
all spiritual beings to God, as the source
of that life which they enjoy in common
with Him. Cf. the use of 6 IT. in S.
John passim, and *, most instructive ex
ample in C. 1 : 12, read in connexion with
the following verses ib. to (18). tou iy.
. . . veKpwv] Appropriately added, 1. as
leading the mind to realize the distinct
personality and agency of God the Father,
which were displayed in the writer's call
to the Apostleship (cf. 15) as well as in
the resurrection of Christ (1 Th. l:io, n.);
2. as implying the present life and ac
tion of the Lord Jesus, involved in the
fact which declares the peculiarity of his
filial relation to God (R. 1:4. A. 2 :
24) ; 3. as presenting the characteristic
subject of Apostolic testimony (R. 10 : 9.
1 C. 15 : 1 5). We may paraphrase, ' He who
raised Jesus Christ from the dead equally
by his own act called me to be a witness of
Christ's resurrection, life, and glory.' The

GALATIANS 1. 1—4.

117

eyelpavTOs avTov e/c veKpwv, 2 /cat ol avv ifiol irdvTes aSeXcpoi,
Tais eKKXrjaiais Trjs jVaXaTlas' 3 yaoty vfiiv /cat elprjvrj airo
Qeov iraTpbs /cat Kvpiov ^/nwv 'Iijcou XpiaTov, 4 tow (JoVroy

essential Deity of our Lord alone satisfac
torily accounts for the close association of
Himself with God the Father in the action
here equally attributed to each, as also
for the strong antithesis to dvBpwirwv and
dvBpwirov, in which His name here occurs,
and in (n, 12). oi trbv ipol irdvT.
dS.] A form of expression applicable
rather to » company of persons very
closely connected with the writer, and
dependent upon him personally for their
association and movements, than to the
constituency of a large Church in which
he was a visitor. It is to be noticed that
when the Apostle wrotefroni Corinth,then a
large and metropolitan Church (2 C. 1 : 1)
to the Roman Christians, his general salu
tation was, in the name of ' the Churches
of Christ,' R. 16 : 16 ; also, that in writ
ing to Corinth from Ephesus towards the
close of his long and successful ministry
there (A. 19 : 10, 21. 1 C. 16 : 5, 8), he
sends the salutation of ' the Churches of
Asia,' and 'all the brethren' (1 C. 16 :
19, 20. Cf. 2 C. 13 : 13). On the other
hand, writing to the Philippians from
Rome, he distinguishes ol triv ipol dSeXtpol
from irdvres ol dyioi (Ph. 4 : 21, 22),
meaning by the former phrase, doubtless,
.his fellow-labourers who had come with
him to Rome, or joined him there. Also
oi triv aurots dS. (and dyioi) is used with
reference to the believers in particular
families or households ; R. 16 : 14, 15.
Hence the words oi triv ipol dS. in the
present passage appear too restricted to
describe the whole of a large community,
while the introduction of irdvres extends
their signification somewhat beyond the
mere Apostolical company attending S.
-Paul ; so that the terms of the expres
sion are exactly suited to his circum
stances during the earliest period of his
residence in Ephesus. He was probably
staying in the house of Aquila and Pris-
cilla, round whom there was already a
small gathering of believers formed into
a society — 'the brethren,' mentioned in
A.18:27. Cf. R. 16:3, 5. iC. 16: 19.
These, with S. Paul's travelling compa
nions, Timothy and others, twv Siaxovoiv-
rwv airip, A. 19 : 22, and, perhaps, the
twelve disciples, who were evidently or
dained to the ministry (ib. 1, 6, n.), are
probably the parties meant by the phrase
employed, oi per' ipov irdvres occurs in
Tit. 3415;. but there is great uncertainty

as to the date of that Epistle ; it may
have been written on the journey to Nico-
polis, Tit. 3 : 12. — The Apostle means
to signify the concurrence of ' all the bre
thren who were with him ;' not in the
salutation only, but in the sentiments of
the Epistle. But whether we regard them
as few or many, it is plain from the con
text, and all that follows, that he uses
their consent only as a testimony and ex
ample, not as an authority. See on 1 Th.
1 : 1. ffbv indicates union, companion
ship ; perd a connexion of mutuality,
sympathy, united interest or character ;
2: 12. M. 22: 16. L. 10 : 37. 1 T. 4 :
14. 1 J. 4 : 17. Tats eKKXTjtriats t. V.]
So in 1 C. 16 : 1 ; but the pi. is more re
markable in the address of an Ep. Galatia,
as a scene of S. Paul's labours, more nearly
resembled Macedonia than Achaia or pro
vincial Asia ; it had no one town of great
importance, and commanding superiority
to the rest like Corinth or Ephesus. Its
Churches, no doubt, like ' the Churches of
Macedonia' (2 C. 8 : 1), Thessalonica, and
Philippi, and perhaps Berea, had been
established in its chief towns ; but no one
of them had a metropolitan pre-eminence
over others. The Apostle would, perhaps,
have written separately to each Church,
as afterwards to Colosse, and- Ephesus
(Laodicea), but for the urgency of the
case, which admitted of no delay. His
letter being encyclical to ' the Churches,'
and an autograph throughout, it may be
conceived that he sent it by a trusty mes
senger charged to exhibit and read it in
every Church, and not to confide its pub
lication to any. Such an agent might be
most conveniently despatched from Ephe
sus. No epithet is added to iKKX., expres
sive of their spiritual character or state,
as in other Epistles (1 C. 1 : 2. 2 C. 1 : 1.
1 Th. I : 1. 2 Th. 1 : 1), a circumstance
in accordance with the occasion of the
Epistle, and its general severity of tone.
Cf. 4 : 11, 20; 5:4. x<iplsi k.t.X]
See on R. 1 : 7. 1 T. 1 : 2.
4, 5. tov Sbvros, k.t.X.] Such an ad
dition to the words of the Apostle's inva
riable formula of salutation is peculiar to
this Epistle, and is to be accounted for by
the writer's anxiety to remind the err)ng
Churches of the pure and simple Gospel
which he had preached and they had re
ceived, but from which they had de
parted (6, 8, 9). In tou Sbvros i. is-

118

GALATIANS 1. 4—6.

eavTOV virep twv afiapTiwv 77/xtov, oVtoy e£eX»7Tat rjfias e/c tov
iveaTWTOS alwvos irovrjpov, /caTa to OeXrjfia tov Qeov Kai iraTpos
rjfiwv, 5 $ h So£a els tovs aiwvas Ttov aiwvwv. afirjv.
6 QavfidYw oti ovtw Tayetoy fieTaTiOeaQe airo tov /caXe-

presented Christ's voluntary devotion of
himself (Trapo56pTos e. 2 : 20. E. 5 : 25.
^out. irpoffTJveyKev, H. 9 : 14), and that to
death, for the sake of man, R. 5 : 6 — 8.
1 C. 15 : 3. By birip twv apapr. Tjp. is
denoted the sacrificial and propitiatory
character of his death. So urrep dp. in H.
5 : 1, 3. 7:27. irepi is probably the
correct reading. But irepl dp. in H. 10:
8 is synonymous with uirep in v. 12, and
cf. vv. 18, 26. 1 P. 3 : 18. See E. 5 : 2.
irapiSwKev iavrbv birip ijpwv irpofftpopdv Kal
Bvfflav rip Qetp, The meaning of UTrep in
such passages, with personal words ijpwv,
ipov, airijs (iKKXijirlas, E. 5 : 25) irdvrwv,
differs little from its meaning with dpap-
rlas. In either case there is the notion of
superposition, and hence displacement
(instead, in the place of), a displacing of
the person by another person, of the thing
by a corresponding thing, as of sin by
sacrifice or punishment. Compare the
Heb. "IBS cover, in the sense of atone
ment, used with yy upon, above, over,
Ex. 30 : 15. Lev. 1 : 4, and applied both
to the person and the crime in Lev. 5 : 1 8.
See on R. 1 : 8, and 5 : 6, n. Sirws 41^4-
Xtjtoi  TTOCTjpou] Sirws is here
used to introduce the aim, object, and
continuing and future effect of our Lord's
sacrifice ; hence the dependent verb is in
conjunct. Jelf, § 806. 4£aipeitr8ai always
in N. T. signifies ' deliver' (see A. 26 :
1 7) from evil, from an enemy, or a bond
age. Cf. pvff84vras, L. 1 : 74, n. alwv
is used, as often Kbirpos, to denote the
conduct and character of men in general ;
alwv, the course of things, dispensation ;
xbirpos the state or settled condition of
things, E. 2:2, n. Here, as aitiw ttop . is
itself the evil or enemy from which we
are delivered (prominence being given to
the notion of evil by the predicative posi
tion of the adj., Jelf, § 459, 1), we must
understand efeX. rather of sanctification
than justification. Yet is alwv irov. tota
oeoonomia peccati. Beng. The passage
is perhaps best interpreted by Tit. 2 : 12
— 14, q. v. The act of deliverance which
Christ, in virtue of his sacrifice, performs
for us now is necessarily a rescue from
the bondage of sin, as well as from guilt
and its consequences. The act which
makes a man his, and so justifies him,

makes him 'anew creature,' 6 : 14, 15.
2 C. 5:17. E. 2: 10. C. 3 : 10, 11. So
the faith which justifies 'worketh by
love' which sanctifies, 2 : 20. 5:6. 2
C. 5 : 15. 1 J. 5 : 4, 5. iveffrwros]
more emphatic than the usual toutou, or
even tou vvv al. (2 T. 4 : 10. Tit. 2 : 12),
powerfully suggesting the thought of its
opposite tou p?XXoctos (R. 8 : 38. 1 C.
3 : 22. E. 1 : 21), the future life, the
world to come, the state of holiness and
blessedness, our admission to which will
be our complete deliverance. Not ' the
bad time that is coming,' near at hand,
(as iv4ffTT]Ke, 2 Th. 2 : 2,) i.e. the apo
stasy. KOTd t8 84Xrjpa t. 6.] The vo
luntary sacrifice of himself for us by
Christ was in accordance with the will of
God the Father, whose volition herein is
eminently that of our Father. J. 6 : 38 —
40. 10 : 18. 17 : 2, 6, 15. E. 1 : 5, 9—
11, To the same cause are to be referred
the effects, present and future, of Christ's
sacrifice, viz., our sanctification and final
blessedness, C. 1 : 12 — -14. In our sal
vation both the means and end are ac
cording to the will of God our Father.
See H. 10 : 5 — 18 et seq. tov G. k. ttot.
Tjp.] Our God and Father, as Ph. 4 : 20,
and cf. 1 C.15:24. E.5 : 20. So 'the God
and Father of our Lord Jesus Christ,' R.
15 : 6. E. 1 : 3, &c. These expressions are
to be accounted for and explained by the
great truth delivered in our Lord's words,
J. 20 : 17. seen, t? t) S6£a] Ph. 4 : 20, n.
R. 11 : 36, u. 1 P. 5 : 11. The same as
cription is made to the Son, E. 16 : 27, u.
iT. 4: 18. H. 13 :2i. 1 P. 4: 11. Eev.
1 : 6. The doxology is, as usual, a thanks
giving for the blessings just spoken of.
6, 7. GaupdftD 8ti k.t.X.] This com
mencement, by its abruptness as well a3
its style and matter, suflSciently attests the
Apostle's judgment and feeling with re
gard to the error of the Galatian
Churches. He considers it heretical,
apostatizing (7), damnable (8, 9), ad
mitting no excuse or extenuation, and
therefore to be denounced without parley,
preparation, compliment, or circumlocu
tion. Contrast the introduction to his
reproofs of the Church of Corinth, 1 C.
1 : 1 — 10, though be had many subjects of
censure, some of them of the gravest
character. Hence we conclude that there

GALATIANS 1. 6, 7.

119

o-avToy vfias ev XapiTi XpiaTov els eTepov evayyeXiov, ' b ovk
eaTiv aXXo, ei firj Tives elaiv ol TapaaaovTes vfids Kal QeXovres

is no error so dangerous to the cause of
truth, and the souls of men, as error with
respect to the doctrine of justification.
See 2:21. 4 : n, 20. 5 : 2, 4. Gau-
pdfa here conveys a notion of displea
sure. So Mk. 6:6. A. 13 : 41. 1 J.
3:13. oirw Tax^ws] The most natural
sense is ' so soon after your call, or con
version ;' as that event is alluded to and
characterized in immediate connexion with
the words. The Apostle's confirmatory
visit, A. 18 : 23, which had, we think,
taken place very recently (see Introd.),
adds emphasis to the expression. Some
understand it as referring to the rapid
success of the false teachers. Others, as
meaning 'lightly,' 'easily,' 2 Th. 2 : 2.
1 T. 5 : 22. It is not improbable that had
S. Paul been asked in what sense he used
the word raxiws he would have replied,
' In every sense ; soon after their conver
sion, soon after my visitation, soon after
the arrival of their new teachers.' pera-
TlBecrBe] praes. mid. 'ye are removing
yourselves, ' are in a state of removal, are
changing sides, going over from one to
another. The change was going on, but
not consummated ; and the Apostle hoped
to arrest it. 4:9 — 11. 5 : 1, 2, 9, 10.
6 : 12, 13. Cf. periffTijirev, A. 19 : 26, in
the same sense as periBTjKe, 1 Ki. 21 : 25,
LXX. perapa.XXbp.evoi, A. 28 : 6. The
versatility and love of novelty character
istic of the race to which the Galatians
principally belonged (Caesar, Bell. Gall.
ii. 1., mobilitateet levitate animi; iv. 5.)
are observable in the rapid change which
excited the Apostle's indignant surprise
(see on 4: 15). The conduct of the Ga
latians may also be compared to that of
Israel of old, Deut. 9 : 12, 16, and S.
Paul's feelings (vv. 8, 9, ch. 5 : 10,
12) to those of Moses, Deut. 9 : 17.
Exod. 32: 19, 20, 27. dTr8 tov KaXi-
travTos bp.] God the Father is meant,
to whom S. Paul uniformly ascribes the
calling of believers. Cf. (15). 5:8.
E. 8 : 30. 9 : 11. iTh. 5 : 24, &c.
So 1 Pet. 1 : is. 5 : 10. Hence we
must not construe tou koX. with XpttrTou,
as is done by Syr. "VI Erasm. Cr.
-Bengel. Some would understand tov
jcaX. of S. Paul, but the word is never
used to describe the instrumentality of
man, such as the preaching of an Apostle.
tou KaXeVai'TOS marks more strongly than
tov eiayy. or ttjs dXTjfleias, the character
of the Galatian errors ; it was defection,
apostasy, departure from God. . To turn

to wrong doctrine as to the ground and
means of justification is to turn from
God, is regarded as forsaking him per
sonally, iv] the instrumental adjunct,
(Donaldson, § 476,) is not to be rendered
'into,' nor is it here exactly equivalent to
' in' or ' by' (yet of. A. 15 : n), but may
be aptly represented by ' under, ' as used
in the phrases 'under a dispensation,'
'under circumstances ;' 'beneficio Christi,'
Winer. Cf. Xen. Cyrop. I. 6, 1, 8ti ol
Geoi tre eipevws iripirovffi Kal iv lepdis SijXov
Kal iv oipavlois ffrjpelois. iv xdpiri X.]
The expression 4v x- X. is introduced to
remind them of their original belief and
the terms of salvation proposed to them by
the Divine call. That call consisted in an
offer of pardon and acceptance freely be
stowed in and by Christ (E. 4 : 32. C.
3 : 13), his gift by his death and interces
sion, tj xapts T°b Geou Kat tj Swped iv
Xdpiri t% tov ivbs avBpwirov 'I. X., E. 5 :
15 (readto2i). iv x- X. is tacitly opposed
to iv vbpw 5 : 4. The use of iv with KaXiw
is quite different in 1 C. 7 : 18, 24, and
not the same in 1 C. 7 : 1 5, 1 Th. 4:7.
See notes, irepov eua77.] another,
i.e., a different Gospel, different in its
terms and doctrine of salvation, yet pro
fessing to be a message of salvation. 2
C. 11 : 4. irepoSiSatrKaXeiv, 1 T. 1 : 3.
6:3. 8 oix iirriv dXXo] Evidently ouk
..... dXXo is used in correction or qua
lification of the idea conveyable by irepov
eiayy. irepov is not repeated because it
would have been ambiguous, as possibly
meaning ' which is not different.' And S
does not refer to eiayyiXiov in its true and
proper signification, but to the antecedent
notion expressed by 61)077., or rather by
irepov eiayy. here, i.e. the false Gospel of
the Judaizers. Hence the sense of the
words appears to be that suggested by the
A. V., which is closely literal ; q.d.
' another did I call it ? it is not another at
all — has no claim to be called a Gospel/
Or, but with less force and appositeness,
' which is not another, because there can
be no other,' the Gospel having nothing
sibi simile aut secundum. This approxi
mates to the interpretation of the expres
sion as equivalent to p-ij 8vtos dXXov%
(Beza), and so as an explicit assertion
that there is not another Gospel (cf. 1 C.
3 : 1 1). But the use of dXXo, as well as
of the relative, is with this rendering
awkward and harsh, since dXXo must
mean multiplex, or varium, or we must
construe 'which does notj exist (as) an-

120

GALATIANS 1. 7—9.

/ueTacrTjOe\L-ai to evayyeXiov tov XpiaTov. 8 aXXa Kal eav jj/tety
rj dyyeXos e£ ovpavov evayyeXl&jTai vfiiv irap' b evrjyyeXiaa/ieOa
vfiiv, avaOefia eVrco. 9 u>s irpoeiprjKafiev, Kal dpTi iraXiv Xeyw,

other (than what we have),' or under
stand 8 absolutely, 'whereas' 'seeing
there is not another,' Gen. V. Syr. "V.
did not read dXXo, and renders ' which
(i.e. another Gospel) does not exist.'
Again, some propose to connect dXXo
with el pi), referring 8 either to the
preceding sentence ourw to%. per. k.t.X.,
or to ir. eiayy. 'which speedy removal,'
&c. is nothing else than — or ' quod (aliud
evang.) non est aliud nisi quod sunt qui-
dam,' &c. Calvin. So Tynd. 'which is
nothing else but that there be,' ' nothing
else than' meaning ' resolves itself into
the fact that, &c.' This construction is
grammatically defensible (Jelf § 86o, 7,
last examples) ; but it is cumbrous, and
yields a sentiment feebler, we think, and
less in the vigorous spirit, and curt and
sharp style (cf. e. g. vv. 1, 10), of the pre
sent composition than the rendering pre
ferred above. Schott connects Bavpdjrw
with el pi), ' I wonder, &c, unless there
be/ &c. , meaning ' I should wonder,
&c, if there were not.' But in this case
the indicative of Savp. would hardly be
used, el pr/] but only, 'but on the con
trary,' as in 2 : 16. L. 4 : 26, 27 ; or, with
the sense of nisi, ' but all that can be said
of it is that (you are troubled with a per
version of the Gospel),' the assertion just
made (8 ouk I. d.) being slightly and
somewhat ironically qualified in order to
introduce the character of the new doc
trines and their promulgators. Tivis el.
ol rap.] This description, by the very
terms, places the false teachers under
censure of the decree, A. 15 : 24. cf. G.
5 : 10, 12, 8 rapdffffwv, oi dvatriarovvTes.
The art. is here used with the participles
Tap. k. BeX. to give definiteness and a
denomination to the class spoken of. So
C. 2:8. cf. L. 18 : 9, n. J. 5 : 32.
Jelf, § 451. 2. Kai 64X.] 'meaning,'
'intending.' This is how they troubled
them. The object they had in view, and
the means they adopted to accomplish it
occasioned the troubles of the Church.
peraffTpiipai] 'to change,' 'alter,' to
turn into something different or contraiy,
A. 2 : 20. Ja. 4 : 9, so that it would not
be the Gospel of Christ, cf. 2 : 5. 5 : 1, t,
3. Ecclus. 11 : 1, 3. Td 7dp dyaBb els KOKd
peraffTpitpwv 4veSpeiei. rb eiayy. tov
X.] Best understood as gen. object, 'the
GospelconcemingChrist;' as made known
-and preached by the Ap. (15, 16);. E. 1 : 3.

8, 9. Kal 4dv] Even if ever we or,
&o. The second form of hypothetical
propositions, expressive of 'uncertainty
with some small amount of probability,'
Donaldson, § 502 ; 'objective possibility,'
Winer, § 41 ; having itxrw imperat. as the
virtual equivalent for indie, fut. which is
usually the tense in the consequent clause.
So J. 7 : 37, E. 12 : 20, 13 : 4. The cha
racter of the supposition is justified by 2 C.
11 : 14, 15. Tjpets] He means himself, as
is clear from the following eirjyyeXiffdpeBa,
and cf. (11). He thus strongly repre
sents himself as the mere agent and in
strument of conveying the statements of
the Gospel to men (i C. 9 : 16, 17) ; he
had no right in them as doctrines or a
system of his own, no authority to alter
or modify them. #77eXos 41; oip.] By
adding e£ oip. he indicates supernatural
evidence of the highest order. This, if
conceivable as opposed to the truths esta
blished by his preaching, would be inad
missible, 2 C. 11 : 13 — 15. He speaks
rhetorically, but his words may be com
pared with Deut. 13 : 1 — 3. eu077eXi-
frrjTai] He in no way contradicts his
assertion that theirs was no Gospel. By
the use of the verb alone, without a cog
nate or equivalent noun, as in (11), or
(16), the representation of his subject by
the preachers is stated, whether false or
true. ipXv] Dat. commodi, expressing
a, notion consequent upon the verbal
notion, i.e. benefit designed or bestow
ed by the action of the verb ; the accus.
upas (9), merely completes the verbal
notion, representing them as the object
of the action of the verb. See on A. 8 :
25. The third pers. is used, and not
the 1 pers. pi. of eiayy. because of the
superior dignity of #776X05, Win. § 58, 6.
Trap' 8] beside, i.e., different from, be
yond, or except (E. 16 : 17), and so, 'con
traiy to.' Syr. V. V^Heb. ]Q) 'instead
of,' 'rather than,' Job 36 : 21. Prov. 8 :
10. Cf. E. I : 25. And see on 1 C. 3 :
11. The true Gospel is essentially un
alterable by change, addition, omission, ac
commodation, or development, d v d 8 ep a]
a cursed thing, devoted to destruction ;
see on E. 9 : 3. ws TrpoetpT^Kapep]
Supposed by some to be a reference to
cautions addressed to them during his
recent visit ; in favour of which it may
be said 1. .that the pi. irpoeipijK. following

GALATIANS 1. 9— 11.

121

et Tty vfids evayyeXll^eTai irap' b irapeXafSeTe, avaOefia eaTW.
10 apTi yap dvOpwirovs irelOw rj tov Qeov ; r) "(rjTW dvQpwirois
dpeaKeiv ', el yap eVt dvOpwirois rjpeaKOV, XpiaTov SovXos ovk
dv rjfirjv. 11 Tvwpi^w Se vfiiv, aSeXcpoi, to evayyeXiov to evayyeXiaQev

the use of the pi. in (8), connects itself
rather with the notion of previous teaching
than of a declaration just made : 2. that
dpTt, as interpreted by its resumption at
(10), means 'the time of this present
writing,' not "now, in this next sentence.'
3. that subsequently the Apostle refers to
previous verbal admonitions, 5 : 21. But
it is certainly more natural to understand
by ws TrpoeipijK. a re-assertion of what has
just been so strongly said; for i.itis a deli
berate, formal, and almost verbal repeti
tion of the sentiment ; 2 . the slight devia
tion in terms adapts the preceding decla
ration to their present circumstances, tis
being substituted for Tjpets t) dyy. e£ oip.
with an a fortiori effect, and the hypo
thetical structure of the sentence assuming
the fact supposed ; 3. there is an example
of similarly repeated asseveration in 5 :
2, 3 ; 4. the word irpoelpTjKa is employed
in 2 C. 13 : 2, in reference to assertions
made just before, 12 : 20, 21, and cf. 2 C.
7 : 3, with 2 C. 6 : 12. et tis ip. eiay-
7eXiferat] el with the indie, implying
' possibility without the expression of un
certainty,' Don. § 502 ; ' the case put as
one that will be found real,' Win. § 41.
upas] rendered emphatic by position next
to Tts and before the verb, cf. A. 13 : 32.
' Whoever he is that makes you the object
of his pretended gospel teaching.' irapeXd-
fiere] answers to eirjyyeXiffdpeBa with the
dat. bpXv in (8), ' received (from me),' 1 C.
15 : I, 1 Th. 2 : 13, n. dvdB. iarw]
The solemn reality and personal special
application of the curse thus formally pro
nounced are affirmed in 5 : 10.
10. dprt 7dp] The yap depends upon
the authoritative declaration and ana
thema just pronounced, and dpri means
J in what I am at present doing.' He
provides against the supposition which
might follow from his use of evi
dence and argument, that he took them,
or any human beings, as judges between
himself and his opponents, and he implies
^by 7dp) that he opens his address as he
does in order to anticipate and put down
any such notion : 'Do I now as the case
stands.' irelBw] make my appeal to,
'try to satisfy.' Cf. irelffavres BXdffrov,
A. 12 : 20, 'having got B. on their side,'
.urelffavTes robs.&xXous, A. .14 : 1.9, 'having

got the multitudes on their side.' See also
2 C. 5 : 11, 1 J. 3 : 19. rbv G.] The
art. designating God as the Being to
whom he actually did appeal. frjTtS
dpiffKeiv] See on 1 Th. 2:4. 'Make it
an object to please men,' i.e., by adapt
ing the Gospel to their prejudices, in
terests, or passions. Comp. Isa. 30 : 10.
Jer. 5 : 31. 23:14, 17, 21 — 32. Ezek.
13 : 6 — 16. el ydp 'in ijpetrKov] ydp
(omitted in Alex. Vat. and Vulg., but
edited by Tischdf.), introduces a reason
in support of the negation involved in the
preceding interrogations, ' in point of
fact, if, &c.' The use of eVt, and the
imperf. is to present vividly the notion
' if it were my habit to,' ' if I were going
on to.' He refers to time past in which
the supposed (and denied) course of action
is conceived as having commenced, Jelf,
§ 398, 4. It is of course not intimated
that he ever did preach so as to please
men. See 5:n, n. X. 5. oiK dv ijpijv] i.e.
this might certainly be inferred. It is im
plied that the not pleasing men is a charac
teristic of a true servant of Christ, Jelf, §
856, Donaldson, § 502 (a). SeeE. 6:6, 7;
andef. J. 7:7. 15:i9. 17:i4. 1 J. 4:5,
6. If with Chrysostom we understand by
Xptflrou SoOXos a Christian as opposed to
a Jew, an apostle instead of a member of
the Sanhedrim, we must take dpri and eVt
to ' refer to this contrast between his po
sition before and after his conversion'
(Conybeare, n.). But it does not appear
that S. Paul, even before his conversion,
acted from the desire of man's favour or
applause, but from sincere conviction.
11, 12. yvwplfa Si bp.] The Si is
adversative to the preceding absolute
assertions (7 — 9), and disclaimer (10),
and introductory to the adduction of evi
dence to prove the Apostle's own imme
diate iuspiration. 'I certify,' i.e., am
going to prove the fact, Sri oiK iffri k. . .
dvB., make it clear to you (1 C. 15: 1),
not 'make it known for the first time,'
as yvwp. in L. 2 : 15, E. 3:3. Vat. has 7dp
for Se. so Vulg. but read Se with Alex. Syr.
rS eiayy. . . ipov] yvwpllrw bpivrb eiayy.
. . . 8ti, for yv. bp. 8n rb eiayy. A. 16 :
3, u. The fulness and emphasis of the
.expression are well adapted to recal to the
.hearers' minds what alone S. Paul would

122

GALATIANS 1. it— 13.

vir ifiov oti ovk 'iaTi KaTa avOpwirov. 12 ovSe yap eyto irapa
avOpwirov irapeXaftov avTO ovtb eSiSaXOrjv, aXXa Si airoKaXv-
\J/-etoy 'Irjaov XpiaTov. I3 rjKOvaaTe ydp Thv ifirjv avaaTpocprjv
iroTe iv tw 'lovSaiafiw, oti KaO' virep/3oXhv iSlwKOv Trjv e/c/cX/7o-/av

allow to be the true Gospel, and distinctly
to present that and its Divine origin as
the subject of his ensuing argument.
Kard dvBp.] indefinite and general as
compared with dirb, Std, eK, or Trapd dvBp.
inclusive of the meaning of each, as im
mediately explained (12). Not dvdpwirivov
in its origin, essence, or object. Cf. 1 C.
9 : 8. 2 C. 11 : 17 (*oTd Kipiov). Syr. V.
v« from, as for Trapd (12), and
drr6 (1). We may compare the use of
KOTd in the inscriptions prefixed to the
gospels, e. g. koto WlarBaXov, where it
means 'composed or recorded by,' eiayyi-
Xtoi', however, having in these inscrip
tions a conventional signification different
from that in the text. But in no sense
was the message of salvation delivered
by S. Paul Kara dvBpwirov. It did not
originate with man, himself or any other
(M. 21 : 25), nor did he acquire the know
ledge of it from the record or preaching
of any man. oiSi ydp . . . oire] oibi
expresses a negation which, distinct in
itself, yet refers to a preceding statement
by means of Se adversative, and hence it
bears generally the sense of ' not even '
(ne quidem), oire subjoins another part
of the same negation. ' For I did not
even receive it from man, and I was not
instructed in it by men, but on the con
trary, I received it by, &c.' In ou . . oire,
and still more in oire . . . oire, the first
negative anticipates the second. For
oure here Alex, has o0Se, so ed. by Lchmn.
'and I was not taught it,' or 'no, nor
was I, &c.' marking the second negation
more strongly, as quite distinct from the
first. "Cf. in (1), oi ... . oidi. iyw is
emphatic, not as comparing himself with
the other apostles, but as appropriate to
the assertion of the individuality and
independence of his mission. irapiXafiov]
it was not to him a tradition even through
a single hand (irapb dvBpwirov), not received
by him for them, as by them from him,
(9), 1 C. 11 : 2. 2 Th. 2 : 15, 3 : 6. Not
like the irapabbaeis for which, he was
formerly zealous, (14). ^StSdx^Tji'] as
distinguished from irapiXafi. represents
the Gospel as matter of doctrine (rrapiXaf}.
rather as matter of fact, 1 C. 15 : 3—8),
a system of truth. In all its parts and
details, articles of faith, observances (1 C.
.11 : 23), precepts and rules of conduct

(1 Th. 4 : 1, 2), promises and prophecies
(1 Th. 4 : 15), which might seem to
necessitate a long course of tuition, and
hence human intervention, he had no
teacher but the Lord himself. dXXd St'
dTroKaX. 'I. X.] By special, immediate,
personal communication from the Lord
Jesus; see A. 22 : 14, 15, n. It is impos
sible to exclude the obj. sense of the gen.,
manifestation of as well as by Jesus is cer
tainly meant (16), 1 C. 9 : 1, 15:8. It is
required by the antithesis Trapd dvBpwirov,
which implies personal communication.
13, 14. TjKoiffare ydp] He begins
the statement of facts which is to prove
(7dp) his assertion (12), by reminding
them of the difficulties in the way of his
conversion ; how violent and inveterate
had been his opposition to the Gospel,
how much he had to unlearn and abjure
(14, Ph. 3 : 6—8). They had ' heard ' this
probably from himself (see A. 22 : 3, 4.
26 : 4, 5, 9, 10), but his object in the use of
bKoitrare is to represent his former state
of life as the topic of common fame, q. d.,
' You heard, as everybody does wherever
I come.' a'catrTp.] rijv fiiwirlv pov, A.
26 : 4, manner of life, behaviour, charac
ter, E. 4 : 22, n. ri)v . . . dvatrr p. ttotc]
not precisely equivalent to ttjp . . . Trore
dvaffTp. but ttotc is made more emphatic
by its position after dvairrp. and before
the imperfs. which so vividly represent
the quondam of his life, its habitual
course and character. 4 v t ip '1 0 v 8 a 1 irp ip]
See 2 Mace. 2 : 21, 14 : 38, where notice
the character of .Eazis as compared with
S. Paul's. The term Judaism is under
stood by us in nearly the precise sense in
which it is employed here. It is defined
by the explanatory sentence which follows
it in (14), as a system of traditions — the
Pharisaic traditions denounced by our
Lord, Mk. 7 : 1 — 13 ; and it is shown to
be the same with Pharisaism in spirit by
the words Sti . . . airijv which here explain
dvaffTpooiTJv, cf. M. 23: 15. Note that the
cognate verb 'IouSatfetc, in 2 : 14, is
expressive of outward observances ; and
the adj. 'IouSoik6s in Tit. 1 : 14 ('IouS.
pilots) characterizes the legends there
spoken of as belonging to a corrupt patris
tic, or traditionary system. The word
'IouSatffp6s is appropriately chosen to
represent the ' Jews' religion ' as rather
a modern invention of men than the

GALATIANS 1. 13—15.

123

tou Qeov Kal iiropOovv avTrjv x4 /cat irpoeKoirTov ev tw 'Iou-
ba'iafiw virep TroXXouy avvrjXiKiwTas iv tw yevei fiov, irepiaaoTe-
pws fyXwThs virapXwv twv iraTpiKwv fiov irapaSoaewv. I^ otb
Se evSoKrjaev b Qebs b dcpoplaas fie e/c KoiXias firjTpos fiov /cat

ancient law of God. It also intimates
that the Apostle's former profession had
identified him with the extreme class of
those who were now his opponents and
detractors in Galatia. Ph. 3:5,6. k a 8'
vTepj3.] as described by S. Luke in A.
8 : 3, 9 : I, 2, and by himself, A. 22 : 4,
5, 19, 20 ; 26 : 9 — 11, irepuraws ippaivb-
pevos airoXs. iSlwKOv] The imperfs.
describe' a course of life, continuance.
ri)v iKKXijirlav t. 6.] in the general
sense, not the Church in Judea, or any
other place particularly ; yet the Church,
as an institution, a society, a people, as
implied in iirbpBovv. see (23), and A. 9 :
21. iiropB. Hoc plane contrarium cedifi-
cationi notat. Bengel. irpolKoirTOV iv
rip 'I.] made progress, advanced, i.e. as a
student and professor of the Pharisaic
system. Cf. irpoiKoirTe trotjila, L. 2 : 52,
and the use of irpoKoirr) in 1 T. 4 : 15.
S. Paul became a ' high ' Pharisee.
iruxTjXiKit&Tas] He certainly means
fellow-students, young men, such as he
was at the time of Stephen's death, A. 7 '
58, under the tuition of Rabbis like
Gamaliel, A. 22 : 3. iv Tip yivei pov],
i.e. Israel, Ph. 3:5; not the Tarsean
Jews, as he is evidently speaking of his
life in Judea, where they would form a
very small class. fTjXaiTT)s . . . Trapa-
Sbirewv] In A. 22 : 3, he says that he
was at that time fTjXarrijs tou Geou, and
describes his articles of faith as 6 irarpipos
vbpos. But it is an object with him here
to disparage his former system of religious
belief and practice. TtDp irarpiKwv
pov TrapaS.] pov is to be taken with
iraTpiKwv indicating that the traditions
were, in regard to himself, irarpiKol. They
were so, because he was a Hebrew of the
Hebrews, not a proselyte or descended
from proselytes, A. 23 : 6. The Apostle in
(r3, 14), represents his case as one in which
human influence would have been of little
avail. His sentiments before his conver
sion were such as are ascribed toTeiresias.
tfarp tovs TrapaSoyas, as 6* opiJXiicas XPOVtp
KeKTrjfieB' , ov3ets avra. tcaraSaXet Aoyots
Eurip. JBacch. 201.
15—17. Sre Se . . . eiBiws] But when —
immediately, &c. There was no interval
of any consideration (A. 9 : 9, 20) between
his career of persecution and bigotry and
his conversion and apostleship. He was

never in a transition state, nor in a state
of Christian pupilage, of catechumenship.
8re 8' cuSSk.] When God was pleased,
' thought good.' The time as well as the
fact of his conversion was ordered by the
will, the good pleasure of God, Mk. 3 : 13,
n. 6 dcpoplaas ... pov] who sepa
rated, set me apart (A. 13:2) for his
service in the Gospel dtpwpiirpivos els
eiayy G. R. 1 : 1. To be compared with
Isa. 49 : 1, 5 (44 : 2, 24), Jer. 1 : 5, not
with Ps. 22:g. eK KotXios p.] Not
limiting the divine intention to a point of
time, but meaning that he was born for a
purpose which God had in view ; and in
timating that through his whole life, as
described in (13, 14), previous to his
conversion, he was an Apostle designate,
in the will and intention of God. Cf. A.
9 : 15. 22 : 14 ; also 18 : 10, n. xal
KaXeVas] closely joined with dtpoplff as,
being under the same article, but pecu
liarly associated with Std ttjs x- air., as
dtpop. with iK k. p. pov. The addition of
KaXeVas k.t.X. makes clear the object and
effect of God's designation expressed in
dtpop. , shows its necessary completion in
an experienced act of grace. So tois kotA
irpbdetriv kXtjtoXs oiffiv . . . ous Se irpowpitre,
toutous Kai iKaXerre, R. 8 : 28, 30. cf 2 T.
1:9- Std ttjs x&PlTOS airov] in
the exercise of his grace. See 1 C. 15 :
10, where cf. (9) with (13) here. 8td
c. gen. of attending circumstances or out
ward condition, 3 : 19. 2 C. 2 : 4. 5 : 7, n.
8:8. R. 4: 11. Ph. 1: 20. 1 T. 4 : 14.
H. 2 : 2. In a general sense Std denotes
any cause whatever, whether principal,
ministerial, or instrumental, through the
medium of which an action passes to its
accomplishment. diroKaXi\pai . . . iv
ipol] join with euSSKTjtre, not 'to reveal
(to others) his Son by me, ' which would
require iva eiayy. to be taken for wore
with inf., and would thus, as describing a
course of action, the whole work and mi
nistry of S. Paul's apostleship, hardly be
followed by the statement eiBiws oi irpotr*
aveB. k.t.X. But ' to reveal ... in my
case (24), in my personal experience,'
i. e. , to give me the revelation of his Son ;
in allusion to the appearance of Jesus,
and his communication with S. Paul at
and very soon after his conversion. For
thus iva being rendered 'in order that'
(reXiKws), the object as well as result of

124

GALATIANS 1. 15—17.

KaXeaas Sid Trjs XdpiTOS avTov, !" airoKaXv^ai tov viov ovtov
iv ifiol, "iva evayyeXiCwfiai avTOV iv Toty eOveaiv, evOews ov irpoa-
aveOe/irjv aapKi Kal a'lfiaTi, '? ovSe dvrjXQov els 'lepoaoXvfia
Trooy Toyy irpb ifiov diroaToXovs, aXX' dirrjXOov els 'Apapiav,

the foregoing action, diroKaXbifiai t. b., is
described, in exact conformity with the
writer's representations of the indispen
sable qualifications for the apostleship, i C.
9 : 1. 15 : 8. Compare also his account
of the commission given him personally
by our Lord at his conversion, A. 26 : 16,
T7, els tovto ydp wtpBijv trot, irpoxeipl- ¦
trairBai (see n. and cf. 6 dtpoplaas pe supra)
ire virTjp4rT)v Kal pdprvpa wv re eXSes
wv re btpB-rjffopal troi, 4%aipoipevbs tre
iKTovXaov Kal twv i&vwv, els oils vvv
tre aTroffriXXw. And with eiBiws oi
irpotrav. k.t.X. as following 6Ve Se eu56K. . .
diroKaXityai rbv i. iv ipol, compare his
statement immediately following the above
in A. 26 : 19, 88ev. . . . oiK iyevbptjv direi-
8i]S ttX oipaviw birraffla. We may
add, that the interpretation above given
of diroKaXityai — iv ipol is logically re
quired by the Apostle's argument. By
these words he states the cause which, as
distinct from all human teaching or inter
vention, produced (and it is implied alone
could produce) the extraordinary change
which had taken place in him, and which
he labours to set forth by his description
of his former state in (13, 14). diroKa-
Xiipai . . . iv ipol answers to St' d7roKaXu-
ij/ews 'I. X. in (12), re-asserting the fact
of the diroKaXv\pis as adversative to the
facts stated in (13, 14), and accounting
for those which follow, ev ipol] may
well include that spiritual manifestation
and knowledge of Christ which is the spe
cial gift of the Holy Ghost, and was be
stowed upon the Apostle at his baptism
(A. 9:17), after the first appearance of
the Lord, as upon his brother Apostles
after, the ascension, J. 14: 18, 20 — 23.
15 : 14, 15. A. 1 : 8. The revelation of
Jesus Christ came within the range of his
•personal perceptions, both his bodily
senses and his mental faculties. 6007-
7eXifwpat] preach Him (as I am now
doing), pra?s. auT6x] Him, the grand
subject of apostolical testimony, as a per
sonal Being, the Lord of life and glory,
known as such by the preacher, ev tois
idv.] See 2 : 2, 7 — 9. eiBiws] As soon
as the revelation was given and perfected,
A. 9 : 20. He states negatively what his
conduct was immediately after his ap
pointment to the apostleship, it being his
¦main object to show his apostolical inde

pendence in regard to instruction and
commission. Somejoin evB. with dirijXBov,
taking ov irpotrav. . . . dXXd parenthe
tically; but this destroys the conti-
nuousness of the argument by making
dTTTjXiW els 'A. the principal statement,
whereas it is logically subordinate to ou
irpoirav. . . . oiSi . . . dirotrrbXovs. It is
also grammatically subordinate to oiSi
dHjX&'oj' k.t.X., for oiiSe introduces a nega
tive statement distinct from oi irpotrav.
(Jelf, § 776. b), and to this statement
dXX' dTTijX. is directly adversative. Be
sides, eiBiws would be used with consider
able historical latitude if connected with
diri)\Bov. See A. 9 : 19 — 22. It would
also, thus closely following 'Iva eu'a77. . .
iBvetri, be an apparent intimation that he
at once proceeded to preach Christ to the
(heathen) Gentiles, which was not the fact.
ou irpoffaveBipijv tr. k. alp.] held no
communication with mortal man, i. e. as
seeking advice or additional confirmation,
or information, or authority. See on
dveBipijv, 2 : 2, and irpotraviBevro, 2:6;
with tr. k. aip. comp. M. 16 : 17 ; 'com
muned not of the matter with,' Tynd.
ipol irpoiravdBov, Xd/3e pe trippovXov irbvwv,
IjUcia.OfJup.Trag. 1. tois pdvTetrnrpoirava-
Bipevos irepl tov irrjpeiov, Diod. Sic. 17. 116.
ouSe dv.] No, nor did I go up to. Vat.
reads dirijXBov. soLchmn. eis'I. TrpSs r. . .
diroffr.] He names the highest earthly
and human source from which he might
have sought authority or recognition ; Je
rusalem, the metropolis of Christianity,
and the apostolic conclave resident there.
His mission neither required nor had the
sanction of the place or the persons. Not
only his apostolic independence, but his
immediate and complete release from Ju
daism, and his freedom db initio from
Judaical Christianity, are here strongly
marked. dir. eis 'Apoj3iac] I went
away, went off to A. See on A. 9 : 22
— 25. The territory then called Arabia
extended from the peninsula now bearing
the name, along the east of Palestine, to
the borders of Syria, and close to Damas
cus, which at this time appears to have
been subject to Aretas, King of Arabia,
2 C. 11:32. Howson, Life and Epp.
Vol. I. pp. 88 — 90. 104. 117 (notes). S.
Paul probably preached in Arabia to
Jews and proselytes, the "Apafles of A,

GALATIANS 1. 17—23.

125

kat iraXiv viriaTpe-^a els Aa/naaKov. l8 eireiTa fieTa eTrj Tpiu
avrjXOov els 'lepoaoXv/ia laToprjaai TIeTpov, Kal iirifietva irpos
avrov h.aepas SeKairevre- r9 eVeoov Se Ttov diroaToXwv ovk elSov
el fih 'IaKw(3ov tov dSeXcpov tov Kvpiov. 2° a Se ypacpw v/iiv,
ISov ivwiriov tov Qeov oti ov -drevSofiai. 2l eireiTa rjXOov els
Ta KXlfiaTa Trjs ^vplas /cat Trjs KtXt/ctay. 22 rjfirjv Se dyvoov-
fievos tw irpoawirw Taty iKKXrjalais Trjs 'lovSaias Tais iv XpiaTW,
23 fiovov Se aKovovTes r)aav, "Oti b Siwkwv rjf-ds itotb vvv evay-

2 : n. See A. 9 : 24, 25, n. TrdXtf . . .
eis A.] He writes as to persons who knew
well that his conversion (15, 16) had
taken place at Damascus. His language
also confirms the supposition that he
visited Arabia south of Judaea, since he
evidently notes it as something remark
able that his return was to D. again.
He might have been expected on this oc
casion to visit Judaea, which he would pass
and repass on his journey, but he did not.
18 — 24. perd eVij Tpia] Dating from his
conversion, A. 9: 23, n.; cf. peB' ijpipas
rpeis, Mk. 8:31, n. L. 2 : 46. Seethe
account of this visit, in A. 9 : 26 — 30.
dvijXBov] went up to; marg. A.V. gives
' returned ;' so Tynd. Cr. Gen. and
Beza; also in (17). The word is only
used here and at J. 6 : 3 (in the literal
sense, 'ascended'); dvaflalvw, as in 2 : 1,
2, being the ordinary word for ' go up, '
i. e. to a capital. itrTopTjtrot II.] itrropiw,
to know anything by inquiry. Here, pro
bably, in accordance with its derivation
from etSw (tffijpi, Iffre), to know by sight,
fget personally acquainted with, ' Joseph.
E.J.Yl. 1.8; or simply, 'visit,' 'see,'
A.V. iiripeiva Trpbs out6»>] lodged
at his house or residence, L. 24 : 12, n. ;
'chezlui,' Osterv. Comp. 1 C. 16 : 7. Tjpt.
SeKOTre>Te] Cf. Fr. 'quinze jours,' a
fortnight, including necessarily two Sab
baths, on which probably he 'spoke
boldly . . . and disputed against the Gre
cians' (A. 9 : 29), in the synagogues ; cf.
A. 17:2. irepov .. . Kvpiov] James
the son of Alphaeus (Cleophas), M. 10 : 3.
13 : 55, n. Mk. 6 : 3, n. 15 : 401 Ja. 1 : 1 ;
though some maintain that the brother of
the Lord was not the Apostle, relying on
J. 7 : 3 — 5 (but seen.), and therefore ren
der el pi) 'but only,' as in L. 4 : 25, &c.
But the Apostles Peter and James would
be more statedly resident in Jerusalem
than the others, Peter having charge of
the ' Gospel of the circumcision,' 2 : 7.
James, as having episcopal charge of the
Church in Jerusalem, A. 12 : 17. 15 : 13,

19. 21 : 18, n. Olshausen thinks, with
out any grounds, that James the Lord's
brother succeeded to the apostleship on
the death of James the son of Zebedee.
& Si yp. k.t.X.] For the construction
see L. 21 : 6, n. He puts himself on his
oath, feeling that all these facts are stated
on his own single testimony. For similar
solemn asseverations see 2 C. 1 : 18, 23.
11 : 31. 12 : 19. 8rt is used as a formula
introducing the declaration to be made
(2 3) ; or it may be regarded as dependent
upon ivwir. t. G., understood to have the
meaning G. oXSev, 2 C. 11 : 31, or pdprvs
pov b G. R. 1:9. Some understand
Xiyw, or Spvvpi, or more appositely, Sto-
papripopai, which in 1 T. 5 : 21. 2 T. 4 :
1, is found with ivwiriov tov G. iireira
. . . K iX ik I as] His residence in Syria
(Antioch) was subsequent to his residence
in Cilicia (Tarsus), A. 11 : 25, 26 ; but he
would have passed through Syria on his
way from Jerusalem to Tarsus, if he took
his journey from Caesarea (A. 9 : 30) partly
by land, ijpijv Si iyy.] The point of
fact is dwelt upon and made prominent
by this construction, with a notion also of
continuance, ' I continued unknown ;' so
in (23), ' they were continually hearing.'
rip irpoffwirw] What may be called de
finitive dative, precisely limiting the ver
bal notion in its reference to the subject
of the verb, 1 Th. 2 : 17. R. 12 : 10 — 12.
1 C. 14 : 20. The dative of special limi
tation, Donaldson, § 459. tois iKKX.
t. 'IouS.] The pi. is used also in 1 Th.
2 : 14 (n.), and A. 9 : 31 (but sing, in some
MSS., see n.). Here it marks the Chris
tian communities of Judaea as distinguished
from that of Jerusalem, to which he was
personally known, A. 9 : 26 — 30. After
the time here spoken of, he visited these
churches, A. 26 : 20, n. Tots iv X.]
added, as tou Geou often is, in honourable
mention ; see on (2). He is showing his
slight connexion for many years with the
original or mother Church. Or perhaps iv
X., as distinguished from the ordinary

126

GALATIANS 1. 23, 24.— 2. 1, 2.

yeXl&Tat Thv iriaTiv rjv iroTe iiropOei- 24 /cat eS6j~ai£ov ev efiot
tov Qeov. 2 "EireiTa ota SeKaTeaaapwv eVtov iraXtv aveftrjv els 'lepoao-
Xvfia fiera Bapvdfta, avfiirapaXafioov /cat Ti'tov 2 dveftrjv Se

Jewish iKKXijfflai, see on M. 18 : 17. A. 9 :
31. pbvov Se dK. ijtrav] All that the
members of these churches (dKotWres) knew
of him was by reports ; which, however,
frequently reached them ; and what they
heard of him was, that a dispensation of
the Gospel had been committed to him,
and was faithfully administered by him —
a fact for which they rejoiced with thanks
giving. On eXvai with parlieip. see L. 5 :
10, 16. "Oti 6 SttiKuc] He who was our
persecutor, cf. M. 4 : 3. 27 : 40. E. 4 :
28. Paul puts the intelligence received
by them in the form in which it would be
communicated from one to another, and
be stated as a subject of mutual congra
tulation. Note the emphatic repetition of
irori. Tjpas] 'Us,' as a class, not lite
rally the supposed speakers, for then he
would have been known by face to them,
cf. A. 9 : 26. Yet it seems implied in A.
26 : 11, that his persecution had extended
beyond Jerusalem to the synagogues and
cities of Judaea. tt)v irlffriv] In the
concrete ; meaning, as the object of eua77.,
creed, system of belief, religion (2 Th. 3 :
2. 1 T. 4 : 1), and as the object of iirbpBei
(by relat. i)v), a persuasion, a profession,
a cause, including the notion of persons
maintaining it. See on iirbpBovv, (13).
iSb^alrov] extolled the mercy and power
of God as shown in my conversion. So in
A. 1 1 : 18. 21 : 20 ; cf. 1 T. 1 : 16. E.
3 : 7, 8. iv ipol] in my case. I was
the frequent subject of their thanksgiving
and praise to God. Cf. Ph. 1 : 26. 1 C.
4 : 2, 6. 9:i5. 2 C. 4 : 3. Comp. the ex
pression 'instanced in.' 'The prep, points
to the object which is, aB it were, the sphere
in which (E. 1 : 1 7), or the substratum on
which (1 C. 7 : 14) the action takes place.'
Ellicott. So Winer, § 48.
II. I, 2. "ETretTO Std SeK. ir.] As in
1 : 18, he mentions the next thing that
occurred in connection with his argument,
but dates from his conversion, ' after an
interval (from that event) of fourteen
years,' A. 24 : 17. TrdXti" .... peTd
B. ] On the probability that this was not
the visit related in A. 15, but one pre
ceding it, and soon after the return of
Paul with Barnabas from his first aposto
lical journey, see on A. 14:28. S. Paul

had visited Jerusalem with Barnabas on
an occasion previous to both of these, A.
11 : 30, 12 : 25. But neither the date
nor the circumstances mentioned will ad
mit of this being the visit here referred
to. See on this, and on the whole ques
tion, Howson, Life and Epp., Vol. I. 244,
It was not necessary that the Apostle
should explain the object and circum
stances of every visit which he had made
to Jerusalem after his conversion. He
had said enough already, 1 : 15 — 21, to
show that he had become a fully accre
dited Apostle before he had any oppor
tunity of communication with the ori
ginal Apostles or Judaean Churches. He
now proceeds to show his independence
of the other Apostles when in .then- com
pany and in Jerusalem, and their recog
nition of his plenary Apostleship.
TiToc] called by S. Paul yvrjtriov riKvov,
Tit. 1 : 4, xoivwvbs ep6s, 2 C. 8 : 23, often
mentioned in 2 C. ; and see 2 T. 4 : 10.
He was probably converted by the Apo
stle during his first journey in Asia Minor,
A. 13, 14, and admitted early into the
ministry, perhaps taking the place of
Mark, A. 13, 14. As he was 'a Greek,'
(3), his Roman name had probably been
assumed, like that of the Apostle, and
Mark. We may reasonably suppose that
he attended Paul and Barnabas on this
occasion as their uTrrjpeTTjs, A. 13 : 5 ;
perhaps also as a specimen of the first
fruits of the Gentiles. If this visit to
Jerusalem occurred as represented in n. to
A. 14 : 28, Titus, on the return of P. and
B. to Antioch, or during the long time
(xpbvov oix bXlyov) which they then spent
there, may have been despatched on some
mission similar to those in which we find
him afterwards engaged (2 C), and so
the absence of his name from the record
in the Acts may be accounted for. Not
so easily, however, if this were the visit
related in A. 15 ; for there the persons
who accompanied P. and B. to Antioch
are particularly mentioned, a new apo
stolical journey was undertaken soon after
their return, perd nvas ijpipas (36), and
the companions of the two Apostles are
distinctly specified. Here, we might cer
tainly expect to find some mention of
Titus if he had been in close communica-

GALATIANS 2. 2.

127

KaTa diroKaXv-^riv, Kal aveOifirjv avTois to evayyeXiov b Krjpvaaw
iv Tois eOveai, kot ISlav Se Tois SoKovai, firjirws els /cevov TjOeyw

tion with P. and B. as their travelling
associate just before. — The language here,
ffvpirapaXapwv Kal T., and in (2), and
throughout the narrative, represents S.
Paul as the principal person, superior to
Barnabas, in the commission to the Gen
tiles. He had in fact received that com
mission before the designation of B. and
himself to its actual duties, (A. 26 : 1 7. 13 :
1) ; and this was one great proof of his inde
pendent apostleship. dvif3i}v Se'jandthat
my going up was, &c. Kard diroKdXv-
\\i 1 v] under revelation, or ' in compliance
with a revelation. ' Certainly the fairest in
terpretation of these words is that a special
intimation of the Divine will, as distin
guished from any other act, movement, or
event, originated the visit, cf. E. 3 13.
But the journey to Jerusalem mentioned
in A. 15 : 2 was undertaken in conse
quence of a resolution of the Church at
Antioch, and is not described as in any
way the result of an immediate commu
nication from heaven : iragav (sc. oi
dSeX0ol) dvapaiveiv II. ko! B. Koi Ttpas
dXXous i% airwv. dveBipijv air.] 're
ferred,' not as to a superior but co-ordi
nate authority, contuli cum illis, Vulg.
So in A. 25 : 14, n., 'stated,' 'put to
them;' but not 'left to them,' which
would be the notion conveyed by the
Attic use of the act. bpiv dva0eis diravra
Tdpd irpdypara, Ar. Nub. 1453. In Syr.
V. a!V (Heb. W^|) revealed,
patefeci. outois] to be interpreted from
ets 'lepotrbXvpa (1) : those in Jerusalem
whom the Apostle went to see, and whom
he now has in his mind, whether the
Christian Church there as distinct from
the rest of the inhabitants, or the Apo
stles or others as distinct from the whole
Church. The word is explained by the
following clause, Kar' ISiav Se tois
SoKovai, to mean not the whole Church
at Jerusalem, but those whom he had
before spoken of as there, 1 : 17, and
not all of these, but the chief only (9).
cf. aurous in L. 5 : 17, A. 15 : 5. t8
eiayyiXiov 8 KTjpiatrw  iBv.]
equivalent to rb eiayy. ttjs dKpofivo-rlas
(7); the oUovopia (1 C. 9 : 17) with
which he was especially entrusted, the
pvffTijpiov fully revealed to him, and in
his ministry. See E. 3 : 2 — 9, and R.
16 : 25, 26 (rb eiayy. pov), C. 1 : 23, 26,
27. The facts of the Gospel were, of

course, always the same, and no new
doctrinal truths were proclaimed by S.
Paul ; yet his preaching was distinguished
by peculiarities which justly entitled it to
the character of 'a Gospel,' 'his Gospel.'
For 1, by him the grace and blessings of
the everlasting covenan t were offered to
all men ; 2, he neither enforced nor
allowed any conditions of acceptance with
God, or any services as required by Him,
except those imposed by the new dispen
sation ; hence, 3, Christianity as received
from him, and professed and practised by
his converts, was to be the Gospel in its
universal and permanent manifestation ;
4, his preaching was the call of God to
those of whom the Church of God should
in succeeding ages be characteristically
composed, i.e. the Gentiles as distin
guished from the Jews, M. 21 : 43. 8
KTjpuVtrw] praes. to intimate that he has
made no change in his statements since
the interview and up to the present time.
kot' iSiac] as freq. in Evv. 'apart,'
Tynd. 'privately,' A. V, not 'seve
rally,' A. V. marg., or 'specially,' Cr. or
'particularly,' Gen. He means 'but
this communication I made to those who
were in chief repute, privately.' On this
occasion he did not designedly disclose his
commission to the whole Church. Tots
SoKoutrt] See on Mk. 10 : 42. Here,
and (6) only in N. T. with ellipse of
inf. Eur. Sec. 295.
\6yos yap eK t' aSo^ovvriav twf
kok tSjv SoKOvvitav avrhs, ov lainbv o94vei.
pi) irws  i Spa pov] rpixw refers
to his ministerial course, as in Ph. 2 : 16.
For the figure, see 1 C. 9 : 24. On pi)
with conj. and indie. (4 : 11) see 1 Th. 3 :
5, u. rpixw, we can hardly doubt, is
here conj. as stating a mere supposition ;
the praes. is used historically, the writer
placing himself in the time spoken of.
Thesubjoined indie, aor. restates the notion
energetically without any special regard
to time, ' lest my present course should
be in vain, or in fact my whole career. '
prjirws is by many taken in connection
with dvip-ijv  dveBipTjv. In this
case kot" IS  Sokoviti is parenthe
tical, and it is difficult to see why the re
mark should be here introduced. Nor
does it seem consistent with preceding
declarations that S. Paul should represent
a journey to Jerusalem and communica
tion with the other Apostles as necessary
to the confirmation and stability of his

4 28

GALATIANS 2. 2—4.

>j e'Spafiov. 3 dXX* ovSe TiVby o a-uv e/xot, "EXXtjv wv, rjvdyK-
daOrj irepiTfirjOrjvai- 4 o^tct Se tovs irapeiaaKTOvs y^evSaSeX-
cpovs, o'Itivcs irapeiarjXOov KaTaaKoirrjaai Thv iXevOepiav rjfiwv

work in the Lord. But if we connect pij-
ttws with the immediately preceding
clause, as above rendered, we preserve
the importance which that clause un
doubtedly receives from the subsequent
rise of SoKovvres (6, 9), and the nature
of the Apostle's apprehension becomes
intelligible. ' I laid my commission be
fore the chief Apostles, but before them
privately, lest by appearing to refer it to
them publicly for their authentication or
judgment, I should compromise my inde
pendent Apostleship, and so nullify all I
had ever done in my Apostolic character.'
Everything here said supports the notion
that only a private conference took place
at this visit ; as, on the other hand, there
is not a trace in A. 15 of any private or
preliminary meeting with the Apostles,
but more than presumptive evidence to
the contrary. See on A. 15 : 4. The
supposition of an indirect question, in ptj-
ttws, k.t.X. 'I laid before them, &c. (to
know) whether (in their opinion) &c.' is
forced and unnecessary.
3 — 5. dXX' ouSe] dXXd follows a state
ment which might appear adverse to the
position which S. Paul is maintaining,
i.e., his apostolical independence, and in
troduces a fact in support of it. oiSi, ' not
even ;' to be understood in emphatic ne
gation not only with TiTos, but with the
verb ijvayK. irepirp. So A. 19 : 2. 1 C. 4 :
3. 6 triv ipol] a phrase used to denote
persons ministerially associated with the
Apostle. See on 1:2. It thus stands in
strong contrast with "EXXtjp wv, 'my asso
ciate in the ministry, Gentile though he
were, was not on my account or his own
obliged to become a Jew,' (12). tjvayK-
dffBij ir.] The word agrees with the
fact of an attempt made to compel his
circumcision, aB seems implied in what
follows. But the Apostle has in view
what was taking place in the Galatian
Church (6 : 12); setting forth the case of
Titus as the same with that of the Gala
tians, and the character of the false bre
thren as the same with that of their Ju-
daizing teachers. Std Si] to be joined
with the preceding, cf. bmaioffivij Si, R.
3 : 22 ; Bavdrov Si, Ph. 2 : 8. 'And that
on account of.' Not meaning ' which
would have been done if I had listened to
or been afraid of them ;' but, ' which if it
had been done would have been done on ac
count of them, ' and, therefore, was not to

be thought of. The circumstances were
verydifferentinthecaseof Timothy, whom
the Apostle not long after this did circum
cise Std robs 'lovSalovs, A. 16:3; he had
a Jewish parent, and therefore could be
claimed as a Jew (cf. 1 C. 7 : 14, n.), and
the parties to be conciliated were not
Judaizing Christians, but Jews, yet in
unbelief. The circumcision of Timothy
had respect to the past ; it recognised
obligations under which he had been
placed ; the circumcision of Titus would
have brought him under new obligations,
and those in the character of Christian
obligations (which they were not) for the
future. The circumcision of Tim. was
compliance with precedents applicable to
his case ; that of Titus would have been
the establishment of a precedent and com
mencement of a system. Std c. ace, ex
pressing the remote or secondary cause.
'Owingto,'E. 8:20, n. robs irapeitrdKT.
\pevSaS.] The art. is used as of persons,
or rather as of a class, now unhappily too
well known to the Galatians. irapeitrd-
ktovs is explained by irapeitrriXBov KaraiTK.
Both words give the idea of intrusion, and
that surreptitious. (Compare i/<euSo5tSd-
ffKaXoi drives irapeiffd\ovffiv alpitrets
dirwXelas, 2 P. 2 : 1, and irapeiffiSvaav
ydp rives dvBpwiroi . . . dffefieXs, Jude 4).
They are understood by many of their
original association with the Christian com
munity ; but they more naturally apply to
their admission to the privacy of Paul,
Barnabas, and Titus (cf. 12, n.), under the
pretext of friendliness, or by apparent
accident ; for the expression irapeiaijXBov
KaTaffKoirijirai, k.t.X., describes an action
and an object which cannot without vio
lence be referred to any other time or
occasion than that of the presence of P.,B.,
andTitus in Jerusalem. A.V. countenances
this view, but seems to intimate by the ren
dering 'unawares brought in' that those
who introduced the false brethren did not
know their character. It is not necessary,
to understand irapeitraKTovs, in a strictly
passive sense (cf. yvwurbv, E. 1 : 19,
dStaKptTos, dvvirbKpiTOs, Ja. 3 : 17, iraBij-
rbs, A. 26 : 23, for verbals in -tSs with
an active signification) ; or to suppose
that they were introduced by others. So
Luther, ' Sich mit eingedrungen,' and De
Wette, ' Heimlich, widerrechtlich sich
eingefiihrt habenden.' Syr. V. has merely
'false brethren who came in to us.' We

GALATIANS 2. 4—6.

129

rjv eXOfiev ev XpiaTW 'Irjaov, "iva rjfias KaTaSovXwawvTai- 5 ofy
ovSe irpos wpav e'l^a/iev Trj viroTayrj, Iva rj dXrjOeia tov evay
yeXiov Siafielvrj irpbs v/ids. 6 dirb Se twv Sokovvtwv eival ti,
(biroiol iroTe rjaav, ovSev /not Siacpepei- irpoawirov Qebs avOpwirov

may render 'insidiously present.' ipevS-
aSt-X^ous] Not unbelieving Jews pre
tending to be Christians, but converts who
retained 'the old leaven,' maintaining the
perpetual and universal obligation of the
Mosaic ordinances, members and probably
now the heads of that faction which was
so virulent against S. Paul (A. 21 : 21),
such as he denounces in I : 7 — 9 ; 4:17;
5 : 12 ; 6:12, 13. Compare his descrip
tion of i^euSaT^trToXot, 2 C. 11 : 12 — 15, and
see Ph. 3:2, 3. These persons seeni to
have been hitherto undetected ; in credit,
and perhaps in authority among the Chris
tians of Jerusalem (12). Cf. A. 15 : 5.
drives] such as, 'who in such a cha
racter,' 4 : 24. KaTatTKOTTTjtrat] used of
spies employed in war. Here only in N. T.
but KaTdffKoiroi, H. 11 : 31, 'the spies' of
Canaan. KOTOtrKOTreutt, LXX. Jos. 2 :
1, &c. The aor. shows that the action is
considered as momentary, not a course of
action contemplated on entering into the
Church. And the nature of it agrees with
the supposition of an entirely private visit
and conference on this occasion, not at all
with the publicity of reception, disclosure,
demand, and resistance so conspicuous in
A. 15:4 — 7- r^l" iXevB. ijpwv. . .X.'L]
See 5 : 1 ; 1 C. 9 : 1, 19 ; 10 : 29. He means
generally the freedom from legal observ
ances, restrictions, and distinctions, which
was the right of all Christians as such (iv
X.), and was instanced in this unqualified
fraternization with Titus at the time
spoken of. epopee is pras. as of that which
continues, and is now asserted, iva ijp.
kotoSouX.] By ijpas and ijpwv are meant
historically those whose conduct was in
question, Paul, Barnab., and Titus, re
garded, however, by the Ap. when
writing as representatives of all believing
Jews and Gentiles ; hence the parallel
clause in (5) lva tj oXtj0. k.t. X. , giving the
motive of resistance derived from its fore
seen result. kotoSouX. i.e. compel Paul
and Barnab. to the restrictions and distinc
tions, and Titus to the observances of the
Mosaic ritual, cf. 4 : 1, 3, 7, 9, 24 — 31 ;
5:i. A. 15 : 10, 28. MS. authority is
in favour of KaToSouXtitroutrt. The fut. ind.
after iva, if allowable, must signify confi
dent anticipation of the result, and that
as continuous. See Eev. 22 : 14, and
comp. 8irws with fut. ind. (Jelf, § 811),
VOL. II.

which, however, does not occur in N. T.
Praes. indie, occurs after iva in 4 : 1 7. 1
C. 4 : 6 ; but see notes. The mid. form
means 'subject us to themselves,' or
'bring us into their own subjection.'
oiSi irpbs wpav] i.e. so as for the
smallest space of time (1 Th. 2 : 17, 11.)
to suspend our free intercourse with our
Gentile brother. et^apev tjj uttot.]
The dat. is again definitive, (1 : 22, n.),
pointing out the exact nature and extent
of the concession required and refused.
ttj brrorayy ' the subjection' demanded to
the yoke and burden of Judaism ; ' as
concerning to be brought into subjection,'
Tynd. Cr. Gen. S. Paul was very willing
to make concessions, and adapt himself to
circumstances when it could be done
safely or advantageously. See 1 C. 9 :
19, iXeiBepos ydp wv 4k irdvrwv, irdtriv
4pavrbv iSoiXwira, iva robs irXelovas Kep-
Srjtrw, k.t.X. tj dXTjS  upas] He
means 'that you might continue to pos
sess your religion in all its purity, simpli
city, reality' of Gospel doctrine, creed,
principle, practice (14), (dXTj0. euayy. occ.
also C. 1 : 5). Cf. 1 : 6—9. 2 C. 11 : 3.
C. 2 : 4 — 8, 16 — 23. 1 T. 1 : 3 (pijirepoSi-
SaffKaXeXv) H. 13 :r). SiapelvTj irpbs ip.]
as something ever in your company, oUeib-
rarbv ti. By upas is of course meant the
Galatians inclusively, as a portion of the
Gentile Church for which, as a whole, the
Apostle was acting at the time referred
to. 6. dirb Se T. Sok.] Cf. L. 11 :49, e|
airwv diroKrevoiffi, 21 : 16. Se, resump
tive from (2), kot' IS. Se Tots SoKOutrt.
The proposition regularly continued from
this commencement would be, ' Of those
who seemed, &c, none in conference
added anything to me.' But in resuming
the line of thought interrupted by the
comment on twv Sok. eXvai ti, he restates
the subject of his sentence by oi Sokovv-
Tes, instead of the partitive phrase before
used ; asserting of the whole class what
he had begun to assert of a portion of it.
But he keeps up the notion of part con
veyed in dTr8 twv Sok. by adding (9) to
'Iok. k. Kt]tj>. k. 'Iwdvvrjs, which are in
apposition with ol SoKOvvres, the words oi
SoKovvres ffriXoi elvai. The 7dp depends
not logically upon the parenthesis, but
verbally upon drrb twv Sok  ti, that
9

130

GALATIANS 2. 6—8.

ot) Xa,u/3aYer) ifiol yap ol SoKOvvTes ovSev irpoaaveOevro, ' aXXa
TovvavTiov, ISovtbs oti ireirlaTevfiai to evayyeXiov Trjs aKpo-
/3uo-Tt'ay KaOws HeTpos Trjs irepiTOfitjs, 8 b yap ivepyrjaas

is, upon the fact that the statement which
it introduces has been before begun ; its
use here resembling that of oiv in similar
cases, ' to me it is certainly a fact that
they who, &c. added nothing.' 7op is
often found thus placed in an explanatory
clause, sometimes followed by oiv. In
Syr. V. 'They who seemed, &c, even these
themselves, &c.' Sok. eZVai Tt] A com
mon phrase, 6 : 3. Plat. Gorg. § 01, 1. 472,
ivlore ydp dv Kai Kara\pevbopaprvprjBelTj tis
virb iroXXwv Kai SoKoivrwv etval ti.
biroXol irore fjtrav] irore is unnecessarily
rendered ' in time past,' by Tynd. Cr.
Gen., 'weiland'by Lu., olim by Beza,
' autrefois' by Osterv. , as if referring to
their personal attendance on the Lord
Jesus. It is sufficiently expressed by ever
in ' whatsoever,' A. V". qualescunque.
These words, and the following seem to
imply in SoKetp elvai Tt the usual notion of
disparagement or blame, (6 : 3. Mk. 10 :
42. L. 22:24. 1 C. 3 : 18. Ph. 3 : 4.
ja. 1 : 26, &c, ) which, however, is not to
be referred to the persons spoken of, but
to those who unduly exalted them to the
disadvantage of S. Paul. Cf. twv birip
Xlav diroffrbXwv, 2 C. 11 : 5. oiSiv poi
Siatpipei] Praes. because he is asserting
his present view of the case, and his
abiding habitual consciousness of inde^
pendence ; ' it makes no difference to
me.' irpbffwirov  Xap/3.] God is
not restricted to the choice of particular
persons or characters for his purposes, ouk
itjri irpoffwiroXrjirTijs, A. 10 : 34, n. Or,
doeth nothing by partiality, follows not
human estimation, seeth not as man
seeth, looking at outward circumstances
and position, 1 Sam. 16 : 7. L. 20 : 21,
n. 2 C. 10 : 7. We may compare also 1
C. 3 : 5, 21, pTjSeis Kavxdffdw 4v dvBpw-
irois, and ib. 4 : 6, iva pij els birip tov evbs
tpvtriovffBe Kard tov eripov. See n.
oiSiv irpoffav48evTo] As in 1 : 16 ;
but, as an object — oiSiv — is added, with
less prominence of the mere verbal no
tion ; hence, ' imparted, communicated
nothing additional to me.' Syr. V., as
Tynd. and A. V., 'added;' Vulg. nihil
mihi contulerunt. Beza, nihil mecum prae-
terea (TrpSs) contulerunt. Lu. nichts antlers
gelehret. It is certainly meant that they
found his knowledge and inspiration
equal to theirs ; and that in respect of his
special commission they had and claimed
no right of interference.

7, 8. dXXd roivavr.] Opposes to oiSiv
irpotraviB. not merely the principal action
expressed by 8e|tds iSwK., but the facts
stated in ISbvres k.t.X., yvbvres k.t.X.,
which are introduced to account for that
action. ISbvres  yvbvres, ' when
they saw  perceived ; ' rather
' since they saw,' &c, or ' on seeing,' &c.
TreTritrTeupat] Perf. as of a fact still ex
isting, ' that I am entrusted with.'
eiayy. ttjs aKpo/3.] See 1 C. 9 : 17, ol-
Kovopiav ireiriffr., and C. 1 : 25, KOTd
tt)v oUovop. r. Geou rijv SoBeXtrdv poi els
upas (sc. robs 'EXXtjpos). KaBws] just
as, 'in the same way as.' II irpos rijs
ir ep 1 t.] The precedence tacitly assumed by
S. Paul for himself over Barnabas, and
for S. Peter over the other App. doubtless
amounts to a kind of primacy. The
principle of vesting in an individual the
chief responsibility with regard to exten
sive ministrations is at least justified here.
But the passage is fatal to the claim of
supreme and universal primacy for Peter
and his supposed successors. His pri
macy was limited in extent, for it included
only one portion, and that by far the
smaller portion of the primitive mission
ary field ; and it was limited in duration,
for after the breaking up of the Jewish
polity, it would necessarily cease to
exist. It is evident that the mission of
S. Peter to Cornelius, and the revelation
which preceded it, did not constitute him
Apostle to the uncircumcised generally.
At the time it seems to have been under
stood as authorizing the admission of un
circumcised proselytes into the Church :
though it was afterwards appealed to by
S. Peter himself as a proof of God's in
tention to grant the blessings of the Gos
pel to the Gentiles at large, A. 15 : 7. S.
Paul's mission was the first to the idola
trous Gentiles, and this is meant by rb
eiayy. rijs dxpojl., while S. Peter's ori
ginal and present mission, as chiefly di
rected to Jews and proselytes, is meant by
(t6 eiayy.) t) diroffToXi) ttjs irepir. by dp
ivepy.] ivepyeiv, followed here only by a
dat. without iv, probably because the
writer's object is to express the general,
and not alone the inward operation of the
Holy Spirit with regard to each. Dat.
commodi according to some, who render
'for Peter.' But direct action is certainly
signified. He cannot intend a comparison
of Peter's vision, and mission (to Gen
tiles) in A. 10 with his own in A. 9, but

GALATIANS 2. 8—10.

131

lTeTjOtp ety aTroo-ToXijv Trjs irepiTOfirjs ivrjpyrjae Kai ejuoi eis to
eOvrj, 9 Kal yvovTes Thv Xdpiv Thv SoOeiaav fioi, Ta/cto/3oy /cat
Krjcpds Kal 'Iwavvrjs, ol Sokovvtcs aTvXoi eivat, Sepias eow/cav
ifiOi Kai BajOva/3a Koivwvlas, 'lva >7/xefy «s Ta eOvrj, ovtoi Se ety
t^v irepiTOfifjv I0 fiovov twv irTwywv 'lva fivrjfiovevwfiev, b Kai
iairovSaaa avTO tovto iroirjaai.

is speaking of the original commis
sion and designation of each, and the
earliest operation of the Holy Spirit in
and through each, as respected the special
objects of their apostolical ministrations.
Compare M. 16 : 19. A. 2 : 14, 36, 39. 3 :
25, 26 with A. 22 : 21. 26 : 17, 18.
13 : 2. The source, the character, the
proofs, the effects of their inspiration were
the same. On 6 ivepy. see 1 C. 12 : 6 —
11. It is observable that the name of the
older Apostle is here given in the form
which would most readily suggest to
Greek readers his primary appointment
and high position, M. 16 : 18. The MSS.
which read Ktj^os (in 11, 14 and 1 : 18)
have neYpos here. 7dp introduces not an
argument made use of to the conviction
of the Apostles, but a well-known matter
of fact which rendered it impossible for
any to deny the apostleship of S. Paul.
eis diroffr., for the purpose of; to make
him Apostle, 2 C. 2 : 12. eis Td IBvtj]
Brachylogy (or comparatio compendiaria,
Jeff § 781), as in (7) ellipse. Syr. V.
has the full expression 'for the apostle
ship of the Gentiles.'
9, to. yvbvres] on perceiving, under
standing, recognising. TTjf xapiv ri)v
S06. poi] Inspiration, E. 12 : 3, 6. 15 :
r5 ; all that qualified for the apostolic
office, 1 C. 3 : 10. 15 : 10 ; munera apo-
stolica, and therefore munus apostolicum.
So E. 1 : 5, St' oi iXd[3opev xapLV K' diro-
otoXtjv. And see E. 3 : 7, 8, comparing
(7) (KOTd ttjv ivipyeiav ttjs Svvdpews
airov) with (8) here. 'laKwflos K. K.
k. 'I.] The construction proceeds from
ISbvres to iSwxav. The grammatical sub
ject of the proposition in (7, 9) is oi So
kovvtcs from (6), meaning, however T. ko!
K. Kal 'I., as is explained by the intro
duction of their names in apposition, and
the repetition of oi SoKovvres (trriXoi eXvai)
(6) n. Peter having been just mentioned,
and with such distinction, his name
would naturally have been given first of
the three but for some special reason in
favour of the precedence of James. This
is found in the important position which
he doubtless held in Jerusalem, as presi
dent or bishop of the Church there (12),

A. 12: 17. 15 :i3, 19. 21 :i8. Inferior
as Apostle, he was locally superior as
Bishop ; a fact illustrative of the high
dignity and authority of the episcopal
office — John had been long before pre
pared, by the direct teaching of the Lord
himself, to make the acknowledgment
here reported, L. 9 : 49, 50, n. The men
tion of him as one of the chief Apostles
accords with what we read of him in the
early chapters of the Acts, as well as in
the Gospels. trTiiXot] See on 1 T. 3 :
15. A figure implying the frequently-
employed comparison of the whole Church
to a building (1 C. 3 :g — 17. E 2 : 20 —
22. H. 3 : 6. 1 P. 2 : 5), and most ap
propriate to represent those who were
individually in positions of great promi
nence, honour, and responsibility ; re
minding us also of the character and office
of Peter as expressed by the corresponding
figure in his name, J. 1 : 42. M. 16 : 18.
He was certainly oruXos Kai iSpalwpa.
Se£tds iSwK. . . . Koivwvlas] 8e£idv
SiSbvai is a common phrase for giving an
assurance or pledge. dcaKaXet Se Sepias
Jllffnv peylffTtjv, Med. 21. see Porson's
note ; and cf. 1 Mace. 11 : 50, 62. 13 : 50.
Koivwvlas defines the subject of the assur
ance, community of interest and office ;
the formal act was the recognition of the
Koivwvla as proved, and a sign of agree
ment as to the mode in which it should
be observed. iva Tjpets k.t.X.] The
division of labour implied equality or
unity in office, like the consular allotment
of provinces. It is intimated that they
were not to interfere with the peculiar
conditions of each other's ministrations.
This, however, Peter did (12, 13), while
Paul strictly adhered to the compact,
A. 21 :20 — 26. ijpeXs . . iBvrj, airol . . .
irepir.] The omission of the verb (sc.
iropevBwpev, A. 18:6, rather than evay-
yeXilrwpeBa, 2 C. 10 : 16) renders more
prominent the emphatic designation of
the agents and their spheres of action.
pbvov] Introducing not a condition of
recognition, but a stipulation annexed to
the distinction of employments. Here,
too, the ellipse of the verb is significant.
There is nothing to give the notion of
9—2

132

GALATIANS 2. n, 12.

11 "Otc Se rjXQe TIeTpos els 'A.vTioXeiav, KaTa irpoawirov
avTw dvTeaTrjv, oti KaTeyvwafievos >/v. I2 icpo tov yap eXOeiv
Tivas dirb 'laKwfiov fieTa twv eOvwv avvrjaOiev oVe Se rjXQov,
vireaTeXXe Kal dcpwpiTev eavTov, cpoftovfievos tovs iK irepiTOfirjs-

authoritativeness to the proposition. It
comes before us as a mere suggestion.
twv tttwxwv] Doubtless the poor of
the Jewish Church ; see E. 15 : 26, 27.
20.8:9. ^' shou'd be remembered that
the last preceding visit of Paul and Bar
nabas to Jerusalem had been for the pur
pose of bringing contributions from An
tioch to the brethren in Judaea, A. 11 :
29, 30. No new duty therefore was
suggested to them ; but there is rather a
reference to their previous ministrations,
a hope expressed "that they would not
forget those for whose temporal benefit
they had laboured before. 6 koI itriroiS.
. . . tto trj trot] This certainly is not to be
understood only of his exertions subse
quently to the conference in the cause of
the J udaeo- Christian poor, for it is meant
as an assertion of his zeai on their behalf
independently of the admonition of his
colleagues. The aorist denotes time past
with reference to that in which the re
quest was made, out b tovto] (2 C. 7:
1 1) is added to 8, in order to mark strongly
the fact that in the only proposition spe
cially made by the three Apostles, they
had communicated nothing additional to
him. It is not a pleonasm. See Ph.. 1 :6.
2 P. 1:5- The Galatians themselves
could testify that he bad not forgotten the
necessities of his brethren according to the
flesh while labouring among the Gentiles.
See 1 C. 16 : 1.
ir. "OTe Se . . . 'A.] See on (1). This
circumstance is brought in to sustain S.
Paul's argument for his independent
apostleship and inspiration, and also to
meet objections to his doctrine arising
from the conduct of Peter here related.
KOTd Trp  dvTitrTTjv] Words in
strong contrast with Se£tds iSwKav ....
Koivwvlas (rj). The emphatic mention of
present, direct, and personal opposition
(KOTd Trp.) shows the importance and
dignity of Peter. dpTeVTTjp] a word de
noting determined opposition and resist
ance, E. 6:13. 2 T. 3 : 8. KOTe7»u-
trp4vos i)v] 'he stood convicted' (of
being in the wrong). The action of the
verb is regarded as completed ; cf. use of
perf. in 1 C. 11:5. H. 5 : 14. 10:22,
23, &c.
12, 13. Trp8 tou . . . dirb 'Iok.] It is
not to be supposed that they were sent

by James, much less that they were sent
for the purpose of enforcing Levitical
obligations. They came diri 'Iok. as from
his jurisdiction, his diocese (A. 21 : 18),
from close association and intercourse with
him, which may be inferred from (2, 4)
(note on tous irapeitraKT. \pevSaS.), perhaps
as office-bearers under him in Jerusalem ;
see M. 15 : 1. A. 12 : 1, n. 15 : 5, n. It
seems implied that they availed them
selves of the name of James and their
connexion with him in order to promote
their object. Altogether, the description
of such a party, as in any sense coming
from James, agrees better with a time
previous than subsequent to the public
and authoritative decision of the Church,
recorded in A. 15, a decision moved by
James himself, and framed in the .very
words of his motion, ib. 20, 29. It is to
be remarked that the arrival of such a
party at Antioch is related in A. 15 : 1,
at the time in which we would place
Peter's visit ; and also that the account
given of them in the encyclical letter, ib.
24, is in exact accordance with the words
iXBeXv rivds 07r8 'Iok., as above explained,
and with their teaching and conduct as
here exhibited in its results : rivis e£ r)pwv
4£eX8bvres erdpafav bpas Xbyois, dvaffKew
dfavres rds ^u^ds bpwv . . . oXs oi Sie-
ffreiXdpeBa, see note. If the letter was
drawn up by James, A. 15 : 23, n., this
strong language (corresponding with the
fev8aS4Xij>ovs k.t.X. of S. Paul v. 4, here)
is very natural, as the expression of his
indignation at the abuse made of his
name, and of their own connexions and
position, by persons acting as here de
scribed, perd twv 4Bv. ffWTJtrBiev]
As he had done long before on his visit to
Cornelius, A. 10:28. 11:3; acting at
Antioch as Paul and Barnabas with re
gard to Titus had acted in Jerusalem (4).
Eating together was and is, in the East,
not only an act of fellowship, but the very
symbol, and, as it were, sacrament of fra
ternization (L. 15 : 2. iC. 5 :n). Hence
as also on account of the distinction of
meats, eating with Gentiles was accounted
by the Jews an infringement of the law,
d84piTov, A. 10. : 28. peTd, indicating
participation, triv close union, compa
nionship, 1 :2, n. 8re Si i)X8ov] Not
necessarily as soon as they arrived, or

GALATIANS 2. 13, 14.

133

13 Kal avvvireKplOrjaav avTw /cat ol Xoiirol 'IovSaioi, waTe Kai
oapvafias avvairfyOrj ai/Twv tj? viroKplaei. I4 aXX' OTe eiSov oti
ovk opQoiroSovai irpbs Thv aXrjOeiav tov evayyeXiov, 'elirov Tip

merely because they were there, but, pro
bably, when they discovered the object of
their coming, A. 15 : i. bir4ffT. k.
dtpiiip. eauT.] The imperf. in trvvJjffBiev
denotes habitual conduct ; here, rather,
the commencement of a course of conduct :
' he began to withdraw, ' &c. ; SteKt&Xue,
M. 3 : 14, 4KdXovv, L. 1 : 59. A. 7 : 58.
The imperf. indicates ' quod quis voluit
facere nee tamen perfecit.' flerm. Aj.
1106. bir4ffreXXe .... eouT6i'] be
gan to draw back; equivalent to biro-
ffT4XXe<rdai, H. 10 : 38 ; d^tiptfe, L. 6 :
22 ; gradually detached himself from their
society. iT. 6:5, u.tous ix irepir.] Cer
tainly not meaning all the Christian Jews
in Antioch, for they are distinguished from
some of these by ko! oi XotTroi 'IouS. (13),
but a class or party thus designated with
a view rather to their strictness of opinion
and practice than to their condition as
circumcised. See A. 11 : 2, n. svvvire-
KplBijffav . . . . iiroKpltrei] Aor. pass.
for mid., as in direKplBrjv passim, a later
usage ; cf. 2 Mace. 5 : 25, t5 elp-nviKbv
biroKpiBels. The dissimulation was the
inconsistency of their past and present
conduct, amounting practically to a double
falsehood, as shown in S. Paul's rebuke
(14), a denial to the Judaizers that they
held free communion with the uncircuui-
cised, a denial to the circumcised of the
rights which they well knew belonged to
them, and which they had themselves just
before recognised. The shuffling excuses
made to the two parties are also inti
mated by the use of the words trvvvireKp.
biroKp. A remarkable comment upon this
passage is afforded by S. Peter himself,
in language which it is probable he had
already addressed to Jewish believers (see
Introd. to Pet.) iKXeKrois irapeiriSijpois
Siaffiropds Hbvrov TaXoTias k.t.X. His
words are, (1 P. 1 : 22, 23), Tds ipvxbs bpwv
TjyviKores iv ttj uttokotj ttjs dXTj^eias Std
rrveiparos els tpiXaSeXtplav dvvirbKpi-
rov, ix KaBapas KapSlas dXXTjXous d7arrTj-
traTe eKTeeffis' dvayeyevprjpivoi oiK 4k
ffiropas tpBaprijs, dXXd dtpBdprov k.t.X.
And see 1 P. 2 : 1, 2. Note also the
contrast between his speech in Jerusalem
and his conduct as here related, A. 14 :
28, 11. 15:7 — 11. oi XotTroi 'IouSotot]
This may mean all the rest of the believ
ing Jews resident in Antioch ; but more
probably the rest of those who had come
from Jerusalem, strictly Judaaans, the
companions perhaps of Peter ; cf. the use

of 'IouSotot for a portion of the Jerusalem
Jews, 'the chief Jews,' in J. 5 : 15. 7 : 1,
13. 9 : 22. 11 : 8, &c. wtrre] with indie;
see on M. 23 : 3 1. L. 12 : 1 ; so that (in
consequence of which) Barnabas was ac
tually carried away. So J. 3 : 1 6, wtrre
ISwkc, ' so that he actually gave, and in
consequence of his love.' ffvvaTrijxBTj]
i.e., was induced to act as they did; so
inR. 12 : 16. 2 P. 3 : 17. air. ttj biro-
Kpltsei] From the nature of the case, he
not only fell by but into their dissimula
tion, triv, close companionship, associa
tion. Syr. V. renders trvvvireKp. ' to
this they yielded themselves, submitted ;'
using the same word Q^Voj^i as for
ei^apev (5). For airwv tt? iiroKp. it has
'to accept their persons.' The phrase
I2I2 - iwVn 'acceptance of persons,'
however, often means hypocrisy, M. 23 :
28. L. 12 : 1 ; duceretur ab iis in illam
siuiulationem, Vulg. ' brought into their
simulation also,' Tynd. Cr. Gen. The
mention of Barnabas shows the danger of
Peter's conduct to the cause of Gentile
freedom and Gospel truth, not only in its
effect upon another Apostle, but also in
the consequent combination of two
Apostles in erroneous practice. We ob
serve, too, that inspiration did not secure
to Apostles absolute and invariable infal
libility, moral or spiritual. God, however,
secured infallible guidance to his Church
in a matter of great importance, through
the very weakness of his servants, over
ruling it ' for the more confirmation of
our faith, ' and providing through S. Paul
an inspired utterance, in the Divine
authority of which Peter and Barnabas
doubtless acquiesced. If the view we
adopt be correct as to the time of Peter's
visit, Barnabas, after this, united with
Paul in open opposition to the Judaizers
at Antioch, and Peter supported them
both against the heads of the same party
at Jerusalem, A. 15 : 2, 7 — 11; each
affording thus a distinct and public ratifi
cation of Paul's sentiments and conduct,
which was, to say the least, highly de
sirable. The Apostle's silence here with
respect to the acquiescence of Peter and
Barnabas is hardly to be accounted for,
except by the occurrence of certain well-
known facts by which it was signified.
14. ouk SpffoTroSoutrt] Are not maintain
ing a steady, direct, consistent course.

134

GALATIANS 2. 14—16.

TleTOW efiirpoaOev iravTwv, Et av 'lovSaios virapXwv eOviKws fys
Kal ovk 'lovSaiKws, Tt Ta eOvrj avayKaXeis 'lovSa'i Xfiv', ** rjfieis
cpvaei 'lovSaioi Kal ovk e£ eOvwv dfiapTwXol, etooVey oti ov
SiKaiovTai avOpwiros e£ epywv vofiov, iav fih Sia iriaTews Irjaov

rjaovv iiriaTevaafiev, iva

XpiaTov, Kal ^/uety ety XpiaTOv'I
Owfiev eK iriaTews XpiaTov Kal ovk e£ epywv vofiov- Sioti ov

The word occurs here only. Comp. 2 C.
4:2. H. 12 : 1 3. Prov. 4 : 25 — 27. Ja. 1 :
8. irpbs rijv dXijB. tov eiayy.] irpbs,
according to, conformably with the truth ;
cf. L. 12 : 47. 2 C. 5 : 10 ; whether to
promote or exemplify it, 6 : 16. Cp.
2 T. 4 (1, 2), 3 J. 3, 4. ipirpoff8ev
irdvTwv] before all, i.e., all of whatever
class or party, 1 T. 5 : 20. Ei trb . . . .
fgs] If (as is the fact) thou livest, &e.
In speaking of S. Peter's late practice as
his present, S. Paul strongly marks his
' dissimulation' as well as inconsistency.
By iBviK. k. oiK 'IouSat/cuis must be un
derstood ' in free intercourse with all men
like the Gentiles, and not observing
Jewish seclusion and restrictions.' birdp-
XOiv] being originally, Ph. 2 : 6, n. ri]
in some MSS. ttws. see on 4 : 9. d v a 7 k d f .]
as in 6 : 12. A. 26: n,n. By praas. or imperf.
a person is often represented as doing that
which his conduct tends to effect. Tou-
Sa'ifeti/] ' to conform to Judaism,' 1 :I3;
a stronger expression than 'lovSaiKws iijv,
and implying circumcision, and the obser-
vanceof all Jewishrites, 5: 2. 6:12. Judai-
cam disciplinam sectari, Winer. The con
nexion of this remonstrance with the
argument of (16) is found in the fact that
the practice of the ceremonial law was
indicative of a claim to legal righteous
ness, founded not specifically and theo
retically on the observance of rites, but
on obedience to the law as a whole (5 : 3).
They, however, who contended for a legal
righteousness satisfied themselves with
the strict observance of one of the parts
of the law — the ceremonial — attaching
more importance to that than to the
moral (M. 23 : 2—26. (23) 12 : 2—7. R.
14 : 17. C. 2 : 16, 21). Hence, unlike
the righteousness of faith, which produced
though it did not profess to justify by
personal holiness, the righteousness of the
law failed to exhibit that personal holiness
which was essential to its justifying cha
racter. 15 — 21. The exact words addressed to
S. Peter are probably only those reported
in (14). It can hardly be doubted, how
ever, that S. Paul proceeded to argue the
case, and that we have the substance of

his argument here in (15, 16), for the
commencement of (15) Tjpets tfiiffei 'louS.
evidently arises out of the preceding ex
pression, tri 'IouSatos birdpxwv, and (16)
contains the precise argument adopted
(afterwards, as we think) by S. Peter at
the council, A. 15 :g, n. In (17) he
turns from the recital of what was said,
or might have been said, on the occasion
given at Antioch, to meet the case now
before him, and to explain and defend the
position on which he had rested his re
proof to Peter, and now rests his opposi
tion to the errors of the Galatian Churches :
' by the works of the law shall no flesh be
justified.' With the enunciation of this
article of the faith commences the doc
trinal portion of the Epistle. He first
notices an objection (17), meets it with a
counter-objection (18), then shows that
the objection is untenable (19, 20), but
that his rejoinder is perfectly sound and
complete (21). Tjpets . . . dpaprwXol]
Expressions apparently adopted from the
language held by the Judaizing party, the
Apostle claiming for himself whatever
original privileges, and distinctions were
boasted of by Jews in order to give full
effect to his assertion of their worthless-
ness as a ground of confidence towards
God. Cf. 2 C. 11 : 21, 22. Ph. 3 : 3—9.
tpiirei] by birth. So (Ed. Col. 1295,
tpiffei vewrepos. elSbres] assuming the
fact as undeniable, an acknowledged cer
tainty. Several good MSS. add Se, in
which case the preceding sentence may
be regarded as a separate proposition.
dvBpwiros] a person, 'any man,' 6 : 1.
1 C. 7 :26. 11 : 28, &c. Justification by
the works of the law is denied in the case
of any individual. So R. 3:28. e£ ipy.]
By the use of eK, works, or faith, are re
presented as the source of justification; by
Std (c. gen.) as the instrument; by iv
XplffTw, or iv vbpw, a state amounting to
justification is expressed. ipya ?6pou are
the whole of the duties enjoined by the
law, 5:3; here, especially the moral
duties are intended ; cf. (17). 4bv pij]
but only, 'but on the contrary,' 1 : 7.
Mk. 13 : 32. L. 4:26, 27; 'unless' or
'except' would be contradictory to the

GALATIANS 2. 16— 18.

135

StKaiwQqaerai e£ epywv vofiov irdaa adp%. 1>! el Se XrjTOvvTes
SiKaiwOrjvai iv XpiaTW evpeOrj/nev /cat avTol bfiapTwXol, Spa
XpiaTOS ctyUaoTtay ota/covoy ; fih yevoiTO. el yap a KaTeXvaa

emphatic and evidently explanatory repe
tition of the sentiment in the next clause,
ix Trior. X. xal ouk e£ ipy. vbp. We
may, however, understand (and so in
other cases) a repetition of the negation
(is not justified) ' except, ' &c. On the
use of Std, see 1 : 15, n. 'I. XptirTou]
Gen. objecti, as Mk. 11:22. A. 3 : 16.
R. 3:22, &c. Kai T)p,ets] 'even we,'
who had undoubted privileges, R. 3 : 1, 2,
and thought we had a righteousness iv
vbpw, R. 9 : 31, 32. 10 : 3. Ph. 3 : 6.
With the expression and sentiment com
pare, in A. 15 : 8 — 11, KaBws Kal i)pXv . . .
oiSiv Siixpive pera£b ijpwv re Kal airwv
. . . KaB' ov rpbirov KaKeXvoi. eis X. 'I.
iiriffT.] By the use of els with iriffreietv,
the object of faith is distinctly presented :
'we directed faith to Christ Jesus.' Of
the two collocations, 'I. X. and X. 'I.,
the latter is the more demonstrative (cf.
its use in 3 : 26, 27. A. 19:4. R. 6 : 3.
2 C. 4: 5. lT. 1 : 15. 2 :5), and hence,
as the more emphatic, is employed in re
petition of the name. It is also more
suitable in speaking of Jews, Bengel.
(i Th. 2 : 14). There is, however, great
diversity here among the MSS. as to the
position of the words, iva] to be taken
TeXtKus, expressing a result aimed at,
as is evident from frjrouiTes StK. (17).
5t6Tt oi StK. . . . Tratra ffdpZ] Sibrt,
since, 'because that.' The words that
follow have, from their position, still more
the appearance of a quotation than in R.
3 : 20, 11. They are a reference to a
fundamental truth of the Gospel, as uni
versally acknowledged among Christians,
and as fully implied in the language of
the O. T. (Ps. 143 : 2), by a paraphrase
of which it is here expressed. Compare
3:n. oi irdaa a., Mk. 13 : 20, n. The
Apostle's habit of anticipating objections
against the (apparently) weakest part of
his arguments or statements, and of
making prominent, almost to isolation,
his strongest points, in order to press an
antagonist more closely, or enunciate a
truth more distinctly, while it occasions
the chief difficulties of this passage, will, if
borne in mind, afford the means of their
solution. In (17) he states the objection
that to dispense with the works of the
law in regard to justification is to allow
men to continue in sin. It is precisely the
objection expressed inR. 6 : 1, 15. Simply,
but emphatically, denying a, consequence

drawn from the fact supposed, and by
implication the fact itself, he retorts (18)
by objecting to the theory of the Judaizers
that it brings us back to a state of con
demnation. He passes on from this to
show (19, 20) that the opposite doctrine,
that of justification by faith, involves also
sanctification, thus completely answering
the objection in (17). He concludes by
substantiating (21) his counter-objection
in (18). el  ebp4B] if we our
selves were found. 4th form of condi
tional proposition, the past tense of the
indie, really excluding the supposition
made. The apodosis is in the form of a
question, as in Hdt. VII. 47, el tj b\f/is pi)
ivapyijs itpdvrj elxes dv t. dpxalrjv yvwprjv ;
frjTouxTes] used as in R. 10 : 3, and
similar to SiWKeiv, R. 9 : 30, 31, following
after, claiming. He refers to (16), 4irurr.
iva Sik., k.t.X. iv X.] i. e. as Christ's,
under Christ (3 : 11. 5 : 4), as having an .
interest in Him. A. 13 : 39. See on iv,
1 Th. 1 : 1. ebpiSTjpev] proved,
' turned out to be,' R. 7 : 10. 2 C. 11 :
12. 12: 20. It is used in the statement
of a fact as experienced. There is here a
verbal antithesis to trrjTovvres. Kal
airol] i.e. we, the same persons who
thus claim justification. The individuals
in their own character subjectively, as
contrasted with their objective position
iv Xpttrrtfj, dpaprwXol, sinners in fact,
persons leading a sinful life. Spa] The
interrogative form is required, since pi)
yivoiro follows, which in S. Paul is inva
riably preceded by a question, 3 : 21. R.
3 : 6, 31. 6 : 1, 15, &c, though some
edit dpa, and Syr. V. has ^_, Vp igitur.
It implies a negative, the denial of what
is asked as a thing in itself inconceivable,
though suggested as the logical conse
quence of the preceding supposition.
apaprlas StdKovos] Gen. objecti, a
minister, the object or effect of whose
Siaxovla would be sin. The Gospel is
called, 2 C. 3 : 9, tj StaKOPta ttjs StKatotru-
vtjs (tov irveiparos (8), ttjs KaTaXXa77js,
5: 18), oiaKovla referring to its adminis
tration by the agency and service of men
(6). Hence Christ is SiaKOvos, as Medi
ator of the Gospel covenant. Similarly
he is called dTr6oroXos ttjs 6poXo7ios i)pwv,
H. 3 : 1. twv dylwv Xeirovpybs, H. 8:2.
And cf. J. 4 ; 34. 6 : 38. H. 10 : 7—9.

136

GALATIANS 2. 18, 19.

TavTa iraXiv o'lKoSofiw, irapafiaTrjv ifiavTov avviaTrjfii. r9 e'yw

If men living in the practice of sin could
claim justification on account of their in
terest in Christ, then the Gospel would
change its character, and become a system
of unrighteousness and licentiousness. -
Cf. R. 3 : 5 — 8. Jude 4. The omission
of the article preserves to each word its
full characteristic signification. pi)
y4voiro] Absit. Away with the
thought. The form of denial arises out of
the shocking inference drawn from the
fact supposed. But the denial extends to
the fact supposed. He refuses to enter
tain the supposition that men seeking
justification by faith in Christ would re
main in sin, and that so Christ would be
the minister of sin. So in R. 6 : 15, tI
oiv ; dpapTTJiropev 8ri oiK 4trpev virb vbpov,
dXX birb xapiv ; pi) y4voiro. In R. 7:7
he examines a similar charge against the
law which might be thought to have been
made by himself, el ydp] He is con
templating here not the case of persons
living in sin under Christ, but the fore
going (implied) case of Christians seeking
justification by the works of the law.
' 7dp introduces S. Paul's counter-objec
tion, stating it as an argument to be set
against that just brought forward, not in
direct answer to it, but as raising a simi
lar difficulty. The particle refers (ac
cording to its regular usage) to the words
immediately preceding — the conclusion
drawn from a supposed case, a conclusion
similar to which, it intimates, the oppo
nent of the Apostle's doctrine, when his
own case is stated, has also te avoid.
' Certainly then, if,' &c. (ydp = ye dpa
and nearly the same as 7c obv, 70UC, ye
resting on a preceding statement, and
dpa or oiv advancing further. See Jelf,
§ 786. Donaldson Grh. Gr. 618. Winer,
§ 53. 8). The Apostle here, as Chrysostom
Bays TrepUrpeipe (turned over, reversed to
his own side), rbv Xbyov. So Theodoret,
ttjc KarTjyoplav dvT4aTpeipe (retorted). See
(21), n. a Kar4Xvffa] The transition
to the singular favours the opinion that he
is now putting another case. It could
not be expected that he should afterwards
revert to the pi., but having used the 1st
pers. sing, exempli gratid, he continues it
in a strictly personal sense, and in making
a statement of fact and feeling realized by
himself individually. The figures here
employed are architectural, and very na
turally so, the subject being the Mosaic
dispensation, the chief and most compre
hensive symbol of which was the taber
nacle, or temple. KariXvira, I pulled
down (M. 26: 61. L. 21 : 6. 2 C. 5 :

1). He thus describes the willing aban
donment of righteousness by the covenant
and works of the law. (See Ph. 3 : 7 —
9.) In both terms (KariX. and oiKoS.) he
represents the individual in doing that
which his conduct supposes to be done, or
as far as he is concerned, has a tendency
to do, cf. ouk dBerw (21). For the recon
ciliation of the fact stated in KOTeAutra
with M. 5 : 17, see R. 3 : 31. 5: 20, 21.
7 :6. 8:4, 6, 7. 10 :4. G. 5 : 13, 14,
16, 22, 23. 1 T. 1 : 8 — 10. There is,
not improbably, a covert reference to the
active part assigned to S. Peter in the
demolition of the old dispensation. oIko-
Sojiw, i.e. by re- imposing on myself the
restrictions and obligations of the law,
setting it up as a system and scheme of
justification, cf. ttjv ISlav SiKaiotrivrjv frj-
rovvres trTTjtrai, R. 10 : 3. Trapa/3. 4p.
irvvlffTTjpi] ffwitrr. used often (N. T.) in
the sense of 'commend,' 'recommend,'
R. 3 : 5. 2 C. 4 : 2, &c, is here very ap
propriate as a voluntary and formal act
which has in the mind of the agent quite
an opposite character to its real one ; ' I
present, introduce myself as a trans
gressor.' To claim justification by the
law is equivalent to a claim to be dealt
with as a sinner (comp. 5:3). Trapo/3. . . .
txvviffT. answers to ebp4Bijpev 
apaprwXol (17), showing that the position
of him who returns to the law is the
same in reality as that of him who lives
in sin under the Gospel. In (21) he ex
hibits a consequence of the act here de
scribed which corresponds (as a retort) to
dpa X. apapr. SiaKovos ; see n. Observe
the force of expression gained by the use
of the demonstrative with the relative,
and the prominent position of irapaiSdTTjv.
' If what I destroyed these are the very
things which,' &c. — The interpretation of
this passage depends mainly upon the sig
nification ascribed to the word apaprwXol,
(17), and to the nature of the connexion
between (17, 18) indicated by 70)1. The
acceptation of apapr. which has been
most favoured by commentators is, with
various modifications, ' sinners [reduced
to the sinful state of unhallowed Gentiles
(15) Conyb.] in renouncing the law,' or
' sinners against the law by not observing
it.' Some represent (18) as an argu
ment substantiating the fact alleged
(ebp48. apapr.) or the inference drawn
from it (dpa X. apapr. SiaK.) ; others,
more intelligibly, as a retort, or counter
charge. If by apaprwXol could be un
derstood ' sinners as still under the law
and obnoxious to its charges' (see 3 : io),

GALATIANS 2. 19, 20.

137

yap dta vofiov vdfiw direOavov lva Oew Xnaw. 2° XpiaTW awe-
aTavpwfiai- fw oe ovk bti eyw, irj oe ev efioi AotcrToy o oe wv
£w ev crao/a, ev iriaTei fto t/J tou w'ou tou Oeou tou ayaTr/Jcrav-

(18) would then stand connected with
(17) by 7dp taken in its usual sense as
showing how by such an act as that
complained of in S. Peter (12) a man
placed himself under the obligations of
the law. The great objection to both
these interpretations is, that they provide
a negative or indirect sense for the strong
expression dpaX. apaprlas SidKovos ; q.d.
'minister of sin,' by offering us a justifi
cation which is noi such, but results, on
the other hand, in our being in a, worse
condition, or the same as before. Our
exposition is founded upon the following
considerations: 1. That (17), if by dpap-
TuXoi be understood actual sinners, states
the very objection most likely to arise
after the thrice repeated denial of the va
lidity of the works of the law for justifi
cation ; 2. that undoubtedly this is the
objection adduced and answered after
statements of doctrine identical with
those of (16), in R. 3 : 8, 6 : t, 15, that
is, in an Epistle which is an expansion
of this or, as some think, of which this
is the abbreviation ; 3. that thus the
natural, most intelligible, and we may
add almost universally assigned meaning
is given to the expression, ' is Christ the
minister of sin ;' 4. that this interpreta
tion is supported by the sequel (19, 20),
which undeniably asserts the close con
nexion of sanctification with justification
by faith in Christ, and as an argument, a
testimony, and an example, forms a per
fect answer to the case supposed (accord
ing to our view) in (17), but otherwise is
much more remotely relevant to the ante
cedent matter of the passage, iyw ydp]
By the emphatic iyw he takes up the real
case of the believer in Christ. The 7dp
depends upon Kar4Xvtra, q.d. 'such is the
fact that I (to speak for myself) have in
deed done with the law.' Sid vbpov vop.
dTr^0.] The law by convincing me of sin
was the means of my ceasing to live
under and by the law. This thought is
expanded in R. 7 : 9 — 13. And see R.
8:2. H. 6 : 1. 9 : 14. diriBavov, I
died. IvaBetp fTjtroi] explained in (20).
The antithesis of Beip to vbpw contains the
answer to all legal and Judaical objections
against Christianity as tending to immo
rality, showing that its primary notion
distinctly apprehended and sincerely fol
lowed out ensures a life of purity and
obedience, iva here states an effect not

intended in the preceding action, but ne
cessarily consequent upon it. On omis
sion of art. see (19). The datB. are in-
commodi and commodi respectively, ' died
to the law (which so lost me),' live to God
who so gains me as His, cf. 6 : 14.
XpttrTtj) ffvveffraipwpai] continuing
the notion of diriBavov, and connecting his
own state subjectively in regard to the
law (and so to sin, 5 : 24, n. 6 : 14, n.),
with the objective fact which effected his
release from its conditions and penalty, cf.
R. 7 : 4, 6. Ph. 2 : 9, 10. Col. 2 : 14,
20. The perf. expresses a, permanent
effect, 3: 1. fffi 8e ouk (ti iyw] Conti
nuing the notion of iva G. frjo-to, and ex
hibiting it in accordance with the view
just given of death to the law as cruci
fixion with Christ, advancing however be
yond that to the representation that in the
renewed life the personal self is changed,
transfigured, as it were, and glorified, and
lost in Christ. Compare R. 6 : 3 — 1 1 . 2
C. 5:17. E. 4 : 22—24. C. 3 : 1, 3,
9, 10. The Se is used adversatively to
distinguish the idea of life from that of
death, but also distributively with refe
rence to the mention of both just before,
q.d. my death is crucifixion with
Christ ; my life (to God) is not my own
life, but Christ's (cf. R. 3 : 10). We may
render with Rh. V. ' And (but) I live,
now not I,' from Vulg., Vivo autem,
jam non ego. 'Live no more myself,'
Conyb. But there is no occasion for a
comma at Si. f?j Si iv ipol b X.]
Comp. R. 8 : 10, 11. 2 C. 4 : 10, 11. The
spiritual state of the believer is thus re
presented as a kind of blessed possession,
Christ being personally the living prin
ciple, the actuating spirit of the whole
man ; just as in the case of demoniacal
possession the evil spirit speaks and is
spoken to as the man. Mk. 1 : 23, 24.
5 : 7, 9. Yet in neither case does the
identity of the individual disappear.
This spiritual union or oneness of the be
liever with Christ regarded in itself, as a
fact, is justification, regarded in its action
and effect it is sanctification. 8 Se vvv
fw] Explanatory of the high transcen
dental truth just stated, as presenting it in
its conscious and phenomenal realization.
He employs the foi-m 8  fw, which
may be termed the definite abstract,
through modesty, as he must be under
stood to mean ' that holy life which I now

138

GALATIANS 2. 20, 21. 3. 1.

To'y fie Kal irapaSovTos eavTov virep ifiov. 21 ovk aOeTW Thv
Xdpiv tov Qeov- el yap Std vofiov SiKaioavvrj, dpa XpiaTOS
Swpedv direOavev.
3 "Q dvorjTOi YaXaTai, tis v/ids iBaaKave Trj aXrjOeia firj

live.' He is evidently exemplifying in
his own case (18), n. iv txapK'i] i.e. ' in
the bodily state,' ' as a man on earth,' as
2 C. 10 : 3. Ph. 1 : 22, 24, &c. iv
ir Itr rei] expressive of a state. Faith, of
which Christ is the object, is the condition
and element of the spiritual life. The
holiness of that life results from faith as
respecting a holy and divine object, and
supplying motives which are of a sancti
fying character, ttj tou uiou r. 6.] This
appellation of our Lord, significant of his
divine nature, keeps up the notion iva Get3
frjiru (19). So, and with more explicit-
ness, the reading of Alex. MS., ttj tou
Geou Koi X. tou d7. tov dyair. k.t.X.]
' Who loved me so as to give himself for
me ;' introduced to show the sense of
personal obligation to Christ which is in
separable from faith in Him, and suggest
ing its efficacy in securing holiness, 2 C.
5:15. The individual interest which
each believer has in Christ arises out of
Christ's feeling and act with regard to him
individually. It may be compared to the
interest which each has in the providence
and care of God, as stated by our Lord
himself in L. 10 : 29, 30. Also, the be
liever's participation in Christ's iove, and
in the benefits of his sacrifice, preceded
his own apprehension of the same, and
was by no means due by anticipation to
that or any other act of his own. The
spiritual and saving relation of the soul to
God commences subjectively with the act
of faith, but is not caused by it. Faith is
the recognition and consciousness, not the
creation of the believer's interest in
Christ. The Apostle has his own case
especially in view, cf. 1 : 15, 16. 1 T.
I:i6. And see R. 5 : 6 — 11. 8:28 —
30. 9: 11, 13, 25, 24. 1 J. 4 : 10.
The connexion between justification and
sanctification is necessarily very close in
this passage, it being the writer's object
to show that the former involves the lat
ter, in answer to the objection (17). ouk
dBerw t. x- t. 6.] See on ei olKoSopw
{18). He adds finally another argument
to that in (18) against seeking justification
under the law. In (18) he showed its
effects with regard to man, here he views
it with regard to God. dBerw, set
aside, ' make void, of none effect.' If a
man seeks and expects justification by his

works he dispenses with God's grace,
which is not then needed for pardon or
justification. See 5:4; and cf. the ar
gument in R. 4 : 5. 11 : 6. StKato-
ffivTj] righteousness, as a state of justifi
cation. See on R. 1 : 17. Swpedv
diriB.] died in vain, i.e. unnecessarily,
superfluously, without a cause (J. 15 :
25) or object, for nothing. The implied
converse is, that our state of righteous
ness is not attained under the law but
under Christ, not by our works of obedi
ence but by the death of another, and
that only in this way could it be attained.
All of which he proceeds to develope in
Ch. 3. His conclusion here dpa 
d7re0. is the full retort to the objection,
Spa  SiaKovos, in (17), presenting a
consequence equally to be denied and de
precated. III. 1. "O dvbijroi T.] This transition
from the train of reasoning just concluded
to direct address is natural, logical, and
highly rhetorical. He has just substan
tiated a doctrine of infinite importance,
and given expression to his own deliberate
judgment and deep feeling with regard to
its truth. And this was the doctrine
which the Galatians were abandoning.
Hence the strong epithet dvbtjToi, ' sense
less,' 'stupid' (3). He cannot understand
how any should misapprehend the object
and effect of Christ's death who had once
had it fully presented to their minds.
Such seemed to betray a want of common
intelligence. L. 24 : 25. rls bp. ifld-
trKave] The word accords with dvbrjroi,
and represents a state of mental delusion,
such as that attributed to the effects of
witchcraft, or the evil eye, as alone capa
ble of accounting for their alienation from
the truth. It was as if their eyes had '
been holden by a malignant influence so
as not to see and know Jesus Christ.
Fascino impediuntur oculi ut quis vel non
videre opinetur quaa videt ; vel, quae non
sunt, existimet videre. Beng. The inter
rogation with Tis is not merely rhetorical ;
he implies that it was by the practices and
arts of false teachers that they bad been
thus led away, 5:7, IO> I2- And cf.
2 T. 4:4, 5. tt? dXTjfleia] the whole
Gospel, which in this character, ' the re
velation given by God in Christ,' was com-

GALATIANS 3. 1—3.

139

irelOeaOai, oty KaT ScpOaXfiovs 'Irjaovs XpiaTOS irpoeypacprj ev vfiiv
iaTavpwfievos ', 2 tovto fiovov OeXw fiaOeiv dcp' vfiwv, e£ epywv
vdfiov to irvevfia eXa/3eTe rj e£ aKorjs iriaTews ', 3 ouVwy dvorjTOi

promised and perverted by the doctrines
now received among them, 1 : 6, 7. It is
implied in what follows, that ' the truth'
is that which is comprehended and exhi
bited in Christ, J. 14:6. p-ij Tre(0etr0at]
inf. with p<; expressing the result which
the writer attributes to the foregoing ac
tion: so in 5 : 7. irelBopai is to yield the
submission of conviction, or submission
upon conviction ; here the latter : they
are regarded as in a state of revolt from
the Gospel. The words t. dX. p. irelB.
are wanting in some of the best MSS. and
in Syr. V., and are considered to be a
gloss from 5: 7. ofs kot' btj>8.] who have
had before your eyes. Trpoe7pd0Tj]
publicly set forth ; presented as in the
placard of a public proclamation. Lat.
proscribere. Some understand 'exhibited
as in a picture ;' but the idea is rather
that of a publicly posted document, af
fording a testimony to a fact. There is
a possible allusion to the title on the cross,
as in C. 2 14. iv bp. itrravp.] so
connect, irpoeyp. iv bp. would be a need
less repetition of ofs kot' btpB. The perf .
denotes abiding effect. Cf. 2 T. 2:8.
H. 4 : 15, Green, p. 22. The meaning is
that J. C. was vividly set before them in
the Apostle's preaching, not only in the
character which he still and ever bears —
' the crucified one' (1 C. 1 : 23 ; 2 : 2), but
as having experienced among themselves
the suffering which gave him that cha
racter. Similarly it is said of him as if
personally, iXBwv euTjyyeXiffaro elpTJvijv
ipiv toXs paxpdv, E. 2 : 17. The connexion
which we cannot but observe between
this clause and 2 : 20, and the XptorSs . .
diriBavev of 21, is thus strongly marked.
In consequence of their defection he can
not appeal to them as robs ^.pitrrip irvve-
ffravpwpivovs, but he adopts that represen
tation of their objective relation to him
which most nearly approximates to the
notion. It may be inferred from the terms
of this reproach that the fact of Christ's
death, apprehended in its true nature and
abiding effect, is a sure preservative
against error ; as the full and faithful pre
sentation of it is the best, though not a
certain, means of preventing error, iv
ipXv] Cf. ivrbs bpwv, L. 17 : 21 ; but, as
that also, understood by some to mean
'in animis vestris,' an interpretation
which little agrees with the tenor of the
context. Cf. 4 : 19. Wanting in some
early MSS. and Syr. V.

2 — 4. rouro pbvov] This only, i.e., as
quite enough ; meaning that the answer to
his inquiry was sufficient to settle the whole
question. Each of the interrogatories in
1 — 5 contains an argument against the
errors of the Galatians ; but the main ar
gument is that put in this v. and (5), as
introductory to the course of reasoning
which is pursued from (6) throughout this
chapter (6, n). BiXw pa 8.] equivalent
to the common phrase, ' I should like to
know.' dtp' bpwv] to have information,
'proceeding from yourselves,' 'at your
hands,' dirb being used as in M. 12 : 38 ;
11:19. I C. 4:5- <!£ ipywv — e£ dK.
TritrT.] iK has here its proper significa
tion of origin, and is not used to denote
merely connexion with a system, as in oi
4k irepiTopijs, A. 10 '. 45 ; oi ix vbpov, R.
4 : 14. The historical interpretation of the
words tv. iXafl. i£ dx. irlffrews, given by
A. 2 : 38 ; 10 : 44 ; 15 : 8 ; 19 : 2, 6, ren
ders it necessary to understand them in a
close and personal sense ; ' did your pos
session of the Spirit (the seal and proof of
your admission into the Church of Christ,
and of your fellowship and equality
with ourselves, A. 1 5 : 8, 9) arise from
your obedience to the law, or from your
belief in the Gospel ?' Although not all
those who were converted by the Apostle
received special gifts of the Spirit, yet a
sufficient number in every Christian com
munity were thus endowed, and in such
known circumstances as to give full effect
to such an appeal as that here made.
i£ dKOTjs iriffr.] Both subjective, as in
R. 10 : 17. On hearing the word of the
Gospel and believing it (cf. H. 4 : 2), they
received the Spirit. He proposes an in
terrogation in the most direct form, with
out the introduction of el or any equiva
lent word, as requiring and expecting an
explicit answer in the reader's mind.
oirws dvbijr. itrre ;];A reflection arising
out of the argument just put, but with a
direct bearing upon the modification and
extension of it which now follows.
ivap£. — eVtTeXetffue] 'Areye complet
ing the work?' 'are ye attaining your ob
ject, riXos.' He assumes seriously that
greater proficiency in religion had been
attainable by them (R. 1: 11, 12. 2 C.
13: 9. C. 4 : 12. 1 Th. 3 : 10), and ironi
cally that complete proficiency had now
been attained. Their present stage was
of course an advance upon the preceding,
their new doctrine higher than what they

140

GALATIANS 3. 3—5.

iaTe ; evap^dfievoi irvevfiaTi vvv aapx.1 iiriTeXeiaOe ', 4 ToaavTa
iirdOeTe e'lKrj ; e'l ye koi e'lKrj. s b ovv iiriXoprjywv vfiiv to
irvevfia /cat ivepywv Svvdfieis iv vfiiv, e£ epywv vofiov rj e£ aKorjs

had previously professed ; hence the keen
satire in the antithesis of a'apKi with errtT.
to Trf. with ivapi;. (Example of the fig.
Chiasma, Jelf, § 904. 3). ivdpxop-ai and
iirireXiw (used together also in 2 C. 8:6.
Ph. 1 : 6), suggest the course of a student
in a school of philosophy, or of a graduate
in religious mysteries, irvevpa correspond
ing to esoteric doctrine, or the most secret
revelations, trdp£ to that which was exote
ric, popular, palpable ; but here placed in
an inverse position, the former being re
presented as rudimental and initiatory,
the latter as the last attainment of the
finished scholar or adept, irveipart doubt
less in the same sense as in (2), but with
out the art. because stated characteristi
cally, i.e., spirit as such. So trdpf is the
whole system of the previous dispensation
viewed in its outward and formal aspect—
the system as presented in its privileges
by natural birth, and by the fleshly seal
of the covenant, in its duties by legal ob
servances and obligations. Ph. 3:3, 6.
It was in this character necessarily that
the Judaizers wished to impose it upon
the Christian Church ; for all that was
vital in it and essential to godliness and
acceptance with God was in the Gospel,
independently of it, and was possessed by
believers through the grace of Christ, and
by the operation of the Holy Spirit. R.
2 128, 29; 7 : 5, 6; 8 : 3, 9— II. <?Trd0.
eiKTj;] 'With and to no purpose.' The
question recals to their consideration the
cause of their sufferings and of their en
durance. They had endured persecution
on account of their belief and profession
of the Gospel as taught by himself : but
their constancy and fidelity had been
thrown away ff now they rejected that
Gospel as unsound. Compare H. 10 : 32
— 35. But the main force of the appeal
probably lies in the fact that their chief
persecutors, as in most other Churches
(1 Th. 2 : 14 — 16) had been the unbeliev
ing Jews, the cause of whose hostility was
extreme zeal for the law, and with whom
on that ground the Apostle tacitly identi
fies their present teachers. Cf. 4 : 29 ;
6 : 12. He reminds them, in effect, that
their sufferings had been endured in de
fence of the very principle which they
were now abandoning, and in resistance
to that which they were adopting. Cf.
5: 11. et ye xal eiKTj] 'That is, if
it be indeed in vain ;' implying a hope

that it was not ; that their endurance of
persecution had been a result of real
knowledge and conviction of the truth,
which, though obscured, was not loBt.
The reading, iirddere, is unquestionable,
or we might conjecture ipdBere. Some
would render ' experienced, ' or even as
ei irdtrxeiv, 'received benefits.' Schleusn.,
Winer, Conyb., though W. admits
' irdtrxeiv in N. T. quasi sedem habet in
denotandis suppliciis et calamitatibus.'
See, however, Mk. 5 : 26, n.
5 — 9. 6 oiv iirixopTjywv] The oiv is
resumptive from (2). He returns to the
argument there employed, strengthening
it in the repetition by a, change of the
verbal notion and the subject. In (2)
he had appealed to their own conscious
ness in receiving the Spirit, here to their
knowledge of the principles and conditions
of His action who bestowed it and con
ducts its operations. He is speaking of
God, to whose action alone in regard to
the Spirit can the words iirixopTjywv and
ivepywv suitably be applied. iirix. 'ad
ministers,' as presiding over and directing
a supply. Cf. ¦& C. 9 : 10, 6 Se iirixo-
prjywv ffirippa Tip ffirelpovri Kal dprov els
fipwiriv xopyynaai (ei). Ph. 1 : 19. I P.
4 : 11. 1 C. 12 : 6, StatpeVets ivepyrjpd-
twv etirlv, bSi airbs itrriB. 6 ivepywv rd
irdvra iv irdffiv. (10, 11) dXXw Se ivep-
yijpara Svvdpewv .... irdvra Se TauVa
ivepyeX rb iv xal rb abrb irvevpa. E. 1 :
11. Ph. 2 : 13. He asks them whether
the Divine action in supplying the Spirit
and giving power to any of them (iv iptv)
to work miracles, proceeds upon foregoing
performance of legal works, or (as was
really the case) upon the mere fact of their
believing the Gospel. — (6) The answer to
the preceding inquiry is supposed, i.e.,
'By faith.' God recognises faith by the
gifts of. his grace (14) as the condition of
acceptance and favour with himself. S.
Paul then proceeds to show that the prin
ciple of Abraham's justification was the
same, and hence that of his children who
were to be partakers of the blessing given
to him. He thus meets the Judaizing
party on their own and highest ground,
refuting their dogma of the perpetuity of
the Mosaic covenant by maintaining the
perpetuity of the Abrahamic, aud oppos
ing their pretensions founded upon a na
tural descent from Abraham by proving
the strictly spiritual character of the chil-

GALATIANS 3. 5—10.

141

iriaTews ', /caSwy 'Aj3padfi iirlaTevae tw Qew, /cat iXoylaOrj

avTW ety dt/catoo-uvi?v.

<ytvwcr/ceTe apa oti oi e/c TrterTewy,

outoi elaiv viol 'A(3paa/x. 8 irpoiSovaa Se rj ypacph oti iK iri
aTews SiKaiol Ta eOvrj b Qebs, irpoevrjyyeXlaaTO tw ' Afipaafi,
Oti ivevXoyrjQrjaovTai iv aol iravTa Ta eOvrj. 9 waTe ol e/c
iriaTews evXoyovvTai avv tw iriaTw 'Afipadfi. I0 oaoi yap e£
epywv vofiov elalv, viro KaTapav elal- yeypaiTTai yap, 'Eia/caT-

dren of promise (16). Ka8iis] introduces
rather the quotation from Gen. 15 : 6,
which follows, than the name of Abraham,
or his example merely. The Apostle's
object being to trace to its origin the
claim of sonship in the family of God, he
cites the passage which proves that faith
constituted Abraham the father of a spi-
ritualseed. Coinp. R. 4 : 1 — 3, 1 1, 16, 23, n.
7tft6trKeTe] Imperat. enforcing authori
tatively an unquestionable interpretation.
Cf. A. 2 : 36. 2 T. 3 : 1. 1 J. 2 : 29. oi eK
iritrTeus] They whose spiritual character
aud relation to God are derived from, ori
ginate in faith ; the class of persons whose
characteristic and principle and claim is
faith (cf. R. 1:8); the party whose cause
he is maintaining, and who have been de
scribed in 2 : 16, 17, 20. obrol] these.
Very emphatic, and implying 'these only,'
these, not others, not those under the law
(10, 11), not the natural offspring (16, 4 :
23, 28. Cf. Ja. 1 : 25). uioi'A.] chil
dren of A. ; persons rightly characterized
as such, (M. 3:9. L. 3 : 8. J. 8 : 39,)
therefore fully in covenant with God, and
heirs according to promise, 18, 29. R. 4 :
11 — 13. tj 7pa0Tj] Not Scripture as a
whole, of which this is a part, but this
particular passage, regarded as the Word
of God. TrpotSoutra . . . TrpoeuTj77.]
An amplification of the figure, by which
the Scripture is said to speak, 4 : 30.
Mk. 15 : 28, &c, and resulting from the
conception of it as 'the living oracles,'
the voice of God. This was literally the
character in which the Word, now written,
came to Abraham. Cf. R. 9 : 17. The
object of the quotation thus introduced is
to show that not only by inference it may
be concluded that all who believe are chil
dren of the covenant, but that provision
was expressly made in the very terms of
the promise for including the Gentiles in
its blessings. SiKatot] The praes. is ap
propriately used as of an action certain to
take place when spoken of, and now
actually taking place (9). euXo7oui'Tat]
we may render ' Nay, the Scripture fore
seeing that God would accept the Gentiles

as righteous on believing, said in predict
ing Gospel blessings to Abraham,' &c.
Trpoeu>;77.] not merely 'proclaimed as
glad tidings,' the blessing of the Gentiles in
him, but proclaimed glad tidings (i.e. of
the spiritual seed) in terms which included
the Gentiles, rd (Bvtj, the class Gentiles.
iv iroi] in thee, as having an interestand
a part in thee, as belonging to thy family,
(R. 4 : 16, 17); this relation and union
being effected through Christ, the object
of our faith, who was literally of Abra
ham's seed (14, 16. A. 3 : 25, n). If con
nexion with Abraham is the foundation
on which spiritual blessing rests, and the
heathen were to have this connexion,
they could have it in no other way than by
believing in Christ. Cf. M. 3:9, Trap to
Td iBvn] all the nations, i.e. abso
lutely, ttjs 7tjs is added uniformly
wherever the promise occurs in Gen. See
12 13 ; 18 : 18 ; 22 : 18 ; 26 : 4 ; 28 : 14.
tiitrTe oi iK tt. k.t.X.] whence it fol
lows that. — Because by faith alone can
the people of all nations indisorimi nately
possess that filial interest in Abraham
which entitles to the blessing promised to
him and his (L. 3 : 8). euXo7. are sub
jects of blessing, triv Tip iriffrQ 'A.]
' together with,' as joint-heirs with him
(14). E. 4 : 13. triv denotes close con
nexion and association.. The art. with
the attributive points out the character
in which Abraham received the blessing,
and in which he was constituted father
of many nations, E. 4 : 18.
10 — 12. He now proceeds to the con
sideration of those who were eif ipywv
as opposed to those iK irlsr., and shows
that they are subjects of a curse in con
trast to blessing. 7dp, ' whereas ;' de
pending on euXo7oO>rat, as introducing
the opposite verbal notion contained in
birb Kardp. elffl. birb Kardpav] under
curse, birb with ace. gives the idea of
extension under ; lying under, an entire
subjection to, under the dominion of ; cf.
birb vbpov (23, 25), E. 6: 14, &c. The
repetition of eitri is very emphatic, Bgl.
'ETriKardpaTos k.t.X.] The quotation

142

GALATIANS 3. 10—13.

dpaTOS irds by ovk i/ifievei iv iraai Tois yey pafifievois ev tw
BiBX'iw tov vofiov, tov iroirjaai aura, lr oti Se ev vofiw ovoeis
SiKaiovTai irapd tw Oew SrjXov, "Oti 6 o't'/catoy e/c iriaTews
Yrjaerai, I2 b Se vofios ovk eaTiv iK iriaTews, aXX o iroirjaas
avTa avOpwiros XfiaeTai iv ainrois. I3 XpiaTOS r/M-ds i^rjyopaaev

is peculiarly apposite, this being the form
of words in which the people under the
law were enjoined to express their own
assent to its comminations, Deut. 27 : 26.
For X6yots tov v. tovtov, the writer intro
duces yeypapp. iv Tip ^iiSXlw t. v. for the
sake of clearness, ippivei iv] abides
by, ' continues in the practice of ;' Heb.
D^p1*! set up, confirm, ratify, H. 8 : 9
(Jer. 31 : 32, LXX). Tratrt] Not in
Heb., though in the Samaritan copy ; but
cf. Deut. 28: 15. Ja. 2:io. tou iroiTJaai]
The gen. denoting the aim or object, L.
5 : 7, n. In Heb. . . . "7 with inf. The
law must be wholly kept in intention and
act. It is taken for granted by the
Apostle that no one has so kept the law. —
Having proved that the contrary of justi
fication may be predicated of all who are
of the works of the law, he now(n) shows
that they of whom justification is predi
cated are justified on another ground
than that of obedience to the law, and
that consequently none can be justified by
the law. Se is strictly adversative, as
introducing this latter argument, iv
vbpw] in the law, in a state of law,
continuing in the element of law as the
substratum of his hope, iv, instrumental
adjunct, Don., § 476. E. 2 : 12, n.
G. 2 : 17, iv Xp. 5 : 4, iv vbpw. A. 13 : 39.
That the Mosaic law is meant, moral as
well as ceremonial, is evident from (10,
1 2) ; but being spoken of characteristi
cally as law, the art. is omitted (18).
Trapd Ttj 6.] before, in the judgment
of, E. 2 : 13. 12 : 16. 1 P. 2 : 20.
StjXoc] evident; on the testimony of
the 0. T. prophet, whom he now cites.
6 SIk. . . . ^Tjfferai] Hab. 2 : 4, quoted
E. 1 : 17 (see n.) and in H. 10 : 38. fijtre-
toi is to be understood in its 0. T. signi
fication, 'enjoy the Divine favour,' hence
'happiness, salvation,' as in (12). See L.
10 : 28, n. ; cf. Deut. 32 : 47. Ps. 69 : 32.
119 : 144. Pr. 4 : 4. Is. 55 : 3. Ezek. 18,
19, &c. (12). The objection might be made
that 'the righteous man' meant by the
prophet was one who- was righteous by
the deeds of the law. The Apostle anti
cipates the objection by showing that the
specified ground of his acceptance with
God is quite other than the performance

of the works of law ; that faith is a ctually
substituted for that performance of works
which in the law itself is declared to be
the only ground on which by law a man
could be justified before God. The syl
logism is; 'The just shall live by faith;
But (Se) the law is not of faith ; Therefore
by the law no man is justified,' Ellicott.
6 Si vbpos .... irlffrews] 'now the
law,' &c. The law is not a system de
pendent upon faith, does not recognize
the principle of justification by faith.
The sentence is in highly condensed
terms, not to interfere with the juxta
position of the two quotations, and so
impair the force of the important word
jr-fjffeTai, which occurs in each. dXX'
6 TrotTjtras k.t.X.] From Lev. 18 : 5-
The law knows of no justification but by
perfect obedience, R. 2 : 13. 10 : 5.
aurd, as in (10). iv auTots] The Heb.
Dn2> as having in the works of the law his
claim to God's favour, they being the con
dition and element of his spiritual relation
to God. ouYtj tj £wi) ipwv, Deut. 32 : 47 ;
cf. Ezek. 20 :n, 13, 21.
13, 14. He now establishes his position
most firmly by carrying us beyond faith
to the object of faith, the ground of faith,
that which gives faith all its efficacy, as
being the actual procuring cause of our
justification. Christ, by his act of atone
ment, of the benefits of which we become
partakers by faith, has delivered us from
the penalties imposed by the law, and
placed us in a position independent of the
law, identical with that of Abraham, who
lived before the law, and received, with
out any reference to it, covenant bless
ings for himself and his. Herein S. Paul
reverts to the argument contained in 2 :
21, and relied upon in the appeal of 3 : 1,
i.e., What is the meaning of Christ's
death if we are still within the sphere of
the law for justification, or rather for con
demnation ? Tjp as] Us, not Jewish be
lievers only, but Gentiles also, who are
included on the principle stated in (22).
See R. 3:9, I9> 22> 23> 29- H : B2- It
is also to be observed that the Apostle
uses, as inclusive of Gentiles, terms
strictly applicable to Jews alone when he
is speaking of the Church of God as a

GALATIANS 3. 13, 14.

143

e/c T?y KaTapas tov vofiov, yevofievos virep rjfiwv KaTapa, yeypa-
iTTai yap, 'EiriKaTapaTOS irds b Kpefidfievos iirl £tvXov) I* 'lva
ety Ta eOvrj rj evXoyla tov 'ABpadfi yevrjTai iv XpiaTW

whole and historically. It was once
Jewish, though now cosmopolitan, hence
the members of the Church, as such, might
be spoken of as once in the Jewish state.
Thus in regard to ourselves we say, ' we
were once under Rome.' See on (19)
(rb tririppa), 4 : 3 — 9. i£ Tjybpatrev]
(Christ) redeemed. The word is found
here and in 4 : 5 only in the N. T. The
mid. form, with a metaphorical meaning,
in E. 5 : 16. Col. 4 : 5, see n. The sense
is 'released by purchase;' here, from
penalty, the subjects of the release being
regarded as guilty (10) ; in 4:5, from
bondage, they being there regarded as in
subjection and slavery. Compare the
use of dyopdfa on the same subject,
1 C. 6 : 20. 7 : 23. 2 P. 2 : 1. Rev. 5 : 9.
14 : 4. irepiiroiiopai, A. 20 : 28. Also
Xirpov, Mk. 10 : 45, n. dvrlXvTpov, 1 T.
2 : 6. XurpSu, Tit. 2 : 14. 1 P. 1 : 18. Syr.

yevbpevos birip i)p.

^1 bought.
kot.] The mode of redemption thus
stated is very clearly that of substitution;
the equivalent rendered, and here ex
plained as implied in i^nybpaaev, being
the assumption of the penalty by the Re
deemer. This was meant in 2 : 20, irapa-
Sbvros iavrbv birip ipiov, 1 : 4, tov Sbvros
iavrbv birip twv apa/jriwv ijpwv. The
notion of expiatory sacrifice is equally pro
minent by the use of the word xardpa in
reference to Christ's death and the manner
of it. He is represented as a devoted
victim, to whom guilt is transferred and
on whom it rests, a sin-offering, Trepl
apaprlas, R. 8 : 4 (H. 10:6); comp. 2 C.
5 : 21, rbv 7dp p-ij yvbvra apaprlav birip
ijpwv apaprlav iirolTjffev, H. 9 : 26, 28 ;
see n. on G. 1 : 4. And note the cere
monies of the day of atonement, described
in Lev. 16, especially (15, 16, 21, 22);
with the interpretation given in Is. 53 :
5, 6, 10 — 12. 1 P. 2 : 24. See also the
exposition of the Levitical sacrifices in
H. 9 : 11 — 17, where observe in (15) the
parallel to the present passage. With
the quotation of Deut. 21 : 23, 'EirtKOT-
dparos . . . ifuXou, compare H. 13 : 1 1, 12,
n., where another circumstance of the
death of Christ is adduced to illustrate
the character of his death as a sin-offering.
The quotation is not exact. In LXX,
KeKaTTjpapivos birb Qeov irds Kpep. 4. t. |.,
in Heb. ' he that is hanged is the curse

^£ <i?' Kardpa) of God.' We may, with
reverence and awe, trace some connexion
between this remarkable declaration and
the' words uttered on the cross, Mk. 15 :
34, n. iva els rd (Bvtj . . . y4vTjrai\
might get to reach the Gentiles ; that
the Gentiles might attain to the blessing
promised them ; cf. els, R. 3:22, 10 : 1, n.
yeviuBai els, 2 C. 8 : 14. There seems to be
an intended antithesis between euXo7ia and
Kardpa (cf. H. 6:7, 8. Ja. 3 : 10) ; in
stead of the curse which is upon those
who are under the law, the Gentiles in
herit the blessing which was especially
promised to them in Abraham, iva, ' in
order that.' It is assumed that the bless
ing could not take effect, so as to be ful
filled to the Gentiles, while the curse of
the law remained. Christ having died to
remove the curse of the law, and there
fore the law itself as a dispensation (10),
in Him (iv X. 'Irjtrou) the Gentiles might
now receive the blessing which they
had been promised, for now no other
covenant but that made with Abraham
exists, the covenant our interest in which
is by faith alone (7, 8). The Gentiles as
well as the Jews were under sin (22), R.
3 : 19, 20. 5 : 12 — 19 ; but He in whom
the promise had been made of their inclu
sion in the blessing of Abraham had died
to take away sin, hence it was clear that
there was nothing now in the way of their
inheriting the blessing, tj eiXoyla tou
'A.] The blessing which Abraham re
ceived for himself and his (16, 18, 29),
Gen. 22 : 17, 18; not the blessing pro
mised to Abraham, but belonging to A.
iva . . . TritrTeus] tva here depends, like
the former, upon XptorSs , . . Kardpa, the
clause being parallel to the last (see on 4 :5,
andcf. R. 7 : 13), stating the consequence
alleged by the first tva in more general
terms, and with more direct reference to
the main argument (2, 5, 6, 7, 9). He
is here speaking of all who receive the
Spirit, whether Jews or Gentiles. That
which we all receive, and that which was
the subject of special promise to the Gen
tiles, are coincident with and involve each
other, so that the terms which express
them are parallel and convertible (euXt>7.
'A/3. = iirayy. irv.) ; both proceed from
the same source, are attainable in conse
quence of the same act (e{Tj76patre), are
actually attained through the same me-

144

GALATIANS 3. 14—16.

'I>;a-oi/, "va Thv iirayyeXlav tov irvevfiaTos XdjSwfiev Sia Trjs
iriaTews. J5 'ASeXcpoi, KaTa avOpwirov Xe'yw, o/iws avOpwirov Keicvpw-
fievrjv SiaOrjKrjv oucJely aOeTei rj iiriSiaTaaaeTai- tw Se
'Afipaafi epprjQrjaav al iirayyeXlai, Kai tw airepfiaTi avTov- ov

dium (4v X. 'I . . . Sia rijs ir.). — 4irayye-
Xlav (Alex. euXtryiap) and irltrrews are
opposed to the Kardpa and vbpos of the
preceding context. Hence, and from the
substitution in this clause of iirayy. irv.
for euX»7. 'A/3, in the former, we observe
how closely remission of sin and justifica
tion are connected with the possession of
the Spirit and the subjective grace of
sanctification. Cf. A. 2 : 37 — 39. Jer.
31 • 31, 32, and (H. 8) Ps. 51 : 9—1 1. The
curse including in the penalty for sin the
absence or withholding of the Spirit, when
the curse is removed the Holy Spirit is
given. 'When the punishment of sin is
remitted quoad jus, or a right is granted to
impunity, the Spirit is de jure given ; or
a right is conferred to the sacred gift.
When actually, upon that right granted,
the punishment is taken off, the Spirit is
actually given ; the withholding whereof
was the principal punishment we were
liable to in this present state.' Howe,
Living Temple, Pt. 11. u. 11. tt)v iirayy.
tov irv.] The fulfilment of the promised
gift of the Spirit, genit. object., as in A.
2 : 33 (39), cf. 38, T^jf Swpedv tov ay. irv.,
called in L. 24 : 49. A. 1 : 4, ' the promise
of (i.e. the gift promised by) the Father.'
In E. 1 : 13, Tip irv. rijs iirayyeXlas, and
compare the whole passage, iirayy. is
doubtless used in reference to the promise
made to Abraham, and it is defined by
tou tti'. in order to present it in its highest
characteristic as a Gospel blessing, and in
strongest contrast to the law. Cf. 2 C.
3 : 6 — 8, and obs. from (9) how, as here,
justification and sanctification are repre
sented as a conjoint effect of the grace of
God in Christ. It is clear that we must
understand rijv iir  Xd/3. not in an
oaconomio but personal sense, since in this
latter sense only can we be said to receive
the Spirit by faith. And cf. (22), 4 : 6.
5:5, I^, 18 (22—25). Std ttjs iriffr.]
Corresponding to iv Xp. 'I. in the first cl. ;
' by means of the faith' which is in Christ
Jesus (26). The art. is used because he
is now not speaking of faith merely as
such, but of faith in. relation to a definite
object. Having proved the identity of
the Abrahamic covenant with that of the
Gospel, he now establishes its present
validity and permanence by arguments

drawn from, 1. its priority and prece
dence of the law (15, 17) ; 2. its subjects
(16, 29) ; 3. its character (18, 22).
15, 16. 'AS. KOTd dvBp. Xiyw] I
say as men would say, use the language
of men, refer to the judgment of men in
general in ordinary transactions of this
kind. See on R. 3 : 5. 1 C. 9 : 8. 15 :
32. The personal address, dSeXqrol, is ap
propriate to such an appeal. It is usual
after a pause, or in expressions of deep
feeling. 6'p.us xeKvp. Staff.] The A. V.
(Tynd.) is excellent, 'though,' and 'yet' ex
pressing the exact force of 8pws due to its
position at the beginning of the sentence,
instead of before oiSels dBereX. Cf. 1 C.
14 : 7. To avoid the possible ambiguity
attaching to the supplied pronoun ' it'
render ' a covenant, though but a man's,
yet if confirmed,' &c. dvBpwirov] 'a
human,' ordinary covenant. Kexvpw-
piv tjv] ratified, 'made valid,' i.e. by
seals, or, as in the case in question, by
oaths, Gen. 22 : 16; a circumstance much
insisted on in H. 6:13, 14, 16. ' esta
blished so as to have abiding authority'
(perf). A covenant so secured is not
fairly, or without violence and injustice,
annulled. Of course it is taken for granted
that it is in its nature sovereign, not subor
dinate orsecondary,nor subsequent in time
to another, that its conditions are observed
by the parties concerned, that its purpose
still remains or continues to be served. The
law, though solemnly ratified, did not pos
sess these elements of permanence, and
was, therefore, liable to abrogation. See
the reasons for its invalidity in E. 7 : 1 —
6. 8:2 — 4. H. 8 : 6 — 13. StaarjKTj has
here, however, rather the character of
dispositio (SiarlBeffBai cf. L. 22 : 29), than
fosdus. Complectitur etiam testamentum
(H. 9 : 16, 17, see n.) Winer. dtfeTet]
sets aside; cf. dKvpoX, Karapyija-ai (17
n.) And see on dBer. and dxvp. Mk. 7 :
6 (n.), 9, 13. Both dBiTTjiris and kot-
apyeiaBai are employed to describe the
abrogation of the law. H. 7 : 18. 2 C.
3:7, II, T3. eTTiStaTdtrtreTat] makes
a superseding arrangement. The notion
is conveyed of overruling, or annulling by
such an arrangement. Syr. ' changes any
thing in it.' Winer, ' superaddendo cor-
rumpere.' Tip Si 'A/3p. — outou.] Now

GALATIANS 3. 16,17.

145

Xeyet, Kal Tois airepfiaaiv, toy iirl 7roXXwv, aXX' wy i<p' evos,

Kat

tw airepfiaTi aov, oy ecm XpiaTOS

17

TOVTO

Se Xe

yw,

to Abr. &c, Se distinguishes this consi
deration from the former, that of the par
ties to the covenant from that of its per
manent validity. eppTJ&'Tjtraj'] were
addressed in terms, ' were explicitly ad
dressed ;' the bearing of the word is upon
Kai Tip ffir. airov, which is rendered more
prominent by thuB being disjoined from
rip 'A/3p. ai eVa77-] The pi. is perhaps
used when the writer has in mind the com
prehensive character of the blessing pro
mised to Abr. and fulfilled in Christ, as
including all blessings (21). See 2 C. 1 :
20. And cf. M. 5 : 5. 6 : 33. Mk. 10 :
29, 30. 1 T. 4 :8. On the other hand,
the sing, sometimes represents Christ alone
personally as the fulfilment of all the pro
mises, in his advent for our spiritual re
demption. A. 13 : 32 n. 26 : 6 n. xal
rip fl-Tr.auTou] The Apostle adduces a for
mula, well-known as an essential part of
the terms of the promise, te establish two
truths ; 1 . That the promise could only be
fulfilled when a certain offspring made its
appearance, (19, 29) ; this follows from
the fact that the offspring of Abr. equally
with Abr. himself, was mentioned as a
party to which the promise was made. Cf.
A. 2 : 39. 3 : 25. 13 : 33. 2. That this
offspring is single and special in its cha
racter. This is made to depend upon the
phraseology employed, the use of a sin
gular word ffirippaTi instead of a pi. tTTrep-
patrt. The pi. UTrippara might certainly
have been used to denote various indivi
dual descendants, as JEsch. Supp. 290.
(Ed. C. 1275. Plat. Leges, 9. § 1, 11. 853, or
perhaps various races ; but trrrippa would
certainly not of necessity express either a
single person or a single race proceeding
from the progenitor spoken of. Cf.-E 4:i6.
9:7. In Heb. the sing, form only >Oj.
could be used, whether meaning a single
person as Gen. 4 : 25, 2 Sam. 7 : 12, or
as more commonly, a race, for the pi.
would give a quite different meaning, as
in 1 Sam. 8 : 15. Dan. 1 : 12. We must
not understand S. Paul as exercising ver
bal criticism on modern principles. He
means that God might have so Worded
the promise as to make it appear that
more than one set of people were intended,
whereas the terms 'of the promise agree
with its scope, conditions, and history,
in presenting to us one offspring or family
as its subject. The fact before insisted
upon (8, 14), that the Gentiles were to
be comprehended in the blessing conferred
on Abr. and his seed, shows that the ap-
VOL. II.

plication of the promise depended upon
circumstances ; which now for the first
time, existed, namely, the free admission
of the Gentiles to spiritual privileges ;
and, moreover, that its application is to
one class or family alone, that is, those
who are in filial relation to Abr. by faitb,
(6 — 9). The use which the Apostle
makes of the formula Kai Tip ffir. trou, is
authorized also by the whole history of
the promise. It was transmitted in one
line of descendants : ' In Isaac shall thy
seed be called,' Gen. 21 : 12, not in Ish-
mael, not in the sons of Keturah (see E.
9:7, 8. H. 11: 18, and cf. E. 4:13—
18.) So, also, not in Esau but Jacob,
The phrase as here quoted (Kai Top ffir.
trou) is certainly taken from passages
which contain the temporal provisions of
God's covenant with Abraham, (Gen. 13:
15. 17:8.24:7.26:3.48:4. Cf. L.
1:55. A. 7:5); and the interpretation
oix tJS eTri iroKKwv, dXX' ws itp' ivbs, ap
plies, as we have just seen, to the literal
fulfilment of these. But the same words
[(iv) rip ffir. trou] are found in the promise
whioh respects the Gentiles (Gen. 22 : 18.
26 : 4. 28 : 14, Kai iv rip tririppari trov.
Cf. the citation of this in A. 3 : 25, Kai
Tip o-tt. trov) and must be similarly fulfilled
so as to include them. This necessitates
the interpretation of tsirippa by XpttrrSs,
and also the assumption involved in kXtj-
povopla (18), that the temporal promises
are now to be understood as typical, and
therefore in a spiritual sense. R. 9 : 10 — 13.
ouXe^et] sc. 6 Ge8s. t!>s iiri ttoXXwp,
itp' ivbs] (ffireppdrwv, ffiripparos) 'in the
case of ' having many (seeds) for the
subject' of discourse. 8s etrTt Xpt<rT6s]
Christ as the head of a spiritual family.
Christ as including all those who are Xpt-
trrov, and iv X. See (28) 1 C. 12 : 12.
E. 4 : 12, 13, 15, and cf. J. 17 : 23. Also
M. 25 : 35, 36, 40. A. 9 : 4, 5. 1 C. 8 :
12. In the same sense tririppa is used in
(19, 29), and R. 4 : 16. els rb eXvai fiefiaiav
ri)v iirayy. iravrl tw tririppari, oi to}
iK tou vbpov pbvov dXXd k.t.X.
17, 18. touto Se Xe^u] He returns to
his argument commenced in (15), inter
rupted by the necessity of proving who
the parties were with whom the covenant
was made. He now makes application of
the general principle laid down in (15)
to the case in question. Se is of course
resumptive ; ' This then is what I say.'
SiaBTjKTjv irpoxex.] A covenant, &o.
By the omission of the article, either he-
10

14G

GALATIANS 3. 17—19.

SiaOrjKrjv irpoKeKvpwfievrjv virb tov Qeov els XpiaTov o fieTa eTrj
TeTpaKoaia /cat TpiaKovTa yeyovlcs vo/ios ovk aKvpoi, ety to /caT-
apyrjaai Trjv iirayyeXlav. l8 et yap iK vofiov h KXrjpovofiia,
ovk eVt e£ iirayyeXlas- tw Se 'ABpadfi Si iicayyeXias /ceyajOt-
o-Tat 6 Oeo'y. *9 Tt ovv b vofios , twv irapaBdaewv XaV"/ 7rj00(r-

fore SiaB. or irpoxex., attention is concen
trated on the nature of the transaction.
TrpoKeK.] before ratified, i.e. before the
giving of the law ; perf. as in (15), n.
iirb tov B.] answering to the dvBpwirov
of (15), and forming thus by the com
parison an argument 1* fortiori, for the
stability of this covenant ; indicative
also of the character of the covenant as
founded on promise, unconditional, H. 8 :
6, 9, 10, dependent upon the gracious
will and act of the framer of it, having its
ratification in his oath alone; L. 1 : 73.
A. 7:i7. H. 6 : 13—18. See (20), n.
els X.] 'with a view to Christ,' having
Christ for its object, and to take effect in
Him. XptoT8s as before, comprehending
Christ's spiritual body the Church. R. 4 :
16. Omitted in Alex, and other early
MSS. and Vulg., but found in good MSS.
Syr. V. opera irtj — vbpos] This
chronological statement agrees with that
of the Samaritan text, and the Alex. MS.
of the LXX. in Ex. 12 : 40. The latter
has tj 8e irapolKTjtris TtSv uiui' 'ItrpaijX
ijv iraptpKTjtrav avrol Kal oi iraripes
airwv iv 73 Alyiirrw, Kal iv yij Xa-
pady, irrj rerpax. rpidx. See on A. 7 :
6; and cf. Gen. 15: 13. dKvpoi] The
word is chosen which expresses the direct
undoing of the former transaction (rrpo-
KeKvpwpev-rjv), and which therefore most
strikingly sets forth its improbability.
Both as occurring after the ratified cove
nant with Abr. , and before its fulfilment in
Christ, the law could possess no disannull
ing power, eis t8 k.] 'that it should,'
i.e., which would amount to. Karap-
7Tjtrat] For the word see on L. 13 : 7,
and R. 3 : 3 ; here as in R. 4 : 14. Of
the three terms expressive of abrogation,
dderei (15), aKvpoX, Karapy., dB. means
to set aside, abrogate practically by dis
regarding, dx. to deprive of authority by
formal repeal or counter- enactment, kot-
op7. to render ineffectual, reduce to an
idle form or dead letter, generally by
some such action as is implied in 4iriSiaTdff-
trerai, (15). rijv eTra77.] not to be
understood as synonymous with SiaBijKTjv,
but as presenting the basis of the cove
nant, that which gave it its distinguishing
character, E. 2: 12. It was a deed of
absolute promise and free gift, not of com

pact, not conditional, not dependent upon
the action of two parties, (20). el ydp,
k.t.X.] for if the inheritance result from
obedience to law, it ceases to be (oiK ert,
cf. R. 11 : 6) the fulfilment of promise.
But the Abrahamic covenant would be
disannulled if the inheritance which is the
subject of that covenant could be claimed
on the ground of law, as it would be if
attainable by the law of works instead
of being received as a free gift, secured
by promise alone, E. 4 : 14. 4k vbpov
— e£ iirayy.] The law and the promise
being thus (art. omitted) represented in
their abstract character as 'law' and
'promise.' tj kXtjpoj'.] clearly the spi
ritual and heavenly inheritance (H. 9 :
15) now to be regarded as the only sub
ject of promise. Top Si 'A/3p.]8e where
as. St' eVa77-] in the way of pro
mise, as a transaction of promise. Ke-
xdpttrrat] has granted, A. 27 : 24.
2 C. 2 : 10, the perf. expressing the pre
sent existence and possession of the gift.
Xapifopot introduces also the notion of
grace as opposed to work or reward. Cf.
E. 4 : 4, 16.
19. rl oiv b v.] Why then — for what
reason — was the law ? The answer
shows that this is the meaning of rl. twv
Trapa/3. x<iptv] Tne art. particularises
transgressions as a class of things belong
ing to this subject — which had to be con
sidered and provided for ; the sins com
mon to all men, which the law discovers
to be transgressions. xapiv] for the
sake of, 'on account of,' as due to them.
As fully explained in R. 3 : 20 ; 4 : 15 ; 5 :
13, 20; 7:7, &.c, the object of the law
was to testify to transgressions, to give
them their character (R. 7 : 13), to bring
them out into full view as causing con
demnation, to show that justification is
not to be expected through obedience (22),
and hence to display the necessity of grace
(R. 8 : 3). The law is here represented
as 'the ministry of death, of condemna
tion' 2 C. 3 : 7, 9 ; ' the law of sin and
death' R. 8:2. TrpotreTe'a'Tj] not
' added,' in the sense of eTrtStaTaVtrerat
(15), but ' annexed, subjoined.' irapettrTjX-
8e, R. 5 : 20. Some MSS. and Vulg.
read iriBij, 'was enacted.' dxpis oi]
The temporary character of the law is thus

GALATIANS 3. 19, 20.

147

eTeOrj, ayj)ty ov eXOrj to airepfia w iirijyyeXTai, SiaTayels Si
ayyiX'

wv ev %eipt fieaiTOV.

indicated ; and further, by (X8. . . . iir-fjyy.
the fact of its not having been imposed
upon the party interested in the covenant
of promise, but upon one intermediate be
tween the promise and its fulfilment. This
party is, however, not distinguished from
that which should inherit the promise by
race, or descent, or class, but only by
position in time, and circumstances of
dispensation, 23, 24 ; 4 : 1 — 7. Cf. A.
13 : 32, 33. And see on Tjpas, (13). — We
may comp. with the outline of the argu
ment from (15), our Lord's appeal to a
dispensation in regard to marriage, pre
ceding, and surviving that of Moses, M.
19 : 4 — 9, n. And there is some affinity
between the reason assigned for the
Mosaic enactment TrpSs tt^v ffxXrjpoKapSlav
bpwv (8), and that here given for the in
troduction of the law in general, tSk Trapa/3.
iveKa. iXBTj] The subjunct. after the aor.,
the fact being viewed from the time of the
action, or of irpofferi8T), and therefore as
future. Jelf, § 806, 2. dv is omitted, as
in R. 11 125. L. 1 : 20, because there is
no uncertainty (Meyer). ?X0tj t8 o-tt.
ip eTTTJ77.] to tririppa must necessarily
have the same sense here as in (16) ;
but that here trir. is a noun of multitude
can hardly be doubted on comparing the
passage with its parallel (22), where the
cl. trvvixX. . . . apaprlav answers to rap
Trapa/3. x- irpotrer., and iva tj £Tra77eXia
ix iriffr. 'I. X. 5o0tj Tots TrttrTetfoutrt to
dxpts o5 . . . e7nJ77eXTai. Observe also
the repetition of the notion (X8rj in Trp8
tou eXBeXv rijv irlffriv, iXBoiffTjs ttjs tt. (23),
and the close connexion of these expressions
with plurals descriptive of the class finally
designated (29) as tou 'A/Sp. ffirippa.
The notion of postponement in dxpis 06 is
also maintained in i$povpoipe8a trvyxex.
els t. p. ir. d. (23) ; Trat5a7U78s Tjp. els X.
and ouk eVt . . . iff piv (24, 25). iirrjy-
7eXrot is middle in R. 4 : 21. H. 12 : 26,
like Kexdp. (18), and so rendered here by
some, ' to which He (God) made the pro
mise.' Vulg., Beng. ; but rather pass.
' the promise has been made,' perf. see
on Kexdpiffrai. Siarayels Si' d77^Xtiiv]
arranged, ordered in its details, by means
of angels. See Ex. 23 : 20 — 23 ; 32 :
34 ; 33 : 2, 3. Deut. 33 : 2. A. 7 : 38, 44,
5 3, n. Of the two precisely parallel pas
sages, A. 7 .' 53, ostites iXdpere rbv vbpov
els Siarayas dyyiXwv, and H. 2:2, ei
7dp 6 Si' dyyiXwv XaXijOels Xbyos iyivero
(Hpaios, it is to be observed, that the
ministry of angels in the promulgation of

Se

Se

e fieaiTrjs evos ovk eaTiv, o de
the law is, in the former, alleged for the
purpose of enhancing, in the latter of de
preciating, its dignity. The course of the
argument here shows that the fact is in
troduced with the same object as in H. 2 :
2, for the Apostle is evidently depreciating
the law, in its character and circum
stances, as contrasted with the promise.
iv xeipl pealrov] iv x- is the Heb.
Til 'by means of,' HE/D T3. 'by

i,' Nu 15 : 23, &c. So iv. x- dyyi-
Xov, A. 7:35- This circumstance, the
employment of a mediator, is added as
indicating the inferiority of the law-
covenant to that of promise. Moses de
scribes the character of his own mediator-
ship, in Deut. 5 : 5, 22 — 31.
20 6 8e p.etrirTjs] Rightly rendered ' a
mediator,' the art. not particularizing the
individual mediator Moses, but used col
lectively of the class, as 8 dvBpwiros, man,
mankind ; 8 Kpirijs, the judge, i.e, any
or every judge ; 6 KXtjpovbpos, 4 : 1. Se,
'now.' Se is thus used when an explana
tion is given of the word with which it is
connected in reference to some appre
hended diversity or contrariety between
the meanings of the word, or between its
relations to the subject of discourse. It
is strictly adversative, introducing the
statement of a circumstance which distin
guishes the law from the promise. So is
the second Be, which brings forward a
characteristic of the Abrahamic covenant
to the law. ivbs oiK itTTi]

'belongs not to' — 'exists not for, or on
account of, a single party.' Every medi
ator, inasmuch as he is, by definition, one
who ' goes between,' implies, by the mere
fact of his existence in that capacity, that
there are two parties engaged in the trans
action which he negotiates. It is a con
tradiction in terms to speak of a mediator
acting, in any case, on behalf of one party
only. There are, then, two parties to the
law-covenant, each equally contracting
and equally bound. Its fulfilment de
pends upon the performance of conditions
on both sides. It is, therefore, partly a
human covenant. 6 Se 6. efs itrri] But
this is not the case with the Abrahamic
covenant. That is wholly Divine. In it
the contracting party, which is God, (He
who has just been spoken of as the imme
diate author and giver of its blessings, 8
Ge6s, v. 18, cf. twv iirayy. tou 6., n.ai) is
one and one only, is single, acts alone, sim
ply engages Himself for the fulfilment
10—2

148

GALATIANS 3. 20, 21.

Oeoy eTy iaTiv. 2I b ovv vdfios KaTa twv iirayyeXiwv tov Qeov;

which depends therefore upon Himself
personally, and upon no other. In fact,
it is not a case of contract at all, but (as
stated in v. 1 8) of promise, and that the
promise of God; cf. H. 8 : 6, io. So
understood, the passage has its precise
parallel and full illustration in H. 6 : 1 3 —
I7> Tw yap 'A/3p. eTra77eiXdpepos 6 G.
irrel kot' oiSevbs elxe pelfavos bpbirai,
wpoffe Kad' e avrov, k.t.X. Here ob
serve the reference to human transactions
in (16), similar to that in (15), supra;
and the very remarkable expression in
(17), explanatory of the words just cited,
(6 Geos), ipetriTevtrev 8pKW, i.e., God
took upon Himself to do whatever might
seem to require a pefflrrjs, acted for both
parties, undertook the whole business of
the covenant. The notion is here intro
duced which reconciles the passage before
us with the fact of the mediatorship of
Christ in the covenant of the Gospel.
He could become the med. of a covenant
of promise and grace (13, 14), without im
pairing its character, inasmuch as He was
Himself a party to it, — the party who
undertook the fulfilment of all conditions
16, 17. R. 11 : 26, 27. H. 7 : 22. 8 : 6—
10. 13 : 20. Thus the wonderfully com
prehensive and condensed language of the
Apostle implies also the perfect union of
the Godhead and manhood in the person
Of Christ, as a truth which is the ultimate
basis of a covenant of promise and free
grace between God and man ; t T. 2 : 5.
Dependent upon this is the objective
unity, the singleness of aspect in which
God presents Himself in regard to his
covenant-engagements with all men ; R.
3 : 29, 30. — The emphatic repetition of
iaTiv is to be noticed, as in (10). — 243
various interpretations of this v. were ex
amined by Weigand in 182 1, to which are
to be added his own, and several which
have since appeared. The solution here
offered commends itself to our minds as
most in accordance with the line of
thought and reasoning pursued by the
Apostle, and also as immediately arising
out of the terms employed in a passage
remarkable for the use which it makes of
single words as conveying a precise and
definite meaning, and at the same time as
formulae for the statement of the most
important and comprehensive truths.
The only interpretation materially differ
ing from our own which it appears ne
cessary to notice, is one which, though
more elliptical, may claim to proceed
upon the same principles ; ' where there
is a med., there is more than one party ;

now God is one party ; [mankind (or, ac
cording to Winer, the nation of Israel)
is the other']. The object of the inference
thus supplied must be to show that all
mankind (surely not Israel, for that would
be superfluous) were under the law. This,
in a certain sense, as explained at (13),
is a fact, and one not without significancy
here, since the Apostle proceeds to dis
cuss the uses of the law, and speaks of
one of them as universal, (22). But the
validity of the inference is questionable ;
for it does not immediately and indis
putably follow, as would be here assum
ed, from the universality of God's sove
reignty or paternity, that if He be one
party to a covenant, mankind at large
must be the other : a conclusion at vari
ance, too, with the confessedly special
and partial character of some of God's
covenanted dispensations. Add to which,
that the words 6 Se 0. els itrriv are evi
dently intended as a weighty, sententious,
conclusive observation ; which, however,
is not their character, if they are only
introductory to another observation, and
that suppressed. Whatever may be the
difficulty in understanding e?s as inter
preted above, the word itself is there.
And it is safer to rest in what we find, as
containing the Apostle's full meaning,
than to consider it subsidiary to what we
must, with at least some uncertainty,
supply. 21 — 23. 6 ovv vbpos, k.t.X.] Taking
ovv as indicative of continuation and retro
spect (Donalds. Gr. § 604), and so referring
to what immediately precedes (Jelf, § 737.
4, 791. 1), this question corroborates our
interpretation of (20). The statement
6 Se G. eXs iirrl represents God's relation
to the Abrahamic or Gospel covenant as
different from that in which He stood to
the law, and indeed, as in some respects
contrary and opposed to it. Hence, very
naturally, the second inquiry concerning
the law (arising thus out of the answer to
the first, v. 19), ' Is the law then against
the promises of God ?' i.e., is it in itself,
in its constitution and character, contra
dictory to the promises of God ? The re
ply is, So far from this being the case, the
law in its provisions, tendencies, scope
and object, contemplated the end effected
by the promises, and would have accom
plished it but for the fact of its being law
and not promise, not mere grace, by which
alone weak and sinful man can obtain
God's blessings. R. 7 : 10, 12, 22, 23.;
8 : 3. twv ^077.] pi. as in (16), n.
tou 6.] added to ^077. to increase the

GALATIANS 3. 21—23.

149

firj yevoiTO. et yap iSoOrj vofios b Svvdfievos twoiroirjaai, ovtws dv
e/c vofiov ?v tj SiKaioavvrj- 23 dXXd avveKXetaev rj ypacph to
TravTa viro afiapTiav, lva rj iirayyeXla e'/c iriaTews 'Irjaov Xpi-
aTOv SoOrj Tois iriaTevovai. 23 irpb tov Se iXOeiv Thv iriaTiv

force of the objection, Is the law against
the promises, against that which is pecu
liarly God's, and immediately from Him,
as if itself were human, and not from Him,
or opposed to Him ? ei 7dp iSbBij v.]
putting a case which did not and could not
exist ; 4th form of hypoth. prop. Jelf, §
851. iii. 'if any law — anything having
the character of law.' 6 Suy. fuoTrotTj-
trat] The fwrj in fuoTr. is parallel to tj
SiKaioffivrj, but with a more comprehen
sive signification. It is that life of obe
dience which would be a state of salvation,
would be a claim to Divine favour. See
(12). And cf. De. 32:47, 'it (observ
ance of the law) is your life,' with 6 : 25,
' it shall be our righteousness if we ob
serve,' &c. So, that life of the soul which
is salvation is closely connected with
SiKaiotrivrj, in 2 : 19, 20, 21. R. 8: 10, 11.
Note, that the term £tooTrotTja'at expresses
the contrary to that which is the actual
effect of the law, t6 ypdppa drroKrelvei,
rb Se irvevpa faorroiei, 2 C. 3 : 6. tj SiaKo-
vla tou Bavdrov, (7) ; ttjs KaraKplaews,
(9). R. 8 : 2. This strengthens the im
plied assertion of the impossibility of the
case supposed, with regard to all law.
8vtws] really, 'it is matter of fact
that.' eK vbpov] would have originated
from the law, 2 : 16, n., the law of Moses
specifically. If any law could minister
salvation, the righteousness of which we
now speak, which is necessary to salva
tion, and in which a life or state of salva
tion consists, would have been the result
of the law actually given. dXXd] ' but
on the contrary,' brings in a fact which
is opposed to the supposition of righteous
ness by the law, or salvation by any law,
and at the same time supplies a further
(negative) answer to the question, 'Is the
law contradictory to the promises of God V
trvviKXeiffev tj ypatpi)] By tj 7p. is
meant not the iaw, nor the O. T. gene
rally, but the inspired writing that would
prove the truth asserted, the particular
and explicit statement, or class of state
ments, of Scripture on the subject. Cf.
J. 2:22. 20:9. irui'eVXeto-ej'] (23),
shuts up, i.e., by its declarations, its
testimony to the fact. See R. 3 : 9 — 19,
and comp. ffwiKXeure ydp 6 Geos tous
irdvras els direlBeiav lva, k.t.X. R. 11 :
32. to irdvra] The neut. expressing
the idea in the abstract, states it more

emphatically ; the art. implies all without
exception, all distinctively ; J. 6 : 37, jj.,
17 : 2. birb dpapr.] Certainly opposed
to t) SiKaiotrivrj (21), and meaning that
Jews as well as Gentiles are chargeable
with guilt, 'IouSaious re Kal "EXXijvas
irdvras bq>' apaprlav eXvai, R. 3 : 9 ; and
so under condemnation, birbSiKos . . . irds
6 Kbtrpos rip Beip, ib. (19). lva] to be taken
reXiKws as dependent upon the declarative
sense of avviKXeitre. The statement of
S. S., pronouncing all guilty, is made that
it may be understood in what character
alone men may receive the promise. E.
4:15, 16. eK TritrT. 'I. X.] is to be
joined with tj eVa77. adjectively, as quali
fying it, stating as a characteristic its
sole condition, which is, as originally (7 —
9), faith ; the object of which is Jesus
Christ. It is in antithesis to ix vbpov
(2 1). . (Ellicott). ' That the promised bless
ing, as the result of faith in Jesus Christ,
may be fulfilled to those who believe.'
So6>jj] be given, i.e., fulfilled to. Cf. (14).
Tots iriffTeiovtri] the only parties to
whom such a promise could be fulfilled —
those to whom it belongs in virtue of its
original character, and ultimate scope and
design, to the exclusion of all claimants
on the ground of obedience to law ;
E. 3 : 27. — All are alike under one dis
pensation of sin, bondage (4 : 1 — 8), and
curse ; all, reduced to the same level,
must on the same terms accept of mercy
and salvation. The law will not justify
the Jew ; the Gentile must not come
through the law to Christ for justifica
tion ; each on his own ground as a sinner,
before God, may obtain immediate accept
ance and justification by believing in the
appointed Saviour. TrpS tov Se iXB. r.
irltrr.] Si continues, though with a less
forcible adversativeness, the notion of
distinction between the present and former
state of things introduced by dXXd. By
the use of iXBeXv, faith is in a manner
presented as a personification, and there
fore, objectively, as the dispensation cha
racterized by faith, i. e., the Gospel ; the
same sense is given by dTroKaXu^^Tjpat,
and supported by the corresponding per
sonification of ' the law ' as TraiSa7W78s.
But in tt^x Trim-iv there must be a refe
rence to the faith just spoken of (22) —
the faith of the seed which had now come
(19), and was in the enjoyment of the '

150

GALATIANS 3. 23—25.

virb ' vofiov icppovpovfieOa avyKeKXeiafiivoi els Trjv fieXXovaav
iriaTiv diroKaXvcpOrjvai. 2+ waTe b vdfios iraiSaywyos rjfiwv
yeyovev ety XpiaTov, "iva iK iriaTews SiKaiwOwfiev 2$ eXOovarjs

promise (29) ; and the subjective sense
(faith as the personal action of the be
liever) is certainly maintained in (24, 26).
The two notions easily combine : the
faith which justifies could not be exercised
before He came who was to be its proper
and only object. When He came, the na
ture of the blessing (tj kXrjpovopla = tj
iirayy. tov irveiparos, tj StKatotru^Tj), the
way of obtaining it (eK irlffrews), and the
parties entitled to it (oi ix irlffrews), were
alike determined. birb vbp. iqjpovp.
trvyxexX. x.t.X.] Proceeding from the
condemnation pronounced byS.S. upon all
men, as rendering faith necessary and law
useless to justification, he now considers
the special uses of the law with regard to
the dispensation of faith ; and, first, its
restrictions, which he represents by itpp.
trvyxex. as a friendly imprisonment and
bondage (4 : 2, 3 ; 5 : 1). These restric
tions had a prospective and preparatory
character. So H. 9 : 9 — n. Comp. Hjris
(ffKTjvij) irapafioXij eis rbv xaipbv rbv
ivetrTTjKbra . . . iirl (3pwpatri k.t.X. Kal
SiKaiwpairi trapKbs, pixpi xaipov Siop-
6 w trews 4iriKelpeva. Xpiffrbs . . . dpxie-
peis twv peXXbvrwv dyaBwv. 4tfjpov-
poipeBa] were guarded, watched for
protection, as by a garrison. Ph. 4 : 7.
1 P. 1 : 5- ffvyKeK. repeated from (22),
and expressing the same decided definite-
ness of state with regard to the law,
which is there affirmed of all mankind
with regard to sin. And obs. perf. as of
a completed act. els] not 'to the time
of' or merely 'with a view to,' but 'with
an object terminating in,' see L. 3 : 3, n.,
' to be ready for ;' meaning that they
were kept so as to be delivered over to
the Gospel, or to secure the reception of
the Gospel. And see E. 10 : 4, t4Xos
vbpov Xpiffrbs, els SiKaiotrivTjv iravH rip
irurreiovTi. Cf. itvv4kX. els in E. 11 : 32,
and trvyxXeieiv els Bdvarov, Ps. 77 : 50.
LXX. ; and still more appositely, trvv4-
KXettrax alxpaXwtrlav tov 2aXwpwv els
ri)v 'ISovpalav, Am. 1 : 6, 9, 'kept for
the purpose of delivering up.' et's rijv
peXX. ir. air ok.] The form of expres
sion fixes attention upon the fact that the
dispensation of faith was all along antici
pated in the Divine procedure. Cf. R,
8 : 18. And obs. the correspondence be
tween Trp8 tov . . . irlaiiv and T'ijf p4X-
Xovtrav ir. dirox. In the time before
the Gospel, our condition was that of pre

paration for the Gospel ; looking back to
TrpS tov x.t.X., we see that there was
then a looking forward Xorijv peXX. x.t.X.
dTroKaXu007j>'at] The Gospel is matter
of distinct revelation, manifestation, not
of mere development or transition from
the law.
24, 25. wtrre] 'and so,' expresses a
conclusion formed from what had been
said about the law, and especially from
the last proposition. We were in a state
of restriction and hardship under the law ;
whence arises another view of its uses : it
was a state of discipline, training, and
teaching to prepare us for Christ. TratSa-
711176s, not 'schoolmaster,' but guardian
and attendant of a minor with respect to
his education. Plato, Lysis, § I2,iii. 208, Ti
Se ttoiwv a5 obros 6 Trat5a7W76s trou dpxei ',
&7WI' St) ttou, itptj, els SiSaffxdXov. ' And
so the law has become our guide as of
children, leading us to Christ.' 1 C. 4 :
15. The reference is probably to the
ritual of the law (comp. 4 : 2, 3, 9, 10),
considered in its negative and positive
aspect ; negative, as consisting in sacri
fices which could not take away sin ;
washings and other observances which
could not sanctify (H. 7 : n, 19. 10 : 4,
11. 9:9, 10) ; positive, as having a typical
character indicative of something beyond
and greater, Col. 2 : 16, 17. H. 8 : 5. 9 :
23. 10:1. eis X.] ' unto the time of,'
Tynd. ; 'to bring us to Christ,' A. V.
from Gen. rightly, eis indicating the pur
pose for which the law acted in the cha
racter here ascribed to it. els X. is to be
understood as eis ttjp p. irluTiv drr. (23),
to which it is parallel, tva] denotes the
(designed) result of this subordinate, sub
sidiary, temporary, prospective character
and action of the law. The ostensible
object of the law, justification (21), is at
tained not by the law itself, but by that
to which the law is a preparation, ix
iriffr.] the principle of justification, not
connected with law, but with promise as
respecting and fulfilled inaperson,andthat
person Christ (22, 26); the principle on
which men become Christ's, and therefore
heirs, and therefore justified. eXffoutrijs
Se tt.] See on TrpS tov Se iX&eXv rijv tr.
(23). Faith is enabled to act when the
object of faith is revealed. When the
state characterized by faith is attained,
the former introductoiy and very different
state ceases. There is a tacit comparison

GALATIANS 3. 25—28.

151

oe Trjs iriaTews ovk eVt utto 7rato>a,yw'yov iafiev. 2^ irdvTes yap
viot Qeov eWe Sia Trjs iriaTews iv XpiaTW 'Irjaov- 21 oaoi yap
ety XpiaTov ij3airrlaQrjTe, XpiaTov iveSvaaaOe. 2S ovk 'ivi

of the law with the condition of childhood
and restraint, and of the Gospel with that
ofmanhoodand liberty, 4 : i — 5. ouk eVt
. . . ia-piv] By the first person in (23 —
25) is meant the Church of God regarded
historically, and therefore as having been
collectively under the law. See (13) n.
and 4:5. That the Apostle makes no
distinction of Jews from Gentiles here in
respect of their former condition is clear
from the following words, Trdires 7 dp .
etrre. 26 — 29. 7dp] Depends on the antece
dent negation, supporting it by intro
ducing a fact opposed to that denied ;
uioi is opposed to vijirioi and so to SoDXot,
implied in birb iraiSaywybv, see 4 : I, 1, 7.
The Apostle uses the second person with
Trdpres, as now coming to the practical
application of his argument to the case of
the Galatians. Note that by irdvres he
means 'all without distinction,' rather
than 'all without exception;' so (28), cf.
4 : 19, 20. 5 : 4. uioi 9.] render ' sons of
God.' uids expresses the highest and
most honourable relation to God, 4 : 6.
E. 9 : 26 ; sons, in the full possession
of filial attributes and position ; ' filii,
emancipati, remote custode,' Beng. Std
ttjs iriffr. iv X. 'I.] A stronger ex
pression than TritrT. Xpttn-ou, ' faith of
which Christ is the object' (22) ; the pre
position iv, representing the faith spoken
of as entirely occupied with Christ, cen
tering in Him, of which He is the founda
tion and the locus. Cf. E. 1 : 15. C. 1:4
and Std ttjs irlffrews iv Tip airov atpari,
E. 3 : 25. Std tt. ttjs iv Xp. 'I., 2 T. 3 : 15.
Std expresses the instrumental medium,
' by means of, ' ' through and out of, ' as
(14). ttjs tt. faith (in Christ), the sole
condition of sonship to God. — The asser
tion just made may be regarded as two
propositions : believers in Christ are sons
of God; all believers are equally so. The
Apostle proceeds to substantiate both
propositions, first together in (27), then
the second separately in (28). Strot 7dp]
Meaning ' all,' doubtless, as his argument
requires. So.in (10), E. 6 : 3, q.d. 'All,
I say ; for as ye were baptized into one
name, so ye assumed one character, en
tered into one and the same fellowship
and union with Christ, and relation to
God.' eVe5utratr0e] clothed yourselves
with. The figure ivSitratrBai Xp., as
used in E. 13 : 14, has evident allusion to

dress (12), and cf. 2 C. 5:2, 3. Beza
thinks that here and in C. 3 : 9, 10 (see
n.) reference is made to the custom of
changing dress in baptism. But this
custom was certainly not apostolic, nor
prevalent even in the second century
(Tertull. de Cor. Mil. 3.) Such expres
sions are natural to denote assumption of
the whole appearance, form, presentment
of the person or character spoken of. So
Lat. 'induere personam.' Nisi . . . pro-
ditorem palam et hostem Thrasea induis-
set, Tac. Ann. xvi. 28. The notion here
conveyed is that each and all of them had
secured a spiritual interest in Christ
which amounted to investment with his
likeness, conformity to Him, almost iden
tity with Him. See on /Sottt. els, M. 28 :
19. Hence they were necessarily sons of
God in Him (E. 8 : 29. 1 J. 3 : 1, 2),
equal and similar inter se, and collectively
one. The sentiment is the same as in
1 C. 12 : 1 2, 13, xaBdirep ydp rb awpa
4v iffTi . . . ovtw xal 6 Xpiffrbs (1 6, supra,
n.), Kai 7ap iv ivi irveipari Tjpets Trdp-
Tes eis 4v trwpa ifiairTiffBripev,
etre 'lovSaXoi etre 'EXXTjpes, etre
SovXoi etre iXeiBepof xal irdvres els 4v
irvevpa iirorlff&Tjpev. By iveSitratrBe
must be meant a real spiritual renovation
(cf. E. 4 : 24, and the use of the word in
1 C. 15:53, 54), the great change and
transformation (E. 12 : 2) of heart and
life, as explained in C. 3 : 9 — 13. This
is effected by the Spirit of Christ, J. 1 :
12. E. 8 : 9, 10, 15. G. 4 : 6. And see
E. 13 : 14. E. 4 : 22 — 24. It is implied
by the form used that they had thus
' clothed themselves with Christ' by. their
own act ; now their own act in baptism
must have been faith. The appeal here
made to their baptism is founded on the
assumption that they had been baptized
upon - believing, that their belief had
respect to Christ personally, and was in
dividually sincere, and that they had thus
realized the spiritual meaning and ' the
inward and spiritual grace' of baptism,
' a death unto sin and a new birth unto
righteousness.' But it is clear, from 4 ;
19, 20, that this had not been the case,
though it ought to have been, with all of
them ; ous TrdXtp wblvw dxpis oi poptpwBrj
X. 4v bpXv. They had not all attained
conformity to Christ in baptism, ivi]
For eVeort (in II. XX. 248, Od. IX. 126,
for iveiffi), but not a contraction ; the

152

GALATIANS 3. 28, 29. 4. 1.

'IoutWoy ovSe "EXXrjv, ovk evi SovXos ovSe eXevOepos, ovk evi
dpaev Kal OrjXv iravTes yap vfieis ety iaTe iv XpiaTW Irjaov.
29 el Se vfieis XpiaTov, dpa tov 'ABpadfi airepfia iaTe, Kai KaT
iirayyeXlav KXrjpovdfioi.
4 Aeyw Se, id) oaov yjpovov b KXrjpovofios vrjirios iaTiv,

verb is dropped, so that the adverbial
notion of the preposition may be more pro
minent, Jelf, § 341. 2; 'here,' i.e. iv
X-pio-Tip, as in last cl. Cf. dva for dvd-
ffrrjBi, pira for pireffri, &c. See C. 3 :
II, 8'ttou oiK (vi, andonJa. I : 1 7. ouk
. . . ouSej twice, but ouk dpir. Kai BijXv,
as in C. 3 : 11, ovk (vi "E. Kai 'I.
irepiT. xal dxpojS. By ovSi is signified
that of two parties neither is taken in
preference to the other ; by Kai the notion
of duality or plurality is denied, there are
not two at all, but one only. There is a
climax in the negations ; not national or
dispensational distinctions, not social dis
tinctions, not natural distinctions. It is
not meant that these were no longer to
exist or to be observed among men, but
that they make no difference as to our
acceptance and privileges in Christ.
TrdfTes] implying that such distinctions
ostensibly existed among them (26, n).
upets] emphatic; you, as possessing the
character (27) which involves the abolition
of such distinctions, els] one, as if per
sonally ; the 'one new man,' E. 2 : 15 ;
' new creature,' G. 6 : 15. 2 C. 5 : 17 ; one
in formal concrete existence, each having
the same interest in Christ with the whole,
as a member of the one body. Cf. E. 4 :
- 13 — 16. also J. 17:2i — 23, n. where note
the employment of the neut. (v, to denote
abstract unity, et Si] He thus concludes
the argument commenced in (6), the ob
ject of which was to show that on the
highest ground which the Jewish teachers
could assume —that of interest in the ori
ginal promises to Abraham — Gentile be
lievers were on a level with Jewish. Their
admission to the blessings of the covenant
was contemplated in the very terms of it
(8, 14), and was attained by them, and
equally by Jews, through faith alone, and
through faith perfectly, upets] repeated
from (28), and emphatic with respect to
Xpiffrov, marking personal state and cha
racter as defined by X. — if what distin
guishes you from others is this, that you
are Christ's. XpttrroO] belonging to
Christ (1 C. 3 : 23. 2 C. 10 : 7). This
includes every relation to Him which has
just been mentioned (26 — 28). dpa tou
'A. k.t.X.] But if you are Christ's, as
you are if you are sons of God by faith

in Him, &c, then (for that reason) ac
cording to the terms (16), scope (23),
nature and conditions (14, 18, 22) of the
covenant made with Abraham, you are
parties to it. Also the Jews might have
been compelled to admit that the higher
spiritual relationship of 'sons of God,' if
established (26), carried with it the lower
and derived relationship of sons of Abra
ham; cf. J. 8 : 39, 41, n. And it is to
be noticed that the doctrine of spiritual
sonship to Abraham, as constituting the
covenantal relation to him, was not origi
nated by S. Paul, but was taught by John
the Baptist, M. 3 : 9, and our Lord, J.
8 : 33 — 39. kot' eTra77. kXtjp.] heirs
in conformity with the promise ; as being
of the party to which the promise was
made (19), you are entitled to all the
blessings promised Ttp 'A/3p. Kal rip airip-
pari airov (16). Alex. Vat. omit Kal.
IV. 1, 2. Xiyw 84] This formula in
troduces something necessary to be very
explicitly stated, either in the way of
correction or expansion, arising out of
what has been previously said, cf. 5 : 16.
E. 15 : 8. There is a resumption of the
thought in 3 : 23 — 25, suggested by, or
rather attached to, the term KXrjpovbpoi
just used ; a further consideration of the
case of acknowledged heirs in a state of
minority and pupilage, which he asserts
to be equivalent to one of servitude and
bondage. This was the state of the
Church, under the Mosaic dispensation,
but it cannot be the state of believers in
Christ, because they by faith in Him are
admitted to full and perfect sonship, and
the possession of the inheritance (5 — 7).
If we go back to it we are no longer sons,
not indeed children at all, not the seed of
Abraham in respect of the promise, but
in the condition of bond-servants. Ee-
lapse or apostasy to Judaism is a return
to a former state, now done away in
Christ, which, whether we .were Jews or
Gentiles, would be a return to our former
state, the characteristic of which, as op
posed to sonship in Christ, is bond
service. The ground-thought throughout,
from 3 : 7 to 4 : 7, is that the Gospel ac
companies the filial relation, as the pro
mise and title of the inheritance which

GALATIANS 4. 1—4.

153

ovSev Siacpepei SovXov, Kvpios iravTwv wv, 2 aXXa virb eiriTpo-
irovs eaTi Kai oiKovofiovs awi Trjs irpoOeafiias tov iraTpos.
3 outw /cat ^Me'?j otb rjfiev vrjirioi, viro Ta aToiXeia tov Koafiov
r)jiev SeSovXwfievoi- 4 OTe Se rjXQe to irXrjpwfia tov Xpovov,

belongs to it, from its establishment by
parentage and birth to its full development
in the maturity of the heir. The law was
the provision for the minority, and like
that condition was temporary, had a na
tural termination when the son attained
to full age, a period which the advent of
Jesus Christ proves to have arrived. — Not
rising the inf. or 6Vt after Xiyw Si, the Ap.
gives more effect to his statement as an
undeniable proposition. ><7J7rtos] used
as 'infant' with us, i.e. aminor. Kipios
ir. w v] He instances in a single heir, or
one who is to succeed to the whole inheri
tance, the case in which, if in any, an ex
ception would be made, but is not. iiri-
Tpbirovs] guardians (Xen. Mem. I. 2.40.
Plato, Rep. VIII. § 8, ii. 554) to whom he is
absolutely committed. oiKo»>6pous] go
vernors, stewards, who make provision
for him, and direct and manage his daily
life. These, like the TraiSa70ry6s, would
be servants, a consideration which en
hances the servility of the minor's condi
tion. See Plato, Lysis, § 12, iii. 2o8,t) Seivbv,
iXeiBepov &vra brrb SoiXov dpxeffBai ....
?rap.Tr6XXous dpa trot SetTTr6Tas Kal dpxovras
ixwv 6 ttottjp itplffTTjffi. The Ap. probably
alludes to Moses, H. 3: 5. Trpofletrpias]
(sc. Tjp^pas), a term common in Athenian
law. The period of nonage was fixed by
the law both among the Greeks and Bo-
mans. A father would of course name
the legal time in his arrangements for his
son's minority. The Apostle, for the pur
pose of his comparison, regards the father's
act as due to the father's sole will.
Possibly in the East parents might have
a discretionary power in the matter.
3 — 5. Tjp"s] Not we of the Jewish
nation as opposed to Gentiles, but we
Christians generally, as opposed to all
now in unbelief, Jew or Gentile. There
is a reference, however, to the previous
or Jewish state of the Church as a body.
See on 3 : 13 (i)pds ii;Try.). rd ffroix-
tov Kb irp] The notion of preparatory
education is resumed (3 : 24, 25). trroixeia
are first principles of instruction and train
ing ; so in regard to Christianity, H. 5 :
12; cf. Xen. Mem. n. 1. 1. But the
previous state of those who are now be
lievers is characterized not only as one of
subjection under elementary tuition, but
tuition of an inferior and unsatisfactory
kind. It is clear that we must here un

derstand tou Kbtrpov of the ordinances and
ceremonial of the Mosaic law ; so desig
nated probably to mark their external,
material (H. 9 : 1, t8 re dyiov xoffpixbv,
11, 24), local (v. 25, J. 4 : 20. Deut. 12 :
5, 11) character, and their connexion with
a temporal and transitory covenant, H.
8:6, 13. Similarly they are termed
8tKatt6paTO trapKbs, H. 9 : 10 ; cf. 7 : 16,
and note on iv trapxl, G. 3 : 3. But the
use of the phrase in C. 2 : 8, 20 is de
termined by the context almost exclu
sively to the human corruptions of Mosaic
ordinances by tradition. Here also these
may be understood as included (comp. M.
23 : 2 — 4) ; and possibly the SovXela of
the Gentiles (8), as far as it had an affinity
with the religion and traditions of the
Jews in respect of its ceremonial, burden
some, inefficient, imperfect nature, its
array of observances and prohibitions,
times and seasons, priests, temples, sacri
fices. SeSouX.] perf. pass, denoting a
permanent state, cf . ffvyKeKXeurp4voi, 3:23.
t6 ttXtjp. tov XP-] irXijpwpa has the
sense of completeness and completion; it is
a whole, considered as such, without re
ference to its composition or parts, J. 1 :
16, R. 13 : 10. 1 C. 10 : 26. C. 1 : 19, 2 :
9 ; or that which gives the character of a
perfect whole, the finishing, filling up, the
crown or consummation, as here, and M.
9 : 16. Mk. 8 : 20. R. 11 : 12, 25. E. 1 :
10, 23, 4 : 13. Similarly irXTjpbw. When
the time was fully complete which God
intended to elapse before the manifesta
tion of the grace promised in Abraham
(3 : 19), which was the time of the Mosaic
covenant (3 : 23), of the minority of the
Church (4:2). The consummation of this
period was the full time (ireirXTjpwTai b
Kaipbs, Mk. 1 : 15) for the arrival of the
true seed, Christ the Son of God, and his
Church, sons of God in Him (3 : 16).
rbv vlbv abrov] TheApostle now speaks
of Christ under the title of Son of God,
because he is about to argue directly from
our filial relation to God in Him, which
before he had made use of to establish
our elaim to be the seed of Abraham, 3 :
26—29. 4%air4ffTeiXe] Emisit (ex coelo,
a sese) Beng. J. 7 : 29, 8 : 42, 16 : 27,
28, n. 7ep6pei'oi'] The form of speech
proceeds on the fact that Christ was
already the Son of God when sent forth,
J. 3 : 16. 1 J. 4 : 14 ; the participle com-

154

GALATIANS 4. 4—6.

i^aireaTeiXev b Qebs tov viov avTov, yevdfievov iK yvvaiKOS, yevo-
fievov viro vofiov, $ "va tovs viro vofiov efcayopaarj, 'iva Trjv
vloOealav diroXafiwfiev. oti Se iaTe viol, i^aireaTeiXev b Qeos
to irvevfia tov viov avTov ety Tay KapSlas vfiwv, KpaTov, 'A/3/Sa

pletes the verbal notion. He sent forth
his Son, existing, in that mission and
manifestation, 4k yvvaiKbs, birb vbpov.
iK 7 uk.] and therefore human, one to
whom all men are related, the seed of the
woman, Gen. 3 : 15 ; the second Adam, 1
C. 15:22, 45 — 47; iirb vbpov] and
therefore, in the position in which men
were placed by the enactment of the law,
bound to fulfil all righteousness, to answer
for all transgression, 3 : 19, 21. tva]
though dependent upon i^airiffreiXe,
doubtless indicates the special object of
the fact, 7e>>. birb v. The notion con
veyed is, that Christ released the subjects
of Divine law from bondage by submit
ting to it in their stead ; for participation
in their condition is represented as effect
ing their release ; and such participation
must be substitution. The consequence
of this substitution, the vicarious assump
tion of the penalty under which they were
bound, is the aspect under which redemp
tion is viewed at 3 : 13. In Ph. 2 : 7, 8
Christ's submission to both the condition
of a bond servant and the penalty at
tached to that condition is distinctly
affirmed. And cf. H. 2 : 14, 15. e|a-
yopdtrTj] sc. 6 ui8s, 3 : 13. iva ....
dTroXd/3.] This tva, like the former, de
pends upon i^airiffTeiXe (cf. 3 : 14, n.),
introducing another effect of the mission
of the Son of God in human nature,
greater than the first, but closely con
nected with it, since, in the case sup
posed (1 — 3)^ emancipation from a state
of bond-service is admission to full son-
ship ; oeconomically, it is subsequent to
the first and indeed dependent upon it,
as the lower condition must be done away
before the higher could be attained.
Christ's assumption of our nature raises
us to the condition of sons of God in Him
(H. 3 : 5, 6) ; but it would not have pro
duced this effect had it not also placed
Him in our condition, and subjected Him
to the penalty due to our transgressions.
Both effects of Christ's mission, our re
demption and adoption, are due to his
representative character, his actual Adamic
headship over the human family, H. 2 :
9 — 15. ri)v vloBetrlav] 'the adoption,'
spoken of thus, by the use of the article,
as a dispensation of the grace of God to
wards us (as in R. 9 : 4), the act which
confers the distinguishing benefit and pri

vilege intended in the original covenant
and promise given to Abraham. diroXdp.]
'receive fully' (E. 2 : 16, dTr8), or ' as our
due,'L. 16 :25. 2 J.8. Cf. dTrexeix, M. 6 :2,n.
6, 7- bri 84 itrre] But inasmuch as
ye are ; for this reason that, &c. The
second pers. without the pron. implies
their interest in common with all believers
(3:28) in the transactions just spoken of
and the effects of them. They were sons
on the considerations before alleged (3 :
26 — 29), not on special considerations
belonging to them as Gentiles. He takes
for granted that what is said applies to
them, and then adduces as a proof of son-
ship their own inward experience, their
consciousness of filial feelings towards
God (R. 8: 16). The establishment of
the filial relation by the grace of God in
his Son (i) vioBeffia) was necessarily fol
lowed by the subjective completion of the
filial character by the grace of God in his
Spirit, who, acting for this purpose, is
peculiarly designated 'the Spirit of his
Son.' They who are 'regenerate and
made God's children by adoption and
grace,' are also 'renewed by the Holy
Spirit,' in the spirit of their minds,
changed in nature, and in affection s towards
God. e'£a7re0"TetXej' 6 G. t6 ttv.] Cf.
(4), e|dTr. 6 G. rbv vlbv abr. The identity of
expression suggests the personality of the
Spirit. So Kpd^ov, representing the in
dwelling spiritual being as the author of
the cry. Cf. Mk. 3: n. L. 4 :4i. In
R. 8: 15, xpd^opev, where see n. on
'A/3,8d 6 II. Mk. 14 : 36, n. bpwv] The
reading ijpwv seems well established, and
strongly expresses the Apostle's identifi
cation of their class with his own in all
the attributes of sonship. ware] See on
3 : 24. ' And so,' not marking a mere
inference from the statement just made,
but a satisfactory conclusion of the whole
matter to which the last statement mate
rially conduces. eX] The sing., in ac
cordance with the appeal to the spiritual
experience of individuals, as just described
in the language of the Holy Ghost in the
heart. The argumentum ad hominem, an
appeal to the personal case, state and
feelings of the believer, will often correct,
sometimes disprove, a theory or abstract
doctrine of religion. We may observe a
rhetorical climax of earnestness in the
transition from the first pers. pi. to the

GALATIANS 4. 6—10.

155

0 iraTrjp. 1 waTe ovk eTi et oouXoy, aXX vios' et oe utoy, /cat
KXrjpovofios Qeov Sia XpiaTov.
'AXXa TbVe fiev ovk elSoTes Qebv iSovXevaaTe Tois firj cpvaei
ovai Oeois' 9 vvv Se yvovTes Oeov, fidXXov Se yvwaOevTes viro
Qeov, irws iiriaTpicpeTe iraXiv iirl Ta aaOevrj /cat irTWXa aTOiXeia,
dis iraXiv avwOev SovXeveiv OeXere ; 10 rifiipas irapaTrjpeiaOe Kai

second pers. (5, 6), and from the pi. to
thesing.(7). Cf. R. 12:19 — 21. SouXos
. . . ui6s] On the distinction, see notes on
J- 8 : 33 — 36. xXijpovbpos 6.] R. 8 :
1 7, inheritor of the blessings involved in
the promise of God to Abraham and his
seed -; inheritor of the kingdom of God
proclaimed in the Gospel. Std X. is
added to keep in mind that the inheritance
is directly and personally through Christ,
without any intervention of the law in
the case of the individual, 5 : i, J. 8 : 36.
Alex. Vat. and Vulg. give kX. Std Geou.
The sentiment of this reading would be
that God by his own act constituted and
proved such a person an heir. He has
no need to trouble himself about Abraham.
— With this illustration from the conditions
of minority and full age, compare, both
for manner and doctrine, that derived
from the conjugal relation and widowhood
in R. 7 : 1—6.
8 — 11. 'AXXo] 'howbeit.' as in A. V.
Placed thus at the beginning of a leading
sentence, and before a protasis, dXXd in
troduces the statement of a great peculi
arity, or distinction, in their case previous
and present, rbre p4v] The time im
plied in (ti (7). ouk eiSSTes G.] in a
state of absolute ignorance of God. That
such was their state is asserted, not sup
posed. Cf. 2 Th. 1 : 8, n. eSouXeutraTe]
Your bond service, your condition as
SouXot was that of slaves to, &c. Cf. 1
Th. l:g. Tots pi) tpiff. oBtrt 6.] pi)
is used because it is the writer who denies
their deity; ou would represent them as
worshipped as not Gods, which would be
absurd. 'To those which are not in
reality Gods.' Alex. tpitrei pi), ' in reality
are not Gods.' tpitrei, dat. of special
limitation, vvv Se] The piv and Se mark
the great difference, the wonderful change
made by their conversion, the contrast
between their state of ignorance and sla
very, and that of knowledge and privi
lege, and prepare for the expression of
astonishment that they should desire any
thing like a return to their former condi
tion, yvbvres] Acquaintance with God
as a subject of revelation and knowledge,
is the sense required by the antithesis to

ouk eiS6Tes ; but also recognition of God,
acknowledgment of Him, by the deeper
meaning of yivwtrKW (A. 19 : 15), and the
quasi correction of the expression pfiXX.
Se yv. birb B. ; and in this notion is in
cluded the antithesis to iSovXeitrare —
Bedis, the acknowledgment of God being
submission to Him ' whose service is
perfect freedom.' On paXXov Se, see R. 8 :
34. yvwffBivres birb 6.] Preference is
given to this statement of their condition
as displaying more the grace of God,
which brought them to it, and the high
privilege they enjoyed in it. Cf. 1 C. 8 :
34. 3 ; 13 : 12 ; 2 T. 2 : 19. The phrases
'know the Lord,' and 'known of God,'
as denoting respectively conversion, dedi
cation, worship, service, and choice, fa
vour, blessing, are of O. T. origin. Ex.
6:7, ' Know that I am the Lord,' et
passim. Isa. 19 : 21. Jer. 22 : 16 ; 24 : 7;
31 : 34. Dan. 11 : 32. Hos. 2 : 20. Ps.
1:6; 31:7; 138 : 6. Am. 3 : 2. Nah. 1 :
7. Trtos eTTttrT p.] Meaning 'canyepos-
sibly be turning,' &c. Td dtrB. k.
TTTo>xd <tt.] Doubtless the ordinances
and ceremonies of the law, practised as a
righteousness, or means of grace, whereby
to obtain or secure acceptance of God.
For these purposes they were dtrB. k.
TTTwxd. So in H. 7 : 18, t8 outtjs (^ktoXtjs,
sc. vbpov, 19) dtrBevis x. dvwtj>eXis. For
dtrB. , see R. 8 : 3, u. irr. corresponds to
dvw<j>., poor, meagre, deficient, as con
trasted with the ttXoutos and irXTjpoipopla
(C. 2 :2. R. 15 129) of the Gospel. Cf.
d itrri trxid twv peXXbvrwv, C. 2 : 17. H.
10 : 1. TrdXtj' . . . TrdXtP dvwBev] Not
meaning, of course, that they personally
had been in bondage to the Jewish law,
but that they wish to resume a bond- ser
vice previously existing. Having escaped
from a state of the worst and lowest bon
dage, and been admitted into one of the
highest privilege and honour, they wished
to return to a state of servitude. See on
oixiri, J. 4:42. dvijSXe\pa, J. 9: II.
Similarly aure, in II. VII. 448. aire Kapij-
Kopbwvres' Axaioi Tet^os ireixlffffavro vewv
virep, meaning that they had repeated an
act previously performed, not by them
selves but the speaker (452, 3). dvwBev,

156

GALATIANS 4. 10—13.

fiijvas Kal Kaipovs Kal evtauTouy. Ir cpofiovfiai vfids, firjirws eiKrj
KeKoirlaKa ety vfias.
12 YlveaOe wy iyw, oti Kayw wy i/fieis, aSeXcpoi, Seofiai vfiwv.
ovSev fie rjStKtjaaTe. I3 o'lSaTe Se oti Si daOeveiav Trjs aapKOS

• again,' as in J. 3 : 3, 7 ; in the sense of
ab initio, L. 1:3. iraXiv is frequently
joined with another word of the same sig
nification, when the idea of repetition is
to be made prominent ; iraXiv Seirepov,
J. 4 : 54, n.; 21 : 16. tt. 4k Sevr4pov, M.
26 :42. A. 10 : 15. TrdXtf aiBis, Poet. So
in Eng., ' back again,' ' over again.' The
form of expression (Td utoix-) ois . . .
SouX. BiXere, makes their conduct appear
still more unaccountable ; they were turn
ing to the Jewish system as to a known
bondage, on no compulsion, from a liking
and desire for such a state. Tjp. irapa-
TTjpeXtrBe] usually the simple verbTTjpete
is employed in this sense ; J. 9 : 16. A.
21 :25. 1 T. 6 : 14. irapaTijp. is rather
' are careful to keep, ' than ' are strict in
keeping.' Cf. iraparTJpTjffis, L. 17 : 20, n.
The Apostle rests upon these observances
his whole charge of declension or relapse,
1. as involving the practice of the whole
Jewish ritual ; 2. as characterizing most
strongly their religion with regard to its
most essential element, worship or Divine
service ; 3. as exhibiting most clearly
the permanent, life-long, oppressive bon
dage of the Jewish system. He after
wards mentions circumcision, 5:2, 3, 11 ;
6 : 12, 13 ; but not distinction of meats,
which is prominent in R. 14. 1 C. 8. 10 :
25, and C. 2: 16, 21. Comparing C. 2 : 16,
Tjpepat are probably the Jewish Sabbaths,
pijves the festivals of vovpTjvla, new moon,
Num. 28 : 11. Ps. 81 : 3. Is. 1 : 13, 14,
xaipoi the seasons of the greater festivals,
Passover, Pentecost, &c. By 4viavrois in
this connexion it is most natural to under
stand the Sabbatical year every seventh,
and the Jubilee every fiftieth. Lev. 25.
And we may notice that there is a regular
progression from the more to the less
frequently recurring periods, Tjp. pi)v. xaip.
4viavr. The Galatian Church cannot
have had more than a single opportunity
of observing one of these years. And it
could not have been long since, for their
defection to Judaism was recent. The
year of the Apostle's writing must be
meant, or at furthest the year before, if
we suppose this charge to be literally
exact ; but he may have used the term
anticipatively, as expecting their adoption
of the complete round of Jewish observ
ances, their whole Ecclesiastical Calendar.
The language of the Apostle now (11) be

comes abrupt, and his topics disconnected ;
doubtless from intensity and conflict of
feeling. tpofi. bpas] afraid of,i .e., 'on ac
count of,' 'in reference to.' Cf. acs. with
QivXatrffeffBai in A. 21 : 25. 2 T. 4 : 15.
Ace. of equivalent notion, of the object
occasioning fear. Jelf, § 548.2. c. § 550. b.
For constr. see C. 4 : 17. ptjttws] with
indie. 2:2.i Th. 3 : 5, n. This construc
tion intimates the probability that the ap
prehension is realized. See n. on L. 11 :
35. The perf. xeKOir. gives the notion of
labour up to the present time. kott. with
eis 'bestow labour on,' R. 16:6.
12 — 14. TlveaBe tis iyw, k.t.X.] Be
come as I am, &c. 5 : 26. The meaning
of the phrase is, ' let us be friends,' ' be
friendly with me, as I am with you,' ' let
us be likeminded ;' 5 : 10. Ph. 2 : 2, &c.
It is apparently proverbial, and the same
with the Heb. ^fiDJ OiD3- : Ki. 22 :
4 ; 2 Ki. 3:7. 'I (am) as thou (art),' the
idiomatic repetition of (D3> or 3» ' as,'
being expanded into two distinct clauses.
See also 2 Ki. 10 : 15 ; and comp. 2 C. 2 :
2 — 4. More closely considered, it may
be understood as offering a mutual change
of position ; 'take my side in viewing the
case, as I for my part willingly take yours.'
Thus it connects with the following words
— oiS4v pe i)SiKT)ffare, 'I give up the
charge of personal injustice done me,' in
reference to it I am as you, say as you
say. Do not you, then, on your part,
regard me as an enemy (16), as having
injured you. Compare 2 C. 6:11 — 13.
With oiS. p. t)5. cf. 2 C. 2 : 5, n. The
aor. is used in oiSiv tjSik. to deny having
received injury absolutely on any occasion.
Se is adversative as introducing, not
withstanding the disclaimer of fault
finding, an expostulation on account of
their change of feeling towards him.
St' dtrBiveiav] cannot signify, as if it
were St' duBevelas, 'while in a state of
infirmity,' but must mean 'because of,'
' by reason of;' bodily sickness having in
some way been the reason or occasion, or
having given him the opportunity of
preaching the Gospel to the Galatians.
Howson (Life and Epp. Vol. I. 294) sug
gests that he may have been detained in
Galatia by illness (Meyer, Winer, De
Wette), while passing through to Fontus,

GALATIANS 4. 13—15.

157

evrjyyeXiaafirjv vfiiv to irpoTepov I4 Kal tov ireipaafiov fiov tov
ev Trj aapKi fiov ovk i^ovOevrjaaTe ovSe i^eirTvaaTe, aXX' toy
ayyeXov Qeov iSe^aaOe fie, toy XptaTOV 'Irjaovv. JS Tty ovv rjv
b fiaKapiafios vfiwv \ fiapTvpw yap vfiiv oti, el SvvaTOV, tovs

where there were many Jewish residents.
tS Trp6T.] on the former of his two visits.
Introd. rbv ireipatrpbv — trapKl] Upon
comparison of these words with 2 C. 12 :
7 — 10, it seems almost certain that his
sickness in Galatia was connected with
the infirmity his first visitation with which
is there described, iSbBij p.ot trKbXoip ttj
trapxl, d77eXos Sara)/ tva pe xoXatpi^Tj,
and under which he seems to have been
suffering, perhaps at intervals, for many
years, ireipatrphs, ' trial' of patience and
faith, involving the notion of 'temptation'
to impatience, or other sinful acts or
habits. 1 T. 6 : 9. Ifouflej'TjtraTe] i.e.,
it did not make me appear contemptible
in your eyes. This was the effect pro
duced by his bodily infirmity, probably as
affecting his utterance and manner, in the
case of the party opposed to him at
Corinth, tj irapovirla tov awparos dffBe-
vi)s Kal 6 X670S i% ovBevijpivos, 2 C.
10 : 10. i£ eirriffaTe] Expressive of
strong and sudden disgust, and implying,
perhaps, offensiveness in the disease, or
repulsiveness of aspect occasioned by it,
which might have easily occasioned aver
sion and rejection on his first appearance.
But no ; this also was not the case (ou . . .
ouSe, Jelf, § 776. b.). Alex, and other
MSS. read t6p Tretp. bpwv. So Vulg. but
not Syr. The meaning would be that his
bodily affliction was their temptation not
to receive or honour him. But it is
scarcely conceivable that iretp. bpwv should
be the object to i£ov8. and e^errr. lis
077.6. k.t.X.] This was their first recep
tion of him. He thus characterizes it,
therefore, with reference to their present
knowledge of God's revelations, not to
that possessed by them at the time spoken
of ; for then, in fact, they were in perfect
ignorance of them. By d77. G. is to be
understood literally an angel from heaven,
(as in the supposition, 1 : 8), not merely
' a messenger of God.' Compare the
similar expressions in 1 Sam. 29 : 9 ; 2
Sam. 14 : 17 ; 19 : 27. It is an allusion
to heavenly and divine visitations, such
as are recorded in O. T., and had occurred
in the Gospel age (Gen. 16 : 7 ; 19 : 1 ; 22 :
11. Judg. 2:1—4; 6:11 ; 13:3, &c.
L. 1 : 11 ; 2 : 10 ; A. 10 : 1—7), for the
purpose of disclosing God's will. He means
to say, that he had met with a personal
welcome equal to that due to the highest

revelations, whether of the past or present
dispensation, tis X. 'I.] This persona
tion of Christ is a thought familiar to the
Apostle; 2 : 20, 6:17; 2 C. 2 : 10 ; 4:
10, 11 ; 1 Th. 4 : 2, n.
15, 16. Tis oiv i)v b paKapitrpbs bp.]
What (i.e. how great = irbtros, or ttotottSs,
cf. Mk. 4 : 41 with M. 8 : 27. L. 7 : 49)
then was yourprofession of blessedness; or
rather, as a direct question, giving its full
effect to obv, 'What then meant,' &c.
Mk. 9 : 10. paxaparpbs is a pronouncing
blessed, congratulation, R. 4 : 6, 9. Alex.
reads ttou, and omits tjk, so other ancient
MSS., Syr. V., and Vulg.; A. V. is
from Vulg. ubi est, but instead of beati-
tudo vestra, gives 'the blessedness ye
spake of a more exact rendering of
paxap., but apparently with some regard
to the reading ijv. ' flow great was the
boasting of your felicity then ?' Genev.
The Apostle means that they had consi
dered and expressed themselves blessed
in his ministry. robs btpB. k.t.X.] A
strongly hyperbolic expression of his ap
preciation of their real gratitude, affec
tion, and confidence with regard to him
self. The eye is symbolical of the most
valued possession, M. 18 : 9. Deut. 32 :
10. Ps. 17 : 8. Zech. 2 : 8. Hence its use
as a term of endearment (Plautus, passim)
and in oaths, i^opi^.] The most em
phatic word appropriate to the action sup
posed, and representing it not only as
absolutely privative but violent ; performed
regardlessly of pain or consequences,
1 Sam. 11:2. Herod. VIII. 116. M. 5 : 29,
l£eXe. Mk. 9 : 47, eK/3oXe. It is thought
by some that there is an allusion to the
particular infirmity under which the
Apostle laboured, hence supposed to have
been a disease in the eyes. But other
expressions seem to intimate that it
affected his whole person, and especially
his utterance. dv iSwK.] Alex. Vat.
and other early MSS. omit dv. See on
J. 9 : 33. lb-are k.t.X.] There is much
force and feeling in the abruptness with
which he expresses their revulsion of sen
timent with regard to him. Note an
ironical antithesis between ixBpbs bp. and
dXijBeiwv bp. Also irony. in the use of
ware, * And so then ;' q. d. it is in accord
ance (is it ?) with my reception among
you, and your late feelings of love and
veneration towards me, that I am become,-

158

GALATIANS 4. 15—18.

ocpOaXfiovs vfiwv i^opv^avTes dv iSwKaTe fioi. waTe eXOpos
vfiwv yeyova dXrjOevwv vfiiv', 1' XrjXovaiv vfids ov KaXws, aXXa
iKKXeiaai vfids OeXovaiv, 'lva avTovs QfXovTe. lS KaXov Se to

&c. ix®P- bp.] Vobis invisus (Xen.
Cyrop. v. 4. 36) vel, quod ad eundem
fere sensum redit, vobis infestus, Winer.
Cf. R. 12 : 20. M. 5 : 44. Ja. 4 : 4. 7^7.
dXijfl.] 'am become, and while telling
you the truth.' It is not to be supposed
that he is thinking merely of the effect of
the present letter. He certainly has in
his mind recent intelligence which had
reached him as to the estimation in which
he is at present held among them, and
also the admonitions which he had ad
dressed to them while he was yet with
them (5 : 21), cautioning them against
error, and warning them of their special
danger (Introd.). This is associated with
the consciousness that by what he is now
writing he is probably increasing or com
pleting their estrangement and animosity.
Note force of perfect. Jelf, § 399, b.
17, 18. jrrjXoiffiv ip.] The consideration
of the altered relations between them and
himself leads him naturally to speak of
those who were endeavouring to usurp
his place in their affections. These are
the Judaizers referred to in 1:7, 3 : 1,
5 : 10, 12, 6 : 12, 13. fijX.] they pay
court to you ; treat you with zealous at
tention and regard. In this was partly
the §atrxavla of 3 : 1 ; ' are jealous over
you amiss,' Tynd. Cr. Gen. oi koXws]
dishonourably (Jelf, § 738, obs. 1) i.e. in
a manner which dishonours you. dXXd]
why even, i.e. so far from honourably.
iKKXeXuai . . . BiXovtri] desire to shut
you out ; perhaps from Church member
ship, from a state of salvation, A. 15 : 1 ;
hence the trouble and confusion attributed
to them, 1:7, 5 : 10, 12 ; or, from them
selves, i.e. from Church communion and
free social intercourse with themselves ;
but as this must have been the case as a
matter of course (see 2 : 12) we can hardly
account for BiXovtri. Some understand
' from me, ' to make up the personal an
tithesis required by auTous ; but surely
faXovtriv upas, tva jrrjXovTe airois is the
real antithesis, oi koX. . . . BiX. coming
in to show the improper, strange, and ap
parently contradictory means they adopted
to compass their end. upas] Beza, and
hence Text. Rec. and Gen. V., read ijpds,
on no authority, tva air. frjXoCTe] tva
withindic. prajs.foundonlyhereand iC. 4:
6 ; tva with indio. fut. 2 : 4, (prob. see n.).
cf. Rev. 22 : 14; joined in Att. Gr. with
indie, imperf. aor. plpf., but not with

praes. or perf. Jelf, §813, Donaldson, §
614. Vig. c. 8, § 10. R. 1. So con
strued, however, in later Gr. Winer, § 41.
Hence probably the indie, here is due to
copyists accustomed to it. It occurs in both
instances in verbs in bw (Green, p. 73),
as also the fut. ind. 2 : 4, xaraSovXwffovffi,
for which in Text. Recept. we have koto-
SovXwtrwvrai, and in some MSS. — ffwtri.
Fritzsche proposed to render tva ubi, ' in
which circumstances ;' but see I C. 4 : 6.
If we accept the reading frjXovre as prses.
and not with Bengel as a form of subj.,
' singularis ratio contractions,' we must
understand it to express the possibility,
as the fut. in 2 : 4 expresses the realiza
tion, of the designed result. The sense,
however, is clear ; the Judaizers, by de
nying the perfect churchmanship of un-
circumcised converts, while they degraded
them exalted themselves, not only as
possessed of the highest privileges, but
also as orthodox teachers, and so the be
nefactors of those whom they with pre
tended earnestness, anxiety, and affection
(fijXos, 2 C. 7 : 7- C. 4 : 13) tried to con
vince of their error. Thus they would
render themselves objects of respect and
grateful regard to those who received
their doctrines ; such in fact as the Apostle
describes himself to have been (15). Com
pare the use of TrapafTjX6w in R. 11; 1 1
14. xaXbv Se . . . KaXtp] Se adversat.
'however,' i.e., I do not object to your
being treated with courtesy and respect.
It is good to experience zealous attention
and regard, iv xaXw, in a good and ho
nourable manner (= KaXws, 17) at all
times ; I do not mean to limit such feel
ings and conduct to the time and circum
stance of my presence with you, i.e. mo
nopolize them to myself or for myself.
Some would take {TJkovtrBai as mid., but
it is better to understand it pass, with re
ference to both parties, in their order, who
are objects of the transitive fTjXStu in (17)
i.e. the Galatians and others (any others).
The art. with inf. gives a sense general
and abstract ; but limited here in its ap
plication to those spoken of (i.e., persons
who 'zealously affect' the Galatians, and
persons whom the Galatians may 'zea
lously affect') by the evident opposition
of iv xaXtp to 01) koXus, which at least
suggests upas as understood with fTjXou-
fl-oat, and by the immediately subsequent
mention of special parties, pe and uposy

GALATIANS 4. 18—21.

159

QjXovaOai iv KaXip iravTOTe, /cat fih fiovov iv tw irapeivai fie
irpos vfias. x9 Te/cvta fiov, ovs iraXiv wSlvw dXpis d5 fiopcpwQrj
piaTOs ev vfiiv, zu r/t)eXov oe irapeivai irpos vfias apTi Kai
aXXa^at ttjv cpwvrjv fiov, oti airopov/iai iv vfiiv.
21 AeyeTe fioi ol virb vd/iov OeXovTes elvai, tov vofiov ovk

which gives the idea of a mutual fijXos.
But that he is chiefly thinking of them as
the objects of zealous affection, and that
his own, appears plain from the outburst
of feeling which follows, and the strong
figure employed in it. Lchmn., Theile,
Winer, indeed connect (19) closely with
(18) by a comma at upas, and a period at
upt», so rendering with Beza, 'you, my
children, whom,' &c. Others take rexvla
ace. in oppos. to upas. But such an ad
dition to (18) encumbers the sentence,
produces a forced strain upon TrpSs upas
inconsistent with the meaning of the
clause p-ij pbv. . . . bp., and destroys the
effect of two important sentiments, one
highly suggestive, the other highly figu
rative, by blending them together.
19, 20. reKvla pou] See on J. 13 : 33.
He probably here in his own mind con
trasts himself in his parental character
and feelings with the false teachers,
or any other teachers, as in 1 C. 4 :
14, 15. ofis . . . wSlvw] The anxiety and
labours undergone by him as the instru
ment of their conversion, are compared to
the pangs of parturition. Comp. Nu. 11 :
12. Isa. 26 : 17, 18; 53: 11. R. 8:22, 23;
and see 1 Th. 2:2 (iv iroXXip dywvi, C. 1 :
29 ; 2 : 1) 7—12. dxp. oi poptfjwB^ X.
iv b.] From the consideration of himself
as parent he passes to that of the off
spring, and of their birth as that of the
Spirit ; J. 3 : 3. Tit. 3 : 5. G. 6 : 15.
The figure is not transferred as if they
were parturients, but the notion of poptp.
iv. bpiv is, that their formation as an off
spring should in all respects (as in form,
feature, &c.) resemble or be identical with
Christ ; 2 : 20. They are represented,
then, as an abortion, or false birth, as yet
needing to undergo the process of the new
birth, transformation (R. 12 : 2), spiritual
renewal, investiture with the new man,
(3 : 27. E. 4 : 23, 24. C. 3 : 10), confor
mation to the image of ChriBt (trvppbptpovs
ttjs eU.), R. 8 : 29. Cf. Deut. 32 : 5, 6,
18. He regards them as still in their
unregenerate state, fears that they really
are so (20, 11), 5 : 2, 4. — The abrupt coni-
pellation, renvla pov k.t.X., is probably
the commencement of a fresh appeal (cf.
12, 3 : 1), perhaps of the argument which
follows (22), and from anticipation of

which it may derive its figurative pecu
liarity; cf. (26, 27). But the Apostle is
diverted from continuance of his address
by the thought of recommencing his work
among them, involved in iraXiv wS.
dxp is off, and so takes up and repeats
in this connexion the words just before
used in reference to his personal presence
with them, Trapeteat TrpSs bp. , q. d. ' was I
speaking of what might well be going on
when I am not present with you ? I should
be glad, however, to be present with you
at this time. ijBeXov Si] The imperf.
expresses his wish, if it could be accom
plished (2 : 12, A. 25 : 22, n. R. 9 : 3).
Se after a vocative is employed per hyper-
baton in alluding to something previously
said or done, II. xv. 244. Orest. 614.
(Pors.) So dTap, II. vi. 429. dpTtJeven
now; at this conjuncture. dXXdfat]
joined with rrapeXvai to intimate the pur
pose for which he wished to be present ;
'change' from gentle to severe, as ap
pears from 8ti dirop. iv bp. tpwVTJv] in
the sense of ' expressions,' ' language,' as
in A. 13:27, 24: 21; 1 C. 14; 11; or,
as we say, 'my tone.' Possibly in allu
sion to the title just given, reKvla pov.
Compare the incident of J. Caesar ad
dressing his mutinous troops as Quit ites
instead of Milites, Sueton. 70 ; andseeLiv.
XLV. ^f, ad fin. 8ri diropovpai iv ipiv]
' for I am at a loss with regard to you,'
in your case (1 : 24, n.) ; know not what
to say, in what character to deal with
you ; meaning that he was disposed to pass
a severe judgment on them, to deny their
title to the Christian character, 5 : 2, 4.
21 — 31. Ihis passage is certainly to be
connected with (1 — 11), the process of
thought having been interrupted by the
writer's strong emotion. He continues,
in his illustration, the contrast between
SouXos and ui6s, taking a case, as before
in regard to the KXijpovbpos (1 — 3), in
which the SouXos is nevertheless t4kvov.
But whereas temporary bondage indi
cated a state of minority, permanent
bondage, of which he now proceeds to
speak, is a badge of illegitimacy, and ex
cludes from heirship. A^-yeTe k.t.X.]
Example of the very common transition
from one's own position to that of the
antagonist, taking him on his own ground.

160

GALATIANS 4. 21—23.

aKoveTe ,

y'eypaiTTai yap oti 'Afipadfi Svo vlovs eaxev, eva
iK Trjs iraiSlaKrjs, Kal eva e/c Trjs eXevOepas- 23 aXX' o fiev eK

The word vbpos, however, is not used
in exactly the same sense in both clauses.
In the first it is the preceptive portion of
the law of Moses, 6 vbpos twv ivroXwv iv
Sbypaai, E. 2 : 15 ; in the second it is the
whole or any part of the teaching of
Moses, as in L. 24 : 44. J. 1 : 46. A. 24 :
14. R. 2 : 20. The notion common to
both senses is that of revelation. We
may compare our use of the word ' Gos
pel,' as expressive of 1. the message of
salvation, 2. the inspired record which
contains it. — It is a question whether S.
Paul considers the passage of the 0. T.
here allegorized as conveying a revelation
in its mystic sense absolutely, or only re
latively, i.e. as supplying a sufficient argu
ment against Judaizers, or a confutation
of their arguments from the same and
similar passages. In favour of the latter
opinion it may be said, 1. that he is as
suming the principles or premises of his
opponents ; 2. that the Judaizers, in
maintaining the superior privileges at
taching to a descent from Abraham,
would appeal to such passages as this,
and assert that the natural Israel was
represented by Isaac and the Gentiles by
Ishmael, so that it became necessary to
refute them by showing on their own
grounds that their interpretation must be
reversed ; 3. that the use of vbpos in the
first clause, connected as it is with (9, 10),
3 :23, 24, throws some shade of dispa
ragement upon vbpos in the second, which
of course can fall only upon the interpre
tation, or mode of interpretation, not the
matters of fact contained in the Mosaic
records. On the other hand, the general
tone in the whole passage is that of one
who is giving his own interpretation.
Also the persons and transactions alle
gorized are intimately connected with
the granting of the promises and esta
blishment of the covenant, so much of
the history of which has a spiritual signi-
ficancy. We may compare R. 9 : 7 — 13,
and the inteipretation which the Apostle
puts upon the cloud and sea, the rock
and manna, 1 C. 10 : 1 — 4, and upon the
patriarchal sojourn in Canaan, H. 1 1 : 9,
13 — 16; see also H. 12 : 16, 17. In
deed, we may safely regard the history
of Sarah and Hagar as a parable, the
circumstances of which being facts, and
found in Scripture, and in such a con
nexion in Scripture, do not only aptly
but authoritatively represent the state of
the case between the two partieSj the

natural or legal, and the spiritual or
evangelical Israel. To us they are ren
dered emblematical solely by S. Paul's
use and application of them ; to the Ga
latians this view of them must have com
mended itself as consistent with the gene
ral symbolism of the system to which
they had reverted, and the method of in
terpreting the 0. T. adopted by their
new teachers, rbv v. oiK dK.] By the
ace. with dK. the thing heard is repre
sented as the law itself, not as something
proceeding from the law, M. 26 : 65, n.
A. 9 : 7 n. ; and the hearing is mental,
spiritual, ' give heed to, ' ' consider,' M.
10 : 14. L. 16 : 29, 31. J. 9 : 27. See
Jelf, § 487. 1, and Winer, § 30. 7.
22, 23. yiypairrai yap k.t.X.] It is
the combination of the outward and vi
sible with the inward and spiritual in the
birth of Isaac, the great central fact of
this sacramental history, which suggests,
if it does not necessitate, a similar com
bination in the case of the correlative and
subordinate facts. The birth of Isaac is
the subject of the promise, faith in which
gave Abraham the spiritual character in
which he stands related to the Church of
God (Gen. 15 : 6. R. 4 : 13, 16—25. 9:9).
Isaac, the child of promise, is the actual
progenitor of Him through whom alone
the Church of the Gospel becomes the
seed in which all nations of the earth
shall be blessed (3 : 16, 19). We who are
Abraham's children in Christ, and by faith,
are alone that seed of Abraham which is
literally and spiritually in the line of the
promise. This introduces the idea of an
other seed, not the subject of promise.
Such was Ishmael ; and he, like Isaac,
has his counterpart and successors now.
The next consideration is, whether in the
circumstances of the birth of these sons
of Abraham there was anything indicative
of the distinction between their present
representatives. This is found in the
medium by which each partook of the
filial relation to Abraham, and the conse
quent condition into which each was born.
The mother of one was a free woman ; of
the other, a bond-servant. If of two
parties claiming to be children of Abra
ham one is free, and the other in bondage,
they are respectively in the position of
the two original sons of Abraham. Now
there are such ; and that which is free, or
asserts its freedom (from the obligation
of observances and a servile sonship), is
the party which can claim sonship to

GALATIANS 4. 23—25.

161

T^y iraiSiaKrjs KaTa adpKa yeyevvrjTai- b Se e/c Trjs eXevOepas Sia
Trjs eirayyeXias. 2+ aTiva iaTiv aXXrjyopovfieva- avTai yap
elaiv al Svo SiaOhKai, fila fiev dirb opovs 2tva, ety SovXelav yev-
vwaa, rjTis iaTiv Ayap. 2$ to ydp "Ayap 2tva oooy ecrTtv

Abraham only and wholly as a spiritual
seed, and in virtue of the covenant of
promise (26) ; that which is confessedly a
bondage (to Mosaic ordinances) rests its
claim upon natural descent, and a cove
nant of law and works. Which is Isaac,
and which is Ishmael ? If then we belong
to Isaac, as we needs must to be heirs ac
cording to the promise, let us assert the
liberty attaching to our condition, and
not, by submitting to bondage, surrender
our birthright, and pass over to the family
of Ishmael and Agar, 5:i — 4. 4k ttjs
tt.] ' the bond-maid, the free woman.' The
art. as of characters well known. dXXd]
marking a distinction in contrast to part
of the previous statement, 'but (though
both sons of Abraham),' &c. Si] 'where
as,' Conyb. Kara trdpKa] i.e., by an
ordinary birth, in the common course of
nature. Std ttjs eVa77.] by the ope
ration of the promise ; not ' in the way
of,' ' in circumstances of,' as often ex
pressed by Std with gen. and without art.,
3: 18. R. 2:27. 8:25. 2 C. 3 : it. The
birth of Isaac is represented as the effect
of the Divine will specially declared, and
accomplished by special exercise of Divine
power. The actual character of the dif
ference between the two births is more
precisely described by this phrase than by
koto irv. (29), which is the more exact
antithesis to KOTd trdpxa.
24. fiTira] 'which, after a sort,' 'a
class of things which,' &c. 5 : 19. C. 2 :
23. Tis in ootis weakens the definite no
tion of the antecedent which otherwise
would attach to the relative, referring the
person or thing spoken of to its class or
character, 2:4. E. 1:23. dr. itrriv
dXXijyopoipeva] ' which things are
capable of being allegorized,' the particip.
prass. not signifying the definite comple
tion, but progress or tendency of the
action, Jelf, § 398, l. Cf. \pTjXatpwpivw
8pet, capable of being touched, tangible,
H. 12 : 18. So the praes. in Lat. : Nam
et terrenum omne dividitur (is divisible),
Cic. De Nat. Dear. in. 41. Syr. V.,
* these are allegories (parables jzj]a) of
the two covenants.' Tynd., 'betoken
mystery ;' Cr., ' are spoken by an alle
gory;' Gen., 'by which things another
thing is meant ;' Beza, ' quae sunt figurate
VOL. II.

dicta ;' Winer, ' quae quidem habent hunc
sensum reconditum et sublimiorem.'
oSrat 7dp x.t.X.] these women (Hagar
and Sarah), eitrt, mean, 'stand for,' M.
12 : 50. 13 : 38. In the expansion of the
thought Abraham would be represented
as united, first, permanently and indis-
solubly to the covenant of promise (Sarah),
and afterwards temporarily, and in an
inferior bond, to the covenant of law
(Hagar), circumstances which correspond
to God's dealings with his Church. Cf.
3 : 17 — 19. So the child of the law-
covenant (Ishmael) is prior in time of
birth to the child of the covenant of pro
mise (Isaac) ; but the former yields prece
dence in rank, and all claim to the inhe
ritance, when the latter appears ; cf. 3 :
18, 19 (dxpis off (XBtj rb ffir. ip 4TTT)yyeXrai),
23, 26 — 29. Ishmael is the Church of the
law (t6 ffir. rb 4x rod vbpov, R. 4 : 16);
Isaac, the Church of the Gospel : Ishmael
the natural, Isaac the spiritual Israel.
There is here a remarkable progression
and reversal highly significant of the prin
ciple upon which the N. T. uniformly in
terprets the O. T. language of prophecy
and promise. As Ishmael was to Isaac,
so is Isaac (in his natural offspring, v. 25)
to the spiritual Isaac, the Israel of God
(26). The children of the promise are
not now the seed of Abraham according
to the flesh, but those 'who are of the
faith of Abraham,' E. 4 : 16. So with
regard to Esau and Jacob, E. 9 : 10 — 13,
and see R. 9 : 25, 26, 30, 31. 11 : 30, 31.
1 P. 2 : 10 ; also (27) here, n. pta
p4v] The apodosis is in (26). eis Sov
Xelav yevvwtra] bearing children into
bondage, yevvdw is used indifferently of
the father and the mother ; here, as in
(23), of the mother. Abraham's natural
seed passed under the law when consti
tuted an independent nation, and a Church,
and before receiving the temporal pro
mises, A. 7 : 1 7 ; hence the law is repre
sented as their mother, els 8. the effect
of birth from which must be bondage ;
it is therefore aptly represented by a
slave-mother. T^Tts etrTt] which being
such, is, &c. (26). Bengel takes ijrts as the
predicate, ' which (covenant) Agar is,'
unnecessarily. 25 — 27. t8 7dp "A, ] "Ayap is regarded
as a name, or expression, not as a person j
11

162

GALATIANS 4. 25—27.

ev T/7 'Apafila, avaTOiXei Se Trj vvv 'lepovaaXhfi, SovXevei Se
fieTa twv Te'/cvwv avTrjs- 2° r) Se dvw 'lepovaaXhfi iXevOepa eaTiv,
rjTis eaTi firjTrjp iravTwv rjfiwv 2< yeypairTai yap, KvcppavOrjTl

hence the neut. art., ' the Agar' of the
allegory. It is unnecessary to suppose
that an actual Arabic appellation of Sinai
is referred to. iffrl] See on eitrt (24).
iv ttj 'Apa(3ia] Locality is made a sub
ordinate link in the allegory, connecting
Ishmael with the Israel of the law. Agar
leads to Arabia, the country inhabited by
her offspring (Ps. 83 : 6) ; Arabia, as the
locality of Mount Sinai, to the Israelites
there formed into a nation by a constitu
tion, and into a Church by a covenant.
Hence ffvffroixeX ("Ayap) is in line with,
' is of the same order with' 'is to be classed
with'. Lchmn. omits*A7ap, but on insuf
ficient authority ; exhibits rb ydp . . .
'Apa/3. and SouXeuet . . . outtjs as paren
theses ; and for Se after SovXeiei has 7dp,
on authority of most early MSS. ttj
vvv'Iep.] Prcesens, quae nee pridem fuit,
nee olini erit, Beng. Comp. on the taber
nacle (and temple) H. 9 : 9 — 11, els rbv
Kaipbv rbv iveffrijKbra . . . p4xpi
Kaipov SiopB. dpx- twv peXXbvrwv
dyaBwv. As the mountain, the original seat
and, as it were, source of the dispensa
tion, represents the dispensation itself,
Jerusalem the p-qrpbTroXis of the Israelitish
state and Church, the subsequent and
permanent and sole seat of the dispensa
tion, is in the same category, stands also
for the dispensation itself. Hence we are
not to understand by Jerusalem the an
cient Church, but the covenant of that
Church. Comp. also Td riKva outtjs with
A.3 : 25, upets eore uioi. . .ttjs SiaBTjKTjs
i)s 8i4Bero 0 B. irpbs robs TraTepas Tjp. So
of necessity, therefore, tj dvw Tep. is the
new, heavenly, everlasting covenant — the
Gospel, often represented under the cog
nate notion of a kingdom, ' kingdom of
heaven,' 'kingdom of God.' In the use
of the words ' city,' 'country,' ' kingdom,'
the transition is easy, almost insensible,
from the material and local notion, place
of residence, seat of power, to the social
and political notions of (1) population,
community, incorporation ; (2) state, con
stitution, government. Hence the ' city'
and 'kingdom,' according to the former
of these derived senses, sometimes signify
the Church as a community, a composite
living body. In the parental relation the
latter notion prevails, and Jerusalem, or
Sion, represented as our ' mother, ' is a state,
the covenant of grace, the Gospel dispensa
tion ; but Jerusalem the bride or spouse

(J. 3 : 29. E. 5 : 23 — 32), or daughter
(Is. 62 : 11. Zech. 9:9. J. 12 : 15), is
the Church, the ' congregation of faithful
people.' Not that the distinction is for
mally preserved, though often traceable
where the two notions are blended toge
ther. SeeE. 2 : 12—14, 19 — 21. H. 12:
18, 22, 23. SovXeiei 54] i.e., tj vvv
'Iep. change of subject, as in Mk. 9 : 42.
The better reading 7dp alleges the bon
dage of Jerusalem that now is as the
reason for classing it with Hagar, and so
gives prominence to the chief point of
comparison insisted on throughout. Se
makes the previous trvtrroixeX an inde
pendent and general assertion of similarity
or class-association, and introduces the
fact of bondage as an after-consideration,
supplying the analogy required by eis
SouX. yevvwtra (24). tj Se dvw 'Iep.]
Opposed rather to the idea of place in
dirb bp. 2. (24) than of time present in ttj
vvv 'Iep., and forming a real apodosis to
pla piv dirb bp. 2. ; q. d. the other cove
nant, or dispensation, has its seat above,
in heaven, in the invisible, spiritual
world, cf. H. 12 : 18, ou 7dp irpotreXTiXi-
Bare ipTjXatpwpivw 6pei . . (22), dXXd
TrpotreXTjX. X 1 wv 8pei, Kal irbXel B.
twvros 'lepovtr. iirovpavlw. Jerusalem
is our state, our iroXlreia ; hence ijpwv rb
TroXlrevpa iv oipavoXs iirdpxei, Ph. 3 : 20.
cf. C. 3 : 1 — 4. This constitution of
the Gospel under which we are placed is
free : we are called iir' 4Xev8epla, 5:13.
¦JJTts] (that J.) which is. irdvrwv ijpwv]
Gf all who form our body, of all the
Christian community, R. 4 : 16. irdi'TtiJi'
is a doubtful reading. With 4XevB. pijTTjp
and (31) cf. In jure civili qui est matre
libera, liber est. Cic. N. D. in. 11. y4yp.
7 dp, Is. 54 : 1 Ei)0p. k.t.X.] Theobject
of the quotation is to show that there is an
other Jerusalem, to be distinguished from
that ' which now is, ' from the pTjTp6iroXis
and representative of the Jewish polity,
and that this is the prolific parent of the
promised seed which should ' inherit the
Gentiles,' (Is. 54 : 3), which should, in fact,
comprehend all nations. Gen. 12 13. 22 :
17. R. 4 : 13. It is the kingdom of God,
as distinguished from the law and the
prophets (L. 16 : 16), a state or constitu
tion, established before, a dispensation
long ago provided for, but not realized
(trTetpa, with perhaps an allusion to
Sarah; see on v. 24). As symbolized

GALATIANS 4. 27—30.

163

aTeipa rj ov TiKTOvaa, prj^pv Kal Borjaov rj ovk wSivovaa, oti
irdXXa Ta Te/cva Trjs iprjfiov fidXXov 3? T^y iXovarjs tov dvSpa.
tjfieis Se, aSeXcpoi, KaTa 'laaaK, iirayyeXlas Te'/cva iafiev. 29
aXX wairep TOTe 6 /caTa aapKa yevvrjOels iSlwKe tov /caTa
irvevfia, ovtw /cat vvv. 3° dXXd Tt Xeyei rj ypacprj', "E/c/3aXe
Trjv iraiSiaKrjv /cat tov viov avTrjs' ov ydp fih KXrjpovofirjarj b vlbs

under the character of a wife with off
spring, it is the Church of the promises,
the true or spiritual Israel ; and this, with
regard to its principal constituents, is the
Church of the Gentiles, the Universal
Church, in distinction from the partial,
Mosaic, or Old Testament system. — The
passage is remarkable and instructive, as
affording an example of inspired and
apostolic interpretation of an important
class of prophecies. There is a distinct
appropriation of the language of Isaiah
to the state and prospects of the Christian
Church, and this cannot be said to be
by way of accommodation of prophecies
concerning the natural Israel, for the
Christian Church is assumed to be the
subject of prophecy as opposed to the na
tural Israel. Compare the application of
Hos. 2 : 23. 1 : 10 in R. 9 : 25, 26.— The
quotation agrees entirely with the LXX,
and very nearly with Heb. pTj|oc] Heb.
H2T TT2JS> break forth into singing.
Cf. q>wvi)v pi)|as, Hdt. V. 93. rumpitque
hanc pectore vocem, An. in. 246.
Tr6XXa Td t. . . . pdXXov fj] renders
exactly the Heb. idiom, V? D^^j
many (more) than. ttjs ipTJpov] the
forsaken one. The condition of Hagar
rather than of Sarah seems here indicated,
and may be understood as representing
the former position of the Gentile world
in regard to God. ttjs ^x- rbv dvSpa]
her who has the husband ; answering to
the Heb. TtT^Zi part. pass, of 7#1L
' she who has the lord, ' ' femme couverte'
(Gen. 20 : 3),butmoredistinotlyconveying
the idea of two females conjugally related
to one man. — The principle of reversal
noticed at (24) n. is prominent here, and
may account for the apparent confusion
of typical characters.
28 — 31. Tjpets Se k.t.X.] TheSe, 'now,'
connects the observation with (26), re
suming from ijpwv, and is adversative as
stating the converse to tjt» ^ M"W irdvT.
Tjp., viz. our sonship, its character and
origin. This statement is not a conclu
sion, or inference, as supposed by the

Gen. V., which renders Se 'therefore,'
but is enunciated as an assumed truth :
we who are Christ's claim sonship as sub
jects of the great promise (3 : 29), as its
fulfilment, as having become children
through faith (R. 4 : 11 — 17, &c). Free
dom, and spiritual birth, are two patent
facts, opposed to two others — bondage, and
natural birth (as a claim of sonship) ; the
former are affirmed of believers as such,
the latter of Israel after the flesh, and
under the law. The illustration from the
family of Abraham shows that the former,
as symbolized in Sarah and Isaac, are
characteristic of the true heirs ; the latter,
as symbolized by Hagar and Ishmael, are
characteristic of a repudiated line ; hence
it follows that believers who maintain
their freedom are the true children of
Abraham and of God, while Jews who
depend on their birth, and on the law, are
spurious and outcasts. Some read upets
and iffri. Kard'J..] in the same way that
Isaac was, i.e., as designated by the
promise, and born (we spiritually, as he
naturally) in consequence of it (23), E. 9 :
7, 8. iStrirep rbre] See Gen. 21 : 1 —
12. Aji additional proof, by another ap
peal to a plain fact, that the illustration
applies as stated by the Apostle. The
unbelieving Jews were the chief perse
cutors of the Church ; the professedly be
lieving Jews were its chief disturbers.
rbv Kara tv.] As applied to Isaac, re
fers to his birth, Std ttjs eTra77. and 4k
irlffrews. tj ypatfjij] The words are Sa
rah's (substituting pou 'ItradK for ttjs
4Xev8.), and may have been spoken by
inspiration. See on J. 11 :5i. But if not,
they are yet, on the allegorical principle,
equally available, as indicative of intended
and existing facts, with the other incidents
of the history. They are introduced to show
that Jews and Christian Gentiles are re
spectively in exactly the reverse position to
that asserted by the Judaizing teachers.
And thus they form a severe retort upon
the alleged conduct of these teachers to
wards the Galatian converts, 4KKXeXtrai
bpas BiXovtri (17). dp a] rather, St6. The
conclusion corresponds to the original
statement of the case in (22), and affirms
11—8

164

GALATIANS 4. 30, 31. 5. 1—3-

T/?y iraiSlaKijs fieTa tou viov Trjs iXevOepas- 3I dpa, aoeXcpoi,
ovk iafiev iraiSlaKtjs Te/cva aXXa Trjs iXevOepas.
5 Trj iXevOepia ovv, rj XpiaTOS hf*as rjXevQepwae, aTrjKeTe,
/cat fih iraXiv tu'yw SovXelas iviyeaQe. 2 "ISe iyw IlauXoy Xcyw
ifiiv, oti iav irepiTefivrjaOe XpiaTOS vfids ovSev wcpeXrjaei. 3
fiapTvpofiai Se iraXiv iravTi avOpwirw irepiTe/nvofievw, oti ocpei-

that of the two families claiming to be
Abraham's seed, we who are Christ's be
long to that represented by Isaac, not
Ishmael, and characterized by freedom,
not bondage. The terms tj TraiSlffKTj and
tj iXevB. were used in (22) to denote
Hagar and Sarah as directly leading to
the interpretation of the allegory ; they
are repeated here, not only as marking
the conclusion, but as introductory to the
admonition which the Apostle proceeds to
deliver, 5 : 1. The absence of the art.
with iraiSlffK. gives prominence to the
character, and so makes the disavowal
stronger, and somewhat contemptuous.
V. 1 — 6. v. 1 is not to be considered as
the whole application or moral of the al
legory, and so to be connected with it as
a conclusion, and disjoined from the pas
sage which follows. It is not grounded
upon the main fact proved by the allegory
(the sonship and heirship of believers),
but upon a principal circumstance em
ployed in the proof — viz., freedom, as an
essential element of spiritual Sonship. It
is substantially the same, even in expres
sion, with the indignant remonstrance in
4 : 9, and forms the recommencement of the
Apostle's protest against the adoption of
Judaic practices and persuasions. He
says, in effect, taking up the notions in
volved in iraiSlffKTjs and iXevBipas, which
last word probably suggested the thought —
'assume not the characteristicswhich would
disprove your claim to sonship and the in
heritance of the promises, but assert the
position which is necessary to that claim.'
Then he goes on in (2, 3), to affirm that
if they submitted to circumcision they
would thereby place themselves under the
yoke of bondage, and lose all claim to the
blessings promised and given in Christ,
3 : 14, 18, 22, 26, 29. The variation in
readings is here considerable, rendering
especially doubtful the position of oiv, and
the existence of tj. Lehuin. edits ttj iX.
Tjp. X. ijXevBipwffe. uttjk. oiv. connecting,
by his punctuation, the former sentence
with the preceding S18 (dpa) . . . ttjs
4Xev84pas- as if added in corroboration,
the dat. with art. giving the sense ' with

perfect absolute universal freedom, Christ
made us free.' But the omission of tj in
some early MSS. may be accounted for
by the tj in Tjpds, the next word in many ;
such collocations being a frequent cause
of omission. The generally received read
ing is recommended by its appositeness
and force, as contrasted with the abrupt
ness, obscurity, and frigidity of every
other. o8i>, however, probably follows
UTTJKere. tj X. Tjp. TjXeuu1.] with which
Christ, &c. i.e. consider the nature and
the author of your freedom, and value it
accordingly, cf. J. 8 : 36, 4dv oiv 6 ut8s
upas iXevBepwiTT}, bvrws iXei&epoi (treffBe.
Christ after all is the sole and indepen
dent author of our freedom. We are Sa
rah's and free because we are Christ's ;
not Christ's because we are Sarah's and
free. ffTTJKeTe (ttj i\ev8.) usually with iv
in the sense of ' standing in,' 1 C. 16 :
13. Ph. 1:27. I Th. 3: 8, but the notion
' by' as well as ' in' is to be understood ;
ipsa libertas vim standi confert. Beng.
cf. Mk. 5: 29, e7foi rip trwpari. £u7t^
SouX.] cf. A. 15 : 10 n. ; meaning the law
definitely, and (by omission of art.) as
possessing a distinguishing generic cha
racter, ' by what is a yoke of bondage.'
4v4x*ff8e] be held (as by a fetter)
'bound.' Or 'let yourselves be held,'
' wrap yourselves.' Tynd. Cr. Gen. The
passive sense is the stronger as expressing
deeper humiliation, cf. KareixbpeBa. R.
7 : 6. On TrdXtp see 4 : 9 n. "1 5 e] ' mark ;'
frequent in Evv. ; here and R. 2 : 17 only,
in Kpp. iSou common in both. 4yw II.]
In thus emphasizing his personality
he would be understood as assuming the
sole responsibility for his assertion, but
also as intimating his right to speak au
thoritatively. 4av irepiT4p.vTjff8e] By
this form of the hypothetical sentence the
fact is not regarded as having taken place,
but as not unlikely, and is realized in sup
position. See (3). Jelf §851. 2. a. 854.
' If ye get yourselves (or allow yourselves
to be) circumcised.' X. ip.oiSiv wipe-
Xrjtret] The fut. intimating that a time
is coming when they will have need of
Christ, cf. eXTriSo (5). Then He will be
no deliverer from the burden of sin and

GALATIANS 5. 3—5.

165

Xe'T7;y ecrrlv oXov tov vofiov iroirjaai. 4 KaTrjpyrjQrjTe dirb toO
XpiaTov o'hives iv vdfiw SiKaiovaOe- T/?y XdpiTos i^eireaaTe. S
Vfieis yap irvevfiaTi e/c Trto-Tewy eXTrt'cJa SiKaioavvrjs direKSeX6fie0a.

the curse of the law, not your Justifier
and Saviour, because you will have re
nounced Him for another, (4). He sup
plies a direct contradiction to the doctrine
of the Judaizers in its formal and per
haps well-known enunciation, A. 15 : 1,
4dv pi) tt e p n 4 pv tj tr 8 e rip (Bei"M.wu4ws oi
SivaaBe trwBijvai. papripopai 84] 'Yea
I testify,' Peile. Se is adversative, (intro
ducing a repetition of the condition Trairl
dvBp. irepiT.) with a difference in the state
ment of the result (btpeiX. . . . TrotTjtrat),
which explains and corroborates the former
statement (X. . . wtfjeXijffei). Hence also, it
appears that TrdXti* refers to the assertion
immediately previous, and not to former
oral declarations of the Apostle ; cf. 1 :
9. irepirepvop4vw ' submits to circum
cision,' Conyb. see 6: 13, n. btpeiX4rTjs
. . . TrotTjtrat] This is the £11785 SouXeias
(1). 8Xov] both ceremonial and moral.
Such a person binds himself to obligations
from which Christ has released him, i.e.,
the ceremonial law, and makes himself
accountable for a debt which he can never
discharge, pledges himself to the fulfil
ment of conditions which he can never
satisfy, i.e., the perfect observance of
the moral law, 3 : 10, 12. 2 : 16, 18.
Herein, as the Apostle proceeds to affirm,
is a renunciation of Christ as ' the end of
the law for righteousness.' KaTTjpyrj.
Brjre dirb t. X.] The expression is
employed in R. 7 : 6 (see n.) to represent
the reverse case, the state of the believer
with regard to the law ; and is taken from
an illustration (ib. 2) in which it is used to
denote release from the marriage-bond by
the death of either party. Dissolution of
all connexion, nullity of all transactions
between parties is signified, and that more
emphatically when one of the parties, and
not the bond or business, is made the
subject of the verb. ' You became nothing
to Christ, and He nothing to you ;' ' ye
are gone quite from,' Tynd. Gen. dirb
carries back the mind to a former state
now lost or abandoned. The art. with X.
-presents Christ as the recognized head of
his dispensation. StKOtouV0e] are
getting justified; i.e. are attempting,
claiming, seekingjustification. 4v vbpw]
3: 11, n. ttjs xap. 4>\eir.] X- is op
posed to vbpos as a state or dispensation,
and is not here to be taken as a personal
gift or endowment ; tj %dpts, the grace of
.the Gospel, or, the Gospel considered as

grace, J. 1 : 16, 17; 4KirlirTeiv is to lose
a station by quitting it, usually as one's
own act, but upon compulsion ; ' to for
feit,' excidere. So 4ktt. dpxijs, ^Esch.
Pr. V. 757. Cf. 2 P. 3 : 17. Rev. 2 : 5 ;
and contrast R. 5 : 2, t. xdpiv Tainjv 4v
jj 4trTTJKapev. 1 P. 5 : 12. The mention
of xdpis follows naturally upon cSpos, but
the expression ttjs x- 4- is parallel and
equivalent to Karrjpy. d. ,. X. Christ is
the fountain and dispenser of grace to all
who come to Him, and receive Him for
justification (J. 1 : 12, 14). They who,
seeking justification elsewhere, renounce
their interest in Him, become by so doing
outcasts from grace. ^feTretraTe] An
Alexandrian form. Tjpets 7 dp] The
fact is that we, &c. He corroborates his
assertions by alleging the position, cha
racter, and belief of true Christians, who
are distinguished by the emphatic Tjpets
from such as have been just described.
TrpeupaTt] corresponds to x<Vts, and is
opposed to vbpos (4) ; in itself contrasted,
as always in such uses, to trapKi (3 : 3),
and meaning that not by birth (trapKi),
nor by any ordinance (vbpw), nor by any
thing outward and visible, but by a spiri
tual effect directly due to the Holy Ghost
we have attained to and maintain our re
ligious position and character (v. 6, 6 : 16).
irvevpa without the art. often refers to the
Holy Spirit personally, following the
usage of proper names, M. 1 : 18, n. •
cf. (16, 18, 25). 4k irlffrews] not <?£
e>7W» vbpov, 2 : 16. R. 9 : 31, 32. Faith
(in Christ, 3 : 22), a spiritual principle
and a spiritual act, is that out of which
arises our claim to the blessings of the
Gospel, and our character as possessors
and inheritors of them. Some connect
4x iriffr. with SiKaiotrvvTjs, and so read
' the hope of justification by faith ;' but
the position of 4k tt. (which in the absence
of articles it is the more necessary to ob
serve) and the prominence given to irltsTis
in the next proposition, are adverse to
this construction. 4XirlSa SiKaioffivijs]
The genitive of ablation, found with all
kinds of substantives, and denotes the
cause or origin. Donalds. §451, (ee). 'hope
which arises from righteousness,' ' be
longing to righteousness,' as eXiris ttjs
kXtjucws, E. 1 : 18, tov eiayy., C. 1 : 23;
not gen. obj. eXir. ttjs S6£tjs, R. 5 : 2,
fuijs aiwj-., Tit. 1 : 2, as if righteousness
(i.e. justification) were regarded.as an ob-

166

GALATIANS 5. 6, 7.

6 ev yap XpiaTW 'Irjaov ovtb irepiTOfirj ti laXvei ovtb aKpo-
BvaTia, aXXa irlaTis Si ayairrjs ivepyovfievrj.
1 'EToe'y_eTe KaXws- Tty u/xay dve/co\J/-e tjj aXrjOeia firj ireiOe-

ject of hope, and therefore as something
future, which would be a representation
of justification most unusual and incon
sistent in S. Paul. Sixaioffivrj answers
to SiKatoutrfle in (4), eXrrtSa bringing in
the additional notion that our righteous
ness is the foundation of a hope ; not,
however, as if this were peculiar to our
righteousness, but rather as taking it for
granted that all righteousness, every
claim of justification, implies a hope de
pending upon it. eXirt's is used here for
the thing hoped for, as ttjs eXrr. in I C.
9 : 10. C. 1 : 5. Tit. 2:13, irpoffSeXb-
pevoi paxaplav i. So eTra77eXia often for
the thing promised, A. 1 : 4, irepipiveiv
r. iirayy., G. 3: 14. H. 6 : 15. 11 : 13.
The whole signification of the sentence is,
that our introduction to our present state
of justification, that state itself, and our
hope arising from it for the future, are all
irveipan, 4k irlffrews. The art. is omitted
throughout, and in (6), the question being
about the characteristics of a state, con
dition, or relation. See on M. 4 : 3. A. 5 :
16. 7dp] introduces, in corroboration
of the foregoing, a statement, the accep
tance of which is challenged on the broad
and simple ground of the nature of our
calling and profession. It explains Tjpets
as oi ev X. 'I., those who are Christ's,
having a spiritual interest in Him and
relationship to Him, which can only be
acquired and maintained by faith, 3 : 1 4,
22, 26, 28. The more personal appella
tive 'Itjctou is now added to fix attention
upon the personality of the object of our
faith and love, and of our spiritual Head.
(On the collocation X. T. see 2 : 16, n.)
Thus 4v X. 'I. corresponds with irvevixari,
and like it expresses a spiritual state by
reference to a spiritual person on whom
that state depends. So Ph. 3 : 3. oi irvei-
pari B. Xarpeiovres k. Kavxwpevoi ev X.
'iTjtrou, Kai oiK 4v trapKi ireiroiBbres,
where X. 'I., equally with irv., or even
moie immediately, is opposed to trdp%.
oire ir  oire dKp.] The positive
effect expressed by lirxiei is strictly pre-
dicable of irepiTopii only, and the mean
ing probably is, Neither does circumcision
bestow an advantage, nor uncircumcision
deprive of it. Yet it was necessary to
guard against a reactionary claim of spi
ritual superiority for the state of uncir
cumcision. See 1 C. 7 : 18 (pi] 4iriffirdff8w) .
.Generally the sense is, no external con

dition, native, or acquired ; no car
nal ordinance (R. 14 : 17), or outward
and visible sign, is of any efficacy to
create or maintain an interest in Christ
Jesus. So in 6 : 15, seen. dXXd irlffris
k.t.X.] The same or very similar negation
is in three passages, here, and 6:15, and
1 C. 7 : 19, followed by different positive
assertions, but all closely connected, and
all presenting the contrast of the moral
and spiritual to the ceremonial and ex
ternal. See notes. irlaTis is here selected
as the distinguishing attribute of the
people of God, in support of the assertion
4k iriffrews k.t.X. (5). Characterized as
St' 07. ivepy., ' operating, effectually
working, through love' (ivepy., midd. , not
pass, as if 'wrought,' 'formed,' a sense
entirely opposed to the context (itrxuet)
and to N. T. usage), it must be subjec
tively the faith of each individual, having
its objective reference to » person. Per
sonal faith in a person must act by love.
Love for Christ is combined with faith in
1 T. 1 : 14. 2 T. 1 : 13 ; and see 1 Th.
5 : 8. Cum fide conjunxit (5) spem;
nunc amorem, in his stat totus Christian-
ismus. Beng. That faith avails to the
proposed end appears by considering that
salvation depends on Christ, that it is our
salvation to be his, in Him (as is implied
and assumed in vv. 2, 4), that it is faith
which realizes this condition, relation, in
terest, is the means, and in its operation
(by love) becomes the fact, of our spiritual
union with Him. Antecedent to faith,
however, and necessary to its existence, is
the KatPTj Krltris of 6 : 15, n.
7 — 9. 'ETpex- koX.] The fig. is from
the stadium, 2 : 2 ; 1 C. 9 : 24, n. ' Ye
were running well ;' perhaps alluding to
the time of his last visit. The notion in
irpix. is not so much of actual progress
as of active persistence in a certain course,
with a view to an end. Cf. Eng. ' going
on well.' dviKOipe] stopped, 'drove
back,' importing violence (cf. 10, 12), as
necessary to the effect produced, which
in 3 : 1 he ascribes to delusion or impos
ture. MSS. are in favour of iviKoij/e,
'hindered,' 1 Th. 2 : 18, n. — a less suit
able, but more common word, dvdK. being
used here alone in N. T. In Wisd. 18 :
23, dviKofe rijv bpyijv (said of Aaron,
Nu. 16 : 48). We pray to be delivered
' from the crafts and assaults of the devil,'
Litany. rp dX. pi) irelB.] See on 3: 1.

GALATIANS 5. 7— 11.

167

aOai", r) ireiafiovh ovk e/c tou koXovvtos vfids. 9 fiiKpa Xvfirj
oXov to cpvpafia fyfioi. IO eyw ireiroiOa els vfids ev Kvplw oti
ovSev aXXo cppovrjaere- b Se Tapdaawv vfids BaaTaaei to Kplfia,
oo-Tty dv rj. ll iyw Se, aSeXcpoi, el irepiTOfihv eVt Krjpvaaw, Tt

pi) is not a pleonasm, but expresses a ne
gative effect of the preceding action. Jelf,
§ 749. 1. On the use of pi), see L. 20 :
27 ; 22 : 34 ; A. 14 : 18. tj ireio-povij]
taken from the foregoing pi) irelBetrBai to
which it is referred by the art. The con
nexion can hardly be exhibited in English.
There had been a negative persuasion (dis
obedience to the truth) which is now re
presented as a positive persuasion. We
may render 'such a persuasion.' It is
not a mere paronomasia. Cf. 2 Th. 3 :
2, 3; and a similar transference of thought
from disobedience to obedience, in 2 C. 10 :
6. Some would take ireitrpovi) actively,
the act of persuading on the part of the
teachers ; but following the usage of words
in -ovtj, it is intransitive, and indicates a
state of feeling, i.e., 'conviction.' Cf.
i)Sovi), TrXTjffpovrj. oiK ix tov xaX. bp.]
i.e., not of God; 1 :6, n. ix, originating
with; M. 21 : 25 ; R. 5 : 16; 11 : 36.
koXouitos, praes. as if God were still call
ing them with that gracious and effectual
call to which they had responded, and so
bringing this and their present persuasion
together as co-existent and contrasting.
The denial ouk ix implies contrariety and
opposition, pixpd f. k.t.X.] This pro
verbial expression (cf. 1 C. 5 : 6) is ab
ruptly introduced, but is closely connected
in thought with his previous allusions to
the corrupters of the Church. It is both
apologetic and monitory, accounting for
the extensive diffusion of the false doc
trine, and warning them against the
danger of total infection. $ipij. Their
teachers were of the sect of the Pharisees
(A. 15 : 5) whose worst vice (L. 12 : i),
and whose teaching (Mk. 8 : 15), our Lord
had described by this figure. The moral
pravity of Pharisaism, with its pride and
hypocrisy, was showing itself in the Ju-
daized Galatians ; 6 : 12, 13.
10 — 12. The emphatic iyw heightens
the expression of confidence by intimating
a peculiar propriety in its being entertained
by him towards them, founded, of course,
upon their connexion with each other.
The same thought is discernible in ovSiv
dXXo tj>p., ' you will not differ from me in
sentiment,' be of one accord in feeling
and doctrine ; 4 : 12. Cf. R. 12 : 16 ;
15 : 5. 2 C. 13 : 11. Ph. 2 : 1 ; 3 : 15, 16;
.4 : 2. Considering the fact of his inspi

ration, dXXo tppoveXv has the signification
of heterodoxy, cf. irepoSiSatrKaXeXv, I T.
1:3. iriir. els] 'have trust toward
you,' Tynd.; not so strong as iriir. iirl
(upas) 'place reliance upon,' M. 27: 43.
2 C. 2 : 3 ; 2 Th. 3 : 4 ; or TreTr. with dat.
(bpXv) ' repose confidence in ;' 2 C. 10 : 7.
Philem. 21. Each expression indicates
the object with regard to which confidence
is entertained, but does not represent it
as also the ground of the hope, the idea
conveyed by <?7ri with dat. (2 C. 1:9; H.
2: 13). Cf. use of Triffreiw and iXirlCw
with els, iirl (ace. and dat.) and iv. iv K.
Seeon2Th. 3 -.4; Ph. 2 : 24. 6 Se Top.]
(12) See on 1 : 7. The Si is adversat.
distinguishing the case of the perverters
from that of the Church generally ; for
the latter the Apostle has hopes, for the
former threats. ' He, however, who,' &c.
The sing, is used not, probably, with re
ference to any individual teacher, but to
increase the effect of the warning by en
suring a special and personal application
in each instance, and by intimating that
no personal considerations would avert
the threatened judgment. /3atrTdtret rb
Kp.] henr(cf.Xap^dvwv xp. M. 23 : 14; R.
13 : 2) the appropriate judgment for his
offence, i.e., the dvdBepa (urw of 1 : 8, 9,
as further explained here in (12). iyw Se
x. t.X.] ' The trou biers ' of the Church had
apparently cited S. Paul's own example
in favour of their doctrine ; appealing,
perhaps, to the fact of his having circum
cised Timothy, who had attended him on
his first visit to Galatia (A. 16 : 3, 6), and
who was probably with him at Ephesus.
This charge is abruptly introduced as if
suddenly remembered, and then summa
rily dismissed by a reference to existing
circumstances which sufficiently refuted
it. t£ eVt Siwxopai entirely agrees with
the state of affairs described A. 19 : 9,
his persecution at Ephesus by the unbe
lieving Jews. See Introd. 8e is adver
sat. as introducing a supposition incon
sistent with the character of the subject,
the emphatic iyw. Ipse autem ; ' Myself,
as well as they!' 'Myself, — what, II'
eVt] does not refer to any former preach
ing of his as if that continued, but to the
former obligation of circumcision as if
that continued, q.d., 'if the subject of
my preaching were still what it would be

168

GALATIANS 5. n— 13.

eVt SiwKOfiat ; dpa KaTrjpyrjTai to aKavSaXov tov aTavpov.
ocpeXov Kal d7ro/co'\J/-ovTat ol avaaTaTovvTes vfids. I3 vfieis yap

if the Mosaic ordinances Were in force. '
See on 1 : io. The second (ti has the
sense of ' notwithstanding,' as R. 3 : 7 ;
9 : 19. dpa Karijpy. k.t.X.] then (in
that case) the stumbling-block afforded
by the cross has been done away ; i. e., if
I preach circumcision, I preach the law
as the means of justification, and not
' Christ crucified, ' which is the stumbling-
block to all Jews (1 C. 1 : 23). Wherein,
obs. the Apostle assumes that to associate
anything with the sacrifice and death of
Christ as necessary to justification, is a
renunciation of the Gospel hope (2, 4).
Hence his opposition to a compromise in
the circumcision of Gentile converts,
and hence, too, the readiness of the Juda
izers to accept of it. 6 : 12. tj Trepiropi)
and 6 txravpbs were the distinguishing
characteristics respectively of the Law
and the Gospel ; the former in the esti
mation of Jews a badge of honour, the
latter of humiliation. Yet, with an affec
tation of superior fairness, they offered to
accept the latter if the Church would in
all cases impose the former. This pro
posal the Apostle resisted, and denounced,
as implying that that was dishonourable
in which Christians ought to glory (6 : 14),
and as an actual abandonment of the
trust required in the one only name, the
one only way, for salvation. tS irxdv-
SaXov tov trravpoi] the stumbling-
block arising from the cross. Gen. of
ablation, as 5:5. 'The offence which
the Jews took at Christianity because
faith in a crucified Saviour, faith without
legal observances was alone offered as the
means of salvation.' Ellicott. btpeXov
k. diroK.] &tp. is used adverbially, as in
LXX. btpeXov direBdvopev, Ex. 16:3.
generally with a past tense of indie. (1
C.4:8; 2C. 1 1 : 1 ), expressive of a sa
tisfaction which would be fVltnow if athing
had been done which ought to have been,
but was not. Herewith fut. it has the sense
of the optative, asRev.3: 15. Kai aTroK6-
\povTai] fut. mid. taken by mostas A. V.
for pass, 'were even cut off,' i.e. , 'sepa
rated,' Tynd. excommunicated 1 C. 5 :
2, 13 (igap&f iK piirov bpwv). See on (10).
This is a common usage of fut. mid. but
with a middle sense for the most part
discernible. Jelf, § 364 a. and Obs.'
Hence here probably reflexive mid. ' cut
themselves off,' or ''get themselves cut
off,' referring that to their own idea which
he is suggesting to the Galatian Church.
The force of Kai is to mark the kind and

degree of punishment as heavier than was
intimated in jlaffrdffei rb Kp. (10). Chry-
sost., most of the fathers, and many
moderns considering diroxbirTopai as sug
gested by irepiropi) (11), take it in the
corresponding physical sense, and under
stand eivovxlffovtriv eavrobs. The words
of Chrysost. are ei floiXovrai, pi) irepirep-
v4ffdwtrav pAvov, dXXd Kai irepiKOirriffBw-
trav. The emphatic and incressive Koi
with diroKOirT. is alleged in favour of this
interpretation. It is also observed, that
in Deut. 23 : 1, diroKeKopp4vos is used for
eivovxos, and some supposing an allusion
to this passage, oiK etffeXeitrerai . . . diro-
xex. els 4xxXrjixlav Kvpiov, think that S.
Paul's meaning is, ' I would they were
reduced, or would reduce themselves, to
the condition of diroxeKopp4voi,' who were
excluded from the congregation ; ' let
their irepiropi) become dTTOKOTTTj,' a play
upon words countenanced by the pre
cisely parallel case, Ph. 3 : 2, /3XeTrere
ttjp Kararopijv. Tjpets 7dp 4trpev tj
irepiTopTj. But we may admit a refe
rence, as in this instance, to the verbal
notion in TrepiTopi), without therefore of
necessity adopting a sense so unseemly as
that above mentioned. The action
' cutting off, ' is a natural and very com
mon figure to denote separation, banish
ment, destruction, 0. T. passim, Jl JJ>
the word probably in the writer's mind
as thus used in numerous passages ;
' would execute upon themselves not only
circumcision, but excision also,' Conyb.
ol dvatrrarovvres bp.] A much
stronger word than rapdfftrw (10), imply
ing seditious, revolutionary disturbance,
A. 17:6; 21 : 38. Hence, again, the
appropriateness of diroKbipovrai in the
ordinary sense ; for such disturbers exci
sion from the community was the fitting
punishment. With dcotrTOT. cf. A. 15:
24, dvaffxevdfrvres t. rpvxas bp.. Tit. 1 :
1 1, 8Xous oXkovs dvarp4irovffi.
13 — r5- The 7dp depends upon the
subject of the previous sentence, with a
recurrence to the sentiment of (1), q. d.
Let them not disturb you, revolutionize
you into bondage to the law and them
selves (2 C. 11 : 20), for consider who you
are (upets emphatic), and what your call
ing is. eV iXevB.] with the under
standing of freedom ; freedom was the
platform of your call. Cf. Ja. 5 : 1, 7. n.,
1 Th. 4 : 7, n. dSeX0oi] On the effect of
position see 6 : 18, n. pi) ri)v iX.]

GALATIANS 5. 13—16.

169

eV iXevOepia iKXrjOrjTe, aSeXcpoi- fiovov fih tJj-v iXevOeplav els
acpopfihv Trj aapKi, dXXd Sid Trjs dydirrjs SovXeveTe aXXrjXois-
*+ b yap irds vdfios ev evi Xoyw irXrjpovTat, ev tw ' Ayairrjaeis
tov irXrjalov aov wy eavTov. '5 €[ $e bXXrjXovs oa/cveTe Kal
KaTeaOlere, BXeireTe fih virb dXXrjXwv avaXwOrJTe.
Ae'<yw Se, irveiifiaTi irepiiraTeiTe Kal iirtOvfilav aapKOS ov

Elhpsis of rpiirere or some such word.
In some MSS. SQre. so Vulg. Cf. i P.
2 : 16, pi) tis iiriKdXvppa ixovres rijs Ka
Kias rijv iXevBepiav. Syr. V. and Tynd.
Cr. Gen. render as if nom. ' Let not your
liberty be, &c.' eis dtpoppijv ttj tr.]
Dat. commodi, ' occasion for the flesh to
avail itself of, ' to make a starting point
of; trdpf, the whole carnal nature ; not the
sensual appetites merely or primarily,
though these are afterwards specified and
made prominent, 19 — 21 ; and see 1 P.
2 : 16. Taking for granted that the
liberty of the Gospel is acquired by each
believer singly, for himself personally, he
guards against what would naturally be
the proximate and earliest abuse of such
liberty — independence leading to selfish
ness, jealousy (1 C. 8 : 9), aptness to take
offence and quarrel. Std ttjs 07.] in
the exercise of love ; the love which is as
much a characteristic of your profession
as freedom. SouXetfeTe dXX.] strongly
opposed to eXevB. as inculcating that
voluntary servitude which would be a
counterpoise to the spiritual dangers
arising from a sense of liberty. Comp. his
own example, 1 C. 9 : 19, and that of our
Lord in J. 13 : 4, 14, 15, n. 6 7dp
ttos v.] ydp depends upon d7dTTTj, 'the
whole law ;' i.e. the whole code of man's
duties to his fellow, R. 13 : 8 — 10. The
appeal would have weight with both
parties ; the Judaizer must needs yield
obedience to the injunction of Moses (Lev.
19 : 18), and accept it as involving the
commands of the second table (L. 10 :
27), while his opponent would recognize
that Christian law of liberty (Ja. 1 : 25),
the observance of which, through faith in
Christ, fulfilled the righteousness of the
ancient law, R. 8 : 2, 4. The Apostle
does not concede the obligation of the law
as a covenant of works, in asserting the
spiritual principle which was common to
it and the Gospel. See his own explana
tion of his references to the law in 1 T. 1 :
5 — 10. ottos v. ct. rbv irdvTa xpbvov, A.
20 : 18. TrXTjpouTat] not in the sense of
dvaxeqjaXaiovrai, 'summed up,' R. 13 :
9, but as used in R. 13 : 8, 10, 'has its
fulfilment.' Some read ireirXTjpwrai, but

theprses. is more suitable, representing the
action as theirs and continuous, not ab
stract and complete, iv Tip] in the (well
known summary) Mk. 9 : 23, n. eauT6>']
MSS. are in favour of treavrbv. But
eauT. occurs for first and second pers.
freq. in pi. R. 8 : 23 ; Ph. 2 : 12 ; and
for second sing, in J. 18 : 34 ; R. 13 : 9
(though with less authority). SdKV. k.
KarenB.] It is implied that a division
existed in the church which led to personal
animosities (26). By 8dKxeTe, he may
especially stigmatize the conduct of the
Judaizing teachers, called ' dogs,' in Ph.
3 : 2, (pXirrere robs Kivas), who both
fawned (G. 4 : 17) and worried to gain
their ends. So KareirBlei, which in the same
sense is associated at 2 C. 11 : 20 with
xaraSovXoX, the veiy word to express the
object of these teachers. dj>aXfcj0TjTe]
used probably with no special meaning.
The figurative action Saxv. k. xaretrB.
is carried on to its possible results to warn
them that the very greatest mischief may
arise from a state of discord. This would
be individually the ruin of souls, generally
the breaking up of the Christian commu
nity, Ja. 3 : 14, 16.
16 — 18. The Apostle is still engaged in
the prosecution of his main object. He
shows how, practically, in living a spiri
tual and Christian life, we must be free
from the bondage of the law (18, 23).
Aiyw Si] Now I say; 4 : 1, n. He
reverts here to the admonition given in
(13) against the possible abuse of Christian
liberty, els dtp. Trj trapxl, and shows that
there is no occasion to re-impose the law
in order to ensure holiness. Opposing
to trdp% the human carnal nature, its per
petual contrast, and real antagonist 7tp.
the Divine spiritual nature which is ours
in Christ (5, 6), he affirms that the pos
session of the latter and the. exercise of
its functions will secure us against sin.
TrpeupaTt TreptTr.] Explained by irv.
dyetsBe (18), walk (i.e. live and act habi
tually, E. 2 : 2, n.) under the influence
and guidance (cf. irv. ffroixwpev, 25) of the
Holy Ghost. For constr. cf. 2 C. 12 :
18. A. 9 : 31, 15 : 1, 21 : 21. iiriBvp. tr.]
generally ' any lust of the flesh, ' or rather

170

GALATIANS 5. 16—20.

fih TeXearjTe. *7 rj yap adp^ iiriOvfiei KaTa tov irvevfiaTos, to
Si irvevfia KaTa Trjs aapKos' Taura Se dvT'iKeiTai aXXrjXois, 'iva
fih a dv OeXrjTe, TavTa iroirJTe. l8 et Se irvevfiaTi dyeaQe, ovk
iaTe virb vbfiov. *9 cpavepd Se iaTi Ta epya Trjs aapKos, aTiva
iaTi fioiXela, iropvela, aKaOapala, daeXyeia, 2° elSwXoXaTpela,

'fleshly lust,' as a whole ; all that may be
so characterized, oi p-rj TeX.] it must
be that you will not. See on M. 10 : 23.
TeXeVijre] fulfil as a law, carry out into
action, R. 7 : 23. tj 7dp ffdp\] ydp in
troduces a reason for the assurance just
given, namely, the fact that these, o'dpl
and irv. , are the two powers or principles
which are opposed to each other in the
soul, which, even though they may co
exist, cannot agree, their antagonism dis
playing itself by their counteraction, each
hindering the operation of the other.
This is the state described R. 7 : 14, &c.,
not the state of the natural man (for cf.
E. 2 : 2, 3, Tit. 3 : 3), but a state of awa
kened conscience and incipient spirituality.
But it is implied here (iS, 22, 24, 25), as
is fully explained there (R. 8 : 1 — 4,
9 — 14), that the soul of the believer
passes out of this state into a better, that
in which the Spirit is dominant, and effec
tually restrains and subdues the action
of the flesh. The Apostle here (17) speaks
to the Galatians as if still in that transi
tion state, the state of all who, feeling
their sinfulness, guilt, and danger, are
striving by the deeds of the law, to escape
the condemnation of the law. ravra]
may refer to the two actions, but more
naturally to trdp£ and irv. r. Se dvrlx.
dXX. ] not stating an additional fact, or
tautologically repeating the same, but
defining this state of things as one of anta
gonism, which is evident in a remarkable
result. With dvrlK. cf. dvTiffrparevbpevov,
R. 7 : 23. Some MSS. have 7dp, and so
Vulg. tva pi) . . .] sothatye do not, &c,
i. e. ' with the result that ;' or ' that ye may
not,' &c, i.e., 'tending to prevent you
doing,' &c, Conyb. That BiX. includes
the desires of both natures is plain from
the context, which is wholly a statement
of counteraction. This is also indicated
by the conj. with av, ' what ye would,
be it what it may,' Jelf, § 428, a. In R.
7 : 15 — 21 BiXeiv uniformly expresses
the will of the better nature. The germ
of this statement is in M. 26 : 41, t6 piv
irvevpa irpbdvpov, i) Se trdp£ dffBevijs, though
trdp£ there is but negatively evil, not a de
sire for what is bad, but a vis inertice
hindering from what is good. ei Se
irveipari dy.] That irv. is the Holy

Spirit is clear from E. 8 : 14. Hence the
same sense must be given to irv. through
out. In dyetsBe we have essentially the
same fig. as in irepnraTeiTe (16), ittoi-
Xwpev (25), indicating a course of life ; the
distinctive notion here being subjection to
guidance, command, control. Cf. 2 T.
3 : 6. irv. is here opposed to vbpos, as in
(5) (see n.), without however ceasing to
be the formal antithesis to trdpf . If you
are led by the Spirit (and not by the flesh)
you are not under the law. If the Spirit
(as is the case with all confirmed be
lievers) leads and rules the soul, subduing
the flesh, and enabling you to fulfil good
desires, which 'the law could not do,'
E. 8:3, then you are subject to the Spirit,
not the law. Your sanctification as well
as your justification (5, 6) proves you. to
be no longer under the law. E. 6 : 14.
7: 6.
19 — 21. tpavepd] manifest; i. e.,
plainly disclose their character (cf. 1 T. 3 :
10). His argument now is, that the
actual practical distinction between the
unrighteous and the godly excludes all
consideration of the law as affecting the
latter. In fact it is the same argument
as in 1 T. 1 : 9, 10. Td (pya rijs tr.]
It is implied that the state of those who
are still in the flesh will discover itself in
sinful actions, epya irovrjpd, C. 1 : 21;
Kbtrpov, J. 7 : 7 ; ffKbrovs, R. 13 : 12 ; E.
5 : 11. t8 eK tou dvBp. iKiropevbpevov . . .
(trwBev (k ttjs KapS. twv dvBp., Mk. 7 : 20
— 23. driva] which for example are,
' such as,' 4 : 24. The list may be classi
fied into 1. sins of lustful sensuality, poix.
. . . dtriXy. , characteristic of man's carnal
nature generally (6 TraXatSs dvBp. E. 4:
22) ; i. sins against the truth of the Di
vine nature, ei8. tj>app., the sins of the
whole Gentile world ; 3. sins against our
neighbour and society, (xBp. . . . alp.,
exemplified in the conduct of Jews and
Judaizers, and its effects everywhere ;
4. prevalent social sins, sins of worldli-
ness, L. 21 : 34. 1 P. 4 : 3, 4. The first
three are plainly referable respectively to
the seventh, second, and sixth command
ments of the Decalogue. So in 1 T. 1 : 9,
10, with more attention to the order of
the commandments, poix- • • ¦ dtre'X7.]
He proceeds from the most to the least

GALATIANS 5. 20—22.

171

cpapfiaKela, eXOpai, epeis, tyXoi, Ovfiol, ipiOeiat, SiXoaTaalai,
aipeaeis, 2I cpQovoi, cpovoi, fieOai, KWfioi, Kal Ta ofioia tovtois,
a irpoXeyw vfiiv /ca0wy /cat irpoeiirov, oti ol Ta ToiavTa irpda-
rrovTey (3aaiXetav Qeov ov KXrjpovofirjaovaiv. 22 b Se Kapirbs tov

definite, from the particular to the general
of this order of crimes ; poix-, however, is
wanting in the best MSS. dratf., im
purity, grossness of all kinds, E. 5 : 3 — 5 ;
dtreA7- (a intens. BiXyw), luxus, loose
ness, debauchery, Mk. 7:22; E. 4 : 19 ;
dvdxutrts dtrtirrtas, I P. 4 : 4. eiStoX.
tj>appax.] By tj>. is meant, not poisoning,
but the practice of all kinds of sorcery,
ever and everywhere closely associated
with idolatry, 2 Ki. 23 : 24. Is. 19 : 3.
Rev. 9 :2i. 21 : 8. 22 : 15. See on A. 8 :
9. 19 : 19. The word <p., from drugs or
medicaments, came to mean spells,
charms of any kind, Hdt. VII. 114, but
especially such as were employed to inflict
injury, artes maleficoz. Read the vbpos irepl
tpappaxelas and its preamble in Plat. Legg.
XI. § 12. ii. 933. TJsedbyLXXfor ^3'
(Syr., to speak magic words), Ex. 7 : 1 1.
2 Chr. 33 : 6. Here, in Syr. V. charo-
sutho, magical impostures, A. 13 : 8, n.
(xBpai . . . tpbvoi] Of this class of sins
by far the longest list is given. These were
the Ip7a trapxbs, against which the warning
was first given (13 — 15), and is repeated
(26). Their distinctions are minutely
marked, and they are carried on, though
with no observable gradation, to the highest
and worst of the class, the full development
of the principle of the whole, tpbvoi. See
on M. 5 : 2 1 . These sins are often con
nected in the apostolic admonitions and
descriptions with those of sensuality, R.
1:29—31. 13: 13. Col. 3:5, 8. E- 4 :
29» 31- 5 : 3—5- Ja- 3 : 14, 16. 4 : 1—4.
They were sins against which the churches
needed to be and were especially cau
tioned, 2 C. 12 : 21. Ph. 1 : 15. 2 : 3. 1 T.
6 : 4, 5. 1 P. 2 : 1. For allowing them
the Corinthians are stigmatized as (ti
trapKiKoi, 1 C. 3 : 3. The plurals indicate
varieties of kind and degree, occasion,
and circumstances. ixBpai] here only
in such lists ; ' enmities,' a state of hosti
lity, feud. (p. f. 8. ipiB.] found toge
ther in the same order 2 C. 12 : 20. (peis,
quarrels, contentions; (piSes, 1 C. 1 : 11.
fijXot, ' emulations,' A. V. , in the form
of party spirit. BvpoC] angry excite
ment. 4pi8eXai] from (plBos, a day-
labourer, II. xvm. 550; hence ipiBeiopai,
to work for wages, to act as hirelings, to
serve a party-cause. Aristot. Polit. v. 3,

9. So that 4pi8eta means factiousness,
'intrigues,' Conyb. ; ' caballings,' Elli-
cott. R. 2: 8. Ph. 1 : 16. coupled with
{"TjXosin Ja. 3 : 14, 16. SixoffTatrlai] =
ffXlapara, 1 C. 1 : 10. 11 : 18 ; ' divisions
into parties.' aipe'trets] See on A. 5 :
17. In the Epp. always in a bad sense ;
see on 1 C. 11 : 19, where it denotes
something worse than trxltrpaTa (18);
sects distinguished by doctrinal perver
sions, rather than partisanship, cf. Tit.
3:g — 11. tpBbvot, tpbvoi] Their proxi
mity is suggested by sound and sense.
Envy led to the first murder, Gen. 4 : 5,
8. tpB. = btpBaXpbs irovrjpbs, Mk. 7 : 22.
p48ai, Kwpot] R. 13 : 13, wherein A.V.
for k. ' rioting ;' comissatio. Common so
cial indulgences are here condemned: 1.
the festivities connected with idolatry,
orgies, olvotpXvylais, Kwpois, irbrois, K.
dBephois elSwXoXarpelais, 1 P. 4 : 3 ; 2. en
tertainments distinguished by copious
drinking, dance, and song, ffvpirotrla, Is.
5 : 11, 12, Am. 6 : 4— 6. M. 14:6. 24:
49. t Th. 5:7; 3- excesses on ordinary
occasions; see 1 C. 11 : 17, 21, where
observe the necessity of addressing such
warnings to the members of the Church,
L. 21 : 34. E. 5 : 18. Jude 12. Td 8p.
tovtois] i.e., to all these 'works of the
flesh,' as Td toiouto, next clause. The
Spota to each may be collected from other
similar lists in the Epp. d irpoX4yw]
as to which (cf. J. 8 : 54) I forewarn,
tell you with regard to something future,
sc. oi KXijpovopijffovffiv, 1 Th. 3 . 4.
irpoeXirov] 'VI told you before' this pre
sent time, 2 C. 13 : 2. 1 Th. 4:6; mean
ing ' this is not the first warning I have
given you.' He alludes probably to his
second and recent visit. Introd. rd
to 1 out a] the whole class of such things.
Trpdtrtroi'Tes] practising. fSatriX. ...
kXtjpok.] The future eternal kingdom.
So 1 C. 6 : 9, 10. cf. 1 C. 15 : 50. In E.
5 : 5 he seems to include the present
kingdom. 22, 23. 6 Se Kapirbs r. irv.] x. not ipya.
He intentionally excludes the notion of
'ipyov from the condition of grace, lest he
should appear still to be establishing
righteousness by meritorious works. On
the other hand, in E. 5 : 9 — 11, having
first spoken of holiness as 6 k. t. irv., he
denies the notion of Kapirbs to the works

172

GALATIANS 5. 22—24.

irvevfiaTos iaTiv ayairrj, Xapa, elprjvrj, fiaKpoOvfiia, yjprjaTOTtrjs,
ayaQwavvrj, irlaTis, 23 irpaoTrjs, iyKpaTeia- KaTa twv toiovtwv
ovk eaTi vdfios. 24 ol Se tov XpiaTov Trjv aapKa eaTavpwaav

of the flesh, calling them to (pya rd
dxapira t. ffxbrovs. The figure Kapirbs is
here employed in its original use, which
denotes practice arising from principle,
action from nature. See M. 1~: 16 — 18.
L. 6 : 43, 44. His object is to represent
personal holiness as subjective, and its
manifestations as results of an indwelling
principle, of the instinct of a renewed na
ture. 6 Kapirbs, sing. (E. 5:9, n-) -A.M
these graces meet in the heart and life of
-the individual believer ; whereas the
practice of any one of the (pya trapxbs
classes a man among the ungodly. It
may be observed of these graces, that
most are in their operation transitive,
communicative, mutual ; of the three
whose direct operation terminates in the
individual, xapd is eminently demonstra
tive and diffusive in its nature ; irlaTis is
a principle of action and practice (v. 6. 1 Th.
1 : 3. Ja. 2 : 20 — 26), 4yKpdreia nega
tively respects the well-being of others,
restraining the passions which cause inju
ries to one's neighbour. They are all in
strong contrast to the spirit of Judaism
(26), which was selfish, unloving, illiberal,
severe, and, at the same time, defective in
morality. M. 23 : 3, 4, &c. d7dTTTj]
' love,' of our neighbour more especially,
but named as the first all-controlling prin
ciple of the Christian life, the primary
object of which must necessarily be God
in Christ (6, n.). xapa] constantly al
leged as the characteristic of those who
have received with faith the glad tidings
of salvation, L. 2 : 10; J. 15 : 11 ; A. 8 :
8; 13:52; R. 14: 17; 15 : 13 ; C. 1 :
n ; 1 Th. 1:6. elpijvTj] a grace com
mencing like d7dTTTj, in the consciousness
of an altered relation towards God, but in
its nature social, becoming peacefulness,
peaceableness, C. 3 : 15 ; Ja. 3: 17, 18.
paxpodvpla, XPV0" T.jelements of dydirij
I C. 13 : 4. In these consists a great part
of our direct imitation of God, who is 'slow
to anger,' Joel 2 : 13 ; Ja. 1 : 18, 19.
' kind (xpiffrbs) to the unthankful and
evil,' L. 6 : 35, fruits of our Father's
Spirit, the witness of the Spirit with our
spirit that we are children of God, R. 8 :
13 — 16; C. 3 : 12. dyaOwffvv-n] See
on 2 Th. l:n. represented as a prin
cipal portion of the Kapir. irv. in E. 5 : 9.
iriffr is] here a grace, an abiding habit of
the renewed soul, as in the similar lists of
Christian virtues in 1 T. 4 : 1 2 ; 6:11; 2

T. 2 : 22; fidelity and integrity, the Roman
fides. Conyb. ' trustfulness.' Winer,
veracitas, fides quae non eloquitur alia,
alia sentit. TrpaSTTjs] opposed to seve
rity in dealing with culprits, 6:1; 1 C.
4 : 21 ; or opponents, 2 T. 2 : 24, 25 ; to
a spirit of contention, Tit. 3:2; an attri
bute of Christ, M. 11: 29, 2 C. 10 : 1.
4yKpdreia] opposed to sensual indul
gences — the first class of works of the
flesh named in (10) ; the grace by which
the Spirit controls the flesh, 1 C. 9 :25-
KOTd t. t. v.] It is not meant that the
law does not condemn them ; but that
law which, consisting of rules and prohi
bitions, is essentially a system of con
straint and restraint, implying antagonism
between itself and its subjects, has nooffice
or jurisdiction with regard to such charac
ters. This is a deeper truth than that
stated in (18), which only asserted a mat
ter of fact, but it is identical with Sixatw
vbpos oi xeirai in 1 T. 1:9; an^ ^ *a *ue
converse of E. 4 : 15 ; 5:13. The ob
servation is made in support of the main
argument (see on 16 — 18) of which it may
be taken as the conclusion, twv toi-
oirwv] not such fruits or graces, but
those who are such, i.e., bring forth this
fruit, corresponding to oiTd roiavra irpdff-
trovres (21). And obs. that ol 84 X. im
mediately follows. Aristot. Pol. iii. 13,
13, Kard Se twv toiovtwv oiK (ffTi vbpos,
airol ydp elffi vbpos.
24. oiSi tovX-. x.t.X.] subjoined be
cause only positive virtues have been
named as constituting 6 KapTrSs t. irv.
The opposition to evil made in one case
by law is effected in ours by our spiritual
relation to Christ, is, in fact, the death of
the old evil nature, 6 : 14, 15. 8e there
fore is adversative, answering the ques
tion, ' What, then, is done with regard to
that against which law is enacted?'
iffraipwirav] implying that they have
died in his death, 2 : 20, 11. 6 : 14 ; E. 6 :
6 ; C. 2 : 20. The aor. is used, as the
fact, rather than the date, or permanence,
of the action is considered, Ja. 5 : 5, n.
The agency is ascribed here to the indi
viduals themselves in accordance with the
hortatory character of the passage (13,
16, 25, 26), and the appeal throughout
from (5) to their spiritual consciousness
and history (C. 3 : 5). iraBiipaffi x. t.
iiriB.] sc. ttjs trapxbs (16), E. 2 : 3.
iraBijpa, generally ' suffering, ' in N. T. ;

GALATIANS 5. 24—26. 6. 1.

173

avv Tois iraOrjfiaai Kal Tais iiriOv/nlais. 2S el "(wfiev irvevfiaTi,
irvevfiaTi ko.1 aTOiXwfiev. »« M^ yivw/xeOa kcvoSo^oi, dXX/jXouy
irpoKaXov/ievoi, aXXrjXois cpOovovvTes-
6 'ASeXcpoi, iav Kal irpoXrjcpOrj avOpwiros iv Tivl irapaicTW-

here, and at E. 7 : 5, as TrdOos, which is
joined with iiriBvplas in i Th. 4:5, n. ;
and see C. 3 : 5, n. The evil affections,
especially of lust, to which our corrupt
nature is liable. irdBos and irdBrjpa
(irdtrxw) represent states of the mind in
which it is rather the thing acted on than
the agent, implying subjection to impulse,
uncontrollable emotion, impolentia. Cic.
Tusc. Lisp. IV. 15.
25. ei iwpev irveipari] The Ap.
follows the events of Christ's personal his
tory, in making it spiritually our own.
To the crucifixion-death succeeds the re
surrection-life; comp. R. 6 : 1 — n ; C. 2 :
12, 13; 3:3 ; and this life is by the
Spirit; R. 8 : 10, 11 ; 1 P. 3 : 18. irvei-
part is rather 'by' than 'in the Spirit,'
as (5, 16, 18). o-Totx. walk by rule, (6 :
16 ; Ph. 3 : 16), i.e., by ' the law of the
Spirit of life in Christ Jesus,' R. 8 : 2 ;
' the law of Christ,' 6:2. If our state of
life is by the Spirit (as it is), let our (re
gulated) motions and actions as living
beings be by the Spirit. He assumes in
(24, 25) their acquiescence in the great
truths concerning the work of Christ and
the work of the Spirit, as he has done all
along, founding on them his arguments
against the Judaical heresies (2 : 20, 21 ;
3 : 2, 3, 13, 26—29 J 4 : 4—7 5 5 = 5, 16,
18). He has shown that the practical
application and use of these truths in
volves his doctrine, that the statement of
the real fact, life, business of spiritual
Christianity expresses it, 16 — 18 — 23, 24.
Now he insists upon the point of practice.
The first person is employed, because he is
making the assumption that they were
one with himself in principles and in
terests. 26. yivibpeBa] become, 'get to be
(what some already are);' force of praes.
as in 4 : 12. Cf. imper. praes. in R. 14 :
7 — 10 ; t Th. 5:6; 1 J. 3 : 18. Some
MSS. have yevwpeBa. Kevb8o£oi] He
seems to have in view the disturbers of
the Church, cf. 6:13; 4 : 17, and inti
mates the inconsistency of their character
and conduct with true Christianity. They
are such as are described in 1 T. 6 : 3 — 5.
KevbS. vain-glorious, conceited, ground-
lessly affecting glory, whether as having no
claim to it, or claiming it on account of
what is worthless. The pride of those

who gloried in vain distinctions is probably
meant; 6 : 3, 4 ; Ph. 2 : 3. Cf. Kevotrotpla,
Kevbtiotpos. And see 1 C. 1 : 31 ; 4 ; 6 —
8; 2 C. 10:17. irpoKaX. tpBov.] words
occurring here only. The participles ex
plain further the character of KevbSo&i.
In TrpoK. we have the notion of 'challeng
ing,' calling forth to a contest, as about
privileges. 0001-. 'grudging.' The Ju
daizers grudged the Gentile converts free
dom from their restrictions, equality with
themselves; of. (15, 20). Bengel con
siders TrpoK. as 'ex parte potentiorum,'
00. the correlative act, ' ex parte infir-
miorum.' All parties would need these
cautions, as such feelings and conduct in
a community, with whomsoever originat
ing, are sure to be reciprocated. The
more spiritual members of the Church
might be excited to an offensive assertion
of their superiority, and parade of their
rights and liberties. Hence the Apostle
now proceeds especially to admonish
them. Cf. Ja. 3 : 13—18.
VI. 1. 'A5eX0ot'] Marking a pause, and
usually a change either of topic or parties
addressed. See on 3 : 15, and cf. 2 Th. 2 : 1,
t Th. 2 : 17. 4 : 1, 13. 5 : 12, 14. The pause
and change are further marked here by
the transition from the first to second pers.
ede Kai TrpoX.] This hypoth. form im
plies uncertainty, with some small amount
of probability, Donalds. § 502. 'Ifevera
man' — Kai is equivalent to an emphasis on is
or does, the words which in English express
the occurrence as a fact; Donalds. § 557.
Arnold, Thuc.n.21. It refers to something
previously stated, or something implied,
with which the occurrence has to be recon
ciled ; here it refers to the previous classi
fications as indicating a man's character
and position, and its meaning is, ' grant
ing that a man has acted inconsistently
with the spiritual character.' Trpo-
XTjtpBfj] be surprised (by the tempter,
ireipatrBrjs infra), praeoccupatus fuerit ;
'be fallen by chance into,' Tynd.; 'by
occasion,' Gen. The notion is of one
who is met unawares and seized. Cf. the
admonition, irpoyivwiSKOVTes tpvXdfftretrBe,
lva pi) . . . trvvairaxBivTes iKiritrTjTe . . .
2 P. 3 : 17. dvBpwiros] 1 C. 4 : 1, n.
4v tiv'i irapairT.] an occasional, single
error or transgression; something op-

174

GALATIANS 6. 1—4.

fiaTi, vfieis ol irvevfiaTiKol KaTapTrCeTe tov toiovtov ev irvevfiaTi
irpaoTrjTOS, aKoirwv aeavTOV, fih Kal av ireipaaOfjs- l aXXrjXwv
Ta Bdprj BaaTaYeTe, /cat ovtws dvairXrjpwaaTe tov vofiov tov
XpiaTov. 3 el yap SoKei tis eivai Tt, firjSev wv, eavTov cppeva-
iraTa. 4 to Se epyov eavTov SoKifiaXeTW e/cacrToy, Kai TOTe ety

posed, as every word here intimates, to
his habitual conduct, iv expresses that
wherein the seizure or surprise consists ;
not the circumstances in which it is made,
as if we understood deprehensus in delicto,
xaTaXTJtpBrj iv, J. 8 : 3, 4. upets oi irv.]
Emphatically addressed to those who pro
fessed, were conscious of, and exemplified
the spiritual principle ; ol rrveipari dyb-
pevoi, irepiiraTOUvres, Cwvres, trroixovvres,
5 : 5, 16, 18, 25. irv. is here, as in 1 C.
2 : 15. 3 : 1, opposed to ipvxixol, uapxixol.
Thus in R. 15 : 1, ol Svvarol to of dSw.
oi daBevovvres, 14 : 1. Karaprl^ere]
take in hand to restore (praes. imp.), as
that which needs repair (Mk. 1 : 19), or
healing (cf. H. 12 : 13) ; ' help to amend,'
Tynd. Cr. Gen. Comp. 2 C. 2 : 7, 8.
iv irv. irpabr.] See on irpabr., 5:23.
Cf. 1 C. 4 : 21. Ja. 3 : 13. Trp. is here
to be regarded as a grace of the Spirit
possessed by ol irvevpariKol, so that iv irv.
irp. is not descriptive merely of the dispo
sition or frame of mind, but of the exercise
of a gift of the Spirit under His own im
mediate influence. ffKoirwv treavT.]
considering thyself, i.e., looking at thine
own case, Ph. 2:4; not ' taking heed to.'
The change to the sing, (see in R. 14)
gives great force to the admonition, sug
gesting individual sympathy. While act
ing as belonging to a class (ol irvevpariKoi)
let each consider his own inward affinity
with the fallen brother. Comp. H. 13 : 3.
7retpatr0Tjs] The Apostle reminds each
of his liability to temptation, not (in
terms) the probability of bis falling into
sin. But it is implied that temptation
would place any one in similar circum
stances with the offender, i.e., at least in
danger of falling, ' Th. 3 : 5. Ja. 1 : 14.
2 — 5. /3dpTj] Burdens of all kinds, whe
ther of trial and temptation, spiritual in
firmities and difficulties, or external
afflictions, but principally the former.
/3 a trTdf ere] make a practice of bear
ing, i.e., by sympathy, forbearance,
counsel, consolation, relief. Illustrated by
the Apostle's own example, 1 C. 9 : 19 —
¦23- 10 : 33- 2 C. 11 : 29. Comp. R. 15 :
1, i. dvairXrjpwffaTe] aor., as referring
simply to the action of the verb flanr.
In so acting, fulfil, &c. Such action is a

fulfilment, &c. Some read fut. draTrXTj-
pwffere. irXTjpbw, fulfil ; dvairX. fulfil what is
left, i.e., as requiring fulfilment in itself,
or requiring it of you, M. 13 : 14, u. 1 C.
16 : 17. I Th. 2 : 16. rbv vbpov tov
Xpto-Tou] the law of love (5 : 14. M.
22 : 39. J. 13 : 34, 35), humility (M. 11 :
29. J. 13 : 14, 15), mutual forbearance
and forgiveness (L. 17 : 3, 4), inculcated
by Christ ; or rather generally the rule of
life supplied by Christ in his whole mani
festation (1 J. 4 : 9— 11. M. 20 : 28. 2 C.
8:9. Ph. 2 : 5—8. E. 4 : 32. C. 3 : 13).
There is probably some allusion to the
desire of the Galatians to be under the
law. Cf. 1 C. 9 : 21, ivvopos X.pitrTip. ydp]
comes in ex adverso (as in 5 : 5), a warn
ing being addressed to those of the oppo
site character, which is here assumed to
be spiritual pride and presumption. 5 0 k e t
elpoi rl] considers himself, or claims
to be somewhat. See on 2 : 6. ptjSiv
w v] whereas he is nothing. It is implied
that this is always the case with such
persons. This is the judgment we may
form of them (pTjSef, see 2 C. 12 : 1 1,
oiSiv). iav Soxwtrl ti elvai, prjSiv 8vres,
Plat. Apol. Soc. § 33. i. 42. Theneut.pTjSep
signifies the abstract notion, ' nothing
ness.' iavrbv tppevair otoT] makes
himself the subject of mental delusion ;
practises deception on his own mind. The
strength of the expression redeems the
sentiment from being a mere truism ; it is
q. d., 'he is a poor self-deluded creature.'
cf. Ja. 1 : 26, diraTwv KapSlav abrov. And
there seems some ground for understand
ing the emphatic iavrbv as hinting ' him
self only, and nobody else.' For we meet
with this notion immediately afterwards,
where eauT. , with p6fos added, is opposed
to 6 (repos. tppevairdrTjs, deceiver (of
others), i.e., one who introduces delusions
into their minds, occurs Tit. 1 : 10. Se]
adversat., introduces the remedy or pre
ventive of a false estimate of one's own
merit, and consequent arrogance towards
others. t6 (pyov] The whole practical
effect of a man's religious principles ; his
action in life, result of it, R. 2 : 15. Ja.
1 : 25. 1 P. 1 : 17. iavrov, his own, not
another's. SoKtpofeYtu] examine, bring
to the test ; using such a standard as is

GALATIANS 6. 4—7.

175

eavTov fiovov to KavXrjfia e£ei Kal ovk els tov eTepov 5 e/ca-
aTOS yap to 'ISiov cpopTlov BaaTaaei.
KoivwvbItw Se b KaTrjXov/ievos tov Xoyov tw KaTrjyovvTi
ev irdaiv ayaOois- ? fih irXavdaOe, Qeos ov fivKTrjplTeTai- b

given 5 : 22, 23, cf. E. 5 : 8 — 10 ; compar
ing his practice with his spiritual prin
ciples and spiritual knowledge. See R.
12 : 2, 3. t6 KaixvP^a] his boasting,
or 'ground of boasting' (R. 4: 2), the
thought being carried on from ei Sok. . . .
ti (3). eis iavr  els rbv ir.]
' with regard to ' himself alone, as having
in his own case quite sufficient to occupy
him. Somewhat of an adverse significa
tion must be assigned to els as here used
with rbv er., and hence also with eauTSy,
boasting directed to, i.e. against (L. 12 :
10). Herein will be implied a sense of
improvement from a lower and worse state,
of victory over evil in self, so that the
boasting will in fact be an act of humi
lity, not pride, of thankfulness to God
that a man is not what he once was, not
that he is better than his neighbour, L.
18: II, n. 2 C. 10 : 17, 18. tov ir. 'the
other,' i.e., any one whom he may spe
cially select for contrast with himself.
Cf. R. 2: 1. iC. 6:1. 10:24. (Kao-Tos
yap . . . tpopr.] This seems a proverbial
phrase, conveying the twofold notion that
each will have enough to do to give an
account of himself, and that each will be
judged absolutely as he is in himseff, and
not comparatively with regard to others.
yap, ' the fact being that.' /SatTTdiret]
Put., as in application of a proverb; not
relating to any special future time, but
stating what will always be the case. The
saying is introduced somewhat paradoxi
cally after the exhortation in (2). Perhaps
the sentiment suggested is, that true sym
pathy is closely associated with a sense of
individual responsibility. He who forms
a right estimate of himself will have most
consideratiou for others. tpoprlov is a
burden of any kind ; fidpos, a heavy, op
pressive load ; ip. par ferentis vvribus ; /3.
quce excedunt. Beng. A distinction is
observed in Syr. V. j3dpos, jiQQ^ onus,
V X
from vj^ gravavit, oneravit ; tpopr.
D V * V
l]-M->Vn sarcina, from ^.aol *u^* —
Compare 1 C. 4 : 5. 2 C. 5 : 10. Rev-
2 : 23, 24, n.
6. Koiewj'eiTw Si] Se resumes the sub
ject of mutual assistance and support (2),
but is adversat. to the notion of self-con

sideration presented in (4, 5). koiv.,
make common stock with. k. with dat.
is to share — have or take part with,
R. 15 : 27. 1 T. 5:22. : P. 4 : 13. 2 J.
1 1 ; and to share — give part to, communi
cate unto, as here and R. 12 : 13. Ph. 4 :
15; 'minister unto,' Tynd., Cr.,Gen. The
obligation arising from the communica
tion of spiritual benefits is suggested in
kottjx. . . . Top KaTijxovvri ; comp. R. 15 :
27. 1 C. 9 : 11, where Td trapKiKa, as op
posed to to rrvevparixd, are doubtless
synonym, with Td d7a0d here, ' the good
things' of this life, L. 1 : 53. 12 : 18, 19.
16 : 25. rravra rd iiriTTjSeia Stra itrrlv
dyaBd-, Anab. IV. 4, 9. xwpas ttoXXwv .
[xal] dyaBwv yepoiaas, IV. 6, 27. Aristoph.
Ach. 873. Comp. with (10), and n. on
ffirelpeiv in (7); also the repeated use of
xoivwvia in the sense of giving for the
supply of temporal want, R. 15 : 26. 2 C.
9 : 13. H. 13 : 16. iv with Koivwvelrw as in
(l) iv Tivl tt. with TrpoXTjtpBrj. 8 kottj-
xoip. rbv X.] He who is under in
struction in the Gospel ; cf. A. 18 : 25,
ttjk bbbv t. Kupiou. Not a particular class
of believers is meant, but the whole are
described as of this class to show the obli
gation. Individual and private teaching
seems implied in the use of the sing. ; the
need of continuous instruction in the
praes. Each is ' a learner still, and has
much to learn.'
7, 8. pi) ttX. ] Do not allow yourselves
to be deceived, to be in a state of delu
sion ; praes. med. The expression intro
duces warnings against sin in 1 C. 6 : 9.
15 : 33. In both there is a reference to
bad example and errors in doctrine or
discipline, as the source of errors in prac
tice. Here probably the Apostle has in
mind the influence of false teachers in
producing contempt and neglect of faithful
pastors, shown in want of liberality, and
in carnal self-seeking and worldliness.
Ge6s] Without art. God, as such, Deity.
God, whatever may be said of man ; 2 : 6.
R. 8:8. 1 Th. 2 : 15. 4 : 1. Tit. 1 : 16.
He intimates that God is to be regarded
in this matter as the Being against whom
we sin, if we neglect his servants and their
admonitions, 1 Th. 4:8. L. 10 : 16. 01)
puKTTjpifeTat] is not to be sneered at,
' cannot be mocked ;' use of praes. similar
to that in 4 : 24, a. pvKT. occurs here

176

GALATIANS 6. 7—10.

yap edv aicelprj avOpwiros, tovto Kal Oeplaer oti o aireipwv
ety t»/v aapKa eavTov e/c Trjs aapKOS oepiaei cpVopav, o Oe airei
pwv els to irvevfia eK tov irvevfiaTos Oepiaei Xwhv aiwviov. 9 To
Se KaXbv iroiovvTes fih e/c/ca/cw/xev Kaipw ydp iSlw Oeplaofiev fih
eKXvdfievoi. l° dpa ovv, wy Kaipbv eXofiev, ipya'CwfieOa to aya
Oov irpbs iravTas, fidXiaTa Se irpbs tovs ot/ce/ouy Trjs iriaTews.

only in N. T., often in LXX. to express
contempt. 'Nasosuspendereadunco,'Hor.
S. I. 6, 5. elepuKTTjptfoc, L. 16 : 14. 23 : 35.
8 7dp 4dv trir.] ydp assigns the reason.
It is by God's ordinance, and under God's
administration that a man thus gets re
compense in kind, E. 6 : 8. trirelpTj . . .
Be p.] A common figure to denote cause
and effect, Job 4:8. Prov. 22 : 8. Hos.
8:7. 10 : 12. Jer. 12 : 13. Comparing
with the context, and the use of tTTr. in
2 C. 9 : 6 — 10 (see also 1 C. 9 : n), it
seems probable that he has first in mind
liberality, and the opposite fault ; cf. Prov.
11:24. 6 trrr. eis ttJp trdpxa eavr.]
he that soweth for (or unto) his flesh, &c.
So in Hos. 10: 12, LXX. tnrelpare eavroXs
els Sixaioffivijv, rpvyTJtrare els xapirbv ^oitjs.
eis corresponding to the Heb. 7 and ??'
IVrr^ib ¦ • ¦ ilpl^V- eis shows the
immediate object of the action, that to
which it tends and in which it terminates,
cf. R. 6 : 19. If present action has regard
to the flesh, or the spirit, its consequence
will be tpB. or %• &c. respectively. In the
fig. els points to the crop, for which direct
provision has been made by the nature of
the seed sown ; cf. R. 13 : 14. o~dp%, the
carnal nature ; usually its sensual develop
ments ; the addition of 4avroS presenting
it in the concrete as belonging to the in
dividual man, denoting also each man's pe
culiar propensities, to make the indulgence
of which his object is — rb ffir. els t. tr.
iavrov. cf. Ja. 1 : 14. eaurou also strongly
marks the self-indulgence which is opposed
to the liberality and beneficence recom
mended in vv. 6 and 9. Caro suitati de-
dita est. Beng. trdp£ may well include,
or even chiefly intend, such TradrjpaTa (5 :
24) as vain-glory, envy (5 : 26. 6 : 3, 4),
hatred, &c. (5 : 20). Cf. C. 2 : 18, elxij
tpvffioipevos brrb tou vobs rijs trapKbs airov.
tpBopdv] destruction, 'ruin,' 'death,'
Gen. V. as in the parallel passages, R.
8:6, 13, Bdvaros, piXXere diroBvijffxeiv.
Observe the antithesis fu. aitiw. cf. R. 6 :
21, 23. Ph. 3 : 19. els rb Tlv.] The
Holy Spirit given to believers ; not their
own nature, but a better nature, influ

encing and ruling them (25), R. 8 : 11 ; to
' sow to the Spirit' is to ' obey his godly
motions,' tppovetv rd tov irv. irepiiraTeiv
xard irv., R. 8 : 4, 5 ; making the spiritual
life the object aimed at.
9, 10. rb Si KaX6i>] Se is adversat.
bringing in an admonition directed against
the notion of toil and long waiting (L. 8 :
15. Ja. 5 : 7), involved in ffirelpeiv, and
assumed to belong peculiarly to the prac
tice of t8 xaXbv, but for that reason more
endurable, cf. 2 Th. 3 : 13, n. rb xaXbv,
that which is right and honourable, see on
(10). Appropriate to the subject of the
just and liberal maintenance of ministers.
cf. 1 T. 5 : 4. Tit. 3 : 8, 14. ptj <tkko-
xwpev] let us not be weary (as some
are) ; pras. as of that which already was
taking place. ixxaxeXv and ixXietrBai,
are nearly synonymous, as expressing
failure through weariness ; but ckkok. is
indicative of moral weakness, ignavia,
and, as the stronger word, is usedin direct
dissuasion. ixXietrBai solvi, giving way
altogether. ixK. est in velle, iKX. in
posse. Beng. — Lchmn. Tisch. edit iyKaKeiv
in all places, L. 18 : 1. 2 C. 4 : 1, 16.
E. 3 : 13. 2 Th. 3 . 13, the form ixx.
being doubtful. iyK. (iv) would mean
'be fainthearted, cowardly in action.'
ixxax. (ix intens.) to be utterly, out and
out faint-hearted, &c. xaipip . . . ISlw]
due season, the season appropriate to
that act. IS. with pi. in 1 T. 2 : 6. 6 :
15. Tit. 1:3. pij ixX.] if we faint
not.' Gen. A. V. rightly expressing the
hypothetical force of pij. ' without weari
ness,' Tynd. Cr. dpa] fixes attention on the
foregoing as a ground of the following, ouj»
on the following as a consequence of the
foregoing, E. 2 : 19. ws xaipbv ix-]
opportunity. A season for sowing may
occur at any time, is indefinite ; while
that for reaping is fixed, definite, one.
iSitfi in Eccl. 11:6. Isa. 32 : 20. us, in
the circumstance of (having opportunity),
not 'since,' or 'while.' ipyatr. rb d7.]
let us employ ourselves upon what is
good. t8 dy. and t8 koX. are used here
synonymously to express the good of
beneficence, as in R. 2 : 10 ; 7 '• 18 — 21,
to express good generally. So in 1 T. 6 :

GALATIANS 6. n— 13.

177

11 "ISere irrjXiKois vfiiv ypafifiaaiv eypa-^ra Trj ifirj Xetpl. I2
oaoi OeXovaiv evirpoawirrjaai ev aapKi, ovtoi avayKaYovaiv vfids
irepiTefiveaOai, fiovov lva fih tw aTavpw tov XpiaTov SiwKWVTai.
13 ovSe yap ol irepiTefivofievoi auYot vofiov cpvXaaaovaiv dXXd

18. But there is a distinction; rb 07.
simply what is good in itself, the excellent
of its kind, good to have, be, do — bonum,
rb koX. the more complex notion, admi
rably good, what shows itself good, what
excites in the observer the sentiment of
good — honestum. ipyd£etr8ai is to work
laboriously, as at a constant occupation.
Cf. 3 J. 5. Trp6s] with a view to; indi
cative of the direction and offer of our
services. In 3 J. 5, els, as of service
done ; t Th. 5 : 14, 15. See on 2 C. 7 :
3, 9. robs oIkcIovs ttjs tt.] In E. 2 :
19, oiK. t. Geou, where God is represented
as the paterfamilias ; here tj mar. is, as
it were, the family name, character, in
terest. pdXiffra Se (though to all) yet espe
cially, &c. The preference is to be shown
doubtless in seeking objects of beneficence
among them, and in amount of benefits
conferred. The principle is given in J.
13 : 35 ; 1 J. 3 : 14—17.
11. "ISere] imperat. 'see.' tttjXIkois
. . . ypdpp.] 7p. 'characters,' as in L.
23 : 38 ; 2 C. 3 : 7, 'in what large cha
racters.' An allusion possibly to some
infirmity (4 : 13, 14), affecting either his
sight, or the use of his hands, which con
strained him thus to write. Hence a
proof of his earnestness ; writing with his
own hand, notwithstanding the manifest
trouble and difficulty with which he did
it. The peculiarity of his penmanship is,
perhaps, intimated in 2 Th. 3:17, ovtw
ypdtpw, and there as here would be a mark
of the genuineness of the Epistle. It is
difficult to reconcile the A. V. (Tynd.,
&c.) 'how large a letter,' with the use of
the dat. And S. Paul always calls a letter
iiriffToXTJ. iypaij/a] referring to the
whole letter, considered from the point
of time when it would be read. 1 C. 9 :
15 ; Philem. 19, 21 ; 1 J. 2 : 14, 21, 26.
Cf. A. 23 : 30 (iirepfa), C. 4:8. The
introduction of bpiv is not very natural,
on the supposition that this v. begins the
autograph conclusion, but is appropriate
in an observation relating to the whole
Epistle. Nor is it likely that a sentence
calling attention to the handwriting should
be the first specimen of it. The remark
is probably due to a review of the letter
taken by the Apostle after the pause at
(10). Such a review accounts also for
the supplemental character of the remain-
VOL. II.

ing portion, which reads like a postscript,
in which the writer reverts to several
foregoing passages for the purpose of ex
plaining or completing the statements
made in them.
12, 13. Strot . . . ourot] As many as
— these are they who, &c. Persons of this
character are the only ones who, &c.
euTrpoo-. iv tr.] generally, 'wish to stand
well with the Jewish party, Jews and
Judaizers,' as appears from the explana
tory clause, tva pi). k.t.X. evirpoffwireXv
occurs here only, formed from eiirpbtrwiros,
of handsome face or appearance. Cf.
ffepvoirpoirwireXs, Aristoph. Nub. 363.
Compared with the very common phrase
irpbffwirov Xapfidveiv, it clearly means ' to
court acceptance by outward appearance,'
'se rendre agreables,' Osterv. Among
the various meanings of iv trapKi (see on
R. 8 : 8), that must be adopted here which
is not only consistent but connected with
the profession of religion ; it cannot mean
' in the world,' ' in life,' ' among men in
general.' It must, then, refer to a, reli
gion of outward forms and ceremonial
distinctions, as in 3 : 3 ; and eiirpoffwir.
iv. tr. will signify 'to be in good estimation
as professing such a religion, and among
its professors.' Hence the persons spoken
of are not the Judaizing teachers, but
those under their influence. Comp. with
pbvov iva pi) Siwx. what is said of Peter,
tpofioipevos robs ix Trepiropijs, 2 : 12.
dv ay Kafovtri] try to force you ; as in
Peter's case, by withdrawing from your
company, 2 : 12, 14, and together with
their teachers 'excluding you,' 4 : 17, n.
pbvov tva k.t.X.] 'only;' yet apparently
another and different reason is given in
84X. eirrp. 4v o., and again in tva — kou-
Xwwvrai (12). But the two latter are
subordinate and accessory to the former.
Their main object being to avoid persecu
tion, they wished to be in favour with the
Jews, or Jewish party, and to secure this
by their zeal for circumcision. Tip ut.]
'for the sake of,' or rather ' by reason of,'
but suggesting a closer causal or instru
mental connexion with the action than
Std with ace. So R. 11 : 20, 30. It
marks their sense of the origin of the
infliction, if sufferers for the cross. See on
A. 15 : 1. Donaldson, § 457, /. (dat. of
the instrument, or proximate cause).
12

178

GALATIANS 6. 13—16.

OeXovaiv vfias irepiTejiveaOai "va ev Trj vfieTepa aapKi Kavyrjawv-
Tai. *4 e/iol Se fih yevoiTO KavXaaOai el fih ev tw aTavpw tov
Kvpiov rj/J-Mv 'Irjaov XpiaTov, Si ov ifiol Koafios iaTavpwrai,
Kayw tw Koafiw. J5 ev yap XpiaTW 'Irjaov ovtc irepiTOfirj ti
laXvei ovtb aKpopvaTia, aXXa Kaivh /CTtcrty. l6 Kal oaoi tw Ka-

' From signifying the aft-top or btp' oi the
dat. naturally passes on to the expression
of the alrla or St' 8, and thus we find it
used after all kinds of verbs to indicate
that ' on account of ' which the thing is
done. Plat. Menex. p. 238, D. oire
dffBevela oire Trevla out' dyvwfflq. iraripwv
direXTjXdrai oiSeis, ovSi Tots ivavHois rerl-
pTrrai.' ' For,' Cr., A. V. ; ' with,' Tynd.
Lu., Gen. ; ' the persecution which Christ
bore on the cross, ' literally ' the persecu
tion inflicted by the cross of Christ,'
Conyb. But this is to adhere too rigidly
to the instrumental use of the dat. On
the use of trr. in this connexion, see 5 :
11, n. ouSe 7dp] for not even. He
shows that their conduct is not to be re
ferred to zeal for the law. ol rrepirepv.
are those who were getting themselves
circumcised, to whom he had testified, 5 :
3, that they were bound to the whole law.
airol, 'themselves,' emph., i.e., though
apparently so intent upon bringing you
under its obligations, vbp. ipvX. arbitra
rily selecting certain of its ceremonial
precepts, and very indifferent to the
moral, following the example of the Pha
risees, M. 23 : 3, 4, n. ; R. 2 : 17 — 25 ;
G. 2 : 14, 16, n. tva — uapKl Kavxijff.]
Not merely that they may glory in your
personal submission to circumcision
through their influence, but that they
make a boast of this, that you may be
their Kaixypa (2 C. 1 : 14) before the
Jewish party. Obs. the difference between
their occasion and circumstance of Kai-
XV°~<s on account of others (4v t. ip. trapxl),
and that of the Apostle in R. 15 : 17; 2
C. 7:4, 14; 2Th. 1 :4.
14 — 16. ipol Se x.t.X.] He draws a
perfect contrast between himself and oi
irepnepv. He had no wish to establish a
claim of personal credit with any; but if
he gloried at all, it was in that of which
their claim of credit showed them te be
ashamed (12; 5 : 11), the cross of Christ.
They with whom they desired to be iden
tified were separate from mankind in
general by what they considered an ho
nour, he by what they and all men consi
dered a degradation. Circumcision was
the badge of Jewish distinctions, cruci
fixion of Christian, ^poi 5e pij yiv.]

The dat. ipol depends on the verb, and is
not to be understood as ' in my case,' ' as
for me.' pi) yiv. here only in N. T. is in
oonstr. with other words, but commonly
so in LXX. See Gen. 44 : 7, 17; Josh.
22 : 29 ; 24 : 16, where it represents the
Heb. IP . . / i"1/ ¦ P Pr°fana hajc mihi
(tibi, &c), which is rendered A. V. 'God
forbid,' and ' be it far from.' Here the
sense is 'may it never be my part' —
'may I be kept from.' tou K. Tjp. 'I. X.]
The full title, as always, has an emphatic
significance. It is in correspondence with
KavxdffBai, and in contrast with the humi
liation implied in iv Top trravpip, and the
ijpwv challenges for the Galatians a parti
cipation in the glory and the shame of
belonging to Christ. St' off] The ante
cedent is 'I. X., not ffravpip. Comparing
the sentiment in 5 : 24, and 2 : 20, and
observing what follows, introduced by
7dp, the sense will appear to be ' through
whom,' as spiritually 'partaker of his
death, and ' partaker of Him ' (H. 3 :
14). See R. 6:6. 'Whereby,' Tynd.,
Cr., Gen., but 'by whom,' Wicl. from
Vulg. ^poi k. ^tTTaupuTot] perf. as
of an abiding state. See on 2 : 20,
3: 1. Kb irpos] without art., world as
such (2 C. 5 : 19; 2 P. 2 : 5 (bis)), a whole
order of things, ' old things' which have
' passed away,' 2 C. 5 : 1 7 ; irav rb iv rip
Kbupw, 1 J. 2 : 16. The double statement
shows mutual recrimination and condem
nation expressed by the dat. (commodi,
2 : 19, n.). itrraip. ipol is become to me
a dead, degraded thing, Kd7& rip k. and I
am looked upon in the same light by the
world, rip k. art. wanting in the best
MSS. but if read is to be referred to the
just previous mention of k. Kbapos will
here include all things in which men
glory, and therefore the pride of J udaism
and Pharisaism, Ph. 3 : 4, 5, 7. See 4 :
3, n. iv yap X. 'I.] 7dp is used in its
common epexegetical sense, introducing
an explanation of the last clause. Cf. 5 :
6. ^ iv X. 'I. denotes our fellowship,
union, oneness with Christ (see on 1 Th.
l_:i). This consists in neither circum
cision nor un circumcision, but in a new
creation. KatcT) kt. is the new constitu-

GALATIANS 6. 16, 17.

179

vovt tovtw aToiXrjaovaiv, elprjvrj iir ovtovs /cat eXeoy, Kai eiri
tov 'lapahX tov Qeov. l7 Tou Xoiirov, kottovs fioi firjSets irap-

tion of things with regard (here) to the in
dividual, which has just been represented
by the inter-crucifixion of the world and
self — in fact, ' a death unto sin and a
new birth unto righteousness ;' the former
being more distinctly indicated in earau-
pwrai, the latter in Kaiv. kt., but each
implying the other. The force of 7dp,
therefore, may be thus exhibited, 'by
whom the world, &c, and I unto the
world, — a separation, distinction, mor
tification, change, which is all-essential —
for our relation to Christ depends upon
nothing outward in the flesh, in ordi
nances, in condition, but upon the inward
and spiritual renewal of the whole man.'
Comp. the parallel passage, 2 C. 5 : 17, et
tis iv X. Kaivr) ktIitis, which is thus ex
plained, Td dp x aia irapijXBe (ipol Kbtrp.
itrraip. Kayw r. Kbffpw), ISoi yiyove xaivd
rd irdvra. and note the preceding (15),
tva ol Irwvres pTjKe>t eauTOts ^wtriv,
dXXd Tip birip airwv diroBavbvri k. iyep-
Bivri. Read also, R. 6 : 4— it, and espe
cially (6), 6 TraXatds ijpwv dvBpwiros trvve-
ffTavpwBij: and E. 4:24. For lux. the
best MSS. and Syr. V. read eVTtK ; cf. 1
C. 7 : 19. For the general sentiment,
and the meaning of Itrxiei, see on
5 : 6. On Kaivi) kt., see 2 C. 5 • 17, n.
The work of grace in the heart, the
transformation and renewal of the soul
after the image of Him who is the
author and efficient cause of its new
creation (tov xrltravros airrbv, C. 3 : 10),
is true Christianity, is in itself admission
to the highest spiritual privileges. 8 trot
— ffToix.Tjffovtriv] trr. is to observe a
line, walk orderly, A. 21 : 24. xdvwv is
the directing, regulating law of conduct,
Ph. 3 : 16. It is not the proposition
just made, but the positive subject of it,
i.e., KatfTj kt., the renewal and reforma
tion of our nature, which is to form ' the
rule ' or law. Hence the sense is nearly
the same with irveipan trr. 5 : 25. By
the use of the term Kdvwv it is implied
that the principles and instincts of our
renewed spiritual nature will suffice to di
rect us aright in our whole course, 5 : 16.
The fut. oroixTJffovffi is expressive of a
certainty that there are those who will
thus act, and conveys somewhat of an in
vitation or exhortation to the action.
Good MSS. give trrotxoutrt. eip7j>Tj] 1 :
3. A peculiar blessing of the spiritually
minded, R. 8:6; peace of conscience,
satisfaction and happiness of mind in the
sense of their acceptance and possession

of grace ; or to be understood generally as
spiritual prosperity. #Xeos] 'mercy,' sal
vation, considered as the effect of God's
compassion, and as bestowed upon the
lost or unworthy, E. 2 : 4 ; Tit. 1:451
P. 1 : 3 ; 1 T. 1 : 13, 16 ; as a blessing
implored for the righteous, it reminds them
of their original condition, and abiding
need, 2 T. 1 : 16, 18 ; Jude 21. Joined
with elp. in 1 T. 1 : 2 ; 2 T. 1 : 2 ; Tit. 1 :
4; Jude 2 ; 2 J. 3. iir' airois] iirl
with ace. is similarly used in imprecation,
M. 27:25; A. 18:6: (come) upon, M.
23 : 35. It imports ' for' as well as ' to,'
involving an intention ; cf. R. 9 : 23 ; 11:
22. Kai iirl rbv 'I. tou 6.] Cf. Ps.
125 : 5 ; 128 : 6. elp-fjvq iirl rbv 'IffpaijX
(LXX.) ^Tlri? °i"?f , a bene-
diction whence, perhaps, the expression
in the text ; tou 6. being added to show
that the spiritual Israel is meant. The Kai
does not add another class different from
outous, but subjoins a denomination of the
whole class to which they belong, given
in accordance with the previous positions,
conclusions, and interpretations of S. S.
in this Ep. 3 : 9, 14, 16, 29 ; 4 : 26, 28.
This is a common use of koI, by which a
whole is combined with its part, or a
part with its whole. See Lidd. and Scott
on Kai, 11. 3. Cf. 1 C. 8 : 12 ; 3 : 5 ;
C. 2 : 1 ; L. 3 : 20 ; 12 : 36 (Kai upets) ;
Kai epexegetic, Ellicott on Ph. 4 : 12.
rbv 'Iff p. tov 6.] Since the word Israel
expresses a relation to God (Gen. 32 128),
the emphatic addition tou G. enforces the
original notion, and gives the sense
' the true Israel.' Cf. R. 9:6, 7 ; 2 : 28,
29 ; 4 : 16.
17, 18. tou XotTrou] Genit. temporis,
'for the future,' used by Hdt. (1. 189,
vi. 12, &c.) and Demosth., but in later
writers rb Xoiirbv, as M, 26 : 45. I C.
7 : 29. H. 10 : 13, or XotTrSe, 2 T. 4 : 8.
An abrupt reference to those' who gave
him trouble by denying his apostolical
authority or character, with an intimation
that he would not endure the repetition or
continuance of this, but act as he felt and
could prove he was empowered to act.
Cf. 1 C. 4 : 21. 5 : 5. 2 C. 12 : 20,
13 : 2, 3, 10. 1 T. 1 : 20. 1-716] em
phatic, as 1 : 12, asserting a personal
distinction and superiority, as distin
guished from all others ; or I, as opposed
to those who boast their circumcision (14).
to ffrlypara t. K. 'I.] trr. are brand
marks to designate property or character,
12—2

180

GALATIANS 6. 17, 18.

eyeVw iyw yap Ta aTly/naTa tov Kvpiov 'Irjaov iv tw awfiaTi
fiov Baardtyo. lS 'H ydpis tov Kvpiov hfiwv 'Irjaov XpiaTov
fieTa tov irvevfiaTos vfiwv, aSeXcpoi. dfirjv.

as the mark of a master on cattle or
slaves, or the tattoo which denoted con
secration to the service of the heathen
gods, Lev. 19 : 28. Zech. 13 : 6. S.
Paul means, doubtless, the effects of per
secution, visible in his person, probably
the very scars left by wounds, 2 C. 11:
25. These he calls trr. K. 'Irjcrou, not so
much as received for his sake, or as set upon
him by Him, but as exhibiting an actual
participation in his sufferings. See Ph.
3 : 10. C. 1 : 24, and cf. 2 C. 1 : 5, 4 :
10. 1 P. 4 : 13. That an allusion is
here made to the marks of the passion,
J. 20 : 20, 25, 27, seems evident from the
proximity of the reference to the cruci
fixion in (14), and the similarity of senti
ment between the passages. In both, he
asserts a distinction for himself, in both
he claims honour from disgrace, and in
both he offers a contrast to circumcision.
It is as if he here said, ' In my case, the
outer man, as well as the inner, bears

proofs of mybeing a partaker with Christ.'
And these proofs he alleges as signs of his
apostleship. Cf. 2 C. 11 : 23, 30 ; 12 : 9,
n, 12. — Some would understand the
appeal as ad misericordiam; but it is
rather ad metum. patrrdlrw] carry.
Cf. iv Tip trwp. irepitpipovres, 2 C. 4 : 10.
Thus we Bpeak of ' carrying marks to the
grave.' perd tov irveiparos ip.]
See 2 T. 4 : 22 ; Philem 25. usually peB'
ip.wv. The introduction of tov irv. defines
the appropriate sphere of the action of
Divine grace, man's innermost spiritual
being ; see on 1 Th. 5 : 20. It implies
also the direct personal communication
and full consciousness and enjoyment of
the blessing. d8eX0o£] Such words
at the end of a sentence convey the im
pression of affectionate regard, the mind
after a slight pause resting in the appella
tion bestowed, as its concluding thought.
Ph. 4 : 1. See on dS. at the beginning
(1) n.

INTRODUCTION TO CORINTHIANS.

fXN Corinth and Achaia, see notes on A. 18 : 1, 12. S. Paul came to Corinth
^ for the first time from Athens, through Megaris and the Isthmus, a.d.
52. The city, restored by J. Csesar after a century and more of desolation
consequent upon its capture and ruin by L. Mummius, had regained its
former important commercial position, much of its ancient splendour, and its
proverbial character among the Greeks for extravagance, luxury, and vice.
Its population was, of course, principally Greek ; but the Italian residents
must have formed a numerous class, since it was a Roman colony, and the
seat of the proconsular administration of Achaia. It contained also many
Jews, attracted by the mercantile advantages of its situation. S. Paul ar
rived in Corinth unattended (1 Th. 3 : 1, 2), and for some time conducted his
ministry alone, with great quietness and caution, being probably in a state of
discouragement and depression (1 Th. 3 : 7) occasioned by his European ex
perience hitherto, his ill-treatment at Philippi, his compelled flight from
Thessalonica and Bercea, and his slight success at Athens (1 C. 2 : 3, n.).
Several conversions of importance, however, seem to have occurred at this
period (A. 18 : 4), among which we may perhaps reckon those of Stephanas
and his household (1 C. 1 : 16. 16 : 15), Crispus and Gaius (1C.1: 14). He
was afterwards joined by Silas and Timotheus, and remained a year and a
half in the city. The Church founded by him here appears to have been
chiefly composed of converts from heathenism (12 : 2. 10 : 7, 14. A. 18 : 6),
and those of the meaner classes (1 : 26 — 29). He could number, however,
among the Jewish believers a ruler, perhaps two rulers of the synagogue,
Crispus and Sosthenes, 1:1. A. 18 : 17, and among the Gentiles, Erastus,
the otKofo'p.os, ' chamberlain,' i.e., treasurer of the city (E. 16 : 23, n. A. 19 :
22. 2 T. 4 : 20). Early during his residence in Corinth, he wrote his Epp.
to Thess. See Introd. to Thess. p. 52.
Having remained here for a longer time than he had hitherto spent with
any Church which he had founded, he took his departure, a.d. 54, on his
return, as previously from his first missionary journey, to Antioch, which he
evidently still regarded as the centre and starting point of his apostolical
ministrations (A. 18 : 18, 22, 23). The precise period of his removal was de
termined by a ceremonial obligation to visit Jerusalem at a certain festival,
probably Pentecost (A. 19 : 21), to complete the fulfilment of a vow. He was
accompanied by Aquila and Priscilla, the earliest friends he had made in
Corinth ; and also, as it would appear, by his associates in the ministry, Silas
and Timothy, with perhaps some others whom we find in official attendance
upon him some time afterwards in Asia, A. 19 : 21, 29.
S. Paul doubtless left elders commissioned to teach and rule in the Church
of Corinth (1 C. 12 : 5, 28. 14) ; but he was succeeded in his office as chief

182 INTRODUCTION.
teacher, if not ruler, by Apollos of Alexandria, who, having learned the faith
of Christ from Aquila and Priscilla at Ephesus, arrived in Corinth perhaps a
few months after the departure of the Apostle (A. 18 : 24, &c.) He was
unquestionably inspired, and especially qualified (A. 18 : 27, 28, n.) to carry
on the work which S. Paul had begun, 1 C. 3 : 6. How long he remained at
Corinth is uncertain. About two years after the date of his arrival we find
him with S. Paul in Ephesus, having apparently been there some time (1 C.
16 : 12). During his absence, probably, various disorders arose in the Corin
thian Church, rumours of which reaching S. Paul's ears, induced him to write
an Epistle not extant, which seems to have been a brief, guarded letter of
caution upon a particular subject (5 : 9, 11). It was therefore, perhaps, ex
pressed in somewhat obscure terms ; and so occasioned the letter of enquiry
alluded to in 7 : 1. Before the Apostle could reply to this, the unfavourable
reports which he had heard were confirmed by direct intelligence (1 : 11),
rendering it necessary for him to write at length, as he has done in the first
extant Epistle, not only on the subject of the former, but upon several other
breaches of morality, discipline, charity, and orthodoxy which he now disco
vered to have occurred in the Church of Corinth. After the information
which he had received, but before writing the Epistle, he despatched
Timothy, accompanied by Erastus (a Corinthian) on a mission to Macedonia
(A. 19 : 22), with instructions to repair to Corinth (4 : 17), if possible, on his
way back to Ephesus (16 : 10, 11), and with a general commission to act as
the Apostle's delegate (11. c.) Timothy, however, does not seem to have
reached Corinth, as no allusion to his visit is made in the second Ep. S.
Paul perhaps having ascertained that the primary business of Timothy's mis
sion (probably the collection for the poor of the Churches in Jud»a) would
detain him in Macedonia, sent Titus, who was then with him at Ephesus,
accompanied by another of his associates (2 C. 12 : 18) direct to Corinth, with
a special charge and extraordinary powers (2 C. 7 : 16, see v. 7). Titus re
joined the Apostle somewhat later than he had expected (2 C. 2 : 12. 7 : 5,
6), in Macedonia, most probably at Philippi, bringing a good report of the
effect of his mission, and the state of the Church generally, and was almost
immediately sent back again in charge of the second Epistle. He was at
tended by two other ministers of eminence (2 C. 8: 18, 22), jointly commis
sioned with him to complete the collection already commenced in Achaia for
the suffering Judsean Church. Soon afterwards the Apostle himself pro
ceeded to Corinth, which he made his head quarters for three months (A. 20 :
3), and whence he wrote the Epistle to the Romans towards the end of his
sojourn there, R. 15 : 23, 25. The date of the Eirst Epistle to the Corin
thians is determined by the comparison of various passages above cited to the
latter part of his sojourn at Ephesus, the spring of a.d. 57. See on 4 : 11.
It has been supposed by some eminent expositors, on grounds supplied by
2 C. 12 : 14. 13 : 1. 12 : 21. 2:1, that S. Paul paid a short visit to
Corinth from Ephesus before writing the first Ep. But besides that these
passages readily admit of an interpretation more in accordance with recorded
facts, and with the whole character and various expressions of the two Epp.
(see notes on 11. c), it seems quite irreconcilable with this hypothesis that in
the first Ep. no allusion should be made to such a visit, and that the Ap. should
found all his censures of the disorders in the Church, not on personal obser
vation, but on the report of others.

INTRODUCTION. 183
In the first Epistle there are six distinct subjects of reproof : The party
divisions of the Corinthian Church, ch. 1 — 4 ; the toleration of licentiousness,
5. 6:9, 13, &c. ; litigiousness, 6 : 1 — 8 ; irregularities in the celebration of
the Lord's Supper, 11 : 17, &c. ; disorders in their worship and exercise of
spiritual gifts, 14 ; heresies with regard to the resurrection, 15. Of these
evils, the offences against morality and good order may be considered to have
arisen from within the Church, and to have been due to the character of the
majority of its members as Greeks, proverbial for levity, quarrelsomeness,
and turbulence, and as inhabitants of Corinth, a city notorious for its corrup
tion of manners, and, in fact, dedicated to the personification of sensual im
purity. The schisms and heresies must be ascribed to the influence of false
teachers, who had come among them after the departure of Apollos. These
seem to have been Jews, professors of Christianity, bearing the title of
Christian ministers (2 C. 11 : 22, 23), possessing letters of introduction (2
C. 3: 1), and perhaps taking advantage of these to represent themselves as
commissioned to regulate the doctrine and management of the Church (comp.
A. 15 : 21. G. 2 : 12). They were of the Judaizing faction, and their pre
sence and conduct in Corinth afford a proof of the systematic manner in
which this faction carried on its opposition to S. Paul. (See Introd. to Gal.)
Their object was to establish the validity and permanence of the Mosaic
covenant and ordinances (2 C. 3 : 1 — 17), and so, of course, the precedence of
the Jewish over the Gentile portion of the Christian Church (2 C. 11 : 18 —
20). At the same time their doctrine has the character of Sadducean, rather
than of that Pharisaic Judaism which had been introduced by a section of
their party into Galatia. They denied the resurrection of the dead (1 C. 15 :
12, 35), and mystified, if they did not altogether reject, the historical, per
sonal basis of Christianity (2 C. 11 : 4. 1 C. 15 : 15). Thus ' the leaven of
the Sadducees,' against which our Lord had warned his disciples, penetrated
into the Church through its Jewish members, presenting the type form of
Rationalism, as Pharisaism does that of Popery. Its connexion with the
leaven of Herod may also be discernible in its co-existence with worldliness
and licentiousness among the Corinthian Christians (1 C. 5 : 6, n.). The pro
cess adopted by the interlopers in Corinth was similar to that of their
brethren in Galatia. They disparaged the personal and ministerial character
of S. Paul (1 C. 2 : 1—4. 2 C. 10 : 1, 2, 10. 11 : 6) ; threw doubts on his
apostleship and inspiration (1 C. 9 : 1, 2. 2 C. 12 : 12) ; asserted the superior
authority of the original Apostles (1 C. 15 : 9—11. 2 C. 10 : 8. 11 : 5. 12 :
11) ; and assumed a right, as connected with them, to supply defects, or cor
rect errors in S. Paul's teaching, and to interfere in the administration of the
Church. 1 C. 4 : 8, 15, 19. 2 C. 3 : 1. 5 : 12. 10 : 12- 18. 11 : 2—4. 13—
15. 18 — 23. The peculiar circumstances and character of the Corinthian
Christians greatly favoured their designs. Corinth being the most thoroughly
Grecian city in which hitherto a Church had been founded, it was natural
that schisms should be developed and multiply there, considering the well-
known habit of the Greeks to range themselves into sects, and under great
names in matters of opinion. The intruders took advantage of the special
attachment of some of the members of the Church to their first teacher
Paul, and of others to Apollos, his successor, to create divisions and parties.
Representing themselves mostly as followers or associates of S. Peter, they
introduced his name as a third watchword of dissension. Others, affecting

184 INTRODUCTION.
higher spirituality, or independence of all delegated authority, proclaimed
themselves the immediate disciples of Christ. See on 1 C. 1 : 12. 3 : 3, 4, 21
—23. 4:6. 12 : 3. 2 C. 10 : 2, 7.
The result was not a separation into different communities (11 : 20. 14 :
23, 26), but much confusion and anarchy, discussions and quarrels in the
general congregation (1 C. 11 : 17, 18), the loss of spiritual union and united
action and discipline, all tending to the moral deterioration of the Christian
society. These Epistles are distinguished by the disclosures made in them of the
internal life and action of a primitive Church, and by the insight they afford
into the natural, spiritual, and ministerial character of the writer, whose per
sonality and idiosyncrasies are more freely developed in them than in his
other similar compositions. Their style is peculiarly colloquial, and in this
(especially in the first Epistle) as well as in the animation, force, and terseness
of their diction in numerous passages, they cannot fail to remind the reader of
the most admired examples of Attic oratory. (See e. g. 1 C.4: 9 — 13. 6:
9—11. 9 : 1, 2. 12 : 28—30. 2 C. 6 : 4—10. 14—16. 7 : 11. 11 : 18-30.)
The first Epistle presents four strongly marked general divisions. In 1 —
4 the Apostle animadverts on the schismatical and party spirit which pre
vailed in the Church of Corinth ; in 5, 6 he reproves them for immorality and
worldliness ; in 7 — 14 he resolves some difficult questions as to the social
position and conduct of Christians among the heathen, and lays down princi
ples and rules for the adjustment of various irregularities of worship ; in 15
he refutes the heretical doctrines which had been taught among them on the
subject of the resurrection.
The second Epistle has less of formal arrangement and distinction of sub
jects than the first. Its object was primarily to acknowledge the ready
submission of the Church generally with regard to the notorious offender
denounced in 1 C. 5. In doing this, the Apostle enlarges on the dignity of
the Christian ministry and Gospel dispensation, asserts his own fidelity and
sincerity in the administration of his office, and dwells repeatedly on his per
sonal interest in the truths which he is charged to teach, his apostolical
authority and responsibilities, and his care and affection for the Corinthian
Church. He fully discusses the subject of their contributions for the relief
of the distressed Christians in Judeea, taking occasion of it to compliment and
commend them, and urging the consummation of this practical exhibition of
their confidence in himself and their communion and fellowship with other
Christian churches. The tone of the Epistle is more conciliatory and tender
towards the whole Church than that of the former, but its intimations of
intended severity against the Apostle's persevering opponents and detractors
much more distinct and decided. Both these characteristics may be accounted
for by the reception given to the first Epistle.

LTAYAOY TOY ALT02T0A0Y
h npos
ROPIN0IOT5 ELU2T0AH IIPGTH.

nAYAOS /cX/TTOy a7ro'o-ToXoy Ttjo-ou XpiaTov Sia OeXrj-
fiaTOS Qeov, koi "2>wa0evrjs b aSeXcpbs, 2 tt; iKKXrjaia
tov Qeov T~rj ovarj iv KoplvQw, hyiaafievois iv XpiaTW 'Irjaov,
/cX/jTOty dylois, aw iraai Toty iir iKaXov fiev ois to ovofia tov
Kvpiov tj/jiwv Tijcrou XpiaTov iv ttovti tottw, ovtwv Te Kal hfiwv.

I. i — 3. On kXtjtSs dTr. andKX. 07. (2),
see R. 1 : 1. n. 8td BeX. 9.] So in 2 C. 1 :
1. E. 1 : 1. C. 1 : 1. 2 T. 1 : r. See on G.
1 : 1, 15, 16. S. Paul means that his call
to the Apostleship was a manifestation of
the Divine will with respect to himself, a
Divine appointment. Cf. E. 6:6, n.
kot' 4iriTayrjv, 1 T. 1 : I, n. Prom this
expression are probably derived the phrases
' by Divine providence,' ' by Divine per
mission,' in the titles of our prelates.
'Zwff84vT)S b dS.] The only individual
besides Timothy and Silas associated by
S. Paul with himself in the salutation of
an Epistle. This circumstance, and the
title 0 d8. (16 : 12, n.), indicate a speciality
of connexion either with the Apostle him
self or the Church of Corinth. The former
supposition is negatived by the non-occur
rence of the name elsewhere as that of a
companion of S. Paul; the latter is
strengthened by the fact that Sosthenes
is mentioned in A. 18, as holding the
office of dpxitrvvdywyos among the Jews
of Corinth, and as a prominent character
in the proceedings against S. Paul before
the proconsul G-allio. His conversion is
rendered probable by that of his predeces
sor Crispus, A. 18 : 8 ; and after it, he
would, Eke him, be a conspicuous and
important member of the Corinthian
Church. Besides, the selection of Sos
thenes as the associate in the salutation,
is very remarkable, since there were other
distinguished Corinthian Christians with
S. Paul at Ephesus, when he wrote the
Epistle (16 : 17, 19. A. 19 : 29 ; cf. 14,

infra), as well as Apollos, his successor at
Corinth. The introduction of the name
of Sosthenes is readily accounted for, if
he were the person mentioned in A. 18,
by the circumstances which gave occa
sion to the Epistle. As the name of a
Jew, formerly a Rabbi, and a high officer
of the Jewish worship, it would be influ
ential with that party in the divided Co
rinthian Church which perhaps was most
conspicuously in opposition to S. Paul ;
the party which, alleging the authority of
S. Peter, asserted the perpetuity of the
obligations of the Mosaic covenant (2 C.
3 : 6 — 13). And see 2 C. 8 : 22, n. ttj
ooVtj] 2 C. 1 : I, n. Tj7tao-p.e>ois] in
rational concord with c'kkX. as a noun of
multitude, stating an attribute of a true
church, ' being persons sanctified ;' with
the addition 4v X. T. it means rather jus
tification than sanctification, the special
benefit due to their interest in Christ as
the Redeemer, the sacrifice for sin ; E. 5
: 26. H. 10 : 10, 14, 29 ; 13 : 12. But
membership in Him involves sanctification
by the Holy Spirit, the notion usually
conveyed by d7tdfopat. Cf (30). A. 20 :
23 ; 26 : 18. In Jude 1, Tots ev 6. irarpl
ijyiaffp., the same effect is ascribed to
the filial relation to God. On X. 'I. see
G. 2 : 16, u. xX. d7(ots] R. 1:7, n.
By this phrase is marked their conversion
(cf. kX. dirbffT. 1), so as to possess a new
character, ffbv ira ffir. iiriKaX. k.t.X.]
A still more comprehensive, and at the
same time, more definite description of
those whom the Ap. recognised as his

186

1 CORINTHIANS 1. 3—7.

Qe

Kvi

IOV

3 Xapis vfiiv Kai eiprjvrj airo cyeov iraTpos rjfiwv Kai
'Irjaov XpiaTOV.
4 Euyaoto-TW tw 0ew fiov irdvTOTB irepi vfiwv eiri Trj XapiTi
tov Qeov tTj SoOelarj vfiiv ev XpiaTW 'Irjaov. 5 oti ev iravTi
iirXovTiaOrjTB iv avTW, iv iravTi Xoyw' /cat 7rao->? -yvwcret,
KaOws to fiapTvpiov tov XpiaTov iBeBaiwOrj iv vfiiv, 7 waTB
spiritual brethren. Cf. E. 6 : 24. The
phrase was in common use to denote be
lievers in Christ. It designated them as
his worshippers, A. 9 : 14, n. 'It implies
the consciousness of Christ as Lord, espe
cially as Saviour and Deliverer,' Stanley
on Cor. The idea of ' calling to aid' is pro
minent in the word, A. 7 : 59- R. 10 : 13,
14. Cf. A. 25 : 11, 12. 4v iravrl rb
irw] In 2 C. 1 : 1, 4v 8Xtj ttj 'Axaig.,
which may be meant here. But in this
extension of his salutation the Ap. rather
has in view the great number of foreigners
always present in Corinth, some among
whom being Christians might hear the
letter 1'ead in the congregation, airwv
re Kal ijpwv] Referring to tov Kvpiov
ijpwv, which is virtually repeated with the
introduction of airwv, to express the full
admission of their common interest in
Christ. Cf. A. 15:9. R. 10: 12. So
Gen. 'both their (Lord, I say) and ours.'
But Wicl. Tynd. Cr. Rh. and Luth. fol
lowing Vulg. connect with tt. rbirw. The
sentiment of air. re *.. ijp. is, upon this
construction, either very weak as a mere
expansion of 4v tt. rbirw, or very ambi
guous, it being matter of dispute whether
S. Paul is speaking of the church of
Ephesus and the churches of Achaia (in
which case he is expressly sending a salu
tation to those with whom he then was),
or of Jews and Gentiles, the Judsean and
Gentile Churches ; and, if of these, it is
again doubtful which he means by airwv,
and which by ijpwv, for it is certainly most
natural to understand him in this passage
as associating the Corinthians with him
self in his use of Tjpwe. Conyb. trans
lates 'which is their home — and our home
also.' Comparing R. 16 : 13, the construc
tion adopted by A. V. and Gen. yields a
sense clear and vigorous, and entirely in
accordance with the sentiment of the
clause, and the opening subject of the Ep.
%dpis k.t.X.] See on R. 1 : 7. 1 T. 1 : 1.
4 — 6. Euxapttrru] Similarly he com
mences the Epp. to Rom. (see n.) Phil.
Col. Thess. (1 and 2) Philem. iravrore]
i.e., as expressed in 1 Th. ] : 2, 4irl twv
irpoaevxwv pov. The subject of his thanks
giving is not so satisfactory as in the other
Epp. In them it is 'faith,' 'faith and

love ;' here he speaks definitely of those
gifts which he afterwards depreciates in
comparison with faith and love, 12 : 31 ;
13. 4irl Trj xdpiri, k.t.X.] Not the
blessings of the Gospel generally, but, as
appears from the explanatory clause, Sti,
k.t.X. and (7), the spiritual gifts by which
they were distinguished. With the expres
sion cf. 3 : 10. R. 12 : 3, 6; 15 : 15. G.
2:9. 1 P. 1: 10. He proceeds to specify
these gifts, and to remind them of the
necessity and the promise of sanctifying,
justifying, and saving grace (8, 9). On
4iri, w. dat. see 1 Th. 3 : 7. Ja. 5 : 1. ev
X. 'I.] i.e., in virtue of your interest in
Him, as =>. portion which you possess in
Him, given (aor.) when you became His,
(6). 4v Travri] ' in every respect' with
regard to the things spoken of. 2 C. 8 :
7, n. So 9 : 11 ; 11 : 6. ex tt. Xbyip,
k.t.X.] in every kind of. X. and yv. are
distinguished from each other, as in 2 C. 8 :
7 ; 11:6, and hence are to be understood
as defining, in their literal acceptation,
separate classes of intellectually spiritual
endowment ; it is also clear from the con
nexion, that each term is to be taken in
its most general and comprehensive sense.
X, then, means speech, ' utterance,' A.V.
vis et copia loquendi (4 : 19, 20 ; 14 : 9.
2 C. 10 : 10, 11) ; not 'learning,' Tynd.
Luth. ; yv. intelligence in the mysteries
of the faith, doctrinal knowledge, 13:2;
spiritual insight, 8 : 1, 10 ; and probably
acquaintance with the meaning of the
written Word of the O. T., especially its
prophecies, types, and evangelical and
spiritual significancy. KaBws k.t.X.]
even as. KaBws introduces a stricter defi
nition of the preceding. (Billroth). He
refers to the evidence of the truth of the
Gospel supplied to them at the first by
the manifestation of like spiritual gifts on
bis own part, 2 : 1 — 4. 2 C. 6 : 4 ; 11 : 6 ;
12 : 12. cf. 1 Th. 1:5; an(l by the early
outpouring of the Spirit upon some of
themselves, like that at Ephesus, A. 19 :
6, Caesarea, A. 10 : 46. fiefjaibw is used in
the same sense in Mk. 16 : 20. H. 2 : 3.
tou X.] to be taken objectively, 'the testi
mony concerning Christ,' 2:i. 2 T. 1 : 8.
So with paprvpla in Rev. 1 : 2, 9 ; 1 2 : 1 7 ;
19: 10 ; though this form is usually con-

1 CORINTHIANS 1. 7—9.

187

vfids firj varepeiaOai iv firjSevl xaplafiaTi, aireKSeyofievovs t>jv
a7ro/caXu\p-iv tou Kvpiov j;/xwv Ttjo-ou XpiaTov, s oy zca! Be-
BaiwaBi vfids ewy TeXouy avey/cX/jVouy ev ti/ hfJ-Bpa tov Kvpiov
hfiwv 'Irjaov XpiaTOV. 9 irtcrToy 6 Oeoy, Si od iKXrjOrjTe els
Koivwviav tov viov avrov 'Irjaov XpiaTov tov Kvpiov hfiwv.

nected with Gen. subject. J. 1 : 19, &c. 4v
bpXv] among you, as in 2 C. 12 : 12 ; for
your own satisfaction and conviction.
They are reminded not only that the gifts
on which they prided themselves had their
origin in his ministration, but that their
exhibition and bestowal had attested his
doctrine as the truth in Christ Jesus.
7 — 8. barepeitrBai] in strong contrast
to 4tXovt., 'are deficient in — wanting
in.' Not used comparatively as to other
churches. direKSex. k.t.X.] while
waiting for, 'as waiting for.' No gift
was wanting suitable to the position and
character of those who are thus described.
The object of the Sbpara (xapitrpaTa) is
explained in E. 4:8 — 14 to be the pre
paration of the Church for its consumma
tion in Christ. See 13 : 8 — 10. He thus
reminds them of their profession, 1 Th.
1 : 10. Ph. 3 : 20. Tit. 2:13; their du
ties, 12 : 7 ; R. 12 : 6 ; their accounta
bility, M. 25 : 13 — 30. Comp. also M.
24:44—46; Mk. 13:34, 35! L- 12:
35 — 40. dTT. rijv dTTOKaXvipiv . . .
*I. X .] The second coming of our Lord,
at the day of the final and general judg
ment (8). See on 2 Th. 1 : 7. This re
velation, or appearing (iiritpdveia, irapovaia)
of Christ, is presented continually as the
expectation of believers, rather than de
parture to Him by death, 1. Because
there is nothing in it, as affecting them
selves, painful or penal. ' Suum aliis
Memento Mori relinquens, lactam tu ex-
pectationem urge,' Beng. ; 2. Because
we can better understand (though not
fully) what we shall be at the resurrec
tion, when body and soul shall be reunited,
than what we shall be in the intermediate
state — can better apprehend the fact, and
mode of communication' with Him and
with each other ; 3. Because the coming of
Christ will be more glorious to ourselves
in all its circumstances than our indivi
dual admission into rest through death ;
4. Because his coming is connected with
the glorification of the whole Church, — a
subject more suitable for the congregation,
the whole body of Christians, in any place
to consider, than the removal to blessed
ness of each member singly and indepen
dently of the rest. 2 Th. 2 : 1. 8s Kal
/3e/3.] Ss, which some would refer to Ge8s

(4), is surely most naturally connected
with the immediate antecedent, 'I. X.
The repetition of tov K. instead of airov,
accords with the frequent use of the name
so remarkable in this whole introduction
(10), and cf. E. 4 : 12. C. 2: 11. J. 9 :
18. L. 3 : 19. The force of Kal is to re
mind them that He, to whose future
revelation they were looking forward, is
also taking charge of their preparation
for it, as the present living, active dis
penser of spiritual grace. /3ej3attitrei
up. (ws riX.] will give you lasting secu
rity — will establish your present standing,
so that it shall continue to the end, i.e.,
will keep you in Himself, and maintain
your faith in Him. Cf. C. 1 : 22, 23 ; 2 :
7. E. 3:17. Ph. 1:6. 1 Th. 3 : 13, n.
cus Te'Xous] the end he has in view —
the coming of Christ. So in 2 C. 1 : 13,
14. Cf. H. 3:6, 14; 6: 11. dxe7KXTj-
t 0 u s] Constr. with iv ttj Tjp. And cf . 1
Th. 3: 13 (ffTijpl^ai) . . . dpipirrovs . . .
iv ttj irapovirla. Continuance in their
present state will ensure their having this
character in the judgment (15 : 1 , 2) ; ' un-
reprovable,' C. 1 : 22, A.V.; 'not accus
ed,' having nothing laid to your charge,
R. 8:33. iv ttj T)pipa, k.t.X.] The
second coming of Christ, shown by the
use of d»<e7KX. to be the same as the day
of judgment ; 4:5. R. 2 : 16.
9. iritrrbs b B. k.t.X.] The faithfulness
of God is alleged as a ground of confidence
that their present justification should be
final salvation ; it is regarded as pledged
to them in their call ; they have an inte
rest in it because called. 08s 4KaXetre
roirovs Kal iSiKalwtre' ous Se iSiKalwtre roi-
tovs Kal iSbi^affe, R. 8 : 30. See on 1 Th.
5:24. 2Th.2:i3, 14; 3: 3. 'The more
we look upon ourselves as dependent
beings, the more impossible does it seem
that God should ever loosen the link
which connects us with Himself, 'Stanley.
St' 08] by the act of whom. So in re
ference to his own call to the Apostleship,
G. 1 : 1, n. God the Father is thus re
presented as the active, immediate origi
nator of their spiritual change, eis so t-
vwvlav tov k.t.X.] Koivwvla (xoivwveXv,
Koivwvbs), in its full meaning (' participa
tion'), implies a third party or object in
which two are interested (Koivbv n. Cf.

188

1 CORINTHIANS 1. io.

IO TIapaKaXw Se vfids, aSeXcpoi, Sid tov dvofiaTOS tov Kvpiov
rjfiwv 'Irjaov XpiaTov, "iva to ovto XeyrjTe iravTes Kai firj r) ev
vfiiv aXla/naTa, ijVe Se KaTrjpTiafievoi iv tw avTW vol Kai ev Trj

rl ipol Kai irol; sc. KOivbv). This has some
times a real existence (10 : 18, 20. G. 2 :
9. H. 10 : 33), and is expressed, or even
forms a principal notion of the phrase in
which koivwv. occurs (10 : 16. 2 C. 1 : 7.
E. 3:9. Ph. 3 : 10. 1 P. 4 : 13). Comp.
the use of the compound trvyKoivwvbs (9 :
23. R. 11 : 17. Ph. 1 : 7. Rev. 1 : 9).
But often no actual medium, or third
term, is thought of, or is required to com
plete the notion, the sole idea conveyed
being simple mutuality, or the intimate
communication of two parties, or the in
terest of one of them in the other (2 C. 6 :
14; 8:23; 13: 13. H. 2:14. Philem.
17. 2 P. 1 : 4. 1 J. 1 : 3, 6 ; so perixeiv,
9: 10. 2 C. 6:14. H. 5: 13; 7:i3- H.
3:14; 6:4). Thus here Kotp. (w. gen.)
denotes communion with Christ, so as to
be united with Him, not association with
others in Christ ; for clearly the xoivwvla
which is equivalent to justification must
be meant (7), that which consists in our
being Christ's (3:2 3. 2 C. 10 : 7. G. 3 :
29) , in Christ (2, 30. R. 8 : 1. G. 2 :
17 ; 6 : 15, &c.) ; render ' into fellowship
with.' eis, signifying into, 'to the attain
ment of,' 2 Th. 2 : 13, 14. L. 5 : 17. n.
Their call was effectual, as that of S.
Paul to the Apostleship (kXtjt8s, i, 2, 24).
Vocatio pignus ceterorum beneficiorum
(cui respondebit finis, 8), Beng. The re
iteration of the name of our Lord in these
nine introductory verses is very remark
able, and can hardly have been unde
signed. It is powerfully suggestive of
the reality, personality, oneness of the
object of Christian faith, hope, love, and
duty (3 : 11). It fills the mind with the
true idea of Christ, the idea which is the
basis of all the admonitions and arguments
of the Epistle, the idea which had been al
most lost sight of by many among the Co
rinthians, and which, if revived, wouldmost
effectually counteract their corruptions of
doctrine and practice. We have here,
therefore, a model of the preliminaries,
both in propositions and sentiments,
which ought to precede and prepare for
any discussion of points in dispute among
Christians, orany attempts to convince and
reclaim those whom we deem to be in error.
10. irapaxaXw Se] But I exhort you.
Here he commences the business of the
Ep. opening with its primary object and
occasion. Se slightly adversat. as intro
ducing an admonition somewhat at vari
ance with preceding congratulations. Std

tou 'I. X.] it is a formula of adjuration,
as in 2 C. 10 : I. Std, equivalent to the
Lat. per so used, but having its proper
sense (w. gen.) of 'through and out of;'
the name, as apprehended by them, being
considered as the means by which the ex
hortation was to prove effectual. See on
1 Th. 4:1. He immediately employs
the pervading sentiment of his introduc
tion (9, n) to enforce unity in profession,
action, opinion. The use of Svopa is ap
propriate as reminding them of the definite
acknowledgment they all made of the one
only Master, Lord, and Saviour, ii'tt.,
Xe^Tjre . . Kai ptj jj . . TjreSi, k.t.X.]
He first inculcates outward and observ
able unity, then its source and guarantee,
unity of opinion. The former is presented
first positively, and then negatively. tS
airb Xiyeiv is to make one and the same
profession or acknowledgment, have the
same account to give of yourselves. Cf.
use ofXiyet in (12), 3 : 4; and see 2 C. 1 :
13, 14. Kal ptj — trxlffp., not precisely
the same as the diversity implied in the
previous clause, but the real mischief of
which that was the indication — the forma
tion of parties distinguished by different
names and opinions, 12 : 12, 15 — 27. On
ffX., see A. 14 14. KaTTjpTiup4voi] op
posed to ffxlffp., and giving the idea of
an organization, or composition, the parts
of which are well adjusted and com
pacted — -' ut per lseve severos Effundat
junctura ungues.' SeeoniTh. 3:io. 'That
ye may be a whole body,' Cr. Cf. Traaa
tj oUoSopi) ffwappoXoyovpivrj, E. 2: 21,
irdv rb trwpa uvvappoX. E. 4 : 16. Resto
ration to this perfect state may be meant,
reconciliation after division ; the word is
applied to the mending of nets, M. 4 : 21.
KarapTiffTTjp, a reconciler of factions, Hdt.
IV. 161. Ildptot p4v vvv oirw MtXTjtrious
xaTijpTiffav, Hdt. v. 29. See2C. 13:n. G.
6: 1. 4v rip airip cot, k.t.X.] The same as
rb airb tppoveiv, R. 12 : 16 ; 15 '.5. 2 C.
13 : 11. Ph. 2 : 2 (t8 (v). vois is the per
ception or apprehension, way of thinking,
sensus. yvwpi), the decision formed, mind
made up, resolution, sententia, 7 : 25, 40.
2 C. 8 : 10. 'meaning,' Tynd. He ex
horts them to real unanimity, understood
as such among themselves, in regard to
doctrines and duties. This would secure
them formal concord and unity. We
may observe a climax here in the succes
sion of admonitions ; identity of profes
sion to the world without, formal union,

1 CORINTHIANS 1. 10—12.

189

avTrj yvwfirj. Ir eSrjXwOrj ydp fioi irepl vfiwv, aSeXcpoi fiov, viro
twv XXorjs, oti epiSes iv vfiiv elai. I2 Xiyw Se tovto, oti
eKaaTOS vjiwv Xeyei, 'E<yw fiev elfii IlauXou, iyw Se 'AiroXXw,

within, actual union of sentiment, feeling,
action. 11. eSTjXtiSrj] as in C. 1 : 8. 8tjX.
to give full information, certiorem facere
de. dS. pou] The repetition from (io)
with the addition of pou, marks earnest
ness and affection, and anxiety to conci
liate while reproving. See on use of dS.
G. 6: I. birb twv XX6tjs] Chloe was,
doubtless, of the class of Mary, A. 12:
12 ; Lydia, A. 16 : 14, 15, 40 ; Priscilla,
A. 18 : 2, 3 ; R. 16 : 3— 5 ; Phoebe (of
the neighbouring Church at Cenchrea),
R. 16 : 1, 2 ; and the Elect Lady, 2 John
— matrons either of considerable wealth,
or influential position, or engaged in busi
ness, who, following the example of the
ministering women of the Gospels, de
voted themselves to the cause of Christ,
offering hospitality to his ministers, at
tending to the wants of the sick and poor
among the believers, and opening their
houses for purposes of worship. See 11. c.
supra. Members of their households
would be especially qualified to give in
formation of the general condition of the
churches in then- localities. It is impor
tant to observe the employment of female
influence and effort in the early promul
gation of Christianity. Those who depre
ciate it in our day, or sneer at the religion
which is promoted by it, know little of
the history, or philosophy, or genius of
the Gospel. epiSes] elsewhere Att. form
(peis, factious quarrels, rivalries ; (12), and
cf. 4 : 6. Internal divisions, not separa
tion from the society.
12. Xiyw Si tovto] Si introduces the
explanation of the charge just made,
'What. I mean is this.' (KatrTos bpwv]
representing the spirit of party as having
so taken possession of the whole commu
nity, that every individual had the cha
racter of a partisan. 'E7tb piv, K.T.X.]
On these parties, see Introd. On Apollos,
see A. 18 : 24 — 28, notes. The impulse
to faction was probably given by the
arrival of the Judaizing teachers (2 C. 3 :
1 ; 11:4), who falsely alleged the autho
rity of S. Peter (cf. G. 2 : 12, n.) in sup
port of their doctrines. Opposition to
these by the converts of S. Paul naturally
made his name the denomination of the
really orthodox party, and conduced to
place him in a false position even in their
estimation. The depreciation of bis au
thority as an Apostle by the intruders,

and perhaps a reactionary assumption of
superiority by his personal converts, may
account for the formation of a party com
posed of those who owed their initiation
or complete instruction in Christianity to
Apollos. These probably contended for
the equality of all inspired teachers, and
may have thus given occasion for the dis
sertation on the distinction of gifts and
offices inch. 12 (cf. esp. 8 — 11, 28, &c),
and also, partly, for S. Paul's repeated
assertion of his Apostleship, 4 : 9 ; 9 : 1, 2;
15 : 1 — 1 1 ; his absolute claim upon their
obedience, 5:3,4; 11:1,2,34; 14 :
37. 2 C. 10 : 8 ; and his comparative su
perior claim upon their regard, 3 : 10 ; 4 :
15 ; 9:12. A very natural result of
these disputes about authority and prece
dence is seen in the development of a
fourth party, which disclaimed all obliga
tion or deference to any spiritual chief
but Christ. It is very likely that those
who first took up this position were
persons who, not having been converted
under the ministry of any one of the'great
teachers, were influenced by no personal
considerations to attach themselves to either
of the parties formed under their names,
or, if they joined one of them, found them
selves, for the same reason, regarded as an
inferior class by the original members of
their denomination . It is easy to imagine,
however, that some of each of the other
sections would soon join them, attracted by
the affinities of their scheme of Christi
anity with thebr own distinguishing cha
racteristics. In terms, its simplicity, bold
ness, and freedom resembled the teaching
of S. Paul ; its rejection of an earthly
head was congenial with the equality con
tended for by the disciples of Apollos ;
and its view of the person and sufferings
of Christ, as not attained through a histo
rical or apostolical medium, was probably
mythical, and so in correspondence with
the Sadducean notions of the Corinthian
Judaizers (Introd.). This party, was per
haps, the most dangerous of the four, be
cause it apparently adopted and carried
out the Apostle's own principles, laying
claim for each of its members to a close
and immediate connexion with Christ,
and asserting a high spirituality. But
their Christ was not the Christ of the
Gospel, and the spirituality they professed
was not the true doctrine of the Holy
Ghost ; indeed, there seems reason to

190

1 CORINTHIANS 1. 12—15.

iyw Se Krjcpd, iyw Se XpiaTov. r3 fiefiepiaTai b XpiaTOS',
filj ITauXoy iaTavpwQrj virsp vfiwv', rj ety to ovofia IlauXou
iBairTlaOrjTe; '4 evXapiaTW tw Qew oti ovSiva vfiwv ipairTiaa,
el fih Kplairov Kal Tdi'ov IS 'lva firj tis eiicrj oti bis to efiov

suppose it was a pure spiritualism, which
denied all personality, or matter of fact,
with regard to the objects of faith ; 12 :
3; 15:i2(cf. o. T. 2 :i8). 2 C. 11 : 4,
13 — 15. See on 17, 18, 23. 2:2.
Such looseness of opinion, joined with in
dependence of present visible authority
(4 : 8), was favourable to libertinism in
conduct, and tended to encourage, if it
did not produce, the immorality prevalent
in the Church. So in the succeeding age
the yvwtjis, or spiritual philosophy of
which their notions were the germ, was
connected with great deterioration of
Christian morals. And we may compare
with them for exaggeration and distortion
of important doctrines, and the mischief
thereby occasioned to the cause of truth,
the brethren of the Free Spirit (Mosheim,
Cent. XIII. c. 5, § 9), and some of the
troublers of the Reformation — the Ana
baptists, the Antinomians, followers of
Munzer, &c. (Mosh. Cent. XVI. Pt. 2. c. 1,
§ 25 ; ib. c. 3). It should be noted, also,
that one of the most dangerous and here
tical associations of modern times calls
itself the Society of Jesus.
13. pepipitrrai 0 X. ;] Some punctuate
pep. 8 Xptflr6s. But the Ap. is not sup
posing a fact accomplished (as in the use
of pep4p., Mk. 3 : 26), but denying its
possibility. Christ is not spoken of as the
body, which may have many parts (12 :
12 — 27), but as the Head, which must be
single, individually one, 8:6. E. 4 : 5,
15. The same line of thought continues
in the demands which follow, — Did that
happen which is inconceivable ? pi) II.]
By instancing in himself he avoids all
semblance of insinuation that Apollos or
Cephas acquiesced in the conduct of their
partisans, and also by directing his re
proof especially against those who had
unduly exalted himself, censures in the
least offensive manner the members of the
other parties, itrravp. brr. ip.] It is
implied that He alone could be the Head
who had performed the act of atonement,
and that this act could be performed by
One alone, i) els rb bv. II. ej3.] He
next appeals to their own acknowledg
ment in receiving the Gospel individually,
to the terms of their profession, to the
nature of the discipleship (paBrjTeiffare . .
jSairrl^ovres, M. 28: 19), upon which they

entered at their baptism, 2 0. 4 : 5- See
A. 11:26, .i.
14 — 16. eix  i^drrriffa] It was
merely circumstances that made this fact
a subject of thanksgiving, as explained
immediately in (15). In different cir
cumstances he might have thanked God
that he had baptized many. At the same
time he justifies rather than qualifies his
strong language by his remark in (17).
Had he baptized many or all of his con
verts, he might not only have appeared
anxious to exalt himself as the person to
whom spiritual allegiance was finally and
supremely due, but he would have unduly
exalted baptism by representing it as a
necessary part of the apostolical function,
or equally important with the ministry of
the Word. The expression eu%. t. 9.
implies providential guidance, of which
he was not conscious at the time.
'K.plffTrov k. T.] These baptisms took
place probably during the earlier period of
S. Paul's ministry in Corinth, and while
he was alone. See on A. 18 : 8. On
Gaius, see A. 20 : 4, n. tva pi/] Not
implying that with a view to this result
he abstained from baptizing others, but
stating the result as a matter of course,
as necessarily flowing from his conduct.
' That no one should say,' or ' so that no
one should say.' In Alex. Vat. 4fSaiTTl-
ffBTjre. So Vulg. Most have 4^dirTiffa.
So Syr. e/3d?r. Se K.] yes, I baptized
also, &c. , A correction of the previous
statement (14), which, as well as the use
of the expression Xoiirbv oiK oXSa el, shows
that the Apostle felt himself dependent
upon the ordinary exercise of memory
with regard to such facts. XotTr. . . . et
is the language of one who feels it neces
sary to guard against a possible lapse of
memory, cf. 2 C. 12 : 2. A. 23 : 5. rbv
Xreip. oXxov] called in 16 : 15 awapxi)
rijs 'Axatas, a term applied also to Epse-
netus, ft. 16 : 5- Possibly E. was a
member of the household of Stephanas,
and the Apostle's first convert. The
households of Crispus (A. 18 : 8), and
Gaius (R. 16 : 23) were doubtless baptized
at the same time with themselves.
17. oi ydp .... eua77«] 7dp, 'truly
then,' implies some such thought as 'and
why should I baptize,/oT,' &c. The infin. is
here used like the Lat. supine, to express

1 CORINTHIANS 1. 15—18.

191

STetiava oTkov

ovofia iftairTiaa. l" iftdirTiaa Se /cat tov
Xoiirov ovk oiSa e'l Tiva dXXov iftdirTiaa.
x1 Ou yap aireaTBiXe fie XpiaTOS /3airTil£eiv dXX' evayyB-
Xil^eaOai, ovk iv aocpla Xoyov, 'lva fih KevwOfj b aTavpbs tov
piaTOv. o Aoyos yap o tov aTavpov tois fiev airoXhvfie-

the proximate aim or object of the pre
ceding verb, A. 26 : 18. Jelf, § 669. As
S. Paul did baptize, and as baptism was
part of the duty assigned by Christ to the
original Apostles (M. 28 : 19), with whom
he claims to rank (dTreoTetX^ pe X.), it is
clear that he means to say that of two
objects of the apostolical, and hence
generally of the ministerial commission,
baptism is inferior and subordinate to
preaching the Gospel. Though the com
mission was ' to proclaim the Gospel to
every creature,' and to 'baptize in the
name, &c,,' yet an Apostle might dispense
with the personal administration of bap
tism. On the other hand, he could not
cease from the personal delivery of the
Gospel message without renouncing his
office (9 : 16). The reason for the dis
tinction lies plainly in the nature of the
things commanded. Baptism was a
ceremonial ordinance, preaching the Gos
pel a high moral and spiritual agency.
He who was entrusted with both must
feel that the latter, not the former, desig
nated and characterized his mission.
'Quo quis mittitur, id agere debet.'
Beng. So he that receives both must ac
knowledge the administration of the
preached Word, not of the ceremonial
ordinance, as the instrument of his salva
tion. If baptism were, in all cases., the
communication of grace to the soul, the
Apostle could not have used this lan
guage, oix 4v ffotplq. X870U] Having
disclaimed baptism as the work of his
ministry in favour of the preaching of the
Gospol, he now disclaims a particular
character for his Gospel mission. The
remark which is added, as it would seem
incidentally, to limit still more narrowly
the scope and range of his ministerial
duties, and to restrict to the simplicity of
its literal signification the term (eiayyeXl-
feo-0at) by which he had defined them,
introduces a discussion which is continued
to the end of ch. 4. It becomes, in fact,
the thesis or proposition which the Apo
stle maintains against that prevalent cor
ruption of the Church which, as the
source of the more patent mischief of
disunion and divisions, is the first definite
object of his censure. This is the ten
dency to sophisticate and rationalize the

Gospel by adapting it to some human
system, philosophical or rabbinical, or a
compound of both, (20). C. 2 : 8. It
is probable, from the nature of the sub
ject, the character of Apollos (A. 18 :
24), and the repeated mention of his
name (3 : 4—6, 22 ; 4 : 6), that the Apo
stle has principally in view those who
considered themselves as of the school of
Apollos, unduly exalting into the place of
the Gospel that wisdom and learning which
he himself had made subservient to the
Gospel. 4v] in, not with, as denoting the
assumption of a character, the character
in which the Gospel presented itself as
preached by him. ex, substratum, or
prime element. X870U must be the same
as in (18), as appears from the use of 7dp
and the articles; — 'doctrine,' exposition
in science, or philosophy, or theology, in
cluding the arguments in support of it.
Hence trotp. Xbyov, the art, skill, subtlety,
profusion of learning belonging to such an
exposition. He maintains that his teach
ing was divested of everything that could
assimilate it to that of any human sys
tem, traditionary, legendary (2 P. 1 : 16),
or philosophical, cf. 2 : 4, 13. 3 : 19.
iva ptj] as in (15). See n. Not mean
ing 'in order to prevent, ' but ' otherwise
the cross, &c. would be,' equiv. to 'for
in this case the cross would be,' &c. Ke-
vwBrj] 'rendered ineffectual,' powerless,
(R. 4 : 14) for the purpose of saving
souls. The matter of fact, the reality of
the atonement by Christ's sacrifice, was
the eua77eXtoc, and became 'the power
of God unto salvation,' R. 1 : 16, when
proclaimed in all its historical simplicity
(21). It would lose its actuality, and be
regarded as a myth (by the Greeks), or
lose its place and be regarded as non
essential (by the Jews) if the preaching of
the Gospel became the promulgation of a
theory, or speculation, or a disputation in
school-philosophy. 'Lest the cross of C.
should lose its mark of shame,' Conyb.,
i.e., lest the humiliation which is charac
teristic of the Gospel should be done
away. But the context shows that a
much greater effect than this is certainly
intended in KevwBij.
18. 0 X870S 7dp 8 t. trr.] X870S must
mean here the matter, the substance of

192

1 CORINTHIANS 1. 18—20.

voty fiwpla iaTi, Tois Se awYofievois hl*-iv Svvafiis Qeov eaTi. '9
yeypairrai yap, 'AiroXw Thv aocplav twv aocpwv, Kai ttjv avveaiv
twv avverwv aQeTrjaw. 2° irov aocpds', irov y pafifiaTevs', irov
avICrjTrjThs tov alwvos tovtov; ouy_t ifiwpavev b Qeos Trjv aocpiav

the verity presented in the crucifixion,
'the doctrine of the cross.' This is
spoken of in opposition to the X870S of
human learning and reasoning, but
claiming a X870S, as afterwards a trotpla,
(24, 30. 2 : 7), for the Gospel ; so yvwtris
in 2 C. 2 : 14. 'The doctrine in fact
(7dp) which belongs to the cross.' tois
piv k.t.X.] He proceeds to corroborate
what he has just said by showing the
effect of the Gospel upon two opposite
and extreme classes. 'The doctrine of
the cross,' so far from being trotpla, was
pwpla 'to them that perish;' but was
what no human trotpla could be, what it
self could not be if preached iv trotpla.
Xbyov, it was SiWpts O. ' to them that
are saved.' The connexion between 6
X87. 7dp .... pwpla iffTi and iva pi) Kev.
 tou X. lies in the thought that, if
the Gospel were not what the lost deem
foolishness, it would be void of power to
save any. Those who rejected and who
received the Gospel are designated oi
drroXX. and oi ffw£. respectively, because
viewed in the final character which re
sults from the sense which each class had
of the doctrine of the cross (cf. J. 3 : 18).
No doubt the Gospel is also here repre
sented as effectual both to condemnation
(19 — 27) and salvation, as in the very si
milar passage, 2 C. 2 : 14 — 16. There is
a slight difference in the meaning of the
datives (referential, Jelf, § 600. 1 ; of
special limitation, Donaldson, § 459),
arising from the difference in the relation
of the two predicates pwpla and Siv. 0.
to the subject 0 X87. 0 t. trr. pwpla is
not the true character of the Gospel, but
that which it falsely seemed to have (2 C.
4 : 3, 4). Siv. B. is what the Gospel
really was. Hence Tots dTroXX. in the es
timation of, tois ffwlr. in the experience of,
cf. 8 : 6. 9 : 2. Tjptp adds force to the
sense of the dat. in o-wf., giving the as
sertion the character of a testimony. Si-
vapis, rather than trotpla, is here opposed
to pwpla, that matter of fact may be con
trasted with matter of opinion.
19. 7^7p.] The quotation is from a
passage of Isaiah (29 : 14), the whole of
which (10 — 14) is very much to the pur
pose. 7dp is used again, as in (18), not
to introduce a direct reason for the fore
going statement, but a corroboration of it
by a statement proceeding still further in

the same direction. It brings in the a
fortiori proof. Not only has God made
the Gospel independent of the wisdom of
this world to such an extent, and so
clearly, that the world considers it mere
foolishness, but he condemns the wisdom
of this world as utterly worthless, alto
gether incapable of producing the effects
of the Gospel. And while school wisdom
if employed by the Christian teacher
would invalidate the doctrine of the
cross, that doctrine proclaimed in its sim
plicity puts down and annihilates the
pretensions of school-wisdom to be the
religious instructor of men, 3 : 18, 19.
The Ap. quotes from the LXX. exactly,
except that for Kpi\pw he substitutes d0e-
ttjVw, a word cognate in sense with Ke-
vwBy (17), and for that reason probably
adopted as expressive of direct antago
nism. The Heb. "l-H-HP-?, .Bhall be
hid,' A. V., has doubtless the sense of
' destroyed' (dtpavilrw), is so used in Ezra,
5 : 12 (Chald.), and in the Syr. V. of 0.
T. passim. It is also the word by which
v 7
the Syr. V. renders KevwBrj, sc. . nj Ami
20, 21. Trou a. ;] what becomes of, &c.
A common rhetorical usage, partaking of
the nature of a challenge, a triumph, a
sarcasm, II. 11. 339. xni. 219. iEschyl.
Choeph. 888. Judg. 9 : 38. Isa. 33 : 18, a
passage probably in the Apostle's mind.
o-o0 As] the professor of Greek philoso
phy ; ypappareis, the Rabbinical Jewish
teacher. o-u£tjt. applicable to both the
characters just mentioned, which were
alike distinguished by the practice of dis
cussion and disputation, M. 22 : 16 — 40.
L. 11 : 53. A. 6:9. 23:6-9- 17 : 17
— 21. Some apply trotpbs to moral philo
sophers, ypappareis to students in law
and history, trufrjTTjTTJs to natuial philo
sophers, tou alwvos tout.] Added not
to indicate the subjects or sphere of dis
putation, but the origin and nature of the
qualifications of the disputant — secularly,
not spiritually religious. It would be
difficult to establish any distinction be
tween alwv and Kba-pos as here used, and
at 27, 28. 2 : 6, 8. 3 : 18, 19. Per
haps aitljc is the universal course, tenor of
human proceedings, the epoch, age, dis
pensation of fallen humanity ; Kbtrpos the

1 CORINTHIANS 1. 20—23.

193

tou Koafiov tovtov] 2l iireiSh yap iv Trj aocpla tov Qbov ovk
cyvw b Koafios Sid Trjs aocplas tov Qebv, evSoKrjaev b Qebs Sid
Trjs fiwpias tov KrjpvyfiaTos awaai tovs irtaTevovTas' 22 iireiSh
Kal 'lovSaioi arjfieiov aiTovai Kal "EXXrjves aocplav XrjTovaiv, 23
rjfisis Se KrjpvaaofiBV Xpiarbv iaTavpwfiivov, 'lovSalois /iev ovcav-

present actual state, system, and consti
tution of things, G. 1 : 4, n. ; trdpi; (mrd
trdpra 26), the natural condition of man
as an earthly being. Hence we may
conveniently appropriate the epithets
temporal, worldly, human (wisdom) to the
terms uotp. r. alwvos, t. Kbtrpov, Kara
irdpKa respectively, 2 : 6. ou^i] is it
not so that, &c. ; thus fulfilling the Scrip
ture just quoted, dTroXw  dBerijtrw.
ipwpavev] by its own failure, by the
success of that which it contemns, as ex
plained in (21). ttjk trotp. tou k.] the
wisdom possessed by the world, or possi
ble to the world, with regard te such
subjects — its philosophy, and especially its
theology, tj trotp. tov B., its wisdom
about God, R. 1 : 19, 20. Gen. objecti, as
8 X87. 0 tov trr. (18). 6. L. 6 : 12. G.
2 : 16. It is evident that the Apostle is
here considering the wisdom of the Gen
tile world especially. e*TretSTj 7.] It
being the case that, &c. Sid ttjs trotp.]
' by its wisdom,' the wisdom just spoken
of. oiK (yvw] knowledge is the pro
vince of wisdom ; the highest knowledge
is the knowledge of God (Prov. 2:5.
9 : 10) ; this knowledge the wisdom of
the world, though employed in seeking it,
failed to obtain. He is not speaking
here, as in R. 1 : 18 — 25, of the general
wisdom especially of the civilized world,
but of the learning of those professedly
and by acknowledgment wise. See Ter-
tullian Apologet. c. 47 ; Ad Natitmes, Lib.
II. 0. ¦£. rbv B.] The resolution of the
words in regimine troip. B., so as to make
the objective word 6. again, and very
emphatically objective (to oiK e^cor), the
repetition of trotp. with a new preposition,
and the position of oiK iyvw immediately
following iv t. trotp. r. B., give remarka
ble force to the structure of this sentence.
eiSbx. 80.] The revelation of God is by
his own act, and due to his good plea
sure. Std ttjs pwplas] in contrast to
Std ttjs trotp., and taken from (18). tou
KTjpt/7paTos] the matter proclaimed by
the ministers of Christ, the Gospel mes
sage in its character of a public an
nouncement, Tit. 1:3- It is the X870S
tov ffTavpoii (18), with the superadded
notion of the special form of its delivery.
Thus they are distinguished in 2 : 4. The
VOL. II.

person and fact announced (23), the pro
fessed object of such an announcement —
eternal salvation — and its mode or form as
a simple invitation and command to re
pent and believe, are here represented as
giving the Gospel its character of pwpla in
the estimation of the world, and its effi
cacy for the end proposed in the case of
believers, ffwtrai] opposed to ouk iyvw,
and equivalent to trotpltrai els trwrTjptav, 2
Tim. 3:15. The proclamation heard and
received made men ' wise unto salvation
through faith which is in Christ "Jesus,"
gave them that knowledge of God in Him
'which is life eternal,' J. 17 : 3. to 8s
iriffTebovras] Observe particip. praes.
those who possess, retain, and exercise faith
in Christ crucified (24), n.
22 — 25. eTretSTJ] for the fact is, that,
&c. ; proceeding to state more particularly
the case between Christianity and the
systems of the world, koi, 'both,' inti
mating that the two great parties of the
unbelieving world (as also their represen
tatives within the nominal church) were
equally dissatisfied with the true Gospel,
while desiring each a different (their own)
substitute for it. '1 0 u 8. 'E XX.] anarthrous,
Jews, Greeks, as such, regarded charac
teristically. trTjp.. aiT.] In many MSS.
ffrjpeXa. It must mean that, as in our
Lord's time, the Jews demanded some
special display of Divine power. M. 12 :
38 ; 16 : 1. Mk. 8 : 11. L. 11 : 16. J. 2 :
18 ; 6: 30 (notes). There was no lack of
miracles as proofs of his mission, or of
that of the Apostle. See on 2 C. 12 : 12.
Perhaps what they required was some
constantly visible token of the Divine
presence, like the fiery pillar, or some mi
raculous intervention producing a perma
nent effect, like the deliverance from
Egypt by the passage of the Red Sea. In
either case, the thing desired was imprac
ticable as inconsistent with both their own
present conditiqn, and with the nature of
the Gospel dispensation, trotp. fTjToutrt]
Seek it in the Gospel ; look for something
resembling their own theories and specu
lations (C. 2:8). Tjpets Si] emphati
cally marking the. party in charge of the
Gospel, the respondents to the demand,
who reply to it by contradicting it. X.
iaravpapivov] The perf. presents Christ
13

194

1 CORINTHIANS 1. 23—2;

SaXov, "EXXtjai Se fiwplav, 2* avTois Se Tois KXrjTois, 'lovSalois
tb Kal ""EiXXrjai, XpiaTov Qeov Svvafiiv Kal Qeov aocplav 2$
oti to fiwpbv tov Qeov aocpooTepov twv avOpwirwv eaTi, Kai to
aaOeves tov Qbov laXvpoTepov twv avOpwirwv iaTi. 2 BXe7reTe
yap Thv KXrjaiv vfiwv, aSeXcpoi, oti ov iroXXoi aocpoi KaTa aapKa,
ov iroXXoi SvvaTol, ov iroXXoi evyeveis- 27 aXXa Ta fiwpa tov

in the abiding character of the crucified
one (2:2. G. 3 : i ; and cf. 2 T. 2 : 8.
H. 2 : 9 ; 4 : 15). The definition of the
subject of the Apostolic proclamation by
these two words thus combined, exhibits
most vividly the apparent anomaly which
shocked the prejudices of both Jews and
Greeks. The fact of a crucified Messiah,
and the doctrine that faith in Him as
sacrifice and priest was the only and suffi
cient claim to the favour of God, formed
the ffKavSaXov for the Jews (A. 18 : 5, 6 ;
G. 5 : 1 1, n. ; and cf. 1 P. 2 : 8. R. 9 :
32, 33. Isa. 8 : 14). And although the
Greeks, familiar with the case of Socrates,
would take no offence at the ignominious
death of the teacher or founder of a reli
gion, yet they deemed it mere foolishness
to represent that death itself as the foun
dation of Christianity, as its euay7e"Xtoi',
and KTJpvypa, and X870S, and efficacious
for men's spiritual benefit otherwise than
as an example. "EXX.(23). IBvetxi is a better
supported reading. auTOts Se kX.] This
use of airois presents a party independent
of the two just named, and designated only
as ol kX., though composed of members be
longing to the other two. oi kXtjto! are here
manifestly distinguished from the general
mass of hearers of the Gospel : they are
those upon whom the preaching has taken
effect (2 Th. 2 : 14), oliritsxeiovTes of (21),
oi aw'Cbpevoi of (18). 9. Siv. «. 9.
o-o0.] substituted for itsravpwpivov (23),
as its equivalent, intimating that Christ
as crucified was made 9. Siv. and 9. tro0.
to ' the called ;' 8 X870S tov ut. Sivapis
Geou etrrt (18). He does not mean that
Christ was preached as 9. Siv. and 9.
o-o0. to these especially, but that Christ
preached as 'the crucified,' became such
to them (30). Sivapiv is evidently paral
lel with tjijpeiov (22), and tsKavSakov (23).
so trotp. with trotp. and pwpla. fftjpeXov is
that which should form a guide, uk. is an
obstacle. trrjp. should lead to belief, uk.
occasions unbelief. The thought seems to
be, the Jews seek a sign, and instead of
it find a stumbling block; but they have,
if called, a sign, a convincing miracle of
Divine power in Christ (A. 2 : 22, n. 10 :
38). Greeks seek wisdom, and find fool

ishness ; but they, if called, have wisdom
in Christ. Hence the reflection which
follows (25) ; what appeared foolishness
and weakness turns out to be w.isdom and
power, and that because it is of God.
This wisdom and power is obviously con
sidered in its effect upon individuals, for
their conversion, endowment with grace,
and (as implied therein) their salvation.
tou 9.] must be taken subjectively, though
of course foolishness is neither allowed to
belong to God, nor is in reality supposed
to be ascribed to Him by the opponent.
The Apostle says in effect, what they call
foolishness is the act and provision of God,
and therefore, if foolishness, is the fool
ishness of God. Be it so then. His fool
ishness must be wiser than man's wisdom,
and shows itself to be so in accomplishing
that for which man's wisdom fails, twv
dvBp.] We must allow an ellipsis here
of iroqjlas and Svvdpews ; as in M. 5 : 20,
of 8tKatoo*uPTjs, and J. 5 : 36, of paprvplas ;
but in each passage greater prominence is
given to the agent than if the omitted
words were inserted. Thus it is ' a testi
mony greater than John delivered ;' 'right
eousness exceeding what the Pharisees
practised ;' ' foolishness wiser than what
men boasted themselves in as wise.' Cette
refonte (de l'humanite') ne s'est pas faite
en J&us-Christ philosophe, en J. C. doc-
teur, mais en J. C. inseparable de sa Croix,
en J. C. crucifie*  C'est ainsi par ce
qu'il y a de plus fou, comme par ce qu'il
y a de plus faible aux yeux du monde, que
le monde a e'te' convaincu de folie et d'im-
puissance, et qu'il a recula sagesse et la
virilite. — Nicolas, Etudes philosophiques
sur le Ghristianisme, L. ii. c. 5.
26 — 29. 7dp] 'Yea, further,' carries on
the line of thought beyond the subject mat
ter of the Gospel to its recipients, who, in
the estimation of the world, and as related
to the world, resembled its imputed cha
racter of folly and weakness (see L. 10 :
21), but in whom and by whom was dis
played the superiority of its wisdom and
power over that of the world (27, 28).
fSX4ireTe] may very well be imperat. as
in Vulg. and Syr,, the 7dp presenting no
valid objection ; 'for consider your calling.

1 CORINTHIANS 1. 27—30.

195

Koafiov e^eXe^aTO o 0eoy, "iva tovs aocpovs KaTaiaXvvrj, Kal Ta
aaOevrj tov Koafiov e£eXe'£aTO 6 Oeoy, "va KaTaiaXvvrj Ta laXvpd,
2° /cat Ta aysvh tov Koafiov /cat t<x i^ovOevrjfieva e£eXe£aTO b
Qeos, Kal Ta fih ovTa, 'lva Ta ovTa KaTapyrjarj- 29 oirws fih
KavXharjrai irdaa adp^ ivwiriov avTov. 3° if: avTov Se vfieis

kXtjo-ik] expressive of God's act and their
condition, and here certainly equivalent
to ixXoyi) (i Th. 1 : 4), as appears from
the repeated and emphatic use of efeX£
faro (27, 28). See on kXtjtoXs (24), and
cf. R. 8 : 30: He appeals to their special
experience in Corinth, but his assertions
are meant to be general. Compare M. 5 :
3 ; 11:5 (TTTtoxoi euaTyeXifotrai), 19 : 23.
L. 4 : 18 ; 6 : 20; 14 : 21, 23, 24. J. 7 :
48, 49. 08 iroXXoi tro0. k.t.X.] The
language is framed upon Jer. 9:23, the
passage from which a direct quotation is
made at (31). ff. xard trdpxa] wise
with human wisdom, trotpla trapxixi), 2 C.
1 : 12. Supply xXirrol. Svvaroi] power
ful ; persons in authority. Td pwpd
tov xbffpov] The neuters state the no
tion in a general and abstract form, and so
with less of disparagement to individuals
belonging to the classes described. The
Gen. tov k. expresses relation to the world.
In that relation they were really p.ti?pd
dtrB. dyevi). robs trotpois] the wise
men. The masc. used in opp. to neut.,
points out a class of persons definitely
known by this title, tva . . . Karaitr-
X"vv\ sc. 0 9e8s. cf. (19), 'AttoXoS t. trotp.
(20), ipwpavevb Bebs t. trotp. t. Kbtrpov t.,
and (29). It is doubtful whether the
Apostle means that this effect terminates
in the choice, i.e., God hath chosen, &c,
that by so doing — by the choice of these —
he may shame, and bring to nothing the
wise &c. as rejected, or whether an ul
terior effect is intended to which the
choice is subservient, i.e., made choice of
for the purpose of shaming &c, perhaps
by their instrumentality. This latter
sense is supported by 2 C. 10 : 3 — 5 ; but
the former is more in accordance with the
sentiment of the context, in which the
present judgment and act of God is repre
sented as opposing and thereby condemn
ing that of men (and cf . 3 : 1 9, 20 — 2 3).
It is entirely consistent with this view,
and perhaps a necessary part of it, to con
sider KaTattrx- and Karapy. as involving
an anticipation of the final decision of the
day of judgment. e'f eXe"f oro] as here
used cannot mean ' made choice of to re
ceive an offer,' for this was common to
both classes ; but ' made choice of to ob
tain grace' (24). See on kXtjo-iv (26). For

the general sentiment, comp. J. 15 : 19.
Ja. 2:5. Td dyey7j, k.t.X.] The third
class, that opposed to euyepets (26), is fur-
therdescribed bythe addition of Tde£ou9. and
rd pi) 6vra, forming a descending climax.
' The ignoble (without rank), the despised,
the nobodies.' Td p^j 6vra, those whose
existence is overlooked — who are ignored
as being (pi), not oi as if absolutely such,
cf. 2 C. 4 : 18. R. 4 : 17, n.) Kai is omit
ted in many MSS. In this case, Td pi)
fin-a is in appos. with Td 07. and Td
e'£ou0., and applies to both as a summary
of their character and position among men.
Td ivra] the things which are; those
which seem the great realities, the only
things havingan existence worth the name,
those who say — ' I am, and there is none
else beside me.' Isa. 47 : 8, 10. So in a
moral sense, those who claimed a righte
ousness of their own, L. 16 : 15 ; 18 : 9 — •
14. M. 21 : 31, 32. L. 7 : 29, 30. R. 9 :
3°, 3'-
dpo> Ta tGiv OeSjv, tis tu "pev impyovff' avia
to. pjjSep ovTa, Ta Se SokouVt* a.Trut\sa-av.
Eurip. Troad. 60S.
KaTap7Tjo-Tj] is appropriately used with
Td Svra to indicate their reduction to the
state of Td pi) 6vra. 1 Sam. 2 : 30. Ps.
18:27. Isa. 2: 11,13. M.23:i2. L.13:
30; 18:14. p.T) Kavx- iratra tr.] The
use of Trds instead of the negative pron.
prjSeis with pi) (or oiSels with 08), is a
Hebraism "YttQ-^O—N1? (Ex. 12 : 16;
20 : 10. Ps. 143^ 2, and LXX.), the adv.
being closely connected with the verb, and
denying its notion with regard to Tras, not
denying the notion of Tras, q. d., not all,
but only some (as M. 7 : 21). Cf. Mk. 13 :
20. L. 1 : 37, R. 3: 20. The expression
iraffa o-dp| is also Heb., denoting all man
kind ; the fact denied is denied of the whole
race collectively. ivibir. auTou] as
having obtained his favour by merit or
dignity. Those who preferred such claims
not having obtained it, and those who ob
tained it having no such claims.
30, 31. ef airov Se ip. i.] Si adversa
tive to the humiliating declaration just
made, as resuming in a distinct proposi
tion the statement of the divine origin of
their 'calling and election.' It intro
duces the sentiment of the citation in
(31). itrri] have your spiritual being.
13—2

196

1 CORINTHIANS 1. 30, 31. 2. 1.

iaTe ev Xo/cttw 'Irjaov, oy iyevijOrj hlJ-iv aocpia airo xysov, SiKaio
avvrj Te Kal dyiaafibs Kal diroXvTpwais' $l "va KaOws ysypaicTai,
'O KavXw/iBVos iv Kvplw KavyaaOw,
2 Kayw iXQwv irpbs vfias, aSeXcpoi, rfXOov ov KaQ' virepoXrjv

iv X. 'I.] in your relation to Chr. J.
upets] emphatic, oi kXtjtoI. iyev/jBij]
became ; i. e. in his revelation as a fact,
and as a doctrine. Tjpi'j'] sc. Tots iv
airo). Dat commodi, 'unto us,' for our
advantage, our salvation. Connect
o-ocjiia dTr8 9. God-sent wisdom ; wisdom
provided and manifested by God, as op
posed to the human wisdom sought after
by the Greeks; cf. (24). pijSea dwb Bewv,
Odyss. 'wisdom from God,' Rb. It is
then explained, by the words which fol
low, what is the nature of this wisdom
which is manifested in Christ, viz., Sixai-
oirivTj re xal 07. k diroX., 'both righte
ousness, and sanctification, and redemp
tion.' This is the divine philosophy, the
Christian system, the doctrine of the
cross : righteousness, for justification be
fore God ; sanctification, for holiness of
life, the moral elevation of our nature ;
rescue and ransom for complete deliver
ance from all evil, for final and eternal
salvation. Theological method might seem
to require that diroXirp., if signifying re
demption, (H. 9 : 12), i. e. the act of
atonement, should precede StK. and 07.,
and that therefore, as it follows both, its
meaning should be limited to final salva
tion, as in R. 8 : 23 ; E. 1 : 14 ; 4 : 30.
Thus the precise order of events in our
spiritual life would be observed, and also
a climax presented after the usual manner
of the Apostle. But if we consider that
S. Paul here takes his view of Chris
tianity as it is involved in the personal
manifestation of Christ (8 s iyev. Tjp. trotp.
d. 9. vv. 23, 24), we shall see that diroXu-
rpwiris, in its original and ordinary accep
tation of ' redemption by ransom' is in its
proper historical, ceconomical, and rheto
rical order. The manifestation of God in
human nature, the fact of the incarna
tion, with its grand object and effect, is
'righteousness,' God justifying man, St-
Kaiotrivq. The presence of Christ with us,
his visible life on earth, and hence his no
less real and actual, though spiritual pre
sence with our souls is 'sanctification,'
ayiatrpbs. The death of Christ, his propi
tiatory sacrifice on the cross, the act to
which bis whole manifestation tended and
in which it terminated, is its chief and all
comprehensive characteristic, it is deli
verance from guilt, sin, and suffering,
'redemption,' diroXiTpwais. tva] indi

cating not the final aim, but necessary
result of the foregoing action. There is a
grammatical anacoluthon in tva followed
by the imperat., but a rational dependence
of the sentence 8 Kaux- upon tva, the in
troduction of the quotation resembling the
transition from oratio obliqua to directa;
cf. 2:9. R. 15 : 3. 6 Kaux  Kau-
XdirBw] In writing (27, 28) the Apostle
had in view the negative part of the pas
sage here referred to, Jer. 9 : 23, 24, in
which all boasting in human wisdom and
might is deprecated. This he sums up in
(29). He now cites the positive part,
which sets forth the knowledge of God in
his exercise of 'loving kindness, judg
ment, and righteousness,* (= trotpla dirb
Beov) as the only legitimate subject of
boasting. But he substitutes iv Kvplw for
irvvieiv xal yivthffKeiv 8ri iyw elpi Kuptos,
k.t.X., in accordance with the representa
tion just made of the divinely personal
origin and means of our salvation. Non
coram illo (29) sed in illo gloriari pos-
sumus. Beng. The quotation is re
peated in the same form at 2 C. 10 : 17.
II. Having shown what 'the doc
trine of the cross' was in itself, in the es
timation of unbelievers, and the experi
ence of the faithful — an exposition which
commences at 1 : 18, and arises out of a
statement of the subject-matter and style
of his own teaching (1 7) — he proceeds to re
peat and amplify that statement as an
important practical argument for the sim
plicity of the Gospel as opposed to the
specious and complicated systems now
in favour at Corinth.
1, 2. iXBwv  fjXBov] He dis
tinctly calls attention to the character of
his first, his introductory preaching, af
terwards (4) to that of his permanent
ministrations. Join tjX6W 08 ko6" brrepox.
rather than 08 KaB' iirepox. .... Karay-
y4XXwv. With the second mention of
his coming he connects the character of
his coming, first negatively, then posi
tively. Ka0' birepoxi)v X. t) ff.] Not
meaning that his was a X07. or trotp.
which possessed no excellence, but that
he claimed no excellence arising from X. or
ff. birepoxi) is used absolutely, not com
paratively in the sense of superiority over
others; 'with grandeur,' 'in glorious-
ness,' Tynd. ; ' with high words or high

1 CORINTHIANS 2. 1—4.

197

Xoyov rj aocplas KaTayyeXXwv v/iiv to fiapTvpiov tov Qeov. 2
ov yap BKpiva tov elSivai Tt ev vfiiv, et fih 'Irjaovv XpiaTov, Kal
tovtov eaTavpwfievov. 3 Ka\ ,]yw £v aadEVsla Kal iv cpofiw /cat
ev Tpofiw iroXXw eyevofirjv irpos vfias, 4 Kal b Xo'^oy fiov Kal
to Kijpvyfia fiov ovk ev 7ret0o?y avOpwirivrjs aocplas Xoyois, aXX' ev

wisdom,' Luth. On X870S, see 1 : 17, n.
xarayy. k.t.X.] He so states the busi
ness of his coming as to intimate a sim
plicity incompatible with bnep. X. t). o-ooi.,
it was the mere announcement of a tes
timony. tS papr. tov 6.] Gen. objecti.
' the testimony about God,' as in 1 : 6. cf.
15: 15. oi ydp (xpiva tou] I deter
mined against knowing. The genit. ex
presses the subject of foregoing consider
ation, Soph. Philoct. 198. See on ixplB-rj
toO dTTorrXetx, A. 27 : 1. tou is omitted in
some important MSS. here, and at 7 : 37.
08 xplvw, like 08 tprjpi, nego, means ' I de
liberately refuse,' 'decide against,' 'ab
jure,' 'condemn the thought of.' elbi-
vai Ti] recognise as a subject of know
ledge, profess anything as well acquainted
with it — as my doctrine — my philosophy.
The fact stated thus, and by the words oi
KaB' brrep. (1), would appear the more re
markable when it was remembered that
he came to Corinth direct from Athens.
'I. X. Kal tovtov itrravp.] 1 : 23. The
personal reality J. C„ and the fact of his
crucifixion as characteristic of his mani
festation, are here represented not only as
distinguishing Christianity from all other
subjects of knowledge, but as distin
guishing the Apostle's from all other
views of Christianity. He is establishing
a principle opposed to those who would
present for our acceptance a system in
stead of a person, and a teacher only in
stead of a Saviour.
3 — 5- Kai iyw] The sense of Kal is
' moreover, ' ' in addition to this. ' ' And
I personally,' the man Paul, the preacher
of these simple truths had in myself no
thing to recommend them, 2 C. 4 : 7. iv
dtrBevela  TrpSs bpds] He is
speaking of the early circumstances of his
abode in Corinth. See Introd. , and A.
18:3—5- iTh. 3:7. By dtrB. must be
understood his bodily infirmity, 2 C. 12 :
7 — 10, which probably was a chronic and
permanent affection, 10 : 1, 10, 11 : 30.
G. 4 : 14, but at some times more severe
and disabling than at others. See on G.
4 : 13. The association of tp. and t. is
apparently a vernacular usage, cf. Deut.
11 : 25. Isa. 19 : 16. They are also joined
in 2 C. 7 : 15. E. 6 : 5. Ph. 2 : 12.
The phrase in these passages seems equi

valent to raireivotppoffivTj, and here may be
taken in that sense (comparing A. 20 :
19), but with a peculiar significancy in
Tpbpos (iv rp. iroXXip), timidity, nervous
ness, arising doubtless from recent, or
apprehended, or actual sufferings, 2 C. 7 :
5, 6. 10 : 1. Kai (4) not adversative, but
connecting his permanent teaching with
his personal condition. See on (1). X8yos]
is the doctrine, the whole teaching of the
Apostle (2 C. 1 : 1 8). Kijpvypa, the same in
the formal character it received from its
mode of communication, i.e. oral delivery,
1 : 18, 21. Tit. 1 : 3. The repetition of pou
is emphatic ; he would impress upon them
the character of their original instructor,
and of his instructions, i. e. the agency by
which they were converted to the faith of
Christ, 3:6, 10. 4 : 15. ouk (iyivero)
4v ireiBoXs  X87ots] Xo70t are
here ' terms' both logical and rhetorical,
the 'language' of the subject, both in
matter and form (13). ireiB. for iriBavdis.
The form is not found elsewhere. Eu-
sebius, Preparatio Evang. I. 3, gives 4v
ireiBoX Xbywv, which is also the rendering
of Syr. V., but there is slight manu-
scriptal authority for the reading. Cf.
X8701 Bavputrlws ws iriBavol, Demosth.
928. 14. The expression ex TretS 
Xo70ts is equivalent to 4v iriBavoXoyla, C.
2 : 4, and means the employment of those
philosophical subtleties and arts of speech
which were so popular and alluring, the
object of which was to gain applause,
assent, adherence to sects and schools, not
to discover or promulgate truths, C. 2:8.
His disclaimer is also the more remarkable,
as elaborate phrases were popularly term
ed Corinthian words (Stanley). He did
not object to the use of argument for a
legitimate object, forS. Luke's description
of his preaching in Corinth itself is SieXi-
yero 4v ttj ffvvaywyij  (ireiBi re
'lovSalovs x. "EXXrjxas, A. 18 : 4. cf. 17 :
2. iv dTroSeifei irv. x. 8.] The ordi
nary sense of dTroS. ' proof,' ' demonstra
tion' (A. 25 : 7), suits the context ;
demonstration supplied by the Spirit in
giving power and efficacy to the Word
(12, 13). See on x Th. 1 : 5, and cf. A. 6 :
10. tva  Geou] see on 1 : 15, n.,
so that your faith has not its origin and
existence in human wisdom, but in the

198

1 CORINTHIANS 2. 4—8.

biroSel^Bi irvevfiaTos Kal Svvdfiews, s tva h irlaTis vfiwv firj fj ev
o-ocpla avOpwirwv, aXX' ev Svvdfiei Qeov.
6 Hocplav Se XaXovfiev ev Tois TeXeiois, aocpiav Se ov tov
alwvos tovtov ovSe twv bpXbvTWv tov alwvos tovtov, twv Karap-
yovfievwv 1 dXXd XaXovfiBv aocpiav Qeov ev fivaTrjpiw Trjv
diroKeKpvfifievrjv, rjv irpowpiaev b Oeoy irpo twv aiwvwv ety So£a
hfiwv,

^ i -.

rjv ovoeis twv apyovTwv tov aiwvos tovtov eyvwKev'

efficacy given by the Father through the
Spirit. to the simple testimony (2) concern
ing the Son. And see on 2 Th. 1 : ii.
6 — 8. trotplav Si] Here, and in the next
el. Se is adversat., correcting or qualifying
the immediately preceding statement.
' It is however wisdom that we speak,
yet not such wisdom as belongs to, &c.'
(cf. R. 3 20). ff. S. XaXovpev] our
utterances, and the subject of them (13).
' we talk wisdom.' 4v toXs TeXeiois]
By oi TeX. he means the TrvevpiariKol as
opposed to the xpvxiKol, those who, influ
enced and instructed by the Holy Ghost,
had received the truth and had become
spiritual believers. His discourse (iv)
with or among them (when he had to do
with them ; Winer, apud, cf. 6 : 3) was of
Christ, the crucified, developed and made
known in their experience as trotpla dirb
9. 1 . 30. 'That which we speak of is
wisdom among them that are perfect,'
Tynd. He is not here making distinc
tion between Christians more and less
advanced, as in 3 : 1 — 3. H. 5 : 14, but
between Christians, regarded as true be
lievers, and the world. With TeX. cf.
KaTTjpriffp4vos, L. 6 : 40. Ja. 1:2, n.
TeXelwv Kal pavBavbvrwv, 1 Chr. 25 : 8.
LXX. tro0. oi tov aiwvos r.] not be
longing to, possessed or recognised by this
world. See on 1 : 20. ouSe twv dp-
Xbvrwv t. d. t.] intimating that it was
not a wisdom which could be employed
for the acquisition or maintenance of the
greatness and power of this world, twv
Karapyovp4vwv] who are to be brought
to nought ; fut. sense as in 2 C. 3 : 7,
11, 13; said rather in reference to their
official than personal existence ; as
' powers that be, ' they will be brought to
nought. The wisdom of the Gospel con
templates no transitory or perishable ob
ject. Alwvos tovtov trotplav dvopdlrei ttjx
i^w, ws irpbffKaipov xal Top alwvi roirw
ffvyxaTaXvop4vrjv  tus irpotrxalpovs
Si 8vras xal airois (t. dpxovras), tov
alwvos Toirov bvopd^ei, Kal Karapyovp4vovs,
tovt4uti, iravop4vovs Kal oiK alwvl£ovras.
Theophylact, in loc. trotp. 6.] Divine

wisdom, wisdom of which God is the
author, giver, and object, (see 12). 4v
pvffTTjplw] (XaXovpev, cf. 13. 14:6),
further explained by ttjx diroKeKp. He
means grace, pardon, holiness (1 : 30),
salvation, glory, eternal blessedness (9)
through Christ, given in his manifestation
and sacrifice, free to all men, and to be
attained by simple faith in Him. To
speak of all this as so given, and so at
tainable, was to speak 4v pvtrr. to men in
general (14. 2 C. 4 : 3, 4), though it was
the full and unreserved announcement of
the Gospel (E. 6 : 19, 20. Col. 4 : 3, 4).
See on L. 8 : 10. By tt^x diroKeKp. is
meant here, as is evident from the con
text, that which is permanently still
hidden from some, 'kept hidden,' cf. M.
11 : 25 ; not, as in E. 3 : 9. C. 1 : 26,
n. , that which once had this character
with regard to all, but is now revealed,
i)v irpowpitrev] trotp. B., as (in the rela
tive), the obj. to irpowp. is the Gospel re
velation viewed as a fact, the pre-ordained
manifestation of God's wisdom, irpb
twv aiwvwv] before time began ; 'in
eternity,' E. 1 : 4 — 12. eis SS£ ax Tjpfix]
to effect our glory ; ' to bring us to
glory,' that by its revelation we might
attain to glory. The superiority of this
divine wisdom over that of men is seen in
its ultimate object and result, the eternal
glory of believers (9). R. 8 : 18, 30. 9 :
23. C. 1 : 27. This glory, like the
wisdom which leads to it, is theirs in
Christ, J. 17 : 22—24. Ph- 3 : 21. C. 3 :
4. Cf. 1 C. 15: 51, &c, iSou pvffrijpiov
ipXv X4yw, k.t.X. i)v  iyvwxev]
i)v (ffatplav). He resumes the thought in
(6) otSSe twv dpx- t. al. t. in expanding the
notion t^jx diroxexp. They failed to re
cognise this wisdom, though it leads to
glory, because it has nothing to do with
the glory of this present time. (yvwKe
perf. ' hath known. ' It was a perma
nent fact that this class, as a class, was
ignorant of the wisdom of the Gospel.
Read and comp. carefully Isa. 29 : 10 —
19, the passage from which (14) a quota
tion was made, 1 : 19, in introducing the

1 CORINTHIANS 2. 8—10.

199

et yap eyvwaav, ovk av tov Kvpiov Trjs Sofyjs eaTavpwaav
9 aXXa KaOws yeypaiTTai,A A ScpOaX/ibs ovk eTSb, Kal ouy ovk
9/coucre, Kal iirl KapSiav avOpwirov ovk dvifirj, a rjTolfiaaev b
Qeos Tois dyairwaiv avTov. IO i}/Ut~v Se b Qebs a7re/caXu\p-e

present subject, elybp iyv.] Their ig
norance of it is plain from this, that they
were the very class who crucified the
Messiah (A. 4 : 26, 27). If they had
known the Gospel as the means of at
taining the highest glory, and the Lord
its author and subject, as the giver of
such glory, they would not have been the
chief agents in his humiliation. See J.
16 : 3, n. A. 3 : 17, n. 13 : 27. t8x
K. ttjs 58f.] A title implying the deity
of our Lord, cf. Ps. 24 : 7—10. Ps. 29 :
3. A. 7:2. E. 1:17. cf. Ja. 2 : 1, n.
9. dXXd] But on the contrary, in
stead of being known, the glory in which
the grace of the Gospel terminates is be
yond all human experience, information,
or conception ; yet we know it by special
communication from God. That to state
the former of these propositions is the
chief purport of the quotation (Isa. 64 :
4) is evident both from the form given to
it, & btpB. oiK eXSe  & ijrolpatrev b
B., and the introduction of the clause
xal eVt k. dvBp. oix ox^/3tj which is
neither in Heb. nor LXX. By com
mencing with the relative d, the Apostle
fixes attention upon the things spoken of
in the clause 4 ijrolp. 0 9., x.t.X., as having
a previous important statement made con
cerning them, btpB. oix, k.t.X. The idea
conveyed is — 'such things as eye, &c. (pre
dicate)  are the things which God,
&c.' (cf. R. 11 : 33). It is better to con
sider the construction as an anacoluthon,
which is not unusual in quotations (see
1 : 31), than to connect a bipBaXpbs, 'k.t.X.
with Tjptx Se o 9. drreK., whereby the force
and aptness of the citation is destroyed,
and the expected conclusion of one state
ment run into the commencement of an
other to the great disparagement of the
effect of both. iirl KapS  dxe^Tj]
L. 24 : 38, 11. The passage differs from
the Heb. in arrangement, and in the sub
stitution of Tots d7aTrtSo*tx air. for ' him
that waiteth for Him.' The sense, how
ever, is the same. By varying the ar
rangement, and introducing k. 4ttI k. . . .
dxe/3Tj, the Apostle has produced an effec
tive climax. LXX. give a different mean
ing to the passage, rendering o8Se oi btpB.
ijpwv eXSov Bebv ttXtjx trov, a sense admis
sible bythe Heb. (marg. A. V.)— It has
been doubted whether future and heavenly
blessings are intended by S i)roip., k.t.X.,

some supposing (from 10 — 12) that the
words refer only to the present revealed
and experienced grace of the Gospel.
But the usual interpretation (see Collect
for 6 Sun. aft. Trin.) agrees best with the
preceding context. See on twv dpxbvrwv
(6, 8), and els 58£. i)p. (7). And cf. R.
8 : 18—25. 2 C. 12 : 4. 1 J. 3 : 2.
The language of the quotation cannot,
without violence, be applied to the ap
prehension of doctrinal truths, the expe
rience of inward and spiritual sensations
and effects ; but its terms imply possession
and enjoyment of objective realities, of
' things' which, while they bear an affi
nity to objects of human sense (sight and
hearing), and ordinary imagination, are
yet beyond and superior to anything in
the present state of existence. The re
velation of these things may, and must
present doctrinal truths, but the things
themselves are matters of fact. The joys
prepared for those who love God are
spoken of, however, as matter of present
revelation and apprehension, because they
are to consist in an intimate cognition of
God, and communion with Him (1 J. 3 :
2), they will be the perfection of a bless
edness which begins even now and on
earth (J. 17 : 3, n.), and belongs, though
with differences in degree, to all the people
of God. See c. 3 : 22, 23.
10, 11. Having denied of a certain
class their possession of the true wisdom,
he now proceeds to set forth, on the other
hand, distinctly and fully, the recipients
(Tjptx Se, and 12, 15, 16), the fact (dire-
Ka\. ), and the mode (Std t. ttx.) of its re
velation. Tjptx Si] He means himself
and those inspired persons to whom, for
the instruction of others, divine know
ledge was communicated (12, 13). But
he regards the possession of the Spirit by
which he received knowledge as shared by
them to whom he divulged it, and neces
sary in them for its reception, as in him
for its communication (14, 15). Tjptx, op
posed to ol dpxovres, r. a. t. (8, 6), dTre-
KdXvipe to oiK eXSe, x.t.X. (9), o88eis ....
(yvwKe (8), tt)v diroKexp. (7). The object
to dTreKdX. is to be taken proximately from
(9), & t)toip. 8 9., though inclusive of
the original and main topic of the previ
ous propositions, trotpla 9. The abstract
terms of the quotation influence the
phraseology of the whole succeeding

200

1 CORINTHIANS 2. 10—12.

Sid tov irvevfiaTos avTov. to yap irvevfia iraVTa epevva, Kai Ta
fSdOrj tov Qeov. TI Tty yap olSev avOpwirwv Ta tov avOpwirov,
el firj to irvevfia tov avOpwirov to ev avTw; ovtw Kai Ta tov
Qeov ovSeis olSev, el fih to irvevfia tov Qeov. I2 >?/U.e<y Se ov to
Holy Ghost is not pantheistic, tov dvBp.
' the individual man,' any one who may
be taken as the example of the fact
stated ; not ' the human being' in the
abstract. Td tov a., the thoughts, inten
tions, feelings. oZSex] is aware of,
knows as matter of fact, knows intui
tively, absolutely. Prov. 20 : 27. For the
second otSe, however, some MSS. have
(yvwKe, 'understands.' oTSa answers to
the Latin scio ; yiyvwtrxw is nqsco, cog-
nosco. Compare the climax, nihil cog-
nosci, nihil percipi, nihil sciri posse dixe-
runt. Cic. Acad. n. lib. 2. c. 12. And
see J. 8 : 14, n. Td tou 9.] not 'the
things that are of God,' Rb., but ' the
things of God,' in the same sense as Td
tou dvBp. el ptj] after o85eis, 'no one ex
cept,' Jelf, § 860. 7. t8 ttx. t. 9.] A Spi-
ritu Dei non potest sejungi deitas; sicut
nee ab hominis spiritu humanitas. Beng.
12, 13. ijpeis Si] 'We, however,'
to whom the revelation, Std tov irv.
(10), has been made. Se resumptive from
ijpiv Si. He proceeds with a double state
ment of, 1 . the character (negatively, as
before, r, 4, 6), 2. the certainty and ful
ness of the revelation. ou rb irv. t.
Kbtrpov 4XafS.] ou is to be joined with
tS ttx., ' not the sp. of the world, ' cf. 6.
1 Th. 2:13. The context shews, that rb
irv. -1 . Kbtrpov, is synonymous with tj trotpla
tov alwvos tovtov (6), i) dvBpwrrlvTj trotpla,
which is in like manner (13, 14), placed
in opposition to the Holy Spirit. By t8
ttx. t. Kbtrpov, we are not, howrever, to
understand the mere abstraction, ' human
intelligence ;' nor, on the other hand,
any actual spiritual being, the author
of this world's wisdom, as in E. 2 : 2,
1 J. 4 : 3, 6, the originator of moral evil
and error. But the meaning is, 'the
spirit, which we received, is not that
which makes us wise with worldly
wisdom, and, which, in that case, would
be the spirit of the world." Compare
R. 8 : 15, ou 7dp iXdpere irv. SovXelas . . .
dXX' iXafl. irv. vloBetrlas. 2 T. 1 : 7, 08
7dp (SaKev ... ttx. SetXias dXXd Svvdpews
k.t.X. rb iK t. B.] The introduction of
4k emphasizes the notion of origin. The
Spirit which we received is essentially
divine. See on (10). i!xa ei5fflp.ex] that
we may know, i.e., have in our own
spirit the perception of. An intuitive
subjective knowledge of matters revealed

e, 10 — 13, Ttt jSdurj, Td tov 9., Td
XapiffB4vra  a Kat XaX., Td tov irv.
b 9. drreKdXui/'e] God revealed (them).
He speaks of the revelation as an accom
plished fact; but as it is made by the gift
of the Holy Spirit, which is an abiding
gift, it is represented as present and
continuous in its communications and ad
ministration (12, 13). 7dp introduces the
explanation of the fact affirmed ; the
possession of the Spirit ensures this
knowledge. And first he describes the
action of the Spirit of God, per se,
whence he infers the effect of its opera
tion when in mysterious sympathy and
union with the spirit of man (12, 13).
cf. M. 11 :27, 11. rb yap irv.] the Holy
Spirit, rb irv. 1 . 9., as is evident from
(11). irdvra] all things spiritual. See
R. 8:27, where the converse proposition
(God knows the mind of the Spirit) is
affirmed on the same ground. The two
together prove the doctrine of the per
sonality, and illustrate that of the ' Pro
cession' of the Holy Ghost. 4x Beov
tiirap&v (xwv (12), Gregor. Neocaes. tS
4k tov TLarpbs 4Kiropevbpevov, Nicene
Creed. 4pevv$] of course means 'tho
roughly penetrates into,' ' explores,' as in
R. 8 : 27. Rev. 2 : 23 ; not as enquiring,
or seeking to know, but as already know
ing intimately ; ' fathoms,' Conyb. oix
dyvolas, dXX' dxpi(3ovs yvwtrews 4vravBa rb
epeuxax 4vSeixnxbv. Chrysost. Kai Td
jSaBij] even the deep things (R. 11 : 33.
Ps. 92 : 5. Isa. 55 : 9), truths concerning
the divine nature, and essence, and will ;
the profound secrets. Cf. Td /3d/?Tj rod
Xarava, Rev. 2:24. Tis 7dp k.t.X.]
This illustration from human conscious
ness embraces two facts, 1. the necessary
and perfect, 2. the exclusive knowledge
of things divine by the Spirit of God.
The latter is prominent as the matter of
proposition, in accordance with the Apo
stle's object, which is to show that only
those who are in possession of the Holy
Spirit can teach or learn the true, or hea
venly and divine wisdom, rls 
dxp'ptiiTrwx] Personal consciousness se
parates each man from his fellows or
kind, as a spiritual being. The analogy
here established proves that the Spirit of
God has an individual existence apart and
separate from that of all other spiritual
beings. The Christian doctrine of the

1 CORINTHIANS 2. 12—14.

201

irvevfia tov Koafiov eXaBofiev, ctXXa to irvevfia to e/c tov Qeov,
lva bISw/iibv Ta virb tov Qeov XapiaOsvTa Jj/xtv, I3 a /cat Xa-
XovfiEv ovk ev SiSaKTois avOpwirivrjs aocplas Xoyois, aXX' iv St-
SaKTois irvevfiaTos ayiov, irvevfiaTiKois irvevfiaTiKa avyKpivovTBS-
14 TrvxlK^s'oe avOpwiros ov SsXETai tci tou Trveu/aaToy tou Qeov-
fiwpia yap avTW iaTi, /cat ov SvvaTai yvwvai, oti irvevfiaTiKWS
is possessed by those to whom the revela
tion is made, not objectively, or merely
so, but Std tou TrxeupaTos. He contrasts
the knowledge thus acquired, with the
ignorance of the wise of this world on
such subjects. Generally, the Gospel,
applied by the Spirit, will teach men
more than all philosophy could discover.
Td uttS tov 9. x- iipiv] Answering to
Td tou 9. (11); but different, as distin
guishing the communicated matters of
knowledge, apprehended by the spiritual
mind, from those known by original in
tuition in the divine mind. xaP'a84vTa
T^ptx] Things of the class xaplffpara,
12 : 1, 4, 31 ; 14 : 1 ; i P. 4 : io. Td
pvffTT)pia irdvra k. iratrav rijv yvwtriv, 13 : 2,
things imparted in the gift of xaplffpara.
Read E. 3 : 3, 4, 7 — 10, and cf. J.
14 : 26. 16 : 13 — 15. d xal XaX.]
Our delivery of these truths, as well as
our reception of them, is under a Divine
influence ; is by the instruction of the
Holy Ghost. Comp. St. Peter's account
of inspired utterances, 2 P. 1 : 21. On
X8701S, see (4). ' Not in language taught
by human wisdom, but in that taught by
the Holy Ghost.' The gen. follows the
verbal adj., as in J. 6 : 45. Cf. Soph. El.
344. diravrayap . . . Ke'txTjs SiSaxrd,
KoiSiv 4k travrijs Xe-yets. irv. irv. tr vyKp. ]
The ambiguity in the A.V., arising from
the doubtful relation of the participle, is
but partially removed by punctuation (a
semicolon being placed after ' teacheth') ;
and improperly by a parenthesis, as in
Cr., inclosing ' ouk .... a7tou,' which
disconnects unduly d k. XaXoupex from
the words which follow. The Apostle
describes here the operation of men's
minds in connexion with inspiration ; the
exercise of their natural, but enlightened
judgment, on spiritual communications.
cvyKplvovres implies the study of them ;
adjustment, arrangement as to the order,
proportion, extent of their enunciation
and development. See 3:2. R. 12 : 6,
KaTd ttjv dxaXo7iax ttjs irlffrews. H.
5 : 12 — 14. 6 : 1, 2 ; and A. 16: 10, on
trvp/HifidfovTes. And read ch. 14. Some
consider irvevpariKoXs to be masc, and
understanding trvyKp. in the sense of
'interpret,' as in Gen. 40 : 8, Dan.

5 : 12, 17 (LXX), would render (very
harshly) ' interpreting spiritual things
to, or among spiritual persons,' with a
reference to (6, 15). Others, retaining the
sense 'comparing' for trvyKp., take
irvevpariKd to mean N. T., and Trvevpart-
koXs 0. T. revelations ; others again re
verse these meanings, and translate 'in
terpreting O. T. by N. T. revelations.'
Better with Beza, ' adapting spiritual
language to spiritual matters ;' or, in the
other sense of avyxp., 'expounding
spiritual things in spiritual language' Ep.
Shuttlew. But it is safest and most
natural to understand ttx. as in both
cases representing the same subjects,
and avyxp. as used in 2 C. 10 : 12, espe
cially as a very clear and important
meaning is the result.
14 — 16. He passes on now to the con
sideration of the recipients or hearers
generally of Divine truths. Hitherto he
has had chiefly in mind the teachers of
others ; he now speaks of the taught,
who, like the teachers, are of two classes,
the worldly and the spiritual, ipvxixbs Se
dvBp.] Anarthrous, to indicate character.
Se is transitional to the statement of a dif
ferent, though not opposite case. \p. dvBp.
is a man in a state of nature — a merely in
tellectual being, unenlightened by the
Spirit ; a being possessed of a mind, a soul
(ipvxTj), but the faculties and instincts of
which are circumscribed by his present
life, his present condition as in the body,
and in the world, 15 : 44 n. Hence the
word \pvxixbs is associated and almost
synonymous with trapKiKbs, 3 : 1 — 3, n.
iirlyeios, Ja. 3 : 15. cf. 0uxtKoi, irvevpa oix
ixovres, Jude 19. tpvxiKbv dvBpwirov
Xiyei rbv Karb qPitriv iTwvra xal dvBpwiri-
vois XoyiffpoXs SioiKoipevov' irvevpariKbv
84 rbv iirepavapdvTa rois rijs tpitrews
vbpovs, Kai pTjSex dvBpwmvov tppovovvra.
Theoph. oi SexeTat] does not accept,
' rejects ;' a voluntary act is denoted
(L. 8 : 13 ; t Th. 1:6. 2 : 13), and the
offer or presentation of spiritual things
implied, pwpla ydp air. i.] giving
the reason of his non-acceptance or
rejection of them ; in his estimation they
are pwpla. The term shows, by comp.
with 1 : 18, 21, that by Td tov irv. are

202

1 CORINTHIANS 2. 14—16.

avaKplvETai. l$ b Se irvEVfiaTiKOs dvaKplvsi fisv irdvTa, avTOs Se
iir' ovSevbs dvaKplvsTai. l6 Tty yap 'iyvw vovv Kvpiov, oy cru^-
BiBdaEi axnov; rjfiEis Sb vovv XpiaTov e'Xofiev.

meant truths connected with the atone
ment, the grace and glory (8, 9) flowing
from the cross of Christ. Kai 08 Siv. yv.]
It is assumed that they are pwpia to him,
because he has not a right understanding
of them, and a reason why he has it not
is added. R. 8 : 7. yvwvai, understand,
learn them. A. 17 : 19, 20. See on otSa
(11). 8 ti] inasmuch as. ttx. dxaKpixeTat]
sc. rd tou ttx. The whole process and
inethod of their consideration and examina
tion, in order to a discovery and knowledge
of them, must be spiritual. A man must
be in a spiritual condition to go through
with it. J. 8 : 47. 1 J. 4 : 6. Daily
experience corroborates the Apostle's state
ment. It is found that very intelligent
minds fail to perceive the full import and
efficacy of Divine truths, especially those
relating to a personal interest in Christ
through faith in his blood, b Si ttx.] The
art. appeals to individual instances, any
known case of a Trxeup.aTtK8s. The ttx.,
whoever be may be (ii). 'Thespiritualman'
as opposed to ' a natural man,' is here, as
appears from 3 • 1, not one endowed
with extraordinary gifts, but the man who
is under the moral influence and teaching,
and possessed of the grace of the Holy
Ghost. Cf. G. 6 : 1. C. 1 : 9. dva-
xplvei piv irdvra] Answering to rb
irv. irdvra ipevvq (10), and describing an
act of the spiritualized human soul, cog
nate to that of the Divine Spirit, and per
formed by his effectual operation. dvaKp.
also, like epeuxj, conveys the notion not
so much of employing means as attaining
an end, yet with a difference ; as the sub
ject here is a finite being (0 ttx. not t8 ttx.
t. Geou), a process is supposed, ' dis-
cussetb, ' Tynd. ; ' makes out, ' cf. 1 J. 2 :
20, 27. TrdxTa] all (spiritual) things, in
himself and others ; ' having his senses
exercised' irpbs SiaKpitriv KaXov re Kal
KaKov (H. 5 : 14), and being skilful in
that ' word of righteousness,' which is
KpiTiKbs ivBvpTjffewv k. ivvoiwv KapSlas,
(H. 5 : 12.) Cf. R. 12 : 2. E. 5 : 10.
airbs Se] he himself as 0 irvevparixbs.
iir' 08 5 ex 8s] by no xpvxixbs. See J.
8 : 15, n. The thoughts and feelings of
the spiritual mind are known and under
stood only by the spiritual man. The
spiritual man cannot be made out, ana
lysed by the natural, as the natural may
be by him. The words are suggestive of
the case described in 14 : 24, 25. But

the power of analysis or discernment of
the spiritual condition of others here at
tributed to the irvevparixbs is not pecu
liar to the class irpoqjijTai or inspired
persons. It is implied (16) that he who
possesses it needs not h. teacher, and is
qualified to teach others, which is affirmed
of all advanced and matured believers
(TeXetot), 1 J. 2 : 27. R. 15 : 14. H.
5 : 12. This ought to have been, but
was not, the state of the Corinthian
Christians (3: 1). Tt's7dp] Tt is plain
that the passage quoted must bear the
meaning — 8 Kuptos, or 6 xous Kvpiov bi?
oiSevbs dvaxplverai. By the omission of
the second clause of the v. xal tis airov
ffipfiovXos iyivero, Isa. 40 : 13, LXX,
given in R. 11 : 34, and the juxtaposi
tion of 8s crup/3. with iyvw vovv K. it is
intimated that ' knowing the mind ' of a
being (of course by intuition, or indepen
dently of himself) is equivalent to being
capable of instructing him — conducting
his mind, A. 9 : 22, n. 8s valet adeoque,
Beng. ffvpjSip. is for the Heb. J£rPi"'
to cause to know ; and is in Hellenistic
use for 'instruct.' Hence the sense of
dvaxplvw as above interpreted. Now no
one can pretend to this knowledge or dis
cernment of the Divine mind. Where
fore neither can any similarly discern the
spiritual mind of the believer, which is of
God. The sentiment is the same with
that of (10 — 12), though of wider range,
including all who are StSaKTol tou Beov.
Some would refer airbv to irvevpaTtKbs,
but this, besides being rendered impro
bable by the position of auT. with respect
to X., would be a. violent distortion of
the original sense of the quotation, and
confuses the argument pari ratione which
the Apostle is employing. By Tjpets
here the Apostle associates himself with
the class of which he is speaking, i.e.,
not the specially endowed, but all be
lievers ; as in (6), by the pi., and Tjptx, in
(10), he associates with himself, just
spoken of (1 — 4), all who were of his
special class, i.e., inspired persons.
xouxXpttrToujis evidently to be under
stood as synonymous with xoux Kuplou, and
K. is Jehovah, (Heb.) ; hence arises aproof
of the Deity of Christ, xous X. here differs
little from irvevpa X. R. 8 : 9. xous, the
rendering of the LXX. in loc. cit. is
PV1 Spirit in Heb. xous K. is the Spirit of

qou '. qouj Suiqsrxa ire ;o Surireads '-A'V
,'snajaqiv ('aou;s, [nojtjj 'SAvorroj qoiqAi
a3.iBqo aqq A*q uoaiS si qorqM aqsqs .iiaqq
jo uoiqou qBqq A^aqragsp ajoui SuiA"aAuoo
se 'uoissajdxa .laSuojas aqq oa sujnaaj
eq anq f papunoj si pasn asnf ainSq aqa
ipiq.w uo 'T07Jt(t*t qoadxa aqSim a/A aaaq^
\3J.s>3 Toxixdijj) -qi mojf poSaaiua
jaAgii pBq Xaqq aai sb anq 'aqBqs siqq ui
A>qq 8J3M amiq quasajd aqa qB tCpio ao^j
•A"a;reu.reo 10 a"oubjui jo oanas Jiaqq jo
ssausnonmqaoo aqa ssubui AjSuoiqs \ixi
¦ai ssaBSod Xaqa pip udyt wdvi 9uoui riuv
(nou tou anq '. A"qircqB auasajd Jiaqq aim
-pB praoA\ aq qBqq uoiqBqoadxa ub /Ciduii
oq smaas puB 'uoiqipuoo Suiqstxa puu
aauuoj Jiaqq uaaAAqaq nosuBduioo tj sa^reui
3J.QO '. quBOijiuSrs os qou qnq 'sxno UBqq
asuas .is isbo nu Suip[aiA* , 'usao qou , jgtio
BABq -ggpj pooS '3x0b joj -iry '-pujfr,
,'Suo.iqs qou aaa.u a£ , UBqq jaqqaq '. 95 : %,\
1 '£1 : 01 'P 'A 'n30 '(« -"^l °i)
emB aS. oj3a\ 'emiq qBqq oq dn '-a-i 'qatC
qou joj [v«(!g^ -L mx.no '(8 '£ -qo) -n : g
puB *z '1 : 9 *jt aas 'dgf puB tt\^ uaaAvq
-aq aouaaajjrp aqq iog_ •£ : oi ¦ £ 1 : 8
'qsajj jCruBssaoaa qou 'ei : g -jj dtpodx
TisdsxB '. pooj pqos .' ttajoa si qBqq pool
A"uy [BTrmdj/ •uoiqBiodjaqm ub tCiqBq
-Old \VH AtndfLsil 313 X AOX1B OXAOJJAJO
UA0dtpJX3Ti 30 aoaio '9VS *IIIA 'Jf 'mojj
•u 'T9 : t -tj 'BinSna^ jo aouBqsui ub
('j[uup oq notf. 8Ab3 , '»yj)/{, oq Apio a;q
-BoqddB A'rqouqs '. noi" paj j \tibtxoji3
•£i 'n : g pr uo aag •707jiit/< jo uoiqou
eqq SammquoO [ • y -x •» » y p ^ -aqBqs
ejnqBmra; padopAapun ub 'uotqoajMaduii
jo aqBqs B saqdui; qj -sviinsAJi oq posod
-do sts '-mudTiB pa^BO aq qqSicu sjaAaipq
qoiqM ui asuas aqq SuiqBOipui sb 'qi Sut
-Aji^Bnb SB qnq '•ynxdvB qqiA\ snomiuou^s
SB ua^Bq aq oq qojir [-yr^ as siojjt.Ua
sip •£ '91 § Jaui^Y "91 : i -H u0 JJ0P
-uaqosiT, /qis BqiqrqpB nmsuos ui mapuna
aqBqas umiojoqsody Bmaoj anbBjqn nmb
qinban uBqiqnp , 'j, '^j aqq oq jBipioad
/(BanqBU, ,'ibiubo, 'sojnudvj) qqiAV 'asuas
aaiBs aqq u; pasn si p.io.u aqq '3mpB8.i
qq3u aqq aq spqq jt ¦£ : g -ry z 'aouBqs
-qns b sb , jfqsajf , Ajragis oq asn uomuioa
ui 'soATJidvo mjoj aqq oaiS "ggpj qsapp
eqq '91 : 1 'H ('n 38s) * ' : i "3. Vs PaB aiaR

¦lomj.mlteiw qsmSaiqsip oq qqSno qorqii
'puiui punos b 10 puB 'saoj jo 'aoBad puB
ssaa5jaauj jo quids aqq oqpasoddo bb '(£)
A\aiA ui SBq aiaq a|qsod"y aqq qoiqAA aaqqBi
aqq si qj -9 mia '¦viooifj -yjg; "qoqsuY
'noting nox U jo 'AtnTringTji.3 Atox It. Tjjjmdjrro
aqq '¦ reqnaui ao '[BaiorLoo puB pjnsnas jaqq
-aqAi 'suoisBBd 's3ui[aaj uBmnq jo aoua
-npui aqq japun si oqM auo si soynnd-OB
'Vi : g uo aas 'Xntfi aqq jo oiqsuaqaBJBqo
jaiqo b SumiBqaj qqiAi maqq SuiSaBqo
sb •xdvii qnq 'jCqijBnquids Jiaqq SuiA"uap
jaqqaSoqjB sb sio>nXn/f\ free qou saop ajj
[sion7jidijj> -maqq ui ^auaioqap Jiaqq
saao[dap qnoqSnojqq jaqqBJ aq .' saaBjS
UBiqsuqQ jo asioiaxa pnB uoissassod aqq joj
'(8 — ¦*" : l) sueissotoq '(Si : x)suBisaqdg[ •(*>
'£ : I 'II 1 !£ : I 'qi i)suBiuo;BSsaqj,aqq saop
aq se 'suviqquuoQ aqq puamraoo qou saop
aq Avotf '-?i— g '£—1 : gi ! i£ : gi aag
•asuas qsaqSiq puB qsaq aqq ui loxixminsAjt,
jo jaqoBJBqo aqq uaui 3AbS 'squauiMop
-ua iBjnqBuaadns spq UBqq ajoui jbj 'quids
aqq jo boobjS aqq qBqq 'uoiqBjapisuoD aqq
A"q paAomaa si iouedaaosip quaaeddB aqq
qnq '. sojiS jo uoissassod puB 'aSpa|A\ou3[
ui Xouaiauoid AUB3 Jiaqq uo maqq squaui
-ijdrnoo aq a.iaq.M '!, — i : \ qqiM paaBd
-moo uaqM |BorxopBjBd maas fcem ajaq
bSbuSubi sig -jaqqo aqq SupuouBSip puB
'suoisuaqaad Jiaqq jo auo Suiqipajosip snqq
f raopsiAi suiAip puB iBnquids qsaqSiq aqq
m maqq paqonjqsa; qou peq qnq '(S : g —
1, 1 : 1) luopstttt UBmnq rrts papaBOSip ii_uo
qou 'uiaqq jo SuiqoBaq siq ui 'pBq aq qBqq
maqq Sffaq aq aouaq .' uoiqdmnsajd puB
apud Jiaqq aonpaj oq si qoafqo bijj 'qqiBj
aqq ui maqq jo uoiqoruqsui ^buiSuo siq
oq s.iaja.i ajr *qi Suissassod qou SB maqq
qBajq oq paSqqo naaq pBq 'quaraujaosm
IBnquids jo asiojaxa aqq ut 'eg ¦apiuu qsnf
quauiaqBqs aqq jo uoiqBouqduiaxo ub sb Sui
-qoBaq ua\o spq jo Ajoqsiq aqq oq '1 : g ui sb
'su.mqa.1 apsodyaqT,^^ jng -r — 1 jjj
¦c/X "spBaj uXg -3 jajaid -ppa qsom qnq
,-X J0J ooidn-% aABq -ggpj auiog -Li : 9
¦ry 1 aas puy -61—91 : g gf -9 : f
'. 01 : z 'O -oi : 8 "U '8' 'ti : 8 '0 z
ui paquosap sobjS aqq aouauadxa oq si
'qsuqo jo puiui aqq aABq ox "aouaSinaquT
emajdns sb SuiqoB 'uoiqBiado ui po^>

'noynnrj iriia dari mLrrr 'six tiLay dnL dbxo x, \ axiaxnJLidaJL
dOJLmdodn nxnn inn 'axxia wnindnxi iXno 'imnnxnoXip inn Sida mn
Soy^5 A1J^n n3 dnL nojLO -axua ionindns> dnL ixa j .aQiindnp dM
ixa axno vv» -aasindnpU dnL mjrno .nrimdd no inn 'nmxojLa Snrin
jt /ftVvtr7 ,$1 i jr v-Ctti >t^»
nynL z -Axnidv da SiouiUd Sm 'Siomndnsi Sm yy» 'swnixnrl
-nadJL Sm diiin msiUyny dUQUdnpU nno 'io<pyapn 'mLa 77rvr g

SOS

8 SMVIHXNIHOO I

204

1 CORINTHIANS 3. 4—/.

eTepos Se, 'Eyw 'AttoXXw, ouy_t aapKiKol iaTe ; & tis ovv eaTi
UavXos, tIs Se 'AiroXXws, dXX' rj SiaKovoi St' wv iiriaTevaaTe, Kai
EKaaTW wy 6 Kuotoy eow/cev ; e'yw icpvTBvaa, 'AiroXXws eiro-
Tiaev, aXX' b Qeos rjv^avev ' waTe ovtb b CpvTevwv eaTi ti

' as long as,' Tynd., Cr., Gen. 2 P. 2 : n.
£ijXos k.t.X.] named as (pya trapKbsinG.
5 : 20. n. And see 2 C. 12 : 20. j". in
affectu ; ip. in sermone ; Stx. in actione,
Beng. Such a temper and spirit and such
practices characterize the conduct of the
worldly in dealing with the various in
terests of this life. By admitting them
in matters of religion, you carnalize your
selves and your religion too. Howe,
Carnality of Religious Contention, Serm.
¦i, 7. brav — Xe"77j] whensoever any
one saith ; in the case of such language
being used; implying Sixotrrafflai, 1 : 12.
n. He limits his instances to the par
tisans of himself and Apollos, that he
may not be suspected of putting down
the parties most opposed to him, in order
to exalt his own. See on 1 : 13, and
4 : 6. o8xl ff. iff re] Appealing to
then- knowledge of the language, prac
tices, principles of the sects which pro
fessed the wisdom of the world, 19 — 21.
Most early MSS. have dvBpwrroi, which
must mean ' mere men,' characteristically
human. So Vulg. ; but Syr. reads trapKixol.
5 — 9. Tis] who, that their names should
thus identify parties. In Alex. Vat., Ti.
ouV] Introducing very important instruc
tion for, and with regard to ministers, and
especially Apostlesor Apostolic men, show
ing the natureof their office and duties (5 —
11), dignity (4 : 1 ) , responsibilities ( 1 2 — 15,
4:2 — 5), trials (4:9 — I0)- <*AA' flOmitted
inmanyMSS.; 'other than;' 'butonly,'2
C. 1 : 13. L. 12:51. Xen. Anab., VII. 7,
53, dpyipiov piv oiK e"xw, dXX' i) piKpbv
Tt. St' wv] by means of whom. Vulg. has
ejus cui, of him whom, &c. k. iKaffrw
— (SwKev] 'and that, as the Lord
gave (converts) to each ;' you severally
owe your belief to the one or the other of
us, according to the will, choice, and act
of the Lord ; not of yourselves or of us.
Understood by most as by Tynd. ' even
as God gave every man grace,' i.e., gave
each of us his work and gifts in the
ministry (10), 12 : 1 1. R. 12 : 3, 6. : P.
4 : 11. Beza and Billroth explain the
trajection (eK. us for tis eK.) by Kai
(Kauros ws . . . airip, in which iKatxros is
the continuation of the primary predicate
StdKoxot ' ministers each according as, &c.'
And this is the exact rendering of Syr. V.
It is more natural to connect iKdtrrw —
(SwKe in sense with the secondary predi

cate St' tSx iiritrr. immediately preceding,
and to refer ws to iiriaT., as in the inter
pretation offered above : ' ministers
through whom, as instruments, ye be
came believers, and were given as such to
each by the act of Christ.' Thus also we
have the same order of ideas as in the fol
lowing verse, which is evidently intended
as a direct statement, to correspond with
that implied in the interrogation of (5).
For sentiments similar to that expressed
here by e'SwKe see A. 27 : 24. Philem.
19. iyw 4tpvr.] He now expands the
thought StdK. St' wv, and 8 K. (Swxe by
an apt figure, which is continued to (9),
where it is succeeded by another, cognate,
but more suitable for his ulterior purpose
(8) of setting forth the responsibilities of
ministers. 4tpir.] I planted; in first
preaching the Gospel at Corinth. iirb-
Titrev] See A. 18 : 27, 28. ffvvejSdXero
iroXi tois ireiriffTevKbffi. The figures are
natural, and of common use, with respect
to both communities and individuals,
Ps. 80 : 8 ; 92 : 13. Isa. 5 : 1—7 ;
27 : 2, 3. Jer. 17 : 8 (Ps. 1 : 3). Ezek.
17 : 5, 8 ; cf. parables of vineyard, M.
21 : 33, and fig-tree, L. 13 : 6, and the
sower, M. 13 : 3 ; the tares, M. 13 : 24
— 30. J. 4 : 36, 37. Trorifw, used of
plants, as well as men and animals,
LXX. Gen. 2 : 10. Ps. 104 : 13.
Xenoph. Sympos. II. 25. Stox auTd 0
Bebs . . . irorl^ei. Tj8£axex] caused
growth and fruit, 2 C. 9 : 10. Just as
in natural things the devout cultivator
attributes the success of his labours to
the Divine blessing, Gen. 27 : 27. Lev.
25 : 21. Deut. 7 : 13. Ps. 129 : 8.
ibtrre] The inference is derived from
the efficient action ascribed to God in
Tjflfaxex. Of those who are engaged in
this cultivation, he alone whose act
gives success to those of the others, is
worthy of consideration, is really to be
acknowledged as the agent. eoT-i Tt,
G. 2 : 6 ; 6 : 3. ex eltri] i.e., no differ
ence exists between them, with regard to
the nature of their work ; one is not in
this respect superior to the other, 'all
one;' ' are neither better than the other,'
Tynd. The first Se is adversat. to the
separate estimate of 0 tpvr. and 8 ttot.
suggested in (7). The second ((xaoros Se)
is also adversat., as limiting the notion of
identity, and introducing the opposite

1 CORINTHIANS 3. 7— 11.

205

ovtb b ttotIZwv, aXX' b av^avwv Oeo'y. ° b cpvTEVwv Se ko.1 b
itotIXwv ev slaiv, e/cacrToy Se tov ISiov fiiaObv Xrj^reTai /caTa
tov to/ov Koirov. 9 Oeou yap iafiev avvepyol- Qeov yewp-
yiov, Qeov olKoSofih iaTe.
10 KaTa t^v Xapiv tov Qeov Thv SoOeiaav fioi, ws aocpbs
apXiTeKTWV QefieXiov TsOsiKa, aXXoy Se iiroiKoSofiEi- BKaaTos Se
jBXeiTETW irws iiroiKoSofisi. Il Qe/ieXiov yap dXXov ovSsls Sv-

notion in the emphatically repeated fStox.
'each however.' t8x tS. p..] his own
personal, peculiar, and appropriate re
ward. Eor pitrBbs see on (14). Kard
t. tS. kSttox] not directly according to
the amount or earnestness or skill of the
labour ; but, as explained below (13 — 15),
according to the quality and character of
the work performed — the result, consi
dered no doubt as indicative of the fidelity
and activity of the labourer. G. 7 dp]
The 7dp depends not upon (8), but upon
the association in (6, 7). Advantage is
now taken of that association to impress
new admonitions and cautions on minis
ters (itrpev), and people (itrre). The art.
is not used with 0. that the idea of Deity
(character as God) may be the more pro
minent ; note also the emphatic position
and repetition of 9. o-uxep7oi] See
A. 14 : 27, n. 2 C. 6 : 1. 'Fellow
workers with God ;' a higher title than
Sidxovot (5), but equally suggestive of de
pendence upon God, who is now repre
sented not merely as commanding and
blessing the work ; but, as having it in
hand, — its owner, originator, author.
9. 7et6p7tox] 'field.' Prov. 24 :30.LXX.
See under (6), and J. 15 : 1. M. 15 : 13.
6. oiKoSopTj] The transition from the
agricultural to the architectural illustra
tion is natural (comp. L. 20 : 17, n.).
Planting and building are the two great
works and occupations of men, and for
the most part combined, especially on the
largest scale. They are often named to
gether, L. 17 : 28. Eccl. 2 : 4. . I6a.
65 : 21, 22. Jer. 1 : 10 ; 18 : 9 ; 35: 5.
Ezek. 36 : 36; and cf. E. 3 : 17. C.
2 : 7. The architectural figure is pecu
liarly appropriate in a letter written from
Ephesus to Corinth ; cities distinguished
for the magnificence of, especially, their
sacred edifices. See on E. 2 : 20. And
it is better adapted than the agricultural
to the present purpose ; the process of
superstructure illustrating more forcibly
than that of watering, or tending, ' the
work of the ministry, the edifying (oiKo-
SoptJx) of the body of Christ' (E. 4 : 12),

as a progressive work, consisting in con
tinual additions of individuals to the com
munity of the faithful, E. 2* : 21.
10. xdpiv] The special gifts qualify
ing him for the office. See on 1 : 4. G.
2:9. R. 12:6. 1 P. 4: 10. TijvSoB.]
which was given me ; i. e., for their
conversion, and establishment in the
faith, trotpbs dpxiriKTWv] The expres
sion is used by LXX. Isa. 3:3, f°r
^ r ^0 ^5*1 fabricationum peritus. In
its classical use it is either the 'master
of the works, ' or, as ' architect,' with U3,
' designer.' Here in the former sense,
cf. A. 4: 11. n. Bep. t4B.] The first
and most important business of the dpxtr.
would be to mark out the ground for the
building according to the plan, and to
secure a good foundation. riBeiKa, ' I
have laid' the existing foundation, perf.
dXXos 8^] 'but another' builder or
workman, i.e.. minister. 4itoik.] corre
sponds to irorifetx of (6 — 8) ; but with no
special reference to Apollos. The word
describes, appropriately to the figure
now in use, the work of any one who
succeeds a first preacher. Cf. R. 15 : 20.
(KaffTos Si] Let each (builder) how
ever ; Se is adversative to the anticipated
possible thought that the work of super
structure is of comparatively little impor
tance, requires little attention, or entails
little responsibility. TrtSs] in what man
ner i.e., principally with what materials,
as we learn from (12).
11. 7 dp] continues the warning, not
as supposing that any one will attempt to
lay a different foundation ; but, on the
contrary, by representing that as out of
the question. ' Other foundation indeed
can no one lay.' Trapd] 'beside' Rh.
i.e., 'instead of,' as opposed to. 2 C.
11:4. G. 1 : 7. Compare the expres
sion, ' beside the question, ' for ' out of, '
' inconsistent with.' irapd robs vbpovs, in
contravention of the laws, whence irapd-
vopos. So prater is almost synonymous
with contra, praster opinionem, Trapd 88{dx.
Donaldson, § 485. t8x Keipexox]

206

1 CORINTHIANS 3. 11—13-

vaTai Oeivai irapd tov Keifievov, oy iaTiv 'Irjaovs o XjOtcrToy.
12 et Se Tty iiroiKoSofiEi iirl tov QejiiXiov tovtov Xpvaov, apyvpov,
XiOovs Tifilovs, <~vXa, X6pTov, KaXafirjv, I3 EKaaTOV to epyov
cpavepov yEvrjasTai- h yap hfiepa SrjXwaei, oti iv icvpi -aiTOKa-

spoken of j thus, as having its position
rather as a matter of fact, than as a re
sult of his action, cf. A. 4 : n. 'I. 6 X.]
The art. is wanting in the best MSS.
If read, it gives great prominence to the
fact of our Lord's Messiahsbip, as a prime
article of the faith. And we may comp.
A. 17 : 3, where this truth is described as
fundamental in the Apostle's teaching.
But the ordinary combination 'I. X. is
most suitable to his object here, as pre
senting our Lord in His whole personal
manifestation. It is the historical, personal
character of the object of faith, and
therefore the subject of teaching, which
renders Him the necessary, unalterable,
uu mistakeable foundation. ' The historical
person of Christ is the one unchangeable
element of Christianity, ' De Wette. See
1 • i — 9, and on 1 : g, 23, 24 ; 2:2.
E. 2 : 20.
12, 13. Se] resumes the admonition
contained in (Katrros Si  iiroiKoS.,
carrying onward the adversat. notion of
Se as there used, with a reference also to
the intervening observation in (11), q.d.
' although the work of my successors is
only superstructure, and there is no ques
tion in their case of laying a right or
wrong foundation, yet if any one &c.,' Se
is well rendered as in A. V. by 'now,'
which in such a connexion gathers up se
veral threads of discourse to continue them
as one. — The question now arises, what
is meant by the two classes of materials
in the superstructure, one valuable and
durable, the other worthless and perish
able. Many understand them of doc
trines, the true and sound, or false and
erroneous, or imperfect. But it is diffi
cult in this case to attach a satisfactory
sense to t8 ep7ox pexet  xaraxaTjffe-
rai (14, 15) with reference to the trans
actions of the great day of trial and
judgment. On the other hand, analogy,
and the context, and the whole manage
ment of the figure employed suggest per
sons, i.e. converts and disciples, as the
antitype intended. 1. The entire pas
sage, 10 — 15, is clearly an expansion of
the idea Geou oiKoSopTj eore, which is re
peated in 16, 17, xaAs 9. itrre  ot'-
Ttxe's eore 8pe?s. In an allegory which
represents a community as a building,- a
temple, what else can the constituent

parts, the elements and materials of the
structure mean but the individual mem
bers composing the community ? Add to
this that the portion of the building first
named (the foundation) is explained to be
a person. 2. In the same illustration
elsewhere employed, persons are described
as the superstructure, E. 2 : 19 — 22
(iiroixoSopTjBivTes iirl tQ BepeXlw). 1 P. 2 :
4 — 8, (Kai a8Tol us XIB01 trwvres oiKoSo-
peXirBe oXkos TrvevpariKbs). And let it be
observed that in both these passages, as in
the present, there is a, reference to our
Lord as the foundation or chief stone. 3.
The parallel figure 9. yewpyiov, when
drawn out into a parable presents, as in
J. 15 : 1 — 6, fruitful branches and barren,
and as in M. 13 : 24 — 30, wheat and
tares, which evidently correspond respec
tively with the good and bad materials of
structure. But the branches and the
produce are undeniably persons. And it
may be noticed that the fate of the barren
branches and the tares is represented by
the same image as that of the wood, hay
and stubble, they are burned. Comp.
alsoPs. 144 : 12, 'that our sons may be as
plants . . . our daughters as corner-stones.'
4. The expressions in (13 — 15) rb ipy. . .
rb irvp SoKipdtret, rb ipy. pivei 
xaraxatjireT at, agree with the personal
sense assigned to xp- dpy., k.t.X. See
notes. In 9 : 1, the Apostle says of the
members of the Corinthian Church, ou rb
(pyov pov upets eore ex K. xp- |8Xa,
k.t.X.] There is no disjunction between
the classes, and he does not say ei S4 Tts
 Xpvtrbv  eVepos Se £. The
notion conveyed is that the different ma
terials lie close together, are all under
hand, and that every minister, whatever
his nersonal character (15), is liable to the
mistake of building in the worse kind.
The minister does not make men by his
ministry what is meant by the gold, 4c,
or wood, 4c, but he takes, deals with in
his ministry, recognises those who are
either of the one class or the other, as
belonging to the house of God. The
quality of his building is not therefore
here represented as depending so much
upon his doctrinal teaching as upon his
pastoral fidelity, care, and judgment. S.
Paul here intimates the fact on which he
afterwards enlarges, the presence of

1 CORINTHIANS 3. 13—16.

207

XuxTeTat, /cat maaTOV to epyov biroidv iaTi to irvp SoKifiaaei.
14 et Ttvoy to epyov fievei o iirwKoSofirjae, fitaObv Xtj^erar
XS et Ttvoy to epyov KaTaKarjaeTai, XrjfiiwOrjaeTai, auToy Se
awOrjaerai, ovtws Se w? ota irvpos- Ovk o'lSaTe oti vaoy

worthless and corrupt persons in the
Church as its acknowledged members, a
fact which he distinctly refers to a want
of pastoral and administrative efficiency,
ch. 5. 6: 1 — 11. In x/>- dfjy. XtB. Tip..
there is probably an allusion to the con
struction of Solomon's Temple. XiB. t.
would mean in this connexion not jewels,
but costly stone, as described by the same
words in ; Ki. 7 :9 — n. LXX. £ x-
k. form the image of a building the chief
supports of which are timber (£8Xa), its
walls wattled with laths and reeds (xbp-
tov), and its roof of thatch (KaXdpijx).
(13) is interposed between the supposi
tions of (12) and the final result (14, 15)
intimated in tSXeirirw (10) ; the disclosing
and trial of the work is not that result,
but necessary to it. t6 £p70x] the fruit
or effect of a man's ministry as exhibited
in the real character of his charge, and
considered as due to the right or wrong,
wise or injudicious use of the means, op
portunities, and authority which he has
possessed, tj Tjpepa] ' the day' of judg
ment, evidently (R. 2 : 5 — 10, 16), and
identical with the day of Christ's ap
pearing, 4 : 5, similarly described in 2
Thess. 1 : 7, 8, ex ttj dTTOKaXiJ^et / . K.
'Itjuov  ex irvpl tpXbyos, see n.
dTTOKaXuVTeTai] sc. tj i)p4pa, praes. for
fut. as of a thing well-known ; fire is a
circumstance of that day's revelation, ex
tt. ottok. is given as a reason for the as
sertion tpavepbv yevrjfferai, and then it is
explained how by fire the manifestation
shall be made, 4xdffTov  SoKipdaei,
it will not show the work by its light,
but test it by its heat. The fig. employed
is the action of fire upon material sub
stances proving their durability or value,
1 P. 1 : 7. Zech. 13 : 9. Mai. 3 : 2, 3.
An actual circumstance of Christ's ap
pearing (2 Th. 1 : 8. 2 P. 3 : 7, 10—12)
is taken as representative of its effect and
purpose ; the fire is God's judgment, and
cousequent vengeance upon those who
shall be condemned. These are in this
instance the unfaithful members of the
visible Church, H. 10 : 26, 27. 12 : 29.
Ph. 3 : 18, 19. 2 P. 2 : 1—13- Comp.
for the matter of fact and imagery, Isa.
33 : 12 — 14. ' The people shall be as the
burnings of lime, as thorns cut up shall
they be burned in the fire  The sin
ners in Zion are afraid,' &c. ; 66 : 15, 16.

Mai. 4 : 1, 'All that do wickedly shall be
stubble, and the day that cometh shall
burn them up.' In Alex. Vat. t8 Trup o8t8,
the fire itself. Not Syr. nor Vulg.
14, 15. pivei] continues, H. 12 : 27 ;
preserves its existence and character as a
work. If those whom he has admitted
and instructed as Christ's disciples, are re
cognised as such in the judgment. Tdf . and
Ln. edit pexet, fut. as corresponding with
KaTOKaTio-eTat. pitrBbv X.] This may be
said to be praise and honour from God,
4:5, ' tne crown of glory,' &c, but in
this connexion it probably has a more de
finite meaning, viz., the salvation of the
people of his charge, for in the opposite
case trTjpiwBijffeTai signifies the loss of
them, as appears from the emphatic
a8T8s Se which follows. Compare with
this v. and 6 — 8, J. 4 : 36, n. and refe
rences, especially Ph. 4 : 1. 1 Th. 2:19,
20. 2 J. 8, jSXerrere iavrobs 'lva 
piffBbv ttXtjptj diToXdiSwpev. xaraxaT)-
treTat] See on (13), and add Isa. 4 : 4.
M. 3: 12. 13 : 40 — 42, (truXXe£ouo-ix ix
ttjs /JatrtXeias airov, x.t.X.) 49, 50. J.
15:6. frjpta>6,T)o-eTat] opp. to pujB.
Xijip. ' Bhall suffer loss,' Tynd. A. V.
'detriment,' Rh., damage by privation is
the leading notion, and is meant here ; Syr.
v * V
¦X.a*3 jactwram faciet, from -m >t
defuit, defecit ; il perdra le fruit de son tra
vail. Osterv. a8r8s Si] in his own
person however ; as distinguished from the
ipyov, that in which the loss occurs.
oiiTtos Se tis Std Trup8s] in such a way
as if through fire ; comme au travers du
feu. Osterv. A proverbial phrase, Std
irupSs iexat, expressive of experience or
escape of great danger, is adapted here to
the figure previously employed, a building
visited with fire. ' He shall be saved ;
yet in such a way as he would be saved
who should escape with his life alone
through the flames of a burning house.'
See Amos 4 : 11. Zech. 3 : 2. Jude, 23.
Also 1 P. 4 : 12, 17, 18. And compare
' prope ambustus evaserat,' Liv. xxn. 25.
GeSx irdvra rpbirov ix piaov, tpatrl, irvpbs
rbv dvSpa trtifetx. Aristid.
16, 17. o8k otSare] This formula of
appeal occurs with remarkable frequency
in this Ep., a circumstance due to the
animated and oratorical character of the
composition (Introd.) 9 : 24, n. xads G..

208

1 CORINTHIANS 3. 16—20.

Oeou iaTE Kal to irvBvfia tov Qeov o'lKei iv vfiiv ; *' e'l tis tov
vabv tov Qeov cpOelpei, cpOepei tovtov b Qebs' b yap vaoy tou
Oeou dyios iaTiv, o'lTives iaTE i/fieis.
18 Mjr^ety lauTOV e^axaTCtTW ei' Tty SoKei aocpbs eivai iv
vfiiv iv tw atwvt tovtw, fiwpos yeveaOw, 'iva yevrjTai aocpos.
J9 rj yap aocpla tov Koafiov tovtov fiwpia irapa tw Oew iaTi.
yeypaiTTai ydp, 'O Spaaaofievos tovs aocpovs iv Trj iravovpyla
avTwv. 2° Kal iraXiv, Kvpios yivwaKei tovs SiaXoyiafiovs twv

itrri] The fig. of a building is main
tained, with the additional notion of
consecration, and clearly represents the
Church collectively, otrivis itrre bpeis.
See on (12). It is applied to individuals
in 6 : 19. Kal tS ttx.] He adds the
highest idea of a temple, that it is the
dwelling place, the locality of the special
and manifested presence of God. See on
2 C. 6 : 16. E. 2 : 22. The interrogation
is continued. Every one knew it as a
fact, objectively ; the true members sub
jectively by their own experience, J. 14 :
17. The Spirit is in the Church as a
whole, because He dwells in all such in
dividually, ei tis  tpBelpei tpB.]
It is not necessary to render the first tpB.
'destroy.' The transition from the de
rived to the original sense of the word
gives all the energy to the juxtaposition.
The warning here is not to ministers, but
to professing members of the Church, but
regarded as in the temple, and not under
the image of component parts or mate
rials. A similar change of fig. is found in
5:7, 8, n. The allusion is to the acts of
profanation by which the holy places
under the law might be defiled. By a
sinful life, or by the corrupting influence
of false doctrine, the unworthy member
of the Christian community would defile
God's spiritual temple. tpBepeX, ' will
destroy' utterly, as intimated in (15), as
opposed to airbs ffwBijtreTai. d7tos] The
statement is a general one. The temple
of God, whether material or spiritual, is
07105 as consecrated, devoted to Him,
hallowed by his presence. S. Paul's ob
ject is to show that an unfaithful Chris
tian adds, as it were, profanation and sa
crilege to the guilt of other crimes, and so
is worthy of the greater condemnation.
He hints at the immoralities and carnal
worldly practices afterwards noticed spe
cifically (ch. 5, 6) ; and in his own mind
connects them with the spirit of pride,
and partisanship (18), perhaps as equally
effect and cause, and both arising from a
common and deeper root of evil, depar

ture from simplicity of belief and
preaching (1 : 17, 23, 24. 2 : 2. 3 : 11).
In his allegory (10 — 15), he has referred
the existence of corrupt members of the
Church to imperfect, inefficient ministra
tion, olrives, referred by some to d7tos,
is far better understood as by A. V.
(Tynd.) in relation to vabs. The Apo
stle's object is to inculcate the necessity
of holiness. His argument is — The tem
ple of God is holy (sacred) ; you are that
temple ; [therefore you are sacred, and
must keep yourselves from defilement].
For the construction, cf. G. 3 : 16. E.
3: 13. Jelf, §821. 3.
18 — 20. MtjS. eaur. i^air.] The warning
is to be explained by what follows, as in
6 : 9. 15 : 33. G. 6 : 7. The self-delu
sion was the notion of improving their
religion in creed or practice by an inter
mixture of the doctrines and maxims of
Gentile philosophy. SoKet] has the pre
tension of being, claims to be, 8 : 2.
1 1 : 16. L. 22 : 24. G. 6 : 3. Ja. 1 :
26. 4v bpXv 4v rip al.r.]. The position of
ex bpXv gives it significance, ' if any one
seemeth to be wise among you (as one of
you, in his character and proceedings as
member of a Christian community, 16,
18. Cf. Ja. 1 : 26), in a secular, philoso
phical system of religion. (See on 1 :
20). Luther (aft. Chrys.) joins ex t. ai.
t. with pwpbs, making a harsh inversion.
As an explanatory phrase it stands best in
connexion with trotp. and ex ip., and cor
responds with aotp. Kotsp. tout, in the
evidently parallel sentence (19). pwp8s]
i.e. what the worldly wise would call ' a
fool,' an humble dependent on the cru
cified Saviour for grace and glory, 1 : 1 8,
23. 2:14. tva yev.] that he maybe-
come ; having been really a, fool before.
The 7dp which follows depends upon this
thought involved in iva y. tr. tj 7 dp
trotp., k.t.X.] That wisdom, of course,
which professes a knowledge of things
divine, spiritual, religious, independently
of revelation, or (as in the case of the
Rabbis and other traditionists,) co-ordi-

1 CORINTHIANS 3. 21—23.

209

aocpwv oti elal fiaTaiot. 2I waTe firjSBls KavXda0w iv dvOpw-
irois- iravra yap vfiwv iaTiv, 22 etVe IlauXoy e'Ite 'AttoX-
Xwy bIte Krjcpds, etTe Koafios, etVe £w>; eiVe OdvaTOs, b'itb eve-
a-TWTa etTe fieXXovTa, iravTa vfiwv iaTiv- 23 y^ety Se Xot-
aTOv- XpiaTOS Se Qeov.

nate with revelation, 1 : 20, 21. 2 : 6 —
14. 8 Spaffir  Traxoup7.] Job 5 :
13. Not from LXX., but an exact
translation of the Heb., preserving even
the participle ' (God) who taketh,' 4c .
bpdfftropai (for Heb. '?' to catch, to
take in a snare or net), is properly 'to
crop,' ' take by the grasp of the hand, '
hence Spdypa, Spaxpr). The Heb. word
exhibits a complete antithesis to MO"/
craft, deceit ; the Gr. gives the idea of a
certain and sure seizure, a fast gripe.
iravovpyla combines the notion of wick
edness, unscrupulousness, with that of
cunning. L. 20 : 23, n. The results of
human wisdom, when it is opposed to the
truth of God, will prove it folly. — In the
next quotation, K. ylvwtsKei, k.t.X., which
illustrates the expression Trapd t. 9., ' in
the estimation of God' (R. 2 : 13), the
word trotpwv is substituted for ' men,'
which is both in Heb. and LXX.
21 — -23. ware] For the reason just
lleged it is a degradation to boast of
pride yourselves on following this or that
wise and learned man, or human system.
It is so for another reason : Consider your
own dignity as members of Christ, as of
the Church of the first-born. You are
subject and servants to no things, and no
men, but all are subjects and servants to
you. You are the property and posses
sion of none ; all are your property and
possession in Christ (Rev. 21 : 7). Mihi
res non me rebus submittere conor. Hor.
Ep. I. 1. 19. etre U  K.] He in
stances first in those whom they were
setting up as heads of parties, and mas
ters. These were but ministers (5. 4 :
1 ), their 'servants for Jesus' sake' (2 C.
1 : 24. 4:5, '5- C. 1 : 25. 1 P. 5 :
3). Note ; believers, as such, take prece
dence of apostles and ministers, as such ;
P., A. and C. had a higher spiritual cha
racter as believers than as apostles and '
ministers. Kb irpos] theirs, by conquest
of its evil, 1 J. 5 : 4, 5 ; by true posses
sion and moderate use of it, 7 : 31. M.
5:5. 6:33. Mk. 10:29, 30. 1 T. 4:
8 ; by its present actual, and future visible
VOL. II.

subjection to Christ their head, and their
ultimate ascendancy and triumph over it
through Him, M. 28 : 18. E. 1 : 21—23.
Ph. 2 : 9— 11. C. 1 : 16—20. Ps. 2,
110. (A. 2 : 34—36) 1 C. 6 : 2. Dan. 7 :
27. Rev. 2 : 26, 27. 11 : 15. In II. A.
and EL., and Kbapos, he has mentioned the
two subjects of his previous discourse,
the true position of the Church with re
gard to both which he has been endea
vouring to establish, and here summarily
and energetically defines, — bpwv 4trrl. He
proceeds to place in the same category
whatever else might, unless their relations
with them were rightly apprehended,
exercise an undue influence and dominion
over their minds. These are the pairs of
opposites, ir. 8. and exeor. piXX., which in
R- 8 : 38, 39, are represented as Krltreis,
constitutions of God, having the charac
ter of powers (see n.). They are the
mysteries of the visible and invisible
world, and are subservient to the best in
terests of believers. Irwi), Bav., cf. R. 1 4 :
8. 2 C. 4 : 10—12. 5:15. G. 2 : 20.
Ph. 1 : 20, 21. 2 T. 1 : 10. H. 2 : 14,
15. ivear. the present state (dispensa
tion) in which all things are working
together for their good, R. 8 : 28. -i. C.
5 : 17, 18. 6: 10. All events have re
lation to the character and kingdom of
God. See Revelations, passim. piXXovra,
the future state shall be to them one of
blessedness and glory, 2 C. 4 : 1 8. 5:i —
5. H. 2 : 5. 6:5. 1 P. 5 : 1. 1 J.
3 : 2. And cf. ch. 15. R. 8 : 18—23.
iravr. ip. iff.] repeated, after its expan
sion and explanation, that the catena of
which it is the first link may be pre
sented entire, ip. Si XpitrTov] There is
One, and One only, to whom you belong,
as to an owner, are subject as to a mas
ter, — He, in fact, in virtue of your rela
tion to whom you are lords and possessors
of all things. M. 23 : 8—10. H. 3 :
7. X. Se Geou] i.e. as a son. Observe
a climax : As we are Christ's in a closer
and more direct connexion than that by
which all things are ours, so Christ is
God's in a closer and more direct con
nexion than that by which we are
Christ's, 4:3. 15 : 28. J. 5 : 19 —
30, n. 14

210

1 CORINTHIANS 4. 1—3.

4 OuVwy hf-ds XoyiCiaOw avOpwiros, wy virrjpETas X.piaTOv
koi o'lKOvdfiovs fivaTrjplwv Qeov. 2 b Se Xoiirov, QjTsiTai ev Tois
o'lKovofiois lva iriaTOS tis svpEdrj. 3 ifiol Se ety sXaXiaTOV
iaTiv 'lva vcp' vfiwv avaKpiQw rj viro avOpwirivrjs rjfispas' aXX

IV. 1, 2. From denouncing the false
estimate made of chief teachers he
proceeds to state the true one, and so de
scribes their real character and position,
placing it in a just medium between des
potism and servility, oirws  ws]
So connect as in A. V. ; not referring
ovtws to the preceding statements. dv
Bpwiros] Heb. t£PN any one, Fr. 'on.'
Tjpds] i.e. n. A. K., and such as they,
2 C. 1 : 19. ws iTTTjp. X.] as servants of
Christ; A. 26 : 16. L. 1:2. oIk. pvffT.]
On putrr. see L. 8 : io, n. Probably by
uTTTjp. we may understand the genus,
and by oiKOX. the species in which S.
Paul here classes himself. oiK ox. ]
'steward,' is an upper servant with au
thority over others, and having his mas
ter's property under his charge, L. 12 :
42. 16 : 1. Hence the iirlffKOTros is called
Geou oiKoxop., Tit. 1 : 7, and cf. 1 T. 3 : 5.
And with reference to his Apostleship, S.
Paul says oUovoplav neirlffTevpai, 9 : 17
(= ireTr. rb eiayy4Xiov, G. 2 : 7. 1 Th. 2 :
4. 1 T. 1 : 10). Apostles, and other in
spired persons, were stewards of the
mysteries of God, i.e. of the truths and
doctrines of the Gospel (2 : 7), because
they had received the knowledge of them
for the purpose of imparting it to others.
8 SeXotTr8x] equivalent to 'let me add
however ;' there is this to be said before
dismissing the subject. See on rb Xoiirbv,
E. 6 : 10. r Th. 4 : 1. He makes an ad
mission of responsibility. Alex. SSe. So
Syr. Vulg. 'here.' fTjretTat] impers.,
and therefore general and abstract, ' on
demande,' 'sucht man,' 'it is looked for.'
4v toXs oIk.] in the class stewards, i.e. in
all who are stewards, iritrrbs] fidelity
in the Gospel stewardship is explained
figuratively, M. 13 : 52. L. 12 : 42 ; and
directly, A. 20: 20, 27. eipeBij] turn out to
be ; be in practice and by proof*. eipiaK, in
this use is said to be for eXvai, (after Heb.
NSD3 Gen. 47 : 14. Isa. 22 : 3,) but with
a difference, as combining experience with
fact, A. 8 : 40, n. G. 2 : 17, n.
3 — 5. Having admitted his ' responsi
bility, and their right to expect of minis
ters fidelity in their office, he denies their
right to sit in judgment upon his princi
ples, motives, intentions (fiovXds KapSlas,

v. 5). Notwithstanding this protest, how
ever, he makes his defence against various
charges and suspicions in ch. 9. So in
2 C. 12 : 16 — 18, with a renewal of his
protest in (19). ipol  e'ortx] To
me (i.e. in my mind) it is as a matter of
the very least moment ; with me it
amounts to little or nothing ; cf. els oiSiv
XoyiffBfjvai, A. 19 : 27. els here resembles
the Heb. ? in Gen. 2 : 24. Josh. 7:5-
1 Sam. 25 : 37. The exact phrase t^P?
occurs in 2 Chr. 29 : 34. Hagg. 1 : 9.
'lva  dxaKp.] lva in this use (ec-
batic) gives greater prominence and effect
than the infinitive to the verbal no
tion, — the action, event, which it intro
duces, 7 : 29. M. 10 : 25. dvaKpiBQ]
'examined,' 'tried;' with a notion of
result, cf. Kplvere (5). see on 2 : 15.
hence 'judged,' Tynd. A. V. is a good
rendering, 9 : 3. dvB. ijpipas] human
judgment. Tjp. is employed in a judicial
sense ; as in Lat. diem dicere. Doubtless
also with reference to 'the day of the
Lord,' 3 : 13, 1:8, to which he is about
to appeal (5). dXX' oiSi  dv.]
Why, I do not even judge mine own
self, ' No ; I judge, &c.,' Tynd. dXXd,
' on the contrary,' opposed to the notion
of judging. I do not subject myself to a
self- conducted scrutiny of my secret and
inner life for the purpose of judging. The
Apostle's personal practice does not dis
countenance self-examination, but that
morbid spiritual analysis too often exem
plified in the injudiciously published
diaries of religious persons, (e.g. the
Memoirs of Froude or H. Martyn) ; also
the torturing mental Inquisition encou
raged by the Romish Confessional.
oiSiv yap  trivoiSa] For I am
conscious to myself of nothing (wrong) ;
' my conscience in no respect reproaches
me,' ' I am not guilty in conscience of
anything,' Rh. V. Nil conscire sibi.
Hor. Ep. I. 1. 61. Plato, Apol. oiSi piya
o85e trpiKpbv ipavrip trivoiSa. The A. V.
.(Tynd. 4c) may have the same meaning,
' by' being used in the sense of ' concern
ing,' or ' with regard to,' as in the vulgar
expressions 'I have done my duty by
him,' 'I know no harm by him.' The
force of 7dp is ' And I can give as a rea-

1 CORINTHIANS 4. 3—6.

211

oude ifiavTov avaKplvw- * ovSev yap ifiavTW avvoiSa, dXX' ovk
ev tovtw SeSiKalw/iai- b Sb dva/cpt'vwv ^e Kuoto'y iaTiv. S tocrTe
fih irpo Kaipov ti KpiVETE, ewy dv eXOrj b Kvpios, oy Kal cpWTiaei
Ta KpvirTa tov aKOTOvs Kal cpavepwasi Tay /3ouXay twv KapSiwv
Kai tote b Biraivos ysvrjaErai e/caorw diro tov Qbov.
TauTa Se, dSsXcpol, fiETEayrjfidTiaa ety i/iavTov Kal
'AttoXXw Si vfids, lva iv hfiiv fiaOrjTE to fih virsp b yeypaiTTai

son for this that, 4c.,' q.d. ' Why should
I set up a judgment concerning myself,
when I feel that I have nothing to accuse
myself of.' The expression is due to the
notion of suspicion or charge involved in
avaKplvw. The assertion here made is
general, not to be limited to his perform
ance of ministerial duties. Comp. A.
24 : 16. 2 C. 1 : 12. H. 13 : 18. ex
touVw] though not in this consists my
state or claim of justification ; G. 3 : 1 1,
n. He is- anxious to avoid the appearance
of self-righteousness. 6 Se dxaKp.] The
Se connects with dvaxplvw, and so with
the whole of (3), opposing to self-judg
ment, and human judgment, that of the
Lord. K8ptos] anarthrous, used as a
proper name, 3 :2o. 14 : 21. Christ is
referred to as Jehovah — the searcher of
hearts (Ps. 139 : 1, 23. Jer. 17 : 9, 10), the
infallible and impartial Judge (J. 8 : 16) ;
more wise than myself, more just and mer
ciful than my fellow men. fio-Te] 'where
fore,' admitting this appeal generally, pi)
 Kp.] do not anticipate the season,
or usurp the prerogative of judgment. It
is not implied by irpb k. that they would
ever have to judge. Kplvere] sit in
judgment and pass sentence on character.
See on dvaKp. (3). R. 14 : 1, 10, 13.
M. 7 : 1. (ws &v iXBrj 8 K.] Evidently
the coming of Christ is here assumed to
be his coming to judgment. See 2 C.
5 : 10. The force of dx is thrown on the
conjunctive word iws, making it indefi
nite, 'whensoever,' Jelf, § 428, a., cf.
11 : 27. Kal tpwr  ko! tpav.] 'will
both  and.' There is a parallelism
here which gives the passage the tone of a
quotation from O. T. See Job 12 : 22.
iptoTitret] light up; hence, 'bring to
light,' as 2 T. 1 : 10 ; and 'enlighten,' as
J. 1 : 9. E. 3 : 9. Td xp. tov ax.]
merely ' most secret things ;' not ' dark
ness' in a bad sense ; such things as are
unknown and cannot be known, about a
man and in a man; cf. Job 12 : 22.
Eccl. 12: 14. R. 2 • 16. t. jSouXds t.
KapS.] The terms used intimate that the
Apostle's motives and objects had been
called into question, 4 : 18. 2 C. 1 : 12 —

17, 23. 10 : 7. 11 : 10, 11. 12 : 16. rbre]
then, not now, not in this life. 8 eVat-
xos] his praise; the praise which shall
be any one's due. eKdo-T^j] i.e. whoever
is praised shall have, &c. He excludes,
per euphemismum, the consideration of pro
bable blame or condemnation, whereas in
their present judgment of himself, censure
was implied, cf. 3 : 8. 1 Sam. 26 : 23.
dirb t. B.] Not from man (3 : 21), but
from One whose praise is worth having,
as being both just, and a substantial and
eternal blessing, dirb, rather than Trapd
or ix, (R. 2 : 29) because God is repre
sented here as acting mediately through
and in Christ.
6, 7. TauTa — peretrx. els] Now,
these things (i.e., his remarks on the true
character, position, responsibilities of
ministers) I represented as applicable to,
fashioned, put into such form as to ap
ply to. ' I have described in mine own
person and Apollos, ' Tynd , ' described
for an example in, ' 4c, Cr. pereffXTjp. is
found in N.T. here only, and at 2 C.
11 : 13 — 15. Ph. 3 : 21, where it means
change, transform, transfigure (fterapop-
4>oipai). Used in reference to language,
it signifies ' to change from the ordinary
or proper sense,' Plato Legg. X. § 13. ii.
906. S. Paul made himself and Apol
los the representatives of all other
ministers, that the Corinthians might
have no excuse for exalting teachers into
heads of parties, or masters of theological
schools. 81' upas] on your account;
for your benefit as about to be explained ;
otherwise, he might have placed himself
and A. under a different aspect, iv T"jptx]
in our case ; in our example or instance,
as the highest of all, aud ruling all others.
t8 ptj . . . 0poxetx] be minded, have
thoughts and purposes, side with persons
and parties contrary to what is written ;
cf. Td Ttxos tppoveXv, be of his side or his
party, Mk. 9 : 33, n. Several early
MSS. and Vulg. omit tpp. It is read by
Syr. If received, we must understand the
clause tva iv . . . tpp. as conveying the
general admonition which is then ex
plained by the following clause. If
14—2

212

1 CORINTHIANS 4. 6—8.

cppovsiv, 'iva fih ety U7rep tou evoy cpvaiovaOe /caTa tov BTepov.
' Tty yap ae ota/auvet ; ti oe eyety o ovk eAapey , et oe /cat
eXa/3ey, Tt' Kavydaai toy jutji XaBwv ; 8 770*7; KEKopeafiivoi iaTe, rjSrj
eirXovTrjaaTe, Xwpls 77/xwv iBaaiXevaaTe- /cat ocpeXov ys sBaai-

omitted, there is a change of construc
tion from rb with the inf. tS pi)
(tpvffiovtrBai), to the more impressive and
demonstrative tva with subj. See on (3),
' That ye may learn in us not, contrary
to what is written, — that ye be not,' &c.
In either case, 'ixa pi) depends upon
pdBijTe. obpoveXv, as following iv ijpXv
pad. is better applied to the pride of
party feelings, as in A.V., ' not to think
(of men), ' than to personal pride, as by
Tynd. Cr. Gen. 'count of himself,'
Erasm. Lu. ( B. 12 : 3). Cf. the use of Xo7ife-
ffBai eis in 2 C. 12 : 6, ptjtis els ipiXoyitrrj-
rai birip 8 fiXiirei pe. Beza renders 'sapere,'
as referring to the introductions of world
ly wisdom (3 : 18 — 20 ;2 : 4, 13 ; 1 : 22) ;
hence the current phrase, 'to be wise
above what is written.' But this would
represent unduly the letter of the O.T.,
as the source of Christian knowledge.
i/irip 8 (or d) 7e7. is rather to be understood
of the quotation from Jer. 9 : 23, 24 on the
point here spoken of, made at 1 : 3 1, and re
curred to in-3:2i.uTrepw.acc, 'beyond.'more
than is allowed by (2 C. 8:3), meaning ' con-
traryto.' biriprov ivbs . . . tov iripov]
The art. is very significant (cf. 10 : 24, 29 ),
each had ' his one,' his ' man,' as we say,
whom it was his boast to side with and
support against the real or supposed head
of an opposite party. UTrep w. gen. ' on
the part of,' ' in the cause of,' R. 5 : 6, u.
birip is connected with Trepi ; hence the
various reading in R. I : 8. U7rep desig
nates the apex of the compass, whereas
Trepi denotes the circle described. With
the gen. birip signifies super relatively,
i.e., ' over ' some object ; with the accus.
the meaning is ultra, with motion im
plied, i.e., 'beyond' some object.
Donaldson, § 480. tva pi) . . . tpv
o-ioOVu'e] On indie praes. after tva, see
G. 4 : 17, n. Perhaps a barbarism inci
dental to verbs in 8u (Billroth), rls 7. tri
StaKp.] This personal appeal in the
sing, arises out of the eis in the last sen
tence, and must be understood as ad
dressed to the iretpvtriwpivoi, not to the
teachers. He takes them on their own
ground as occupying party positions.
How did they get them ? 'Who makes
your distinction,' as of this or that
teacher? rl Se ?x- *• r. X.] How came
you to have any standing, privilege, or
grace, as a member of the Church ? You

had no choice in the matter (3:5, and cf.
J. 15 : 16). Why then presume to act
by your own choice, or as if by your own
choice (aipeTucSs dvBpwiros), in your par-
tizanship. If we render Siaxp., 'distin
guishes,' in the sense of ' making (or es
teeming) superior,' it must refer to the
teachers, or leaders of parties, a violent
supposition, entirely unsustained by the
context, ei Se Kat] but if, as the fact
is, thou receivedst it, 4c. Kauxao-at]
as in 3 : 21 ; 1 : 31. lis pi) X., as, in thine
own opinion (ptj), not having received it.
8 — 10. He goes on to represent sati
rically their KauxTjpa, 5 : 6. They were
proud of their abundant spiritual food,
their spiritual riches, their spiritual posi
tion. t)5tj] 'Now,' in the sense of 'al
ready,' as having no further need of ex
ternal aid (x<">pls Vpwv), or supplies (o8Sex8s
Xpelav ixw, Rev. 3 : 1 7, and comp. the
whole passage). Their real outward con
dition as Corinthians is made the type of
tbeir supposed spiritual condition as
Christians, xex.] full to satiety, Xen.
Mem. in. xi, 13, 14; cf. 3 : 2. eVXouT.j
rich in gifts ; spiritual endowments, 1:5.
X^pls Tjp.] apart from us; substituted
for tj'c'tj in the climax, and so explaining
it ; expressive of the independence of
apostolical authority which they had as
sumed in position and action. ij3affiX.]
affect a royal dignity (eVSo|ot, v. 10) and
prerogative, as already in possession of
the kingdom, as having attained the
highest state destined for the Church on
earth. There is doubtless an allusion to
the )3affiXela tov Geou, cf. (19, 20). And
those especially in view are probably the
party who claimed to be Christ's alone.
S. Paul is now progressing from the
charge of their making him (as others) a
party head, to that of their general and
practical neglect of his apostolical autho
rity, and ministerial primacy (15, 18, 20,
4c). 8tpeXov .... trvpj3.] and I
only wish you had the kingdom that, 4c.
This is keen satire ; ' you can gain great
things independently of me ; I should be
glad (if you had them) to get my share of
them through you.' He implies that they
were not in the exalted state they affected.
On 8tp. see G. 5 : 12, n. Soku 7dp] The
7dp depends upon the last remark, ' that
we also,' 4c, for We Apostles are in a
very different condition. And first he

1 CORINTHIANS 4. 8— n.

213

XsvaaTB, iva Kai hfiEis v/iiv avfi/3aaiXsvawfiev. 9 Sokw yap oti
b Qeos hfids tovs diroaToXovs iaXaTovs aireSei^ev, wy iiriQava-
Ttouy, oti OeaTpov eyevrjOrjfiev tw Koafiw Kal ayyeXois Kal avOpw-
irois. IO hfiBis fiwpol Sia XpiaTov, vfieis Se cppovtfioi iv
XpiaTW- hf*Eis aaOeveis, v/ieis oe laXvpol- vfisis i'vSo^oi, ^/xety SI
aTifioi. Ir aypi T^y apTi wpas Kai irBivwfiev, Kal Si-drwfiev /cat

states generally and by a figure his out
ward circumstances ; then coming to par
ticulars, he contrasts ironically (io), his
spiritual position and character with
theirs, as if the difference to his disadvan
tage were shown by the difference in their
temporal condition (ii — 13). Sokw, not
giving an opinion, but stating a notion
which his mind formed from a view of his
own case (9 — 13). Tjp.£s t. dTT.] This
is meant, and was true of all the Apostles
(cf. A. 12 : 2 — 4) ; but S. Paul specifies
here his own position, estimation, suffer
ings, and conduct. There is certainly an
allusion to the gladiatorial shows, dis
cernible not only in the principal figure,
Oiarp. iyev. , but in the whole phraseology :
dTr^5et|e, 'exhibits ;' with iiriBav. comp. the
well-known ' Morituri te, Caesar, salutant ;'
rip k. d77. dvBp., suggested by the various
classes of spectators in the Roman amphi
theatre. eVxaVous, as last, i.e. lowest ;
like Lat. extremus = infimus, of the
lowest degree; sortis extremce, Justin, XV.
1, Mk. 9:35; 'f°T *ne lowest of all,'
Tynd. ; or, 'in the last place,' with a
possible reference to the order of exhibi
tion, those perhaps being brought out last
who were exposed to the greatest dangers ;
probably the bestiarii, gladiators or cri
minals who fought with wild beasts ;
bestiarii is the word by which Tertullian
explains iviBavar., De Pudicit. XIV. For
the fact asserted in iiriBav. see 2 C. 4 : 8
— II. 11 : 23 — 27. Sri] inasmuch as ;
corroboration, repeating the notion of the
first clause in a plainer form. Biarpov for
Biapa, but more vividly presenting the
figure which was in the Apostle's mind.
Cf. Bearptftpevoi, H. 10 : 33. rQ Kbtrpw
k.t.X.] to the world, both angels and
men • d77. and dx6\ being without the
art. must be taken as particularizing rip
Kbtrpw, both its spiritual and human in
habitants. d77. is used here generally to
denote spiritual intelligences, as in 13: 1.
R. 8 : 38 ; cf. E. 3 : 10. 6 : 12. Col. 1 : 20;
passages which illustrate this as proving
that the invisible spiritual world has a
real interest in the facts and progress of
the Gospel. Tjp. p.] He resumes the
elpwvela of (8), carrying on from (9) (see
on 7dp) the notion of contrast to the

flourishing state of the Corinthian Church.
pwpol Std X.] fools on account of
Christ ; i.e. accounted fools by the world,
because we preach Christ personally, and
Him crucified (2 : 3, 1 : 18), as the 'power
of God and wisdom of God' (1 : 24).
tppbv. ex X.] you have a belief and fellow
ship in Christ, which gives you the cha
racter of wise and sensible men with the
world; 'rational Christianity.' dtrB.
IffX-] The feebleness of his bodily presence
and speech (2 C. 10 : 10, 12 : 10, 11) is
contrasted with their gifts of utterance
(1:5, 13 : 1, ch. 14), his humility and
forbearance (2:3, 2 C. 10 : 1, 13 : 1 — 4,
9), with their self-confidence and inde
pendence, (19)10.12. ?x5o£ot] corre
sponding to e/3ao-tX. (8), as also lax- to
4irXovr., and tppbvip. to KeKop. Comp.
notes on the words. In (vSo%. as well as
in lax- and tppbv. he refers to their osten
sible and outward rather than their real
character ; ' in good reputation' with the
world. The order of bp. and T^p. is
changed, because the writer is about to
dwell upon the notion dripoi. By dr., as
explained by ( 1 1), he certainly appears to
mean a condition like that of men under
outlawry, dripla, denied food and raiment
and dwelling-place, and protection from
injury; 'outcasts,' Conyb.
11 — 13. dxpt . . . wpas] He doubtless
really means to mark the fact that this
was his present condition. He was at
Ephesus, where he had been two years,
and his description agrees with his appeal
to the Ephesian elders (A. 20 : 19, 33, 34).
Probably he wrote amidst the troubles
which signalized the close of his ministry
at Ephesus (A. 19 : 23, and cf. A. 20 : 1.
1 C. 16 : 5, 8 — 10), and he may also be
understood to refer to the privations which
he underwent in frequent excursions from
Ephesus into the interior, for the purpose
of preaching the Gospel, A. 19 : 10,
n. 26. 7upxrjT.] R. 8 : 35. The
form indicates derivation from yvpvrjTtjs
= yvpvijs, si light-armed soldier ; hence
some understand 'clothed scantily,' like
such. But Lchmn. and Tschdf, fr. early
MSS. edit yvpvneiopev, implying the form
7upxiTijs, direct from yvpvbs. Winer, §
16; 'we shiver in the cold.' Cf. 2

214

1 CORINTHIANS 4. n— 15.

/cat koitiw-

yvfivrjTsvofiEV /cat KoXacpiVdfieQa Kal baTaTovfiev
fiev ipyatdfiEvoi Tais ISlais X6!00"'' ~XoiSopoifievoi evXoyovfiEv,
SiwKOfiEvoi dv6X6fiE0a, I3 fiXaacprjfiovfiEvot ira /oa/caXou fiev ws
irepiKaOdpfiaTa tov Koafiov iyevrjOrjfiev, iravTwv irepl^rrjfia ewy
apTi. x+ Ovk ivTpiirwv vfias ypacpw TavTa, aXX ws tekvo fiov
dyairrjTa vovOeTw. IS eav yap fivplovs iralSaywyovs eXrjTE iv
XpiaTW, dXX' ov iroXXovs iraTspas- iv yap XpiaTW 'Irjaov Sia

C. 11 : 27. KoXa0tf.] i.e., receive
gratuitous insults, personal injuries, not
inflicted by authority, but without re
dress, M. 26 : 67. The buffet, slap, alapa,
Att. KbvSvXos, as Dem. adv. Meidiam,
irepl KovSiXov. dffTarovpev] 'are wan
derers,' Rh. V. ; ' perpetually change our
residence.' Contrast Gaudentera . . . lare
certo, Hor. Ep. I. 7, 58. Comp. L. 9 :
58. kott. x*P<rl] A. 20 : 34. So at Co
rinth itself, 9 : 6, 12. A. 18 : 3, and Thes
salonica, 1 Th. 2 : 9. XoiSopoip. eiX.
x.t.X.] He combines now moral character
and action with condition ; the conduct
which he alleges being, however, such
as equally with his condition calculated
to lower him in general human estimation ;
it would be considered mean-spirited,
weak, servile, the conduct of pwpol,
dtrBeveXs, and dripoi. The Cor. Chris
tians could not fail to be thus reminded
of his obedience to the commands, and
participation in the suffering of his Divine
Master, L. 6 : 27 — 29. j3Xatrtp.] being
slandered ; spoken against to our injury.
TrapaKaXoupex] 'entreat,' 'beseech,'
not God in behalf of the slanderers, but
the slanderers themselves, mildly and
humbly deprecating their slander. Syr.
'we implore of them.' ojs irepixaB.
k.t.X.] Summary of his estimation and
treatment, with intimation that it was
universal. irepiKdBappa, that by the re
moval of which anything is made clean ;
ireplipijpa, the same, with the notion of
close scraping or scouring. So Lam. 3 :
45, 'Thou hast made us the offscouring
( nD, sweepings, from nnp, to sweep
off) and refuse (DIND, from DKD. to
reject) among the people.' But the words,
as used by the Apostle, are not to be un
derstood merely by means of the ordinary
or universal figure which they present,
but as applied among the Greeks to all
worthless and vile persons, from their
ceremonial and religious signification, de
noting those of this character who were,

in former times, reserved at Athens to be
thrown into the sea on occasions of na
tional visitations, ' in the belief that they
would cleanse away or wipe off the guilt
of the nation, with the words ireplipripa
ijpwv 7exou,' L. and Scott, Lex. on xd-
Bappa. The Scholiast on Aristoph. Ran.
731, explains a similar use of tpappaxoitri
by xaBdppatri. toi>s 7dp tpaiXovs .... eis
d7raXXa7Tjx aixpov, i) Xipov, 1) tivos TtDx
Totourojx (Bvov, ois 4xdXovv xaBdppara.
Hence KaBdptiara = pvirapol Kai dirofiXi)-
toi, Eustath. (Scapula). Similarly, X8-
paTa, from its meaning, ' washings, ablu
tions, 'II. 1. 314. Those who were only
fit to be made expiatory victims, 'pia-
culares,' scape-goats ; personified vileness
and pollution. The tacit parallel between
the Apostle's sufferings and those of
Christ is thus completed by the notion
of rejection as accursed, Isa. 53 : 3, 4.
Perhaps, also, by that of substitution for
others ; note the insertion of ws (tam-
quam), the explanatory repetition of the
idea in irepiKaB. by irepl\p., and the intro
duction of tov Kbtrpov, and iravTwv, which
may mean 'all people.' Cf. ireptxdBappa
Sixalov dvopos, Prov. 21 : 18, LXX. for
. . . r l33> ' a ransom for.' See on R.
9:3. C. 1 : 24.
14 — 16. 08k 4vrp4irwv bp.] Not to
make you ashamed of yourselves, Mk.
12:6, n. 2 Th. 3 : 14. Tit. 2:8. 1 C. 6:
5. 15:34. This remark plainly shows
the ironical nature of (8, 10). It is also
evident that in the preceding passage,
radra, he has been addressing the whole
Church, not teachers only, tis t^kxo]
' in the character of.' See 1 Th. 1 : n, n.
vovBerw] admonish ; impress on the
mind truth or duty already known ; hence
often, as here, with the notion of reproof
or suspicion, A. 20 : 31. 1 Th. 5 : 14.
2 Th. 3 : 11. The change of constr. from
the particip. to the indie. (vovBerw, not
vovBerwv) makes the statement more dis
tinct and formal, and therefore more im
pressive. 7 dp] Giving the reason for tis

1 CORINTHIANS 4. 15—19.

215

tov EvayysXiov e'yw vfids iyevvrjaa. l6 irapaKaXw ovv vfids,
fiifirjTal fiov ylveaOe. '7 Sia tovto Eirsfi^a vfiiv TifioOeOv, oy
ecn-t tekvov fiov ayairrjTov /cat iriaTov iv Kvplw, oy vfids ava-
fivhaei Tay ooouy fiov Tay ev XpiaTW, KaOws iravTayov iv irdarj
iKKXrjaia SiSaaKW. l8 wy fih ipyofievov Se fiov irpbs vfias, icpv-
aiwOrjaav tives- x9 iXevao/iai Se TaXiws irpbs vfids, iav b

TeKxa. edx 7. e'xiTe] The hypoth.
form, implying that the thing supposed
was not improbable. ^0160710708$]
distinguished from StSao-KdXous, in Plato,
Lysis, § 1 2, iii. 208. See G. 3 : 24, n. Used
here to denote persons ministering in all
kinds of spiritual offices ; with an allusion,
perhaps, to their assumption of authority,
and real inferiority of position ; cf. Ja.
3 : 1. dXXd] marks strong opposi
tion of ideas; 'at least,' 'anyhow.' oi
ttoXXo8s tt.] i.e. the very opp. to many,
only one father. iv X. 'I.] By the posi
tion of the words, and the introduction of
the proper name 'Itjo-ou, he fixes their at
tention on their spiritual state, before
^mentioned, as it were, incidentally and
conventionally (iv X.); q.d., for in that
your state as subject to Christ, as in per
sonal fellowship with Him who is Christ,
and Saviour, and Lord, I, as having in-
strumentally brought you into it, am your
father. Std tov eiayy.] 'by means
of,' through the preaching of the glad
tidings concerning Christ which was en
trusted to me, 1 P. 1 : 23. Ja. 1 : 18 ; and
cf. G. 4 : 19, n. pipijral pov] imita
tors ; as children of a parent.
17. Std touto] referring to the an
tecedent cause, reason, or ground of his
sending T., viz., his spiritual relation to
them, and desire that they should act ac
cordingly. This, however, becomes the
object in view as explained by os dvapv.
k.t.X., so that a reference to the,/?7iaZ cause
can hardly be excluded. We might ren
der ' wherefore and for this purpose.'
(wep^a] not 'I have sent,' as if T.
were now setting off, or was to be bearer
of the letter ; but ' I sent' ; for T. had
already left the Apostle on this commis
sion, 16:io, 11; see Introd. riKvov p.
d7.] my son beloved ; cf. (14), sent as a
son to sons. Join ttio-t8x iv K., not rixvov
.... ex K. T.'s fidelity as a minister was
an important qualification for this service.
Cf. 1 P. 5 : 13, Mdpxos 8 ui8s pov. 8 s
bp. dvapv. x.t.X.] T. was peculiarly
fitted for this duty, as having been the
associate of S. Paul in Corinth, and also
in other churches before and after his so
journ in that city. A. 16, 18. 19 : 22.

Tds 0808s p. t. iv X.] The expression,
which is Hebraic, and commonly imports
conduct and character, is here applied to
doctrines, (as appears from the explana
tory xaBws,) for the purpose of indicating
habitual ordinary teaching. It is used
also for doctrines in A. 13 : 1 o. Rules
and regulations are doubtless included (7 :
17, StaTdo-tropai. 2 Th. 3 : 10, Traprj77^X-
Xopex. and cf. Ph. 4:9), Dut 'ne Apostle
employs the milder and more general term
(StSdo'Kia) designedly, in advancing gra
dually to the assertion and exercise of his
authority. Tds ex X.] Limiting them to
that sphere of knowledge and teaching
and administration, in which alone he
claimed authority, and suggesting the
ground of his claim. Ka0tis] not 'in
the same manner as,' as if airbs followed,
' eodem modo quo (ipse) doceo,' Billroth ;
but 'how,' 'quemadmodum . . . doeeam,'
Calv. 18 — 21. t8s pi) ipxopivov Si pov] on
the supposition that I am not coming ;
' concluding that I am not coming.' Cf.
Xen. Anab. I. 3, 6, t8s ipov oiv Ibvros
6'tttj dv Kal bpeXs, ovtw rijv yvwpijv (xere.
Plat. Phced. § 112, 1. 100, 18s StS8xros o-ot o8k
dx tpBdvois iripaivwv (taking forgranted that
I allow it you, 4c). cf. 2 P. 1 : 3. Se ad
versative, opposing the notion of his own
coming to that of sending another, itpv-
ffiwB. Ttxes] 'became inflated' with a
sense of their own importance and power,
thinking that the Apostle dreaded their
opposition or conceded their ascendancy.
He is alluding to information given him
by those who had come from Corinth, pro
bably with regard to the effect of his
former (non-extant) letter. Cf. 5:2, 9.
(Introd.) 2 C. 10 : 10. The language tis
pi) ipx. pov and the use of the aor. eoiu-
triwB. are adverse to the hypoth. of a visit
paid by S. Paul to C. not long before.
See on 2 C. 12 : 14. 13 : 1. iXeitropai
Si rax-] See on 16 : 5 — 7. 2 C. 1 : 15 —
17. 0 K8ptos 0eX.] So 16: 7. Ja. 4:
15. R. 1 : 10. yvwiropai oi T.X.] Will
ascertain, find out, not so much the
word, 4c. , as the power. The first thought
probably was, I will get to know their
'word,' what they promulgate by.a display

216

1 CORINTHIANS 4. 19—21. 5. 1, 2.

Ku'otoy OsXharj, Kal yvwaofiai ov tov Xoyov twv irecpvaiwfievwv
dXXd Thv Svvafiiv. 7° ov yap iv Xoyw h BaaiXela tov Qeov
dXX' iv SvvdfiEi. 2I tI OeXBTs; iv pdBSw eXOw irpbs vfias, rj
iv ayairrj irvevfiaTi te irpaoTrjTOS j
5 "OXwy aKoveTai iv vfiiv iropveia, /cat TOiavTrj iropveia
%tis ovSe iv Tois 'eOveaiv ovofidl^ETai, waTB yvva'iKa Tiva tov
iraTpbs e-yeiv. 2 Kal vfieis irecpvaiwfievoi iaTe, /cat ouy^t fidXXov
iiTEvOrjaaTE, 'lva i^apOrj e/c fiiaov vfiwv b to spyov tovto iroirjaas.

of speech and learning ; but for the ex
pression of this, as too much exalting
them and mere X870S, he substitutes oi . .
dXXd. It is evident from the use of XS70S
here (20) that the iretpvffiwpivoi were
teachers belonging to the philosophizing
party )see 1 : 17 — 28; 2 : x — 6). twv
Tretp.] perf. they were still in a state of
inflation. Ps. 12:7. ttjx Siv.] the spi
ritual power ; their qualifications as
teachers or officers (12 : 28) conferred by
the Holy Ghost (2:4. 9 : 18.) ; with the
effect, as manifested in themselves and
others, tj {SatriXela t. 6.] The Gospel;
the spiritual dispensation of which they
considered themselves agents ; the spi
ritual empire in which they assumed the
state of princes (8). 08 7. 4v Xby. . . ev
Svv.] The Gospel is not a system of talk
ing and listening, of teaching and learn
ing, like a school of philosophy, but of
grace given and received, 2 : 4. Even its
legitimate and necessary X870S, statement,
reasoning, doctrine, is depreciated by the
Apostle in 1 Th. 1 : 5, in comparison with
its substantial blessings, its inward and
spiritual grace. See n. and cf. R. 14 :
17. ex pdj3Sw] ex of mode or manner,
Jelf. § 622 0. as if grasping the staff in
his hand ; the instrumental adjunct, Do
nalds. § 476. pd/35. for K8Xatrts or TratSeu-
TtKTj ivipyeia, Theodoret. In correction,
judgment, in the exercise of apostolical
authority to punish. There may be an
allusion to the character both of father
and Trat8a7«7Ss. iXBw] dependent upon
B4Xere, will ye that I come, 4c. He
speaks as one confident after all in the ac
knowledgment of his authority. 2 C. 10 :
8. 13 :2. ex d7. k.t.X.] i.e., to treat your
case by the exercise of these Christian
and spiritual graces (see on Trp. G. 5:23.
6 : 1.), rather than with judicial severity.
V. 1, 2. The second, and worst
charge is introduced abruptly, and in
strong language, as a sudden blow at the
spiritual pride of the Corinthian Church,

and a humiliating proof of the necessity for
the exercise of Apostolical authority.
"OXus dK.] One hears it said without
reserve, in plain downright terms, cf. SXtos
in 6 : 7. 15 : 29, equivalent to irdvTws, om-
nino. ' is broadly spoken of,' cf. M. 28 :
14. ex 8ptx ir.] So join; better than
dK. 4v bpXv 'is reported about you,' or
' in your case, ' or ' when you are spoken
of.' A general charge (cf. 6:13 — 18.
2 C. 12 : 21), not the single instance im
mediately adduced, which follows as the
worst, not the only case of this class of
sins. Tropx. is used as a general term, in
cluding all such sins, and applicable to
each; so to adultery in 7:2. M. 5 : 32.
19 : 9. oiSi . . . 6vopd$.] ivop. is
omitted by most Edd. as a gloss, not read
by Vulg., nor Tertullian, De Pudic. 14.
Syr. V. repeats the word used for dKo8-
erai, and this, perhaps, gives the true
meaning of T^Tts ouSe ex t. iBv. ' such as one
hears not of even among the Gentiles.'
Cic. in Cluent. says of a woman who had
married her son-in-law, divorced from her
daughter, 0 mulieris scelus incredibile, et
prseter hanc unam in hSc vitS inauditum.
wtrre — ix.] The step-mother is meant ;
that the father was living appears certain
from 2 C. 7: 12. Kai ip. Tretp. i.] 'While
(Kai) you on your part {ip. emphatic) are
in a state of proud inflation, whereas you
ought to have performed an act of humi
liation (trvvax&ivrwv v. 4,) for the purpose
of excommunicating the guilty person.'
iretp.] Not with reference to the case of
the culprit; but generally, this is your
state, (6), 4 : 18, 19. iirevB. iva ef.]
mourned that (as an effect or result inse
parable from the act of mourning), tva is
here used rather in the telic than ecbatic
sense, cf. 2 C. 7 :g. J. 11 : 15, and note
the intimation given in pe TaTretxoVTj, and
TrevBijffw, in 2 C. 12 :2i. i^apB-ff] dpBfi
is a better reading, be removed, ' tollere-
tur e medio vestri' (J. 15 : 2, alpet airb).
Afterwards he uses the stronger form
e|a(pui(i3), 'expel;' (J. 15:6, ijSXT)6iji^w.)

1 CORINTHIANS 5. 3—5.

217

e'yw fiev yap wy airwv tw awfiaTi, irapwv Se tw irvevfiaTi

1, i)Srj

ev tw

KeKpiKa wy irapwv, tov ovtw tovto KaTepyaaajmevov,
ovofiaTi tov Kvpiov hfiwv 'Irjaov XpiaTov, avvaXOevTWV vfiwv Kai
tov ifiov irvevfiaTos, avv Trj Svvdfiei tov Kvpiov ^jutwv 'Irjaov
XpiaTov 5 irapaSovvai tov toiovtov tw SaTava et'y bXeOpov
T)}y aapKos, lva to irvevfia awQfj iv Trj hfiipa tov Kvpiov 'Irjaov.

3 — 5. iyw piv ydp] The 7dp depends
on dpB-jj, k.t.X., q.d. for that is what I
have determined must be done. In e7tli
piv, 'I for my part,' opp. to 8pets, he
asserts his sole Apostolical prerogative,
his right, though denied by their pride,
yet proved necessary by their dereliction
of duty, to pronounce judgment and give
orders. The piv contrasts indeed his con
duct with theirs — his strictness with their
laxity, his celerity with their tardiness —
but the force of the contrast lies in his
superiority of position and power. ti>s
dirwv . . . irapwv Si] In my circum
stance of bodily absence, howbeit in spirit
being present, I have already judged as
if I were actually present. The first tis
is wanting in some good MSS. rip irv.]
simply 'in mind,' to correspond with ti£
trwp. t^Stj xixpixa, k.t.X.] Constr. KiKpiKa
rbv . . . xarepy. . . . irapaSovvai, I have
already determined, and do decree, to de
liver him who hath, 4c The construction
is suspended at xarepy. to introduce the
solemn preamble, ex Tip bv., by means of
which the passage assumes the tone of a
judicial sentence, supplying the formula,
as well as authorization of the proceedings
which the Apostle commands, t. toiov
tov] follows irapaS. in consequence of the
interruption, to Bustain the construction.
The suspension gives terrible effect to the
actual sentence. From the preceding (2)
something similar to aipetx iK p. might
have been expected ; instead of which fol
lows TrapaS. . . . to) 2. — t8x toioutox, the
person in question, him whom we are
speaking of; not, as in A. 22 : 22, 'so
great an offender.' See 2 C. 2 : 6, 7.
out w] in such circumstances, i.e., as
being a Christian. Not that any circum
stances could palliate, but that his aggra
vated such a crime. Karepyatrdpevov]
'who wrought,' iroiTJaas (2) faciens, leniore
verbo, Karepy. (3) operatum, graviore,
Beng. iv t. bv. t. K.] i.e., acting for
him, by his authority, as his representa
tives, with his name as your warrant.
irvvaxB. ¦ ¦ ¦ «.] A parenthesis, 'you
being in Church assembled, and I in spirit
present with you.' cf. J. 18 : 2. A. I :
4 ; 11 : 26. i.e., a lawful court being thus

constituted; he acting infallibly and by
inspiration, but with and through them,
2 C. 2:6 — 10. Comp. the proceedings
of the council under James, A. 15 : 6, 12,
19, 22, 25, 28. trbv ttj Svv. k.t.X.] To
be connected with iv rip bv. . . . 'I. X.
The interruption of the parenthesis gives
occasion for the reiteration of the name,
which thus repeated ratifies the edict,
and justifies and enforces its execution.
Not ' with the authority' merely, for that
is contained in ex rip bv., but ' attended
with the power (to inflict punishment) :'
the power of J. C. co-operating effectually.
So triv Geo3, with the help of God. irapa
Sovvai, k.t.X.] Regarded as theformal act
of the assembled Church, carrying out the
decree of the Apostle, which would take
effect in all its consequences when thus
pronounced. The action of aip. iK p. ip.
(2), is intensified in significance and re
ality. In themselves the words aip. eK p.
might mean 'destroy,' 'abolish' (as C. 1:
14), 'remove by death ;' Lat. tollere de
medio, Cic. Rose. Amer. 17; and here,
in the Apostle's administration of the ac
tion intended by them, they correspond
to the excommunication of the Mosaic
law — the ' cutting-off from the congrega
tion and people of Israel, ' which generally
is to be understood as involving capital
punishment inflicted by human means, or
immediately by God. Ex. 31 : 14 ; comp.
35 : v.. Lev. 7 • 20, 21, 4c -T!p3
LXX. i^oXoBpeitrerai iK, Ex. 12 : 15, 19.
31 : 14, 4c. diroXeXrai ix, Lev. 7 : 20, 21,
4c dTroXw airijv (t. ^uxtjx) ix, Lev. 17 :
10; 20:6. See on (13). The substitu
tion for the excommunication of the old
law was the transfer of a culprit from the
fellowship of the Church into the domi
nion of Satan, the God of this world (A.
26 : 18. 2 C. 4 : 4. C. 1 : 13), that so he
might be 'as a heathen man,' M. 18 : 17;
and for its penalties, the infliction of se
vere bodily diseases, or even death, of
course by the immediate visitation of God.
See 11 : 30, and comp. the cases of Ana
nias and Sappbira, Simon Magus, Elymas,
A. 5 .5 — 10; 8:20 — 24; 13:9 — 11.
Also 1 T. 1 : 20, where bodily or tempo-

218

1 CORINTHIANS 5. 6—8.

6 Ou KaXbv to KavXrjfia vfiwv. ovk o'lSaTe oti fiiKpa tyfirj oXov TO'
cpvpafia Q/ioi ; 1 iKKaOdpaTB ovvThv iraXaiav "(vfirjv, "iva fjTS veov
cpvpafia, KaOws iaTe aXvfioi. Kal yap to irdaXa hfi">v virep hfiwv
iTvOrj XpiaTOS- 8 wcrre eopTa(wfiev fih iv fyfirj iraXaid firjSe

eopi
ral suffering is implied in TratSeufluo-t, n.
Read n. on J. 20 : 23. L. 6 : 22. Satan
is considered as the agent in the infliction
of disease, not in such cases only (cf. L.
13 : 16. 2 C. 12 : 7. Job 2 : 7), but appro
priately, els 8XeBp. T.ffapKbs] mark
ing the extent to which the punishment
might proceed ; not meaning ' so as to
effect the death of the body,' though pos
sibly with an intimation that the chastise
ment might extend so far (Koipwvrai
IkovoI, 11 : 30). Cf. ffiv cot etij els dtrw-
Xeiav, A. 8 : 20, and 22, 24. It appears
from 2 C. 2 : 7, that this part of the
punishment was not inflicted in this case ;
simple exclusion, the actof theChurch alone,
having taken due effect upon the offender.
See n. lva — o-w0tj, k.t.X.] saved, by
being brought to timely repentance, the
object and, in the case of true believers,
always the effect of God's chastisements ;
see 11 : 32. rb irv. the immortal part
opposed to ffdp£. iv ttj ijp. t. K. 'I.]
The day of judgment, constantly repre
sented or assumed by S. Paul to be iden
tical with 'the day' or 'coming' of the
Lord, 4:5. The words may be added
here to ffwB-fj, as an intimation that true
repentance produced by chastisement will
then be recognised, and take effect, though
the sickness and death of the offender may
have prevented its recognition by the
Church, and his re-iustatement in full
membership. The persons whose case is
referred to in 11 : 30, seem to have thus
died under a cloud.
6 — 8. The xaixvpa is that previ
ously referred to in 1 : 29 — 3 1 ; 3 : 2 1
— 23; 4:7, 8, 18, 19; 5:2; boasting
in spiritual distinctions and privileges, a
claim of independence and self-govern
ment founded on them. Such glorying
was oi xaXbv in their circumstances, inde
corous, disgraceful, inhomzstum, the very
reverse of honourable, right feeling. SXov
rb tp. f.] leavens the lump entirely, tho
roughly. The import of the proverb (G. 5 :
9, and see M. 13 : 33) is, that the existence
of immorality among them affected the cha
racter of the Church as a body, and had a
tendency to infect and corrupt the whole.
This was not a condition that warranted
'boasting.' Tijx TraXatdx $ip.] By TraX.
he refers totheirformerlife — thelicentious-
ness and sensuality common among the hea

then, and especially distinguishing Corinth,
6:9—11. E. 2:2. 1 Th. 4:5. 1 P. 4:3.
The figure fiipTj conveys the notion of
doctrine, the introduction of evil princi
ples formally or by example : in this case,
the leaven of the Sadducees and of Herod,
i.e., of affected spiritualism, connected
with carnality and worldliness. See on
M. 16 : 12. Mk. 8 : 15. In iKKaB. there
is prob. an allusion to the diligent cleans
ing and searching of all vessels and im
plements in Jewish houses, to get rid of
every particle of leaven before the Pass:
over, Ex. 12 : 15 — 19 ; 13 : 7. viov is
opp. to TraXatdx, but viov tpip. carries on
the idea of purification to that of change,
'get free from this corruption by not
merely casting it out, but by becoming
altogether new,' R. 12 : 2. E. 4 : 22 — 24.
KaBws iff re df.] in accordance with
your character as unleavened ; ye answer
to the type of unleavened bread. iaTe,
as in 3 : 16. Some interpret df. by the
analogy of do-tTos, dotxos, and render 'just
as at the present time ye are without lea
ven,' i.e., are celebrating the Passover.
But this would not apply to Gentile Chris
tians, see G. 4 : 10, 11. ' That you may
be practically what you are theoretically;
that as you are ideally without leaven, so
you may be actually a new, regenerate
society, cf. G. 5:25. R. 6 : 3, 4.' Stanley.
Kal 7 dp k.t.X.] for truly. Having
adopted the image suggested by the pro
verb, he follows it out, and at the same
time justifies it, by referring to the inte
rest we all have as Christians in the great
sacrifice typified in the Passover, the feast
identical with that of unleavened bread.
q.d., ' It is with us, indeed, the season of
unleavened bread, for our passover has
been killed.' An allusion is supposed by
some to the season at which he was writ
ing, which, very probably, was Easter,
A.D. 57. Comp. 16 : 8. t8 irdtrxa Tjp.]
our Paschal sacrifice. See on Mk. 14 ;
12. IriBrj] was sacrificed, itpdira^, H.
10 : 10. 8irep Tjp.] is not in some princi
pal MSS., nor read by Vulg., and is not
needed to complete the sense, but is a
very natural introduction of an idea of
which the Apostle's mind was ever full —
the vicarious character of Christ's suffer
ings. Independently of 8ir. Tjp. this pas
sage sets forth the death of our Lord as

1 CORINTHIANS 5. 8— n.

219

ev Zyfirj /ca/ct'ay /cat irovrjplas, aXX' iv dtyfiois elXiKpivslas Kal
aXrjOEtas. 9 "Eypayjlra v/iiv ev Trj EiriaToXrj, fih avvavafiiyvvaOai irop-
IO ^ ' ' ~ t ^ / / ,1 „
voty* /cat ov iravTWs tois iropvois tov Koafiov tovtov rj tois
irXeoveKTais rj apira^iv tj elSwXoXaTpais- eirel ocpelXere dpa t'/c
tou Koafiov i^eXOeiv. Il vvvl Se eypa-^/a vfiiv fih avvavafii
yvvaOai iav tis aSsXcpos ovofiaXofievos 'h iropvos 'h irXeoveKTrjs rj

the acknowledged antitype of an expia
tory sacrifice, the offering of a victim in
substitution for men; Ex. 12 : 21 — 23.
H. 11:28. ware eopT.] Wherefore
(since we have an interest in this Pass
over) let us hold our paschal festival
as a feast of unleavened bread.
ioprajr., sc. continually. As our sacrifice
was once offered (H. 10 : 1 — 18), so our
festival is, when once begun, continuous.
H. 13 : 10, 15. p,Tj iv jr. ir.] i.e., with
out old leaven. p.Tj5e, explanatory, not
distinguishing £ KaK. k. it. from £ TraX.
KaKias] badness, naughtiness ; princi
pally here the mischief of ill-feeling,
envy, quarrelling, E. 4:31. C. 3:8.
Tit. 3 : 3. TroxTjp.] turpitude; the result
of deep depravity. Under this term
would be included sins of sensuality and
dishonesty, 3:9, IO- ^" tifuptots] keep
ing the dlrvpa (Mk. 14 : 1) of 4c. et'XtKp.]
(see 2 C. 1 : 1 2 ; 2:17) and dXTj0. are
both opposites to sins of craftiness, worldly
wisdom, and dishonesty, whether in reli
gion or in common life, rather than to sins
of licentiousness ; ' transparent sincerity
and truthfulness.' eiXtKptXTjs, tested by
the sun, ttj e?XTj (rather ei!XTj), splendore
solis Kpivbpevos, tried by a full light,
whether perfect, clear, free from stain or
mixture, J. 3 : 21. E. 5 : 13. See Ph. 1 :
10, n. Hinceritas cavet, ne cum bono
malum admittat: Veritas, ne malum pro
bono admittat. Beng.
9 — n. Although it is possible that the
present Epistle and passage may be re
ferred to by the aor. (ypaij/a (R. 16 : 22.
Philem. 19, 21. 1 J. 2 : 14, 21, 26), and
the art. ttj (C. 4 : 16. 1 Th. 5: 27), yet
their combination, and the place and
manner of their occurrence, and the epa-
naleptic vvvl Se (ypafa (11, n.), render
the more natural interpretation preferable.
' I wrote to you in the Epistle,' implying
a previous Epistle not extant. See Introd.
Mr. Stanley thinks that the passage 5 : 9
to 6 : 8 is a postscript, or insertion of
matter after the Epistle was finished :
5 : g — 1 3 is a digression growing out
of - 5 : 6 — 8, while 6:1 — 8 grows out

of 5: 12, 13, and 6:9 — 20 is a return
to the general subject of 5 : 1 — 8.
pi) ffvvavaplyv. 7r8pxots] On trvvav.
see 2 Th. 3 : 14. The command was
conveyed in general terms, perhaps cor
responding to the indefinite rumours
which S. Paul had heard, or, more pro
bably, to give them 0. hint for adopting
that line of action in the particular case
named, for not proceeding to which he
now so severely blames them. TrSpx,
note absence of art. denoting character.
M. 11:5, n. Kal] 'still,' 'withal,' 'all
the while.' 08 TrdxTws] (pi) avvavap.)
'not absolutely,' to avoid associating, 4c
i.e., in all cases, without exception, as
they ought with regard to Christians hav
ing this character (11). Better than 'not
at all (do I mean) with the fornicators,
&c' as Tynd. Cr. Gen. Rh. Lu., or 'not,
certainly, with, 4c' both of which inter
pretations imply a license for unrestricted
intercourse with the licentious, if heathen.
tois ttX. . . . eiSwX.] These are under
the same art. as representing the remain
ing class of open sinners distinguished
from trbpvoi. iir el dtp el. dpa] giving
his reason for the explanation 08 irdxTtos.
eirel, 'for then otherwise.' Since, if you
understand me to mean that, or, if you
try to practise it, you must in conse
quence, 4c 7 : 14 ; 14 : 16 ; 15 . 29. R.
3:6; 11 : 6, 22. H. 10 : 2. 6tp. you are
obliged (by the nature of the case), iirel
dpa, with ind. pras. 7 : 14. (irel, R. II :
6. Some MSS. read wtpelXere, ' you had
been obliged,' cf. imperf. in A. 25:22.
R. 9 : 3. G. 4 : 20, a. Philem. 13. xuxi
Se (ypaipa ip.] But now (as it is,
as the case stands), I wrote to you, not,
4c i.e., understand me then, what I
wrote to you was, not, 4c. xuxi Se is
used as in 12 : 18 ; 14 : 6 ; 15 : 20. vvv
Si, 12 :20. J. 8 :40; 9 : 41, n. d8eX0.
Sxopaf.] any one bearing the name of a
brother; as we say, ' if any broth er so-called, '
meaning that he is such but nominally.
i) TrSpxos] Most edit on good authority,
tj. eiStoXoXdTpTjs] as frequenting hea
then festivals — joining in the observances

220

1 CORINTHIANS 5. n— 13. 6. 1, 2.

slSwXoXaTprjs rj XolSopos rj fiiOvaos 'h apira^, tw toiovtw firjdE
avveaO'iBiv. l2 t'i ydp fioi Kal tovs e£w Kplvsiv ; ovXi tovs saw
vfisis KplveTe ; 13 tovs Sb e£w o Oeoy Kplvsi. Kai ij^apsiTE tov
irovrjpov e£ Uyttwv auTtov.
6 ToXfid tis vfiwv irpdyfia eXwv irpos tov eTEpov KpivEaOai
iirl twv dS'iKWV Kal ouyj iirl twv dylwv ; 2 ovk o'ISote oti ol

or practices accessory to idol worship ;
A. 15 : 20 ; 8:7, 10 ; 10 : 7, 14, 19 —
21. 2 C. 6 : 16. 1 J. 5 : 21. XolSopos]
one of an insolent, abusive tongue, — a
quarrelsome, vindictive person ; 1 P.
3 : 9 — 1 1. These terms recur (with
others added) in the more direct warning
of 6 : 9, 10. Evidently there was occasion
to specify and condemn these gross
offences. pTjSe fl-uxetrCietx] not even
to eat with ; the further enforcement and
explanation of the admonition previously
given, pi) trvvavap. It is a rule for social
intercourse, not ecclesiastical ; for indivi
duals, not the community as a whole.
So 2 Th. 3 : 14.
12, 13. rl ydp pot] The 7dp depends
upon the exception made in (10), 'I make
this limitation of my command, for 4c 'pot,
I, as a Christian (6 : 12, 15) ; stating not
his own, but the ordinary case : ' What
business of mine is it to judge them also
that are without V xal, om. in many
MSS. and Versions. It conveys the
notion, ' as if one had not enough to do
with those within;' see 6: 1 — 5- robs
i^w] those not belonging to our com
munity as Christians ; those of this world
(10) ; equivalent to tous XotTro8s, used ab
solutely (E. 2:3. 1 Th. 4 : 12, 13. 5 : 6).
Cf. Mk. 4 : 11, with L. 8 : 10 ; and see
C. 4:5, n- 0l'X^ • ¦ • xplvei] Vulg.
reads xpiveX, judicabit. So Ln. edits, and
punctuates xplvere, . . . xpiveX; The best
Bense is obtained by reading xplvere, . . .
xptvei ; 'Is it not those within that ye
judge, while those without God judges ?'
Thus the emph. bpeis is best contrasted
with 8 G. God, in fact, equally judges
both, but the Church leaves those without
to God's judgment, while it employs its
own under God for the correction of those
within, 11 : 31, 32. Kal ii^apeXre]
MSS. and Edd. are in favour of omitting
Kai, and reading e^dpare imperat., 'put
away,' 'expel.' The difficulty of construc
tion is thus removed ; and the summary
and peremptory command is consistent
with the language of (3—5). But it is
very natural that S. Paul should sum up
and close the subject by the quotation of
a passage of the 0. T. which repeatedly

terminates directions for the punishment
of offenders (Deut. 17 : 7. 21 : 21. 22 :
21, 22, 24), and that he should introduce
the quotation without altering it to adapt
it to the construction (cf. 1:31, n.), espe
cially as its opening words Kai with the
fut. are necessary to suggest its character
and context. Kai (Heb. ")), 'and so,'
' thus ;' and thus, bearing this principle in
mind, ye will put away, 4c e|apets(e£apetre
in Deut. 17 : 7, Alex. V.) in each of the
above passages, as dtpavieire rbv tt. (Alex.
V.) in Deut. 13 : 5, means ' put away' by
death ; the citation of the command im
plies the severest punishment, such as
was intimated in (5). Fut. used for im
perat. in M. 5 :48. t8x ttoxtjp6x] The
wicked person, the individual designated
in (1— 5>-
VI. 1 — 3. The Apostle introduces the
third subject of reproof abruptly, like the
second, 5 : 1. It was, however, antici
pated, and the connexion between the
two intimated, by the use of Kplveiv in
5 : 12, 13. This was a connexion of
opposition ; they were too slow to one
kind of judgments, too ready for others.
In matters of which the Church alone
could take cognizance, they instituted no
judicial proceedings ; in others they were
litigious. The groundwork of the two
faults was the same — a want of moral
courage to face evil, as such, among them
selves an d in each other. ToXp$] Sustmet.
' Can any of you bear ?' ' bring himself
to,' 2 C. 10 : 12. Jude 9. There may be
also a tacit reference to the rule of Christ,
M. 18 : 16, 17. Trpa7pa] In the sense of
xptpa (7), matter of judgment, of law-
action ; idv tis irpbs Tiva (xrj poptpijv, C.
3: 13. .irpSs t8x ir.] The art. signi
fies the particular person in each case
with whom we have a dispute, ' the other
party.' See 4 : 6. Kpixeo-0at] Middle in
the reciprocal sense ; expressed by pass.
form iroi xpiBijvai, M. 5 : 40 ; 'to proceed
to trial.' R. 3 : 4. Jer. 25 : 31. LXX,
xplverai airbs (sc. 8 9e8s) TrpSs irdffav
trdpxa. twv dSiKOjx] The class 'unjust,'
'unrighteous,' i.e. the heathen generally,
oi diritsToi (6), here described by this

1 CORINTHIANS 6. 2—5.

221

ayioi tov Koafiov Kpivovai ; Kal el iv vfiiv KplveTai b Koafios,
ava^iol iaTe KpiTrjplwv iXaylaTwv ; 3 0VK o'ISote oti dyyeXovs
KpivoOfiEv ; fihTi yB BiwTiKa ; 4 BiWTiKa fiev ovv Kpnhpta iav
eyrjTe, tovs i^ovOsvrjfiivovs iv Trj iKKXrjaia, tovtovs KaQlYsTE.
5 7r,ooy BVTpoirrjv vfiiv Xiyw. ovtws ovk 'iaTiv iv vfiiv aocpos ovSe eis

characteristic, to show more vividly the
inexpediency of the proceeding, wtrre
diroTp4ypai xal drrayayeXv, to deter them
from it, Chrysost. To this term twv d7.
is in strong contrast : used indeed, as
often, to denote Christians as a class, but
obviously in (2) designating the Church
of the saved, to which he assumes that
all to whom he wrote belong. (t)) o8k
otS.] 7) in various early MSS., and read
by Vulg. and Syr. (9, 16, 19). 'Or (to
account for such conduct) are ye ignorant
that,' 4c. The Ap. appeals as to a well-
known circumstance in the destiny of the
Church. "Set comp. use of ofSare in J.
14 : 4. 2 Th. 2:6. ol ay. *. k. xpivovtri]
A mystery of the kingdom of heaven not
fully revealed. The Apostle, doubtless,
had in his mind the prediction of Daniel
(7:22), 'judgment was given to the
saints of the Most High' (ib. iS), which is
associated with the description of the final
judgment (16.9, 10, 13, 14; cf. Rev. 20 : 4,
11, 12). More is intended than exalta
tion in and with Christ, assessorship with
Him in the judgment, triumph over hu
man and spiritual enemies, for the word
xplvw here is meaningless if it does not
refer to the actual exercise of the judicial
function. But no mundane dispensation
is meant ; for a time of universal judgment
is clearly indicated, the time anticipated
by the lost spirits (M. 8 : 29), a judgment
to which purely spiritual beings as well as
men shall be subject (v. 3, 2 P. 2 : 4.
Jude 6). Comp. the promise to the
Apostles, M. 19 : 28. 20 : 23 ; also Rev.
2 : 26, 27. ex 8ptx Kp.] is to be judged
in the employment of you as agents ; with
you as the means of its judgment, A. 17:
31; 'before you,' as ex pdprvtri, before wit
nesses, spectators, Plat. Symp. § 4, iii. 1 75.
Cf. 2 : 6. Kplverai, pras. for fut., denoting
certainty. xpiTtjplwv] Used in Ja. 2 :
6, in its literal meaning, ' judgment-seats ;'
here and (4) for ' causes,' ' cases for trial.'
dxaf. Kp.] unfit for the trial of the most
trifling cases. d77^Xous xpivovpev]
'angels,' i.e. certain angels, not the angels
as a class. These are the principalities
and powers, the 'rulers of the darkness
of this world,' with whom we are now
engaged in contest (E. 6 : 12. R. 8 : 38),
our victory over whom is assured to us

by that of Christ our Lord and Head, L.
10 : 18—20. J. 12 : 31. 16 : 11. Col. 2 :
10, 15. E. 1 :2i, 4c, and will have its
consummation in the act of judgment here
spoken of. pTJTt 7e] Nedum, 'not to
mention,' ' let alone ;' but it is better to
distinguish the argument a minore ad
majus from that a majore ad minus, by
rendering 'much less,' after a negative;
' much more, ' after a positive assertion.
Vulg. Quanto magis. So Syr. and Eng.
Verss. but better without an interrogation,
to avoid an apparent reference to the time
indicated by the fut. Kp'tv. jiiwriKd]
matters of common life; cf. peplpvais
fiiwTwaXs, L. 21 : 34. 2 T. 2 : 4, tois tou
§lov Trpayparetais. — Some, with most of
the Greek Fathers, understand the Kpltris
here spoken of as the judgment of the
world by Christian example, and refer to
M. 12 :xi, 42. But this interpretation
gives Kplveiv in (2) an altogether different
meaning from that in (1), and is quite
irreconcilable with (3), dyy4\ovs Kpivov-
pev. So likewise is the notion that the
Apostle is speaking of the future exercise of
civil power by Christian magistrates ; for
it is evident that (2) and (3) refer to a Kpltris
of the same kind, and at the same time.
4 — 6. |8twTtKd] The immediate repe
tition of the word is highly energetic, ^dx
ixVTe] If ever ye have (as will probably
occur). to8s i^ovB.] those who are of no
account ; stronger than 'least esteemed,'
A. V. ; said satirically, as is clear from (5).
Nor would the Apostle seriously recognise
the existence of such a class as oi 4%ovBe-
vijpevoi L. 23 : 11. The Latin transla
tion of j3iwTiKd in this passage by scecu-
laria is probably one of the first instances
of the use of that word in its modern
sense of worldly as opposed to spiritual, in
stead of its ancient sense ' belonging to
a cycle of a hundred years,' and from this
has sprung the signification of the word
secular in modern European languages.
Stanley. KaBllrere] (Sixaffrds). irpbs
4vTpoiri)v bpXv X4yw]. 15:34. TrpSs
4vrp. in adverbial signif. as TrpSs tjSoxtJx,
TrpSs xdpiv X4yeiv, ' with a view to cause
shame to.' bpiv is the dat. commodi. Cf. oi
rrpbs tjSoxtjx oi tjx Td dyyeXXbpeva, Hdt. III.
126. Xe7w might well refer to the preced
ing, as in 15:34; but what follows is

aA" 'parrtqonBS ajaM ai", -too? ,\XP '*4
yxx? 'taorroj qoiqAi BOAissBd aqq iq uaqq
.' ^paqsBAA saAjasjnoA* qoS ai , 'uoiqDB AJBq
-unmA uaao Jiaqq A"q qBqq puB 'pajidsuBjq
SuiABq SB 'uoiqypuoo jauuoj Jiaqq oq pasod
-do qoBj rejeuaS B saqBqs aq 'ppyoi -job
eqq A*q 'qsiu \3QS>vjjno X3JLV XXV
¦uoiqounfuoo qsjBq B si siqq qnq 'to-mo
-tox oq 'Amba sb S3atx vxnvx puBqsjapun
auiog (-ajaA\ noA" jo ainos BJaqoBJBqo
asaqx, (-'Oino?oi) ,qons, UBqq ajom !A"qiq
-uapi qnq AquBrrmis qou saqouap -jqsuomap
aqq jo -id -qnau arr^ [vxnvx ttj* -ii
•jaqoBJBqo A"q pauirenbsip SB qnq 'ins joj
quaraqsrand ui ipjo qou papnpxa [-rfityji
rio -u Mi : g •¦£) [-q -yTj)T)cy -g 'i 'Suopaq
BnoqaAoa puB snoiSiqq aqq qovqM oq sassBp
aqq bjb A"aqq : oiqBqdma puB 'aqBjaqqap
'qouiqsip ajoru sassBp 0A\q asaqq jo bsbd aqq
ut ("riOAodUxn no) remap aqq sjapuai 'ajojaq
SB sxno jo pBaqsrn no jo asn aqj, ['Jidv
Xno -gjoy no -aoua§mpui-jras rensuas
jo suis oq paqorppB suosjad .' isoixnxni
[jo-nvsvii -i:g'-pi-JO i:9-D '££ : el
uo sag •paqdun si sjaqqo jo aouangut
pBq aqj, -aAixagaj -ppOT 'Sm^ 'aJBJja
8?!l°N -paAiaoap aq oq saAjasjnoA" A40)[B
qou orr [3 qjtvavx^. 1(.tJ •xdojiv -a
sxijynqv 'apBUi qsnf aSjBqo aqq ui paqdrat
jaqoBJBqo aqq SuiABq suosjad f saosjad
snoaqqSuun [loinqv -u 91 : g -jaqdBqo
siqq ui sauiiq xis sjnooo 'op jino B|nm
-jojaqj, "(6i '91 'z) ['o;o nno Ix -oi '6
"SJaAa^aqnn uaaq A"aqq pBq uoiqBnuaq
-xa ou uaaq aABq praoA\ qi '. uajqqajq bjoaa
paAauSSB suosjad aqq qBqq noiqBABjSSB
ub sbaa qj ['Qp vxnvx ivx *u 61 : 01
•3[j\r -pnBjj t£q qi pmqqqiAA jo ,'tCqjadojd jo
BAudap , -Aooitip 'jCjiBjauaS.ajnfai, sxiijnqv
'sjosbsjSSb 8JB 'uaqqBaq qou puB UBiqsuqQ
ajB oqA\ 'nod -qdraa sprig /iiBJquoo aqq uo,
[j>YY.p -S:g-rTuoaag -oTj.'paSuojAAaqoq
BaAjas jnoA AioriB , 'aAixapaj apppijij [3 g s> 1 3 d
-3xj>oji.T3 • • • 3QjJi3jnQy ¦siossa,iJ§SB aqq
bjb sjaAaipqnn qoiqai ui qBqq bi pajapisaoo

ajaqasBoaqj; -6i — Li'-Zl 'H '°r '6S: g -j\[
'BJajajjns quayqBd jo qBqq '*8*i 'ureqsns
oq suBiqsuqg SB qqSno Aaqq qoiqM saunf
-ui oq pjBSaj qqiAA uoiqisod paB jaqoBJBqo
aqq SuiqsBjquof) ['y-i-s jxviq -sSuipaao
-ojd jBioppnf jo reSai joj spunojS jo aousqsi
-xa aqq a; paqsisuoo qpvej aq j, -]Cpoq ua\o
moL jo sjaqmam SuomB — puq joj sasBO
— quaruSpnf joj s.iaqqBj^ [xnv3 "ri -X3
vxviljdii txq *U8£) ('aiouaiqBdnii, -zi
: II "K 'Ssau5[BaA\ 'tCquouajut SAAoqs qoiqAV
Supqqamos 'a.mp:Bj b viidxxlx -(i : 9) qpiBj B
uoiqBauipmb qnoqqiAA 'qxnBj qqSuuAiop B
Sirajiqua ['xxfi so>X9 ('0:!? <STO ™ J8A3
-A\oq si ajaqq 'jaqqjnj ou oS oq , (! ajoja.iaqq
ajajj , -apBiu uoiqjassB aqq joj punoaS
quaiorrjns Saip.iojjB sb quiod aqq oq 8Aiq
-ouqsaj si nno A3ti J qB paAUJB quiod B uo
uoiquaqqB saxii itg^ '[aqo A3ii feojf -8 'I
'Z\ 9 'y 'JO 'SJoqBJqiqjB bb uaAa uasoqo
Smaq Jiaqq aouBuaqunoosip A"pjiBqjao pinoAV
(f) sb 'AJBjquoo aqq .laqqBj '. saqBjqsiSBra
pAio sb sjaqstmui uBiqsuqo jo quamiopi
-ma aqq Ajiqsnf oq oSbssbJ srqq ui Supqqou
si ojaqj, -BJaAaqaqun ajojaq ['Jto \jl3
¦(g) vxnvx ¦* Xjqoajjoo ajom '11 : g[ -JJ
\oxnox tv X -Jtp Affix Tjtf qqiAi -xnv 'tpXfOV
•x -Ti vav puB 'uoiqBjqiqJB 'duviq qqiAV
'aab{ qB qms |Bmjoj aqq 'TvxsAjdji 'paqsBjq
-uoo 8JB sSupqq omj, -AJBjquoo aqq
uo [pyx? 'nag -dry 'puXr, /jaqqojq
puB jaqqojq uaaAiqag , -ui sdaqs aq quart
-oddo Biq puB moqAL uaaAiqaq Jaqqojq aqq
bb paquasajdaj Suiaq Jaqqia 'iqjBd qoBa jo
puauj aqq A'rpmba sb joqBjqiqjB aqq quas
-ajdaj oq jaqqaq suiaae 'Suis aqq qnq '. Amtp
-\38V qoadxa pmoAA ouq [no xnv 'Dip nox
AODfrl vav -aqBjqiqjB [ 'dn v t 0 -uoiqiqnoada
jo jaqqBUi qai bb puB 'psuqnn qai Suiqq b
jo 8b -qn,g; [ivxsjjtiAnq -oi — i : f 'S — 1
ui paqdim suoiqdumssB aqq qqtA\ pajBdnioo
uaqA\ jBouiqBs A.ia^ -or : gg -pj j ubui
asiai a[Suis b usab qnoqqiAA ^[ajiqua os ai
ajy [atxos xno smxno -quBara iiqBqo.id
G.iora si puB 'AlxjiodxA3 sot/jt ^qoajm ajoui

-nmLU nyyn 'aoDnsinoyaJLV nyyn .axtgSadix nxnnx inn ll -innox>U.riod
-odUyn no noaQ dmayismd SaLnM.do Xno 'wdooioy no 'ioj>nQarl axno
mxnadoayn. axno mxjLayn axno OI mxionodandn axno wnnynrl
axno idXiorl axno mdxnyoympia axno lOddoM. axno .aQjondnyu. Url
\ isino^UrlododUyn no noaQ dmayinnd lonion 1x0 3->-npip nno U 6
•Snocpyapn nxnnx inn 'axiadaXDOJLig inn axianipn Siarin nyyn g
'. aQDiadaxxooJLn doyynrl iXno ;x»'p '. aQXiiampn doyynrl iXno ixmp
-dmxnna gar/ axaXa nxnrlidn ixo 'dixna dir/n da nrlUxxU Smyo dno daii
Uph 1 -dmxmiLn 7Jt.a oxnox inn 'mxadidn nocpyapn nxarl Socpyaon
nyyn '. noxnn nocpyapn nox dosiarl nnn mdidnmo mxanUdno So

¦11— S "9 SNVIHXNraOO I

S55

1 CORINTHIANS 6.

n — 14.

223

OrjjE, aXX' iSiKatwOrjTE iv Ttj) ovo'yutaTt tou Kvpiov 'Irjaov /cat ev
tw irvEVfiaTi tov Qbov hfiwv.
12 HavTa fioi BtBaTiv, dXX' ov iravTa avficpipei- irdvTa fiot
e^eaTiv, aXX' ovk iyw i^ovataaOhaofiai viro Ttvoy. '3 to Bpw-
fiaTa tJ} KoiXla, /cat h KoiXla Toty Bpw/iaaiv b Se Qebs Kal
TavTrjv Kal TavTa KaTapyhaei. to Se awfia ov Trj iropveia aXXa
tw Kvplw, Kal 6 Kujotoy tw awfiaTi- I4 6 Se Qeos ical tov

were justified,' he states in explanation,
definitively, what had been done in that
fact. The literal terms Tj7tdo-0. and 4Stx.
also explain the figurative dTreXouVatrfle.
The aorist implies that the act spoken of
was future and is past (Ja. 5 : 5 n.) ; in
then- unregenerate state these acts were
future ; after that they believed they were
past. The aorist does not necessarily im
ply, like the perfect, that the effect or
result of the action still remains. If a
continuance is ever implied 'it is to be
referred to something consequent upon
the action predicated by the aor. not to
that action itself. Hence the use of the
aorist in cases where the singleness of the
act is alone regarded, and where the
predication of time is quite indefinite.'
Donaldson § 427. ijyidffB.] purified from
the actual defilement of sin, made holy in
heart and mind, (1 : 2 n., 30. 1 Th. 4 : 3.
5 : 23). ^StK.] justified from the guilt of
sin, freed from charge and condemnation.
This was the double cleansing which they
had attained by believing ; which they had
claimed, and God had formally bestowed,
in baptism. The force of the emphatic
a'XXd with the aorists is to express the
change produced when they passed from
their former into their present moral and
spiritual state. In the act of conversion,
in the fact of regeneration, ye became
totally different from what ye were before.
He means that they cannot resume their
former state and be real Christians. E. 4 :
20, 21, 4c. C. 3 : 3, 9, 10. Tit. 3 : 3 — 7.
iv Tip bv. . . . iv Tip ttx.] It is doubted
whether these expressions should be re
ferred to the acts of grace just mentioned
distributively or collectively. It may be
said that ex rip bv. t. K. appropriately be
longs to 4Six. because it is by the special
action of the Lord Jesus and through faith
in Him personally (in his name) that we
are justified ; so ex rip irv. t. B. connects
itself most suitably with ijyidffB. because
it is the Holy Ghost who ' sane ti fieth the
elect people of God.' But close theolo
gical distinctions are not in the manner
of S. Paul, and would in this case, as in
most others, limit our consideration to a

portion and aspects, instead of the whole
and all sides, of a great truth. Sanctifica
tion as well as justification is ex Ttp bv. 1.
K.' Itjo'ou. In his name we are healed of
the disease, and released from the power, as
well as freed from the guilt of sin . Nor can
we be Christ's for justification unless in
fluenced by the Spirit, drawn by the
Father through Him to the Son. (J. 6 :
45). Fide enim recipimus Christum et
ejus gratise nobis applicantur. Fidei auc-
tor Spiritus. Calv. in loc. Also our pos
session of the Holy Spirit, his action and
work upon our souls, is justificatory, it is
the seal of our interest in Christ, the
earnest of final and complete salvation.
E. 1 : 13, 14. Comp. similar combinations
inR. 6.7:4— 6. 8:2. G. 2:17— 20. 2Th.
2:13, 14. Tit. 3:4— 7. For the signi
ficance of ex see on i Th. 1 : 1.
12 — 14. IldxTa pot Ifeort] Not the
words of an objector, the Corinthian An-
tinomian, but S. Paul's statement of a
truth on which false and immoral theories
were founded, preparatory to his exposi
tion of its right use and application, first
generally, and then (13) by examples.
' All natural acts and appetites are allow
able to me (to the Christian).' dXX' oi
tt. avptp.] not all things are expedient.
ouk iyw eijoutr. b. t.] I am not the
person who will be brought under subjec
tion by any one (of the appetites), 9:27,
First he makes a limitation with reference
to TrdxTa, then with reference to pot. See
on 10 : 23. In i^etrri, i^ovtnatr. *. paro
nomasia is observable, thus preserved by
Erasmus : Omnium mihi potestas est : at
ego non redigar sub ullius potestatem.
rd jSpapara ry k. . . . /3pt6p.] There
are natural appetites, and objects provided
for them, as for instance food for the
organs of bodily nourishment ; but both
to answer a present temporary earthly
purpose, and then to cease for ever. 8 Si
6.] yet God (the creator and contriver
of both) will, 4c. rb Si trwpa k.t.X.]
'The body, however,' 4c q.d. But it
does not follow that the functions of the
body may be abused and unlawfully em
ployed; on the contrary, (dXXd), the body,

224

1 CORINTHIANS 6. 14—19.

Kuotov rjysipE /cat hf*as i^eyspsi Sia T>js Swdfisws avrov. IS ovk
o'ISaTB oti Ta awfiaTa vfiwv fiiXrj XpiaTov iaTiv ; apas ovv Ta
fieXrj tov XpiaTov iroihaw iropvrjs fieXr/ ; fih yevoiTO. J rj ovk
o'ISaTB oti b KoXXwfievos Trj iropvrj ev awfia saTiv ', JruaovTai
yap, cprjaiv, ol Svo ety adpKa filav *' b Se KoXXwfievos tw
Kvplw ev irvevfia iaTi. l8 t^eu-yeTe t^v iropvelav. irdv dfiapTrjfia
b iav iroiharj avOpwiros, e/cToy tou awfiaTOS iaTiv b Se iropvevwv
ety to "iSiov awfia dfiapTavei. r9 rj ovk o'ISaTB oti to awfia
vfiwv vaos tov ev vfiiv ayiov irvevfiaTos eaTiv, ov eXbtb airo

as well as the soul, has a relation to Christ
our Lord, is redeemed by Him for Him
self, to his praise and service, (R. 8:23);
and the Lord has a relation te the body
as well as to the soul, having taken and
retained our whole human nature, J. 1 :
14. Ph. 2 : 7, 8. H 2 : 14. It is pro
bable that some argued, from the indis
criminate use of meats allowed under the
Gospel, for the indiscriminate gratifica
tion of every carnal appetite ; and hence
may arise the distinction here drawn be
tween j3pwpara and iropveia, KoiXla and
trwpa. We may not say of rb trwpa with
respect to rropv., what we may of tj KotX.
with respect to jSpwp. 0 Se 6.] Cor
responding to 0 Se G. in (13), but intro
ducing an act on the part of God of a
perfectly contrary character, an act re
sulting from the relation between K . and
trwpa. Note the contrast between rairTjv
K. ravra KarapyTjuei, and Kipiov i)yeipe x.
ijpds i£eyepet; also the implied identity of
trwpa (as differing from KotXia) with Tjpas.
T57etpe] raised, aor. ; see 11. on (1 1). The
compound (i£eyepei) is expressively used to
denote the resurrection of the body; iK
intimating the state from which we are
to be raised. airov] 'his power,' i.e.
that of the Lord Jesus, to whom, as im
mediate agent, the resurrection is so fre
quently ascribed. Cf. omninoPh. 3 : 21.
15 — 17. Td trfip. ip. peXij X.] 'your
persons.' Individually and personally we
are Christ's, his in our present human and
bodily condition, each in that organiza
tion which constitutes self ; not in the
abstract or aggregate only, or as being
constituents of the Church, ' which is his
body.' See 12 : 27. E. 5 : 30. dpas . . .
iroiTjtrw] Hence it is evident in what
sense he uses the first person in this con
text (12), and see 5: 12. dpas employed
like ' take' in Eng. to denote deliberate
and decided action, i) oiK oifS.] See on
(2). ttj] ' the,' used as in English with
sing, to denote a class, Ja. 2:6. 5:6.

M. 12:35. R. 14 : I. (v trwpa 4ffTi]
sc. triv air%, but the notion intended is
represented more vividly than if the words
were introduced; so in (17). oi Sid]
the twain, ' the pair,' M. 19 : 5, n.
tpTjirlv] sc. 0 9eSs, to whom efTrex is re
ferred in M. 19 : 5. cf. H. 8 : 5. This appli
cation of Gen. 2 : 24 is in total opposition
to the notions prevalent concerning the
casual intercourse of the sexes. It im
plies that even when intercourse is not
sanctioned by marriage, a relation is
established between the parties. 8 Se
koXX. k.t.X.] Added to show the close
ness of the union subsisting between the
believer and Christ (R. 7 : 4), and so the
incompatibility of it with such practices.
One with Christ, and one with a harlot !
it cannot be. 2 C. 6 : r5. And obs. it
is spiritual union which gives each his
individual personal relation to the Lord.
18. 7rdx dpapr.] Every (other) com
mitted sin, when a thing done, fait accom
pli, though committed by the instrumen
tality of the body, excludes from the
notion of its guilt, or does not involve in
it, the consideration of the body — the
person. This sin is in an especial sense
the transgression of the flesh, brings guilt
and pollution to the body. The commis
sion of it affects the whole personality,
destroys irreparably corporeal purity.
The loss of chastity is a permanent dis
honour to the person. In the apprehen
sion of all, it differs in this respect from
every other infraction of moral integrity.
Obs. also the effect alleged in (16). Abu-
titur ebriosus vino, fur alienis bonis. Sed
scortatoris corpus est et scortationis or-
ganum, et illud ipsum quo adversus sese
abutitur. Beng. o Tropxetftox] He who
practises fornication ; ' he that is a forni
cator, ' Tynd.
19, 20. i) oiK otS.] or (if you are
careless about the purity of the body).
The Ap. has been urging the considera
tion of our relation to Christ, what we

1 CORINTHIANS 6. 19, 20. 7. 1, 2.

225

Oeou, Kal ovk iaTe eavTwv , ,0 rjjopdaOrjTe yap Tifihs" So^a-
aaTE Sh tov Oeov ev tw awfiaTi vfiwv /cat ev tw irvevfiaTi vfiwv,
* t , ~ tr\
aTiva eaTi tov t>eou.
7 Hepl Se wv iypay^raTe fioi, KaXbv dvOpwirw yvvaiKOS firj
aiTTeaQai- 2 Sia Se Tay iropvelas e/cacrroy t^/v eavTOv yvvaiKa

are ex Sxop. r. K. 'I. ; he now advances
that of our relation to the Holy Ghost,
what we are ex t. ttx. t. 9. Tjp. (ii). to
trwpa . . . xaSs] The person of each be
liever is a shrine of the Holy Ghost. This
truth is summarily proved, or rather sus
tained, in the words tou ex ip. and 08 ex-
dTr8 G. The Spirit 'dwelleth with you
and is in you' (J. 14 : 17, n.) ; hence the
body in which the spirit of man is lodged
is also the habitation (R. 8:11. 2 Tim.
1 : 14), and as such a temple, or shrine, of
the Holy Spirit. Thus the Lord Himself
' spake of the temple of his body,' J. 2 :
21, n. He is, moreover, a possession, a
gift, ' which you have from God' (J. 14:
16. R. 5 : 5. 8 : 15. G. 4 : 6), kept by the
soul as received from Him, and consecrat
ing the body the receptacle of the soul.
Kai oiK iffri iavrwv] There is no
need to suppose 8Vt implied. The words
add a notion necessarily connected with
the foregoing (the temple is the property
of the Being to whom it is dedicated and
by whom it is occupied), but supply in it
another and different argument for holy
obedience : You have not a right to deal
with your bodies as you please, as if they
were your own property ; they belong to
God, 3 : 17. ijyop. ydp Ttpijs] The same
conclusion follows from the former consi
deration, your relation to Christ, what you
are to Him as your Redeemer and Master,
7:23; 'ye were bought for a price.' We
are not to understand peydXijs. Attention
is fixed on the factof purchase, cf. Gen. 17 :
12, 13, 23, 27. Deut. 2:6. 2 Sam. 24 :
24. (Heb.) Isa. 55: 1. Hdt. VII. 119. For
the 'price' paid, see 1 P. 1 : 18, 19. Eev.
5 : 9. Simple acquisition by payment is
the thought here. Xirpov and Xvrpbw
applied to the same act, denoting payment
of ransom, imply the former state of bon
dage or condemnation, Mk. 10:45, n-
See on G. 3: 13. So^dtrare Si) t. 9.]
Glorify (honour by action and character)
God (M. 5 : 16), then, (as the sequence and
result of these facts respecting the body,)
in your body, R. 6 : 13, 4c. Si), short
ened form of ifjbij, fixes attention on the
present moment ; ' forthwith,' ' directly,'
' do it at once. ' Kai iv Tip ttx. . . . 6.]
Not in the oldest MSS. nor Vulg., though
in Syr. V. Yet an addition much in the
VOL. II.

manner of the Apostle, and not unneces
sary to complete or guard the sense, 7 :
34 (k. trwp. k. tv.). cf. 1 Th. 5 : 23.
VII. The third part of the Ep. com.
prising 7 — 14, commences here. See
Introd. 1, 2. iypdipare] in reply to his Ep. not
extant, which is referred to in 5 : 9, 11
(Introd.), and of which the subject was the
prevailing licentiousness. He had inter
dicted their intercourse with professed
members of the Church guilty of impurity ;
the Church had, perhaps, inquired whether
he wished to impose any restrictions also
on the legitimate commerce of the sexes.
His answer is conveyed in a general and
summary form, KaXSx . . . dirTeirBai, the
state of celibacy is certainly desirable ;
but this position he proceeds to modify,
and explains himself as stating it with re
ference to the existing circumstances of
the Corinthian Church (26), its applica
bility to which he maintains, however, by
pointing out certain absolute advantages
which celibacy possesses over married life
(32 — 35)- KaXSx k.t.X.] The abrupt
statement, without any such introduction
as in v. 26 (xoptf w tovto KaXbv itrdpxeiv), is
in accordance with the summary character
of the opinion given. Perhaps there was
something in the letter of the Church,
certainly there was much in its practice,
to account for the Apostle's curt and
startling manner. Cf. 11 : 16. R.ll 118,20.
drrTeffBai (7UX.)] Euphemismus. Gen.
20:6. LXX. and Heb. 2 J J. Std Se
Tds tt.] 'but because of." The art. denotes
the prevalence, the pi. the variety (C. 3 :
22, n.) of forms of illicit intercourse. (xa-
trros . . . ixirw] We are not to under
stand by 4x4tw 'keep, and not put away,'
for the injunctions to that effect follow in
10 — 16. Nor is the Ap. absolutely com
manding marriage in every instance ; for
he dissuades from it generally, both in the
position just laid down (1), and in direct
terms afterwards (8, 26, 37 — 40). The
injunction was to be accepted, according
to its terms, individually (eKaoros), just
as each was affected or situated with re
gard to Tds iropvelas,— exposed to danger
or scandal. In ttjx iavrov, rbv ISiov.
15

226

1 CORINTHIANS 7. 2—7.

eyeVw, Kal eKaaTrj tov 'ISiov dvSpa iyeTOD. 3 Trj yvvaiKi b avrjp
Thv dcpeiXofiivrjv eihoiav diroSiSoTW, bfiolws Se Kal h yvvrj tw
avSpl. 4 h yvvh tov ISlov awfiaTOS ovk i^ovaiaXei aXX' b dvhp'
bfiolws Se Kal b dvhp tov ISlov awfiaTOS ovk i£pvaia¥ei aXX' h
yvvh- & firj aicoaTepeiTB aXXrjXovs, et firj ti av eK avficpwvov
irpbs Kaipov, 'lva aXoXdj£rjTe Trj vrjaTela Kal ttj irpoaevyrj Kai
iraXiv iirl to ovto avvipXrjaOe, lva fih ireipa^rj vfids b SaTavay
Sia Thv aKpaalav vfiwv. ° tovto Se Xiyw /caTa avyyvwfirjv, ov
KaT iiriTayrjv 1 OeXw yap iravTas avOpwirovs elvai ws Kai

there is an incidental dehortation from
polygamy. 3 — 5. In laying down these regula
tions, the Apostle probably had in view
certain ascetic notions, similar to those
which he afterwards expressly denounced
in his Ep. to the Colossians, 2 : 18 — 23.
These arose from the oriental speculations
on the origin of evil, which were subse
quently developed in the various Gnostic
heresies, especially in Manichseism. Evil
being supposed to be inherent in matter,
or rather matter to be the evil principle,
all the functions and acts of man's animal
nature, as being material, were regarded
as in themselves evil, and antagonistic to
pure spirituality. Christianity regulated,
and moderated, and also sanctioned and
sanctified all natural uses, and that
through the doctrine of the incarnation,
which involved the redemption and the
moral perfectibility of man's corporeal
nature (6: 14, 15). Hence this doctrine
was denied by Gnosticism, from the ear
liest, as opposed to its primary tenet.
ttjx btp. euxotax] debitum conjugate.
In many MSS. ttjx btpetXTjv. So Vulg.
e^ouo-tdfet] has absolute right over.
dXX' 0 dvijp] but the husband (pos
sesses a right), ei pij Tt dv] except per
haps you should do so. ei pi} ti, L. 9 :
13. 2 C. 13 : 5. lva trxoXdfijre] vit
vacetis, be disengaged for, devote your
selves to. The aor. conjunct, has an indef.
fut. signification, 'to devote yourselves
to.' k. truxe'pxTjo'u'e] The reading of
R. Stephens. The Text R. has trvvipxe-
trBe, 'come ye together,' imperat. So Vulg.
Whence E. Vns. though A.V. is ambi
guous, and may render either the imperat.
or subjunct. The notion given by the sub-
junct. ffvv4pxi)ffBe, united by k. to trxoX.
under iW, is, that re-union should always
be contemplated together with the object
proposed in separation. Later edd. read
trxoXdo'TjTe, and 4irl r. d. ?Jre, from the
concurrence of early MSS., whichalsoomit

ttj xtjo-t. Kal. irvv4pxeffBai can be used
with 4irl rb airb, e.g. 11 : 20; 14 : 23. ttj
irpotrevx y] prayer of a special or stated
character. C. 4 : 12. tva pi) Tretp.] 'to
prevent Satan from ;' dependent upon
trvv4pxeff8e alone, if we adopt that read
ing ; otherwise, formally upon the united
conjunctives, which may be understood
to mean, 'that though ye be disengaged
for . . . yet ye may come together again.'
Std t. dKpatrlav ip.] because of your
want of power over yourselves. He speaks
of this oKpatrla as a presupposed condition
of the rule just given. The rule was pro.
bably intended for those whose dKpaala
rendered their ordinary connubial state in
compatible with special spiritual exercises.
This would justify a temporary, but would
also forbid a prolonged separation.
6, 7. tovto] Not merely the regulation
just given, but all that he has just written
(1 — 5), in answer to their letter. Kard
tru77x.] 'by permission,' i.e., of the
Holy Spirit. In the absence of any direct
intimation of the Divine Will, he was con
scious of no restraint or opposition to the
exercise of his judgment and Apostolical
authority in this matter. Instances of
such hindrance are given in A. 16 : 6, 7,
followed by proof that inspiration varied
in degree, ib. 10. Some render 'as
giving permission, not as giving com
mand.' But in sense, and position, this
passage is closely connected with (8, 10,
12), where the distinction is explicit be
tween his personal and delegated autho
rity. Obs. also the use of 4wiTayi) in
(25), and the antithesis to it iu yvwpijv
SiSwpi, k.t.X., similar to Kara trvyyv.
here. So 2 C. 8 : 8, 10. With 08
Kar' 4irir. comp. 08 KaTd Kipiov, 2 C.
11 : 17. The Apostle's carefulness to
mark the limits of his direct inspiration,
on this and one or two other occasions
(11. c), unquestionably proves that where
he does not thus qualify his state
ments, or injunctions, he is

1 CORINTHIANS 7. 7—12.

227

ifiavTov dXX' e/cacrroy ISiov yapta/ia ey^ei e/c Oeou, by yuev ouTwy»
oy oe ouTwy.
A.iyw oe T0?y aya/iois /cat Tat'y yhpais, KaXov avTois iaTiv
iav fislvwaiv wy /ca'yw" 9 et t5e ou/c iyKpaTevovTai, yafirjaaTwaav-
Kpsiaaov ydp iaTi ya/xhaai rj irvpovaOai. IO Toty oe yeyafirjKoai
irapayyiXXw, ovk iyw dXX' b Kvpios, yvvaiKa airo avSpos fih
XwpiaOhvai- lr iav Se /cat XwpiaOrj, /ueveVw dyafios 'h tw dvSpl
KaTaXXayhTW- Kal dvSpa yvvaiKa fih dcptivai. I2 Toty Ss XotTrwy
e'yw Xiyw, ouy_ 6 Ku/Qtoy, et Tty aSeXcpbs yvvaiKa e'Xei diriaTOV,

ing. with conscious infallibility in the
name of the Lord, and under the imme
diate guidance of the Holy Spirit. 84Xw
ydp] for I prefer that. 7dp depends
upon the reference in touto to the general
rule or principle recommending a single
life in (i). He had personally experienced
the KaXox of celibacy, and therefore na
turally recommended that state to his
fellow-believers,- who were in circum
stances resembling bis own (26). irdvras
dvBp. is obviously used as dvBpwiros in (1)
and (26) ; not meaning 'all mankind,' but
the men who would read his Epistle ; or,
indefinitely, 'people, 'any persons, in their
condition. So (koo-tos, each believer (17).
Cf. 4:5. ws Katep.] i.e., unmarried,
9 : 5. Kal is used pleonastically, but with
an intensive force. A. 11:17. tb. x]
He implies, that to this end a special gift
was necessary — which he possessed, viz.,
of continence, xapiapa is not elsewhere
used in a similar sense, but commonly
denotes gifts of active power belonging to
the ministerial function; 12 : 4, 9, 28, 4c
R. 12 : 6. • T. 4 : 14. 1 P. 4 : 10. Here
it signifies what we call a natural gift.
4x 0 eov] sc. tou Uxeuptaros, as in 12 : it.
Hence it follows that ordinary and abiding
graces and gifts, negative as well as posi
tive, are bestowed by the special will and
favour of God the Holy Spirit. 8s pi v —
Ss Sif) relative for artic. as 11 : 21, M. 21 :
35. Jelf, § 816. 3. 5. 8 bis in early MSS.
8, 9. Aiyw Se] The Se connects this
with (6) tovto Se, and so with the posi
tion in (1), which he now proceeds to
explain more particularly. 'Now I say.'
' I say therefore,' A.V. o8k iyxparei-
ovrai] if they have no self-control. The
negation and the verb make up one
notion, as in 08 tpi)pi, nego. 'negatio
refertur ad sequentem vocem cumque ea
sic coalescit unam ut ambae notionem effi-
ciant.' Schcef. Demosth. III. 288. Winer.
§ 55. 2. See on L. 13: 34. irvpov-

oBai] expressive of other and not sinful
emotions in 2 C. 1 1 : 29.
10, 11. dXX' 8 K.] We are not to sup
pose here an allusion to some saying of
Christ traditionally reported (as in A. 20 :
35), but Christ is referred to as the origi
nal lawgiver on this subject, or as having
enforced the primeval law. See M. 5 :
32 ; 19 : 6. Gen. 2 : 24. The words
attributed to ' the Lord' are 7uxatKa. . ,
XwpiffBijvai Kal dvSpa . . . dtplevai. The
words edx Se . . . KaraXXay. are inter
posed by the Apostle in contemplation of
the case of separation originating on the
part of the woman through some miscon
duct of the husband, or mutual dissatis
faction, but not through adultery, which
is not at all under consideration in this
whole passage. He here disallows, in the
name of Christ, divorces for comparatively
trivial causes, which were at this time
common both among Jews and heathens.
In this case both parties are supposed to
be Christians, edx Kal x] The form
of the conditional proposition indicates
some probability that the case will occur.
Donaldson, § 502. It is not correct to
render edx xt<v>ttr0Tj 'if she have (already)
departed,' cf. M. 28 : 14. ' If ever she
should be separated.' xaP^o"Bai is the
natural expression for the wife, supposing
she had not power to dismiss her husband ;
iKiripireiv, dtpiivai were the appropriate
terms for the husband, though in (13)
dtpiivai is applied to the wife. The lan
guage suits separations a mensa et thoro
rather than a vinculo. d7ap.os] i.e.,
without contracting another marriage. 7)]
or (if the state of single life prove undesir
able) . The passives xwaBrjvai, xupiaBjj,
KaraXXayijTW are to be understood in a
midd. sense, 'get separated, get recpnciled.'
12, 13. Tots Se Xoittois] To the re
maining class ; i.e., those who have un
believing partners. ^7tb . . . oix bK.]
He explains afterwards (25, 40) what he
15—2

228

1 CORINTHIANS 7. 12—15.

il avTh avvEvSoKei ot/cetv fieT avTov, fih dcpiETW avTrjv I3 Kai

dvSpa

Oietw avrov.

yvvrj rjTlS eXei
avTW, M dcp.
ev Trj yvvaiKi, Kai
dpa Tct TEKva vfiwv a/ a

rjp

airiaTov, Kai auToy
*+ hytaaTai yap
hylaaTai h yvvh h aiciaTOS ev tw
lOapTa EaTi, vvv oe ayia

avvevooKei ot/cetv fiET

o avrjp o airiaTOs

ecrT/v.

avSpf

ETTEl
Si 06

b airiaTOs Xwpl'(ETai, Xwpi(iaOw ov SeSovXwrai b dSeXcpos rj h

means by this distinction and that in (6) .
See n. He speaks with Apostolical, but
not Divine authority in regard to the re
gulations which he proceeds to make.
They are to be received as from one pos
sessed of the Holy Spirit, who would cer
tainly restrain him from prescribing any-
thingwrong, though He gave him no special
instructions on the subject. o-uxeuSoKet]
is agreeable to. pr) dtpi4rw] used in
both cases appears to imply equal privi
lege of repudiation to husband and wife
allowed by existing social laws. The
right of the two sexes had become equal
before the time of Augustus, who insti
tuted a legal formality in which provision
was made for divorces by women. So in
the Theodosian Code De Eepud. a.d.
438. So in Athenian law. Plut. Alcib. 8.
14. i)ylaffTai ydp k.t.X.] is hal
lowed. He means that the Christian
partner gives the character to the mar
riage union : the unbeliever does not
heathenize, but is Christianized ; of
course, formally and nominally. Not
that the unbeliever is regarded as perso
nally a Christian, but that the heathenism
of one consort is more than neutralized by
the Christianity of the other — yields to it
denominationally. The principles and prac
tice of the Mosaic dispensation would lead
to the opposite doctrine. See Lev. 22 : 12.
Hagg. 2 : 12, 13. ex ttj 7. . . exTtp dxSpi]
' in the person of.' The two being one in the
marriage union. eTrel dpa] since (if it
be otherwise) then are, 4c 5 : 10. H.
10 : 2. bpwv] i.e., those of you who are
married to heathens. dKdBapra] in a
ceremonial, Jewish sense, opposed to
rtylatsrai and 4710, 'heathen,' 'profani.'
A. 10: 28. vvv 84] 'Whereas,' 'but
the fact is that.' 15 : 20. J. 9 : 41 n.
Stating the minor premiss of the syllo
gism. The conclusion is first stated, then
the two premisses. The syllogism is : If
the unbelieving partner be not, 4c, your
children are unclean ; but they are holy,
the opposite of unclean ; therefore the un
believing partner is, 4c dy td itrri] In
making this statement, corroborative of
his advice and injunctions, the Apostle is
to be understood as declaring infallibly
certain and acknowledged truth. He

rests his uninspired judgment upon his
inspired knowledge, and a fact revealed
and acted on. By dyia is meant ' sacred,'
' belonging to the people of God, ' ' of the
Church,' 'Christian.' dyia (not ijyiatxpAva
in the sense of ijylaffrai in the first cl.)
possessed of a positive character and qua
lity in relation to Go J, — derived, not im
puted. Obviously the Apostle assumes
that the children of a Christian parent
are, in virtue of their parentage, Christian.
But it is almost certain that he must have
in view the children of the household, or
children born after the parent had become
Christian : he cannot mean that children
born, grown up, and living in heathenism
were in any sense affected as to their out
ward religious position by the Christianity
of one or both of their parents. These
would be no more #7tot on that account
than believers whose parents remained
heathen would aKdffaproi. He is perhaps
best understood to be speaking prospec
tively of the children of such marriages.
A child born of a Christian parent would
be a child of the covenant, d7tos. If
when he grew up he professed heathenism
he would be an apostate, his guilt would
be that of one who had broken the cove
nant. — The inference in favour of infant
baptism, from the religious position and
character here assigned to the children
of a believer, is irresistible. If Christians
by birth, they were entitled to the rite
which recognized them as such, on the
same grounds as those on which the
Israelitish infant was entitled to the sign
and seal of his covenant — circumcision.
' Whereunto (Baptism) He hath also
given them right by special privilege of
birth within the bosom of the Holy
Church.' Hooker. E. P. Bk. v. § 62.
It follows that baptism would not make
them Christian, except declaratively and
formally, since their right to baptism was
given by their already Christian character.
15, 16. ei . . . x^P^UaBw] If the un
believing partner originates and resolves
upon a separation, let the separation be
assented to by the other, and be final.
The finality is indicated by the emphatic
collocation of the words xwpif. xuPlticBw,
in which the second extends and deepens

1 CORINTHIANS 7. 15—19.

229

aSeXcph iv Tois toiovtois. iv Se elphvrj /ce'/cX/y/cev hl'-ds o Oeoy.
Tt yap oiSas yvvai, et tov dvSpa awaeis", rj t'i diSas avep, el Thv
yvvaiKa awaBis', '? et fih e/cacrrw wy i/nipiaev 6 Qeos, e/cao-TOv wy
KeKXrjKev b Kvpios, ovtw irepiiraTe'iTW. Kal ovtws iv Tais iKKXrj
alais icdaais SiaTaaaofiai. l8 HepiTETfirjfiivos tis iKXhOrj; fih
iiriairdaOw- iv aKpoBvaTia tis iKXhOrj; firj irepiTefiviaOw. l9 rj
irepiTOfih ovSev iaTi, /cat h aKpoBvaTia ovSiv iaTiv, aXXa Thprjais

the significancy of the first; cf. 14 :38,
and 8 y4ypatpa yiypatpa. ob SeSoiX.]
is released from bondage, ou being used
as in (9) ; is iXeiBepos (39), free from the
marriage vow, not under its obligations
(4), is free to form a new connexion ; the
case being obviously so stated as to mark
a difference in this respect between it and
that in (11). 0 dS. . . tj. dS.] The Christian
partner in such a marriage, ex tois
Toto8Tots] in such circumstances as these,
Ph. 4 : 11. What these circumstances are
it falls within the province of Christian
rulers to determine. The abstract law
fulness of divorce is here directly affirmed.
It can hardly be doubted but that the
Apostle considered the malitiosa desertio
by an unbeliever a sufficient ground for
divorce, i.e. an exception from the general
prohibition of divorce, like that of adul
tery, M. 19 : 9. iv Si etpTjxTj k4kX.]
ex with k4kX. expresses the state in which
the nature and object of our call requires
us to be. See on ex with xaXiw, G. 1 :
6, where ex respects the subj. of the verb,
and the verbal notion ; here it respects
the obj. T)pSs as acted upon by the call —
already called, in a certain permanent
condition in consequence of the call. So
in t Th. 4 : 7. But in (18, 24) infra,
iv respects the obj. as receiving the call —
in a certain state when called. The re
mark is added for the purpose of recom
mending Christian partners not to seek
or occasion separation, but if possible to
abide peaceably in the marriage union.
7dp] dependent upon the suggestion just
made ; cf. 1 P. 3 : 1. Ti oiSas . . . el]
An additional reason for the maintenance
of the union ; ' how knowest thou but
that.' triio-eis] i.e. by bringing him over
to the faith in Christ, 1 P. 3 : 1. Ja. 5 :
19. It is objected by Meyer that ei o-titrets
must not be construed as ei pi) trwffets,
but that the sense must be 'how knowest
thou that,' i.e., 'what reason hast thou to
suppose that;' so that the Ap. is here
encouraging separation in the case sup
posed ; whence also iv Si elp. k.t.X. must
be understood to be a dissuasion from re

maining in a state which is opposed to
peace. In support of this criticism might
be alleged 1 : 16, XoittSx o8k ot8a et Tiva
dXXox 4i3dirTiffa, ' I know not that I bap
tized,' 4c See also Eccl. 2 : 19. 3 : 21.
LXX. But in several passages of 0. T.,
2 Sam. 12 : 22. Joel 2 : 14. Jon. 3 : 9,
the LXX. render JTTV '£>, and in Esth.
4 : 14, DN JT! I1 '•Di by Tts olSex ei, un
doubtedly in the sense, 'who knoweth
but that,' a usage which must be held
decisive of S. Paul's meaning here.
17 — 19. el ptj] But only; 'what but
that,' G. 1 : 7. At the beginning of a
sentence, el pi) must be used elliptically.
The full thought is perhaps, ' I have no
thing more to say unless it be this.' The
general rule to be observed is no other
than this, that as, 4c. Continuance and
acquiescence in a person's present condi
tion, implied in the immediately preced
ing sentences, is now explicitly stated as
a principle and rule of life ; and that with
marked earnestness, being thrice enunci
ated (20,24). Christianity leaves our social
relations where it finds them. 4p4-
pitrev] may refer to spiritual gifts, or pecu
liar qualifications (7), but rather signifies
the allotment in providence of a person's
condition and station, parallel and nearly
synonymous with KeKXijKe. 4p4pitrev, ' al
lotted' (originally) . k4kX. perf, hath called
(with an abiding call — lasting till now).
This call of the Lord means, of course,
actual conversion to Christianity, ou'rtti
TreptTr.] in such circumstances let him
continue to live his Christian life. Tats
4kkX. Trdtrats] All the Churches which
were under his special Apostolical juris
diction—the Churches of the Gentiles.
R. 16 : 4 ; in Asia Minor, 16 : 19 ; and
Macedonia. 2 C. 11 : 28. Tts 4kXt)8tj ;]
Was any one called, ptj 4iriairdffBw]
A practice of the apostatizing Jews in the
time of Antiochus Epiphanes, 1 Mace
I : 15. eFo(Tjo-ax eauTOts dKpojSuorias.
o8Sex 4ffri] See on G. 5: 6; 6: 15,
The three passages together present tha

230

1 CORINTHIANS 7. 19—25.

ivToXwv Qeov. 20 eKaaTOS iv t/J KXhaei rj iKXhOrj, ev TavTrj fie-
veVw. 2I SovXos iKXijOrjs, firj aoi fieXeTW dXX' el Kai Svvaaai
iXevQepos yeviaOai, fidXXov Xphaai. 22 o yap iv Kvplw KXrjOels
SovXos direXevOepos Kvpiov iaTiv bfiolws Kai b eXsvOepos KXrj
Oels SovXos eaTi XpiaTov. 2$ Tifirjs rjyopdaOrjTB- fih ytveaOs
SovXoi avOpwirwv. 24 e/cacrToy ev w BKXhOrj, dSsXcpol, iv tovtw

fieveTW irapa tw

Qew.

2b Hepl Se twv irapOivwv iiriTayhv Kvpiov ovk e^w- yvwfirjv

threefold aspect of Christianity with re
gard to the Father, Son, and Spirit.
Stanley, o iS4v] nothing in itself; neither
profitable nor injurious ; but evidently in
jurious if made something of by being
assumed. G. 5 : 2, 3. dXXd Tijprjais
4vt.] sc. 4trrl Tt, meaning that it is of
the highest importance and benefit, Td
Trdxra eor(. To this duty both the cir
cumcised and uncircumcised are equally
pledged. This too is purity which cir
cumcision cannot impart, nor uncircum-
cision impair.
20 — 24. ex ttj KXrjcrei t) 4kX.] in the
calling with which he was called ; identi
cal with 4k. lis k4kX. b K. (17). The spiri
tual xXrjtjis stands here for the whole state
and condition of the individual at the time
of the call. His circumstances give a cha
racter to his vocation in Christ, so repre
sented inversely in (22), directly in (24),
ex roirw pev4rw Trapd Tip B., n. SovX.
4xXtj6tjs] better without an interrogation,
Winer, §00. 4. See on Ja. 5 : 13 ei Kat]
Kal as in (1 1), (28) edx Kai, Kai being con
nected with the verb following, not with ei
(2C.4 :3), if thou hast the opportunity, 4c.
pdXXov xPVaai] According to Chrys
ostom, and the older commentators, ttj
SouX&a is to be understood, 'prefer to
turn thy slavery to advantage' — make a
spiritual benefit of it. ei Kal has in this
case the ordinary sense of ' although.' So
Bengel, but with a different notion : Utere
servitute nam qui liber fieri posset habet
herum benignum cui servire praestat quam
alias sequi conditiones. 1 T. 6 : 2. But
it is more natural to deduce the object of
XpTjo-at from the immediately preceding
4XeiB. yev4tr6ai. sc. ttj iXevBepla. And
the sentiment thus obtained is at once in
telligible, and free from the harshness
and vagueness of xPV'3'ai TV SouXeia. 0
i»K, kXtjo'. 8.] equivalent to 8x xixXiixev
b K. SouXox (17). dTreXeuflepos K.] The
Lord's freedman, libertus, who may con
sider himself as the equal of one socially
free, being emancipated by the call.

bpolws x. Thefreeman,ontheotherhand,
is made Christ's bond-servant by the call,
so that he should consider as his equal his
brother in Christ, who is socially a bond
servant. The 7ap connects these observa
tions with pij troi peXirw. Tiprjs ijy op.]
A consideration very naturally belonging
to the last thought, SouXoi 4trre Xp. (cf. 6 :
20), but on which S. Paul founds an in
junction, apparently connecting it with
the advice in (21), dXX' ei x. x.t.X. But
pi) ylvetrBe SovX. dvBp. may be well under
stood as an admonition to servants to act
not as servants to men, but to Christ, as
in E. 6 : 7, SovXeiovres Tip K. Kal oix
dvBpwirois. pi) yiv. 'become not;' im
plying that it was at their discretion. The
plural perhaps is used in both verbs, be
cause what is here said applies to both
classes. ex ip] in what circumstances,
umstand. irapd rip G.] So as to be
whatever he is, in a relation and con
nexion with God, if SouXos, e.g., SouXos
Xpttrrou, if 4Xei8epos, direXeiBepos K.
Thus his condition is sanctified and spi
ritualized. 25 — 28. Ilepl Se k.t.X.] resumptive
from (8, 9). He approaches the conside
ration of a special class of the dyapoi,
the yet unmarried, and principally as ap
pears from (36), the young unmarried fe
males of the Corinthian Church. There
is no sufficient reason for understanding
TrapBivos of both sexes. Cf. 28, 34, 36 —
38. yvwp-qv] thus also opposed to errtT.
K. in 2 C. 8 : 8, 10. See on (6) supra.
But the yvwp-n is delivered by him in a
certain alleged spiritual character, (see
also v. 40.) probably in the exercise of the
gift of 7XU0-1S, speaking ex yvwtrei, 14 : 6.
Ix Xbyw yvwtrews, 12 : 8 n. If he had re
ceived 4-iriTay. X. he would have spoken
ex diroxaXiipei. It is not, however, to be
understood that any allusion to the spi
ritual endowment tj yvwtris is conveyed
by the term yvwprj. TjXeTjpexos] used
in 2 C. 4 : 1, in reference to qualifica
tions for the ministry, and cf. 1 T. 1 : 12,

1 CORINTHIANS 7. 25—30.

231

oe SlSwjui wy rjXBrjfiivos viro Kvpiov iriaTOS sivai. 2 vofilfw ovv
tovto KaXbv virdpysiv Sia Thv ivEaTwaav avayKrjv, oti koXov
avOpwirw to ovtws sivai. 21 SiSsaai yvvaiKi; fih t^Tet Xvaiv
XiXvaai airb yvvaiKOS', fih XflTEi yvvaiKa. a8 iav Se /cat yhfiyS)
ovX hfiapTes' Kal iav yhfi\] h irapOivos, ovX %/iapTe- OXiy^iv Se
t'tJ aapKi e^ovaiv ol toiovtoi- iyw oe vfiwv cpelSofiai. 29 tovto
Si cprjfii, aSeXcpoi, b Kaipbs avveaTaXfiivos' to Xoiirov iaTiv 'lva
Kal ol eXovTes ¦yuvaf/cay wy fih ey_ovTey &ai, 3° /cat ol /cXatovTey

13 ; a kind of meiosis for Kexapirwp4vos,
expressive of humiliation under a sense of
past guilt and present imperfection. The
tense denotes the permanent effect of a
past event. ttio-tSs] trustworthy, tti-
o-reu^Tjxat tS e8a77eXtox. t Th. 2 : 4. Here
perhaps, TriffrevBijvai rb irvevpa (40). tti-
trrbs olxovbpos k. tppbvipos k.t.X., L. 12 :
42. xoplfoi o8x] I am of opinion
therefore ; he employs a word correspond
ing to the distinction just made between
eirtT. k. and yvwprj. oiv consequent upon
yv. SISwpi and introducing the judgment
which he was prepared to give. t. i v e-
trrwirav dvdyKijv] the existing trouble,
or straits, in which the Church at Corinth
was placed, tovto] sc. tS ovtws elxat.
The construction is changed from tovto
KaXbv btrdpx. (dvBpwrrw) to 8ri KaXbv
(iffriv) dvBp. in consequence of the inter
vening Std — dvdyK. The change also gives
distinctness and force to the enunciation
of the sentiment. KaXSx] as in (1). He re
verts to the position there laid down, with
two important modifications, first that it
is to be understood to have reference to
present and peculiar circumstances, and
secondly, that it is an exemplification of
the general principle established in (17)
4c, of continuance in one's existing con
dition. t8 ovtws elvai, ' to remain as he
is ;' explained immediately by the cases
put, and the advice given, SiS. yvv. — XiX.
dTrS 7. k.t.X. and in accordance with
the principle just, insisted upon (17^-24).
It will be observed that this rule in
cludes the case of the virgins (25). Most,
however, understand ou'tus as referring
to the unmarried state ovrws (ws at Trap-
Bivoi). X 4 X v tr a t] Not necessarily imply
ing a previous marriage. The word is
evidently suggested by the foregoing Xiitrtx
to point the antithesis. edx Se Kal
yjjprjs] but if thou do marry, (21, 11).
G.6:i,n. edx] withconjunct.putsa case as
probable (11). tj 7rap6Vxos] 'thevirgin.'i.e.
the class 'virgin'from (25). oixijpapre]
' she sinned not' in the act of marrying,
supposed in the use of the aor. to have

taken place ; according to Billroth the aor>
is here used as sometimes the Lat. fut. ex
act. ' non peccaverit.' But see on 6 :n. ttj
trapKi] The dat. intimates that their
earthly condition (as married persons)
would be instrumental to producing trir
bulation. So aapKi 1 P. 3 : 18. 4 : 1 ; and
cf. ttj trapxl direipi, C. 2:5. ol toiov
toi] Those who enter into married life,
who assume its responsibilities and circum
stances in such a state of things, iyd
Sib p. tpeiS.] iyw emphatic derives addi
tional force from its collocation with bp.
' But I, considering our mutual relations,
abstain from saying more to cause you pain
or alarm.' See the following.
29 — 31. tovto Si tpvpi] A phrase,
with others similar, usually employed to
express positively and definitively some
thing omitted, or partially stated, hinted
at, or involved in the preceding context.
15: 50. 1 : 12. 2 C. 9 : 6. G. 3 : 17.
avveffraXpivos] This compound of
0-Te"XXw occurs only here and at A. 5 : 6.
(ffvviffreiXav av'rbv) where it means ' wrap
up closely' for burial, see n. Applied to
xaipbs, the most natural sense is ' con
tracted into small compass,' ' short.' So
the adv. trvvearaX/xivws ' shortly,'i.e. con
cisely, pi) iffTW tj xeip trou i xTerapivrj
ets rb Xa/3etx Kal e'x rip diroSiSbvai trvve-
oraXpivn] 'contracted,' 'shut up tight,'
Ecclus. 4:31. See on trriXXopai. 2 C. 8 :
20. 2 Th. 3 : 6. Many render 'molestum
tempus,' troublous, difficult, xaXeirbs.
2 T. 3 : 1. Such also adopt the punctuation
0 K. avveffT. rb Xoiirbv ityriv lva, k.t.X.
supposing S. Paul to mean that for the
future a season of trouble must be expected.
The rendering and punctuation of Vulg.
and A.V. are preferable ; ' the time is short ;
it remaineththat,'4c; thus a sense is given
to uvveffT. which corresponds with the con
cluding sentiment of the paragraph Tra-
pd7et k.t.X. (31), and iVa is employed with
out harshness in conjunction with t6 Xot-
ttSx, which also has its usual office of in
troducing an important exhortation as a
sequel and conclusion to what has pre-

232

1 CORINTHIANS 7. 30—35.

wy fih /cXatovTey, Kal ol XalpovTes ws fih XalpovTES, Kai ol ayopa-
^ovTey wy fih KaTeXovTes, 3I /cat ol y^wfievoi tw KOafiw tovtw wy
fih KaTaXpw/nevoi, irapdyet yap to aXhfia tov Koafiov tovtov.
32 Oe'Xw Se vfids dfieplfivovs elvai. b dyafios fiepifiva Ta tov
Kvpiov, irws apeaei tw Kvplw- 33 o Se yafihaas fiepifiva Ta

~ T t

tov Koafiov, irws apeaei Trj yvvaiKi.

34

fiefiepiaTai rj yvvrj Kai rj

irapOevos' h dyafios fiepifiva Ta tov Kvpiov, 'lva fj dyia Kal aw/naTi
/cat irvEVfiaTi- h Se yafihaaaa fiepifiva Ta tov Koafiov, irws apeaei
tw dvSpl. 35 tovto Se irpos to vfiwv avTwv avficpspov Xiyw-

ceded (i Th. 4 : i n.) ; 'inasmuch as the time
is short it remaineth that, 4c. (and this is
what I must impress upon you),' see n. on
tpelSopai. If we read (on good authority)
itrri rb Xoiirov, we may render ' the future
is that' . . . this is its character, this is all
that we can say about it. Cf. Mk. 13 : 19,
itrovrai ai ijpipai iKeXvai BXXipis. lva is
used as 6rt. see on J. 8 : 56. 10 : 17.
0 Kaipbs is the season of the present state
(8 k. obros, Mk. 10 : 30 ; 0 vvv x., R. 8 :
18), which, regarded from the Apostle's
point of view, was short and fleeting,
as the precursor of eternity. Each per
son's brief share in the time present also
gives a character to it as a whole. Cf. 2
C. 4 : 17, rb Trapavrlxa 4Xatppbv rijs
BXlip. ijpwv. 1 P. 1:6, 8Xi7ox dpTt ....
XvirrjBivTes, 5 : 10. oi (xovres, k.t.X.]
He simply inculcates in these instances
comparative indifference to earthly ob
jects, possessions, and circumstances.
With the schema locutionis, comp. 2 C. 6 :
9, 10. And see 2 Esdras 16 : 40 — 44.
pi) Karix.] not holding fast; not
grasping hard what is bought, oi XP^'
pexot, k.t.X.] In the first three instances
there is opposition of conditions ; and
persons are exhorted to be the same in
each as in its opposite ; in the last two
the exhortation is, that in the condition, or
while pursuing the course of conduct men
tioned, we should be careful to avoid its
perversion. Having named class condi
tions — the domestic, the afflicted, the
prosperous, the commercial, he concludes
with that which is common to all. xp-
has the notion of voluntary free action,
' they who enter into the pursuits and
relations of the world.' Karaxp. is to use
to excess, and so use wrongly, misuse, as
in 9 : 18, 'as not having the unlimited use
of it,' i.e. not using it to the full extent to
which they might strictly be entitled.
The word readily passes from this sense to
denote that which oversteps the free and
full use, i.e. the abuse (Macmichael).
ydp brings in the reason for the foregoing

admonitions, the fact stated as the foun
dation of them (8 Katp. trvvetrT. v. 29, n,),
viewed in a slightly different aspect.
irapdyei rb trx-] By tsx- is meant all the
outward show and presentment of this
world ; its status, habitus, formal consti
tution, way of living, with a notion of
unreality, as if it were but a representa
tion : 'All the world's a stage.' Comp.
the complaints of the Psalmist, Ps. 39 :
4 — 6. Trapd7et 'istransient,' 'fleeting.' 8 kS-
trpos rrapdyerai, 1 J. 2 : 17 ; cf. Eev 21 : 1.
32 — 34- GeXw 84] He thus reopens
the consideration of the special subject
with a summary statement of an impor
tant object of desire. This he proceeds
to show is more likely to be attained in
the unmarried than the married condition.
dpeplpvovs] The ground thought is in
BXXtpiv .... toiovtoi, but he substitutes
the notion of p4pipva for the severer no
tion of BXixpis, in the spirit of his remark,
4yw ip. tpeiS. By dpeplpv. of course is
meant 'free from worldly anxieties.' We
are not to understand Td tou K. as ex
plained by TrtDs dp., but rd tov K. sire
the subjects of anxiety, i.e., matters spi
ritual and divine ; ttus dp. denotes the
object in view. So in the following sen
tences. pep4p. tj 7. k.t.X.] the wife and
the virgin differ each from the other; have
different interests. There is great variety
of reading and punctuation in this pas
sage. Alex., Vat. &c. have Kai pepipurrai
Kai. So Vulg., and joins pep. to the pre-
St, S> — efcdivisusest; sc. 0 yap-qaas (cf.
Mk. 3 : 26) is distracted (cf. Trepteffwdro
L- 10 : 40), i.e., by conflicting cares and
duties, M. 13 : 22, n. Lchm. edits ttJ
7watKi, Kal pepipiurai. Kal tj 7. tj dyapos,
Kai tj Trap84vos tj d7. tva—rrv.] substi
tuted for ttSs dpeVei t. K. (32), to the
accomplishment of which, in this case,
perfect purity in body and mind is indis
pensable. 35. tovto] refers to the distinction just
made between the married and unmarried
state, to the advantage of the latter.

1 CORINTHIANS 7. 35-

-38.

233

ovX iva (5pdXov vfiiv iirifiaXw, aXXa irpos to evaXrjfiov Kai evirpoa-
eSpov tw Kvplw aiTBpiaiTaaTWs. ^ et Si Tty daXrjfiovEiv iirl
Trjv irapQivov avrov vofil^Ei, iav j? viripaKfios, Kai ovtws ocpElXst
yiveaOai, o OeXei itoibItw- ouy dfiapTavei- yafieiTwaav. 37 0j
oe ecrTTT/cev eSpaios iv Trj KapSla, fih eXwv avayKrjv, i£pvalav Se
eXei irspl tov ISlov QsXhfiaTOS, /cat tovto KEKpiKev iv Trj KapSla
avTov, tov Trjpeiv Thv bovtov irapOevov, KaXws iroiei. 38 SaTE
Kal b iKyafilXwv KaXws iroiei- b Se fih e/cya/u/^wv Kpeiaaov iroisi.

(32 — 34). TrpSs] with a view to. ipwv
air. ffvptp.] your particular personal
profit. What he says has an especial
reference to their actual condition. t8
trvpip. is used as a substantive. Hence
the genitive bpwv aur. 10 : 33. to twv
ixBpwv trvptp., Demosth. de Cor. /SpSx-
eTrtjS. ] The fig. is that of catching birds
by a net or noose thrown over them. He
means that he does not wish to impede
their free action, to entangle them in
fresh difficulties, irpos t. eitrx-] ex
plaining the previous general expression
TrpSs rb — ffvp/p. ' with a view to what is
decent and dignified;' tS eitrxvpov cer
tainly relates to the aspect or appearance
of actions, 14 : 40. Cf. trepvd, eitprjpa,
Ph. 4:8. In circumstances of tribulation
of any kind to abstain from ' marrying
and giving in marriage,' is in general
estimation decorous, honestum. eiTpbff-
eSpov rip K. direpiirirdffT ws] Cf.
oi rip BvffiaffTijplw irpotreSpeiovTes, 9 : 13.
Many MSS. have eiirdpeSpov, trapeSpei-
ovres. irdpeSpos (item irpbffeSp.) qui alteri
assidet, assiduus aliqua in re. eirrdpeS.
qui bene assidet ; qui constanter assidet.
Perhaps ei here intimates the ease and
propriety of the action in the contem
plated circumstances. KaXws irapap4vov
Kal SiTjveKws, Hesych. (TrpSs rb) eiirapeSp.
Tip K. is equivalent to TrpSs tS eiirape-
Speieiv Tip K. Devotion to the Lord,
whether for personal advancement in reli
gion, as in the case of the younger females
who were ai Karijxovpivai, or for the be
nefit of others, as in the case of widows
who would be employed in various pious
and charitable works, ai SiAkovoi ttjs ix-
xXrjfflas, R. 16: 1. Cf. 1 T. 5 : 5, 10.
With the former comp. Mary, L. 1 0 : 39
(irapaxaBltratra irapd robs irbSas tou'Itjo"0u),
as contrasted with Martha (v. 40, irepie-
ffiraro irepl noXXijv Siaxovlav, (41) pept-
p-vqs xalrvpfldlrTj irepl iroXXd).
36 — 38. el 84 tis k.t.X.] Here, as
throughout the chapter, he subjoins the
permission or rather justification of the
opposite course to that which he, upon
general considerations, recommends. See

(2i 9, r5> 28). dtrxTjpoxetx] The use of
the word is due to effo-x7jpox(35). The
possibility is admitted of the unmarried
state in certain cases not being conducive
to decorum, but having the contrary
effect. dirxvP'. inl is taken impersonally
by Tynd. Cr. Gen. 'that it is uncomely
for.' But to give the force of iirl, the
notion of unseemliness in dtrxyp. must
refer to the conduct of the parent, who is
here supposed to have the absolute con
trol and disposal of his daughter. Tt
might be or seem discreditable to him to
keep his daughter of more than full age
unmarried, as not acting with due consi
deration for her interests or feelings. Cf.
Tac. Ann. vi. 15, diuqua?sitoquosneptibus
suis maritos destinaret Caesar, postquam
instabat virginum cetas. Pseudo Phalaris,
p. 13Q. irdffiydp dvBpwirois atirxiffTov SiSox-
rat irapd robs ttjs tpitrews xpbvovs Bvydrrjp
olKovpovtra. edx tJ uTrepaK.] in the case
of her being ; ' when she is,' Jelf, § 854.
outws dtp. yiv.] 'so it behoveth to be
done' (Wiclif), i. e., that she should
marry, if the state of her affections, or
other circumstances render it fitting and
due. 8 6YXet] what he wishes; what
is implied to be his wish in the case sup
posed, i.e., that he should give her in
marriage. 7apeiTuo"ax] let them (the
maiden and her suitor) marry. iffrijKev
iSp.] 'remains firm' (in the opposite re
solution, as implied by Se, and afterwards
expressed, tou TTjp. k.t.X.) KapSla] often
as the seat of the reasoning faculty, M.
13 : 15. Mk. 2:6. R. 1 : 21. 2 C. 3 : 15.
Ptj (xwv dvdyK.] supposing him free
from constraint ; such as is implied in
80eiXei ylveirdai, n. i£ovfflav. . BeXijp.]
is at liberty to exercise his own will ; has
a moral right to determine the matter.
Kal t. xixp. — irapB.] and (being in
these circumstances) has formed this
judgment, that, &c tou Tijpetx] see on
A. 27: 1. KaXfis Trotet] to be joined
with 8s Se — xapSla. tSJtrTe] brings in the
double conclusion, referring to the reasons
just given for each line of conduct. Kai,
' as well as' the last mentioned, — inserted

234 1 CORINTHIANS 7. 39, 40. 8. 1, 2.
39 tyuv/7 SeSerai vo/iw iep' oaov Xpdvov ^rj b avrjp avrrjs' eav oe
KOifirjQrj b dvhp avThs, iXevOepa iaTiv IS OeXei yafirjQrjvai, fiovov
iv Kvplw. 4° fiaKapiWTipa Si iaTiv idv ovtw fieivy, KaTa Trjv
ifihv yvwfirjv Sokw Se Kayw irvevfia Qeov eXeiv.
8 Uepl Ss twv eISwXoOvtwv, o'lSafisv oti itovtes yvwatv
evofiev. h yvwais cpvaioi, h Sb dyairrj o'lKoSofiBi. 2 el Se tis SokbI

because the same thing is about to be
predicated, viz., KaXws iroiei. Eor 8 Se
many early MSS. have Kal 8 — a very
probable reading ; the expectation of a
period at pi) ixyapl^wv, or of simply the
repetition of KaXws iroieX, giving much
force and terseness to the comparative
KpeXtrirov. The whole clause b Si . .. . iroieX
is wanting in Syr. V.
39,40. 7uxtj] a wife, a woman who
is or has been married, as opposed to
irapBivos. The case of widows is now
specially considered (8). vbpw, omitted in
Alex., Vat. , and others ; probably inserted
from R. 7:2. Si8erai (without vbpw), 'is
under ties,' obligations, the precise nature
and forceof which is not determined by the
expression. KotpTj^ij] have fallen asleep;
applied only to the death of the faithful,
and having peculiar significance here with
a view to the subsequent limitation. Note,
that in the case where both are believers,
no separation, except by death, can be
contemplated, pbvov] See on 2 Tb. 2:
7. iv K.] i.e., let her marry a believer,
2 C. 6 : 14, &c. Epiphanius, pi) iv KXe-
ipiyapia dXX' ex irappTjirla iv trepvip ydpw.
Theodoret, roireffTi awtppbvws re xal
ivvbpws, eutrejSet dxSpl xalTrttrrtp. paxap.]
more blessed ; in a better spiritual state,
for the reasons above given (32 — 35).
ou'tw] in the state in which she is, i.e., of
widowhood (26). xard — 7Xi8pTjx] See
on (25). Kd7t8] las well as any other;
meaning, 'I, if any other.' He is assert
ing a general claim to the possession of
the Spirit, not stating somewhat doubt
fully his belief that the Spirit is now
speaking by him; though such a state
ment would not be inconsistent with the
phenomena of Apostolical inspiration.
A. 16 : 10.
VIII. 1 — 3. S. Paul proceeds to the
fourth of the special subjects of his Ep.
The opening Trepi Se twv eiS., compared
with 7 : 1, implies that this is one on
which his opinion had been asked by the
Church. The subject of elSwXbBvra
occupies 8 : 1 — 13, and after a consider
able digression (9), is again approached in
10 : 1 — 13, and concluded with definite

instructions in 10 : 14, 4c Compare R.
14 throughout. Trepi Se t. eiS.] But as
for the meats offered to idols ; not to be
read as depending upon yvwtriv, but as in
(4) and 7 : I. otSapev  l%opex]
The yvwtris here is not the special gift
spoken of in 12 : 8, 13 : 2, 4c, but that
theoretic theological knowledge which
distinguished Christians from heathens ;
such as is explained in (4 — 6). It is as
sumed to be possessed by all Christians,
but in various degrees, and with disad
vantages attaching to the extremes of
proficiency or defect (2, 7, 10). otSapev is
used to signify ' it must be granted ;' and
probably refers to some position laid down
in the letter of enquiry, implying a justi
fication of conduct which the Apostle is
proceeding to discountenance, yvwtriv,
non addit articulum, non nimium conce-
dens, Beng. A digression or parenthesis
follows, in which hnowledge is contrasted
to its disadvantage, with love. Some
commence this with fin, rendering it
'for,' 'inasmuch as,' and consider the
proposition to be introduced by otSapev as
suspended until the word is repeated in
(4). But the parenthesis more naturally
begins with the comment on yvwtriv, and
it is better to give 8ri the same sense after
o?8apexin (1 and 4), ' we know that ;' the
Ap. first assuming the universal possession
of knowledge, then universal agreement
with regard to a fact which is a subject of
it. tj 7X. tpvffioX, x.t.X.] Knowledge
alone is contrasted with love .alone.
Knowledge is a general and necessary
gift, good for theory and system ; love,
however, affords the best principle, and is
the best guide to practice ; knowledge by
itself fails in its own sphere and working,
love includes knowledge of the highest
kind, and is always efficacious in produc
ing a good result. In tpytr. oikoS. are op
posed the empty and solid, unsubstantial,
and real, theoretical, and practical. Mere
knowledge creates a sense of self-import
ance, and ends in self; love produces the
true Christian character, makes a man
pious, disinterested, and useful (3, 13.
10:24, 31, 33). By d7. is meant spi
ritual love as a characteristic, a ruling

1 CORINTHIANS 8. 2—5.

235

BtoEvai ti, ovosirw ovoev eyvwKe Katfws oei yvwvai- s et oe Tty
ayaTra tov Oeov, oSYoy cyvwcrrat vir avTov. 4 7reoi Trjs Bpw-
crewy ovv twv etowXofluTwv, o'lSafisv oti ovSev e'ISwXov iv Koafiw,
/cat 6Vt ovSeIs Oeoy eTepos el fih ety. 5 Kal yap e'lirep elal Xeyo-

principle, without special reference to its
object. Its effect is exemplified in (3) in
regard to its primary and highest object.
ei Se Tts, k.t.X.] In (2, 3) there is an ex
pansion of the notions tpvtr. and oiKoS.
Mere knowledge, producing self-conceit,
fails on its own ground, loses its charac
ter, misses its appropriate result ; whereas
love not only preserves its own character,
is a grace and blessing in itself and its
workings, but attains all that knowledge
proposes to itself in its highest aim.
oSros] this man. We should expect
?7xuKex airbv to follow (13) ; and it is,
indeed, meant ; but the Apostle rises to
the higherthought —to that which includes
and originates both our love and know
ledge of God, i.e. God's knowledge of
us ; as in G. 4 : 9, 7x6xtcs 9. pdXXox Si
yvwaBivres birb 0., and comp. J. 10 : 14,
15. Cognitusest adeoque cognovit, cogni-
tionem passivam (our being the subjects
of God's knowledge) sequitur cognitio
activa (our knowledge of God), 13 : 12,
Beng. Man in this life can hardly be said
to know God. It is sufficient to be the
object of his knowledge, which implies
that we are brought into so close a rela
tion to him, as to be the object of his care
and love, so as ultimately to know him.
For this identification of God's knowledge
with his love, cf. Ex. 33 : 1 7, ' Thou hast
found grace in my sight, and I know thee
by name. ' Eor the identification of God's
knowledge of man with man's knowledge
of God, cf. R. 8 : 15, 16. 1 C. 2 : 11.
Stanley. eiSexat] absolute knowledge.
7xuxat] knowledge of cognition — imply
ing a process.
4 — 6. o8x] resumptive from (1). ttjs
j3p  t. eiSuX.] The practice is no
ticed under three forms, constituting three
degrees of liberty, or offence : 1. The in
discriminate use of the meat exposed for
sale in the market, 10 : 25 ; 2. partaking
of the food set upon the tables of heathen
friends at ordinary entertainments, 10 :
if ; 3. attendance as guests at the ban
quets which formed part of heathen fes
tivals (10). In this last case the sacrifi
cial meat was consciously and deliberately
eaten, and the act of a Christian in eating
it, as well as in attending on the occasion,
would be a practical and decided assertion
of his liberty in this matter. Such a one
would of course have no scruples about

the meat in the market, or at the table of
a heathen friend. On the other hand, the
weaker brother would not only deem at
tendance at the festival banquet an act of
idolatry, but would be afraid to partake
without inquiry of the market meat or
the dishes of a host. The Apostle's regu
lations apply to each case, and have the
effect of a compromise, alternately ad
mitting and opposing the claims of one
class, and the prejudices and scruples of
the other, so as to modify the conduct of
both. In favour of the free party he al
lows, and indeed enjoins the uBe of provi
sions purchased in the market, or supplied
by an entertainer, without doubt or in
quiry (10 : 25 — 30) ; in favour of the
strict party, he forbids attendance at the
tables of heathen festivals, and the use of
meat presented or pointed out as sacrifi
cial (9, 4c. 10 : 28). oiJSapex Sri] He
proceeds to state the yvwpt] which should
in all cases result from the yvwtris assumed
for all in (1). ouSex  iv Kbtrpw]
See on 10 : 19. By eiS. is meant that
which is represented or symbolized by the
image, and which has no existence among
realities, or in the nature of things.
Thus in O. T. idols are called vanities
DvlH Deut. 32 : 21, Jer. 14-22;
paralwv, A. 14 : 15, 11. !)j"jj"l (Gen. 1 :
2). 1 Sam. 12 : 21, where LXX. ren
der by TtDx ptjBiv Svtwv  obBiv
elffi. oibeis  els] Equivalent to
els iffri 9. k. o8k etrrtx dXXos ttXtJx o8tou,
Mk. 12 : 32, and evidently, as there, with
a reference to Deut. 4 : 39, which seems
to have suggested etre iv oip. etre iirl t.
7?js (5). The pleonastic form of expres
sion in these passages is that of emphatic
asseveration. The two propositions of
which every Christian might be expected
to be fully persuaded are, that an idol re
presents no living reality, and that no liv
ing being except One is God. Xe7dpexoi
6.] Gods 'so called,' or 'nominally;' rn
men's apprehension and discourse, cf. 2
Th. 2 : 4. etre iv oip  7r/s] al
lusion to the classifications of the existing
mythology. wairep eltrl] As in fact
there are gods in great numbers ; i.e. in
the common belief, and symbolic repre
sentation. Kip 10 1, i.e. known by titles of
honour, and implying peculiar dominion
and authority. Compare Baal, Baalim of

236

1 CORINTHIANS 8. 5—8.

fiEVOi OeoI, etVe ev ovpavw, etre iirl T/Jy "y»?y, wairsp Biai Oboi iroX
Xoi, Kal Kvpioi iroXXoi, dXX' hfiiv sis Oeoy b iraTrjp, e£ ov Ta
irdvTa Kal hfiEis ety aiVo'v, /cat efy Kvpios 'Irjaovs XpiaTOS, bi ov
Ta irdvTa /cat ^/aety Si avTov. 1 aXX' ovk iv iraaiv rj yvwais'
tives Se Th avveiShaei tov elSwXov ewy at)Tt wy biSwXoOvtov eaOi-
ovai, Kal h avvelSrjais avTwv daOevhs ovaa fioXvvBTai. /3pwfia oe
rjfids ov iraplaTrjai tw Qew- ovtb yap iav cpaywfiev, irepiaaEvofisv

0. T., and Adonai, Isa. 26 : 13

DT3*T**$ Tjptx] to us (Christians) ; in our
belief and worship, universally ; in our
judgment ; like 0 Tratrt KXetxSs OlSnrovs xa-
Xoipevos, (Ed. T. 6. Whence ofSapex 8ti,
k.t.X. (4) ; the inference, however, not
being so firmly held as the original truth*
els 9eSs 8 TraTijp] So read, not els Geos,
6 TraTiip, cf. E. 4 : 6, els 9. Kai iraTTjp
irdvTwv. o TraTTjp thus added to 9. ex
presses personality of being, volition and
consciousness of causation, God being
not merely a ' great first cause,' not the
origin, but originator of all other being.
But, plainly, the primary object of its
addition is to supply the characteristic
which makes the distinction between 9e8s
and Kuptos, of each of whom unity is
predicated, and to each of whom divine
attributes are ascribed. The distinction is
not of essence, but of personality ; not
between deity and lordship, but between
Paternity and (so to speak) Word- ship (J.
1 : i — 3). For it must be remembered,
that ets 9. and els K. are in specific con
trast to Beol iroXXoi and K8ptot iroXXoi,
where 0eol and K8ptot are both designa
tions of Deity. It would be a strange
inconsistency for the Apostle to say, ' the
heathen believe in a plurality of divine
beings whom they call gods and lords,
but, on the contrary, we who maintain
that there is none other god but one (4),
believe in one parent Deity, and in one
(i.e. another) Divine Being who is the
actual creator of all things.' 4£oi] ori
ginating from whom. Kai Tjpets] not to
be joined with to irdxra, as dependent
upon e£ oB, but forming an independent
portion of the proposition or statement of
belief — a declaration of the object and
relation of our own existence. els
airbv] 'unto him,' Rh. 'for him,' A.
V. marg. Man in his original nature was
made for God, and tended to him. We
who are renewed by grace from the
change and alienation of the fall recover
that original destination and tendency, E.

1 : 12 ; cf. 15 : 28. St' off Td tt.] 'by,' or
' through whom, ' as Creator, J. 1 : 3. E.
3:9. C. 1 : 16. Heb. 1:2. x. i)peXs
Si airov] 'and we (what we are, in
our present spiritual state and position)
through him,' by his grace in atonement
(R. 5 : 2, 11. 2 C. 5 : 18. E. 2 . 18.
G. 1 : 20 — 22), in regeneration and
adoption (G. 3 : 26. 4:5. E. 1 : 5.
2:13. 3: 12. Tit. 3:6, 7).
7. dXX' o8k . . . tj 7X.] A, partial re
tractation of the admission made in (1),
Trdxres 7X. ex- The 7X. which is there
ascribed to all, and is defined in (4), is
not, as a whole, fully possessed by all.
The deficiency is explained to be in re
ference to the position, o8Sex etS. iv Kbtrpw.
Some could not, in the act of eating sacri
ficial food, divest themselves of a con
scious recognition of the idol god as a
real divinity ; cf. trvveiS. Geou, 1 P. 2 : 19,
n. By such an inward act of the soul
(dat. ttj o-ux.) they made their eating an
act of idolatry. Alex, reads ttj ffvvTjBela
(ws dpri tou eiS. ' through their fami
liar custom with the idol, lasting to the
present, eat,' 4c. (ws dpri] even until
now, i.e. ' when for the time' (H. 5 : 12),
they ought to have known better ; connect
with tlis eiS. 4tr6iovffi. t) trvvel8.] Used
with no change of meaning ; the inward
feeling which takes cognizance of the
moral nature of actions. This in such a
case is weak, i.e. not inert or insensitive,
but impotens, incapable of resisting cer
tain impressions. poX8xeTai] The opp.
to this is Kadapd ffvvei8rjtris, 1 T. 3 : 9.
2 T. 1 : 3. He does not mean that there
is acquiescence in idolatry, or merely that
a sense of guilt is incurred, but that the
moral nature is corrupted by continuance
of a practice felt to be wrong.
8. The case is here stated in the ab
stract, or with regard to the mere fact or
subject of food. j3pwpa stands for the
whole matter in question, whatever has
to do with meat — the eating or refusal
to eat it — meat clean by the Mosaic law,
and hallowed by being offered in sacri
fice to Jehovah, or unclean and desecrated

1 CORINTHIANS 8. 8—12.

237

ouTe eav firj cpaywfisv, vaTEpovfisOa. 9 jSXe7rere de fih irws h
i^ovala v/iwv avTrj irpoaKOfifia yivrjrai Tois aaQsvovaiv. I0 eav
yap Tty iSrj as tov ey_ovTa yvwaiv iv eISwXeIw /caTa/cet'/tevov ovXi
h avvslSrjais avTov daOevovs ovToy o'lKoSofirjOhaErai ety to Ta
etowXofluTa ecrflt'etv; rl /cat a7roXetTat o daOevwv aSsXcpos iirl Trj
a^ yvwasi, Si bv XpiaTOS diriOavev; S2 ovtw Se dfiapTavovTSS
ety Touy aSsXcpovs Kal tvtttovtes auTwv t^v avvelSrjaiv aaOevovaav,

by heathen sacrifices. Cf. R. 14 : 17. H.
9: 10. oi TraplffTTjffi] ' maketb us not
acceptable to God, ' Tynd. ; lit. ' brings
us near,' ' presents us;' the usual word is
avvltrTTjpi, R. 14 : 17. oire ydp] He
instances the general proposition in the
present case. ^dx tpdy. irepiffff. . . .
btrrep.] If we eat without scruple the
things offered to idols, we have in that
mere fact no advantage or superiority in
our position in the sight of God, are not
in a higher spiritual state. If we decline
to eat from conscientious scruples, we are
not on that account inferior, in a lower
class, less esteemed, or less endowed.
pi) old 7.] we refuse to eat.
9 — 12. tj i^ovtrla . . auTTj] sc. rod tpdyeiv.
cf. 10 : 23 Ifeo-Tt, (29), iXevBepla pov.
bpwv] The Apostle evidently considers
the free or strong-minded party as pre
ponderating in the Church of Corinth ;
and it is that with which he himself sym
pathizes, 10 : 23 — 30. R. 14 : 14. irpbtr-
Koppa] identical with OTcaxSaXox (13),
which, however, is used with it, as the
explanatory term in R. 14 : 13, 21. tis]
sc. twv dffBevwv. rbv (xovra yv.] One
known to possess 7X. Cf. 0 StSdovcaXos
tov 'lap. J. 3 : IO. iv elSwXelw] in
a heathen temple. The ending -etox at
tached to the proper name of a god de
notes his temple, e.g. Gijireiox, 'Epex#etox.
Attendance in a temple, such as is here
meant, would be on occasion of a public
entertainment, an epulum, or ludorum
epulare sacrificium. (Cic. de Or. III. 19) ;
or lectisternium (Livy, passim), associated
with some civic or national transactions
in which Christians were interested as
citizens or patriots. The Apostle pro
bably refers to a particular case with
which he had been made acquainted.
affTou dtrBevovs Sxtos] Since he is
weak, or supposing him weak. oiKoS.]
He uses, to denote a bad effect, the term
which ordinarily represents the process
whereby a good effect is produced. The
imitation of your conduct, the adoption
of your principles, ought to encourage and
improve others to holy obedience and spi
rituality (R. 14 : 19) In this case they will

strengthen the tender and weak conscience
to hardness and insensibility, and build up
the lowly to presumption. The word is used
in a bad sense, Mai. 3 : 1 3, LXX, oIkoSo-
povvrai dvopa iroiovvres. Jos. Ant. xvi. 6,
eis vovBetrlav airwv olxoSopwv airois.
els] as far as to ; to the actual deed and
practice, rb . . . itrBleiv] i.e. the ordi
nary eating of sacrificial food, which in
his case (as represented in v. 7) would be
an idolatrous action, though tho greater
license assumed by the stronger-minded
(ex elSwX. KaraK.) might be without any
conscious participation in idolatry, d tt 0-
Xeir at] The extreme and worst result is
stated, not as universal and inevitable,
but as possible, and that to which such
violation of conscience tends. Cf. R. 14 :
15, 20. Alex, and other MSS. have
dirbXXvrai. dwbXXvpi may here be used
in tbe sense of tpBelpw, 15 : 23. 2 C. 11 :
3. E. 4 : 22, be corrupted, receive spiri
tual injury. iirl ttj o-tj 7X.] upon thy
knowledge ; ' by occasion of thy know
ledge,' 'because thou hast knowledge.'
eTrl marks the suggesting cause, or mo
tive, Ja. 5 : i, n. Trltnis is used in the
same connexion, R. 14 : 22. Alex. 4c.
read ex; cf. M. 6 : 7. St' 8x X. dTriB.]
For the sake of whom, 4c. birip off in R.
14 : 15. Spoken in a peculiar sense of
'the brethren,' or believers, who are con
sidered as having a special interest in
Christ's death. He finally pronounces
the over- bold exercise of liberty in respect
to ' meats' an actual sin, arriving at this
conclusion from its certainresult in causing
the sin (10), and possible result in causing
the ruin of others (11). ovtw Se dp.]
but when by this practice ye sin, 4c.
Kal riirrovTes] offering violence, in
fact, to their conscience, already infirm.
Kai is explanatory, adding a definition of
the sinful action. The effect on the con
science is described under three notions :
defilement (7), obduration (10), violent
injury (t8ttt. cf. A. 23:3). do-0exouo-ax]
Tots do-flexouo-t (9). Tho participle in
its adjectival use expresses a state
rather than a quality. eis X.
apapr.] By reason of that special

238

1 CORINTHIANS 8. 12, 13. 9. 1—3.

ety XpiaTov dfiapTavere. '3 Sidirsp el fipwfia aKavSaXl^ei tov
dSeXcpov fiov, ov fih cpdyw Kpia els tov alwva, tva firj tov aoeXcpov
fiov aKavSaXlaw. 9 Ovk elfii airoaToXos', ovk elfii iXevOepos', ovXi 'Irjaovv
XpiaTov tov Kvpiov hf/-c°,/ ewpaKa; ov to 'epyov fiov vfieis ecrre
ev Kvplw; 2 el aXXois ovk elfii airoaToXos, aXXa ys vfiiv Eifii- h
ydp acppayls Ths ifihs dicoaToXhs vfisls iaTe ev Kvplw. 3 'JJ

relation between Christ and the injured
person indicated above, St' 8v X.
diriB. 13. SiSTrep] for which considerations.
08 pi) tpdyw k.t.X.] The Apostle is
speaking hyperbolically in using this
general language with regard to flesh and
time. The more exact rule of conduct is
laid down in R. 14 : 21. If we press his
words closely, they amount to a resolution
and implied injunction actually to abstain
from all flesh, since, as shown above,
meat did occasion offence to certain
brethren. But he evidently means to
supply a rule for particular cases, in
which one man's liberty would have the
direct effect of encouraging another in
sin. els rbv alwva] for ever.
IX. i, 2. The writer's introduction of
his assertion of his apostolic office and
powers into this part of his Epistle, may
be accounted for by the necessity which
he felt there was to sustain the authority
of the regulations and injunctions he was
engaged in promulgating. The abrupt
ness of his appeal, and its occurrence
here, may perhaps be due to the circum
stance that in the inquiry respecting
sacrificial meats the language of the Co
rinthian Church had not only been pre
sumptuous (as seems implied in 8 : 1, 2,
7), but also had conveyed offensive insi
nuations against his claims to inspiration
and the apostleship. Such insinuations
had certainly been made, 2 C. 12 : 1 1, 12.
13:3; an(l see on (3)- dirbffr. . . (XeiB.]
In some MSS. .transposed, and with im
proved rhetorical effect, if eXe86\ is used
in a general sense, G. 2 : 4. 5 : 1, 13. 1 P.
2 : 16. Still, it is natural that this vehe
ment appeal should open with an assertion
of the writer's highest claim. eXe80.]
' free,' i.e. independent, under no obliga
tion to any person, or body of men, to
act by their original or continued autho
rity and instructions (19) ; free in my
apostleship, G. 1 : 12, &c 2 : 6 — 8. In
this sense the word, with logical and
rhetorical propriety, follows dirotrT. 'I.

X. . . . etipaKa] A necessary qualifica
tion of an independent Apostle, 15 : 8.
11:23. A. 22:14, n. 26: 16, n. tS
(pyov pov] . As in 3 : 13 — 15 ; the effect
or result of labour, ex K.] See on 4 :
1 5 . The phrase expresses not only their
state as Christians, but the grace and
power of Christ accompanying the Apostle's
word, whereby they were brought into
that state. So in (2). et'.. . oiK elpl]
The oi is very emphatic here, taking up
the negation from the preceding interro
gatories. And note Mehlhorn's canon :
TJbi simpliciter negatio affirmationi ita
opponatur ut negandi particula voce sit
acuenda semper 08 poni, ubi contra ver-
bum voce imprimis notandum, pi) esse
debere. Winer, § 55. 2, d. dXXots . . .
vpXv] Dat. commodi ; in the case of, for
the benefit of; so as to act the Apostle
to. dXXd 7e] Yet at least. tj 7dp
tr tpp ay Is] Not only were they, as a
church, a work, the performance of which
required the exercise of apostolic func
tions (1), and therefore proved him to be
an Apostle, but they were such a work
that he could appeal to it above every
other of the kind, as due only to his pos
session of apostolical gifts and power, I :
4 — 7; cf. A. 8: 14 — 17. 11:22 — 26.
'The two great proofs of the truth of
Christianity are — Christianity, and Chris
tendom.' Coleridge.
3 — 6. diroXo7ia] This consists in facts
evincing his disinterestedness, self-renun
ciation, and fidelity to his mission (12,
15, 4c), and so forming a moral proof of
his right to the title and authority which
he claimed. tois epe avaKplvovtri]
those who question, indict, and pass judg
ment upon my character and position,
4 : 3. His language is forensic. ou'ttj
itrrl] this which follows ; from (4) to (12),
he prepares for his actual diroXoyla, by
recounting the rights and immunities to
which he had an undoubted claim, but
which he had foregone, jxtj o8k ^x-] It
is not to be supposed (is it ?) that we are
without power, 4c. tpayeiv k. Trtetx]
i.e., at the expense of the Church, i^ovtr.

1 CORINTHIANS 9. 3—8.

239

£fih airoXoyia Tois Efie avaKpivovaiv avTrj ecrr 4 M77 ovk evofiev
e^ovaiav cpayeiv /cat TrtetV; 5 ^ 0VK eyofiev e^ovalav dSeXcphv yv
vaiKa iTEpiayeiv, toy /cat ol Xoiiroi diroaToXoi Kal ol aSeXcpoi tov
Kvpiov /cat Krjcpds; rj fiovos iyw /cat Ba/3va/3ay ovk e'Xofiev
itpvalav tov fih ipydXeaOai; 1 Tty aTpaTeveTai ISiois oypwvlois
itotb; Tty cpvTevei dfiireXwva Kai e/c tou Kapirov avTov ovk iaOUi;
rj tis iroifiaivEi iroifivrjv /cat e/c tou yaXaKTos T^y iroifivrjs ovk
eaOlei ; ° fih /caTa avOpwirov TauTa XaXw, rj ouyi Kal b vo'/u-oy

authority or right. dS. 7uxa?Ka] The
expression itself, as well as the context,
clearly indicates ' a wife,' dSeXavjjx supply
ing the only limitation to the right claimed
— a Christian woman, 6 : 39. Tertullian,
after his lapse into Montanism, main
tained that a wife was not meant, but a
ministering woman : Non uxores demon-
strat ab Apostolis circumductas . . . sed
simpliciter mulieres, qua? illis eodem in
stitute quo et Dominum comitantes,
ministrabant. De Monogamia, c 8. Yet,
in De Exhort. Castitatis, written nearly
at the same time, he says : Licebat et
Apostolis nubere et uxores circumducere.
Jerome (adv. Jovin. I. 14) and Augustine
(de Opere Monachorum) support the for
mer exposition, influenced by the Gnostic
asceticism which corrupted their age and
writings. Clem. Alex, understands the
words of wives acting as deaconesses :
oix tis yapiras dXX' tos d8eX0ds TreptTjyox
Tds 7UxatKas, o"ux5taK8xous itropivas irpbs
rds olxovpois yvvdiKas. Commentators
of the Church of Rome adopt the inter
pretation of Tertullian, in order to coun
teract the argument supplied by the pas
sage against the enforced celibacy of the
clergy. But it is incredible that the
Apostles should have been thus attended,
and, as the words imply, each by a single
woman. irepid7eix] i.e. to have as con
stant companion, to introduce every
where, et irov eifeXauxot, itp' lirirov (rbv
Kupox) irepiijye, Xen. Cyrop. 1. ws Kal
. . . Kijcias] The gradation from general
to particular, from particular to an indi
vidual ; the examples telling with more
force as more distinctly specified and de
fined, ol XotTroi] the other Apostles,
perhaps as a class, ol dSeXtpol r. K.]
the Apostles who were our Lord's rela
tives, James and Jude, G. 1 : 19. Jude 1,
and perhaps Simon Zelotes, M. 13 : 55.
"K.ijtp as] That Peter was a married man
during our Lord's life, or had been mar
ried, is plain from M. 8 : 14. This fact
supports the natural interpretation of
yvvaiKa, and supplies an undesigned coin

cidence with the Gospels, pbvos iyw
k. B.] An expression suggested by the
reference just made to others of their own
class ; implying also that a distinction
had been attempted between Paul and
Barnabas, and the original Apostles, while
it assumes their perfect equality with
them. This mention of Barnabas, six or
seven years after their separation, A. 15 :
39, intimates that S. Paul was cognizant
of his proceedings, and, it can hardly be
doubted, on terms of friendly communi
cation with him. tou pi) ipyd£.] to
decline labouring (for our support) ; 4 :
12. t Th. 2 : 9. Vulg. does not read ptj,
and renders hoc operari; so Luth. Alex.,
Vat., and others omit tov. The gen.
depends on the subst. ef ouo-iax. Win. § 44,
4. Jelf, § 678, 3.
7. He supports his position as to rights
and immunities by several arguments : 1.
by the analogy of earthly callings (7) ;
2. by inference from a law of Moses (9,
I0) j 3- by the principle of exchange of
benefits (1 1) ; 4. by the example of others
(1 2) ; 5. by the parallel case of the Mosaic
priesthood, rendered applicable by the
special command of Christ, rls trrpar.
k. t. X.] He adopts in this argument those
callings with which the work of the Chris
tian, and especially the Apostolic Mini
stry, is most frequently and aptly com
pared, trrp. 2 C. 10 : 3 — 5. 1 T. 1 : 18.
2 T. 2:3, 4. E. 6:11— 17. Ph. 2:25.
tpvr. 3 : 6, n. iroip. J. 21 : 16. A. 20 :
28. E. 4 : II. 1 P. 5: 2. ffrpareie-
rai] serves in war, goes on active ser
vice as a Boldier. L. 3 : 14. IS. S\pwv.]
providing for his maintenance at his own
private cost, t Is tpvr.] Cf. 2 T. 2 : 6.
In this, and the following illustration, it
is implied that liberal distribution of men's
earthly goods is part of the fruit arising
from spiritual cultivation — fruit rendered
to God, but from its nature due also, and
in the first instance, to those employed by
God as spiritual husbandmen or shep
herds. 8 — 12. p)j KOTd dvBp.] i.e., do I appeal

240

1 CORINTHIANS 9. 8—13.

TavTa

Xiysi ; 9 iv yap tw Mwcre'wy vofiw yeypaiTTai, Ov cpifiw-
aeis jBovv dXowvTa. fih twv /3owv fieXei tw Qew; I0 rj Si rjfias
irdvTws Xiyei; Si hfJ-ds yap iypdcprj, oti iir iXirlSi ocpeiXei b

apoTpiwv apoTpiav, Kai

b aX

owv Trjs

eXiriS

os avTov fi£TeXeiv bit

iXirlSi. " et ijVe'~S vpi1' Ta irvevfiaTiKa iaireipafiev, fieya el
tjfiEis vfiwv Ta aapKiKa Qeplaofiev', l2 el aXXoi Ths i^ovalas vfiwv
fiETiXovaiv, ov fidXXov hfieis", dXX' ovk iXprjadfi£Oa Trj i^ovala
Taxnrj, ctXXct irdvTa aTeyofiev, "iva fih iyKoirhv Tiva Swfiev tw
euay'yeXt'w tov XpiaTov. I3 ovk o'ISaTB oti ol Ta Ispa ipyaXp-
fievoi iK tov lepov iaOlovaiv', ol tw OvaiaaTrjplw irpoaeSpsvovTES

thus merely to the common sense or com
mon usages of men (G. 3: 15), or, actu
ated merely by human motives, and using
human language? 15 : 32. R. 3 : 5.
XaXffl] speak, utter. Xe7et] says, pro
nounces. 08 tpip.] Deut. 25: 4; again
quoted 1 T. 5 : 18, 'an ox while thresh
ing.' ptj  piXei to) 6.] The
Apostle cannot mean to deny that God
notices and cares for the animal creation,
or to assert that the precept is to be only
understood allegorically. His argument
is substantially that of our Lord in refe
rence to the jparrows ; L. 12 : 6, 7, ttoX-
Xtljx ffrpovBlwv Siatpipere. If God enacts
such a law for the benefit of animals em
ployed in the service of man, may we not
deduce from it a principle and a rule ap
plicable to the case of men employed by
God in rendering the best and greatest
service to their fellow-men. Obs. also that
themain objectof such laws was to promote
humanity and mercy in the hearts of men
Prov. 12 : 10. irdvrws] by all means
' assuredly,' R. 3 : 9. A. 18 : 21 ; 21 :
22. i.e., as we may most certainly con
elude. St' Tjp. 7 dp e7p.] why, yes
for our sakes, 4c. See on 7dp. 1 Th. 2
20. By Tjpds must be considered men in
general considered as labourers. Sri k.
t. X.] inasmuch as he that plougheth
ought (i.e. it is his due) to plough with
hope (of a future crop), and he that
thresheth ought to partake of his (realized)
hope, with hope (of drawing from the
store). Or, if we read, as in some early
MSS., K. 8 dX. iir eXiriSt tou perixeiv.
' he that plougheth ought to plough with
hope, and he that thresheth (to thresh)
with hope of partaking.' 4ir 4XirlSC]
R. 4: 18., with a satisfactory reliance on
the hope. iirl, Ja. 5 : 1, a. In (11) he con
tinues his agricultural illustration, and
the notion 4tt' 4Xirl8i (the sower expects to
reap), but with a difference in his argu

ment, arising from the fact that the work
done is for the benefit of others. If we
have sown for you to reap a glorious har
vest, shall not we reap in your present
lesser harvest of earthly good ? Cf. R.
15 : 27. bpXv] Dat. comm. (2.) Note
the emphatic juxtaposition of rjp. bp. and
rjp. ipwv, and the perfect antithesis of the
two members of the sentence. If we for
you sowed the spiritual seed, is it a great
matter if we from you shall gather in the
fleshly harvest ? He who had conferred
on them great spiritual gifts might reason
ably expect in return the support of out
ward life, ei dXXot . . . perixovtri]
He allows the fact. By ttjs e^. is meant
the authority or right of maintenance
(4 : 6) belonging to the ministry. The use
of perix. is appropriate, as this authority
was limited and varied, bpwv] Gen. obj.
M. 10: 1. paXXox] i.e. with a higher
claim, and in a greater degree — as your
spiritual father (4 : 15), and an Apostle of
Christ (18). TrdxTa irTe^opex] We
keep off — stave off (hence ffT4yrj, a roof),
i.e., put up with all (inconvenience and
privation). 13 : 7, n. 1 Th.3 :i. £7Kott-
t)x t. Swpex] cause any hindrance or
interruption, i.e. by increasing the de
mands made upon the self-denial and libe
rality of converts, or by giving occasion
to suspect the disinterestedness of the
teacher. 13, 14. oi t. i. ep7af.] They who are
employed upon the holy rites. oiTrpoo-eSp.]
those who attend upon, 4c. He thus
designates them to show that their main
tenance was in consideration of their
labour, and arose out of it. The analogy
between them and Christian preachers or
ministers is one of service rather than
office. As workers and waiters, not as
priests and sacrificers, they illustrate the
position and claims of the ministers of the
Gospel. Obs. also that the characteristic

1 CORINTHIANS 9. 13—18.

241

tw QvaiaaTrjplw avfifispl^ovTai; r4 outw /cat 6 Kvpios SiETa^e
Tois to EvayyiXiov KaTayyiXXovaiv e/c tov EvayyiXiov Zrjv 'S
e'yw oe ouoevi iXprjadfirjv tovtwv. ovk eypayp-a Se TavTa, 'lva ovtw
yevrjTai ev ifiol- /caXov <yajO fioi fidXXov diroOavsiv rj to Kavyrjfia
fiov lva Tty Kevwarj. l6 iav yap svayysXl^wfiai, ovk 'iaTi fioi
KavXrjfia- avayKrj yap fioi iirlKEiTai- oval Si fioi iaTiv iav firj
evayy sXlfwfiai. T1 et ydp e/cwv tovto irpdaaw, fiiaObv e'Xw- et
oe a/cwv, olKovofilav irsirlaTEVfiai. Tty ovv fioi iaTiv b fiiaOos',
iva EvayysXi<j)fiEvos dSdiravov Ohaw to evayyiXiov tov XpiaTov,

of the Gospel ministry is preaching ; ' an
nouncing the good tidings.' 4k tov Iep.
itrB. . . . toj Bvtr. trvpp.] Lev. 6 : 16.
Num. 18 : 8— 20. i Sam. 2 : 13 — 16. The
zealots at the siege of Jerusalem perverted
this principle. In making use of toe sacred
vessels of the temple they said, 01s Set peTd
dSeias Karaxpi)ffaff8ai tois Belois UTrep tou
Belov, xal robs to) xatp orpaTeuopexous e|
affTou TpiqjetrBai. — Joseph. B. J. p. 362.
ovtw x. b K. Siira^e] Reference is
made to the fact that the practice cited
was by Divine command. Upon equal
authority is a like practice to be observed
in the Church. It depends not upon
mere analogy, but is a positive ordinance
of the Gospel, proceeding from Christ
himself. Siiralje roXs x. r. X.] gave
order to, or for; i.e., in his instructions
personally delivered to his Apostles. M.
10 : 10, L. 10 : 7. Cf. 1 T. 5 : 18.
fjjx] implying a constant, permanent
maintenance ; ' have subsistence.'
15 — 18. iyw Si . . . roirwv] However
I availed myself of no one of these things.
Some read KexpTjpat, 'I have availed my
self of.' By TouYitw he refers to the rights
and immunities claimed by the arguments
just adduced. And see (4 — 6). oix
iypaipa Se] 'But I wrote not these
things,' &c. Said to obviate the suppo
sition which might arise in their minds
when reading his letter, that having stated
his claims he desired them to be practi
cally recognized, (ypaxpa, the aor. is
used with regard to present action, when
the writer puts himself in the position of
the reader, to whom the action will have
been past. G. 6: 11. Philem. 19, 21. E.
6: 22, 11. ou'tw] i.e., in accordance with
these claims, iv ipol] in my case.
M. 17 : 12. L.. 23 : 31. 1 Th. 5 : 12.
KaXSx 7dp k. t. X.] Wishing to anti
cipate and prevent any proposal that
might be made by a zealous friend, who
might think that he would be doing the
Apostle and the Gospel a service by rais-
VOL. II.

ing funds for his use, he represents that
this would be doing him an injury — de
priving him of his only Kaixypa (matter
or ground of boasting, R. 4 : 2, n.) 2 C.
11 : 10 — 12. tva with subj. used for ace.
and inf., to represent more vividly the
personal interference which the writer de
precates. M. 10: 25. J. 4: 34. dTro-
flaxetx] We may regard this as an hyper
bolical expression similar to 8 : 13. The
Apostle spoke with the vehemence of
great excitement. Lchmn. reads with
Vat. ouSeis for tva Tts, and punctuates t)
tS k. pov oiSels Kevwtrei. MSS. favour
Kevwaei. On fut. indie with lva see G. 2 :
4,11.4:17. ^dx 7dp €8077.] in the fact
of my preaching the Gospel is no subject
of glorying. In this form of conditional
proposition the speaker assumes that the
hypothesis is realized ; ' if ever, ' wherever,
whether at Corinth or elsewhere. dxd7KTj
. . . errtK.] compulsion arising from the
Divine will, ordinance, mission, com
mand ; intimated A. 9:5, 6> IO > 20 :
22 ; 22 : 10. Compare the use of the
verb G. 6 : 12. A. 26 : 11. Se adver
sat. as bringing in the opposite case, but
incressive, showing the stringent charac
ter of the dxd7KTj. A penalty was attached
to the command, e'dv pi) €8077.] in
case of my not preaching, touto (tS
eua77eXifetr8'at). pitrBbv explained in
(18). el Si dxwv . . . . ireirluT.] but
if unwillingly (nevertheless) I am en
trusted with a dispensation ; i.e. I must
still needs do it, for the fact remains that
I have bad a charge given me, which I
must fulfil, or be punished for unfaithful
ness and disobedience. Comp. the case
of Jonah. oIkov. ireirltrT.] oIkov. stew
ardship — office of management and dis
tribution. L. 12 : 42 ; 16 : 1, 2. R. 16 :
23. He means the Gospel of the uncir-
cumcision. G. 2 : 2, 7. E. 3 : 2. See A.
22 : 21 ; 13 : 2. 8 pitrBbs] My reward
is to have a Kaixijpa, the satisfaction of
feeling and showing a free, independent, 16

242

1 CORINTHIANS 9. 18—23.

ety to fih KaTaXphaaaOai Trj i^ovala fiov iv tw evayyeXiw. J9
iXevOepos yap wv e/c iravTwv iraaiv ifiavTov sSovXwaa, 'iva tovs
irXslovas KEpShaw- 20 /cat iyevdfirjv Toty Touoatoty wy louoatoy,
tva 'lovSalovs KspShaw Toty viro vdfiov ws viro vofiov, 'iva tovs vito
vdfiov KepShaw- 21 Toty dvofiois toy dvofios, fih wv dvofios Oew ctXX'
evvofios XpiaTW, 'lva KepShaw dvdfiovs. 22 iyevdfirjv Tois daOeveaiv
wy aaQevhs, lva tovs daOsvsis KspShaw- Tois iraai yeyova Ta iravTa,

iva iravTWs Tivas awaw.

23

Se

w Std

tovto oe iroiw oia to eva

¦vayysXt

entire self-devotion to the great object of
the Gospel. This, however, is but acces
sory to the main idea of pitrBbs, which is
the salvation of souls by his ministry (19
— 22), and his own salvation as a faithful
minister (23, &c.) 1 T. 4 : 16. 2 J. 8.
tva . . . Brjcrw] fut. indie. G. 2:4. Rev.
22 : 14. tva, m this case — my reward
will be — I shall present the Gospel gra
tuitous, chargeless. dSdTraxox, tertiary
predicate. Donaldson, § 489. eis tS pi)
KaraxP-] so as to avoid the full or un
limited exercise of my right. Karaxp. use
to the utmost ; over-use (7 : 3 1, n.) This
extreme self-denial would fully accomplish
(els rb) this object. It is not meant that if
he had been chargeable to them he would in
so doing have abused his right and autho
rity. See (7 — 14). ex toj eiayy.] to
be joined with ttj e£. pov, as limiting and
explaining it (4 — 6, 12).
19 — 23. iXeiB. 7 dp] The 7dp connects
the action about to be described with that
just before described, as having reference
to the same object— a piffBbs. iXeiBe-
pos . . . iK irdvTWv] Though I am
(and continue to be) free from all; i.e.,
under none of their obligations, so as to
be claimed by any class as a member of
it, and subject to its conditions. On the
contrary, he was independently engaged
in his mission as an Apostle (1), in setting
up a class and system. e'SouXwo-a] I
subjected myself to all by assuming their
condition, acting as they would have me
act. Note the rhetorical effect of the posi
tion of iXeid. and eSo8X., irdvrwv and
Tracrt. to8s ttX.] more by this means
than by acting in the contrary way, cf.
10:33. KepSTjtru] Win to Christ. M. 18:
15, n. 1 P. 3 : 1 ; to salvation (22) ; in
volving the opposite notion to that of
e8o8X. I made myself theirs to make
them mine, tois 'I. tis 'I.] As for ex
ample in circumcising Timothy, A. 16 :
3, StdTo8s'I. See afterwards A. 21:23 —
26; 23:6. tois uttS vbpov] Not to be
distinguished from 'the Jews,' (cf. R. 2 :
9, 10, 12 — 15); but a more general de

scription of their class by their distin
guishing characteristic, introduced to give
more point to the following. On uttS, see
R. 3 : 9 ; 6 : 14. After tis 8ttS x. most of
the early MSS. and verss. give pi) wv
airbs iirb vbpov. ' Though I am not my
self (do not regard myself as) under this
law.' Tots dx Spots] those not under the
obligations of the Mosaic law. ptj wv
dv. 9.] though not to be regarded as
being without law to God. The limita
tion shows that he is not considering the
ceremonial law only, but the Sinaitic law
as a whole, in its character of an institu
tion, a discipline, a covenant. dXX'
(wop. Xp.] but on the contrary under
a law to Christ — in the relation to Christ
of one subject to a law under Him. Xpt-
trrip stands here in tacit substitution for
Mwo-tj. Early MSS. and verss. read Geou,
XpiffTov. The genit. expresses more for
cibly the notion of relation, dependence,
cf. 1 P. 2 : 16. tis dffdevijs] i.e. sym
pathizing with their difficulties, and act
ing so as not to increase them. 8:13.
2 C. 11 : 29. tois irdffi] i.e., all who
ever may be named ; 7*70x0, I am be
come ; Td Trdxra, all things whatever may
be stated. Comp. S. Paul's speech at
Athens, notes. The expression is too
strong to need any qualification such as in
(2 1). Hence it is never seriously under
stood to encourage compliance and con
formity of every kind or every degree,
though in its proverbial use it is applied
to those who make undue compromises.
The conduct of the Apostle explains and
limits his meaning. A. 15 : 2, 38 ; 21 :
13, 14. G. 2 : 3, 5, 11, &c. i'xa . . .
o-tio-ai] The conjunct, is used throughout
with tva, because the writer is referring to
present and future time. The acts affirmed
were for a purpose still in view. Hence
we should render ' that I may gain,' ' may
save.' Jelf § 805, 2. irdvrws] at all
events. L. 4 : 23. 'At the least way,'
Tynd. touto] earliest MSS. irdvTa. cf. 2 C.
12 : 19. Std tS eu'a77.] on account of,
in the cause of, with a view to promote.

1 CORINTHIANS 9. 23—27.

243

iva avyKoivwvos ovtov yivw/nai. 2* Ovk oISote oti ol iv aTaSlw
TpeyovTes itovtes fiev TpiXovatv, efy Se XafifidvEi to j3pa^Eiov;
ovtw TpEyers, tva KaTaXaftrjTE. 2$ irds Si b aywviXpfisvos iravTa
eyKpaTeverai- bkeIvoi fisv ovv iva cpOapTov aTECpavov Xaftwaiv,
rjfiEis Se dcpQapTOV. 2° iyw toIvvv ovtw TpiXw ws ovk dShXws'
ovtw ttvktevw wy ovk aepa Sipwv 2< aXX' U7rw7rta^w fiov to

t'xa 0-U7K. a. yiv.] That I may have a
share in it — be saved by it, as well as
those whom I am the means of saving,
(27). Comp. Collect, nth after Trin.
' That we running (24) the way of thy
commandments may obtain thy gracious
promises, and be made partakers of thy
heavenly treasure.'
24 — 27. The connexion with the pre
ceding lies in the notion just evolved in
(23), the practice of exertion and self-
denial in order to possess a share in the
Gospel, i.e. in the great promise of the
glad tidings, now represented as a prize.
oix otSare] A formula of appeal to those
who are perfectly aware of the fact alleged.
Cf. (13), 3 : 16, n. The subsequent illustra
tions are taken from the athletic contests
in Grecian games, with which the Co
rinthians were peculiarly familiar, from
the circumstance that one of the great
festivals celebrated by games, the Isthmian,
was held near their city. It took place
every third year. oi ^x araS. rp4x.]
The competitors in the foot race, e Is 8 4]
This fact is not meant to be illustrative
of the conditions of the Christian race, but
is introduced to give effect to the subjoined
admonition, ovtw rpix- lva KaT.] ovtw
refers to the preceding illustration ; ' run
in such a manner, i.e. as if only one of
you could obtain the prize ; run as in
competition, striving to outstrip others.
This is the way to gain the prize.' Comp.
the parables of the treasure hid in the
field, and the pearl of great price, M. 13 :
44 — 46, xaraXafi. secure (the prize). irds
5 4] The Se introduces something different
from the former thought, viz., the preli
minary renunciations and exercises. 0
aywvilr.] Applicable to a candidate in
any of the games, but to be understood
here of the boxer or pancratiastes, as
appears from (26). TrdxTO iyxpareie-
rai] exercises self-restraint in all things,
i.e., all indulgences. Qui studet optatam
cursu contingere metam .... Abstinuit
Venere et vino. Hor. adPison. 412. Ex-
ercitatio ipsa tormentum est. Seneca, Ep.
78. tpBaprbv crritp.] perishable crown;
a wreath of pine-leaves from the indige
nous trees, sacred to Neptune, was the

reward of the victors in the Isthmian
games. dtpdaprov] b ttjs Sixaioffvvijs
tnitp., 2 T. 4 : 8 ; 0 trritp. ttjs £wi)s, Ja. 1 :
12 ; 0 dpapdvrivos ttjs 8o£tjs aritp. 1 P.
5 : 4. Like the material of the crown,
the honour, happiness, and substantial
benefits of the Isthmian victory were
transient ; but those of the Christian vic
tory eternal. Philo Jud. II. 552. el Td
pijSex tiaieXouxra tSx dvBpwirivbv ffibv,
r4pipiv Se pbvtjv koX t)Sovt)v irapixovra
BearaXs, iKirovovffiv ovtw rives . . . rl XP1)
irpdrreiv rbv ttjs dvwrdrw xal peylffTTjs
Texxijs 4iriffTypbva ; 4yw toIvvv] Propos
ing himself (from whose case he has passed
to the general one, 23, 24) as an example;
'I therefore' (upon that consideration).
ou'toi rp.] run in such a manner that,
4c 2 C. 9:5. <Ss oix dSr)Xws] (rp4xwv)
so that it is not uncertain (i.e., is very
evident) that I am running; as one in
earnest (Ph. 3 : 12—14). Cf. Thucyd. 1.
90, dSijXws t)x6ovto, ' were vexed without
showing it ;' corresponding to bpyijv piv
tpavepdv oix iiroiovvro toXs 'A. in the pre
vious clause. Observe the close parallel
with ws oix d. Sipwv. irvxreiw] The
action of the boxer (ttukttjs) in the games.
itis o8k d. Sipwv] not acting as in the
irxiapaxla, produsio (sparring) of such
contests, to which the term ventilare was
applied: aliud est pugnare, aliud venti
lare. Seneca (Rhet ) Contr. 3 Praf. dXX'
birwiridfrw t. ir.] But on the contrary; as
opposed to the last notion, dipa S., conti
nuing the illustration from boxing; the
body, i.e., the flesh (C. 2 : n), the car
nal nature, is treated as a real antagonist.
birwir. see on L. 18:5. He selects from
the pugilistic vocabulary the word ex
pressive of the severest and most disabling
blow. Cf. Arist. Vesp. 1384-7. ; and
note that the remark, iHipaBis ye rijv
'OXvpirlav, well applies to S. Paul.
Ph. 3 : 14. 2 T. 2 : 5. 4 : 7, 8, 4c.
SouXa7.] He passes from the athletic to
the military metaphor. Bondage is the
result of defeat and capture in war, 0} tis
iJTTrjrai, roirw xal SeSoiXwrai, 2 P. 2 : 1 9 ;
cf. R. 7 : 23, where the position of the
parties is the reverse ; and R. 6 : 16 — 19,
where the SovXela in both cases ia ex-
16—2

244

1 CORINTHIANS 9. 27. 10. 1—4.

awfia /cat SovXaywyw, fihirws aXXois Krjpvtas avTOs aSoKifios
yevwfiai. 10 Ou OeXw Se vfids dyvoeiv, aSeXcpoi, oti ol iraTepes 7//twv
xavTey virb Thv vecpiXrjv rjaav, /cat Tra'vTey Sid Ths OaXaaarjs SihX-
Oov, 2 /cat 7ravTey ety tov Mwcrijv ifiairTlaavTO iv Trj vecpeXrj Kal
iv Th OaXaaarj, 3 Ka\ iravTes to ai>TO ftpwfia irvevfiaTiKov e'cpayov,
4 Kai iravTes to ovto irofia irvevfiaTiKov eiriov bitivov yap e/c

plained. KTjpuJas] still maintains the
agonistic imagery ; I who proclaimed the
reward and the contest, as the KT)pu| did
at the games. dSbKipos] rejected on
trial, as a defeated candidate for the
prize. X. i — 5. Having employed his own
example to incite the Corinthian Chris
tians to self-denial, mutual edification,
fraternal charity, fidelity in their relations
to God and his Church, and perseverance
in well-doing, he now proceeds to the
example of those who, being in a similar
spiritual position with themselves, failed
in the performance of these duties, com
mitted the opposite sins, and drew down
upon themselves condign punishment.
Eirst he shows that the ancient Church,
to which he alludes, Israel in the wilder
ness, was substantially and formally in
the same spiritual relation to God with
the Church of the N. T. dispensation.
That relation in our case is expressed and
ratified by the two sacraments ; in theirs
it was indicated by facts of the same ex
ternal character and form with our sacra
ments, emblematical of the spiritual
benefits which they also signify, and at
the time sacramentally connecting the
Israelites with God in regard to their
deliverance and sustentation. ou BiXw
. . . d7x. k.t.X.] On this formula see I
Th. 4 : 13, n. The statement in (1) is
not that of which they needed to be in
formed, but introductory to it ; Se adver
sat. bringing in the adduction of a real
case of dSoxipoi closely applicable to
themselves. Many MSS. have 7dp,
making the reference to dSox. still more
certain. oi iraripes ijpwv] Tjp. is not
in reference to the Jewish Christians only,
but is used appropriately, as implying that
the Israelites in the wilderness were the
spiritual ancestors of the Church of the
Gospel. rrdxTes] emphatic by position,
and five times repeated, to give effect to
the fact noted in (5), o8k iv TrXelotriv
airwv eiSbx. b 9., and to show the com
pleteness of the parallel in matters of pri

vilege between them as a community, and
the whole Christian body. Cf. (17), Jude
5. 8ttS ttjx vetp.] A circumstance
stated in addition to that of the cloud
going before them, in Num. 14 : 14 ; and
see 10 : 34 (Heb.). SttS with the accus.
signifies motion or extension underneath.
Donaldson, § 487. Kai irdvres ....
ij3aiTTlffavTo] Kal explanatory, 'and
(so),' 'which was the same as.' The
middle form itSairrltravTo is used probably
to assimilate more closely the Israelitish
with Christian baptism, which implied
the voluntary action of the recipient ; cf.
6:11, d7reXouVao-61e. But many early
MSS. have i^airTlffBtjffav. els rbv M.]
To Moses, as the mediator of their cove
nant ; Moses, as personifying the law
which was to be received through him.
The expression is suggested by that in
use for Christian baptism, els XptorSx
paTTltreffBai, R. 6 : 3. G. 3 : 27. iv ttj
v. k.t.X.] The prepositions used, uttS, Std,
ex, are evidently intended to reduce the
process undergone by the Israelites to a
greater similarity with immersion. The
introduction of vetpiXrj is probably with
the same object. In the passage of the
Red Sea the cloud had passed over them,
from front to rear, Exod. 14 : 19. rb
airb Pp. irvevpar.] The jSpiipa was
the manna, called irvevpaT. because of its
typical character (J. 6 : 32 — 35. Rev. 2 :
17), and also as supplied immediately
from God, and so daily connecting them
in their ordinary life with Him, Ps. 78 :
24, 25. Neh. 9 : 15. On this principle
depends the spiritual significancy of the
preservation of the golden pot of manna
in the ark, and of the institution of the
shew-bread. rb airb] The same (with
each other) ; i.e., all were alike partakers
(17). irbpa TrxeupaT.] As on jSp. ttx.
Cf. J. 4 : 10—14. 7 : 37. Is. 12 : 3. 44 :
3. 55: 1. Jer. 2:13. eVtxox] They
used to drink ; drank habitually ; imperf.
irvevpaT. ... irirpas] irv. as with j3p.
and TrSpa. dKoX.] The rock was the source
of a perennial supply of water, and water
was given them from a rock twice during

esoqq A°q peqBqraii '. ssaujeppAA aqq ni'iaBJSj
Jo uis aiqsuaqaBJBqa eqj, [•KK.tjK.f - - -
•LLoL -9 : jg -ranKj; 'AJoqsiq uMousr-jpAA
eqq jo ,Bquad.ias aqq, ['tpo Atnx -£i : \
'til 1 'JO b»» surgvn -j[asqi ui pijuis
uoiqoB ub Suissajdxa 'AjaqnjosqB uaqBq
aq Oq SI '(9) AVJ>UTl0ff3JL3 ejflT [ltVJ>vdj3Jlf
•os :gj -ii '01 :oi '0s '^ '¦ vi '91 : II
•IK — 81 : F 'ZT '11 : I 'qsuqQ qsuiB^B uis
si qonpuoo JBjiuns qBqq maqq Suiujba\ bi
eiqsody aqj, (-sasoj\[ qsureSB puB pog
qsureSB ajreds , tCaqj, ¦uoiqBuipjoqnsui puB
uoiqoBjsiqBSSip bbja ardoad aqq jo uis aqq
'\Z 'nm[t 'oq pajjajaj ajaq uoibbooo aqq
uq -jaiiaqun puB uoiqdumsajd pauiquioo
jo uis aqq aqouap oq '91 : 9 -qnaQ -Z 'z
: £j -poxg ui AflBjosds qnq 'pog qsureSB
T3BJST jo saauajjo aqq iipsjauaS aqouap
oq '9S : gr, -b,£ -zz : pi 'mn^j ut paAoid
-ma si .qduiaq, uuaq aqj, [-y^-ar -d^f *ox
A3rlro$fdi3jix3 '.laquosuBJq AfJBa ub iq
uajreqsra uaaq aABq qqihui (szdvjTesxijjoxjs)
'sdxujojijs uoiqBiAajqqB aqq (uasnBqs(o) JO
¦jaqmnu qoBxa aqq Mojaq jaqqBj aqq 'aAoqB
jauuoj aqq 'sjaqranu punoj aqBtmxojddB
8Ai3 qqoq piBj puB sasojf qBqq sqsaSSns
ujajbq -quauioiu jjeuis jo 8jb BdiouBd
-ajosip qong 'ooo'f z si q; 6 : og -mn^j uj
[si3dxTjoojij3 -6 '1 : qg -ran^j ['/it/oji?
-070 '£1 ."9 'g -« [Asr/tonsAdojL qopi
eqq jo jnouoq ui saouBp ui aSBSua oq '61
:gg 'poxg; ui pauiB[dxa sb '-ai [ai 33 ivm.
•S[BAiqsaj snojqBiopi aqq qB Surquup
puB SuiqBa jo aoiqoBid snojaSuBp aqq
oq uotsniiB araos qqiAi uasoqo uaaq 8ABq
Am (9 : gg 'poxg;) aSBSSBd srqj, [-jt •»
¦Lvtp -qojnqg aqq ui Suiqsixa-oo punoj
eq qqSnn sasBBjo qons qBqq uoissajdun aqq
SuiaiS 'BJapuajjo AjissBp oq qnq '(ss^ojsyjt
jo aBBO qaBa ui qoBj ui aja.u oqtvi) pauuis
enqq oqAA asoqq jo 'ssai jo jaqBajS 'uoiq
-.lodojd aqq oq aouajajaj qnoqq;A\ saauBqsui
SuiAAOfloj jnoj aqq m pasjj [Amxgv ssatx
•puoM aqq jo squaiu A"ofua pQB sqqSijap uiba
eqq — sSurqq jtA8 Suuisap jo uoiqBABj3J§B
eqq qqiAi si q; 'sn Aq paqBqpni jj -uis
jiaqq bb paquasa.idaj si ajisap eqBuipjout
aqj^ -(6) -jo 'AVj>UTio03M.3 oq qaaTqo ub
jf[ddns oq A"jBssao8n q; si jon 'tjxvji sa.\ias
-maqq m qou ajaAv qopjM '(S : u -mnjj
•£ : 91 -poxg) qdiSg; jo saioBoqap puB

saaBpunqB aqq sbaa qsnr Jiaqq jo qoafqo
renqoB aqj, [-x'x-x Amnvx -rlngux? -q«qq
pua aqq oq [oxs;3 -(n) ui pauiBid
-xa sb 'acotHj. avjji3gnoA sorfjt ('sn ajojaq
qas smjoj, qnq ,'jo sppom, '£ : g -<J 1
'n : y • rr, 1 ra sb jo /jo suoiqBqnasajdaj ,
'ti :g'g 111 bb qou si Amrllx -qiuaS aqx
•paqBqs ajojaq saSa[iAud Jiaqq jo noiqB.iap
-isuoo aqq saAmAui qnq '(S) quauiqsmnd
puB uoiqaafaj Jiaqq oq BJaja.1 A"p;Bioadsa
vxnvx fAmitb. tojlox 3q vxnvx -ii — 9
•0 "o •jtoqns • • • • ago uoiqjassB
aqq jo joojd aqq saonppB dvA. -Zi — Si : g
•qajj *c£ — (jz : f\ -mn^j 'ssrfojayji jo -os
[¦dxj>3xvx (-Si : g| -jj) 4poJt) jo sobjS
aqq jo pejiBj, pom qnq 'maqq jCq quojd
Ub qou pipipjo qou 'saSartAud qBajS asaqq
pBq tt» qSnoqj, -pasBa[dBip bbaa pog
maqq jo qsoui qqiAA ['»og(i3  Jtgo
'IS '¦ SZ 'M '8S '9S : 8 T 'JO 'aPBra 8J3I1
si puB qadsog aqq joj paAjasaj sbm qoBj
siqq jo uoiqB^Aaj aqjQ -jaA8A\pq 'maqq
oq pajBaAaj os qo^r -(6) qsuqg ^[reaj
bbm pazijoquuCs qi nioq.u jaAjasajd puB
'jaureqsns 'apm3 'jaSuB quBpuaqqB Jiaqq
qnq !qsuqg iWDdUb ajuo qou '-a-i 5 qsuqQ
sbm 3[0oj aqq a\ou ['X rffc ,JL ?2 t -a~81
-UBqg t4vriogqg smjnxvrinsAji. Tvxpxvx sixfc
'8-U 'Asa ¦»«!dS sm J° W^ii aqq u;
ua8s sb 'reoidAq -bi '.\z\y -g 'vA3rigod
-oJMxX'P SB Bapi amBB aqq A"uBeu sassajd
-xa skjnxvtlnsAji ¦'£ : j\ ¦£ 'saioij quidg
aqq u.11 jj mojj '. jaqBM aqq oq j(aoj oq 1 bb
quidg aqq oq uoiqBjaj stubs aqq SBq qsuqg ,
oi : l\ sj -i? :8l -S£ -8L 'Bd '0!? '$'
'* : Z£ '!lr'8G 'aSBini siqq Japun jo nai[ods
'spjBMjaqjB ipuanbajj puB 'saso^ iCq
AjpaqBadaj s; oqM puB '6 : g9 -sj -t£ : gg
•£z. — os : gg "poxg 'maqq qqiAV jbas sbav
aouasajd asoqA\ 'quBuaAorj aqq jo TaSuy
aqq sbas. ma^qma tre bba\ 3[00.i aqq nioq.u.
jo ajj -uaAiS spjBAijaqjB A"\8qBip8uimi
uoiqisodxa aqq oq enp si uoissajdxe aqj,
¦epsjdg spjq UBqq aqBp isqBi B jo i[qBq
-ojd qsora spuaSai- — uojqBSajSuoo aqq Sn;
-a\oj[oj Jiasqi 3(ooj aqq jo 'jaqBM aqq qnoqB
spuaSai qsi.wap A'q ssaj qonm ! slisigognox
-oxy u; a.m£u pioq aqq joj qunoooB ^puoq
-OBjsjqBS snqq qouuBO baa qng u 'ti : g
T '02 "miN "il 'poxg; -asop Jiaqq JBan
puB 'SumuiSaq Jiaqq qB f sSuuapuBAA Jiaqq

da donaiLa inn dnnnaddojia dmxnn Sadix SmQnn 'darlmnaddou, apUrl
•dia^jmJL dnnUxstadn inn 'draw inn diaLncp Sony o tt3jD707jarrr
'wxM.ndLaL Sm 'dmxnn Sadix SmQnn 'aQuadiL indxnyoymgia apUrl
, -dnnUr/noaJLa lOdiannn Smgnn 'dmnnn SnxUrlngiiLa SnrlU india UrI
ox Sia 'dnnUoUdaLa dmrlU WM.nx ap nxnn r . -mrluda tix da dnL
X4 U/ 1 ~ t / \$ ~ iXj 9 4 1 ^> i \
dnAUQmdx&axnn .soac* o danUnopna dmxnn dinoiayjL Siox da nno yy»
s -SoXAidv o dU ndxajL ao U .SndxajL SUnnognoyonn SUmxnrlnadJL

wz,

•8— "t7 01 SKVIHINraOO T

246

1 CORINTHIANS 10. 8—14.

fiia hpepf elKoaiTpeis yCXidSss. 9 firjSE iKiTBipdXwfiBV tov XpiaTov,
KaOws Kal tives avTwv iirslpaaav /cat u7ro twv bcpewv oitwXovto.
10 firjSe yoyyvYeTe, KaOlcs Kal Tives avTwv eyoyyvaav Kai airw-
Xovto virb tov SXoOpevTov. Il TavTa Se irdvTa tvitoi avvspaivov
bkeivois- iypdcprj Se irpbs vovOeaiav hfiwv, ety ot/y Ta TeXrj twv
aiwvwv KaThvrrjaEv. l2 waTE b Sokwv eaTavai (SXettetw firj irEarj.
'3 iTBipaafibs vfias ovk e'lXrjcpev el fih dvOpwirivos' iriaTOS Se b
Qebs, oy ovk idaei vfias ireipaaOhvat virep b SvvaaOe, aXXa
iroihaei avv tw ireipaafiw Kal Thv EKj3aaiv, Tov SvvaaOai vfids
virevEyKeiv. J4 AtoVeo, ayairrjTol fiov, cpevyeTe airo T//y ett^wXoXaTjOetay.

who disturbed the peace of the Church by
insisting on claims and privileges, and
envying others ; a class severely denounced
by S. Jude, Ep. v. 16 (8— u). Also,
doubtless, as the example shows, the
Apostle warns us against murmuring at
trials, at the necessity of renouncing
worldly interests and delights, at the delay
of promises. uttS tov bX.] Alluding
to no particular occasion like the last,
but to the severe judgment which repeat
edly befel them at the hands of God's
minister of vengeance, the plague, Num.
11:33- 14 : 37. 16:46. And see Exod.
12: 23 (H. 11 : 28) ; o8k dqyrjffei rbv bXo-
Bpeiovra elffeXBeiv k.t.X. 2 Sam. 24 : 15,
16. T87rot truxe/3.] 'as,' ' in the charac
ter of examples ;' what we call ' type-
forms' of evil in sin and punishment.
t8ttoi accounts for the pi. of verb with the
neut. TauTa; the sing, immediately fol
lows in iyp. iypdtpij Si] In antithesis
with trvvijSaivov, ' but were written (as
well as acted).' Their type-character was
made still more evident by their being re
corded, eis ous . . . KaTTjxr.] The ori
ginal signification of Karavraw, ' to con
front,' gives the sentiment of the passage.
' We are confronted by the ends, ' &c. ;
they advance to meet us; occm7- in our
age. Td tc"Xtj twv ai.] Equivalent to
tj cuxTeAeia tov aiwxos, M. 13 : 39, n. 24 :
3 ; tux aiwvwv, H. 9 : 26 ; the last of the
ages ; . concluding dispensation ; to which
all others converged, and in which they
merge. 12, 13. fiore, k.t.X.] Eirst he offers a
general admonition founded upon the pre
vious examples, tva pi) iv tQ airip Tts
biroSelypaTi iriffTj ttjs dTreiaeias, H. 4 :
n. SSokwv itrr.] 'who assumes as his
character,' 3 : 18, n. G. 6 : 3 ; cf. R.
11 ; 20, pi) bipijXotppbvei dXXd tpo(3ov.

itrrdvai, preserve his uprightness, inte
grity, his moral and spiritual standing.
Treipao-pSs] temptation of any kind to
which they were liable. dxtfptiTrtxos]
human, i. e. endurable by men, and such
as men are actually enduring, cf. 1 P. 5 :
9. (4 : 12.) This may be said for the
benefit of the timid : but also to take
away from the presumptuous any excuse
founded upon the extraordinary character
or peculiar strength of their temptations.
TTiffrbs Se 0 GeSs, k.t.X.] God is true to
his character, his relation to you, his word
of promise, in that he will not suffer, &c.
Se is adversat. as introducing an encou
ragement differing from the previous con
sideration, better and higher than mere
observation and experience of the past.
o8k idtrei . . . , TrotTjtret] God will in
terpose negatively to prevent temptation
from being excessive, positively to provide
the means of deliverance, thus answering
the Christian's daily prayer, ptj elaeviyKTjs
i)pds els Treipaapbv, dXXd putrat T^p.. dTrS tou
irovTjpov, M. 6 : 13. UTrep 8 S8xao-6,e]
above your power. o-8x Tip tt.] 'toge
ther with,' i.e. when it occurs, and as at
tached to it; 'in the midst of,' Tynd.
tt^x ?K|9ao-tx] its outlet; 'your pas
sage out of it,' ' your way of get
ting out,' so that you shall not be shut
up to temptation. The articles intimate
that every particular temptation has
its appropriate 'way out.' tou Svv. bp.
bireveyK.] stating the object for which
God will thus act, the object of his
double action, o8k idaei, k.t.X., and TrotTj
tret, K.T.X.
14 — 22. Aibirep  eiSojXoXaTp.] A
special admonition founded, like the ge
neral one in (12), upon the example of the
Israelites, referring to the particular in
stance most in point, and connected with

•j\ 'Aai 'seorrtioBS aqq pajejjo oqM. sqseud
aqq A'lajain qou 'paquaaajd oqAA suos
-jad aqq bjom asaqq \jp,B3 ;o -iS '££ : 9
¦jf 'aomninuioo puB ajit renquids jo snBeui
puB aajnos aqq stubui ijSuojqs qj -oSbs
-BBd spjq oq jBijnoad bi atsXsxstI qqiAA x?
-ti : g -jj '-^ nox A3itvAoK.3t\. wXoxsri -91
: j -jf 'Asrloejyx? sbxavjl snrlk noxgv soxvtI
-prfityjt nox X3 'qsiJqo jo -a-i 'pBajq auo
eqq jos.ia2(BqjBd ajB[-j.3Ty mxdv SOA3 nox
X3 -C.Z : y\ •JfJ/J 'S3XAVJ1. noxgv Jf A0TJL3
-jaddns aqq jo uoiqBjqepao aqq qB quasajd
euiiq a*hb qB Aireduioo aqq Aq paquasajdaj
bb 'A'qranmuioo UBiqsuq;} aqq jo sjaqmam
aqq j[B pooqsjapun aq oq si ssxatul to tCcj
¦aoiqoBjd jo qoBj aqq uiojj uo;qBUB[dxa sqq
saonpojqui dvA, t-£.wsm qSnoqq , pajapuaj
aq oq si puB 'as 'sp oq pasoddo gt [jo \\ojc
30 -qsaq puB qsajBS aqq si 'pasBjqdBjBd
aAoqB bb 'uoiqBqdaoOB reoiqdiija qsBar puB
qsaidmi8 aqq qng; -oto ('ajB8A\ (ajojajaqq)
pBajq ano s; qi asnBoaq, '91 'Si : gj
ui'SB 1x0 87req auiog *qqn^j ('^poq auo ajB
baa (os) pBajq auo (si ajaqq sb) joj , 'japuaj
Abui 8aa jo 'jbAbjj uomnramog-qsoj
/aidoad pnjqqiBj jre jo A"uBduioo paRSaiq
eqq si qoiqAi 'nog A"qq jo A"poq reoiqsAin
aqq ui eqBJodjooui sjaquiara Xiba ajB aM
qBqq , : aiuooaq uojqdaoaj qBqq Aq jaqqaSoq
ijb 8Ai qopjAi qBqq puB 'aAiaoaj A"|(Bnba jre
puB qoea aAl qopjAA qBqq sn oq Bquasajdaj
'(q-iBd B 5[Ooq qoBa qoiqAA jo A*iqBqo.id jbot
euo) pBajq auo aqx -jaddns aqq jo uoiqoB
pus qoafqo oiqBuiaiqma aqq m passajdxa
bjb raijj ut jaqqo qoBa qqm puB qsuqg
qq;A\ noranuiuioo puB uomn jng -oobjS
B;q jo SuisreqjBd 'iqreuosjad 'A"|jBnptAipui
IJB jno uiojj Suisub unjj ui qsajaqui nom
-moo auo tCq 'A*poq \BoiqsA"ui siq 'jCpoq auo
oqui paqmn a.iB 'A"uBm qSnoqq 'aj& sb qonrn
-bbui (A"poq srq u; uoiqBdioiqjBd b si qj)
¦baa a.iB A"poq auo 'pBajq auo [ii3T7.oj
• • ¦ • ixo -ZZS 'I ¦ugr 'qua B.iqs8A onqBqs
nrenb maqjjx '91 : \Z 'Y '9l '• 9 "Wi
•" 'zf : jg -j\[ 'uoiqoBjqqB BSjaAui jo
aouBqsuj [-y* /to Aoxdv aox -Zg,i — eZi
•iiia -wy -draoQ -sj83[BqjBd A\o;iaj jno
qqiAi qoafqo puB qsajaqui quiof puB AqqBd

-mis b ssajdxa 'januoj aqq m bb 'Aqaiaqq
8AV 'jsqqBj aqq jo s^BqjBd sm jj -squaui
-ureqjaqua reiouuoBS snojqBjopi eqq puB
'jaddns aqq jo qsBaj ojqsuBqona aqq uaaA\q
-aq uosuBdmoo aqq jo quauisia quBqaoduii
ub s; sujx '6 : j 'vjaioato>i uo aag -(Zi)
mojj SJBaddB bb 'Apoq jBOiqsAxu eqq jo
s.iaqtaaui jaqqo aqq jre qqpiA 'arnBB aqq ui
aoiqBdioiqjBd 'qsajaqui qmor jno qnq 'qsuqg'
jo Apoq puB poo[q aqq m qsajaqui renpurp
-rn jno A"idrais qou quBam si ¦ttjtj nox -aiox
A"a -pasn suuaq aqq ui paqdmi Supjuup
puB SuiqBa jo uoiqoB aqq oq pajjajaj
sqqsnui ['itmji noxm • • "d-iv nox viAtrtA
-707/ -bsb[0 reloads b oq qou 'iqinnraraoo
UBiqsuqg aioqAi aqq oq paqnquqqB ajB
jo uaijods suoiqoB aqq '/BT/myj; 'A3Tino/joxg3
surioj aqq A*g; *par[B0 os sbav SA\aj- aqq
Suoure dno jaAossBd aqx '^^ : y\ -iu\[
uo aeg -Si : \\ 'jaqoBJBqo qBqq qi SuiAif
puB 'jaqoBJBqo requamBJOBB puB oiioquiis
sqi qqiAV paqoauuoo SuTA'SsJiUBqq jo Sm
-ssaiq reloads aqj, [^oytia sdx viST/my*
/io  Loxgi 0 'uoiqB.io8suoo jo buuoj
aqq A*q Bream AJBuipjo jo asoqq uiojj pBajq
puB dno jBquamBJOBS aqq saqsmimiqsip ajj[
[•/,oxg3 sdx -xoji tjx -uomnuimoD puB
drqs.ioAA jo qoB ire sb pooqs.rapun aq sropj oq
pajajjo sSupjq SmqBS jo qoB aqq qsnui a"jjbt
-pnig -A1B[ aqq oq SnipjoooB pejajjo smiq
-ou jo qsayj aqq qBO iaqq uaqAA saqqaBJsj
eqq op og -sn joj pajejjo aouuoBB
B ui uoiqBdioiqjBd puB qsajequi ub asiojaxa
puB 'iuibio 'aJBjoap baa suoiqoB asaqq Ag;
¦Supruup prtB SuiqBa Aq paqBjqapo |BAiqsaj
snorSqaj b eABq 8AA : si quaiunSjB sijj
[-y-x'Tt 'AOidkxojL ox '^bb j qBqM jo ssau
-ajqBnosBaj aqq uo spuim ua&o juoa uiapiaap
'XiBAiqBquoqqnB ^Bads oq qqSu Am apiSB Suiq
-qag [o si3rlg mAjdx -aouaSqjBqui jo suos
-jad [sioWjuorfri -dpqsjoA\ BnojqBiopi qqiAV
uoiqBoranuraioD qou si sqanbrreq jBioguoBS
ui uoiqBdioiqjBd jaqqaq.vv (ZS : gj -rJ "Si
— £1 : \\ ur sb) asuas uoraraoo Jiaqq oq read
-dB uy [7Tyit0  Aodtp sm *Zi : 9
'0 z -duioo '91177 -Lgstp qqi^Y -uoiqBqduieq
reloads japun aian. .(aqq qoiq.u oq qBqq sbav
ijqBjopi jo uis eqq qBqq qoBJ eqq A"q (£1)

ianQ siouorlmp 'Udfja nx ianQ n 1x0 (YY» Qz '.dixna ix doxnQoy
-mpia 1x0 U 'dixna ix doymgia 1x0 '.ir/Ud) dno ix «. f 7.073 noiduxn
lit ti V- it *¦ liA /J r 6 , 01 •/ t 1
-mnnQ nox lOdmdion SmnnQ Snx SaxdOiQXia io iXno .nndnxr nxnn
yUndsir dox axaJLayd OT -darloXaxarl noxdn Soda nox na Saxdnn, dnL
v, it i / ^cy yi / A^*^t ,v
70 .darliia loyyou. 10 nrlmi/ da 'soxdn Sia 1x0 ,T 'dixna noxj>idv
) t/W 1 w v tl & ti L I / t, w A.
tiox Soxnrlmj) nox mnmdion iXno 'darlmyn do doxdn dox 'ixs>a noxn
-idv nox Soxnrlin nox nidmnion iXno 'darlnoLoyna o SmLoyna SUx
doidUxojL ox gl -iiiUcp o Siarin axndidn 'mLay Siorlidodcp Sm Sl

IfZ

•os— Si -qi SMVIHINIHOO I

248

] CORINTHIANS 10. 20—25.

Kal ov Qew- ov OiXw Se vfids koivwvovs twv Saifioviwv yiveaOai.
21 ov SvvaaOe iroTnptov Kvpiov it'iveiv /cat icoThptov Saifioviwv ov
SvvaaOs Tpairi&js Kvpiov fieTeXeiv Kal TpaireCrjs Saifioviwv. 22
r) irapaQjXovfiev tov Kvpiov', firj laXvpoTspoi avTov eafiev;
23 navTa fioi e'^saTiv, dXX' ov iravTa avficpipei- iravTa fioi
e^eaTiv, aXX' ov irdvTa olKoSofiei- 2+ firjSsls to iavrov XrjTe'iTW
aXXa to tou eripov e/cacrToy. 2$ icav to ev fiaKeXXw irwXovfie-

Koivwvoi tou Bvtriatrr.] communicants
of the altar, sharers with the altar ; i.e.
have an interest in what they eat as a sa
crifice presented to God ; XtryifeTat o8tois,
Lev. 7: 18. Cf. Bvffiatrr. 41; oi tpayeXv,
k.t.X., H. 13 : io. Is cui offertur, ea
quae offeruntur, altare super quo offerun-
tur, communionem habent. Beng. rl
oSx tp.] Correcting any possible misap
prehension that may arise from his com
paring heathen objects and forms of wor
ship with substantial truths, and real
channels of grace. etS. rl 4trriv] 8 : 4.
' anything' such as it is esteemed; anything
more than a, mass of matter. Ti is the
emphatic word ; hence accentuated, ti en
clitic (Lchmn.) would connect with elbwX.,
and give the sense ' any such thing as an
idol.' elSwXbB. rl eo-Ttx] rl, aught that
can do spiritual good or harm. dXX' 8tl]
(I say) however, that, &c. The objects of
heathen worship are worse than nothing ;
not only false, but bad. Saipovlois]
beings existing not only in imagination,
but in reality, as spiritual authors and
ministers of evil ; quoted from Deut. 32 :
17, iBvtrav Saipovlois x. oi B. The mira
cles of Christ and his Apostles confirmed
the general belief in the existence, cha
racter, and influence of such beings. See
Mk. 3 : 22 — 27, n. And by Saipovla in
N. T. are always meant rrveipara dxa-
Baprh, irovnpd — not spiritual beings merely
as such. xoiv. twv 8 aip.] gen. as in tov
BvtnaffT. (18), 'be in communication
with,' in federal union by partaking of
that which is offered to them, Deut. 32 •
38. 08 SivatrBe] ye may not; non
licet, 3 : 1. 12 : 21. The two are in
compatible ; one or the other must be re
nounced, as in M. 6 : 24. i)] used in stat
ing interrogatively an alternative not to
be supposed, 11 : 22. irapafTjXoupex
tSx K.] The indie, thus used interroga
tively expresses an intention shown by
perseverance in conduct of a known cha
racter. tSx K. sc. 'I. XptorSx, as is clear
from (21). irapaC., excite his wrath by hon
ouring other beingsequally with Him. This
was precisely the offence against Jehovah

to which the Israelites were so prone, and
which meets with the severest rebukes
from the prophets, viz., the attempt to
combine his worship with that of idols.
Thus Deut. 32 : 21 (in the context of the
passage above quoted, 20), aurol irape^Tj-
Xwtrdv pe iir' oi Beip. Hence He is called
'a jealous God,' Exod. 20 : 5, 'whose
name is jealous,' 34 : 14 ; cf. Isa. 42 : 8.
48 : 11. The Apostle's adaptation of such
language to express the character of an
offence against Christ would not be justifi
able, nay would be condemned by the terms
themselves, if Christ were not identical
with God. ptj Itrxopbrepoi, k.t.X.] im
plying a threat of punishment, 1 1 : 30 — 32.
23, 24. He proceeds to state the prin
ciples on which the subsequent regula
tions are based, first with regard to our
selves (23), and next with regard to others
(24). TrdxTo p. (%.] The liberty which
he claims is that which is opposed to the
restrictions of a ceremonial dispensation,
and has reference to the possession, use,
enjoyment of material things, to habits
and states of life, (9 : 4 — 6), to practices
and actions of whatever kind that are
morally indifferent. See on 6 : 12. But
the negative side of the question is not
alone to be considered by the Christian
before he allows himself in anything ; he
must not only be satisfied that there is no
harm, nothing unlawful in it, but that
there is some reason for it, some moral or
spiritual benefit or use in it. trvptp4pei]
suitable, consistent with time, place, posi
tion, circumstances. oiKoSop,et] minister
to the great work of moral and spiritual
improvement. 8 : 1, n.— The second
maxim (24) is opposed to self-consideration
whether in matters of indulgence, reli
gious freedom, or spiritual edification.
tS iavrov fTjT. ] neuter, his own satisfac
tion, what belongs to himself, his object,
t8 tou It.] that of his neighbour; the art.
suggesting some one person in each case
whom our conduct may affect profitably
or injuriously. See (29) ; 4 : 6.
25 — 30. ttSx tS . . . irwX.] Anything
that is, &c. M. 19:3. This is the ap-

1 CORINTHIANS 10. 25—30.

249

vov iaOlere firjSsv dvaKplvovTes Sia Thv avvEiSrjaiv tov yap
Kvpiov h yh ical to irXhpwfia avTrjs. 2? et Si tis /caXet i/fids
twv aTrtcrTwv /cat OeXete iropEvsaOat, irdv to irapaTiOsfisvov vfiiv
iadlsTE firjSsv ava/Cjo/vovTey Sid Thv avvEiSrjaiv. iav oe Tty
v/xiv elirrj, Touto etowXo0UTo'v iaTi, fih iaOlsTB, Si' e/cetvov tov
firjvvaavTa /cat ttjv avvelSrjaiv tov yap Kvpiov h yh Kai to irXh-
pwfia auT^y 29 avvEiSrjaiv Se Xiyw ovXi Thv iavrov, aXXa Trjv
tov ETipov IvaTi yap h iXevQspla fiov KpivBTai viro aXXrjs avvsi-
Shasws', 3° et Se iylo XdpiTi fieTsXw, Tt fiXaacprjfiovfiai virsp ov

plication of irdvra pot e'feort. paxiXXw]
Macellum, a Latin word, used by Terence,
Ean. 11. 2, 21, for the general market,
the place of business for cupedinarii
omnes, cetarii, lanii, coqui, fartores, pis-
catores, aucupes ; so that the things sold
would be all the kinds included in Peter's
vision, A. 10 : 12. prjSiv . . . o-uxeiS.]
making no examination ; asking no ques
tions whether the food is or is not the re
mains of victims, because of the religious
scruple it may excite. It is of course im
plied that if what they bought and ate
should turn out to have been elbwXbBvrov,
that was not to trouble them, tou 7 dp
K. x.t.X.] The purport of this quotation
from Ps. 24 : 1 is explained by 1 T. 4 : 4,
irdv xrltrpa Geou KaXSx, k.t.X. rb ttXtj-
poipa], that which fills it. el Si tis
KaXet] 8i merely states another and dif
ferent case; KaXet, 'invites,' not to a
sacrifice, or sacrificial feast, as such (8 :
10), but to an ordinary entertainment.
Social intercourse of this kind with the
heathen is clearly permitted, but not
greatly encouraged, the addition k. 6¥Xere
Trop. implying that their presence on such
occasions was not required by any consi
derations of duty, or expediency, or wish
or opinion of the writer, edx . . . e?TTTj]
' should any one' (as is most likely) ; ' when
any one,' &c. pi) iff 8.] The same rule
would apply to presents of food, which
were customary on occasion of sacrifices.
Comp. Neb. 8 : 10, 12 (v. 2. Nu. 29 :
I — 6). St' ix. rbv pTjvitravra] on
account of him that pointed it out as
such. This might be a heathen, or a
weak brother (8 : 12). In either case he
might be scandalized ; the heathen
might be confirmed in his idolatry, the
Christian tempted to do what he felt was
wrong. Kat Std ttjx trvveiS. is added in
explanation of the regard to be had to the
indicator, as appears from (29). tou 7 dp,
k.t.X.] This repetition of the quotation
from (26) does not occur in the early

MSS. and verss. Its application here is
not obvious, as justifying the opposite re
gulation ptj iaB. to that which it supports
in (25, 26). We may, however, conceive
the point of it to be this : As all things
are the Lord's, all things are to be used
and regarded with reference to Him and
His service ; they are not ours absolutely,
but only as He dispenses and allows them.
o-uxeiS. Si. . . . iripov] when I say
conscience, however, I mean not one's
own, but that of the other (the person in
dicating the fact). Ivarl ydp, k.t.X.]
This reads like a reason for eating what
ever a person felt himself free in con
science to eat, rather than the contrary ;
and so by some it is ascribed to a sup
posed objector, who is then answered in
(3[> 32)- But the words must be taken
as a comment on ouxIttjx eauToO, on which
the 7dp is to be understood as dependent,
q.d. If a man had only himself to consider,
and his own position or spiritual state, he
might lay out of the question another per
son's opinion and feeling about him, or
condemnation of his practice. But he has
to consider that other's spiritual state, as
possibly affected by his own action in such
a matter. And, therefore, adopting the
general rule of conduct given in (31),
etre oiv itrd. . . . iroieire, they are to ap
ply it to these cases as instructed in (32),
dirpbtTK. yiv. ... 6. By the interroga
tive form the Ap. states and admits a real
hardship which the stronger believer has
to bear, but which he is to be willing to
bear, Std ttjx trvvelSrjffiv, ou'xl ri)v iavrov.
t) iXevB. pov] A common use of the
first person in putting a case, so that each
may make it his own. iXevB. G. 2 : 4.
Qovtrla, 8 : 9, subjective freedom, free
dom in conscience. dXXTjs trvv.] 'by
another conscience,' stronger than iripov
trvv., meaning a different conscience from
that which allows the liberty, and imply
ing that, from the nature of the case, only
one conscience is in strict propriety coii-

250 1 CORINTHIANS 10. 30—33- H. 1,2.
eyw euvaoio-Tw; 3I etVe ouv iaOlsTE e'itb ttivbtb bite ti itoieitb,
irdvTa els Sbj^av Qeov iroieiTB. 32 airpbaKoiroi ylveaOs Kai lov-
Salois /cat "EXXrjai Kai Trj iKKXrjaia tov Qeov, 33 KaOws Kayw
irdvTa iraaiv apiaKw, fih Qjtwv to ifiavTov avficpepov aXXa to
twv 7roXXwv, 'iva awOwai.
11 WIifirjTal fiov ylveaOe, KaOws Kayw XpiaTov.
2 'IDiraivw Se v/ids, aSeXcpoi, oti iravTa fiov fiifivrjaOe, Kai

cerned with it. Se subjoins another and
a different argument for liberty, but it is
wanting in most early MSS. xdpiri] by
the bounty of God — His acknowledged
bounty — as appears from birip 08 . . eix-
of what I receive I receive as God's gra
cious gift, and openly acknowledge it as
such ; ' with thanks,' Tynd. Luth.
'through (God's) benefit.' Gen. By e8xa-
piffrw is to be understood an open thanks
giving at the time of eating, addressed to
the one true God. Cf. A. 27 : 35. 1 T.
4: 3, 14. rl j8X.] 'slandered,' as indif
ferent to the honour and glory of God.
On this whole passage read R. 14 : 13 — 23.
31 — 33. o8x] Not making an inference
from the preceding, but stating the con
clusion of the whole matter, the principle
which is to regulate our conduct in regard
to the points in question, and all our pro
ceedings. iaB. and Trix. include the notion
of abstinence from eating or drinking,
and the addition of eijre Tt Trot., ' or do
any thing,' authorizes us to extend itr8.
and Trix. to ordinary actions of the kind.
eis 58£. 6.] so as to bring praise and
honour to God, by acknowledging Him
in Christ as owner and Lord of all (26,
tou 7. K., x.t.X. 28). See C. 3: 17.
dirp. 7ix.j live without giving occasion of
stumbling, i.e., of doing evil or imputing
evil. 'IouS.] to Jews; named not only
as one of the three great religious divisions
of mankind, but as having a special liabi
lity to ' offence' in the matter of discourse.
"EXXTjtrt] to Greeks, must mean here
unbelieving Gentiles as contrasted with
'IouS. and ixxX. See on (28). Ka7i6] I
also ; I who give you the admonition.
TrdxTa Tratrtx dp.] more than dirpoffx.
ylvopai, but limited as in R. 15 : 2 (irpSs
olxoSoprjv) ; less (in expression) than tois
ttSo-i 7^70x0 Ta Trdxra, 9 : 22 ; and quite
consistent with the opposite conduct in
things essential, G. 1 : 10. 1 Th. 2:4. ptj
f.] pi) is used because the action expressed
is dependent upon the foregoing, t 8 ip.
trvptp4pov] my own con-venience — what
is suitable and conducive to religious com
fort and satisfaction in my own case

(24). tux ttoXXux] of the many, i.e.,
the majority ; implying that in most cases
such consideration of prejudices and in
firmities is necessary. Not identical with
to8s TrXeioxas, 9: 29. lva trwB.] Not ex
planatory of tS (trvptp.) twvtt., but stating
the object of the whole action previously
described. As trwB. applies in good part
to those already Christian, it must be
understood generally of final salvation.
XI. — 1 ought certainly to be closely
connected with 10 : 33. It is the con
cluding admonition founded upon the
statement just made. Mtp.] 'imitators'
in this special line of conduct. Ka7ti] I
also. I who propose myself as an ex
ample being myself but an imitator. Xp.]
as explained in R. 15 : 3.
2. We enter here upon the second part
of the third division of the Epistle, viz.,
regulations and strictures uponmodesand
circumstances of worship. See Introd.
84] is a particle of transition to another
subject, and (as emphasizing eTratxu) from
the language of admonition to that of com
mendation, cf. (17, 22). It also marks a
connexion between the sentiment of the
admonition pip., pov yiv., and that of the
commendation, irdvra pov p4p. irdvra,
x.t.X.] He speaks in general terms. The
organization and administration which he
had established were maintained, and that
from respect to his authority as their
founder. By Trapa56o"ets are meant here,
as the sequel shows, ' ordinances,' insti
tutions, matters of positive or formal pre
cept and rule ; in 2 Th. 2:15, 3 : 6, in
structions in doctrine and moral duty, see
n. cf. 1 C. 15 : 3. — irap4Swxa, irapaSbtreis,
in the teaching of the Apostles, express
practical regulations. 2 Th. 3:6. A. 16 :
4 ; — facts, 11 : 23 ; 15:3 ; — warnings, 2
Th. 2 : 15. They correspond to Tapay-
7eAXw, Trapa77eX(a in classical Greek.
The verb is well expressed by ' trado' as
docendo, narrando trado. From this was
formed the barbarous substantive 'tradi-
tio,' ' handing down orally from genera
tion to generation,' a sense alien to pas-

1 CORINTHIANS 11. 2—5.

251

/ra0wy irapiSwKa vfiiv Tay irapaSdaeis KaTBXET6. 3 0e'Xw Se u/uay
eISevoi oti iravTOs dvSpos h KscpaXh b XpiaTOS iaTi, KecpaXh Se
yvvaiKOS b avrjp, KECpaXh Se XpiaTov b Qeos. 4 Tray dvhp irpoa-
Bvyofievos h irpocprjTBvwv KaTa KscpaXhs e^wv /caTatcr^uvet t>?v
KECpaXrjv avrov- 5 irdaa Se yvvh irpoaevXofiivrj $j irpocprjTevovaa

sages like the present. Here irapdSouis
means 'command,' 'communication,' not
through many links, but direct from the
'teacher to the taught.' — Stanley. Tds tt.]
'The ordinances' of the Gospel. By
KaBws napiS. is not meant ' exactly as I
delivered,' &c, for this was not the case.
Cf. (17, 23), &c. It relates rather to the
fact than the manner ; that as he had done
his duty in delivering, so had they in
keeping them. Karixere] ye maintain.
This may be an acknowledgment of the
professions and assertions made in the
letter of the Corinthian Church (7 : 1), a
portion of the enquiries in which on points
of worship and discipline he is now pro
ceeding to answer.
3. BiXw Se] Se is somewhat adversat.
as introducing a communication which,
according to the previous commendation
and admission, ought not to have been
necessary. BiXw . . . elSivai] 'I
want you to know,' like oi 8. bp. dyv.
(10 : 1, n.), implies imperfection in then-
knowledge of the fact or truth stated, or
in their appreciation and use of such know
ledge. The statement he here makes con
tains the principle on which the subse
quent assertions and regulations are
founded. It is in effect this : The per
fection of woman's nature is in man, the
perfection of man's nature is in Christ,
the perfection of Christ's nature is in God.
The application seems to be that the
subordinate nature being a representation
of the originating and superior nature,
when it is also its manifestation claims
its dignities, but when in presence with it
is superseded by it, and, though still pos
sessing a distinction in personality and
action, must exhibit and acknowledge the
secondary and inferior character of both
(7). Comp. 15: 28. ttoxtSs dxSpSs]
'of every man,' as represented in the
Christian man. 'The Christian is the
highest style of man. ' Christ is the head
of the whole Church, 'his body,' and
therefore of every member of the same.
Man and woman are here considered in
their original relation of husband and
wife, each individual of either sex being
referred to its elementary or type charac
ter. Now, though in Christ Jesus, as re
gards interest in his death and accept

ance with God through Him, there is nei
ther male nor female' (G. 3 : 28), yet in his
mystical body, the ecclesiastical and spiri
tual community of which He is the Head,
the same natural distinctions exist as in
the body social and politic. In matters of
Church membership and spiritual func
tions, it is the man on whom responsibi
lity and duty of action devolve. ' He for
God only, she for God in him.' All
Christians are spiritually one with Christ ;
but Christ is the head. E. 1 : 22 ; 5 : 23.
C. 1 : 18. Christ is one with the Father,
J. 10 : 30 ; but the Father is the head.
The wife who does not observe her subjec
tion to her husband, the woman who does
not acknowledge the subordinate charac
ter and position of her sex, acts contrary
to the whole scheme and spirit of Chris
tianity. Keo>. X. 8 G.] A statement
most intelligible by the interpretation of
the Athanasian Creed. ' Perfect God
and perfect man, of a reasonable soul
and human flesh subsisting. Equal to
the Father as touching his Godhead, and
inferior to the Father as touching his
manhood. . . one Christ ; one, not by con
version of the Godhead into flesh, but by
taking of the manhood into God.' Cf.
3 : 23, n.
4 — 6. The preceding positions were laid
down with a view to the establishment of
the regulations now given. In these po
sitions the term 'head' was used with
special design and anticipation, in a figu
rative but ordinary sense. The customs
of the day relating to the head, understood
as having reference to its symbolical cha
racter are now confirmed, and are invested
with a Christian significancy. The un
covered head was. a token of independ
ence, or precedence and privilege. Co
vering denoted dependence, humility, in
feriority, and on certain occasions disgrace
or mourning, obvolutum caput, Liv.iv. 12.
xxiii. 10. Obducta veste, Tac. Ann. iv. 70.
See 2 Sam. 15 : 30. 19:4. T Kings 19 :
13. Esth. 6 : 12. 7:8. Isa. 6 : 2.
Jer. 14 : 3, 4. Tras dxTjp] He puts this
case not as having occurred, or as being
likely to occur, but for the sake of intro
ducing and illustrating its converse (5),
which had occurred and was becoming a
practice. There is perhaps a latent anti-

252

1 CORINTHIANS 11. 5—8.

ct/caTa/caXu7TTW Trj KecpaXrj KaTaiiryyvei ttjv KecpaXrjv eavTrjs' ev
ydp iaTi Kal to avTO Trj i^vprjfiivrj. " et yap ov /caTa/caXu-
irTETai yvvh, ical KEipdaOw- et Se ala-^jpbv yvvaiKi to KEipaaOai rj
j~vpdaOai, KaTaKaXvirTeaOw. 1 dvhp f-iv yap ovk ocpeiXei koto-
KtxXviTTeaOai Thv KecpaXhv, eIkwv /cat oo£;a Oeou virap-ywv yvvrj
Sb Sbj^a dvSpos iaTiv ov ydp iaTiv dvhp bk yvvaiKOS, aXXa

cipation of the objection, ' If a woman
must be veiled while praying or prophe
sying, why not also a man ?' The Apo-
Btle's retort would be ' this is the very
impropriety and error that I condemn, the
effacing of the distinction and relation of
the sexes, which are intended to be pre
served in the Church as in the world, and
for the expression and recognition of
which differences in modes and usages of
apparel, and personal presentment, ' are
necessary.' The custom of wearing a veil
in public both symbolized and practically
maintained woman's true character and
position. It was not to be abandoned
even if she were permitted to act as well
as to appear in public. The abandonment
of the custom by women, like its adoption
by men, would be a greater indecorum,
and less defensible, in the Church and in
worship, than in general society or on any
ordinary occasion, because it would inti
mate a reversal or confusion of a revealed
as well as natural order (3). irpoffevx- t)
TrpotpTjT.] This prophesying is not neces
sarily the foretelling future events, but
speaking by inspiration for the edification
of the Church, 12 : 3, 22, 31. The pray
ing which is so closely associated with it,
is also to be considered as an inspired
utterance. Kara KetpaXijs ixwv] equi
valent to KaTaKaX8TTTW ttj Ketp. (5), or xa-
raxaXvirrbpevos ttjv xeqt. (7). xarai-
crxivei] (4, 5). 1. absolutely (or naturally)
as presenting an appearance incongruous
with the sex ; l. relatively, (or socially)
as assuming the characteristic appearance
of the opposite sex ; 3. typically, (or spi
ritually) as renouncing or claiming unduly
a position in a divinely-established order.
tv 7dp, k.t.X.] The proof of the disho
nour is first drawn from natural consi
derations. The argument is : It is a dis
honour, i.e., it is unnatural, for a woman
to have her hair cut close or shaved off ;
but to present herself in public bare
headed is as nearly as possible the same
thing ; therefore, so to present herself is a
dishonour. The minor premiss being ob
viously liable to dispute, is supported by
the observation et ydp oi Kar. k.t.X. If
there is no natural objection to a woman

going into public bare-headed, there can
be no natural objection to her wearing her
haircut close, ttj i^vptjpivTj] bc. yv
vaiKi rather than KetpaXij. The Apostle
does not, by what he here says, admit the
propriety of women speaking in public
under certain conditions ; for he proceeds
afterwards expressly to disallow the prac
tice, 14: 34, 35. and see 1 T. 2 : 11, 12.
But he deals in caution and gentleness
with an error in discipline such as this,
exposing first its indecorous circumstances
and consequences, and so preparing the
Church for its absolute condemnation.
oi Kara KaXiiTT.] oi not pi), oi with
KaraKaXvirr. forming the predicate, ' if
a woman be unveiled.'
7 — 12. dv. piv ydp] The 7dp is depen
dent upon the supposition made in (4).
eiKtix k. S. — iirdpxwv] being originally,
independently of the woman, the image, &c.
'ASdp 7dp irpwros iirXdffBr) etra E8a, 1 T.
2: 13. 58 fa] inasmuch as a fabric, re
sult, offspring is the glory (credit) of the
author, origin, progenitor. The sentiment
seems to be that immediate resemblance
and representation of the Divinity, such
as manhood exhibits is not to wear the
badge of dependence, but a derived re
semblance is suitably expressed by such a
badge, (3). E. 5 : 23. 7uxtj 84 58f a]
he does not repeat eiKil'x. She is too near
in nature to be so called ; rather a portion
of him than a resemblance to him. oi
yap, k.t.X.] The allusion is to the ori
ginal formation of woman. Gen. 2 : 2 1 — 23.
Kal 7dp] Another reason for such dis
tinctions as express man's superiority is to
be found in the object of woman's crea
tion, Std tSx dvSpa. Gen. 2 : 18. The art.
is used with 7uxaira and dxSpa, because
each is conceived of as a definite primitive
person already created, and existing as re
presentative of the class ; but it is omitted
with dxijp and 7uxtj, each being conceived
of not definitely or personally, but by
character and attribute only, 'man was
not created for the sake of the woman,
&c.' Throughout the passage (6 — 15), the
same distinction, more or less marked, is
observable, dvijp, yvvi), man, woman ; a
man, a woman ; 8 dv. tj 7U., the man, the

1 CORINTHIANS 11. 8—13.

253

yvvrj e£ dvSpos- 9 Kal yap ovk iKTfiaOrj avhp Sia Thv yvvaiKa,
aXXa yvvh Sia tov dvSpa. IO Sia tovto ocpelXsi h yvvh i^ovalav
eX6iv iirl T/}y KBCpaXhs Std tovs dyyiXovs. " irXrjv ovtb avhp
Xwpls yvvaiKOS ovte yvvh XWP^ av$P°S iv Kvplw- I2 wairep yap
h yvvh it tov dvSpos, ovtw Kal b dvhp Sia T<?y yvvaiKos, Ta Sb
irdvTa e/c tou Oeou. I3 ev vfiiv auVoty KplvaTe- irpeirov iaTi

woman ; i.e., in each particular case, or
the class personified. Std tovto] for
this reason, i.e. which follows. This sin
gular observation was, perhaps, suggested
by the reference to the creation, and the
primary notion may be ' there are other
beings in creation beside men and women
who are mixed up with human affairs, pre
sent with us and seeing us, though we do
not see them ; these too are to be regarded. '
e£outriax] doubtless a covering in sign
of authority, of her being under authority.
Cf. Gen. 20 : 16. Inde etiam factum ut
Latinis dicantur nubere mulieres quse in
viri potestatem transeunt. Pileus quo-
que Libertinse conditionis erat insigne, ut
testatur Livius. Lib.XLV. o. 44. Beza. Std
to 8 s 077.] on account of the angels ;
thus represented as present at Christian
worship, and with whom we are, there
fore, united in a heavenly communion
now, as we shall be hereafter, when we
shall be 'as the angels which are in
heaven.' (Mk. 12 : 25.) Then the dis
tinction of sex shall cease ; so now in
their presence and company let the infe
rior sex merge as it were in the superior,
let men present in appearance (as after
wards, 14 : 34, is enjoined in act) the
human worship, the women in the men.
We thus obtain a connexion between (10)
and (n). ttXtjx, nevertheless ; though
the womanbe, for the consideration alleged,
in a manner put out of sight, and sex ig
nored, yet neither class is regarded alone,
and independently of its correlative as a
constituent portion of Christ's mystical
body, (iv Kvplw). Otherwise, (10) must
be taken as parenthetical and isolated ;
and ttXtjx as wholly dependent upon (9).
The explanation generally received is —
that, having regard to the presence of these
superior and holy beings, every attention
should be paid to order, modesty, propriety,
which would not be observed if women
assumed a license not elsewhere accorded
to them. Some, as Tertullian, de Virgi-
nibus Velandis, c. 7. understand the refe
rence to be to bad angels, either as likely
to become tempted (according to the an
cient popular interpretation of Gen. 6 : 2),
or tempters of men. Others, as Ambrose

and Beza, take oi d77eXot to mean the
ministers of the Church, as in Rev. 1 : 20.
2 : 1, &c. cf. Eccl. 5 : 5. Others under
stand 'messengers,' strangers from other
churches, 2 C. 8: 23. Some suppose that
persons sent as spies are intended.; an
idea perhaps suggested by G. 2 : 4. Bengel
thinks that the Apostle makes allusion
to Isa. 6, where the angels are represented
as veiling themselves before the Almighty :
but why women alone should therefore be
veiled at time of worship does not appear.
The very conciseness of the language
indicates the connexion of the Apostle's
allusion with a train of associations (pro
bably Jewish and rabbinical) familiar to
himself and his correspondents though
lost to us. It was doubtless his object to
engage the ladies of Corinth by every
consideration to cultivate that decorum of
behaviour and modesty of attire which
was so congenial to Christian principle, but
so contrary to Corinthian practice. By
attention to these points they would
manifest the reality of their conversion
in a way that could not be mistaken.
wairep 7 dp]. Their equality in the
Lord, as sexes, is traced to their mutual
dependence for personal origin by ori
ginal constitution at the bands of God.
t) yvvij] 'the woman,' in the first in
stance, (8). 8 dxTjp ' the man' in every
succeeding instance. Td Se Trdxra] All
things universally, and therefore the facts
and order of human nature, ix tov 6.]
as their ultimate origin, and therefore
to be accepted as created and ordained
by Him.
13 — 16. iv bpiv air. xp.] Judge (the
whole matter, deintegro; not my words
or arguments, as in 10 : 15) by your own
sense and instinct of propriety, t) ouSe
k. t. X.] -f) ' or' is used in argumentation,
not to introduce a different argument, or
new or contrary view ; but a variation of
the preceding, as here, or a remark upon
it. See 6:2, 9, 16, 19, and M. 7 19, n.
airi) t) tpiffis k.t.X.] Cf. Seneca, Ep.
122, § 7. Non videntur tibi contra na-
turam vivere, qui commutant cumfceminis
vestem? No doubt the Apostle expresses
the general sense and feeling of mankind,

254

1 CORINTHIANS 11. 13—18.

yvvaiKa a/caTa/caXu7TTOV tw Oew irpoaevXEaOai ; I4 rj ovSb avTh
h cpvais SiSaaKEi vfids, oti avhp fie*' Bav KOfia, aTifila avTw earl,
*5 <yuv^i Se iav KOfia, Sbj^a avTrj iaTiv', oti h tcdfirj avTt irepifio-
Xalov SiSoTai avTrj.
16 Et oe Tty SokeI cpiXdveiKos etvai, 77/uefy TOiavTtjv avvhOeiav
ovk eyofiev, ovSe al iKKXrjaiai tov Qeov.
1' Tovto Se irapayyeXXwv ovk iiraivw, oti ovk ety to /coetT-
tov aXX' els to hTTOv avvepXeaOe. lS irpwTov fiev yap avvep-
¦yofievwv vfiwv ev Trj EKKXrjaia. aKovw aXia/naTa ev vfiiv virapyeiv,

that for men to wear their hair long is a
sign of effeminacy. Phocyl. 201, "Aptreoiv
oiK iireoiKe Kopij ^XtSal Si yvvaiQ.
There have been, however, remarkable
exceptions : the Greeks of the heroic age,
KaprjKopbwvres 'Axaiol, the Spartans, Hdt.
I. 82, vu. 208, 209. Arist. Shet. I. 9, 26.
Gallia Comata. dvrl TreptjSoXaiou]
irepi(3. ' a vesture,' H. 1 : 12, envelope-
ment, a word that might well be applied
to the large veils in use. The Apostle's
argument is, that the provision of nature
in the fact, that women's hair is usually
profuse and long, and in the instinct
which teaches that they should preserve
and cherish it as thus given, is an indica
tion which ought to direct the use of arti
ficial clothing. The observation here
made is the basis of those in (5, 7). Sti]
inasmuch as. Profusion of hair is ' a
glory' to a woman, because in this case
the purpose of nature is fulfilled ; hence
reasoning from the body to the mind, the
ornament of a woman is modesty, a re
tiring ' meek and quiet' spirit ; oix °
igwBev . . . Kbtrpos' dXX' 8 xpoirrbs rijs
xapS'las dvBpwiros, 1 P. 3 : 3, 4. 5^ Sot at]
perf. 'is given,' so that she has it by a
permanent ordinance of nature. SoxeX]
offers, takes upon him to be ; 1 : 18.
ciiXSxetKos] disputatious; making such
a subject as this a matter of strife and de
bate. Tjpets] we your ministers, mean
ing himself, who had authority to settle
the question, and would not discuss it.
al ixxX. t. 0.] These had 'no such cus
tom,' of contentiousness ; but, as he inti
mates, accepted his decisions on his
Apostolical authority. Some refer avvijB.
to the practice of women praying un
veiled ; but this hardly comports with the
emphatic use of Tjpets.
17 — 19. tovto ... oix iT.] From early
MSS. Syr. Vulg. both Lchmn., andTschdf.
edit Trapa77^XXw . . . iiraivwv. In oix
iiraivw (v), there is a reference to iiraivw
(2). touto is the subject on which he is

now entering, irapayy. in N.T., is al
ways ' to give a charge,' ' command.' Se
transitive, and may be termed adversative,
as distinguishing the new from the last
subject, just concluded. Hence the mean
ing is, ' But, in giving you charge as to
the matter to which I now proceed, I
have to blame instead of praising you.'
Lchmn. begins the new paragraph with
ei Si tis x. r. X. , referring touto to Tjp. ou'k
ix- k. t. X. Sri] inasmuch as ; explain
ing in general terms the ground of blame.
els rb Kp. k. t.X.] your meetings are
not for the better ; periphrasis for ad
verb, cf. L. 13 : 11. Thuc. VI. 82, is rb
dxpij3is elireXv. ' Not with profit, but with
hurt,' Gen. V. Probably he means that the
character of their meetings as such, did
not improve, but the contrary ; that they
were not better conducted, but worse.
See Jelf, § 625, 3, b. irpwrov piv] The
fiiv distinguishes this from the next and
main charge in (20). ex ttj iKKX.] The
art. denotes the well-known formally
and regularly convened assembly, which
was, or which represented (14 : 23) the
whole Christian community of Corinth,
and which met for purposes of consulta
tion and action, as well as worship. In
iv iKKX. the omission of the art. gives pro
minence to the characteristic notion ' as
sembly,' and is equivalent to ' in public,'
I4 -9t 28> 35- Eccl. hie vergit ad signi-
ficationemloci, Beng. cf. iirl tS airb (20).
ffXlapara] The same as those referred
to in 1 : 10—13. 3 : 3, 4, StxotrTatriat,
' factions.' He here notices the occasions
and times at which these divisions shewed
themselves, and took effect in the form of
alpio-eis, or sects, parties. 87rdpxetx]
exist ; i. e., have a formal existence there.
pipos ti iriffr.] Stronger than dirb
pipovs, and meaning 'in a great degree,'
'to a considerable extent,' rather than
' partly.' Thuc. rv. 30 (1, 23), Arnold's
note. He does not imply any doubt as to
the statements or judgment of his infor-

1 CORINTHIANS 11. 18—22.

255

/cat fiepos ti iriaTEvw- l9 Sei yap /cat alpiaeis iv vfiiv Bivai, 'lva
ol SoKifioi cpavEpol yivwvTai iv vfiiv. 20 avvBpyofiivwv ovv vfiwv
iiri to avTO, ovk eaTi KvpiaKW Ssiirvov cpayeiv 2i e/cacrToy yap
to iSiov Seiirvov irpoXafifr3dv£i iv tw cpaysiv, Kal os fisv ireiva, oy
oe fieuvei. " firj yap ot/ctay ovk bXbte eis to eaOiBiv Kai ttiveiv',
rj Ths BKKXrjalas tov Qeov KaTacppoveiTe, /cat KaTaiayyvETB tovs

mants (twv XXotjs, 1 : n), but conveys the
idea that he was in a great measure pre
pared to hear such reports. Set 7dp x.
alp iff eis] SeX importing a moral necessity ;
it cannot be otherwise than that the trial
of your faith and obedience should take
this form ; equivalent to dxd7KTj eVri in
M. 18: 7. dxexSefrrSx itrri pi) iXBeXv rd
ffxdvSaXa, L. 17 : 1. Kal. not heresies dis
tinguished from schisms, as merely opinions,
but divisions to which both terms, trx. and
aip. apply, aip. is used as an aggravated
form of trxlapara, and means ' parties,' in
opposition to the established authority and
established tenets, A. 20: 30. see on A. 5:
17. 24:5. G. 5:20. He means 'I believe
there are divisions, for there must even be
factions to test those who rise above them. '
tva] denoting purpose, aim, but not neces
sarily indicating the sole object in view.
SSKtpot] proved sound and genuine disci
ples, by the test applied, Ja. 1 : 12. One
would expect dSbxipot, but hepreferstolook
on the favourable side of the result, R. 16 :
17, 18. o>ax. 7exa>XTai] by the very
formation of parties, which they will refuse
to join or countenance.
20 — 22. 08V refers to the charge made
in (17), introducing the principal count in
it ; the first expression of which, by the
words ouk fort x. S. tp. favours the inter
pretation of eis tS xp. as alluding to the
formal character of their meetings. eVi
tS airb] A fixed place, as well as time of
meeting, is implied. The time was pro
bably the first day of the week, the Lord's
Day, A. 20 : 7. ouk itrri] taken imper
sonally by Tynd. Cr. Gen. 'a man cannot,'
'ye cannot,' A.V. Marg. But better with
K. 5. tpay., as subj., 'it is not eating the
Lord's Supper,' i.e., that is not the
character of your meeting, though profes
sedly so (33). A. 2:42. KvpiaKbv]
here only in N.T., and at Rev. 1 : 10,
where it is used with ijpipa, ' the Lord's
Day.' It is clear that S. Paul applies the
term k. 5. to the bread and wine of the
Holy Communion, administered according
to Christ's ordinance ; since he opposes to
it separate meals and private administra
tion (21), in correction of which, he goes
on to describe the institution of the rite

(23, &c), cf. TpaTntfVj Kvpiov, 10 : 21.
Syr.V. has 'not as befits the Lord's Day,
do ye eat and drink.' (Katrros ydp k.
t. X.] They had evidently celebrated the
Supper as or at an epaxos, a trvtrtrlTiov, for
which each provided his own portion. De
symbolis edere, Ter. Eun., in. 4, 2. Pro
bably they conceived, that, by thus com
bining the principal meal of the day with
the ceremonial Supper, they closely ob
served it according to its original circum
stances, since it was instituted at and
during a feast. Ritualists, such as were the
Judaizing teachers, might plausibly con
tend that the previous or accompanying
meal was an integral part of the ordinance.
It was, however, abolished authorita
tively by the Apostle (33, 34). Yet the
custom of holding d7dTrat, or love-feasts
(Jude 12), in connexion with the Lord's
Supper, continued to the Fourth Century,
attended by the abuses denounced by S.
Paul. Riddle's Christian Antiquities, B.
iv., c. 3. _ rb tSiov S.] opposed to the
essential idea of a xoivwvla, 10 : 17.
wpoXapfl.] takes before (his neighbour).
Every one could not do this ; but the ex
pression denotes disorder, selfish inde
pendence of each other. Hence the in
junction, dXXTjX. ex84Xeff8e (33). ' Before
anything has been given to others. ' Conyb.
ex rip tp.] in the eating; in performing
the special act for which you are assem
bled (33). Tretxg] is hungry; has too
little to make a satisfactory meal ; or not
having provided any food through poverty
(pi) (xwv) is allowed by his richer brother
to go without, while he indulges to excess.
Such is the universal interpretation,
but from (34), it is clear that Treixax is
not applied to those who had no food, but
who ate in the congregation, and so ate as
to cause scandal. Hence may not 8s piv
ireiva mean 'one is ravenous,' and eats
gluttonously ? It will thus correspond to
the iff 8. , as peB. to the irlveiv of the next
v. Also excess in both kinds of the
sacramental repast will be thus noted
and condemned, pi) ydp] What, have
ye not, &c. ; the 7dp, what! or 'why I'
expressing the thought, 'on this supposi
tion alone (that ye have not, &c), could

256

1 CORINTHIANS 11. 22—25.

fih evovTay; ti vfiiv e'lirw; iiraiviaw vfids ev tovtw; ovk eiraivw.
2i 'Eyw yap irapiXa(3ov airb tov Kvpiov b Kal irapiSwKa bfiiv,
oti b Kvpios 'Irjaovs ev Trj vvktI rj irapeSlSoTO 'eXapEV apTOV, 24
/cat EVXapiaThaas e/cXacre, /cat elire, Act/SeTe, cpaysTB, tovto fiov
iaTi to awfia to virsp vfiwv /cXw/xevov tovto iroisiTB ety ttjv
ifihv avdfivrjaiv. 2$ ioaavTWS Kal to iroThptov fiBTa to Seiirvhaai,
Xiywv, Tovto to iroThptov h Kaivh SiaOhKrj iaTiv iv tw ifiw
aifiaTi- tovto TrotetTe, ocra/ay av irivrjTS, ety tj?v ifirjv ava-

such conduct be defended.' ttjs ixxXtj-
fflas . . . xaratp.] Not the particular
assembly in which this is done, but the
whole Church of God as represented there.
xaraqjp. ' treat with disrespect, by so de
grading its solemnities.' to8s ptj ix-]
' the poor, ' who cannot bring provisions
enough for indulgence to excess. The
practice would soon lead to display, on
the part of the rich, in the abundance or
costliness of the provisions brought, and
so to invidious distinctions between them
and the poor, as in the case of dress, Ja.
2:2, 3. Cf. Arist. Eth. Nie. rv. 3, 20,
iv Tots pixpoXs twv SairavrjpdTwv TrSXXa
dxaXitrKet Kai XapTrpiverai irapd pteXos*
olov ipavitrrds (see on v. 21) 7apiKtDs itrriwv
. . . rbv ttXovtov ilrtSeixvipevos. — 8 (xwv,
a rich man. TrpSs tSx (xovB' 8 tpBbvos
ipirei, Soph. Aj. 157. tI bpXv elirw]
What am I to say to you ? conjunct.
delib., expressive of doubt, J. 12 : 27.
eVatxeVw] Some MSS. have erratxiu,
which is to be taken also as conjunctive.
iv to8to7] joined by some, as Syr. Vulg.
Tynd. Luth. with the words following, but
better with the preceding.
23 — 25. e'7ti] emphatic. /, who in
structed you in the ordinance, and origi
nated it among you, myself was thus and
thus instructed. 7 dp] relates to the fore
going denial (20), that their celebration of
the Supper, as just described (21, 22), was
correct or genuine. irapiXafiov dirb r.
K.] See on G. I : 12. dTro denotes the
source and origin of the information ; its
direct and immediate character would be
more certainly expressed by Trapd, which
is found in two early MSS. See on
J. 16 : 28, 30. By K. is meant Christ, as
throughout the context, (26, 27, 29, 32).
BKalirapeS.] The Kal marks the fact of
his fidelity in transmitting the informa
tion which he had received, i.e., fidelity in
regard to the fact of communication :
' what I received, that I also delivered to
you.' The converse statement is in 15: 3,
i.e., fidelity in regard to the facts commu

nicated : ' what I delivered that I also re
ceived.' e'x ttj vvxrl] hence the celebra
tion of the Supper in the evening, as at
Troas, A. 20 : 7, a practice which, like
that of the common meal, gave rise to ir
regularities and scandal, and was there
fore discontinued, tj TrapeStS.] Thepre-
diction of the betrayal,' and the presence
of the betrayer during the Last Supper,
are circumstances noted by all the Evan
gelists, and occasioned, very naturally,
this designation of the season. Perhaps
tqo the Apostle used it with peculiar signi
ficance, as engaged in reproving un
worthy communicants. Cf. (27). (Xapev,
k. r. X.] The account here given is more
nearly in the words of S. Luke, than of S.
M. or S. Mk. eixapiffTTjtras, L., for eu'XS-
yijtras, M., Mk. L. alone records the
words tovto . . . dvapv., and the circum
stance (rb ttot.) perd rb Senrv. L. also
adds to rb trwpa the words rb itrip ip. 8e8b-
pevov, for which we here read KXwpevov and
for t. i. rb alpd pov rijs k. Staff, has t. tS
ttot. tj k. SiaB. iv rip aip. pov in which he
is followed by S.Paul. Ad/3. o>d7eTe]are,
however, not in L., but both in M. and
(qy. tp.) in Mk. The addition made by S.
Paul to the record of the Evangelists is in
the words t. 7t. otraK. ax tt. with the repe
tition of eis t. dvapv. after the adminis
tration of the cup. He has omitted the
words tS Trepi ttoXXwx (8;rep up.t3x L.) eK-
Xvvbpevov (els dtp. apapr iwv, M. only).
KXtipexox] omitted in Alex, and other
MSS. ; rendered in Syr. V., but Vulg.
has quod pro vobis tradetur. By xX.
must of course be understood a reference
to the action (xXatre as symbolical of the
' bruising '(Isa. 53 : 5), ' wounding, ' not lite
rally 'breaking' of our Lord's body.
btrdx. dv irixTjTe] sc. tS ttot. tovto, as in
(26). Some seem to have understood the
expression absolutely, 'whenever ye
drink.' J. D. Michaelis in Lex. Syr.
Castelli says, that a monkish sect, called
Naziraei, in the sixth century, semper
consecrabat panem et vinum, mysterium

1 CORINTHIANS 11. 25—30.

257

fivrjaiv 2" oaaKis yap dv iaOlrjTe tov dpTOv tovtov /cat to
iroThptov tovto irlvrjTe, tov QavaTov tov Kvpiov KaTayyiXXeTe,
a^joty ov av eXurj. zi waTB os av saoirj tov aprov tovtov rj irivrj
to iroThptov tov Kvpiov dvatlws, evoXos eaTai tov aw/naTOs Kal
aifiaTOS tov Kvpiov. 2° SoKifia^eTW Se avOpwiros eovtov Kal
ovtws e/c tov apTOV iaOiiTW Kat e'/c tou iroTrjpiov iriviTW- 29 b yap
iaOlwv /cat irlvwv dvatlws Kplfia eavTW iaOlei Kal irlvei, fih Sia-
Kplvwv to awfia tov Kvpiov. 3° ota tovto iv vfiiv iroXXoi

Eucharistia?, quoties fames et sitis suaderet,
celebrans. ipijv dvdpv.] L. 22 : 19, n.
26, 27. The7dp depends on the notion
eis t. i. dvapv. connecting it with koto7-
7eXXere, tSx OdxaTox t. K. being intro
duced to shew the special character of the
commemoration, as expressed by the sym
bols employed, and to form a foundation
for the inference of (27). Kara77.] ye de-
clare ; solemnly announce as a subject of
belief, an article of faith. Open and
public celebration is implied. It is not
necessary on account of dxp. (XBrj to take
xarayy. as an imperat. The words na
turally follow, as if in answer to the ques
tion irotrdKis. dxp is 08 dx IXBrj] M. 26 :
29. The force of Sx is to render inde
finite the notion of the time when — 'until
his coming, whenever that may be,' 4 : 5, n.
The Church's testimony to the fact and
efficacy of the Lord's death, thus rendered,
is clearly intended to be perpetuated
during his absence, and to be terminated
only by his reappearance in glory.
wtrre] 'Wherefore' — considering the
nature of the action, the solemn and
sacred character it imposes on every one
engaged in it. i) irivrj] A. V., 'and
drink,' from the reading Kal of Alex, and
other MSS., and Syr. V. Romish com
mentators eagerly avail themselves of the
reading i) to defend the practice of com
munion in one kind ; but obviously any
argument drawn hence for all eating
only, would be equally good for all drink
ing only ; besides nothing can be more
certain than that, throughout the passage,
it is assumed that every communicant
partakes of both the bread and the wine.
So 10 : 16, 21. rb ttot. tov K.] the
cup of the Lord ; by the addition tou K.
peculiar prominence is given to the cup,
as especially the pledge of interest in his
blood-shedding. dxa|iws] See on (29).
(voxos k. t. X.] as if reus ccedis, H.
6:6, 10 : 29. Ph. 3 : 18. cf. exoxos
irdvTWV, Ja. 2 : 10. trtip. k. alp.] are
parallel to Bavarov in (26). Hence, as
making up one complex idea, they are
VOL. II.

under the single article. He who par
takes unworthily has a share in Christ's
death, not as a witness and confessor, but
as a perpetrator, not beneficially to him
self (29), but injuriously ; in fact, is a
Judas. See n. on irapeSlSoro (23). So
Chrysost. Theophylact, Theodoret.
28 — 32. SoKtpaferw] in the same sense
as SiaKplveiv (31), ' try, prove, test him
self,' doubtless with especial reference to
that which the act of communion symbo
lized — his personal interest in the death of
Christ, and the conformity of his life
thereunto. By this rule, some time would
elapse, in the case of converts, before they
would present themselves at the Lord's
table. Si] but (to avoid falling into this
sin). oCtwsJ so — this having been
done — implying a satisfactory result of
the process. Cf. 14 : 21. A. 7 : 8.
ixTov d.] of the bread — the cup. dxa-
£iws] must be referred (27) to the man
ner and circumstances of communicating,
as exemplified in the irregularities of
the Corinthian Church, and also, as ap
pears from the connexion of this sentence
with the preceding by 7dp, to the state,
spiritual and moral, in which persons ap
proach the holy table. xplpa] con
demnation ; doubtless, as R. 13 : 2, &c. ;
but such as is alluded to in (30 — 32), and
distinguished from absolute, final condem
nation in (32). ptj SiaKplvwv t. tr. t. K.]
since in that case (of so eating) he dis
cerns not the Lord's body; 'maketh no
difference of,' Tynd., ' imterscheidet,'
distinguishes, Luth. dijudicans, Vulg.
Among the various significations of StaKp.
'discern,' in the sense of 'discover, ap
prehend, understand,' M. 16 : 3, seems
most suitable, as in harmony with Soxipa-
£irw. k. t. X. (with which pi) Siaxp. . K. is
in close connexion), and with the meaning
which Siaxp. must have when repeated in
(31), evidently in reference to Soki-
patirw k.t.X. Thus the failure to discern
the Lord's body, is represented as in itself
the essence and the cause of the crime of
communicating unworthily. He discerns
17

258

1 CORINTHIANS 11. 30— 34-

daOeveis Kal appwaToi, Kal KoifiwvTai havoi. 3I et yap eavTovs
SieKplvofiev, ovk av iKpivdfieOa- 32 Kpivdfievoi Se viro tov Kvpiov
iraiSevdfieOa, 'lva fih avv tw Koafiw KaTaKpiQwfiev. 33 waTe,
aSeXcpoi fiov, avvepXdfievoi els to cpayeiv, aXXiJXouy iKSeXeaOe-
34 et Si tis ireiva, iv o'Ikw iaOiiTw, 'lva fih ety Kpifia avvepXrjaOe.
Ta Se Xoiira, wy dv eXOw, SiaTa^ofiat.

not the Lord's body, who employs the
material or the occasion of the Lord's
Supper, as a means of carnal gratification
— the sin of the Corinthians ; hence, he
who employs it to maintain or promote
his worldly interests ; likewise he who
partakes in guilt, impenitence, and unbe
lief, or indifference, which are the cases
contemplated in (28) ; and he too, we may
add, who comes with gross material
notions, as to a carnal feeding upon the
actual body of the Lord, expecting spiri
tual blessings therefrom, J. 6 : 63.
30 — 32. Std tovto] on account of this
prevailing sin. iv bp.] in your church ;
q. d. this accounts for the fact that in
your society many, &c, dtrB.] ill. dpp.]
affected with permanent infirmity, koi-
pwvrai Ik.] a considerable number are
resting in death ; ' are in their graves,' as
we say. 7dp] depends upon the assertion
Std tovto, q. d. This I say is the reason, for
if we followed the rule which you have
failed to observe (see n. on this form of
conditional proposition, M. 24 : 43. L.
7 : 39), we should not come into this con
demnation. SteKpixopex] If we
judged ourselves (discerned, made out
accurately, see on 28, 29. cf. 2 C. 13 : 5)
such judgments as these would not fall
upon us from God. By the change to the
first pers. he generalizes the sentiment
both as to persons and subjects. oiK dv
iKpi.] we should not be subjected to
judgment ; guilt and an adverse sentence
are implied. There is a play on the words
Siexp. and ixp. xpiv. Si] when judged
however ; Se stating the opp. case to oix
av ixp. and also the actual one (30). Some
join uttS t. K. with xp. Si. Syr. Tynd.
Griesb. but it belongs to the explana
tion of xp. which is here added correc
tively to (31). Our judgment consists not
only in mere chastisement, but in its being
the chastisement of Jesus, iyw Strovs edx
tpiXw iXiyxw Ka'i rraiSeiw. Rev. 3 : 19.
cf. H. 12 : 5 — 11. iva ptj KaraKp.]
The condemnation of the world (i.e. the
ungodly and rebellious portion of man
kind) is that which it shaies with its
prince, under the sentence of the Lord
Jesus, our Prince and Head. J. 12:31.

16 : 11. n. This is absolute and final
damnation. The judgments inflicted on
believers not only are short of this, but
are intended to prevent it.
33, 34. wtrre] introducing the parti
cular inference from the foregoing consi
derations, applicable as a monition in the
present case which gave rise to them.
dS. pov] See on G. 6 : 18. eis tS tp.]
as in (21); the particular eating which
constituted the Lord's Supper. A. 20 : 7-
eK8<?xeo-0e] Always in N. T. in the
sense ' wait for, ' ' expect, ' ' look for ;'
here, as an injunction correcting the irre
gularity noticed in (21), it means 'wait
until all are ready, and all supplied.'
ireivq. — 4ff8i4rw] evidently so hungry
as to desire to make an ordinary meal, ex
oiK. 4ff8. implying that he has wherewithal
to satisfy his hunger. See on (21). It
is plain that S. Paul recommends that only
so much should be brought and eaten as
may suffice for the ceremonial and sym
bolical act. els Kplpa] stronger than
eis tS t5ttox. (17, n.), and alluding to
(30). rd Si Xoiird] the other matters
relating to the ordinance of the Supper,
not to the meetings of the Church gene
rally, for he proceeds to discuss these in
his letter, c. 14. us dv iXBw] whenever
I shall have come. On theproof afforded
by the omission of ecclesiastical regula
tions, as well as of creeds and cate
chisms, that the Apostolical writings were
composed under superhuman guidance,
see Cautions for the Times (Ed. by Abp.
Whately) xxv.
XII. A third occasion of disorder
in the conduct of public worship was
found in the exercise of spiritual powers.
Before proceeding to administrative regu
lations (c. 14), S. Paul discusses the
theory and relative importance of such
endowments. ' As every one thought of
his own, and no one of his neighbour's
good, those gifts were most highly coveted
which were most astonishing. To combat
the factious and disorderly spirit noticed
in 11 : 16 — 19, the Ap. shows 1. that all
the gifts which were bestowed upon the
Church equally proceeded from the Spirit,

1 CORINTHIANS 12.

259

12 Ile^t Se twv 7rveu/xaTt/cwv, aSsXcpol, ov OiXw vfids
dyvoeiv. 2 o'ISote oti EOvrj ijVe irpbs Ta et'owXa to a<£wva toy
av hyBaOs airaydfiEvoi. 3 Sib yvwpl^w vfiiv oti ovSeIs iv itvev-
fiaTi Qeov XaXwv Xiyei dvdOsfia 'Irjaovv, /cat ovSsls SvvaTai BlirEiv
Kvpiov 'Irjaovv, eI fih iv irvsvfiaTi ayiw.
* Aiaipiasis Se yapiafiaTwv eiai, to Se avTO irvsvfia- S Kal

12 : l — 31 ; 2. that love was to be their
guide in all things, 12 : 32 — 13 : 1 — 13 ;
3. that the most useful gifts were also the
most exalted ; 4. that order was to pre
vail throughout, 14 : 26 — 40.' Stanley.
1—3. Si] Particle of transition, 11:
17. Hdt. passim, tux ttx.] The art.
here denotes a class or order of things,
the gifts of the Spirit, bestowed not for
personal but general edification ; distin
guished from grace in 14 : 1, where obs.
as ttx. is neut. so here. 08 BeXw b. a.]
10 : 1. 1 Th. 4 : 13, n. ofSaTe k.t.X.]
This reference to their former state of
heathenism is directly preparatory to the
declaration and caution which follows.
Their practices and habits of thought
while in that state may yet have retained
such an influence over them as to render
it necessary. The allusion is probably to
the oracles delivered from the shrines of
idols, or to charms and incantations in
which they were invoked, and to which
they were supposed to give effect. Hence
he adds rd dtpwva, a fact contradictory of
the fiction of their utterances or inspira
tion. Cf. Hab. 2 : 19. The art. Td denotes
the whole set of objects so called. Trp 8 s t.
efS. — dira78pexot]. Thewords express
a habitual, unthinking yielding to in
fluences, whether of popular opinion or
priestcraft, which involved them in idola
trous superstitions of belief and practice.
Syr. renders ws av ijy. ' without discern
ment,' or discretion. On force of dx see
A. 4 : 35, n. StS yvwp. k.t.X.] I'certify
to you. 2 C. 8: 1. G. 1 : 11. Neither
of the two propositions in (3) can be
understood quite literally. It seems
equally inconceivable that any one should
be thought, or should claim, to have the
Spirit of God who calls Jesus accursed,
and that any one should be proved to have
the Spirit, because he calls him Lord. In
the latter case we must certainly understand
something more than merely naming Jesus
as Lord ; and so in the former something less
than actually speaking of him as accursed.
oiSels — dvdBepa] Generally, the sense
seems to be — true inspiration is incon
sistent with any doctrine which treats with
contumely the person of Jesus, e. g.,

which denies his personality, 1 J. 4 : 3,
2 J. 7, or shuns the reproach of his cross,
1 :_i8, 23, R. 1 : 16, or misrepresents the
object and effects of his incarnation and
death, G. 1 : 7. 2 : 21. 3 : 1. To teach
such doctrine is to call Jesus accursed,
just as to live in a worldly carnal
manner is to be 'the enemies of the
cross of Christ' (Ph. 3 : 18), and to
apostatize by wilful and presumptuous
sin is ' to crucify to ourselves the Son
of God afresh' (H. 6:6),' to tread Him
under foot and to count the blood of the
covenant an unholy thing,' H. 10: 29.
It may be that the Christians were re
quired to pronounce the words dvdBepa
'Itjo-ous when their persecutors urged them
maledicere Christo. Plln. Ep. x. 97. 088.
Sux. — 07.] Inspiration, or spiritual in
fluence and grace, is necessary to the cha
racter of a true minister and preacher of
that Gospel which consists in the personal
announcement, exhibition, and exaltation
of Jesus as Lord of all. The connexion be
tween (2) and (3) seems to be this, 'Laying
aside all notions derived from your old
oracular and soothsaying experiences, take
this criterion for 'the trial of the spirits
whether they are from God.' 1 J. 4 : 1.
Alex. Vat. and other MSS. read 'Itjo-ous,
and Kuptos 'Itjo-ous. So reads Syr. The
words are thus presented as formula?.
4 — 6. Se] reverts to Trepi t. ttx. (i),
in proceeding from the preliminary cau
tion and criterion to direct instruction on
the subject. Statp. xj Equivalent to
X- Sidtpopa, R. 12:6. ' Varieties of gifts,'
Conyb. Statp. as opposed by tS o8t8, and
explained in (8 — 10), being understood of
the differences between one gift and another
— not in the sense of divisions or classes of
gifts, &c. cf. (11), Statpoux ISia 4Kdtrrw.
For the xaplapara see (8 — 10). tS Se
airb irv.] That is, different qualities and
powers are not due to different spiritual
or divine beings ; as the heathen thought
(2), having gods of eloquence, of wisdom,
of healing, &c. So with regard to StaKox.
and 4vepy. SiaKOViwv] 'services,' 'mi
nistries,' 'offices,' such as those of apo
stles, prophets, &c, (28). xal b air. K.]
' while there is the same Lord.' Kai ' and
17—2

260

1 CORINTHIANS 12. 5—9-

Siaipeaeis SiaKoviwv eiai, Kal b auroy Kvpios- D *ai diaipeaeis
ivepyrjfiaTwv elalv, b Se auVo'y ecrTt Oeoy b ivepywv Ta iravTa ev
irdaiv. 1 e/cctcrTW Se SISotoi h cpavipwais tov irvevfiaTos irpos
to avficpipov. w fiEv yap Sia tov irvEVfiaTOS oiSoTai Xoyos
aocplas, aXXw Se Xdyos yvwaews KaTa to avTO irvevfia, 9 eTepw
Se irlaTis iv tw avTw irvEVfiart, aXXw Sb XaplafiaTa la/iaTwv iv

yet' Mk. 4:32. e'xep7TjpdTux] hereonly
and (io). ivepyeXv, 4v4pyeia are used of
very powerful, generally spiritual and su
pernatural action. By 4vepyrjp. are meant
works wrought for the furtherance of the
Gospel, and of men's salvation, with effi
cacy and success, cf. 3:7, 9- 15:io.
Xaplffpara are appropriately ascribed to
the Spirit as constituting his province
of office and action, (J. 14 : 16, 17. 16 :
13 — 17. M. 10: 20), the special results of
his coming, of his indwelling in the
Church, and in its individual members ;
StaK. to Christ, as supreme ruler who pre
scribes and assigns duties, and carries on
his government by means of the various
ministrations ; 4vepy. to God, essential
Deity, since they are to be regarded as
products of creative and ever-acting Om
nipotence. To GeSs is added TraTTjp Trdx-
twv, in the similar passage, E. 4 : 6. The
distinction between the three agents is
strongly marked; and yet upon the very
principle insisted upon in each case, of
sameness, or identity of being while acts
and effects differ, these three must be the
same and identical. Observe also, that
the actions attributed to the agents are
interchangeable, ravra 4vepyeX rb irv.
(11). (8ero b Bebs ex ttj 4kk\. irpwTov
diroffTbXovs, k.t.X. (Staxovlas) . . . elra x a-
pltrpara lap. k.t.X .rd iravra 4v ira.]
universally and individually; all in the
-whole, and everything in each. E. 1:23. 4 : 6.
7 — ii- ixdtrrw] 'to every one' who
has such endowments. Cf. 4:5. V tpav.
t. ir v.] not the manifestation of which the
Sp. is author, but of which he is the sub
ject — the manifestation which exhibits his
presence and agency. This is not to be a
mere exhibition as an evidence, but to be
of practical benefit to the Church ; TrpSs
tS crupip. as is afterwards fully explained
in c. 14 (2—5, 12, 19, 22, &c). Syr. V.
understands it of the benefit of the indi
vidual, adding ^^ to him. Si adver
sat. 'but,' as introducing a remark in
tended to correct wrong or imperfect
notions as to the object of spiritual en
dowments. As the source of these gifts
is the same, so also is the object, namely,
'the benefit of others. The thought is

afterwards expanded in the figure of the
'body' (14 — 26). 7dp] depending on
the assertions in 4 — 6, the proof or illus
tration of which now begins with the xapl
ffpara irv. S 1 a] The distinctions are further
sustained by the use of different preposi
tions, varying the notion of agency and
communication — singula convenienter ad-
hibita, Beng. Std, through, by means of,
so that the agent is conspicuous in the
gift, xara, by favour of, by the will of.
ayaBol Si xal trotpol xard Salpov dvSpes
iyivovro, Pind. vi. 9. 42. iv, denoting
an effect of an abiding condition, a close
interest. Cf. M. 9 : 34. A. 17 : 31. E. 1 :
7 ; 3:5. See Winer on ex with personal
nouns, § 48. (d.) note 3. Some think
that there is a triple classification of gifts
marked by the use of eripw. But TrpotprjT.
would certainly be classed with X87.
trotp. and X. 7X., rather than X- lap. and
4vepy. 8. There is, probably, design in
placing last, here and in (28), the gift on
which certain of the CorinthianChurchmost
prided themselves, y4vrj yXatrawv. Also,
the arrangement is substantially the same
as in (28), where the order is that of pre
cedence. Xbyos trotplas] This is the
high Apostolic gift of inspiration for the
purpose of revealing Gospel truth — the
wisdom of God ; 1 : 24. 2 : 6, 7. It is
the same as diroKaXui/'is, R. 16 : 25. E. 3 :
3, 5 (1 : 17, ttx. tro0. Kai diroK.) Thus X.
trotp. corresponds to irpwrov dirotribXovs
(28). This gift was characteristic of the
highest order in the ministry — the Apostles,
who possessed also all the other gifts ; but
it was not absolutely peculiar to them ; of.
14 : 30. X. 7xtio-ews] was a qualifica
tion of irpotpijTai, and perhaps also of 5t-
Sdo-KaXot (28, 29), and eiayyeXiffral (E. 4:
1 1), and probably consisted in a faculty
of understanding and expounding revealed
truths ; cf. 13 : 2, and 1 : 5, n., and use of
7xStris, R. 2 : 20. irpotpTjTeia is, however,
distinguishable from 7xdVts, as giving
prominence to the notion of inspired utte
rance, general oracular declaration of the
Divine will, A. 13 : 1, 2, sometimes with
regard to things to come, 11 127, n. 21 :
10. 4r4pw] used here for variety, not
with a designed difference from dXXos, as
meaning 'to a different person.' TritrTts]

1 CORINTHIANS 12. 9—13.

261

tw outw irvBVfiaTi, IO a'XXw Si ivepyhfiaTa Svvdfiewv, aXXw Se
irpocprjTBia, aXXw oe SiaKplaeis irvevfiaTWv, ere'ow Se yivrj yXwa-
awv, aXXw oe ipfirjvEla yXwaawv' " 7ravTa Se TavTa ivepyei
to 'ev Kai to avTO irvEVfia, Siaipovv ISia EKaaTW KaOws
/SouXeTat. 12 KaOairsp yap to awfia ev iaTi Kal fieXrj eXei iroXXd,
iravra Se Ta fieXrj tov awfiaTOS tov ivbs iroXXd ovto ev iaTi

awfia, ovtw Kal b Xo/o-To'y. I3
not the necessary characteristic of all be
lievers — faith in Christ for salvation — but
that extraordinary endowment whereby,
through Christ, and on the invocation of
his name, 'so great wonders' were wrought.
wlffrts is the subjective notion of miracu
lous power as possessed by a mortal ; he
has not, and he exercises not, such power
of himself. What he is conscious of in
possessing and exercising it, is an act of
reliance, and herein of dependence, upon
the will of God, the knowledge of which
will is supernaturally (ex toj Trveipari) com
municated for the occasion ; 13 : 2. M. 17 :
19, 20. Hence irltXTis is the general en
dowment, referred to the spiritual percep
tion of it, of which the two following are
species. xaP- '»/*¦] Some probably were
endued with power to perform cures only.
The pi. may intimate the occasional cha
racter of the gift. 4vepy. Svv.] miracles
of a varied and striking kind, displaying
a control of things spiritual and material,
Mk. 16 : 17, 18 ; hence, in the order of
precedence, placed before xap. lap. (28).
For the phrase see M. 14 : 2, ivepyovtriv
iv airol al Svv. irpotprjT.] See on X87.
7X. and R. 12:6. 1 Th. 5 : 20, n. ; also
on c. 14. StaKpio-ets ttx.] A gift sub
ordinate and attached to TrpotpTjrela, as
ipp. yX. to 7Xwo-tral, 14 : 29, 37. 1 J. 4 :
1. Rev. 2:2. It has reference, perhaps,
solely to spiritual gifts — their character
(1 J. 4 : 2. 2 Th. 2:9 — XI)> degree,
limits ; and is not to be understood of
such discernment as that exercised by S.
Peter in the case of Ananias and Sap-
phira. PI. as in xaP- lap. yivij yX.]
It appears, from 14 : 18, that individuals
were sometimes endued with the power of
speaking more than one previously un
known language? e pptjveia yX.] It is
intelligible that a. person might possess
this faculty without being able to speak
the language or languages which he could
interpret, and that, in this case, his inter
pretation would be a corroboration of the
possession of the gift of tongues on the
part of the speaker. But it is inconceivable

/cat yap ev evi irvev/iaTi rjfieis
that the speaker should not also be able
to interpret, except on the strange, inad
missible hypothesis that the tongues were
no spoken human language at all, but
sounds the sense of which was sometimes
unknown to the utterer. We may obs.
that the expression 7exTj 7X. is inconsis
tent with this h3'pothesis ; there could be
no hinds, or classes, of sounds all alike, with
out any known signification, whereas 7exTj
7X. describes exactly the phenomena of
the spoken languages of men. See on
14 : 2, 13. Doubtless, all these terms in
dicating gifts and functions in daily exer
cise, are employed technically and con
ventionally, having in the minds of those
who used them definite and well under
stood significations, which, however, are
not to be ascertained by us from the
etymology, or general sense and usage of
the words. TrdxTa Se x.t.X.] The omis
sion of the mention of tS ttx. (before four
times repeated) with the last five gifts, is
supplied by an energetic assertion of his
direct, absolute, personal operation in
every case; Himself, singleandindivisible,
in all the multiplicity and diversity of his
manifestations ; tS iv k. rb airb trv. 'the
one and the self-same Spirit' Siaipovv and
Ka6\ |3o8X. indicate indisputably the action
of a person. But for his union with the
Father and the Son in this action, see J.
16: 13— IS, n.
12, 13. ~K.a8direp yap k.t.X.] This il
lustration occurs again formally in R. 12 :
4, 5, on the same subject ; and also dif-
fusedly throughout E. 4 (4, 12, 13, 16,
22 — 25), and 5 (23, &c.) C. I (18, 24). 2:
19. 3: 10 — 15. 8 Xpto-TSs] must here
mean, as explained in (27), and as in G.
3 : 16, ' the blessed company of all faithful
people,' one in Christ. The first idea
made prominent is that of unity, the se
cond (14, &c.) that of diversity, ex ex!
ttx. k.t.X.] The prevalent notion here is,
that we have all one life, as a body; we
must all admit that the source and ele
ment of our spiritual life is one and the
same. ij3airT.] we were baptized.

262

1 CORINTHIANS 12. 13—24.

TravTey et'y ev awfia ifiairTlaQrjfiev, e'Itb 'lovSaioi bite hiXXrjves,
etVe SovXoi b'Itb iXevOepoi, Kal icavTES et'y ev irvevfia eiroTiaurjfiev.
14 /cat yap to awfia ovk eaTiv ev fiiXos dXXa iroXXa. 1» eav
e'lirrj b irovs, "Oti ovk elfii Xelp, ovk elfii eK tov awfiaTOS' ov
irapd tovto ovk 'iaTiv iK tov awfiaTos. Kal iav e'lirrj to ouy,
"Oti ovk elfii dcpOaXfios, ovk slfii e/c tov awfiaTOS' ov irapa tovto
ovk 'iaTiv e/c tou awfiaTos- ^ et oXov to awfia ocpOaXfios, irov
h aKoh ', et oXov aKoh, irov h bacpprjais ; vvvl Se b Oeoy WeTO
Ta yue'XTT, ev e/cacrrov auTwv ev tw awfiaTi KaOws hOiXrjasv. *9
et Se rjv Ta iravTa ev fieXos, irov to awfia ; 20 vvv oe iroXXa
fiev fiiXrj, ev Se aw/ia. 2I ov SvvaTai Sb dcpOaXfios elireiv tyj
XEtpl, Xpslav aov ovk e'Xw- rj iraXiv h KecpaXh Toty 7rocrt, Xpelav
vfiwv ovk eyw. 22 aXXa iroXXw fidXXov Ta SoKOvvTa fieXrj tov
awfiaTos daOeveaTepa birapXeiv avayKaia iaTi, 23 Kai a
SoKovfiev aTifiOTepa elvai tov awfiaTos, tovtois Tifihv irepiaao-
Tepav irepiTlOsfiev, /cat Ta aaXhfiova hf^wv evayrjfioavvrjv irepia-
aoTepav e'Xei- 24 Ta Se evaXhfiova hf^wv ov ypeiav eXet.
aXX' b Qeos avvBKepaae to awfia, tw vaTepovvTi irepiaaorspav

This is the inward baptism, the new birth
of the soul ; M. 3:n. J. 3 : 3, 5. eis
with ifiairr. expresses the object of bap
tism ; here, a designed result which must
follow from all receiving the same life.
etre — iXeiB.] The greatest opposites in
their spiritual and social condition are
placed together for the more striking
exhibition of the unity, eis — iiroTltrB.]
we were made to drink, els is omitted
in various MSS. and Syr. V. The figure
is the same as in J. 4 : 10 — 14, n. ; 7 : 37
¦ — 39. Both e'jSairT. and iiroTltrB. are de
rived from the common emblem of the
Holy Spirit — water. Cf. Isa. 44 : 3. 55 :
1. There seems no good reason to sup
pose an allusion to the cup in the Lord's
Supper. The aor. is unsuitable to denote
a perpetually recurring action.
14- — 20. Kal 7dp k.t.X.] Reference is
made to the observation, peXTj ex.- iroXXd
(12), which is now expanded allegorically,
to exhibit the notions of diversity, rela
tion, and sympathy. We are reminded
of Meuenius Agrippa's fable of the ' Belly
and the Members,' Liv. 11. 32. irapd
touto] along of this. 08 tt. t. o8k
iffri] it is not, for this reason, not of
the body; there is no interrogation, ei
SXox . . . btpB.] i.e., (v piXos (14). xuxi
Se] as the case is, however. So (20),
7:i4, "• 2 Th. 2:6. 8 G. iBero] A

point taken up in the application (28). So
(24). And with KaB. TjBiX. (0 GeSs) comp.
Ka#. jSoiXerai (rb irv.) (11). Td TrdxTa]
the whole. iroXXd piv. . . . o-tupa] sc.
rd irdvra iffri, reverting to the primary
observation (12), in which the illustration
is introduced ; and so as to place the ideas
of diversity (iroXXd) and unity (?x) before
the mind with equal prominence.
21 — 26. 08 Sivarai Si] In (15 — 17)
allusion is to the murmurings of those
who have not the higher gifts or offices ;
here, to the arrogance of those who pos
sess them. Se is adversat., introducing
this latter case as opp. to the former.
dXXd] here marks a transition to a more
cogent argument, not different from the
last, but as it were setting it aside ; well
rendered 'nay'inA.V. TroXXtp pSXXox]
in a much greater degree. dxa7Kata]
The parts which perform the lower func
tions being, after all, most indispensable,
whereas the life of the whole can subsist
without the eye, or hand, or foot, irepi-
rlBepev] we put on them; we invest
them with. The allusion is to clothing,
the Apostle ingeniously reversing the pri
mary use and notion of garments. The
feeblest and humblest parts of the body
are, by common consent, invested with an
artificial dignity, as if to compensate for
their natural insignificance, or unseemli-

1 CORINTHIANS 12. 24—31.

263

oouy Tifirjv, 25 iva fih $ aXlafia iv tw aw/naTi, aXXa to avTO
virep aXXhXwv fispifivwai tci fiiXrj. 26 /cat etVe irda-yei ev fiiXos,
avfiirdaXei irdvTa Ta fieXrj- e'he So^di^ETai ev fiiXos, avyXalpsi
iravTa Ta fieXrj. 21 vfieis Si iaTe awfia XpiaTov Kal fiiXrj e/c
fiipovs. 2° /cat ouy fiiv bOeto 6 Oeoy ev Trj iKKXrjaia. irpwTov
airoaroXovs, SsvTBpov irpocphTas, Tp'iTov SiSaaKaXovs, eireiTa
SvvafiEis, EiTa XaplafiaTa lafiaTwv, avTiXh^Eis, Kv/3spvhaeis, yivrj
yXwaawv. 29 firj iravTES airoaToXoi ; fih irdvTss irpocphTai ;
firj iravTES SiSaaKaXoi ; fih tccivtes Svvdfisis ', 3° firj irdvTss
¦yaplafiaTa syovaiv la/iaTwv ; fih iravTES yXwaaais XaXovai ; fih
iravTBs SiEpfirjvEvovai ; 3I QjXovtb Se Ta XaplafiaTa to Kpe'iT-
Tova- /cat ert KaO' virep^oXhv bSbv v/iiv SelKWfit.

ness. truxeKe'pao-e] ' compounded,' with
an implied notion of adjustment, propor
tion ; 'tempered together,' Gen. A. V.
o G. tr.] The divine action is introduced,
as in (18), to sustain the connexion of the
illustration with the fact illustrated, 4 — 6,
II. Kal etre Trdo-xet] not to be ren
dered as if dependent upon t'xa, with the
verbs in subj. A fact is added showing
that the object of the trvyxipatris just
stated is really attained ; there is a sym
pathy of the members in pain and plea
sure. Plato has the same illustration of
the body politic. Rep. v. § 10. ii. 462.
Themistius, Orat. XVII.; wunep o5x iirl
twv Tjperipwv trwpdrwv x&v rb tuxox pepos
7roxTj, irapair4pirei Tip trwpari ri)v dXyrjSbva.
27 — 31. upets Se] Se makes the tran
sition from the type to the antitype, ' ye,
now, are,' &c. trwpa X.] (12), the
body of Ghrist ; collectively, as a com
munity, ye are what the whole Christian
body is ; 11 : 22 (n. on 4xxX.) p. 4x
p4povs] dividedly, i.e., in classes, or as
individuals ; exemplified in (28). 4x
piXovs is an ancient reading, followed by
Vulg. ; 'demembro,'membratim, in a mem
ber-like manner ; each of each, R. 12 : 5.
ofis piv — dTroo-T.] And some God hath
appointed in the Church to be — first,
Apostles, &c. All Christians together
composed the ixxXrjtrla, the trwpa X. ; but
some were, in this spiritual society, or
dained to special services or offices, as the
members in the natural body (12, 18).
(Bero, A. 20 : 28. (Swxe, E. 4 : 1 1 . ous
piv] The ordinary sequel, ous Se, is in
tercepted by irpwrov, and the notion of
precedence thus introduced, so that, in
stead of it, we have Seir. rplr. (ireira,
eXra. See E. 4: 11. irpwrov dir. x.t.X.]
The numbers mark the precedence over

the rest, and the precise relative order, of
the highest offices and gifts. To StSatrx.
are to be referred the e8a77eXitTTai and
iroipives of E. 4 : 11, aud the Siaxovla and
0 irapaxaXwv of R. 12 : 7, 8. It appears
from these three passages, that those en
dowments ranked highest which qualified
men to act as preachers of the word, and
permanent instructors of the Church.
eVeiTa] following the numbers, marks
the subsequence and inferiority of the
gift now named. Suxdpets] abstr. for
concrete. dxTtXTj^ets] cf. 0 peTa5tSo8s,
in R. 12 : 8. An office probably similar
to that held by 'The Seven,' A. 6; and
see 1 C. 16 : 15, 16. Kvflepv.] cf. 8 Trpo't-
trrdpexos, R. 12:8. Persons who had
authority, but were not teachers. Note
the distinction in 1 T. 5:17. These
offices are not mentioned in the repetition
of the enumeration (30) ; perhaps because
the notion of all being helpers, or all
governors, is self- contradictory. But
7exTj 7X. is represented by 7X. XaXovtri
and SieppTjveiovtri ; the latter being com-
plementarytotheforrner (10). pi) irdxTes]
The appeal is to matter of fact (11), and
is the application of (15 — 19). ' Some
are, and must be, greater than the rest. '
fTjXoure Se] Nevertheless (Si adversat.
to the thought involved in the interroga
tories) desire fervently (as you may with
out blame). Td Kpeirr., some read pel^ova,
the superior gifts, what are most esteem
ed, or such as are higher than your own
— e.g., prophecy; 14 : 1, 39. Kal (ti,
and (yet) besides, or further. Ka6" iwepj3.
qualifying oBSx, and having a comparative
sense (R. 7 : 13. 2 C. 4 : 17) — a surpassing
way, a course (way in religion) far above
any other — i.e., d7d7rijx. IfbySSSxwere
meant the way to attain Td xp. xaP- (tfris

264

1 CORINTHIANS 13. i— 3-

13 'Eav Taty yXwaaais twv avOpwirwv XaXw /cat twv
dyyiXwv, dydirrjv Se fih e'Xw, yiyova ^aX/coy tJ^wv h KVfipaXov
aXaXaTov. 2 Kal iav 'iyw irpocprjTeiav /cat elSw Ta fivaThpta
irdvTa Kal iraaav Thv yvwaiv, Kai iav eXw iraaav Trjv iriaTiv
waTe oprj fieOiaTaveiv, dydirrjv Se fih bXw, ovOev eifii. 3 /cat
eav "drwfilaw irdvTa Ta virdpyovTa fiov, Kal iav irapaSw to awfia

tp4pei 4irl iravra t. xaP-i Thphlct.) the art.
would have been used, in may be con
strued with KaB' bir., a still more excellent.
Cf. (ti paXXov, Ph. 1 : 9. ireptffffbrepov
(ti, H. 7 : 15- Grotius understands by
KaB' vtt. 'superfluously,' 'though it be
unnecessary. '
XIII. 1—3. 'Edx— XaXS] The first
person is here employed for the more
striking presentation of each case, with
no personal reference to the writer (11,
12). The addition twv dvBp. to Tats 7X.
shows that the yXwtruai, to which as spi
ritual gifts he is doubtless alluding (8),
were languages known and spoken in the
world (ti2x dvBp. of the human race), i.e.,
of all men. To increase the force of his as
sertion, he adds a supposition which goes
beyond actual fact and experience. The ex
pression 'the tongues of men ' exhausts the
ordinary notion of various, numerous, pre
viously unknown languages ; but by t£x
d77. he brings in the idea of others be
side, beyond, more unattainable. The
Ka6" birepfiloXiiv bSbs is thus introduced
KaB' bTrepjSoXiiv. and cf. G. 1 : 8. Angelic
utterances in heaven are repeatedly refer
red to in 0. T. (Ps. 103: 20; 148:2,
&c), and Rev. The form of hypoth. pro
position here used denotes the possibility
of that happening which is supposed ; in
this case, the possibility of the combina
tion, yXiitrtr. XaX. and d7dir. pi) ex.
dydTTTjv] Christian love towards the bre
thren, and towards all men. The word is
not in use among heathen classical writers.
Wherever the A.V. renders d7. by 'cha
rity,' it has the sense of a Christian grace
exercised towards our fellow-men ; hence,
in 1 T. 1 : 5 ; 2 : 15. 2 T. 3 : 10. So Tit. 2 :
•£, where Vulg. has dilectio; but in many
places where it has this sense, it is render
ed by 'love.' Tynd. Cr. translate uniformly
by ' love.' d7aTTTj, content, satisfaction
in another, in his character or interests.
(pws, desire of a person, or possession,
for one's own sake. 7e70xe x- 77XW*'3
vox et praeterea nihil. By xaXxbs may
bo meant a wind instrument made
of brass (bronze) ; but the less dig
nified sound of ' rattling ' brass is more

probably intended. Kbpfi.] a hollow metal
instrument, sounded in pairs by striking
them together. dXaX. clattering. 08 Tup-
Trdxwx dXaXa7pol, Kp-qvaiffi irap' bSpo-
Xutois, Eur. Cycl. 65, 66. dXdXat,
or dXaXT), is properly a cry. But
those sounds are here chosen which have
least resemblance to the articulations of
the human voice. Kal eiStS] joined as if
subordinate and accessory to TrpotpTjrela.
Kal (dv distinguishes the different cases,
or classes. Td pvirr. tt.] all the myste
ries, i.e., the truths belonging to our
religion, the whole range of God's secrets.
L. 8 : 10, n. The art. with pvtrr. yv. iritr.
marks the peculiar reference of the things
named to a particular object in the writer's
and reader's mind, i.e., the Gospel, t.
7xSo-ix] Cf. 12:8; 1:5, n., all the
knowledge that exists. r. irltrnv]
The addition of wtrre 8. peB. shows the
character of the faith here meant, i.e.,
miracle-working faith (12 : 9). It is a
reference to the saying of our Lord, M.
17 : 20, 21 : 21, which was probably
founded upon a proverbial expression for
overcoming the greatest difficulties. oiBiv
elpi] nothing; in strong opposition to such
distinguished qualifications TtSx Soxoivrwv
etxai Tt. and cf. G. 6 : 3. 'Is counted dead
before Thee,' Collect for S. bef. Lent, tpw-
plirw] with ace. of pers. in R. 12 : 20.
Properly the act of giving food piecemeal
(cf. ypwpiov, J. 1 3 : 26 — 30), hence bestow
ing it upon the helpless or destitute. ' If
I divide all my goods into morsels. ' Cole
ridge says, The true and most significant
sense is, ' Though I dole away in mouth-
fuls all my property.' Stanley considers
the term half satirical, and refers to the
almsgiving in the court of a Spanish or
Sicilian prelate, ifxa KavB.] 'that I be
burned,' Gen. i.e., to endure the most
painful tortures, or death, for the sake of
the Gospel. Allusion to Dan. 3. Torture
by fire, and burning alive, were punish
ments adopted by the persecutors under
Antiochus Epiphanes, according to 2
Mace. 6 : n ; 7 : 3, 5 (cf. 37, 4yw 
Kai trwpa x. *pvxi)v irpotrSlSwpi irepl twv
iraTpwwv vbpwv). xavBijffwpai] instance
of conj. fut. if the reading is correct (see iP.

1 CORINTHIANS 13. 3—7.

265

fiov 'lva KavQhawfiai, dydirrjv Se firj 'iyw, ovSev wcpBXovfiai. 4 h
ayairrj fiaKpoOvfisi, XprjaTeverar h dyairrj ov fyXoi' h ayairrj ov

icEpirEpEVETai, ov cpvaiovTai, 5

iv OjTsi

Ta

ovk aayrjfiovEi, ov
eauT/Jy, ov irapOt~vvErai, ov Xoylj^eTai to /ca/cov, 6 ov Xalpei iirl
Trj aSiKia, avyyalpei Se Trj dXrjOela. ' irdvTa aTeyei, irdvTa
iriaTEVEi, iravTa iXirlXei, irdvTa virofisvEi.

3 : 1) . But various MSS. have xavBijaopai.
Syr. reads as xavBy, and Alex, has kouxt)-
trwpai. oiSiv wtp.] am nothing profited;
have no benefit from the promises attached
to the surrender of worldly possessions, or
life itself, for Christ's service; M. 19 : 21.
L. 12 : 33. 14 : 26, 33. 1 T. 6 : 19. M.
16 : 24, 25. J. 12 :2s. 'All our doings
without charity are nothing worth.' —
Collect. 4 — 7. paxpoB. xpnor.] Qualities closely
associated also in 2 C. 6 : 6. G. 5 : 22 ; and
cf. E. 4 132. C. 3: 12. Attributed to
God himself, Ex. 34 : 6. Ps. 86 : 15. R.
2:4. 2 P. 3:9, 15. L. 6:35. 1 P. 2:
3 ; and hence, perhaps, first named (L. 6 :
35). paKpoB. patience under injuries, or
in regard to offenders, xpvar. the exer
cise of good nature, practical benevolence.
08 fTjXot] The word is here used in its
worst sense, as A. 7 : 9- 17 : 5. Ja. 4 :2.
See A. 13 : 45, n. This and the following
attributes of charity were peculiarly
worthy of the attention of the Corinthian
Church; 1 : 11. 3:3, x8- 4 = 7 — 10> J9-
8:1, 2, &c. And cf. Ja. 3 : 14 — 18.
TrepTrepe8eTat] boast, 'make a vain
glorious display;' from iripirepos ( = irpo-
Trenjs, rash, heedless). The same word
as the old Lat. perperus, whence the
classical perperam. ' Non agit perperam,'
Vulg., i.e., 'nequiter sive insolenter,'
Beza; 'dothnot frowardly,' Tynd. Cicero
uses ipirepirepeiopai in describing a con
fessedly o tentatious parade of bis own
powers of declamation. adAtt. Ep. 14. The
unnecessary display of gifts of utterance,
and especially the gift of tongues, may
have been in St. Paul's mind (r) ; 14 : 26
— 28. Some render 'flattereth not.' So
Bp. Jer. Taylor (from Basil, in Suidas,)
Sermon 24. oi giuo-.] is not inflated with
vanity, is not arrogant. o8k dcrxTjp.] does
not behave indecorously, i.e., rudely, in a
way opposed to the conduct of the ei-
ffxiipiwv, A. 13 : 50, n. , not ill-conditioned.
These last three seem rather the attributes
of humility than charity. But S. Paul is
here describing charity by reference to its
opposites. Now the opposite principle to
-that of charity (love, d7dTTTj, not Ipws (1 , n. ) )
is selfishness; and selfishness deyelopes

itself most offensively in various forms of
pride, oi tTrjT. t. i.] is disinterested,
grasps not at her own rights, i.q. iXatr-
ffovrai in classical Greek. ov Trapo|.]
is not excited to anger, is not liable to ex
asperation. 08 Xo7ifeTat tS KaKbv]
The art. admits the existence of evil ;
' does not take into account, make matter
of calculation,' does not ponder over and
dwell upon (Ph. 4 : 8) the evil, does not
impute it, set it down to the offender's
account, for purposes of revenge ; ' bears
no malice, ' Conyb. Not mere amiability
or unsuspiciousness is intended, but de
liberate, systematic control over the
thoughts in regard to evil in the conduct
of others. 08 x- — dXTjo'.] rejoiceth not
at iniquity, but rejoiceth with the truth.
tj dSiKia and tj dXt/Beia, as here contrasted,
are respectively 'the wrong' and 'the
right,' dStK. not meaning specially injus
tice, but all unrighteousness, and dXTjB.
as in J. 3:2i, n. That evil principle to
which ' charity' is opposed, has pleasure
in witnessing the practice and results of
wrong doing ; wickedness is the trivSeupos
of the fellowship of the ungodly ; by it
they recognise each other (Prov. 2 : 14. R.
1 : 32) ; but ' charity' is ever on the side
of right and goodness, has a joyful sym
pathy with it, finds in it the occasion for
its most pleasurable exercise, tt. irTe^et]
' puts up with all things,' 9 : 12. 1 Th. 3 :
1. Or, perhaps, 'tegit, dissirnulat penes
se et penes alios,' Beza. 1 P. 4 : 8.
'hides the evil.' Eur. Phcen. 12 14, xa-
xbv ti Keideis xal trriyeis birb trxbrw. Soph.
Phil. 135, rl xP"h M-e ffriyeiv; or, it may
be, ' bears all things,' i.e., is proof against
all reproaches and hardships ; cf. its lite
ral sense in Thuc. 11. 94 ; TV. 34. x.
Trio-Te8ei] believeth all professions, by
practical acceptance of them as sincere
according to the precept in L. 17 : 4. tt.
eXTrifei] hopes the best, in all circum
stances, with regard to all; expects, looks
for whatever is desirable on the part of
others, tt. birop.] differs from trriyei
(beareth) only in the notion of continu
ance, 'patiently endureth.' ttust., 4Xir.,
birop., are consecrated Gospel terms, re
presenting the action of the mind towards

266

1 CORINTHIANS 13. 8— n.

'H aydirij ovSeiroTe iKirlirTei- etTe Sb irpocprjTeiai, KaTap-
yrjOhaovTai- b'ite yXwaaai, iravaovTar e'Ite yvwais, KaTapyrjQrj-
aeTai. 9 iK fiepovs yap yivwaKOfiev, Kai iK fikpovs irpocprjTevofiev
10 oVav oe eXOrj to TeXeiov, TOTe to iK fiepovs KarapyrjOhaeTai.
11 6Ve 'hfirjv vhirios, wy vhirios iXdXovv, wy vhirios icppdvovv, ws

God in personal religion. Their use here
markedly signifies that the same principle
must regulate our feelings and conduct
towards men. And as love to God in
volves faith, hope, and patience, so does
love to man ; hence the remark in (13),
pelCwv . . . dydirrj.
8 — 13. He passes from the moral cha
racteristics of charity to its economic or
dispensational position ; and herein re
verts to the comparison of it with prophe-
syings, tongues, and knowledge. It is per
manent, transcendental, universal, while
they are temporary, incidental, partial.
iKTrliTTei] loses its place, 'drops out'
of the scheme of Gospel administration
(=Tra8eTai); ' falleth away, "Tynd., or, in an
ordinary classical signif. with reference to
a TroXirela, ' is banished' (=K0Tap7etTai) ;
or 'loses its strength,' as iKiriirrwKev R.
9:6; applied to the fading of flowers, LXX.
Job 15 : 33. Is. 28 : 1, 4. This happens
o8SeTrore ' at no time,' not at any season or
for any period, etre Si] but whether
they be ; conveying the notion, ' whatever
endowments of this class there are.' cf.
15 : 11. irpotpTjTeXai] prophesyings,
plural, denotes variety. KaTap7Tj6\]
'shall be abolished,' Gen. ' be done away.'
Cf. Karapy. in 2 C. 3 : 7 — 14. eK pipovs]
partially, 'particularly,' 12 : 27, ac
cording to the distribution of powers (12:
8 — 11), and the measure given to each.
R. 12:3, 6. E. 4:7, II. rb riXeiov]
the perfect state — the state of full de-
velopement. tS iK p.] the partial —
imperfect, tS iK p. yivwffKeiv, rb iK p.
irpotprjTeieiv (9) ; rb is used as in Mk. 9:23,
n. L. 1 : 62. 1 Th. 4 : 1. KarapynB. will
take its meaning from its subject ; ' abo
lished altogether,' as in the case of tongues;
superseded by or absorbed in that which
is the same in kind but perfect in
degree, as in the case of knowledge. Stress
is to be laid on eK pipovs. ' It is
only partial glimpses of the truth which
we reveal in prophecy, it is only par
tial glimpses of the truth which we re
ceive in the intuitions of knowledge.
The passage shows a consciousness of the
imperfection even of revealed knowledge.
Cf. 1 J. 3 : 2. What is said here of
knowledge applies alBO to prophecy and
the tongues, so far as they are connected

with knowledge. The reason of their
cessation is their imperfection.' Stanley.
The question here arises whether on the
cessation of inspiration and miracles (gift
of tongues, &c), the Church passed into
the perfect state which the writer had in
view : or whether, since neither the
Church nor individual believers have at
tained the perfection indicated in (12), S.
Paul anticipated the consummation of the
Gospel revelation in the glorification of
the Church, at the return of Christ, as
the state which was to follow immediately
and displace that then existing. With
regard to this latter supposition see notes
on 2 Th. 1 : 6—8. 2 : 1—3. As to the
former, it certainly seems from ( 1 3) that the
Apostle contemplates a permanency of the
existing dispensation after the cessation of
gifts, in circumstances which would give
occasion to the exercise of faith, and hope,
and charity, and, therefore, that the per
fection he speaks of in (12) is not that of
believers walking 'by sight,' in heavenly
holiness and glory. By ix pipovs ydp —
Karapy. we may understand him, then,
to say, ' we each (putting the general case
of persons endowed with special gifts) in
his allotted office and share of the work,
possess and publish our divine knowledge.
Soon the full and perfect dispensation of
the Gospel shall be completely made
known and established, and then there
shall be no need of this distribution, and
partial communication, of sacred truth.
This meaning appears to be included under
the general notion that in the dispensa
tion of the fulness of times (E. 1 : 10),
when the Church shall be complete and
glorified, all things shall be clearly and
fully known. Or perhaps his thoughts
expand into that notion in (12), passing
from the end of the Gospel revelation to
the end of the Gospel dispensation. Comp.
E. 4 . 11 — 16, where by xtjttios and
dvijp (TeAetos), as by xtJtt. and TeAeios H.
5:i3, 14, are certainly meant respec
tively the lower and more advanced states
of Christian knowledge and .spirituality.
e0p6xoux] my perceptions, sense, feel
ing, tastes were those of a child. ^Xo7tf.]
I used to reason. yiy. KaTijp7.] The
perfs. intimate a state arrived at and con
tinuing; an action performed and sus-

1 CORINTHIANS 13. 11—13. 14. 1.

267

V7?7Ttoy iXoyi^ofirjv ote Se yiyova dvhp, KOThpyma Ta tov vrjiriov.
pXeirofiev yap apri Si iabicTpov iv alvlyfiaTi, to'tb Si
irpoawirov irpos irpoawirov apTi yivwaKW e/c fiipovs, tote Se
eiriyvwaofiai KaOws Kai iireyvwaOrjv I3 vvvl Se fiivsi irlaTis,
eXttis, ayairrj, Ta Tpla tovto- fislj^wv Se tovtwv h dyairrj.
14 Aiwkete Thv dydirrjv fyXovTB Si tc< irvevfiaTiKa, fidXXov Se

tained : ' when I became what I am, a
man, I put away and have done with.'
&c. St' iabirTpov] by means of a
mirror; or ' through,' because the image
apparently falls behind the reflecting
surface. So, iffbirrp. in Ja. I : 23. cf.
xaToirrpi'Cbpevoi, 2 C. 3 : 18, n. A word
for a mirror in Plutarch and Josephus
(Scapula). Eur. Sec. 913, xpvo~iwv
ivbirrpwv Xeitraova' dreppovas els abyds.
Porson annotates ;—itrbTTpwv, Eustathius
ad II. tj. Some render per specular,
understanding by itroirrp. ' a window,' such
as were then made of semi-transparent
substances through which objects could be
seen, but imperfectly. So Tertull. de
Animd, 53, unde illi (animse), velut per
corneum specular, obsoletior lux rerum
est. This sense is countenanced by A. V.
' through a glass,' whereas all previous
Eng. Vns. have in or by. But the former is
preferable. We see by reflection, and
therefore only the image, not the reality
itself. exaixi7paTi] added in explana
tion of St' iffoiTTp. characterising whatever
view or revelation of God and Divine
truth we now have, as obscure, imperfect,
such as to give hints merely, and like a
riddle, requiring solution and interpreta
tion. So St' alviypdrwv is used in Num.
12 :8 (LXX), 'in dark speeches,' A.V., as
synonymous with iv bpdpari.yvwffdr]ffopai,
iv virvw XaX-qffw, (ib. 6), and in contrast
with trrbpa xara trrbpa (irpbtrwirov xara irpb-
trwirov, Deut. 34 : 10). iiriyvwffopai . ..
eireyv.] I shall know fully, even as also
I was known. Cf. use of eTrt7. in M.
11 : 27, and the sentiment, eireyv. i.e.
by God, at or before conversion. Cf. 8 :
3, and G. 4:9, yvbvres 6., pdXXov Si
yvwtrdivres birb B. xaBws xal, i.e. in kind,
not degree, shall know immediately, by
intuition, Std etSous, 2 C. 5 : 7. This
cognition is evidently personal. It is the
beatific vision spoken of in Job 19 : 26,
27. Ps. 17 : 15. J. 17 : 24. 1 J. 3 : 2.
Hence the 7xt5trts to which reference is
made in yivwtrxw ix p.. (cf. 9, 8, 2) must
be understood to have for its main subject
Christ, as personally revealed in the Gos
pel, or predicted in the O. T. See on 12 :
8. With the expectation here expressed

comp. Phcedo, § 31. I. 67, peTd TOioirwvre
itrbpeda, xal yvwtrbpeBa 81 ijpwv irdv rb
etXixpivis. vvvl Se pe>et] Antithetical
to (8), from which 9 — 12 run off as an
explanatory digression or parenthesis,
Be resumes the connexion with (8). ptvei
corresponds to obSeir. iKirtirrei, and con
trasts with 7ra8o-oxTat, xarapynB., and is
the emphatic word in the sentence ;
'Whereas, or, the case is then that (xuxi
12 : 20, n.) abideth faith &c.' Abideth,
here in the Church on earth, not eternally.
The dydirrj, as above described (4 — 7),
cannot be exercised in heaven any more
than faith or hope. Trio- tis] Not, of
course, the tt. of (2), but the faith which
trusts in Christ for salvation, tt. e'. d7. are
universal and essential graces of the
Christian character, and, therefore, 'abide,'
remain in continual exercise, there is
always scope for them. It is implied
that they are as much gifts of the Holy
Spirit as those other qualifications and
powers which cease and pass away, t d
rpla ravra] with allusion to rd rpla
eKetxa of (8), rrp. 7X. 7X. pellrwv roi
rwv] Not the same as peylffrrj roirwv,
which would imply a distinction in value
between faith and hope. But understand
'greater among these,' faith and hope
being regarded as one. dpxwv iv toXs
rpitrl, 2 Sam. 23 : 18. pellr. of more value,
of higher spiritual rank (14 : 5), because
it presupposes and comprehends both, G.
5 : 5, 6 ; because it does not terminate in
self ; because it is the attribute by which
we most closely resemble God. Deus non
dicitur fides aut spes absolute, amor dici-
tur. (1 J. 4 : 8, 16). Beng.
XIV. 1— 5. AioWe] See on 1 Th.
5 : 15. Se 'however.' Though Td ttx.
are not so valuable as charity, yet ear
nestly desire them, 12 : 31. Td ttx.] Td
Xaplffpara. In R. 1 : 1 1, x^P^P.a irvev-
pariKbv. paXXox] 'rather' than any
others ; but keeping in view those re
cently named (8), and of these especially
the gift of tongues, as appears from (2)
(6 7dp XaX. yX.), yvwtris being closely as
sociated with irpotprrrela. 0 XaX.
7X180-0-77] sometimes 7Xwtro-ais (5,6, 18,

268

1 CORINTHIANS 14. 1—5.

"iva irpocprjTBvrjTB. 2 b yap XaXwv yXwaarj ovk avOpwirois XaXsi,
dXXa tw Qew- ouoety yap okovbi, irvevfiaTi Se XaXsi fivaTrjpia'
3 6 oe irpocprjTBvwv avOpwirois XaXei o'lKoSofihv Kai irapaKXrjaiv
/cat irapafivOlav. 4 6 XaXwv yXwaarj iavTOV o'lKoSofiei- b Se
irpocprjTBvwv iKKXrjalav o'lKoSofiei. 5 OiXw Se iravTas vfids XaXeiv
yXwaaais, fidXXov Se 'lva irpocprjTBvrjTB- yuetTwv yap b irpocprj
TBvwv rj b XaXwv yXwaaais, e/CTOy et firj SiepfirjvBvrj, lva h iKKXrjaia

&c), with the same meaning. This gift
must be the same with that spoken of in
A. 10 : 46, XaXoivrwv yXwfftrais, and A.
19 : 6, 4XaX. 7Xi8trtrats, which must also
be identical with the gift of tongues on
the day of Pentecost, A. 2 : 4, XaXetx
iripais yX., where the ir. yX. are ex
plained by the hearers of different nations
to be their respective languages, Tats
ijperipais yX. (11). The effect produced
by the first hearing was also the same as
that described here (23). The 7Xwo-trat
were doubtless Pentecostal, the Kaival yX.
of the promise, Mk. 16: 17, connected
there with xaplffpara, with which 7exrj
yXwuuwv are associated in this Ep., 12 :
9, 10, 28, 30, and which are termed
ff-qpeia, as yXwatrai are said to be eis
trijpeXov, here (22). The prophecy in Isa.
28, as quoted or adapted in (21), also
shows that foreign languages are meant
by ai 7Xtutrtrat. The only difficulty in the
way of this natural view arises from the
supposed fact that a person might speak
with a tongue, and yet not be able to in
terpret what he had said. Such cases
seem implied in vv. 5, 13 (butsee n.), 28.
Vet it appears that the speakers knew
then- own meaning, eaurSx olKoSopeX (4),
KaXws eixapitrrels (ii), iavrtp Se XaXetTai
(28) ;. and this creates as much difficulty
with regard to the special gift of inter
pretation on the hypothesis of an ecstatic
jargon, as on that of actual foreign lan
guage ; for if the rhapsodist knew what
he meant by the rhapsody, we presume he
could communicate it intelligibly to
others. Probably the principle of solu
tion lies in the rule given (27, 28). Per
sons endowed with the gift of foreign
languages were not to speak in them un
less in conjunction with others similarly
gifted. When another was present who
could speak in the same tongue, or could
interpret it, then a linguist might speak
his new language, or interpret it. The
presence of a second was necessary for
the corroboration of the reality of the
gift, 12: 10, n. The same principle di
rected the rule for the exercise of pro

phesy (29). oiK dvBp  dxoiei]
none being present, ordinarily, of the na
tion in the language of which he speaks.
rip 6., because all languages are alike to
Him (28). ttx  pvtrr.] p. here does
not mean the doctrines of the Gospel, as
in 13 : 2, a sense which would require the
article, but ' hidden secret things. ' ttx.
is used as in 12, 14 — 16. ' His utter
ances in the exercise of a spiritual gift are
mysteries,' cf. (11). Se is adversat. to the
notions dvBp. XaXeX  dKo8et.
XaXet oIkoS. k.t.X.] speaketh edification,
i.e. what can edify, instruction, oIkoS.,
building up, E. 4 : 12, 13; irapaKXrjaiv,
exhortation, encouragement ; irapdKXijTos,
strengthened J. 14 : 16. H. 6 : 18; ira-
papvBlav, more expressive of tenderness
than irapdKXTjtriv, i.q. irapapiBiov, Ph. 2 :
1, comfort of love, cf. 1 Th. 2 : 11.
Bxhortatio tollit tarditatem ; consola-
tio, tristitiam. Beng. iavr. oIkoS.] An
expression entirely inconsistent with the
notion of an ecstatic utterance unintelli
gible to the speaker. It implies that the
subject-matter of his utterance is instruc
tive, but to him alone, because he alone
understands the terms in which it is ex
pressed, eKrbs ei pi) Siepptjv. if he has a
commission, or is in circumstances to in
terpret, then the whole congregation is
benefited (12). ixxXrjfflav, without art.
because spoken of characteristically, as an
assembly opposed to an individual.
pelCwv, higher in spiritual office (12 : 28),
because of more use (12 : 7). ixrbs el pi)
is a pleonastic form to be compared with
the use of the double negative, and equi
valent to ' save and except,' 15 : 2.
With the use of the negative, comp. Fr. a
moins qu'il ne les interprete. Note ei
with conjunctive, Jelf, § 854, Winer,
§ 41. c. ilxa .... XdjSjj] with a view to
the Church's receiving edification. So
in (13). xuxi Se] but in this case;
marking the immediate sequence of one
thing from another by way of inference,
12 : 20. 13 : 13. How shall I edify
you (rl bp. wtpeXijtrw) speaking with
tongues unless I not only interpret, or be

1 CORINTHIANS 14. 5— 11.

269

olKoSofih" Xa(3rj. ° vvvl Se, aSeXcpoi, iav eXOw irpbs vfias yXwa
aais XaXwv, ti vfias wcpiXhaw, iav fih vfiiv XaXhaw rj iv airoKa-
Xvyp'Bi tt ev yvwasi rj ev irpocprjTela rj iv SiSayrj ; 1 Sfiws Ta
aYvXa <pwvtlv SiSovTa, etre auXoy e/Ve KiOapa, iav StaaToXhv
Tois cpOoyyois firj Sw, irws yvwaQhasTai to avXov/xevov rj to
KiQapiCbfLEVov ; ° /cat yap eav aSrjXov cpwvhv adXiriy^ Sw, tIs
irapaaKBvaaBTai et'y irdXefiov ; 9 ovtw ko.1 v/ieis Sia Ths yXwaarjs
eav fih evarjfiov Xoyov SwTe, irws yvwaOhasTai to XaXovjievov ;
eaeaOs yap et'y dipa XaXouvTey. IO ToaavTa, el tvyoi, yevrj
cpwvwv iaTiv iv Koafiw, ko.1 ovSev ovtwv bcpwvov lr eav ovv fih

interpreted, but also make a spiritual
communication in itself profitable ? But
this I could only do in the possession and
exercise of other gifts independent of the
gift of tongues. In my character of a
linguist alone then I should bo of no value
to the Church, 16 — 19, 22 — 24. iXBw]
The Ap. transfers to himself the case he
wished to impress on his readers, 4 : 6.
13 : 3. R. 7 : 7- Four modes of teach
ing are mentioned, dTroKdXu^ts, unveiling
of the unseen world (26) ; yvwtris, insight
into divine truth, 2:6; Trpotprrrela, pubhc
declaration to all classes of hearers, M.
7:22; SiSaxi), especial teaching in pri
vate to believers, cf.M. 3: 1, n. iv dTTOK.]
the highest kind of inspiration, the X870S
trotplas, for which and also 7X. irpotp., see
12:8, n. StSaxS] exercising the third
class of ministerial gifts, 12 : 28 ; giving
instruction, perhaps catechetically, in
known and established truth, or duty
(26). See A. 20:20.
7 — 9. 8pws Td dip.] inanimate
things, inanimate though they be, (8pws,
G. 3 : 15). In (9) Spets is opposed to Td
dip., and tj 7Xt6irtra to tpwvrjv, and eitsijp.
X. to Siaor. tois tpB. SiaffT. tois tpB.]
distinction in the tones. tpBbyyos, as dis
tinguished from tpwvTj, expresses musical
sounds, R. 10 : 18. tS a8X. x.t.X.] i.e.
the tune, melody, the expression of sen
timent by musical sounds ; what Plato
means by robs pvBpois x. rds tux dppo-
xtux o-uordo-eis, by which is effected i) twv
peXwv pipTjtrts . .rdre ttjs dyaBrjs (ipvxi)s)
bpoidipara k. rd ttjs ivavrias, Leges
vn. § 16. ii. 812. To this corresponds in
close analogy the distinguishable meaning
of uttered words, efltnjpos X070S (9). 'The
flute or pipe (a8XSs), and harp (KiBdpa),
are mentioned as the only two kinds of
instrumental music known in Greece.'
Stanley, k. 7dp] and in fact ; adding a
very intelligible instance of what has been

just asserted. Certain arrangements of
notes on the trumpet, having different
conventional meanings, must be distinctly
pronounced, in order that the commands
which they signify may be known and
observed. dSrjXov tp.] i.e. a vague, in
definite sound — a flourish, or blast — a
succession of notes to which no meaning
is attached. TrSXepox] used for ' battle'
in Rev. 9 : 7, 9, 16 : 14 ; also in earlier
and later Greek. Std t. 7XUO-0-TJS] 'the
tongue' is here the organ of speech, not
the unknown language which any one
might speak, ei a tj pov X87.] intelligi
ble speech ; opp. to AStjXox (8) ; speech
consisting of sounds to which signification
is attached in the minds of the hearers.
So dfftjpos and eifftjpos in Soph. Antig.
1004 — 13 — 21. iffeirBe  Xa-
Xovvres] This combination generally
signifies duration. ' You will be (all the
time you speak) speaking into the air,' L.
5 : 10, 11. eis dip a] i.e. as if to va
cancy, nothing, 9 : 26.
10 — 12. roff. el t.] el rixoi is added to
increase the indefiniteness of the notion
(15: 37), 'so many, more or less.' As
many as there may happen to be, so
many (i.e. all) are, &c, Jelf. § 855, t.
tpwvaX here must be human languages,
tp. iv Kbtrpw, and dtpwvov in the sense of
'dumb,'as applied to animals (2 P. 2 : 16),
who utter inarticulate sounds (unlike
pipoires dvBpwwoi) . Cf. iEsch. Agam. 1050,
etirep itrrl pi) xeXiSbvos SIktjv ' Ayvwra
tpwvijv j3dpj3apov KeKTrjpivrj. Aristoph.
Ran. 6S0. And Hdt. 11. 57, (ws Se ^ap-
(3dpit~e, iSbxei trtpi SpviBos rpbirov qtBiyye-
trBai. oiv] stating a fact which is an in
ference from the diversity of human
speech, t. Siv. ttjs tp.] the meaning
of the utterance made at any time in a
language, i.e., the meaning of the words
spoken by any one. (tropai fidpflapos]
I shall be a foreigner ; difference of Ian;

270

1 CORINTHIANS 14. n— 18.

elSw Thv Svvafiiv Ths cpwvhs, 'eaofiai tw XaXovvTi (r3ap/3apos, Kai
b XaXwv iv ifiol fidpfiapos. I2 ovtw Kal vfieis, iirei ^rjXwTal
iaTe irvevfiaTwv, irpos Thv o'lKoSofihv Ths iKKXrjaias T^tbItb 'iva
irepiaaevrjTB. I3 Sidirep 6 XaXwv yXwaarj irpoaevyiaOw "iva
Siepfirjvevrj. *4 eav yap irpoaevXwfiai yXwaarj, to icvBVfia fiov
irpoaevyeTai, b Se vovs fiov aKapirds iaTi. J5 tI ovv iaTi ;
irpoaev^ofiai tw irvevfiaTi, irpoaevj^ofiai Se Kal toZ veil' \|/-aXw tw
irvevfiaTi, \|/-aXw Se /cat tw vol. iirel iav evXoyharjs tw
irvevfiaTi, b avairXrjpwv tov toitov tov ISiwtov irws ipei to dfihv
iirl Trj arj evyapiaTta ; iireiSh ti Xiyeis ovk oTSe- i1 av fiev
yap koXws evXaptaTeis, dXX' b BTepos ovk olKoSofieiTai. l8 evXa-

guage originally establishing the distinc
tion expressed by the word, A. 28 : i, n.
iv ipoi] in my case ; as far as I am con
cerned (4 : 6) . He here states the actual
case occurring whenever unknown lan
guages were spoken in the Church, shewing
its practical result, for the time being, as to
the relative position and character of
speakers and hearers, oirw k. bp.] We
should expect edx pr) x. t. X. to follow, as
in (9), instead of which we have a clause
that seems to make oirw k. ip. dependent
rather upon (9) than (11). (dv pi] could
only introduce a restatement of (11). And
TrpSs ttjx oIk. x. t. X. is an injunction
which naturally enough follows the no
tion tI rb btpeXos involved in (11). eTrei
.. . irvevpdrwv] may be read as aparen-
thesis. Trvevpdrwv as in (12 : 10),
'inspirations.' They would speak of the
ttx. yvwtrews, irv. irpotprjreias. x. t. X. cf.
Isa. 11 : 2. TrpSs . . . irepiffff.] The
use of the word irepiffff. seems suggested
by the notion of emulation contained in
frjXwTai, seek superiority, distinction,
with a view to the edification, &c, cf. 2
C. 8 : 7. 1 C. 1 : 5.
13 — 17. SiSxep] dependent upon TrpSs rijv
olxoS. irpoffevx. tva Siepp.] let him
pray (in the unknown language) with the
object of interpreting; i.e., pray with
this intention, and so pray that he may
conveniently expound his petitions.
That this is the sense in which we must
understand irpoffevxiffBw is plain from the
following discussion of such prayers (14 —
17) introduced by 7dp. Not 'pray to be
enabled to interpret.' tS ttx. pou] my
spiritual faculty ; ' my inspired spirituali
ty.' xous] The moral and spiritual func
tions and affections united with the Spirit
of Christ ; the mind or intellectual ele
ment, Ph. 4:7. L. 24 : 45 ; that intelli

gence which, possessed and exercised in
common with other men's, is the ba.sis of
communication with them. It would be
by this, through the medium of language,
that the ttx. would act ad extra. But
this would be dxapirbs (without result),
when its action was prevented by the
absence of the ordinary medium. It is
clearly with reference to others that the
xous is called dxapirbs (16) ; it is not im
plied, but the contrary, that the irvevpari
xbs in this case has not ' his understand
ing,' with reference to what he utters.
He has it, but does not by it act on others.
Cf. jEsch. Agam. 1052, (aw tppevwv
Xiyovaa irelBw viv Xbyw. rip irv.] and
so, in the sentiments and language due
immediately to the Divine afflatus, to)
vol] and so, in terms intelligible to all who
hear, so as to make them partakers in my
meaning. tpaXw] hence it appears that
the utterance in an unknown tongue
frequently took the form of a hymn of
praise ; and to this kind of utterance the
remarks in (16, 17) apply. eiXoy. evi
dently in the same sense with eixapitrr.
blessing and thanking God in an address
to Him. 8 dxaTr. t. tott.] An Orien
talism. He that sitteth in the seat of
— 'is in the position of,' as we say. Deut.
33 : 21. Ps. 1 : 1. Ezek. 28 : 2. tou
ISiwtov] the ordinary member of the
congregation — the layman— one not en
dowed with gifts, one who does not un
derstand the language, either by learning
or by inspiration, A. 4 : 13, n. tS dp-fjv]
The art. indicates the recognized and
usual response. KaX. eix-] Neither the
verb nor the adverb will comport with
the notion of an ecstatic utterance, not
understood by the utterer. ' although
thou givest thanks well, yet,' &c. cf. R.
6 : 17.

1 CORINTHIANS 14. 18—22.

271

piaTw tw Oew fiov, iravTwv vfiwv fidXXov yXwaaais XaXwv
l9 aXX ev eKKXrjala OiXw ttevte Xdyovs Sia tov voo'y fiov XaXhaai,
iva Kal aXXovs KaTrjyhaw, r) fivplovs Xdyovs iv yXwaarj.
'ASsXcpol, fih iraiSla ylveaOe Tais cppealv, aXXa Trj /ca/ct'a
vi77rta'£eTe, Taty Se cppsal Te'Xetot ylveaOe. 2t ev tw vdfiw
yeypaiTTai, Oti iv irEpoyXwaaois Kal iv yelXsaiv iTipois
XaX/To-w tw Xaw tovtw, /cat ovS' ovtws slaaKovaovTal fiov, Xiyei
Kvpios. 22 waTB al yXwaaai et'y arjfiEiov et'crtv ov Toty iriaTsvovatv
aXXa Tois airiaTois- h Se irpocprjTEla ov Tois airiaTois, aXXa Toty

18, 19. euxapiortS  XaXux]
By some e8x. is here understood as in
(17), 'I offer thanksgivings to God in
more languages than you all,' an inter
pretation supported by Alex. MS., which
omits XaXtSx ; most other ancient MSS.
have XaXu. ' I thank God that,' &c, is,
however, more in accordance with the
sentence following dXXd . . . BiXw . . . i),
cf. Hdt. IX. 79. xdp<-v re tirBi eux drrau'Tjs
(that you are). So Syr. "V. Vulg. has
quod omnium vestrum lingua loquor, as
not reading paXXov. ex ixxXtjirla] in
public, in church, in meeting ; not op
posed to private exercises in the first
sense of euxap. above given, but the ex
hibition of the gift as a sign is opposed to
the possession of it for use when required.
84Xw . . . i)] Malo, cf. L. 17 : 2. 15 : 7.
Std tou vobs pov] in the exercise of, by
the action of, my understanding, i.e., ad
extra, as immediately explained by lva x.
dXX. xarrjX; see on xous (14). Nearly all
the earliest MSS. have tijj vol pov (15).
ex 7X.] cf. (5) ex drroK. k. t. X. — In this
passage the Romish practice of Latin
prayers is clearly condemned. ' Whereas
S. Paul would have such language spoken
to the people in the Church as they might
understand, and have profit by hearing
the same ; the service in the Church of
England these many years, hath been
read in Latin to the people, which they
understand not ; so that they have heard
with their ears only, and their heart,
spirit, and mind have not been edified
thereby.' Preface to Prayer Book.
20. A significant admonition reproving
them of childishness in their estimate of
the comparative value of spiritual gifts, in
their notion of their object, in their am
bition for those which they most esteemed,
and in their mode of exercising them.
Note. Manly sense in religion and wor
ship looks at once to utility and practical
edification ; whatever is pompous, ambi
tious, unintelligible, is childish. Tats

tppealv] 'in sense,' Rh. V. On dat., see
G. 1 :22, u. dXXd] however; as if cor
recting himself, ' yet there is a sense in
which you must be children, yea babes,'
XTjVtot. 'In malice be as babes,' i.e. have
none of it, 5 : 8. rfj xaxla] he glances
at their contentions, and the jealousies
arising from emulation as to spiritual
gifts, 12 : 15—21. 13. xTjTrtdf.] play
the part of infants. So 16 : 14, dxSpi-
feo-0e, play the man, cf. Koplfapai, act like
a little girl ; Swpidlrw, Swpt'fu, imitate the
Dorians. Te'Xetot] perfect, mature,
grown up men, H. 5 : 14. Ja. 1 : 4.
3:2. 21 — 25. xopu] i.e. in the Scriptures
of the 0. T. dispensation, J. 10 : 34, n.
The passage quoted is Isa. 28 : 11, and
the last cl. of (12). S. Paul transposes
the first two members of (1 1 ) ' with stam
mering lips (stammerings of lips) and an
other tongue,' (A. V.) rightly interpreting
i"®^ ^Ajfct' Std tpavXitrpbv x^Xiwv
(LXX), as synonymous with plfzll
¦'"Qni$> bid yXwffffrjs 4r4pas (LXX), and
meaning irepoyX. 'men of strange tongues.'
So Dathe, ' barbaro sermone, peregrinst
lingua uti.' XaX-rjtrw] for "IJ.T1
(Piel) ' he, i.e. God will speak ;' though
probably the verb is used impersonally,
'one shall speak.' 'The general sense
seems to be that as they mocked the pro
phet for teaching them like children, God
would teach them by strange tongues
through the foreign invasion of the Assy
rians. This mode of speaking would be
in judgment, not in mercy, and would
have no effect.' Stanley, wtrre] The
inference is drawn from rip X, roirw, (in
the prophet's meaning, unbelieving and
rebellious Israel,) and 08S' eltraKovtr. pov.
ff-qpeXov .... dTrio-Tots] True, whether
they are spoken in a foreign place, or in
one where they are native ; in the former

272

1 CORINTHIANS 14. 22—26.

iriaTevovaiv. 23 iav ovv avveXOrj h EKKXrjaia oXrj Biri to avro
ko.1 irdvTss yXwaaais XaXwaiv, elaiXOwai Se iSiwTai rj airiaToi,
ovk ipovaiv oti fialvsaOB ; 2* idv de -TravTey irpocprjTevwaiv,
elaiXOrj Si Tty airiaTOs h iSiwTrjs, iXiyXETai virb iravTwv, avaKpl-
vetoi virb iravTwv, 2S /cat outw to KpvirTa Ths KapSlas avTov
cpavepa yivBTai, /cat outw ireawv em irpoawirov irpoaKvvrjaei tw
Oew, a'Trayye'XXwv oVt 6 Oeoy ovtws ev vfiiv eaTi-
26 Tt ovv iaTiv, aSeXcpoi ; otov avvipyrjaQB, e/cao-Toy vfiwv
¦^raXfibv eXbi, StSayrjv bXei, yXwaaav b'Xei, a7ro/caXu\tVtv eyei,

place they are among the miracles wrought
as evidences of the truth of the Gospel
(eis o-Tjp.. eltrl, M. 16: 17), in the latter they
are exercised for the conversion of those
who naturally speak them. Tongues, like
other miracles, pre- supposed unbelief on
the part of those before whom they were
exhibited ; hence rightly said to be els fftjp.
toXs dirlffTois. If they were ecstatic
highly spiritual utterances, the Apostle's
remark concerning them must have been
reversed, tj Se Trpo0.] as explained in
regard to its ordinary object and exercise
in (3). '(serveth) not, 'Tynd. rightly, as it
is contrasted in character with a tsTjpeiov.
1) 4kkX. SXtj] not necessarily all the
Christians in Corinth ; nor implying that
they all met in one place. The congre
gation anywhere would be representative
of the whole, 11 : 18, 22. But all the
congregations, how many soever, formed
the one 'church which was in Corinth,'
1 : 2. 4irl tS a8T8] may mean simply
together, A. 3 : 1, but place is here im
plied, li : 20, n. irdvres] i.e. all who
have the gift, or all the speakers on the
occasion, tt. 7X. XaX.] speaking perhaps
to groups or classes, and so all might be
speaking together, cf. 27. iStuTat] or
dinary persons ; individuals not in con
nexion or association with the Church ;
opposed to brethren, as in (16) to teachers
or officers. palvetrBe] precisely similar
to the effect produced on the minds of the
hearers in the first instance at the day of
Pentecost, A. 2 : 13, when undoubtedly
' the tongues' in which ' all spoke' (4)
were certain actual languages. Tts d tt.
t) iS.] He puts the case in the sing, to
render it more striking. Possibly he
refers to some remarkable instance which
had occurred. 4X4yx*rai  dxa-
Kplverai] iXiyx. refers to the conscious
ness and sense of guilt produced by the
preaching of the Gospel, dvaKp. to its dis
covery of the thoughts and intents of the
heart, its exposure of the inner state, H.

4: 12. J. 3 :20 ; and cf. 2 : 15, n. uttS
TrdxTwx] by all ; as they speak in suc
cession, or as he hears them successively,
passing from one group to another. The
effect described in (25) is attributed in a
great measure to the uniformity in the
tenor and power of the discourses heard.
This spiritual phenomenon is still of fre
quent occurrence. Instances abound of
sinners awakened under the ministry of the
Word who suppose, at first, that by some
means the preacher was aware of their
individual state, habits, character, and
feelings, and had addressed himself espe
cially and designedly to them, ou'tu t.
Kp.] thus ; by this process. Td
Kpvirrd t. k.] things only known to
himself, and things not known to himself;
things kept secret, which he concealed as
it were from himself, M. 11 : 25. 13 : 35,
his secret intentions,- desires, conscious
ness of past sins, and his innate depra
vity, his real spiritual condition.
tp avepa] 'manifest' to himself; or dis
covered in his apprehension, k. ou'tu]
' in these circumstances, ' ou'ru in both
members deducing a consequence from the
preceding statement. irpotJKvv. t. B.]
Public acknowledgment of Christian
belief before the Church, d ira 7 7.] 're
porting,' carrying abroad into the world
the acknowledgment made before the
Church ; confessing Christ and his people
before men. So Xen. Anab. 1. 7, 8, oi
Se TauTa dKoi/traxres airol re i)trav iroXi
irpoSvpbrepoi, Kal tois dXXots e£?)77eXXox,
where i^rbyy. refers to action subsequent
to fjtrav  irpoB., though apparently
synchronous with it. The description of
such conversions, and the language of
profession are apparently taken from Isa.
40:14. iv ipXv] among you; 'in the
midst of you,' M. 18: 20.
26— 35- Ti oSx eo-Ttx] What, then, is
the practical result of all this ? The oBx
is resumptive from (23). In these words
he passes from the supposed to the actual

1 CORINTHIANS 14. 26—32.

273

ipfirjvslav i'yei- irdvTa irpbs o'lKoSofi'rjv yeveaOw. 2< b'ite yXwaarj
Tty XaXet, /caTa Svo tj to irXeiarov Tpeis, Kal dvd fiipos, /cat efy
SispfirjvBviTW- 28 eav Si fih rj SispfirjvEVThs, aiyaTW iv iKKXrjaia,
iavTW Se XaXehw /cat tw Oew. 29 irpocphTai Se Svo rj Tpeis
XaXehwaav, Kal ol dXXoi SiaKpiviTwaav 3° eav Se a'XXw a7ro-
KaXvcpOrj KaOrjfiivw, b irpwTOs aiyaTW. 3I SvvaaOe yap KaO'
eva iravTES irpocprjTeveiv, iva iravTes fiavOavwai /cat TravTey irapa-
KaXwvTai. 32 Kai irvevfiaTa irpocprjTwv irpocphTais viroTaaaeTai-

practice of the Church, and from princi
ples and suggestions to direct injunction.
' What is to be done, then?' Gen. oVax
truxepx.] Whenever ye meet in congre
gation. ?Kao-Tos bp.] Each one of you
who is gifted respectively is ready with
his gift ; and, as the repetition of (fxet de
notes, is anxious to exercise it, presses
for preference or precedence, or proceeds
to utterance independently, and without
reference to others, or to any plan and
order (33). (xatrros is used as in 12 : 7,
11; cf. 4: 5, n., and Trdxres (23). ^aX-
pSx ix-] Comp. A. 4 : 24, n. Si5ax7jx]
Some special subject on which he feels
enabled and prompted to give instruction.
dTroKdXUji'tx] See on (6). eppTjxeiax]
doubtless 4pp. yXwtrtrwv, 12 : 10. the
power of interpretation. iravra ....
7 ex.] The abrupt transition to this in
junction indicates dissatisfaction with the
state of things just described. It reads
like a command suddenly imposing silence
or order in the midst of confusion. KaTa
58o . . . Tpeis] 'by two or three* must
mean so many on one occasion, not ' at
once,' as appears from dxd pipos, 'by
turns,' and (30). eJs Step p.] 'let one,'
a single person, one, and no more, of
those having the gift ipp-qveia. edx . . .
Siepp. tjx.] i.e., if there be no one present
beside the speaker, or speakers, able to in
terpret the foreign language spoken. See
on (2). iv iKKX.] in the congregation. ;
in public. iavrip XaXetVu] This a
person might do in the words of an actual
language ; but how he could speak to
.####^fhimself, and that to his own edification,
y, 7V'/i'!* in a tongue which, if it had utterance,
would consist of ecstatic cries and sounds,
is perfectly inconceivable. Nothing but
utterance could give such cries and sounds
the character of 7X010-0-01. TJnuttered,
they would be nothing. Tip Getp] It
being assumed, as in (14), that the utter
ance would take the form of prayer.
TrpooJ. Se] but let prophets, &c. oi
dXXoi] the other prophets who were not
to speak. SiaKpivirwaav] let others
VOL. II.

discern the meaning and value of their
statements ; exercise the gift of SidKpitrts
irvevpaTwv, 12 : 10, corresponding to
ipptjvela, and like it intended for corrobora
tion, and for protection against fanaticism
or imposture. Cf. 1 Th. 5 : 21, Trdvra
SoKtpdtTere, n. In this case several were
to act, or perhaps the whole number of
' prophets,' an expression of assent only
being required, whereas one interpreter
would suffice for confirmation, and only
one could conveniently act. Comp. use
of Kplveiv in Tim. § 47, iii. 72, where Plato,
distinguishing between the pdvris and the
irpotpijTTjs, says, rb tux irpotpijTwv yivos
iirl rais ivBiois pavreiais Kpirds 4iriKa-
Bitrrdvai vbpos . . . ttjs St' alviypwv obroi
tpijprjs Kal tpavrdtrews biroKpiral. iav
. . . KaBrjpivw] if a revelation be made
to another while sitting ; i.e., to one not
of those who have come possessed of a
revelation (26), nor of the two or three
who are fixed upon as speakers. xaBrjpAvw,
sitting as a hearer. Hence it appears
that they stood to speak ; L. 4 : 1 7. A.
13 : 14, 16. With the expression eax . . .
dTTOK. and the incident supposed, comp.
1 Sam. 10:io. 19:20,23. 1 Chr. 12:
18. 2 Chr. 20 : 14. 24 : 20. 8 irpwros
ffiy.] the first ; he of the original party
who is speaking. The injunction is to
ensure their speaking one at a time, ko0'
(va. SivatrBe] ye have it in your power,
all of you, one by one to prophesy, and
so all may receive instruction and exhor
tation, irdvres' irpotp.] all who have
the gift may exercise it, and that with
due regard to order. TrdxTes pavB.]
Here tt. certainly denotes the whole con
gregation ; pax0. and irapaxaX. shew the
nature of the prophesyings : they were
didactic and hortatory, ttx. . .u7roTdo-o\]
Said to meet the objection arising from the
supposed necessity of immediately follow
ing a divine impulse. The gifts of the
Spirit were not like possession by a de
mon, and did not supersede the use of
ordinary mental power, ttx., see on (14),
meaning not irveipa irpotpnrelas, but its
18

274

1 CORINTHIANS 14. 33—39-

33 ov ydp iaTiv aKUTaaTaalas b Qeos, dXX' sipijvrjs, ws bv iraaats
Tais EKKXrjaiais twv ayiwv.
3* At yvvaiKes vfiwv iv Tais e/c/cX/To-taty erfyaTwerav ov yap
iiriTETpaiTTai ai/Taty XaXsiv, aXX' viroTaaasaOai, KaOws Kai
b vdfios Xiyei. 3$ el Se ti fiaOsiv OeXovaiv, ev oikw tovs
ISiovs dvSpas iirspwraTwaav ala-ypov ydp iaTi yvvait^iv iv
EKKXrjaia XaXeiv.
36 "H dcp' vfiwv b Xoyos tov Qeov i^rjXOev , rj et'y iVay
fidvovs KaThvTrjaev ; 3^ Et Tty SokeI irpocphTrjs elvai h irvevfia-
Tt/coy, iiriyivwaKBTW a ypacpw vfiiv} oti tov Kvpiov slalv ivToXal-
38 el Si tis ayvoei, ayvoe'iTW. 39 "QcrTe, aSeXcpoi, ujXovtb to

combination with tS ttx. tov dvBpwirov (2 :
ii); 'spirits of prophets are subject to
prophets,' absence of article implying
character. See M. 4 : 3, n. dKaTatrT.]
disorder; tumult and contention are
implied, 2 C. 12 : 20. Ja. 3 : 16. ' God
'is not characterized (in his works, in his
manifestations) by disorder, but by peace. '
see on 1 Th. 5 : 23 ; 'causer of,' Tynd. ;
'author of,' Gen., A.V. ; 'the God of,'
Rh. ; ' a God of, ' Luth. By 0 GeSs here
is meant God the Holy Spirit, tis 4v]
as is exemplified in, &c. Intimation of a
general rule or order to which each Church
must conform, 7 : 17. 11 : 16. Some
MSS. add SiSdtrxw. Many join tis ex tt.
with the following sentence : As in all
the churches — (so) in your churches let
your women keep silence.
34,35. Al.yvvaXxes, x.t.X.] The pro
hibition to women to speak in public is
explicit, stringent, absolute, universal,
and fortified by appeals to the law of re
velation, and the law of nature. The
Apostle reiterates it in various forms, as
if to prevent the possibility of being mis
understood ; perhaps on account of his
apparently mere restriction of the prac
tice in 11 : 5, u., &c. ex Tats ckkX.]
'in the congregations' of Corinth or
Achaia. The pi. is used to mark the uni
versality of the prohibition, oi 7. eirt-
TeTpaTTTat] In I T. 2 : 12 he says, oix
(iriTpiiTW. Here he speaks impersonally
to represent the command as a positive
ordinance of the Gospel (37). dXX' 8iro-
rdtrff.] supply iTririraxTai, or some such
word ; so in 1 T. 2 : 1 2. It is implied
that public speaking and teaching is in
consistent with the due subjection or sub
ordination of the female sex. 0 vbpos]
Allusion to Gen. 3 : 16. S xop.os means
the ' inspired record, which contains the

precept, not the precept itself (21).
paBeXv BeX.] Even public enquiry for the
purpose of obtaining information is for
bidden them. From this it appears that
questions were proposed, or explanations
asked, in the religious meetings, ai-
trxpbv] a thing disgraceful perse, as being
unnatural, 11 : 6. 4v 4xxX. XaXeXv]
in congregation assembled (23), 11 : 18,
20; in public (19).
36 — 38. "H dtp' bp. x.t.X.] He chides
their assumption of independence : they
were neither the first (original) Church,
nor the only Church. They had nothing
but what they had received (4:7); ar,5
others had received the same in an equal
degree. The same may be said to every
existing Church. The Gospel itself, 0 X87.
t. 6., and not the authority of this or that
Church, is to give the rule in all matters
of faith, practice, and discipline. SoKet]
claims to be; 8:2. 3: 18, n. Trxeup,a-
rixbs] The context requires the sense
' endowed with spiritual powers.' Else
where it is ' spiritually minded ;' 2 : 1 5, n. ;
3 : 1. G. 6 : 1. eTri7txuirK.] i.e., let him
give this proof of being in communication
with the Divine Spirit, eltrlv 4vt.] Alex.
and others, earix exroXij, which would
limit the demand to the rule just given
about women, tou K.] i.e., of Christ.
d7Xoet d7xoe£ru] if any one (of such)
does not know by spiritual perception
that I speak by inspiration — or, if any
one professes ignorance (ignores my in
spiration) — let him keep this character of
ignorance ; let him be assured he has not
the faculty of spiritual knowledge. It is
the reverse of 0 e*xux wra dxoieiv, dxov4rw.
Some MSS. have dyvoeXrai, Is ignored;'

ignorabitur, Vulg. But Syr.

^y

1 CORINTHIANS 14. 39, 40. 15. 1—4. 275

TTpocprjTEvetv, Kal to XaXsiv yXwaaais fih kwXvbte. 4° HavTa
Evaytjjfidvws /cat /caTa Ta^iv yiviaOw.
15 jVvwpl^w Se vfiiv, ddeX <iot, to evayyiXiov 6 evrjyyeXi-
aafirjv vfiiv, b Kal irapsXa^ETB, iv & Kal eo-T7?/caTe, 2 Si' ov Kal
aw^EaOs, tivi Xoyw svrjyyEXiadfirjv vfiiv, et /caTe'y_eTe, e/CToy et fih
irapiSwKa yap vfiiv iv irpwTois, b Kai irapB-

eikij BiriaTEvaaTB.

Xa/3ov, oti XpiaTOS airiQavEv virip twv afiapTiwv hfiwv, KaTa Tay
ypacpas, 4 Kal oti iracprj, Kai oti iyhyspTai Trj TpiTrj rjfispa,

fut. act. for imperat. For the forma lo-
quendi, cf. 7 : IS-
39, 40. "Otrre] bringing in the conclu
sion of the whole matter ; the summary
rule of conduct deduced from the full con
sideration of the subject. f7jX.] (1), 12 :
31. f. emphatic by position, 'emulate,'
'aspire.' In the next clause the order of
the Greek should be maintained, 'as
to the speaking with tongues, forbid it
not.' The form of admonition again
places prophecy above the gift of tongues
(5). The expression to X. 7X. p.T) xwXiere
arises, however, probably from the wri
ter's anxiety that no misconstruction
should be placed on his restrictions of the
exercise of this gift. Cf. 1 Th. 5 : 19, 20.
TrdxTa] All things in your public assem
blies — in worship. e8trx7jp.8xus] with
propriety of outward appearance ; refer
ring to (23) and (34, 35). xard Td|tx]by
order; according to a settled arrangement,
such as(27— 31). yiv4a8w] be habitually
done, pr;os. In (26), yev4tr8w, simply ' be
done ;' but there also the right reading is
probably ytviuBw.
XV. 1, 2. The fourth principal divi
sion of the Epistle begins here (see In
trod.) : the subject being the doctrinal
errors existing in the Corinthian Church
with respect to the resurrection. It opens
with a summary of the leading facts of
the Gospel, rapidly culminating in that
which involves the doctrine in question,
as well as the whole scheme and system
of Christianity — the resurrection of Jesus
Christ. This statement is prefaced by a
solemn declaration with regard to it,
which is of the nature of an appeal and a
warning. Tvwpllrw Si bp.] Si particle
of transition, often thus used in passing
to an entirely new subject; 12 : 1, n.
7X. vpXv. commemoro (12 : 3), 'I do you
to wit,' 'I state for your recognition.' Join
7xwp. bp. tIvi Xbyw, I remind you in what
terms, in what statement, substance and
tenor of discourse. This constr. is adopted
by Tynd. Beng. Billroth, Olshausen.

Cf. A. 13:32. tS 68077. 8 e8rj77.
k.t.X.] He characterizes their true faith
by four particulars, none of which he
implies could be predicated of the new
doctrine which some of them held (12, 14,
15) : — It was what he had originally
preached; and what they had by grace re
ceived and acknowledged (cf. G. 1 : 8, 9);
it was the element of all Christian life
and stability (R. 5:2); it was that by
which they were placed and kept in a
state of salvation (1 P. 1 : 5). The re
petition of Kal marks the connexion of
these points ; render ' which also ye re
ceived, wherein also ye stand, whereby
also ye are saved.' There is a climax, or
rather a progression, from eirjyy. to
pwtreffBe. By trw£. is meant eternal sal
vation, represented as begun now, 1 : 18.
J: 3 : 36, n. 5 : 24. M. 1 : 21. ei xari-
XeTe] ' if ye keep,' maintain it; i.e., sup
posing I am speaking to you about what
is still yours, xarix- is used as in 11 : 2.
H. 3:6, 14; 10:23. ei with indie.
states a supposed fact; 6:2; 9 : 17.
4xrbs el pr)] 14:5. Indie, with ei pi),
stating what would in that case be a cer
tainty. eiKij iiritrr.] ye believed in
vain ; temere, groundlessly (in a subjective
sense) ; aimlessly, without an object or
intention; carelessly, indolently, heart
lessly, with a mere assent. He means
that it was useless to remind them thus if
they were not maintaining what he taught
them, for in that case their original belief
was worthless.
3 — 1 1 . irapiS. ydp . . . irap(Xa(3ov] yap
introduces the promised declaration t£xi
Xbyw eirtyy. Recurring to the notion 8
ebrjyyeXtffdpTjv, he goes further back, and
to a higher source, representing himself
as the instrument or medium of the com
munication merely. See on 11 : 23. ex
TrpiiTots] imprimis, as the first and prin
cipal thing or things ; ex Trpuroio-i Teriprj-
pexTjs, 'honoured above all,' Hdt. vm.
69. diriB. iirip tux dp. Tjp.] That
we must understand this expression in a
vicarious and sacrificial sense is clear upon
18—2

276

1 CORINTHIANS 15. 4—10.

KaTa Tcty ypacpas, * /cat oti wcpOrj Krjcpd, etra TOty dwde/ca*
° eireiTa wcpOrj iiravw irevTOKoalois aSeXcpois icpaira^, e£ wv ol
irXelovs fiivovaiv ewy dpri, Tives Se /cat iKoifihOrjaav 1 eirevra
wcpOrj 'Ia/cw/3w, EiTa Tois airoaToXois irdaiv eayaTov Se
iravTwv, wairepel tw iKTpwfiaTi, wcpOrj Kafioi. 9 iyw yap elfii b
iXayiaTOS twv aicoaToXwv, by ovk elfii t/cavoy KaXsiaOai airo
aToXos, Sioti iSiw^a Thv iKKXrjalav tov Qbov- io ydpiTi Se
Qeov el fit o slut, koi h Xaj°(? ovtov h et'y e,ue ou kevij iysvhOrj,
aXXa irepiaaoTBpov ovtwv icovtwv iKoirlaaa- ovk iyw Se, dXX' h

comp. with H. 5 : i, 3. 7 : 27. 10 : 22.
See on G. 1 : 4. eTd0rj] aor., as of an
act past and done with. e7ij7.] perf., as
of an act remaining in its effects. KOTd
Tds 7p.] bis. See passages quoted and
referred to in M. 26 : 24, 31, 54 — 56.
Mk. 9 : 12. L. 24 : 26, 27, 44, 45. J. 19 :
24, 36, 37. A. 2, 3, 4. 8 : 32. 13, &c.
This summary of the Christian creed thus
contains a profession of belief in the O.T.
Scriptures. Kal 8ri wtpBtj k.t.X.] This
accumulation of evidence is due to the
importance of the fact of Christ's resurrec
tion in the Gospel scheme, and in the
argument about to be maintained for the
resurrection of man. Ktj</>{i] L. 24 : 34.
tois SuS.] i.e., the Apostles, so called
from their original number. He appeared
first to ten, J. 20 : 24, afterwards repeat
edly to the eleven. (rreiTa wtpB.] Dis-
junctiva vis tov (rreira, et copulativa tov
elra clara est. Conjunguntur enim ol
Duodecim cum Kepha per elra, disjungun-
tur Quingenti, et ab his Jacobus : Sed
copulantur huic, per elra, Apostoli. Beng.
See on (24). irr. TrexTaKotriots] Pro
bably in the appointed place in the moun
tain in Galilee, M. 28 : 16, n. Jus dpTt]
i.e. twenty- four years after the event. The
evidence of this large body of persons,
who were probably widely dispersed, must
have contributed greatly to promote the
spread of Christianity. S. Paul could not
have said this if he had not conversed
with many of them, and if their existence
and active testimony had not been a
known fact, pivovtri] continue alive;
cf. t Th. 4 : 17. J. 21 : 22, 23. Kal
ixoip.] but some certainly have died.
The mention of those who died is made to
remind them that on the hypothesis of
there being no resurrection, the deceased
had been unjustly dealt by (had perished,
v. 18). They had been tantalized by the
glimpse of another world in the vision of
their risen Lord, but had no hope of
sharing in its bliss. TaKti|8u] An ap

pearance not mentioned in the Gospels.
This was, doubtless, the James repeatedly
mentioned by S. Paul, G. 1 : 19. 2 : 9, 12 ;
the James of A. 15, and writer of the
Ep. This special appearance probably
designated him to the high office which
he held in the Church of Jerusalem. Tots
d tt. ir a a i] On occasion of his resurrection.
Trdtrt added because of the appearance to
a single person just mentioned. Tip
ixrp.] The art. indicates the child of the
family which was so born. By ixrp. is
usually meant an abortion, a premature
birth, i.e, dpjSXwpa. The most natural
sense, referring the comparison to itrx.
iravTwv, would be one born after the pa
rent's death, when the faculty of giving
birth had ceased, ' from his mother's
womb untimely ripp'd ;' or, as is often the
case in abortive births, born with the
death of the parent, ixrpwffatrav diroBa-
veiv, Hdt. in. 32. But the explanatory
sentence which follows, iyw ydp x.t.X.,
justifies the use of (xrp. in the ordinary
sense, such an offspring being commonly
diminutive, misshapen, scarcely to be
called human. Perhaps the notion of an
effete, because late birth, was first in the
writer's mind. wtpB-q xdpoi] Not only
at his conversion, A. 9 : 5. 26 : 16, but on
occasion of various communications, A.
22: 14, u. 1 C. 11: 23. G. 1 : 12. S
eXdx- t. dTroo-T.] personally (and cf. E.
3 : 8), but not in inspiration, or office, or
authority, 2 C. 11:5. 12 : 11. G. 2 :6 
8. IkoxSs] sufficient in worth, L. 3 : 16.
7:6. xaXeXa-Bai 'A.] even to be called
Apostle. d£tos xX-nBTJvai vlbs, L. 15 :
21. e8iu£a. . . . G.j See G. 1: 13.
Xdpiri 0.] as shown in his conversion
and call. G. 1 : 15 ; the gracious coun
tenance and free goodness of God mani
festing itself in his gifts. By the unde
served goodness of God. 8 elpi] i.e.
actually an Apostle, fully equal in dignity
and authority to the rest ; he means ' the
great thing I am,' magnifying the grace

1 CORINTHIANS 15. 10—17.

277

y_apiy tou Oeou 17 avv ifiol. " etTe ovv iyw etTe e/cetvot, outw
KrjpvaaofiBV Kai ovtws iiriaTEvaaTE.
hit oe XpiaTos Krjpvaaerat, oti e/c ve/cpwv iyhyEpTai, irws
Xsyovai tives iv vfiiv oti avaaTaais ve/cpwv ovk 'iaTiv ; '3 et
oe avao-Tacrty ve/cpwv ou/c eaTiv, ovSe XpiaTos iyhyepTai- '4 et
oe XpiaTos ovk iyhyepTai, /cevov apa to Khpvy/na hfiwv, Kevh Se
Kai 7; iriaTis v/xwv J5 EvpiaKOfisOa Se ko.1 \|<-euo>o/uctpTupey tov
Qbov, oti ifiapTvphaa/iEv koto tov Qeov oti fjyeipe tov XpiaTov,
bv ovk rjyEipEV elirep dpa veKpol ovk iyelpovTai. *" et yap
veKpol ovk iyslpovTai, ovSe XpiaTOS iyhyepTai- I' el Se
XpiaTos ovk iyhyepTai, fiaTala h irlaTis vfiwv, bti iaTE iv Tais

of God. i) els 4pi] which designated
and reached me. i P. 1 : io. 08 Kev-lj] not
empty, without result, but pregnant with
energy, power, usefulness. o8t. irdvrwv]
the other Apostles, oix iyw Si] (ixo-
Trtaffa). So of his spiritual life, G. 2 : 20.
tj triv ipol] grace is personified, co
operating indeed with him, but acting by
him ; the moving power, the efficient cause
of all the good he did. Better so than to
render 'not so much I as the grace, &c.,'
or, non ego solus sed gratia Dei mecum,
Augustine. R. 7 : 20. See on 1 Th. 4 :
8. iyw] (xTjpitrtrw). exeXvoi] the other
Apostles. iyw etre exeivoi implies
the consciousness of a supposed rivalry
between his claims and those of the other
Apostles, ou'tu KTjp.] so (in such terms)
we proclaim (our message) ; such is our
proclamation, referring to the facts declared
in (3,4). oCtu iir iff t.] such was your
belief, 8 Kat irapeXdt3ere (i). Such, as in
(3, 4), continues to be our message, such
at your conversion was your belief.
12—19. Ei Se X. KTjp. k.t.X.] Butif
C. is proclaimed (as he is by us all) as
having risen from the dead, iyrjy. (perf.)
is risen — eK vexp. from the state of the
dead, irws Xiy. x.t.X.] how can they
say — how is it that they have to say,
dvdar. vex. oiK i.] there is no such
thing as a resurrection of the dead ; the
resurrection of the dead is an unreality
— a nonentity. These were of the Sad-
ducean Jewish, and philosophising Gen
tile party (see Introd.), contending pro
bably for a spiritual resurrection like
Hymeneus and Philetus, 2 T. 2 : 1 8, and the
modern Swedenborgians. ei — o8k (ittiv]
oi, not pi), follows ei in this and following
sentences because it is used as privative
or contradictory of the notion of the verb,
and forms with it the predicate of the pro

position, — 'isa nullity,' as in (12). o8Se
X. iyny.] not even Christ is risen. The
universal negation of a resurrection of
course involves the negation of any one
resurrection. He does not notice the
possible reply that Christ was the single
exception ; but it may be considered as
answered in (20) <fec: — Why should He be
an exception ? Why should He rise from
the dead bodily, if not in the character, and
for the purpose, and with the effect ex
pounded in (20 — 23). Kevbv xijpvypa
Tjp.] our proclamation, our message is
empty ; its main substance is gone ; take
this fact and its dependent truths out of
the Gospel, and nothing remains. xevi)
irlffTis ip.] The same is true of your
belief and trust ; it is unsubstantial, no
thing, as having no object. It follows
that the Gospel of Christ is not his
example merely, nor faith a trust in God
for salvation derived from our imitation
of Christ. The Gospel is nothing without
his resurrection, and our faith nothing
without belief and trust in Him as risen
from the dead. eipitrK. Se x. tp.] we
are detected moreover, in being false wit
nesses on the part of God. Kara tou G.]
'against God.' Rb. If it be a truth in
the divinely-established nature of things
that there is no resurrection of the dead,
then our testimony, delivered as on be
half of God, that He raised up Christ,
is not only false but testimony against
Him. Some understand \pevSop. of per
sons feigning to be witnesses ; like \pev-
SoirpotprjTai, ipevSairbffToXoi. But cf. M.
26 : 59, 60, and Plato, Qorg. § 61. 1. 472,
\pev8opdprvpas xar epov iroXXobs irapatrxb-
pevos. etirep dpa] if indeed, as they
say. dpa is here used in accepting, as a
proposition, a statement before made.
veKpol oiK ey.] dead men are not

278

1 CORINTHIANS 15. 17—24.

dfiapTlais vfiwv dpa /cat ol KOifirjOivTBs iv XpiaTW airwXovTo.
'9 el iv Trj Fwrj TavTrj hXiriKOTEs ia/isv iv XpiaTW fiovov, eXeeivo-
Tspoi iravTwv avOpwirwv iafiiv. 2° Nuvt Se XpiaTos iyhyBprai e/c
veKpwv, dirapyh twv KEKOifirjfiivwv iyivsTO. 2I iirEiSrj yap ¦ Si
avOpwirov b QdvaTOs, Kal Si avOpwirov avaaTaais ve/cpwv. 22
wairsp yap iv tw 'A.Sdfi ttovtes diroOvhaKovaiv, ovtw Kal iv tw
XpiaTW iravTES ^woiroirjOhaovTai. 23 eKaaTOS Se iv tw t'ot'w
TayfiaTi- dirapyrj XpiaTos, eireiTa ol XpiaTov iv tyj irapovaia
avTov- 2+ eiTa to TeXoy, otov irapaSw Thv jQaaiXelav tw Oew

raised. The noun is anarthrous that it
may represent the fact as universal, a
truth attached to tbe abstract notion
'dead.' iyelpovrai, praes. in accordance
with the use of eon in 12, 13). And see
L. 20 : 37. J. 5 : 21. ei Se X.] Repeated
(14) to bring in a further result or deve-
lopement of the notion KexTj tj Trims bp.
parala] 'idle,' 'useless.' Tit. 3 : 9. Ja.
1 : 26. ex t. dpaprlais bp.] i.e. un
pardoned, unjustified. J. 8 : 21, n. He
assumes that forgiveness of sins, and jus
tification, depend upon Christ's personal
present action in the heavenly state, in
our nature as our Head and representa
tive, in his two-fold nature as mediator,
in fact, as our High Priest, making inter
cession, as he has made atonement for us.
R. 4 : 25. 6 : 10. 8 : 34. H. 5 : 9, 10.
6 : 19, 20. 7:i5. 8, 9 : 11. &c, 10 : 1—
22. dpa Kal oi k.] it follows from this
that also, &c. The aor. is appropriately
used, in speaking of those who, on this
supposition, when they died passed away,
and are not. ex X.] in communion with
Christ, in the faith and hope (14) of Christ
Rev. 14 : 13. to8s KoiprjB. Sid tov 'Itjo-ou,
' Th. 4 : 14, n. diruXoxTo] 'perished'
so as not to be capable of rising again —
perished by annihilation, as appears from
next v., and the statement of the opposite
truth, which follows in 20 — 22. el iv
TTi ?• T-] i^ our sphere of hope in Christ
be this life only ; if our hope be bounded,
&c. tjXttik. 4trp4v] we have our
hope ; ' maintain a hope ;' particip. with
elvai, L. 5 : 10, 16, n. iffri KarafiaXvov,
Ja. 1 : 17. (Xeeivbr. irdvrwv] On ac
count of the trials to which our profession
of faith in Christ exposes us, and the
sacrifices we are called to make.
20 — 28. Nuxl Si] But the fact is that,
&c. See 12 : 18. 7 : 14, n. Note the perf.
in 4yr)y. and Kexoip. He, as now risen, is
the pledge of the resurrection of those
who are now asleep, dtrapxi) 
^7^xeTo] became the first fruits ; but

Alex. &c, Vulg. omit iyev. ' (in the cha
racter of) first fruits, ' as the first who rose
not again to die (A. 26 : 23), and as the
promise of the future harvest, cf. C. 1 :
18. Rev. 1 : 5. By tux kck. we must
understand the righteous dead, oi Kotp. e'x
Xp. (18), whose Consolation and satisfac
tion is chiefly in view (23). 7dp] de
pends on drrapxT}. St' dvBp.] through
man ; i.e. not merely by his instrumen
tality, but by his position and relation to
mankind, giving effect to his agency. So
explained in (22), wtrirep yap iv rip
'ASdp, which must mean participation in
Adam's nature. Christ is the represen
tative of the whole human race in this its
second creation. We have the germ of
an idea more fully developed in R. 5 : 12,
18. There is also the idea that man must
in some sense be redeemed, raised,
judged by man. Hence the constant ex
pression, 'the Son of man.' See on A.
17 : 31. Trdxres f.] all men, univer
sally, as in the previous clause TrdxTes
dTro&V., and as is implied in the order of
resurrection immediately stated (23).
That the resurrection of all men is due to
their interest in Christ, as the death of all
men is due to their interest in Adam, de
pends upon the fact in their pbysico-spi-
ritual constitution implied here by a com
parison, but fully and explicitly enunciated
in 45 — 47- Men derive from Adam that
nature which renders them liable to cor
poreal death ; they derive from Christ
that nature which ensures to them im
mortality and resurrection. The immor
tality of all men cannot be conceived of
as derived from Christ, and as due to
their natural interest in Him, without
acknowledging his Deity, and without
attributing to Him the act of creation, as
described in Gen. 1 : 26, 27. 2 : 7. The
resurrection of the body seems to result in
some mysterious manner from Christ's
humanity, from our interest in Him as
man. It is as 'the last Adam,' 'the

1 CORINTHIANS 15. 24—28.

279

Kai iraTpt, otov KaTapyharj iraaav apy_i)v fat 7racrav ijrovalav Kai
Svvafiiv. 2i Ssi yap avTov /3ao-tXeuetv, ay_pty ov dv Orj iravTas
tovs iX0povs viro tovs irdSas avTov. 2<> sayciTOS iX0pbs KaTap-
•yerrat o OdvaTOS. 27 irdvTa yap u7reVa£ev u7ro tovs irdSas
avTov. otov Se etirrj oti irdvTa U7TOTeVa/CTat, ShXov oti e/CToy
tou u7roTa£avToy ovtw Ta 7ravTa. 28 otov Se viroTayy ovtw

second man,' that He is 'a quickening
spirit' (45, 47), to ' quicken our mortal
bodies' (R. 8 : ii). The provision which
was made in the original constitution of
human nature for the incarnation of the
eternal Son of God, involved our capa
bility of corporeal resurrection, and of
existing eternally in a state of real,
though incorruptible, spiritual, and glo
rified corporeity (44 — 54). Ph. 3 : 21.
Corporeal, incorruptible immortality is
thus equally the lot of all men ; but the
case of the wicked is not considered here.
So in J. 6 : 39, 40, 54. Td7p.art] pro
perly, a division or detachment of an
army, troop, band, each in his own ap
pointed place, rank, and time. dTr. X.]
Christ as leader, dpxTySs iwijs, A. 3 : 15,
dpxvybs ffwnjplas, H. 2 : 10. He ad
vances first alone, claiming and securing
resurrection, immortality, incorruptibility,
glory, for his people. eVetTa] after
that ; distinguishing the time of the action
from that of the preceding, not necessarily
stating its order in a series, iireira magis
disjungit, etra magis copulat, Beng. See
5, 6, 7, n. We are not at liberty to carry
the sequence further, and to suppose it
implied that the wicked shall follow after
' those who are Christ's' at a like interval,
for throughout they are not thought of.
iv ttj irap. air.] 'at his appearing' to
judge the world. See ou 2 Th. 1 : 7 — 9.
(ex ttj dTTOKaX8r'et tou K. 'I.) And cf. 1
Th. 2 : 19. 1 T. 6 : 14, 15. 2 T. 4 : 1
(iiritpdveia). eiTa] then (or next) the
end ; this closely follows the appearing of
Christ, but is not spoken of as synchro
nous with it (rbre), because of the inter
vening events which are next explained.
t4Xos] The close of the dispensation, the
end of the world, the consummation of
God's dealings with mankind, M. 24 : 3.
28:20. 8rav ir  8rav KaT.]
When this is done, at whatever time, then
cometh the end. See on Srax (XBrj, 2 Th.
1 : IO. irapaboj  KaTap7.] The
second of these events must precede the
first (see 28), but follows in order of dis
course as explanatory of what must take
place before the end. Trap a S. t. /Satrt-
Xelav] It is certain that the Lord Jesus

Christ will possess an everlasting heavenly
kingdom, M. 19:28. L. 22 : 29, 30.
E. 5:5. 1 P. 1:13- Rev. 22 : 3, 5 (cf.
21 : 23). Hence these words are not to
be understood of a cession or abdication
of kingly authority, but as marking the
transition from the present to the future
and eternal constitution of the kingdom
of God. Christ now reigns according to
his first manifestation in his Father's
name, and also as Head of the human
race (H. 1 : 2—4, 6—8. 2 : 6—9), his
kingdom is mediatorial. In the world to
come mediatorship shall cease, ' we shall
see Him as he is,' in 'the glory which
He had with the Father before this world
was.' But still the Son, the Lord Jesus,
Deity incarnate, will be to us the mani
festation of the Godhead, the medium of
communication between human nature
and the divine, though no longer mediator
as intercessor or advocate, rip G. k. tt.]
to Him who is God and Father. See
on R. 15 : 6. iraTpl here doubtless with
reference to the relation of persons in the
Godhead, cf. 28. KaTapyTjcrrj] The subj.
must be the same as to irapaSip, sc. 8
Xpto-rSs. Some understand 8 Ge6s as with
By in (25). But the action here described
is attributed to Christ himself as the
agent, in 1 T. 1 : 10. H. 2 : 14. iratrax
dpxTjx  Sivapiv] All adverse do
minion, as is clear from the next v. con
nected by 7dp. And cf. E. 1 : 21. C.
2: 15. The completion of perfect sove
reignty in the annihilation of all opposing
powers is the event here in view. This
will take place only when Satan is finally
overthrown and (as a power) destroyed,
which will be at the ' time of the end, '
the day of judgment. Set  (3atri-
Xeieiv dx- k.t.X.] This reign of Christ
dates from his ascension, as is plain from
the passage quoted (Ps. 110 : 1. See Ps.
2 : 1 — 6. H. 2:8, 9,) not from his
(supposed) establishment of a visible
earthly kingdom, iv ttj trapovtrla airov.
dxpts ou  a8Tou] This is a quota
tion from Ps. 110 : 1. The subj. to Brj
therefore is b Beds, as in (27), irdvra biri-
Ta|e  airov, which is also a quota
tion from Ps. 8 : 6. (trx- ix^P 

280

1 CORINTHIANS 15. 28, 29.

to iravTa, tote Kal avTOs b vios viroTayhaeTai tw viroTacavTi
auTw Ta iravTa, "va r) b Oeoy to irdvTa iv irdaiv.
29 'Exe/ ti iroihaovaiv ol fiairTiCbfievoi virep twv veKpwv,
el 6'Xwy veKpol ovk iyelpovTai ; tI Kal /SaTTTtTovTat virep twv

6 av.] last of all enemies, death is abo
lished, put down, rendered of none effect
(2 T. 1 : 10). Karapy. praes. not fut. This
destruction, or doing away of death will
take place at the second coming of Christ,
as appears from 52 — 54, 8rav Se tS tpB. r.
ivSifftjrai dtpB  rbre, k.t.X. Cf. 1
Th. 4 : 16. 2 Th. 1 : 7 — 10. His second
coming, and the resurrection of the just,
cannot therefore be pre-millennial ; for the
destruction of death is clearly stated in
Rev. 20 : 14 to be after the millennial
reign. 8rav Se elirTj] sc. tj ypatpi), as
expressed J. 7 : 38, 42. R. 9 : 17, &c.
iKrbs tov] to the exclusion of, i.e. with
the exception of. UTroTa7T5treTai] mid.
(R. 10 : 3) will subject himself — subordi
nate. The notion irapaSwffei ttjv /3. (24),
expressed in terms of the last quotation
(27), and carried on to its principle. In
the heavenly state the original relation of
the Son to the Father in the unity of the
Godhead, which of course never did or
could undergo any alteration, will be ob
jectively and subjectively revealed. See
on J. 5 : 19 — 30. 17 : 5. The fact that
a revelation is here principally in view, is
evident from the object of it specified ifxa
7j  Tratrt, in which words also its
subjective character is expressed. Now,
God in Christ, reconciling us to Himself,
Redeemer, manifest in the flesh, is ' all
in all;' C. 3 : 11 ; cf. E. 1 22, 23 ;
then Christ in God, the only-begotten in
the bosom of the Father, the Son, as
eternally partaker of essential Deity, will
be 'all in all, ' the all — everything in all
his saints, 8:6. R. 11 : 36. Against
the semi- Sabellian error, that the relations
Father, Son, and Spirit are official only
in regard to man's redemption, it is to be
observed that the filial relation is spoken
of as perpetuated, not dissolved.
29. 'Erret] For now ; for in that case,
i.e., the opposite to the proposition main
tained, here expressed by el . . . oiK iy.
cf. R. 3 : 6. 11 : 6. H. 10 : 2. The Ap.
is recurring to the argument from the
belief and practice of Christians (14 — 19).
And this connexion leads us to the most
probable interpretation of this veiy ob
scure passage. S. Paul has shown that
if Christ be not risen, the proclamation of
the Gospel is useless, its preachers liars,
belief in Christ vain, those who had died
in that belief are lost, living believers,

having no hope beyond this life, are the
most miserable of men. He now proceeds
to the case of those who are from time to
time succeeding, as new converts, to the
faith and hope of the departed, who be
come Christians after many of the first
generation of Christians are dead (tux
veKpwv = twv KCKOipTjpivwv). These are
baptized instead of — in the place of — the
dead, in succession to them ; or, perhaps,
on their side, maintaining their cause,
their hope (cf. UTrep ijpux, Mk. 9:40);
q.d., baptismo assumuntur in spem mor-
tuorum. This is, however, far from a
satisfactory solution of the difficulty pre
sented by the phrase UTrep v. tSawT., in
which there is probably an allusion to
some well-known practice, or circum
stances, or particular incidents, or pro
verbial or conventional saying connected
with baptism. Vicarious baptism, on
behalf of those who had died unbaptized,
is said to have been a custom of certain
Marcionites in the third century, grounded
upon this passage. But S. Paul would
hardly refer to such a superstition, except
to condemn it. Or, a local signification
being given to UTrep ('over the dead,'
Tynd.), it is supposed that baptism was
often performed over the tombs of the
dead, or at funerals. This would be an
outward expression of the sentiment we
assign to the passage ; but it is not a
practice likely to have prevailed early, or
to have had the countenance of the
Apostle. Or veKpwv is referred to Christ
on the principle of the pi. for sing, in M.
2 : 20. Andcf. ^Esch. Cho. 129, x^ov<ra
rdffSe xipviflas /3poTots (tpBirdis, Herm.),
where by the pi. a single person, Aga
memnon, is meant. But, as Winer re
marks, els, not UTrep, would be used : eis
t. veKp. Besides, Ghrist would not be
considered as of the class veKpol by those
who believed in his resurrection. Mr.
Stanley, who thinks vicarious baptism is
alluded to, sums up his observations
thus: — 'This passage exhibits, 1. a
curious relic of primitive superstition,
which gradually dwindled away till it
was only to be found in some obscure
sects ; 2. contains an example of the
Apostle's mode of dealing with a practice
with which he could have had no real
sympathy, not condemning or ridiculing
it, but appealing to it as an expression,

1 CORINTHIANS 15. 29—33.

281

VEKpwv ; 3° Tt Kal hf*Bis KivSvvEvofiEV iraaav wpav ', 3I KaO,
hfispav airoOvhaKW, vrj t^v iJ/xeTe'pav KavXrjaiv, Sjv ey_w e'v XpiaTip
'Irjaov tw Kvplw hfiwv. 32 et koto avOpwirov iOrjpiofidXrjaa iv
'Ecpecrw, Tt fioi to bcpsXos, et veKpol ovk iyelpovTai ; cpdyw/nsv
Kal irlwfiEV, avpiov yap airoOvhaKOfiBV. 33 fih irXavaaOs'

although distorted, of their better feel
ings.' Ti TroiTjo-ouo-i] what good will
they get? What do they mean, and
with what result ? The action is meaning
less, useless ; unless, &c. Cf. J. 1 1 : 47,
Ti Trotoupex; A. 21 : 13, rl iroieXre xXalov-
tes ; tux x.] the class 'dead.' veKpol,
dead persons, the character ' dead.' A
punctuation proposed is t. tt. oi /3aTrnfS-
pexot ; UTrep . . . iyelpovrai' ' what shall
the baptized do ? It is for the deatl (they
are baptized), if,' &c. But this gives a
construction unnecessarily harsh and
elliptical, and a sense requiring brrip
veKpwv, rather than uirep twv v. el 8Xws]
if decidedly, 5 : 1. Ti Kal p.] Why
are they baptized? Why do they get
themselves baptized ? Arnold, Thucyd.
II. 21, IV. 92. The mid. sense of fSairTl-
foxrat is perhaps preferable, cf. 10 : 2.
For tux veKpwv, read airwv.
30 — 34. Ti Kal tj/x.] why do we also ;
i.e., the preachers of the faith into which
men are baptized. The same association as
in (14, 15). KaB' 7jp. diroBv.] A still
more energetic expression of the fact,
KtxS. tt. up., 2 C. 4 : 10. Cf. Soph. Electr.
'J'Ji, 0 irpoffTarwv ~2ipbvos 8ii)ye p' aliv us
Bavovpivrjv. v tj t. tj p e t. k a u x-] read bper.
the rejoicing on account of you. bper.
for bpwv, obj. gen. L. 22 : 19, n. By this
form of protestation the Ap. intimates
that his constant and imminent danger
was no cause of regret to him, as it was
undergone on behalf of those in whom he
rejoiced, as saved by the grace of Christ
through his instrumentality. This re
joicing was founded on the hope of eternal
life, 1 Th. 2 : 1 9. The subject matter,
not the ground, of rejoicing is expressed
by ko8xtjo-ix, 2 C. 1 : 12. i)v £xu] R- 1°:
17. Kuril dvBp.] in a human sense; as
amanamongmen. Some understand 'with
humau hopes,' without the hope of the re
surrection ; but this is involved in ei vexpol
oix (y. idtjpiopdxiyaa ex 'B.] I fought
with beasts at Ephesus. Heraclitus called
the Ephesians Bipia. Cf. Tit. 1 : 12, KpTj-
Tes . . . KaKd 0Tjpia. Pompey uses the
term in a metaphorical sense, oZots Brjplois
paxbpeBa. Appian, Bell. Civ. Comp. the
use of Xeux, 2 T. 4 : 17. Not to be under
stood literally. If the Apostle had really
•fought with wild beasts, he would cer

tainly have mentioned the fact in 2 0. 11 :
24, 25. Allusive, as some think, to the
troubles related in A. 19. See 2 C. 1:8;
also Introd., and 4 : 11. Yet it is impro
bable that he should have remained long
enough in Ephesus after the tumult caused
by Demetrius to write this Epistle ; see
16:8. rl. . . 8a>.] Why should I un
dergo such troubles in maintenance of the
cause of the Gospel, by which I gain no
thing except in the life to come ? el vexp.]
if dead men rise not ; if men once dead
rise not. Some join this with the next
sentence ; but it is needed to give point
and meaning to rl . . . 6tp. tpdy. k. it,]
In that case it were desirable to adopt
the maxim, ' Let us, ' &c. The words are
taken from Isa. 22 : 13, where the refer
ence is doubtless to actual sayings common
among the sensual and licentious. In S.
Paul's time such maxims were sanctioned
by the teaching of the later Epicureanism,
andalsobySadduceeism. Comp. the custom
at Egyptian feasts, related by Herodotus,
11. 78 ; see Anacr. Od. iv. ; Hor. 2 Od. in.
13, &c. Wisd. of Sol. 2 : 1, &c. ptj ttX.]
An admonition very pertinent after an
allusion to the sentiments of a false phi
losophy and false creed, both having their
representatives at Corinth. Suitably also
to the occasion he introduces a quotation
from the Thais of Menander (fl. 321 B.C.),
to convey a warning against listening to
the teachers of error. t)8tj xp.] which,
in the poet's sense, is rightly rendered
'good manners,' in its transferred sense
means religious conduct and character.
bpiXlai KaKal] bad company; associa
tion and converse with ' evil men and
seducers.' ' Every word is emphatic :
character (t)Btj) may be undermined by
talk (SptXiat) ; honesty (xpTjtrra), by
roguery (Kami). bpiXla here only in N.
T. ; SptXetx, 'to talk,' L. 24 : 14, 15. A.
20 : 11. 24 : 26.' Stanley. eKXTjf. Sik.]
iKvijtpw is to recover from drunkenness
by sleeping it off. i£ivn\pev dirb tov olvov,
1 Sam. 25:37; ixvijipare oi peBiovres,
Joel 1:5. It is implied that the persons
addressed had succumbed to certain evil
influences. Conyb. boldly takes ixv. lite
rally, and renders ' change your drunken
revellings into the sobriety of righteous
ness.' Few will agree with him. ' Awake

282

1 CORINTHIANS 15. 33—39-

cpOslpovaiv rjOrj yphaO' bfiiXlai kokoI. 34 e/cvtf-vJz-aTe ot/catwy,
Kal fih dfiapTavETE- dyvwalav yap Qeov Tives eXovai- irpos
ivTpoirrjv vfiiv Xeyw.
35 'AXX' ipBi tis, Ilwy iyslpovTai ol ve/cpot ; iroiw Se
awfiaTi EpXovTai ; 36 dcppov, av o cnretpety, ov XwoiroisiTai,
iav fih airoOavrj- 37 Kai o aireipeis, ov to awfia to yevrjao-
fiEVov aireipeis, aXXa yvfivov kokkov, el Tvyoi, aiTOv 'rj Ttvoy twv
Xot7rwv 38 o Se Qebs auTW SiSwai awfia KaOws hOiXrjae, Kai
EKaaTw twv airspfiaTWV to 'ISiov aw/ia. 39 ov irdaa aap^ rj

in righteousness ;' so as to be in a state
of righteousness. Some render SiKalws,
' fully, perfectly.' So Luther. Vulg. reads
Slxaioi. But SiKalws = wtrre Sixalovs elxat.
The use of the adv. isproleptic, as in Thuc.
I. 21, diriffTws, so as to lose all credit ; I.
140, dpaBws, in a manner past learning;
II. 64, tpipeiv dvayxalws, to bear as the
result of necessity. Donalds. § 497. ptj
dpaprdxere] live not in sin. The aor.
expresses a single effort, the praes. a course
of action. Some explain pi) apapr. : Ne
aberretis a veritate circa resurrectionem.
d7xutriax . . . ex.] it is ignorance of
God that some are possessed of ; ' main
tain.' He thus characterizes the false
system here exposed, which made great
pretence to a superior theognosy and
theology, exetx is used as in i T. 1 : 19.
Ja. 2 : 14, 18. Ttxes (12). TrpSs ivrp.]
See on 6 : 5. The existence of such errors
among them, he would have them feel,
was a discredit to all.
35 — 38. The objection attributed to
the opponents of the doctrine of the re
surrection is anterior to that of the Sad-
ducees in our Lord's time (M. 22 : 23).
It is founded upon physical difficulties ;
theirs upon moral and social difficulties.
Mr. Stanley says, ' It does not appear
with certainty whether the Ap. answers the
deniers of the resurrection generally, or
over-scrupulous enquirers among those
who believed it. The words admit of
either supposition. The difficulty arose
from the too literal and material concep
tion of the resurrection, and the Ap.
answers it by pointing out the greatness
of the change necessarily effected by
death, and the consequent impossibility of
transferring our notions of this life to that
which is to come.' irws . . rrolw Se tr. i.]
The second question is not to be taken as ex
planatory of the first. They are answered
separately in (36, 37). Nor is irws to be
understood of the manner or circum
stances of the resurrection ; but ttus iy.

means ' how is it that' ? ' how possibly
are the dead raised' ? (on praes. see 15 n.)
The reply is, it is not impossible ; for in
an analogous case, death and corruption
precede and are necessary to renewed life.
The same case is stated by our Lord, J.
12 : 24, but rather in the way of a simi
litude or parable. Here it is adduced as
a physical parallel in answer to a physical
objection, trwpari] material personality,
organization, frame-work. Dat. of instru
ment, meaning ' by' or 'under what kind
of &c. It was assumed by the objector
that there will be, as now, a material
distinct from the spiritual personality.
Perhaps this is the mistake at the root of
the doubts and objections combated. See
(44). epxoxTat] The word is suitable
to denote entrance upon a sphere or state
and its functions ; ' appear, ' ' present
themselves.' dtppov] Not so strong as
pwpi, M. 23: 17, 19, and L. 11 140. 12:
20. tri] in your own personal expe
rience you are cognizant of a similar fact.
oi Tb tr. t. yev. ffir.] Answer to the
second question ex iroiu tr. e. The ana
logy so strongly insisted upon, and further
developed in 42 — 53, clearly intimates
that the body deposited in the grave will
not be in material identity the body of the
resurrection. Cf. 2 C. 5 : 1 — 4. Ph. 3 :
21. 1 J. 3 : 2, and see Locke on Identity,
B. 2. v. 27. § IS, and Second Reply to the
Bishop of Worcester. yvpvbv x.] a
naked grain; a mere grain, ei rixoi]
as may happen ; i.e. as the sower may
happen to have in hand. Cf. 14 : 10.
Ttxos twv X.] some of the other grains
(usually sown). xaB. T)8iXijtre] as
he pleased ; not at the time of sowing or
growing, but in his original constitution of
things, Gen. 2 : 5. The general idea i3
'not at random but by a Divine law.'
Stanley, ixdtrrw tux o"tt.] to each class
of seeds, as wheat, barley, oats, &c.
39 — 41. 08 Trao-a x.t.X.] Thisremark,
with its illustrations, appears to have been

1 CORINTHIANS 15. 39—43.

283

avTh adp%, ctXXa dXXrj fiiv adp^ avOpwirwv, aXXrj Se erap£
KTrjvwv, aXXrj Sb lyOvwv, aXXrj Se irTrjvwv. 4° Kal awfiaTa
Birovpavia, Kai awfiaTa iirlyBia' aXX' eTepa fiev h ™c iirovpa-
viwv Sdta, erepa oe h twv iiriyelwv. 41 dXXrj Sb£a »;Xtou, /cat
dXXrj Sdta asXhvrjs, /cat dXXrj Sd^a daTipwv acrriyp yap aaTspos
SiacpEpEi ev Sotrj. *2 ovtw /cat 77 avdcrTacr/y twv ve/cpwv
airEiperai ev CpOopa, iysipsTai iv acpOapala- 43 arirelpeTai iv

suggested by that last made, on the va
riety of seeds and of the formations ap
propriate to each, which is appended to
the already complete answer from analogy
to the question ttoi'u trwpari (px- He
instances first in the differences of or
ganized animal frames the basis of which
is the same ; then in bodies most widely
diverse from each otherin place, sphere, and
form (40) ; then in the variations between
members of oneof these opposites (41) ; and
lastly, in the diversities between indivi
duals of one class of these. It is diffi
cult to discover the object and application
of the Apostle's notice of these differences
in the constitution and resulting attributes
and qualities (SS£a) of bodies. He possibly
means that we are not to look for the same
or a similar development in every case ;
the ultimate and highest form of existence
in each order of being having been li
mited by the constitution originally as
signed to it. There may, therefore, per
haps, be herein an answer provided to the
objection that the argument in (36, 37),
concludes the immortality of 'ail flesh,'
every animal nature.
The whole passage 39—58 exemplifies
the soberness of the Apostle's view of a fu
ture life. He appeals to two arguments
only; 1. to the endless variety of the natural
world ; 2. the power of the new life
introduced by Christ. Amidst whatever
change, the man himself is preserved ;
if any outward organization is required
for the preservation of this identity (see
on trwjMTi, v. 35) God will furnish it, as
He has already given it to the several
stages and orders of creation.
kttj xux] cattle (KTdopat),butall quadru
peds are meant, ffwpara iir. . . .iiriy.]
By trwpa, he means a substance having a
definite class form, whether organic or
otherwise, dffrijp ydp d. S.] ydp= ' why
even.' Those which most resemble each
other have intrinsic differences ; ' star
differs from star in glory.'
42 — 44. ouru] Not referring to the
phenomena last mentioned, which are
only subsidiary to the main argu

ment, but to those in (36 — 38) as is
plain from the use of ffirelperai. Abp.
Whately refers ffTrelperai to the origin of
our present mortal frame ; and with this
view doubtless all the characteristics of
o"tt. in (42 — 44) coincide. But the con
nexion by o-tt. with (36 — 38) appears too
close and too marked to allow us to
understand the expression otherwise than
as a figure of burial derived from the
circumstances of deposition, and decom
position. tTTreipeTat] sc. tS trwpa. iv
tpB.] like the seed-grain (36) ; air. iv the
sowing is marked by — has, as its element
and sphere — corruption, &c. iv dtpB.]
like Christ the first fruits, prjxiri piXXov
iiroffrpitpeiv els SiatpBopdv, A.. 13 : 34. R.
6:9. ex dTtpia] Ps. 49:12, 17. Job
1:21. 17:13-16. 21:26. ex SSfrj]
2 C. 6 : 1—4. Ph. 3 : 21. It must be
borne in mind that the Apostle is consi
dering only the resurrection of the just.
J. 6 : 39. 11:25. ex dtrflexeia] 'weak
ness' of its mortal state which has its con
summation in the utter helplessness of
death, ex Sux.] 'power' belonging to
itself in its renewed state ; vigour unim
paired by disease or decay, trwpa <pvxi-
kSx] The condition in which it dies, not
its condition as dead is here meant, as
appears from the quotation (45) whence
the expression tr.ip. is taken — ' an animal
body, ' a body possessed of animal life
such as was imparted to Adam. The dis
course being about the resurrection of the
body, the material external personality of
the composite creature man is presented
prominently, but not separately. Man
lives and dies, a body possessing a soul-
life ; he is raised again, a body possessing
a spirit- life. The fvxi), refined from its
community with lower natures in their
£ut), becomes pure Trxeupa. The body,
depending no longer for its subsistence on
the principle of animal life contained in
the <pvxi), becomes o. irvevpariKbv, and
perhaps in the human personality possesses
no longer an existence distinct and sepa
rate from that of the irvevpa. See on
2 C. 5 : 1. 1 Th. 5 : 23. Ja. 3 : 15. (\pv

284

1 CORINTHIANS 15. 43—47-

aTifila, iyslpBTai iv Sd^rj- airslpBTai iv aaOsvEia, cyetpeTat ev
Svvdfiei- 44 airelpsTai awfia \pvXiKOV, iyslpBTai awfia itvev-
fiaTiKov. 'iaTi awfia -fyvyiKov, /cat ecrTt aw/ia irvevfiaTiKov.
43 outw Kal yiypairTai, 'IruyiveTO b irpwTOS avOpwiros A.oa/i ety
¦^rvyhv Xwaav o 'iayaTOS *A.Sdfi ety irvevfia (^woiroiovv. 4 aXX
ov irpwTov to irvBVfiaTiKOV aXXa to \J/-uy_//cov, EicEvra to irvsvfia-
tikov. 47 b irpwTOS avOpwiros e/c yhs -yo'iKOS' b oeuYepoy

Xixrj) Ph. l:2i. i J. 3:2. (trn — xal
(trri] The fact is strongly affirmed of the
existence of both. Alex, and other an
cient MSS. have ei 4ur. tr. *p. 4ffr. xal irv.
So Vulg. si est, &c, est et, &c, a reading
very likely to result from understanding
the words as in the Text. Rec. to mean
'as there is, &c.,so&c.' But thefirstpoint
was liable to contradiction as well as the
second ; and, therefore, the Ap. goes on
to prove it by Scripture. In Syr. V. Est
enim corpus animse, et est corpus spiritus.
45 — 49. ovtw xal 767. 4.] Thus also it is
written. Gen. 2:7. Trp. and 'A. being in
serted for the sake of the argument and
explanation. 4y4vero — eis] the Heb. —
/ VPT. ' became,' denoting a result ; as
in this case from the act of God, 4vetpi-
trrjuev — ttxot^x fuijs. o (ffxaros 'A.] called
o Seurepos 'A. (47). (ffX- because there can
be no other with this title, in the position
signified by it. Christ is called in R. 5 :
14. 8 p4XXwv fASdp), of whom the first
Adam was tuVos, ' figure, ' pattern, exem-
plum. He has a real physical relation of
Headship to the human race, higher
and more potent than that of Adam, the
cause of universal resurrection and in
corruptibility. See on (22). In his spi
ritual relation of Headship they only are
interested who are of the promised seed,
and are incorporated with Him spiritually
by the new creation, new birth of the
Spirit. See J. 5 : 21, 24 — 29. R. 5 : 12.
8: 10 — 17, 29. G. 4 -.4 — 7. eis ttx. f.]
The apostolic revelation follows the form of
the 0. T. quotation. To \p. the lower, is
opposed ttx. the highest notion of spiritual
existence, cf. 1 Th. 5 : 23 ; and to $wtrav,
an attribute necessarily communicable by
a progenitor to his offspring, is opposed
trwoiroiovv, a, power consciously and inde
pendently exercised. (J. 5: 21). The Lord
from Heaven, 8ecame(e7exeTo els) 'a quick
ening spirit,' inasmuch as his vivifying
action takes effect through his incorpora
tion with humanity. See on (20). And
as man — the whole human being — is \p.
twira, so God and man in 'one Christ,'

not the Divine nature only, is ttx. jr. oi
irpwrov rb irv. k.t.X.] By tS ttx. (rb \p.)
is not meant tS ttx. (rb f.) trwpa but the
whole subject of discourse thus character
ized. eK 7TJS, x°''K0S] X- is added to
enforce the fact that man is not only from
the region, but from the substance of
earth. Gen. 3 : 19. x- from XoCs> l°ose
earth heaped up (x^w), Avtst, ~©^
The termination -ikos, is qualitative, earth
like, as well as earthy. See on 2 C. 3 : 3,
(trapxlvais). b Seirepos dvB.] hence no
other between him and thefirst Adam. See
on eVxitTOS (45). 0 K8ptos] omitted in
many early MSS. and by Vulg. which fol
lows the reading e'£ oip. b oipdvios. The
introduction of 8 K. is attributed by Ter
tullian (Adv. Marc. 5, 10), and by the
Dialog, c. Marc, to the Marcionites, who
denied our Lord's humanity. It is in
Alex, and read by Syr. The apparent
defect in the parallel with the first clause
may have suggested to transcribers (often
ignorant and presumptuous) the omission
of 0 K. and addition of o oipdvios. But
o8pdxtos, as opposed to x0'lRbs, could con
tain no other notion than is given by e'£
o8p. it could not correspond to x- as
intimating a physical constitution from
heavenly elements. A direct antithesis
therefore to x- is n°t supplied, (comp. J.
3:31), but e£ o8p. corresponding to 4k
yi)s, the contrast of superiority in nature
is stated by the introduction of 8 K. ,
meaning the Divine person once manifest
and still existing in our nature, known
and worshipped under this title. Verbum
Dominus in concreto idem notat quod
gloria in abstracto, unde proprie oppositur
terreno. Beng. ' Although e£ oipavov
need not imply more than our Lord's
Divine origin generally as in J. 3: 31, yet
the precision of the contrast seems to
point to something more particular, as his
miraculous birth ; unless it refers to the
heavenly organization, assumed by Him
since his resurrection." Stanley. Render
' the second man is the Lord, from hea
ven,' or 'the second man, the Lord, is

1 CORINTHIANS 15. 47—52.

285

avOpwiros b Kvpios e£ ovpavov. 48 0jf0? <$ Xoikos, toiovtoi koi
01 Xoi'koi, Kai oios b Birovpavios, toiovtoi /cat ol iirovpdvtoi- 49
/cat KaOws icpopiaafiEv Thv eIkovo tov y_oi'/cou, cpopiaofiEV /cat t^v

o tov iirovpaviov.

50 Tovto Si cprjfii, aSiXcpol, oti adp£ Kal alfia fSaaiXelav
Qbov KXrjpovo/ihaai ov SvvavTai, ovSe h cpOopa Thv dcpOapalav
KXrjpovOfiei. 51 ISov fivaThpiov vfiiv Xiyw- itovtes fiev ov Koifirj-
OrjadfieOa, iravrss oe aXXa'yTjcrd/aeQa, S2 ev aTOfiw, iv piirh
dcpOaXfiov, ev Trj ea-yarrrj aaXiriyyi- aaXiriaBi yap, /cat ol VEKpoi

from heaven.' otos k.t.X.] i.e. similar
and identical in qualities and attributes
to the Being in whom their nature ori
ginated ; the earthy, mortal with him
from whom they derive their earthy
nature ; the heavenly, immortal and glo
rious with Him from whom they derive
their heavenly nature. 8 eTroup.] answers
to ej| oipavov (47). ' He who is of the
heavenly state ;' not ' he who is of hea
venly composition.' By oi (ir. are of
course intended those who possess the
highest interest in Christ ; not that of
mere immortality. That is, however,
included. Kal KaBws k.t.X.] The dis
tinction in the last v. might appear to be
between totally different orders of being ;
the Ap. now proceeds to the fact that the
order of being to which we belong is
capable of elevation in consequence of its
double origin, so that the same beings
who, because they originated in an earthy
nature, were liable to change, decay, and
death, shall, in virtue of their also origina
ting, or having an interest equivalent to
originating, iu a heavenly nature, become
incorruptible, immortal, and glorious.
KaCiis] just as; 'as surely as.' itpopitra-
pev] we bore; 'wore' (M. 11:8. Ja. 2:3)
when in this world, tpopiffopev — 4 Troup.]
because we are now iirovpdvioi, (E. 2 : 6,
7), being Christ's (3 : 23. 11 : 3), in Christ
(1 : 30. R. 8 : 1, 2), children of the new
birth, and sons of God (J. 1 : 13. 3 : 6 —
8. 1 P. 1 : 23. 1 J. 3 : 1, 2), created anew
(2 C. 5 : 17. C. 3 : 10), partakers of the
divine nature (2 P. 1 : 3). out bodies even
being members of Christ and temples of
the Holy Ghost, (6:13, &c. cf. R. 8:
23). Many MSS. read tpopiffwpev. So
Tertull. adv. Marc. v. 10. Portemus
inquit non portabimus ; praeceptive, non
promissive. On which Bengel remarks,
Imo tpopkawpev, ac tamen promissive. Sub-
junctivus sermonem facit modalem et
moratum, quo P. divinam ordinationem,
'coll. v. 53, oportet) etfidem ei assentientem

exprimit. See on R. 5 : r. The mere
contemplation of Christ ought to transform
us into his likeness now. See 2 C. 3 : 18.
4: 11. R. 8:29. Ph. 3:2i. 1 J. 3 : 2.
The Ap. blends together (as in R. 6 : 5),
the change of death with the change of
conversion. As before our baptism we
bore the likeness of mortality, so now let
us bearthe likeness of Christ. Stanley, ttjx
elxbva] the likeness, 'form,' not like ap
pearance only, but like qualities, attri
butes, powers.
50. Touto Se' tp.] Si slightly adversat.
S. Paul is passing on to a further answer
of the question ttoiu trwpari (35), pro
ceeding to maintain that we shall lose in
respect of material elements the etxwv of
the x°'t'KSs. 'Now this I affirm.' o-dp| x.
alp a] the corruptible, perishable mate
rials of the human frame in its present
state, explained in the parallel clause by
tj tpBopd. The expression elsewhere for
man as mortal, in opposition to what is
spiritual or divine, M. 16 : 17. G. 1 : 16.
E. 6 : 12. The trwpa Tvevparixbv, how
ever, it is implied in L. 24 : 39. J. 20 :
25, 27 ; has a substance not immaterial.
See 2 C. 5 : 1—4. /3ao\ G.] The
heavenly state, the eternal and glorious
kingdom, in which nothing liable to
change, decay, or dissolution can have
part or place (KXTjpoxopTjo-at). Not the
kingdom of Messiah on earth ; for flesh
and blood will inherit that, tj tpBopd
. ... t. dtpB.] the abstract for the con
crete, cf. (53). The mortal body is cor
ruption itself, and the heavenly state in
corruptibility. Note the rhetorical effect
of the juxtaposition of the opposing
words in each clause.
51 — 57. iSo8 p.. 8. X.] Formal an
nouncement of a revelation, cf. 1 Th. 4 :
15. pviiT. Xiyw, 'I disclose a mystery,'
a fact only to be known by revelation, E.
3:3, 9- irdvres p. 08 k.] all of us
shall not sleep ; some will be alive at the
coming of the Lord, and these will not

286

1 CORINTHIANS 15.

52 — 57-

iyepOhaovTai dcpOapToi, Kal h^Bis aXXayrjaofieOa. 53 Sei yap
to cpOapTov tovto ivSvaaaOai acpOapalav ko.1 to Ovyjtov tovto
ivSvaaaOai aOavaalav. 54 otov Se to CpOapTov tovto tvSvarjTai
acpOapalav Kal to OvrjTOV tovto ivSvarjTai aOavaalav, TOTe yevh-
asTai b Xoyos b yeypafifiivos, KaTeirdOrj b OavaTOS ety v/"/coy.
55 xou crou, 0avaTe, to /cevTpov ; Trou aov, dSrj, to vIkos ', 5° Tb
Se /ce'vTpov tov OavaTov h dfiapTia, h Se Svvafiis T/Jy a/iapTlas
b vdfios' 57 tw Se Qew Xdpis tw SiSovti ht^-iv to vIkos Sid tov

die. On the I pers., see i Th. 4 : 15, "
ijpeXs ol £wvres. irdvres Se] all, both
dead and living; the change not being
from death to life, but from mortal life to
immortal. But the living (ijpets, 52) are
especially spoken of as the subject of this
change, that it may not be thought that
they shall or can simply live on, as they
are. The readings are various and con»
tradictory. Vulg. renders Omnes quidem
resurgemus, sed non omnes immutabimur.
Syr. as in Text. Rec. Tischdf. last ed.
gives irdvres oi x. iv ttj iffX- ff.] iv, at,
(upon' the sounding of). See on 1 Th. 4 :
16. The word itrx. does not imply more
than one signal such as is here meant, but
that this signal is at the end of all things,
the concluding signal. traXTrttret] im
personal. Kai] and then. x. i)p. dXX.]
The order of events is the same as in 1
Th. 4 : 15—17. rb tpB  tS Bv.] the
abstract as in (46). Not meaning tS tpB.
trwpa (see 37), but rather physical human
nature, now corruptible and mortal, on
which is to be superinduced incorrupti
bility and immortality, so that it loses its
physical attributes by exchanging them
for their opposites. See on trwpa tpvx.
(44). 2 C. 5 : 4. SVax Se  rbre
7 ex.] But whenever — then shall, &c.
Whenever this change shall have passed
on us, at that time (rbre) death shall be
annihilated (see on dVax, 2 Th. 1 : 10) ;
and deafh is the last enemy to be de
stroyed (20). But this change is to take
place at the sounding of the trumpet i.e.
at the second coming of Christ (1 Th. 4 :
16). Therefore at the second coining of
Christ death shall cease, be abolished, all
shall live, there shall be a general resur
rection ; and after this advent no enemy
shall continue to exist. ' Death and hell
shall' then ' be cast into the lake of fire.'
0 Bdvaros oix (trrai (ti, Rev. 20 : 14.
21 : 4. 7exTjo-eTat] shall become a fact,
cf. M. 5 : 18, eus dx irdvra yiviyrai. b
Xbyos b 7.] The first quotation is
meant, KareTrbBrj 8 Bdv. els vXkos, Isa.

25 : 8. The Heb. is rtX& JTlBr, ^2.
-,.'T V T - ~ '
' he shall swallow up (destroy) death
for ever,' or 'completely.' Subiget
mortem in perpetuum. Dathe. fl^X?
' for ever,' is thus rendered (A.V.) in Isa.
34 : 10. Ps. 13 : 1. 79 .: 5. The sense
els v. is obtained from the Syr. or Chaldee
nsj> to conquer, excel, superare, Dan.
6 : 3. Jud. 15 : 18 (Syr. V.) In M. 12 :
20, els vXkos is also given for J"lwN7
' to truth,' Isa. 42 : 3. This may
have arisen from a reading ni£j7
which occurs with the same meaning as
J"l??£?2 'according to truth,' 'upright
ness,' inHab. I -.4. Prov. 21 : 28. (Ge-
senius). The second quotation is from Hos.
13:14, following but adapting LXX, who
for '•nX 'I wm be,' read iTN
'where,' (cf. 10) Trou tj SiKTj (? xiKij) trov
Bdvare ; trov tS Kivrpov trov d'Sij ; Heb.
TIT! ' f??^ thy Plagues (great
plague, pest), thy ruin. In Syr.

V. of Hos. 13

14,

jC&oa^

thy sting, d' 8 tj] Hades, not 'grave.' Heb.
7}itp inferna, realm of death. See on
M. 16 : 18. L. 16 : 23. Many MSS.
repeat Bdvare. So Vulg. tS Si k.]
Now the sting, &c, that with which
death kills. The triumphal taunt in (55)
seems to proceed upon the anticipation of
the final defeat and abolition of death.
But this comment implies that death is
even now deprived of its chief terror, and
is rendered harmless (H. 2: 14, 13), sin
being taken away, and the claims of the
law broken by sin satisfied by the death
of Christ, tj Se S8x.] vis; that which-

1 CORINTHIANS 15 57, 58. 16. 1—3. 287

Kvpiov 7j/nwv 'Itjo-ou XpiaTov. 58 co'crre, aSsXcpoi fiov dyairrjTol,
iSpaioi ylveaOe, dfieraKlvrjToi, irepiaaevovTcs iv tw e'pyw tov
Kvpiov irdvTOTE, bISotbs oti b /coVoy vfiwv ovk k'aTi /cevoy ev
Kupt'w. 16 Ilept Se Ths Xoylas Ths ety tovs aylovs, wairsp SiETa^a
Tais iKKXrjalais Ths TaXaTtay, ovtw Kal v/isis icoihaaTE. 2 KaTa
filav cra/3/3aTwv e/cacrToy bfiwv irap' eauTW TiOiTW OrjaavpuCwv o
ti dv EvoSwTai, 'lva fih crrav sXOw, to'tc Xoylai ylvwvTai. 3 otov
Sb irapayivw/iai, ouy eav SoKifiaarjTB Si iiriaToXwv, tovtovs irifiypw

gives sin its mortal power — the power to
condemn, R. 5 : 13. 7 : 8 — 10. ' Sin is
the weapon with which Death is supposed
to inflict his deadly wound, and the Law
to be the element which gives poison to
the sting or force to the blow. The
thought itself of the connexion of Death
with Sin, and of Sin with the Law, is the
germ of what is afterwards fully deve
loped in R. 5 : 12 — 21. 7 : 7 — 24.'
Stanley, rip SiSSxti] who giveth us;
i.e. now grants us the victory in our jus
tification, through our interest in Christ,
from sin (the sting of death), and the
charges of the law (the strength of sin).
58. wtrre] And thus. Practical con
clusion for Christians from the doctrine of
the resurrection, — his own conclusion,
comp. irepiffff .... Trdxrore, and 8 kSttos
8. with (30 — 32). eSp. dper ok.] settled,
immovable, in mind, 16 : r3. C. 1 : 23.
iv Tip (pyw t. K.] The expression means
as in 16 : 10, Ph. 2 : 30, work in the
special service of Christ — the work of
propagating and establishing the Gospel.
Kexds] as before in regard to preaching
and believing (14). iv K.] join with o8k
itrri k. Your labour being the work of
the Lord cannot but realize through Him
a blessed result for yourselves in Him.
' The sudden subsidence of so impassioned
a strain of triumph into so humble and
sober a conclusion, is a remarkable in
stance of the practical character of the
N. T. teaching.' Stanley.
XVI. 1 — 4. The miscellaneous in
structions and notices usual at the close of
S. Paul's letters, commence here with a
subject quite in accordance with the
foregoing admonition, and perhaps sug
gested by it. The contribution of money
for pious and charitable purposes was
part of the work of the Lord, and labour
to which he had been exhorting them (15,
16). Cf. H. 6: 10. 1 Th. 1 : 3, n. See
2 C. 8. 9. nepi] used to introduce the

subject ; not to be joined with wtrirep
Sict. See (12). 7 : 1. 8 : 1, 4. M. 22 :
31. Xo7ias] fr. Xiyw to gather ; here
only. Koivwvla, 2 C. 9 : 13. R. 15 : 26.
Classical, 0-UXX07TJ. to8s a7iBus] The
poorer Christians of Jerusalem, at this
time in great distress. See on R. 15 : 25,
26. A. 24 : 17. The art. is used to in
dicate the class for whom the collection
was made' — Christians, not to specify
Jews, or Jewish Christians, as oi by. So
6:1. R. 12 : 13. SteTa£a] I gave
order. Tats ^kkX.] So in writing to
them, G. 1 : 2, n. Kara piax tra/3/3.]
every first day of the week ; KaTa dis
tributive. The day of congregational
worship (A. 20 : 7), has here a sabbatic
character ; it is regarded as the interval
between the conclusion of one week's
worldly business and the commencement
of that of the next. Trap' iavr. Bijtr.]
deposit in private, (thereby) making up a
store. 8 ti dx e8o5.] according as
things may have gone well with him.
Hdt. VI. 73, Tip KXeopexet eiwSwBrj
rb is rbv A. Trpij7pa. Or, ' he may have
gone on well,' R. 1 : 10. 3 J. -l.
Cf. KaBws ijiiropeiTb tis, A. 11 : 29.
Vulg. quod ei bene placuerit. So Tynd.
Luth. Syr. , ' whatever he is able, ' or
V X n, a
' is convenient.' ,.4.010 »A.O \AH>D
' cometh into his hand, ' the phrase, for
SivatrBe, Svvarbs, A. 5: 39. H. 11 : 19.
Occurs also Lev. 12 : 9, where comp.
Heb. margin A. V. So Beng. Billroth .
But 8 ti is best understood as for ko6" 8
ti. Cf. 2 C. 8 : 12, KaBb iav eXTJ Tts, and
KaBws above, rbre Xoylai yiv.] There
would of course be a gathering of the
separate deposits ; but he means that
having thus notice given beforehand, they
would not need to be called upon sepa
rately, but would be prepared to bring
together their contributions when re
quired ; also that repeated gatherings

288

1 CORINTHIANS 16. 3—10.

<x7reve'y/cet'v t^v ydpiv v/iwv ety 'IspovaaXhfi' 4 eav de fj a^iov
tov Kafie iropEvsaOai, avv ifiol iropsvaovTai. 5 iXsvaofiai Se
irpbs vfias, otov Ma/cecW/av SiiXOw- Ma/cecWtav yap SiipXo/iai-
** 7rpoy vfids Se Tvybv irapafievw 77 Kal irapayei/naaw, 'lva v/ieis
fie ir poire fi-^rrjTB ov iav iropEvwfiat. 1 ov OeXw yap vfids apTi
ev irapdSw ISeiv iXiriCw Se Xpdvov Tiva iirifisivai irpos vfias, idv
6 Kuptoy iiriTpeirrj. 8 iirifievw Si iv 'ErpeVw ewy T?y TlevTrj-
KoaThs' 9 Oi'pa yap fioi aveavye fieyaXrj koi evEpyrjs, Kai avTi-
Kslfisvoi iroXXoi.
10 'Eav Se EXOrj TtfidOsos, /3XeireT6 'lva acpo/Swy ysvrjTai irpos

would not be necessary in order to make
up their quota, as would be the case if
they did tfbt adopt the practice which he
recommends. 08s dx SoKipdo-Tjre] The
principle which induced the Ap. to make
this proposal is stated in 2 C. 8 : 2 1 . The
Corinthians were to choose their agents
to prevent the possibility of misappropri
ation. The Church of the first century
furnishes no instance similar to the prac
tice detailed in A. 4 : 37. SVax Se tt.]
but when I have arrived. St' eTritTTO-
Xwv roirovs ir.] So connect ; ' them I
will send with letters,' i.e. bearing letters
of introduction and certification, cf. trv-
arariKwv iiriffT., 2 C. 3 : 1. x a piv] be
nevolence, i.e. benefaction, 2 C. 8 : 19,
&,c, cause for effect. So we use 'fa
vour,' eiXoylav, 2 C. 9 : 5. Heb., 'bless
ing,' Josh. 15 : 19. 2 Ki. 5 : 15. 4av
Se ij] should it be (as I expect).
df tox] 2 Th. 1 : 3, suitable, as a fitting
occasion for his accomplishing his previ
ously formed design, A. 19 : 21. 20 : 3.
2 C. 1 : 16. tov xdpi tt.] Gen. express
ing the subject on which a conclusion had
to be formed, 7 : 37- A. 27 : 1, n. ; better
than making the gen. dependent on d£tox,
and understanding 'if it be worth my
going also,' i.e. ' if the sum collected be
such as to be worthy of my going also ;'
a sentiment as disparaging to himself as
to the commissioners. It does not appear
from the history in A. 20 : 1 — 4, that S.
Paul, on his return from Europe to Jeru
salem, was accompanied by any Corin
thian delegates.
5 — 9. 8rav M. SiiXBw] 'after I have
gone over Macedonia,' Tynd. Conj. aor.
equivalent to Lat. fut. exact. (13), 15 :
27. Winer, § 42. 5. Siipxopai M] I
am. to pass through Macedonia, A. 19 :
21. 20 : 1, l. His original intention was
to go first to Corinth, 2 C. 1 : 15, 16; but
this he altered for reasons specified in

2 C. 1 : 23. 2 : 1. His change of design
is expressed here in 08 BiXw ydp b. dpri
x.t.X., which may be rendered, 'I give
up (or decline) seeing you just at present
on my passage (dpri), according to my
present intention.' It was not till he
arrived at Corinth that he settled the plan
which he proposes at R. 15 : 28, 31. Tra-
paxetpdo-u] This he did, spending there
the three (winter) months mentioned in
A. 20 : 3. He was writing in spring ;
the intervening months after his depar
ture from Ephesus were passed in Mace
donia, and in the neighbouring regions,
through which he made a missionary
journey, the farthest point of which was
Illyricum, R. 15 : 19. irpoiripipTjTe]
i. e. , supply with the means of travel, 2 C.
1 : 16. See on A. 15 :3. 08 edx tt.]
adv. of rest with verb of motion, signifying
the place of rest ; pregnant constr. Jelf,
§ 646. 4, a. XP- t. iirip.] opp. to iv
trapbSw 18. (av 0 K. eTriTp.] Allusion
not so much to the general superintend
ing Providence of God, as to that Bpecial
control, allowing or forbidding his move
ments, under which the Apostle acted, A.
16 : 6, 7. H. 6 : 3. iiripevw  n.j
This fixes the date in place and season of
the year. The language seems incon
sistent with the fact of his writing after
the tumult in the theatre, which appears,
from A. 20 : 1, to have been the proxi
mate cause of his quitting Ephesus.
Bipa] The figure is employed also in
2 C. 2 : 12. C. 4 : 3, .,. See A. 14 : 27.
dviwyi] Second perf. act. in passive sig-
nif. like £070, SXwXa, &e. See Donaldson,
Gr. Gram. § 347. ivepyijs] Notclosely
corresponding with the figure 0upa. Syr.
' full of business' (pi.) . He means that
his present opportunity of promulgating
the faith was eminently favourable, ad
mitted of energetic action, was likely to
have important results. xal] 'and

1 CORINTHIANS 16. 10— 17.

289

vfias' to yap epyov Kvpiov ipyd^erai toy /cat iyw- ll fih Tty
ovv avTOV i^pvOevharj- irpoirifi^aTE Si ovtov iv slphvrj, 'lva eX0//
wpo'y fiE- EKSiXOfiai yap ovtov fierd twv aSsXcpwv.
12 Ilept oe 'AttoXXw tou dSsXcpov, 7roXXd irapsKaXeaa
a\nov lva eXOrj irpbs vfids fierd twv dSeXcpwv Kal iravTWs ovk r)v
OiXrjfia lva vvv EXOrj, iXsvaerai Se otov BVKaipharj.
x3 TprjyopEiTE, crT/J/ceTe ev Trj iriaTBi, avSpl^eaOe, Kpa-
TaiovaOe. *4 iravTa v/iwv iv ayairrj yiviaOw.
'5 HapaKaXw Se vfids, aSeXcpoi- o'ISaTB Thv oiKlav ^TBCpava,
oti iaTiv airapyrj Ths 'Ay_aiay, ko.1 ety dta/covt'av Toty dylois
ETafcav eaurouy "iva Kal vfiBis viroTaaarjaOB TOty toiovtois
Kal 7ravTt tw avvspyovvTi Kal koitiwvti. l1 Xat'pw oe iirl TJ7

(withal) ;' ' there are, too ;' an additional
reason for staying there awhile. dvTix.
tt.] Jewish opponents, A. 19 : 9, 13;
Judaizing Christians, 1 T. 1 : 3 — 7 ; hea
thens, A. 19 : 24, &c. p.e7dXTj alludes
to the extent of his preaching ; ivepyijs, to
its effects ; peydXtj includes both the sign
and the thing signified in the metaphor ;
ivepyijs only the thing signified. Stanley.
10 — 12. Tipiueos] 4: 17, n. A. 19:
22. Introd. Se, adversat. 'but (though
I come not, yet) if,' &c. dtpbj3as, pr)
tis a. ii;ovB., cautions necessary on ac
count of the youth of Timothy, 1 T. 4 :
12. rb yap ipy. k.t.X.] the work of the
ministry, j Th. 3 : 2, n. irpoiripip.]
{6). iv elp.] that is, unanimously and
honourably, t'xa . . . dSeXoiux] He ex
pected Timothy to join him at Ephesus
with some brethren from Macedonia (see
A. 20 : 4), before he quitted Ephesus for
that region. But his departure was pro
bably precipitated by the tumult caused
by Demetrius (8, n.). llepl Se 'A.
tov dS.] But as for (1) ; Se distinguish
ing A. from T. ' the brother,' known as
such to you (R. 16 : 23. cf J. 3 : 10) ; as
my brother, associate in the ministry, see
on 1 C. 1 : 1. twv dS.] the brethren
whom he was sending with the letter;
probably those named in (17), now about
to return. KaC] for all that. TrdxTus
o8k i)v 8.] was altogether disinclined.
His unwillingness was probably occa
sioned by the dissensions in the Church
of Corinth, which, as he is not mentioned
by S. Paul as his informant on the sub
ject, apparently broke out after his de
parture. i?X. Si 8t. eiK.] The ordinary
language of excuse, conveying no definite
promise, and arising from no definite in
tention. eiK. cum ei vacuum fuerit,
VOL. II.

Vulg. ' when he shall have leisure.' Used
with eis for vacare w. dat. A. 17 : 21.
13, 14. TpTj7.] 'be vigilant' against
the introduction of loose practices and
false doctrines, A. 20: 31. o-tt)k. iv]
be firm in, 15 : 58. ttj it.] the true be
lief, 2 C. 13:5; tne Gospel, 15 : 1. dx-
Spllr. Kpar.] dvSpllr. play the man, 14:
20, n. ; used with Kparaiovff&e in LXX,
Ps. 30 : 25. 26 : 14. 1 Sam. 4 : 9. 2
Sam. 10 : 12. Exhortations to prepara
tion for endurance of persecution. iv
d7dxTj] An admonition appropriate to
their religious dissensions, ]. 11 : 17, &c. ;
secular disputes and litigiousness, 6 : 1 —
8 ; want of consideration for each others'
opinions and feelings, 8. 10 : 23, &c. (R.
14: 15).
15 — 18. HapaK. Si] Si resumes the
series of personal notices interrupted by
the admonitions (13, 14). 'Now I be
seech you.' Connect with &>a x. There
is, however, here rather a dislocation than
a parenthesis ; terms in the latter part of
the suspended sentence referring to the
intermediate sentence. In more regular
construction the Apostle might have
written Trepi Se ttjs oiK. S. ofSare ....
TrapaKaXu oSx bp. tva k.t.X., but with loss
of vigour, and an order of thought less
effective for the purpose of commendation.
otSare ri)v oiK.] Meaning, 'ye know
that the house of S. is,' Mk. 1 : 24.
J. 9 : 27, n. dirapxi) t. 'Ax. (els
Xp.)] In R. 16 : 5, said of Epsinetus ;
but see n. and 1 C. 1 : 16, n. Kal eis
S t a k.] and (that) they devoted themselves
to service on behalf of the saints. Dat. com
modi. A secular service of providing and
administering supplies. Cf. 12 : 28, dxrt-
Xijipeis k. Kvfiepvijffeis. tois a7iots] be
lievers generally, not the Jerusalem be-
19

290

1 CORINTHIANS 16. 17—23.

irapovaia ^Tscpava Kal ^oupTOUvaVou Kal 'Ay_at7cou, oti to Vfiwv
vaTiprjfia ovtoi avEirXhpwaav aviiravaav yap to ifiov
irvevfia ko.1 to vfiwv. iirtyivwaKBTB ovv tovs toiovtovs.
l9 ' AairafovTai u/uay al iKKXrjaiai T?y 'Acr/ay. acr7ra^0VTat
vfias ev Kvplw iroXXa 'A/cuXay /cat npt'cr/ctXXa avv Trj kot oikov
avTwv iKKXrjaia. 2° aaird'CpvTai vfids ol dSsXcpol itovtes.
aairaaaaOe aXXhXovs iv cpiXhfiaTi ayiw.
21 'O aairaafios Trj ififj Xeipl TIavXov. 22 e'i tis ov cpiXei
tov Kvpiov 'Irjaovv XpiaTov, rjTW avdOsfia. fiapavaOd. 23 'H

lievers specially as in (i). Kal bpeXs]
also ye ; ye in your turn, for your part.
iTroTdfffftjffBe] corresponding to iraaav,
'place yourselves at the disposal of;'
' take service under. ' Tots toio8tois]
meaning themin particular, so commended
under a general character (18). rip
trvvepy. ] that shares in their work.
koitiwvti] 'laboureth' in such a service.
Note the connexion of ?p70x and xbiros in
15 : 58, and cf. H. 6 : 10. X. Se] Se con
nects with the commendation an instance
in support of it, 'for I have joy,' Wicl.
4ttI ttj Trapoutria] ' at,' or ' on account
of the presence,' Ja. 5 : i, n. F. and A.
were probably part of the household of S.
tS bp. bffTipTjpa] read with most early
MSS. bplrepov . . . airol ; they made up
your deficiency, Ph. 2 : 30. He uses the
language appropriate to material wants
and their supply (2 C. 8 : 13, 14. 11 : 9),
as he has just been referring to this sub
ject in connexion with these persons (15),
for the purpose of representing the good
offices done to the Church of Corinth and
himself by S., P., and A. In dxeir. 7dp
. . . bpwv the Apostle explains, by the
effect produced, what those good offiSes
were. They made up, by their presence
and communication, for the failure of
friendly feeling on the part of the Corin
thian Church towards S. Paul, in having
renewed the good understanding between
them. dxeTr.] Philem. 20. tS ipwv] This
the Ap. looks upon as accomplished in the
reception which he had given their com
munication. In the use of the aorists
dverrX. , dveir. we may consider the writer
as placing himself in the temporal position
of the reader (9 : 15, n.) S., F., and A.
had probably arrived in the course of the
composition of the Epistle, and were to be
employed to convey it. ' They refreshed,
reinvigorated my spirit, and, by a neces
sary consequence of our sympathy, yours
also. It is a concise expression of the
same consciousness of identity of feelings

and interests which appears in 2 C. 1 : 3
- — 7. Cf. dxaTrerrauTai tS irvevpa airov,
2 C. 7 : 13.' Stanley. ^Tri7ixtio-KeTe]
recognize ; esteem in a manner worthy
of their character. So etSevai, 1 Th. 5 :
12. yiyvwaxw, A. 19 : 15.
19 — 20. al 4xxX. ttjs 'A.] These were
the established Christian communities in
proconsular Asia which were in ordinary
communication with the metropolitan
Church of Ephesus, (cf. R. 16 : 16, with
¦i. C. 1 : i), comprehending the Churches
of the Apocalypse, or such of them as
were then founded, but not those of
Phrygia and Galatia, &c. A. 2 : 9. 16 :
6, n. 1 P. 1 : 1. ex K.] i.e., with Christian
love. iroXXd] i.e., testify much and
earnest affection. Their early connexion
with the Cor. Church, (A. 18 : 2), renders
the emphatic character of their salutation
most natural. Kar' oXk. air. 4kkX.]
R. 16 : 5. The congregation usually as
sembling at their house; their 'class,'
perhaps. Cf. A. 18 : 26. Not their family
or household merely. See on R. 16 : 4.
oi dS. tt.] The members of the Church
of Ephesus especially, and all of them
as a body, irdvres, not only those just
mentioned, (19). dtrTr. dXX. k.t.X.] R.
16: 16. 1 Th. 5: 26,0.
21 — 24. 'O dffir.] His autograph com
mencing here. See 2 Th. 3: 17, n. 08
0tXet] is without love for. In con
ditional sentences 08 unites with the verb
or some other principal word, pi) with the
conditional particle, ei oi tp.=si non;
elpi) = nisi. Cf. 11 : 6, 12. 15 : 13. 2Th.
3 : 10. 1 T. 5 : 8. Winer, § 55. 2. d. 08
0tXet is perhaps a mild expression for
pitreX as ouk e7KpaTe8oxTai for dKparei-
ovrai, 7 : 9- ijrw] for (trrw, a usage of
later Greek. Jelf, § 286.2. dvdBepa.
papav dBd] let him be accursed. The
Lord cometh. Cf. G. 1:8, 9, dvdBepa
(trrw. The use of the Syriac words
1 £1 ti'V1 rnoram etho seems to imply a

1 CORINTHIANS 16. 23, 24.

291

Xa pis tov Kvpiov 'Irjaov XpiaTov fisO' vfiwv. 24 jj dyairrj fiov

Xc

fiera iravrwv vfiwv ev Js.piaTW Irjaov. afirjv.
\VLpos KopivOlovs irpwTrj sypdcprj dirb <&iXlirirwv Sia ^TECpavd
Kai QovpTOvvaTOV /cat 'Ay_at7cou /cat TifioOiov.~\

Jewish formula (cf. tbo-axxd, M. 21 : 9.
dXXTjXotfia, Rev. 19 : 1.) connected with
1 o
excommunication. #i^ 's 'ne word
\ ;Vp mori with the pronominal suffix
'our,' and is the word in constant
use in N. T. for Kuptos with 'I. X., or for
0 K. where Christ is meant ; ' our Lord.'
There may be a reference to the prophecy
quoted Jude 14, in which the coming
of the Lord is connected with judgment
upon blasphemers and opponents ; where
o e ~ o
we read L»iVfi 1^1 othimoryo 'the Lord
(i.e. Jehovah) is coming.' Cf. 2 Th. 1 : 8
— 10. tj dydiri) pov x.t.X.] partaking
of the nature of a wish (23) as well as an
assurance ; perd conveying the notion of

a consciousness on their part both of the
Xdpis, ' the blessing' of the Lord, and the
d7., the affection of the Apostle. On the
spuriousness, and probable origin, of the
subscriptions to the Epistles, see 1 Th. 5 :
28, n. In this there are two palpable
errors, in the place from which the Epistle
was written, and the persons by whom it
was sent. The error in the place may
have arisen from the fact that the second
Epistle was written from Philippi or
Macedonia ; but from 16 : 8 it is evident
that the writer was at Ephesus. See on
4 : 11, Introd. p. 182. At the time of
writing S. Paul had sent Timothy into
Macedonia, A. 19 : 22 ; his absence is
clearly intimated in (10). If, too,
Timothy had been with the Apostle, we
should have had his name in the opening
salutation, as in 2 Cor., and in tha
Epistles to the Thessalonians.

19—2

nAYAOY TOY AII02TOAOY
h npos
ROPIN0IOT5 EniSTOAH AEYTEPA.

1 I I AYAOS a7rocrToXoy 'Ijjo-ou XpiaTov Sia OsXhiaaTos
J  L Oeou, /cat TifidQeos b dSeXcpos, Trj iKKXrjaia tov Qeov
Trj ovarj iv KopivOw, avv Tois dylois iraai Tois ovaiv iv oXrj
Trj 'Ay_ata- 2 Xdpis vfiiv Kai elphvrj airb Qeov iraTpbs hfiwv
Kal Kvpiov 'Irjaov XpiaTov.
3 EvXoyrjTOS b Qeos Kal iraThp tov Kvpiov hf-wv 'Irjaov
XpiaTov, b iraTrjp twv olKTipfiwv Kai Oeoy iraarjs irapaKXhasws,
4 6 irapaKaXwv hfids iirl iraarj ttj QXi-^ret hfiwv, ety to SvvaaOai
hfids irapaKaXsiv tovs iv iraarj 0Xt'\J/-et Sia Ths irapaKXhasws ?y
irapaKaXovfieOa avTol viro tov Qeov, 5 G'Tt KaOws irepiaaevei
Ta iraOhfiaTa tov Xpterrou els hfids, ovtw Sia XpiaTov irepia-

I. i — 2. BiauXos k.t.X.] See on t
C. 1 : i. Timothy had been sent into
Macedonia (A. 19 : 22), with a commis
sion to proceed to Corinth if practicable,
(1 C. 4 : 17. 16 : 10) ; but had apparently
not completed his business in Macedonia
before S. Paul came thither from Ephesus
and joined him, probablyin Philippi. With
6 dS. comp. 1 C. 16 : 12 and 1 : I, n. ttj
ouVtj . . . tois oiltri] Theparticip. of the
subst. verb is thus used when the mind
dwells upon the point of fact. R. 12 : 3,
n. 16: 1. triv r. dylois k.t.X.] More
precise and limited than the corresponding
passage in 1 C. 1 : 2. See n. It appears
from this clause that the Church of Co
rinth was metropolitan to the Christians of
the province of Achaia. Comp. 8 : 10. 9 : 2.
3 — 5. e8Xo7TjT8s] So in E. 1 : 3. Cf.
1 P. 1 : 3. And see 1 C. 1 : 4. 8 ttottjp
.... Kal 9. tt..] The terms denoting
the relation of Deity to Jesus Christ,
are repeated in connexion with oiKT. and
irapakX. to intimate his character towards
us in that relation. 8 tt. twv oIkt.] As
he is called 8 irariip ttjs SS£rjs, E. 1 : 17.
0 tt. twv tpwrwv, Ja. 1:17, 2 : 1, n. An

orientalism, similar to the use of u!8s or
TeKxox, A. 4 : 36. E. 5 : 8. The pi. tux oiKT.
conveys the notion of varied or numerous
mercies ; whatever mercies there are. 0.
irdtr-qs irapaKX.] R. 15 : 5. God of
every consolation, i.e., of consolation suited
to every case ; corresponding to ex Trdo-rj
BX. (4). 12 : 12. C.4 : 12. Winer, § 18.4.
iiri] ' upon,' ' over, ' as succeeding it,
and abiding with it. 7 : 4- See on 1 Th.
3 : 7. els rb Siv.] 'to the end that' ;
with the end in view and attained. Sti]
inasmuch as. to iraBijp. rod X.J
Christ's sufferings ; i.e., sufferings which
are such as his. Gen. subjecti; rather
than objecti, ' sufferings for Christ.'
Win. § 30, 2 n. G. 6 : 17. Ph. 3 : 10. C.
I : 24. 1 P. 4 : 13. irepiffff eiei . . eis
Tjp.] els after irepifftreieiv, instead of dat.
of person (Mk. 12 : 44. L. 12 : 15), in
creases the energy of the verbal notion ;
' come in abundance to us. ' The sufferings
undergone by Christ overflow to us.' They
pass from Him to us, and are found in us
in a superabundant measure. R. 5 : 15. cf.
9 : 8. E. 1 : 8. Std X.] 'by means of,'
' through,' by Christ's personal action ;

2 CORINTHIANS 1. 5—10.

293

ereu'et /cat h irapaKXrjais rjfiwv. 6 sits Se OXif3dfie0a, virep T/]y
v/iwv irapaKXhaews /cat awrrjplas tw ivepyovfiivrjs ev virofiovh
twv auTwv iraOrjfiaTwv wv /cat hf-sis irdaXofiBV etVe irapaKaXov-
fisOa, virep Ths v/iwv irapaKXhasws /cat awTrjplas' 1 /cat h iXirls
hfiwv /3e/3ata U7rep vfiwv eISotbs oti wairsp koivwvo'i iaTE twv
iraOrjfiaTwv, ovtw Kal Ths irapaKXhasws.
Ov yap OiXofisv vfids ayvosiv, dSsXcpol, virsp Ths OXlypsws
hfiwv Ths ysvofiivrjs hfiiv iv Trj 'Aalot, oti KaO' u7rep/3oX^v ifia-
phOrjfiEv virip Svvafiiv, wcrre i^airoprjOhvai hfids Kal tov Xhv
9 aXXa avToi iv savTois to airoKpifia tov OavaTov iayfjKafisv,
lva fih irsiroiOoTBs Sifisv iep' iavrois aXX' iirl tw Qeoj tw
iyslpovTi tovs ve/cpou'y 10 oy e/c TrjXiKOVTOv OavaTov ippvaaTO

answering to toO X. in the first member.
i) irapdKXijffis Tjpux] So also, through
Christ, and derived from Him, the comfort
we ourselves possess passes over abun
dantly to you. For the transference of the
sufferings of Christ to his people, see M.
20 : 22. 2 C. 4 : io. R. 8 : 17. H. 13 : 13.
6 — 7. Se] ' But ;' referring to the state
ment in (4) eis rb Siv. k.t.X. q. d. now it
is not for ourselves but for you that we
experience this. irapaKX. k. ffwrtjp.]
These are united under the single art.,
and are referred to together as one thing
by tt;s following. The gracious help and
support of God under trials is salvation ;
our experience of it is part of our salva
tion, pledge of its completion. (Ph. 1 :
18, 28. 2 Th. 1 : 4, 5. M. 10:22). ttjs
4vepy. — tt dtrxopev] explanatory of the
assertion just made. ' which exerts its
energy,' 'does its work,' (4 : 12. G.
5 : 6. 1 Th. 2 : 1 3), in endurance of the
same &c. The trials themselves, and the
patient endurance of them, identified the
Corinthian believers with the Apostle as
partakers of the grace of God. Ph. 1 : 7.
iiTrop. has the sense of 'patient endurance'
as in 6 : 4, 12 : 12. Ja. 1 : 3, n. ujrep t. i
bpwv tt.] for the reason given in (4). i)
iXirls Tjp.] with regard to their steadfast
ness and perseverance, birip ipvtux] on
your account. The cl. k. t) iXir. . . . ipwv
occurs in Alex., Vat., &c, after irdtrxopev,
and so read is an expression of confidence
attached to the assertion etre BXifi. k.t.X.,
having its parallel in the cl. eiSSTes k.t.X.
similarly attached to eiVe irapaK. k.t.X. If
these clauses are read together as in the
Text. Rec, we must consider them as
forming thus in connexion with etre Tra-
pax. a parallel to ttjs exep7. . . . irdtrxopev
under etre 8X. Independently of any per

sonal communication with the Apostle,
they had, as he was assured by the analogy
of his own experience, a share in his pa
tience and his consolation.
8 — 11. 7dp] bringing in the facts on
which the previous sentiments were
founded. 87rep ttjs 8.] about our tri
bulation which happened to us. Many
MSS. have irepl, and omit Tjptx. This was,
we cannot doubt, the great tumult at
Ephesus. The Ap. was not personally
engaged in it ; but was the party chiefly
interested in its results, his anticipation
of which he here describes. it3apTj8Tjpev]
we were excessively oppressed, bur
dened; he means in mind. Weighed
down, depressed with despondency as to
the issue, iirip S.] beyond (mental)
strength ; he was liable to such failure, 7 :
5, 6. eiJoTrop.] despaired; eK intensive,
as 4 : 8, whence obs. that though in de
spair as to his life, he was at no time in
absolute despair. dXXd] not adversat.
but, as often, making another statement to
the effect of the preceding, air. iv
iavr.] ourselves in our own judgment; i.e.
as to what would happen. We gave our
selves up as lost, without waiting for the
sentence of others, dirbxpipa] verdict-
the pronounced ' answer' to the enquiry,
what will be done with us ? eVxijKapex]
Perf. We had, and, in our own apprehen
sion, still have, tva pi) — itp' iavr.] that
we might not maintain any confidence in
ourselves ; i.e., that I might feel tho
roughly satisfied of my own helplessness.
On that occasion his own impulse to meet
the danger at once was overruled (A. 19 ;
30, 3 1), so that he had to sit passiveandfeel
he could do nothing. Tip iyelp.r. v.] No
less exertion of Almighty power seemed
required for his preservation ; in no other

294

2 CORINTHIANS 1. 10—14.

hfids /cat pvsTai, et'y ov /jXTrt/ca/nev 6Vt /cat eVt pvasTat, IX cruv-
virovpyovvTWV /cat Uyuwv U7rep »}/jiwv tt; oeTJ-crei, tva e/c 7roXXwv
irpoawirwv to et'y /j/uay yapia/ia Sia 7roXXwv evyapiaTrjQrj virep
hfiwv. 12 'H <yap Kavyrjais 77/uwv auT/? ecrTt, to fiapTvpiov Ths
avvBiShaews hf*wv, oti iv dirXoTrjTi Kal elXiKpiVBia Qeov, ovk iv
aocpla aapKiKri dXX' iv XdpiTi Qeov dvBaTpacprjfiBV iv TW-Koa/iw,
irspiaaoTEpws Si irpos v/ids. IS ov yap aXXa ypacpofisv v/iiv
T-v-vT 4 tl t / ^ ^ ' ' '-\ ty $1 tr \
aXX rj a avayivwaKETB rj koi EirtyivwaKers- EAirilw oe OTt koi
ewy TeXouy iiriyvwaEaOs, ** KaOws Kai eireyvwTB hfids airo
fiipovs, oti Kavyrjfia vfiwv iafisv, KaOairep Kai vfieis hf-wv iv Trj
hfiipa tov Kvpiov 'Irjaov.

character than this could he think of God
with confidence in such peril, ix ttjXi-
Koirov 8.] i.e. from so great danger of
death. 11 : 23. 1 C. 15 : 30. pierai] is
delivering. The Ap. feels that he is con
stantly liable to similar perils (4 : 8 — 11),
and expects to undergo them (k. (ti pv-
aerai). He is writing (whether in Philippi
or Thessalonica) from the scene of former
dangers almost as imminent. A. 16 : 22.
17 : 5- That he is speaking of deliver
ance from temporal danger, and of this
kind, is clear from R. 15 : 30, 31. tjXttI-
K a p e x] have an abiding hope ; ' ha ve fixed
our hope.' perf. cf. 1 T. 4 : 10. trvvv-
irovpy. . SeTjo-et]while you also take part
in ministering aid on our behalf by prayer.
The art. w. dat. marking the precisemeans
by which their aid was to be rendered.
I'xa ix iroXX. irpoffwir. x.t.X.] Several
constructions are possible here. The
most natural is to join ix ir. irp. with rb
. . . xaP' aT1(l °*la n". with eixapitrr. ' that
the benefit (of deliverance) which comes
to us proceeding from many persons (i.e.,
from their prayers) may be celebrated in
thanksgivings by many on our behalf.'
The arrangement ex tt. Trp. to instead
of tS ix ir. Trp. conveys the notion
'that as it is from many persons (en
gaged in prayer), that the benefit which
comes to us proceeds, so by many it
may be celebrated with thanksgiving.'
S. Paul attaches much importance to the
act of thanksgiving, as glorifying God,
and profitable to the agent. 4 : 15. 9 : 11,
12. E. 5 : 20. Ph. 4 : 6. C. 2 : 7. 3:17.
4:2. 1 Th. 5: 18. cf. R. 1 :2i, u.
12 — 14. 7dp] introducing a reason
for so much interest being taken in him
self by them. xaixv°~is] my glory
ing ; that in stating which my act of
glorying consists. 7: 14. e'x aTrXSTTjTt]
singleness of purpose, openness, straight

forwardness, integrity, disinterestedness.
So Vulg., Syr., but some early MSS. have
byibrrjTi. 11:3. E. 6 = 5- cf. 8:2.
etXixpivela Geou] for eiXtKp. see on I
C. 5 : 8. God's own sincerity. Sincerity
to be referred to God as its source and
author, 2 : 17. cf. C. 2 : 19. Ja. 5: 11.
e'x throughout denotes the sphere or ele
ment of action, trotp. trapK.] See 1 C. 1 :
17. 2 : 1 — 5, 11. trapK. trotp. (as distin
guished from tr. tov xbtrpov roirov, 1 C.
1 : 19. 3 : 19, and dvBpwirlvTj tr.) is the wis
dom that seeks one's own interests — gra
tifications ; carnal wisdom, a wisdom of
duplicity and designingness opposed to
dirX. and elXixp. Cf. r Th. 2 : 3. dvetrr.]
conducted ourselves. 1 T. 3 : 15. dxa-
ffTpotpT), G. 1 : 13, n. 1 T. 4 : 12. irepiff-
fforipws Siirp.i.] See on 1 Tb. 2 : 10.
08 ydp k.t.X.] 7ap connects the remark
which it commences with the assertion of
the Apostle's perfectopennessandintegrity
of dealing towards them ; his Ka8xTJo"ts.
Some refer dxa7. to the former Ep. ' I
write nothing different now from what
you have in your hands, and are reading
already.' It is better to understand him
as speaking of his present letter. 'I
write to you nothing but what you have
read.' 'I have nothing else to say but
what I do say.' Cf. 8 yiypatpa yiypatpa.
¦fj xal e'7ri7.] or do in fact acknow
ledge ; admit to be reasonable, natural,
just, necessary, authoritative. There is
a play on the words dxa7. eVt7. KaBws
k. e'TreV] in accordance with your ac
knowledgment with regard to myself per
sonally, i.e., as your Apostle. 12 : 12, 13.
(ws riX.] for ever, to the end of time or
life. 1 C. 1:8. dirS pepous] in some
degree, 2 : 5. R. 15: 15, 24. Alluding
to the communication received from them
by Titus. 7 : 7, &c. e'x ttj i)p. k.t.X.]
See on 1 Th. 2 : 19. J

m qsajaqui jo aqBqs pBqsqqBqsa ub oq sn
sSuuq oqM 8JJ ['^X s7'  timinc)
-sgi j j o •££ : g ¦£ 'ajAO juo maqq aifBra
bav qsuqQ ui qqrej Aq puB 'sasimojd aqq
BaAiS puB sjbjjo oqai qsuqg si qj y ox
noj.iyo tTo tvX oig pBaj si Adti-o ijj. -tj a% 'X joj
'SSW ^I-1138 qsom uj -aoiqBjqsyuiuT jno
qSnojqq pog oq pajapuaj si ajo [3 AqajeqAt
'maqq jo noiqdaoaj SuiAaiieq psipioo aqq bi
m!H n! Pae '™raqq jo Aquraqjao BAiqisod aqq
'uoiqBmjijjB aqq si mijj ui 'pog jo sasiui
-ojd aqq ojb jbabob AaBUi Aioq [-yM-j/
'dvA. 777.00 -asimojd puB qqtuq jo noiq
-jassB quBqsuoo 'uoiqBUTjujB \\v jjasmijj ui
BBq ajj -jjad ! mig; ui pazrjBBj bi B8tC qnq
[¦L}L tpxn-o n 3 iva -7>i — f 'aAoqB SB fauo[B
jtasunq -dy aqq subbui Ajqsom -rid -dg aqq
ui ajaqMasrg; -jaqqouB jo no aqq £q pasq
-Bjqnau qou bba\ auo jo iutt aqj, -nao 8iq
qqiAV aniBS aqq Suraq bb BaqBioossB svq jo
SurqoBaq aqq oq SuuBBddB "dy aqq 'asuas
JBjnjd Jodojd sqi m pasn si •rtU. ssnBoaq ' -jr,
'x -^ 'X -t/^ ^lo jCq psuiBidxa ojaq si [amrlL
,t g -jBqoBJBqo umo siq qqiAV BOUBpJOOOB
ui qnq 'pasodojd A'lsnoiqnp qou sbm 'qsuqg
snsap 'SupqoBajd srq jo qoafqns ureui
eqq [sjsgXndUx •>  dT^ 0 -uoiq
-oipBjquoo jo 'noiqBqoBjqaj 'uoiqBTjiQBA qno
-qqiAS. 'papioap 'aqiugap sbai qoiq« 'Sn;
-qoBajd siq qqiM BOUBpJOOOB ui jaqqaSoqve
qou sbm qi jaqqaqM raaqq qqiAA uoiqBO
-ranutmoa siq jo JaqoBJBqo aqq oq sreaddB
sjj -AJoqoipBjquoo 'snoiqnp 'panSuoq
-eranop qou 'abu puB boa- qou ('SSW Aprea
ui m±Bj 'si) sba\ noA" qqpu uoiqBomnm
-moo 8[oqA\ jno ["tin sodjt 0 "tilt. -.Coy 0
¦1x0 ¦ ¦ • mL? mj (n :Fi -g) gi': 6f -bsj;
uiqnq 'tro? jo 73 Aq pai\0|[Oj Arrensn 'soidn-%
9 fi| jo 'tpX.? mS asBjqd -j, -q aqq -draog
'\'j.'X 'tj.q iori? nf -yr^ vi3Qlf.\y ttijjja
¦01 : n -jo f (pjoM stv oq onjq) mjqqrej
BI pOQ SB i|B.inS SB [TXO -Q 0 ^J ioXSnjl
•vi : g -jc) '6 : £1 -g; (Suiabs) aqq tji
•qou I,p:A\ j puB 'IJIM j f psraap AJoqdmajad

aqq 'qi qqiM jaqqaSoq 'os[B pnB (aBimojd
jo) uoiqjsssB aqnjosqB eqq '-a't [-yj.-Ji ';»<(
\tjii t>x -qonpuoo Xm m [jot/j {Jim, -otj
('Sui8q ajaqq jo qmsaj Bqq qqiAV, 'ztj^j
3±t>m b% -Ainba [^t v/ii -saBid siq Sanrem.
ui 'sSni[aaj jo 'suoiqBJBpisnoo 'uosbbj
pjjnqBU oq qjai qou sbm aq qBqq suBam bjj
•TJiinB/tji. ttxvx oq pssoddo ( '[Bqjoin ^jbutojo
UB SB, 'll«n 8J8UI B BB [vxdfJJ TTJ.TJX
j AqiAai qqia 'jtjssaiqqSnoqq qoB I pip
[•dX? •dq}>v\j fix -araBJajsjd si ('p8A|os
-aj snqq Suraq, 'so/Or/yynoc/ SuppBaJ aqq
qng -UBid spqq 3uiT]Bm naqM [so<i3tY
-on3\nocj c — puim £m paSnBqo j BsnBO
-aq 'j pip , ! sqBqmoo aq qorqAv aSjBqo
aqq joj uobbbj b oq Suipn^B [vdy ,-uaqq
a\o^t, — '. apBra quamaqBqs b jaqjB aSu8||Bqo
jo i,BaddB ub SupunSaq [/iqo -ct; — li
¦£ : oe -v 's^sr
UBp^qnuoQ aqq jo uoiqnoasjad aqq qSnojqq
qsBi aqq 'pauiBidxa ajaq bb aBodind jo
aSuBqa ua\o spq qSnojqq qsjg aqq '. pauop
-UBqB 3J8M UB[d s(ajqsody aqq jo sqjBd qsBr
puB qsjr, aqj, -u '£ : o[ -y -9 : 91 0
1 [TonUgtpTi3jt.odji -n tpn -puij, c'ajom
8jnsB8[d auo qaA- pBq aABq qqSim 8A" qBqq ,
,! ajnsBsjd , 'tndfX qajdjaqui -uag '-jg
'•puij, asuas qoiqA\ ui 'trpduX pBaj ggj\[
Asaj y -Z '9 't : g ui "X jo asn aqq objb
sqo^j -6s : cl "a -jo-puB .' -u '11 '11
• 1 "5. 'f^xixvTin^nJi miDidTiX Irapq qqiAi
Suuq pmoa aq JB^odpuB boujo (BoqoqsodB
Biq jo anqjiA ui bb qons t'Suissaiq, [tndiiX
¦(91) uiB[dxe oq no saoS aq sb 'aoiAiq maqq
qiBiA prno.w aq snqq asnBoaq ,'puoaas ,
[X tindssnio -020 '-putfx 'qoiAi. ,'qsjg,
¦rj 'c ¦ gT -61 : t> '0 1 ! (BiuopaoBjjj
oq -8-1 'jaqqpq Smraoo jo 'a6|a Bjaq/aiuB
SuioS) ajojaq nol" oq amoo oq Sumuaqui
bb* j [-.LOi/jt  ynogf^ -uoiquaqai
Brq jo BiSBq jo punojS aqq bb aauspuuoo
Biqq S3[JBui -qBp \ suoiqBOiununnoa Rxn puB
j(8sXoi jo uoiqiuSooaj jno£ ui i aouapuuoo
spqq ui [i3jTTffioji3JL G.J. u -91 '$1

ox mxnn da inn 'ind ox mxnn da 'noapt miyaLLnua dnL 7»x>o „„
•dadoLaL mxnn da ind nyyn 'no inn md oxadaLa nno 'noaaorl
-it inn nodnnoyiT »»» nor/a ip 'SiaoXndUn dmr/U ip dirln da o
Soxs>id\r SnouUx Som noaQ nox dnL o gx .no inn md oxadaLa
nno Snrln SodjL o dmrlU SoLoy o ixo 'Soap* o ap Soxdijl or 'no
no ox inn md md ox lorla dnjL li ndi 'inrlonaynod nndnjo nxnn
t\l \>\ v\tt i. t» j V. O ,v
inrlonaynod n U '.dUiinsrUdXa nidcpnya rix ndn ixUrl SOdarlonay
-nod dixo oxnox ;, •dningnoji dUx Sia mdUgcprlaJLodjL dmrln cpn
mn 'Snrln SodjL diagya Sninogannj^r ojin diynjL inn 'dnmogann-m Sia
diagyaig dmrln ig mn qi 'axuXa didnX dndaxnao ndi 'dodaxodiL
diagya Sniin SodiL dUrloynoda laxiUgiojLajL fix Itxnnx m-yr Cl

26S

•05— S j -j SMYIHXNIHOD S

296 2 CORINTHIANS 1. 20—24. 2. 1—3.
dfihv, tw Oe<p irpbs S6£av Si hf-wv. 21 b Se fisfiaiwv ^ay avv
vfiiv et'y XpiaTW Kal yjOt'cray hf-as, Qeos, 22 o Kai acppayi-
adfisvos hf-as /cat douy tov ctppa/Swva tou irvsvfiaTOS ev Taty
KapSlais hf-wv.
23 'E'yw de fidpTvpa tov Qebv iiriKaXovfiai iirl t^v ifihv
¦fyvyjjv, oti (peiSdfiBvos vfiwv ou/ceYt rfXQov et'y Koptv0ov. 24 0uy_
OTt KvpiEvofiEv vfiwv T>7y iriaTews, aXXa avvepyoi eafiev T»?y
yapay vfiwv Trj yap iriaTBi saTr/KaTB.
2 "E/cp/va 0*6 ifiavTw tovto, to fih iraXiv sXOeiv bv Xvirrj
irpbs vfias. 2 el yap iyw Xvirw ifias, Kal Tty iaTiv o evcppai-
vwv fie el fih 0 Xvirovfievos i% ifiov; 3 Kal e<ypa\J/-a vfiiv tovto

Christ— a state in which we have in Him
tS xal, and can say through Him tS dprjv.
Se marks the distinction between the me
diated blessings obtained through Christ,
and the immediate grace of God, which
enables us to receive them, triv ip'iv] is
added to mark his sense of complete union
with the Corinthian believers, as 1 : 4 — 7.
Hence the common interest of all be
lievers in these blessings is to be under
stood as implied, x. xptaas ijp..] and
anointed us. The terms used are those
of designation to office, use, dignity, cf.
1 P. 2 : 5, 9. Rev. 1 : 6. Both xp. and
trtpp. have reference to the gift of the
Holy Spirit, cf. A. 10 : 38. E. 1 : 13.
4 : 30 ; and see 1 J. 2 : 20, 27. There
may be in xp. some allusion to "Kpiarbs.
God gives us the Spirit to unite us to
Christ, dppapwv] from Heb. 1^^
Gen. 38 : 17, 18, 20. Used to signify
part of purchase-money, or of a promised
possession given as earnest of the whole, —
differing from pu/nms, which however is
its original Heb. sense as above. tSx d.
tou ttx.] Gen. of apposition, 'theearnest
(consisting) of the Spirit,' 5:5. See E.
1 : 14, 8s iirriv d. ttjs xXTjpovoplas. Ja. ] :
12. 1 P. 3 : 7. iv rats xapS. Tjp.] as
explained R. 8 : 15, 16. G. 4 : 5—7.
This is no outward form, nor extraordi
nary endowment, but the grace that in
every instance accompanies salvation, cf.
dTrapxTjx, R. 8 : 23. Note here (21, 22)
the implicit assertion of the doctrine of
the Trinity, cf. 1 C. 12 : 4—6.
23, 24. 'E71I) Bi] I, whatever my op
ponents may say. Se is resumptive from
(17), and states the real reason, as op
posed to that there denied, of the Apo
stle's change of purpose. pdprvpa,
K.t.X.] instance of a solemn oath ; and

proof that such an appeal is lawful on a
worthy occasion, G. 1 : 20. M. 5 : 34,
35, n. eirl t. i. ip.] i.e. to acquit or
condemn me, according to my truth or
falsehood. tpeiSbpevos b.] in forbear
ance towards you. oixin t)X8.] I gave
up coming ; did not persevere in my in
tention. o8x bn xvp.] said to mitigate
the effect of the apparent assumption of
power to punish and coerce, implied in
the foregoing declaration. ' Not saying
this, or so acting, because I assume a
lordship over you in all matters belonging
to your faith.' xvp. is used as in L. 22 :
25 ; and cf. us KaraKvpieiovres twv kXtJ-
pwv, 1 P. fl :3. dXXd trvvepy. . . xap.
b.] ministers who aid your joy — 'joy in
believing ;' their faith is so designated in
opposition to X8tttj and XuTreto-6'ai in 2 : 1 —
7, in order to characterize the final aim of
his ministry and actions, ttj 7 dp tt.
etrTTjKaTe] He means that by their own
faith — their belief and trust in the com
mon object of faith, they maintained their
spiritual position and character. Their
reception of the truth was independent of
any personal authority claimed by the
Apostle, nor was the exercise of any such
authority required for their maintenance
of it, 1 C. 16: 1 ; cf. * C. 13:5-
II. 1 — 4. 8^] brings in, after the slight
digression (1 : 24), a more exact and ex
planatory statement of his reasons for de
ferring his visit. TrdXtx iXB.] so join; not
TrdXtx ex X. It was only his second visit
to Corinth that he had in contemplation,
12 :2i. 13: 1, 2, n. Introd. 7dp] ex
plains ex X8tttj. He gives a personal
reason for not coming ; it would be to his
own sorrow, since his only satisfaction
and joy among them would be in sym
pathy with their happiness (3). Kal t(s]

2 CORINTHIANS 2. 3—9.

297

auTO, iva fih iXOwv Xvirrjv ey_w ad) <ov bSbi fis yalp6iv,irsiroi0ws iirl
xavTay vfids oti h Bfih Xal°a icavTWv v/iwv iaTiv. 4 iK yap
iroXXhs OXl-^rsws /cat avvoXhs KapSlas 'iypa-^ra vfiiv Sia iroXXwv
da/cpuwv, ovX lva XvirrjOhTs, aXXa tt;v dydirrjv "va yvu>T£ rjv ey_w
TTBpiaaoTEpws et'y vfids-
5 Et de Tty XeXi/7r»7/cev, ovk ifii XEXvirrjKBV, aXX' airo fii-
povs, "va fih iirifiapw, TravTay v/nds. t/cavov tw toioutw tJ
EiriTifiia avTrj h viro twv irXeiovwv 1 wtte tovvovtIov fidXXov
vfias yapiaaaOai Kat irapaKaXsaai, fihirws t/J irspiaaoTipa Xvirrj
KaTairoQrj b toiovtos. Sio irapaKaXw vfids Kvpwaai ety av
Tov ayairrjv. 9 et'y touto yap /cat eypa-^ra, "va <yvw Thv Soki-

why, who then is it who, &c. tovto
o8tS] this very thing; a brief, euphe
mistic, slightly apologetic reference to the
former Ep. (4) . Cf. 7 : 8, 9. Treir. eTri]
feeling confident with regard to, 2 Th.
3:4. tj iprj XaP°- • ¦ ¦ 4ffrlv] i.e.,
that you would all have the highest satis
faction in seeing me rejoice on your ac
count, o-uxoxtjs k.] L. 12 : 50. 21 : 25.
Std tt. SaKp.] Cf. Ph. 3: 18. A. 20 : 19.
Std expressing circumstance of action, R.
2 : 27. 4:n. 4k indicates the hidden
source, Std the outward manifestation of
grief. o8x lva X.] not for the purpose
of your being grieved, lva yv. k.t.X.]
He implies that the state of his feelings
was known to them through his writing,
or by means of those who conveyed his
Ep.,7:7 — II- irepifftroTipws] in more
than common abundance ; ' very abun
dantly.' 5 — II. Ei S^ Tts XeX. k.t.X.] Whoever
has caused grief (i.e., the person who has
caused so much grief, 1 C. 5 : 2), has not
caused it to me, but, in a degree, that I
be not too severe (upon him) to all of you,
of. 7 : 8 — 12; or, ' but in a degree, that I
may not be severe upon all, — you;' i.e.,
has brought upon some of you my cen
sure. But the former is preferable, not
withstanding the harsh ellipsis of the
object to eTrt/3. dirb p.] 1 : 14.. tva
pt-ij eirtjS. is added to explain this quali
fying phrase. iKavbv k.t.X.] It is im
plied that the offender had repented, and
forsaken his sin. rip roioirw] not
meaning ' whoever should be in such case,'
but the particular offender, as in the
writer's and readers' minds; 'he whom 1
mean,' 1 C. 5 : 5. tj iiriripla] reproof,
rebuke, public censure, involving suspen
sion or excommunication, as enjoined
I C.'5:4, 5- V birb t. TXeibvwv] The

punishment is thus designated to show
that the offence had been against a body
(rrdxTas Spas), not against an individual
only, tux ttX.] does not mean 'themajo-
rity,' but the class ' many, ' as opposed to
single persons, or few. roivavrlov]
pursuing the opposite course. pSXXox
' rather' than continuing the punishment,
you should, &c. He gently approaches
the reversal of the sentence, wtrre. . . xap.
K. irapaKaXiirai, proceeding from the
notion in iKavbv, sufficient, so as to in
duce you to forgive him. There is no oc
casion to understand Seiv, ' ye ought to.'
ttj tt. X8tttj] The art. seems to point out
the abundant grief peculiar to the occa
sion, the effects of which they might esti
mate from their own experience, k a r a tt. ]
be completely absorbed, entirely possessed
by grief; i.e., reduced to despair, xvpw-
trai eis d. d7.] make good to him —
substantiate by action — Christian charity,
love. Kal iyp.] ' in fact I write;' i.e.,
the present letter, 1 C. 9 : 15, n. R. 15 :
15. Iv a 7 x w] that I may know the proof
of you; make sure proof of you. eis
TrdxTa Stttjk.] if your obedience extends
to all things ; he means as exemplified
both in inflictingand removingthepenalty,
10:6. ip Si ti x- Kal iyw] He thus
conveys the necessary apostolical remis
sion, corresponding to the retention of
sin pronounced with the same authority
in 1 C. 5 : 3 — 5. The Se reverses the
notion of the last sentence, as he here re
presents them as taking the initiative in
the remission. The employment of the
indefinite ti is in the same conciliatory
spirit. The case is generalized in terms
only ; he means the special case in point.
Kal 7dp ^718] is explanatory of any
virtual antecedent remission on his part.
Kex.] perf. 'I have forgiven.' fit' bpas]

-piq pooS 3niAi808j uo paonauadxa aq Aof
aqq puB 'bbojj; paqqmb aq uaqAv qqauog
qB sSmqq jo aqBqs aqq oq qoadsaj qqiAV
pmui s.ajqsody aqq parrg qoiqn sjbsj aqq
jo uoiqBjapisuoa aqq ui punoj si 'sqoBj jo
quaraaqBqs Jmrpaaajd aqq qqiAV 'quauiiquss
B!tR J° (?S ¦£<! passajdxa sb) uoixauuoo
8AiqBSJ8ApB sqj, [sidvX -q 3g ft^ gy
— 01 '1° '8I?sid;i£ aqq jo puB aqq oq pansjnd
Apiado puB Arsnonuiquoo bi qi '(S : £) snqij,
jo uoiquara aqq jo aouajjnoaj aqq avojjoj
qorqAV 'ssanisnq jo s.iaqqBin no suoiqonjqs
-ut sqq JaqjB puB 'qnoqSno.iqq a\bia ui
qdaji Bi qoafqo suit, •A'qi.toqqnE renquids oq
inrep [Buosjad spq puB 'ijjom puB aoujo siq
jo aouBqioduu aqq uiBquiBtu puB qqJOj qas
oq qoafqo s.aiqsody sqq bbm qj -arqaida
aqq jo oidoq urem aqq Arreaj bi uoissajSip
quajBddB srqj 'qojnqg UBtqquiJOQ aqq
qqi/ft sao;qB[3.i reloads b jubj -g ui pauipd
-raaxB bb 'A'jqsiuicu pjoqoqsodB .isqqBJ jo
UBiqsuqQ aqq jo qoafqns aqq uo si 'S : £ ui
quaiuaqBqs reoijoq8rq siq oq sujnqaj jaqij^A
aqq pqun 'sMOproj qBqq ijy -Zi — xi
¦9 'S '• I 'pip aq qoiqM 'ajaqq
mpq Suiqaaui jo adoq aqq ui BmopaoBj^
joj qjai A[quapiA8 aq sb 'qqnuoQ uiojj TjOBq
aqnoj siq snqiT, usaiS aABq qsnm ajj -pr
oqra(-Js) aouaqq quoAi t [-jj s;a 'flykjs
¦BSuqaaj {BjnqBU mojj Suisub SB paquas
-ajdaj ApquapiAa si babbt oq miq pasnBO
qoiqA\ asjndun aqq puB J ajaq SmABqs
Aq qi oq pauuojuoo aABq ppioM aq jo 'uoiq
-BDiunmuioo auiAip pjioads b qou sbm bbojt,
ui auop aq oq tjjoai jo uoiqBraiqui aqx -6
— 9 : 91 'V 'BJojaq auiiq aoios BqjBd asaqq
ut naqA\ bb '-dg -jj aqq jo uoiqoajip aqq
japun Arsnoiasuoo paqoB 8ABq oq JBaddB
qou saop mBj "g uoisbooo siqq uq -os
•gi : 81 -y -19 : 6 i -9> : 9 "1H '¦'di "?
S70X -DS [S70Xtl77 '%VJ.OJlT3 'Z '. g "qj, I
'Ajqsmim aqq ui (jaqqojq , \nori AOtpysgy
aoj. 'pug oq SuiriBj Aui Aq [.nadir. 3
liii Ax "9 : I '70g/oa> A3f)mjjjt -jo [norl
•ail ftj. -maqq Suoure asjOAi uo Suio3
bjbav sSurqq pibjjb bbaa bjj 'ssaiqsaj
rmq apBui puB 'ssauiSBBun qqiM nnq pa[[g

'(¦po'jqnr aas) qquiJOQ mojj sSurpiq qqiM.
ajaqq pug oq paqoadxa aq cuoqM. 'snqtT,
jo aouBJBaddB-uou aqj, •<? : £ 'AqaixuB
ihojj uoiqBXB[aj jo uoissiuisj '. asBa jo qsaj
(6 : 1 -Jjad) qou qo3 j ['Xs>% xno -pjoij
aqq jo aoiAjas aqq ui ['3 a? -aSBquBApB
qBa.iS oq Ajqsiuim siq Suisio-iaxa jo Aqra
-uqjoddouB '. 6 : 91 -q i [svdng -Ayyojt
t?)^9y snoMnv svjjfxvxvdvji. cz : QZ 'V 'JD
'. qojnqo B paqsqqBqss pBq aq ajaq» aoBid
A.iaAa ui ABqs aoios qra oq uSisap siq jo
qjBd A(qBqojd bbm qj -j^ -y '-uaQ ,'pd
-sog s^suqoqOBajdoq, '. -Jg '-puAT, ,'aipss
sjadsog s.qsijqg joj , '. ladsorj aqq jo ssau
-isnq sqq qoBSUBjq oq [-^ -J. ¦^X,7Jtl^ ox
sl3 "S '• £ 'P '¦ Aaujnof siq jo qoafqo uibui
B SB 3uope p,B A\aiA ui maqq qda5[ aq A\oq
SuiMoqs 'sssjSojd [BnqoB spq oq avou saraoo
8fj •£ : z 'BRSidg; jamjoj aqq jo qoqBdsap
Biq '. 1 : z '£& : 1 'uoiqBJaqjB sq; '. 91 'Si : 1
'AaojnoC b joj UBid siq '. g : 1 'snsaqdj[ qB
aiqnojq aqq pauoiquaui SBq ajj -sSuipaao
-ojd jBUOSjad spq jo saqou siq sanutq
-uoo ?g ['rfx 'i h3 ?2 «r?0V.a\ '£l 'SI
•saoiAap spq qoaqap 'puBqs
-japun 'qSnojqq aas t [n3TinooitA.Ti - - • po
' ' : 9 '•£) 'J° 's[iAa p^DiqoBjd puB ^BUiJqoop
oq pB8[ ppoM auiidjosip jo Aqi.iaA8B araajq
-xg; -uni[[nqjax jo Ajoqsrq aqq Aq paqBjq
-sn]p 8§BSSBd b i quajajjipui puB xbi ooq
8J8M Asqq uaqM 'qanpuoo jaiujoj Jiaqq jo
aqtsoddo amajqxa 8qq oq maqq SuiSjn 'Aqu
-aAas aApjsaoxa aqomojd oq papn jo aqBqs
quasajd Jiaqq jo aSBquBApB ai[Bq pmoqs
AjBSJOApB aqq qsai 5 UBqBg Aq paqoBaj
-jaAO aq qou qqSira aAi qBqq [-XTO/iosyjt
liii vai -iz : OS T u0 38S '0I : SI '8
: ox 'uoiqisod qSiq spqq amnssB oq qqSu B
pBq BJamj qojnqo Saipaaoons .10 sjaqsiupji
jouajui qBqq JBaddB qou saop qj "X 'I,
amrlk -3 nox "riant} du. 11? "3 : g -Q I 'uoiq
¦Baranmrnooxa aqq jo asBO aqq ui sy [-e'x
tijLipjrodjL a? -3uiuBaui jo aouajajjpp
a[qqii qqiM. '¦ SuiqqAuB ubaiSjoj aABq j jt
'uaAiSjoj 8ABq j qBqM , 'Xix tj. p -X*x 0
pBaj Sinj^ puB -gg-R[ AiJBg; -uoiqoBjBiqBS
puB qsajaqui jnoA joj '. qunoooB jnoA uo ,

mx da SnrlU ixdonadrlnidg axoxdnM. mx SidnX maQ ag m jr ir[
•dnidogannjff Sia dogyUia Sioxnn sodarln^nxojLn nyyn
'norl docbyapn dox doxi j arl diadna UrI mx norl ixnrlnadJL mx dwadn
vnUXsia nno c, 'midn\r da SUdarlLmadn lorl Sndnn mn 'noxo
te 1 c I j 21. II t J V \ **
-idyr nox dOiyaLLnna ox Sia ngnrndr dUx Sia ag dmgyrf^^ ZI
•darlnoodLn nxnrlUod nx noxnn dnL no .ndnx
- t / \ - t ^ t -
-nrr nox OM.n darlmgUxnadoayjL UrI ndit It 'noxmdv miLmDodjL da
Snrln ip 'mrlmdnXan m 'mrlsiidnXan ix ia mLa dnL mn .mLa mn
*, t i S 1 ** j tt \t\\/t\
'ag^a^idnX ix ap 17^, OI '9X433 loonUnn nxdnjL Sia ia 'dmrln dkrl

¦ti— 6 'Z SNVIHXMIHOO Z

865

2 CORINTHIANS 2. 14—16.

299

XpiaTW, Kal Thv bafihv T/;y yvwasws ovtov cpavspovvTi Si hf-div iv
iravTi T07rw. rS oti XpiaTov EvwSla iafiiv tw Oew ev TOty
crw^o/jievoty /cat ev Toty ctTroXXu/xevoty, l(* dts fisv da/ih Oa
vaTov ety OavaTov, oty Se dafih £w^y ety Xwhv. /cat xpoy TavTa

ings when he arrived in Macedonia (7 :
5). Both the case supposed and the
actual fact illustrate the dignity and re
sponsibility of the ministerial office. Tip
tt. Bpiapfi., k.t.X.] Undoubtedly the
figure employed is a Roman triumph, with
its attendant offerings, and the parties
variously interested in it. Bpiapp. is here
used in a causative sense, ' maketh to
triumph;' not 'lead in triumph,' as by
Plutarch. So Kair7jXe8etx (17), irepiff
ff eieiv, 4 : 15, paBrjreieiv, M. 28 : 19. A.
14 : 21. patriXeieiv, make a king, LXX.
Judg. 9 : 1 6 ; xopeieiv, make to dance, Here.
F. 688, 873. S. Paul represents himself as
a victorious general, as everywhere obtain
ing results by which God is glorified.
He repeats this military image, still in
connexion with his treatment of the pro
fessed subjects of Christ's kingdom, in
10 : 3 — 6. tt'jx btrpijv r. 7x180-. d.] The
odour of sacrifices and incense, the
thanksgiving offering, is alluded to (cf. E.
5:2. Ph. 4 : 18). Whatever is effected
anywhere by the Apostle is by the power
of the knowledge of Christ. This
knowledge is displayed and magnified in
all his proceedings and achievements.
The cause of the divine kingdom is
everywhere conspicuously maintained.
8'ti Xp. eiwSla iff piv t. &.] inasmuch
as we are a sweet odour of Christ unto
God, i.e. I am the occasion of glory to
God arising from Christ, iv tois tr.] in
the case of, &c. It is not very material
whether his allusion is to the victors and
the vanquished (or slain) in the war, or to
the captives whose lives are spared, and
those reserved for death, both following in
the triumphal procession. The praes. par
ticiples more accurately represent the
condition of these latter classes. — The two
classes into which men are divided ac
cording to their treatment of the Gospel
receive their denomination from the final
effect of its reception or rejection. See
on 1 : 18. The Gospel, and hence the
presence and mission of its ministers, is
the announcement and pledge of life
eternal to the one, of death eternal to the
other. So in regard to the first preachers
sent by Christ, and their message, L.
10 ; 8 — 14. bspi) Bav.] Some MSS.
have iK 8. ix f. 'odour arising from.' els
8.] resulting in. The presage is thus de
scribed as surely ending in that whence it

derives (ix) its present character of pro
mise or threatening. TrpSs t. Tis Ik.]
i.e. equal to such a responsibility. A
sentiment arising from consideration of
the infinitely momentous effects due to the
Christian ministry. 08 7dp ...... 9.]
The 7dp depends upon the foregoing sen
timent if we render KainjXeiovTes
' making merchandise of,' 'treating as a
petty trade,' as ' cauponari bellum,' Enn.
ap. Cic. Off. I. 12. andef. Plat. Protag. §
12, I. 313, oi Td paBrjpara irepidyovres . .
x. TTwXovvres K. KairrfKeiovres. KaTrijXeieiv.
pdxrjv, jEsch. Sept. 545, q.d. 'I feel this
responsibility, for I do not,' &c. But it
depends upon the previous statements if
by kotttjX. is understood 'adulterating,'
q.d. ' I am this (btrpi) Bav. . . . fuTjs) to the
two parties, for I deliver to all the pure
gospel. ' The former sense is preferable,
as more in accordance with the ordinary
usage ; and comp. 12 : 16 — 18. 1 Th. 2 :
5. 1 T. 6 : 5, vopiCbvTwv iropiapbv
elvai rijv eitri^eiav. Tit. 1 : 11. 2 P.
2 : 3. The latter is supported by Syr. V.
X 7
_AV. lVnVn miscentes, word used for
avyKeKpapivos, H. 4:2. Vulg. advMerantes.
Also cf. SoXovvres rbv X. r. ©., 4 : 2,
' chop and change with, ' Tynd. ; 'dis
guise and counterfeit,' Gen. ; verfalschen,
'falsify,' Luth. Join etrpex kotttjX., 'we
do not practise trafficking,' &c. tis ol
TroXXoi] This must mean 'most,'' aud
points to the great number of self-inte
rested teachers who had at this time
spread themselves over this and other
scenes of S. Paul's labours, 1 C. 4 : 15.
Tit. 1 : 11. They are described ch. 11 :
2 — 20. tSx X07. t. 6.] the Gospel,
' the word which God sent preaching
peace by Jesus Christ,' A. 10 : 36. tis ef
eiXiKp.] tis denotes conformity in all re
spects to the character claimed ; like
men who speak from sincere and simple
motives, like men who are sent by God, 1
P. 4 : II. Karevwrriov t. 0.] under a
solemn sense of his presence and notice.
As here introduced, it intimates an appeal
to God as to the truthfulness, and validity,
of his ministry, ex Xp. XaX.] i.e. not
merely in the service of Christ, as Christ's
ministers ; but with Christ personally as
my one ail- absorbing theme, element, of
preaching. There is here, as in the other

300

2 CORINTHIANS 2. 16, 17. 3. 1—4.

Tt'y kavos; I7 ov ydp iafiev, wy ol iroXXoi, KairrjXsvovTBS tov
Xoyov tov Qeov, aXX' toy i£ BiXiKpivslas, dXX' wy e/c Oeou KaTE-
vwiriov tov Qeov iv XpiaTW XaXov/isv.
3 'ApydfisOa iraXiv iavTovs avviaTavsiv', et fih XPvX,ofxev>
wy Ttvey, avaTaTiKwv iiriaToXwv irpbs vfias h e£ vfiwv avaTOTi-
kwv ; 2 h iiciaToXh hf*-°~jV vfisis iaTE, iyyeypa/ifiivrj iv Tais Kap
Slais hf-div, yivwaKOfiivrj /cat avayivwaKOfievrj viro itovtwv avOpw
irwv, 3 cpavepovfievoi oti iaTe iiriaToXh XpiaTov SiaKovrj-
Osiaa vcp' 77/xwv, iyysy pa fifiivrj ov fieXavi dXXd irvevfiaTi Qeov
Xwvtos, ovk iv irXa^l XiOlvais aXXa iv irXa^l KapSlas aapKivais-
4 icBirolOrjaiv Si TOiavTrjv eXOfiev Sia tov XpiaTov irpos tov

expressions, 4£el\iKp. — eK0. — KaTevwir. tov
0., a tacit distinction between himself and
the numerous false or erroneous teachers.
III. 1 — 3. 'ApxbpeBa  o"uxt-
oT-dxeix] Do I (in what I am now saying,
2:17) begin, &c. TrdXtx refers not to any
supposed previous act of the kind, but to
the previous relation between them which
should render such commendation unne
cessary. nvvitsT. ' recommend, ' ' present
for favourable consideration,' and hence
' commend' in the sense of praise, 10 : 18.
12 : II. The form nvviffravw is used only
here and at 5 : 12, 10 : 12, and the word
used in this sense by S. Paul only in
N.T. el pi) x-] 'unless,' i.e. to go fur
ther still, to suppose a still more unsuit
able thing. But most early MSS. have
¦fj pij. Vulg., aut numquid. Syr. q|
'or.' ws Ttxes] Probably some of the
Judaizing teachers had gained a footing
among them by means of commendatory
letters, a circumstance which the Apostle
here turns to their disparagement, t) iir.
ijpwv] sc. ffVffrariKTj, the proof of my
apostleship, the attestation of my fidelity
to my mission. ^77. ex t. xapS. Tjpux]
Arising from the thought that a letter of
recommendation would be borne by the
person in whose favour it was written.
KapSlais] pi., yet meaning the Ap.
himself alone, as very clearly in 7:3.
7tx. Kai dxa7tx.] cf. 1 : 13 ; 'in the
course of being known and read by all
men.' See 1 Th. 1 : 8, 9. tpavepovpe-
x 0 1] 'openly shown (as ye are) that, ' &c.
ejrt. Xp.] This, in accordance with eir.
Tjpux (2) , Bhould mean ' an epistle com
mendatory of Christ,' — a testimony to the
grace and power of Christ. StaKox. itp'
i)p.] i.e. in that through my ministry ye
became Christ's, o8k Ix ttX.XiB. k.t.X.]

An allusion doubtless to the tables of the
law, which were not indeed written with
ink, but by the finger of God, yet were
on material tables, whereas, now, they
who exemplify God's better covenant (6),
and testify the grace of the Gospel, have
his laws ' in their mind' and ' written in
their hearts.' See H. 8: 10. So of those
who were under divine influence without
a revelation, R. 2 : 15. Most early MSS.
have KapSlais (but not Vulg. nor Syr.), ' in
tables which are hearts of flesh.' trap-
Kixats] ' fleshy, ' in distinction from Xi6\
' stony,' i.e. that which has sense, feeling.
So used in Ezek. 11 : 19. 36 : 26. H.
and LXX. Here only in N. T. according
to Text. R. , but given for aapxixbs by
many MSS. at R. 7 : 14. H. 7 : 16.
-txos, made of a material ; btrrpdxivos, XI-
Bivos, dXTjBivbs. -ixos qualitative, elprjvi-
xbs, jSaffiXixbs, Donaldson, § 362. Thus
our Lord, by his incarnation, was tsapxi-
vbs, but he was not aapxixbs, fleshly, in
the moral sense, never led by trapxixal
4iri&vplai. 4 — 6. ireirold. Si roiair., k.t.X.] But
such confidence we have through Christ
with respect to God ; confidence such as
he has expressed, 2 : 14 — 17, and implied
in 3 : 1, arising from the nature of his
ministry and his own divine call and
qualification. TrpSs t. ©.] i.e. looking to
Him as the source of my confidence, oix
Sri] not for that we are, &c, 1 : 24.
dtp' iavr.] join with X07. Tt. Xoyltra-
irBai] used as in Mk. 11 : 31, 1 C. 13 :
1 1, with a, notion of a result ; ' make
out by reasoning.' us e£ (.] See on 2 :
17. eK] from; denoting origin. 8s xal
Ixdvwtrev i)p. 8.] who did qualify us
with sufficiency as, &c. Cf. C. 1 : 12.
And see 1 T. 1 : 12. Kai does not state a
different or additional fact, but empha
sizes the repetition of the notion Ixavbw,
1 C. 15 : 29, n. SiokSxous k. 8ta6\]

2 CORINTHIANS 3. 4—8.

301

Oeo'v 5 ouy_ art t/cavot ia/isv acp' eauTtov XoyiaaaOai ti wy
it* iavTwv, aXX' h Ikovotis 77/itwv e/c tou Oeou, oy /cat //cavwcrev
77/uay Siokovovs Kaivhs SiaOhKrjs, ov ypafifiaTOS aXXa irvevfiaTos'
to <yap ypdfifia diroKTelvei, to Se irvevfia ^wo7roteF. ? et de ^
SiaKovla tov OavaTov iv ypafifiaaiv, ivTBTViTWfisvrj iv XiOois, iys-
vhQrj iv Sd^rj, waTB fih SvvaaOai aTSvlaai tovs vlovs 'lapahX et'y
to irpoawirov Mwcrewy Sid Thv Sb£av tov irpoawirov avTov Trjv
KaTapyovfiivrjv, 8 7rwy ouyj fidXXov h SiaKovla tov irvsvfiaTos

ministers of the new covenant ; ministers
of it in declaring it, presenting it, as
Moses did the old (7, 13). 08 7p. d. ttx.]
ypdppa and irvevpa are not here opposed
as the words of a law to its spirit (R. 2 :
29), but as the characteristics of the two
dispensations. The Mosaic dispensation
is denominated tS 7p. primarily from the
fact of its covenant being written on the
tables of the law (7), but also because it
was a dispensation of precise and severe
enactments, moral and ceremonial, pre
sented in a written form. The Gospel is
denominated tS ttx. to denote the original
form of its presentation, in that it was
preached by men endowed ' with the
Holy Ghost sent down from heaven' (see
1 P. 1 : 12) ; but also and principally as
being ' the regeneration, ' the dispensation
of the promised 'kingdom of God,' ad
mission to which is by a spiritual birth,
J- 3 : 3—5. Tit. 3 : 5 — 7. The genitives
ypdpparos, irv. depend on StaKSxous, as is
plain from the expressions following, Sta-
Kovlajov Bav. — StaK. tov irv. ydp results
from the notion of the superiority of tbe
Gospel involved in the distinction just
made, and adduces a reason for it which is
afterwards (7 — 9)expanded. dTTOKTeixet]
' killeth,' by sentencing to punishment, R.
3 : 19, G. 3 : 10 ; by reducing man to a
state of spiritual death, R. 7 . 9 — 13-
|-uoTrotetj as explained in R. 8 : 2 — 17.
And cf. H 8 : 6, &c. 10:15—17.
7 — 11. t) StaK. tou 6., x.t.X.] the
ministration of death comprised in writing,
engraven on stones. Gen. obj., the min
istration which conveys death. ' If that
which killeth, i.e. the law (ex 7p. =tS
ypdppa, 6) was glorious,' &c. By StaK.
is to be understood the substance of the
law as described (ex 7p. ivr. iv X.), yet its
ministration by the agency of Moses is
included, in continuance of the notion in
SiaxovTjBeiffa (3), Siaxbvovs x. 8. oi yp. (6).
So tj StaK. t. ttx. ttjs Six. is the Gospel,
but also considered as ministered by a
living agency, 4 : 1, 3. 5 : 18, 19. The
language of the Ap. in this whole passage

(c. 3) is highly condensed, a specimen of
his peculiar brachylogy. ex 88£tj] in
glory ; characterized by glory, t Th. 2 :
5, n. ; as it were, in an atmosphere or
element of glory. 58£a (9), 'glory,' i.e.
possessing glory in itself as an essential
attribute. 8td S. (11), 'in the way of
glory,' in circumstances of glory, in a
mode of glory, attended with glory.
(Spovri) St' dtTTpaTrTjs, Arist. Nub. 583.
drevlffai] here only and (13) except by
S. Luke, L. 4 : 20, n. Std ri)v SSf av r.
trp.] In Exod. 34 : 29, 30, 35, Sofdfopat
is used to express the Heb. "Qp
'to emit rays,' fr. l^lp 'a horn,' cf.
Hab. 3 : 4. Hence the rendering of
Vulg. in loc, and the common represen
tation of Moses by mediaeval painters
with horns, ttjx KaTap7.] said not of
the visible glory, but of that which it
denoted (13). Part, prses. with fut. signif..
The intended abolition, dtpavitrpbs (H. 8 :
13), of the old covenant is assumed here.
tou ttx.] here opposed to tou Bavarov,
from (6). Cf. J. 6 : 63. iffrai] not with
reference to a fut. from this time, but fut.
from past time, or rather a fut. of infe
rence, ' if that were so, what will this
be.' 7 dp] an additional reason from an
other view of the characteristics of the
two dispensations, cf. R. 3 : 19 — 21. It
is assumed that it is more glorious to jus
tify than to condemn. xaraxavxarai
JXeos xplffews, Ja. 2 : 1 3 ; 8 0. 0 d7tos 5o-
^ao-prJo-eTai ex SiKaiotrivrj, Isa. 5 : 16.
LXX. t) Siaxovla] So in Vat. and
most MSS., Vulg., Tischdf. But tt; S.
' if to the ministration, &c. be glory,' in
Alex, and others, Syr., Lchmn. Trepttro-.
... ex S.] abounds, so as to exceed (the
other), in glory, xal ydp oiSi SeS.]q.d.
'why, wemay say that that whichis spoken
of as glorified had not (even) this charac
ter ;' tS 5eSo£. referring to the expression
(LXX.) in Exod. 34 :29, &c. Probably oi,
not oiSi. iv roirip to) p.] in this par
ticular, i.e. when regarded not absolutely,

302

2 CORINTHIANS 3. 8—14.

eaTai iv Sd^rj', 9 el yap h SiaKovla Ths /caTa/cpt'crewy So^a,
iroXXw fidXXov irepiaasvei h SiaKovla Ths SiKaioavvrjs iv Sd^rj.
10 /cat yap ovSe SsSotaaTai to SeSotaafievov iv tovtw tw fiepei
eve/cev Ths virspfiaXXovarjs Sd^rjs. JI et yap to KaTapyovfievov
Sia Sbfyis, iroXXw fidXXov to fiivov iv Sdt,rj.
12 "Ey_0VTey ovv TOiavTrjv iXirlSa iroXXrj irapprjala Xpwfi60a,
J3 /cat ov KaOdiTBp Mwcrijy iTlOsi KaXvfifia iiri to irpoawirov iav-
tov, irpbs to fih aTsvlaai tovs viovs 'lapahX et'y to tbXos tov
KaTapyovfiivov. I4 dXX' iirwpwOrj Ta vohfiaTa avTwv. ay_pt <yap
T7/y ahfiEpov to avTO KaXvfifia eiti Trj avayvwaei Ths iraXatas
SiaOh^s fiivei fih dvaKaXviTTOfievov, o ti iv XptcrTW KaTapyeiTai-

but relatively, 9:3. I P. 4 : 16. (veKev
ttjs vt. 88|.] on account of; i.e. in
comparison of, or because oveipowered by
'the greatly superior glory,' Trepto-iretfei
(9). tS KaTap7o8pexox] that which
was to be done away (7). Std 8.] at
tended with glory ; the weakest of the
phrases used (see on 7) is opposed to ex
SS£tj. The temporary, dissoluble character
of the legal dispensation indicated its im
perfection, and inferiority to the perma
nent, everlasting Gospel, H. 7 : 18, &c.
8 : 6 — 13. 10 : 9, 14. tS pivov] the
Gospel covenant, the provision for justifi
cation, spiritual life, and final salvation
through faith in Christ ; the kingdom of
grace never to be abolished, to last as such
while the world endures, and then to be
developed into the kingdom of glory, J.
3:36, 6:27,40. 17=2,3. R. 5:2i.
H. 9: 15. 12:28.
12 — 18. "ExoxTes . . . iXirlSa] Main
taining therefore such a hope ; ikir. the
hope of the Gospel (C. 1 : 23) ; the hope
of eternal life (Ti. 1 : 2. 3:7); founded
on the promise of the new covenant, 1 P.
1:3. 1 J. 3 : 3. roiair.] tacit compa
rison with the 0. T. hope. Cf. H. 7 : 19,
Kpelrrovos iXw. 22, Kpelrrovos SiaBijKrjs.
e'x. iXir. in the usual sense of possession,
personal interest in a hope, A. 24 : 1 5 ;
yet with reference to the ministerial cha
racter, A. 26 : 6, 7. cf. 4 : 1. Trapprjiria]
' plainness of speech, ' Gen. V. ; openness,
freedom of speech, 7 : 4. Mk. 8 : 32, n.
Syr. without concealment or reserve.
per' e'XevBeplas iravraxov tpBeyybpeBa,
oiSiv diroKpvirrbpevot, oiSiv biroffTeXXbpe-
vol, oiSiv itpopwpevoi, dXXd ffatpws Xiyovres,
Chrysost. Open declaration of the truth,
as opposed to the types and emblems of
the law. 08 KaBdirepM. ir.] Not after
the example of Moses in putting, &c.
There is no need to understand rlBepev

KdX. iirl t. irp. Tjpv. TrpSs] marks the in
tention or aim ; ' with a view to,' 1 Th.
2 : 9. See M. 13 : 14. J. 12 : 40. (Isa. 6 :
9, 10). tS pi) drev. els rb TeX.] their not
steadfastly beholding the consummation,
perfection, ultimate scope, significancy ;
'for what purpose that served which,' &c.
Tynd. That this is the meaning of riXos
appears from the following vv. tov
Karapy. is added, as the denomination of
the Mosaic covenant, to intimate that its
evanescent nature implied a, tAos in
volved, but not visible, in its manifesta
tion. See the argument founded upon
this characteristic in H. 7: n, &c. The
figure is here varied, and the veil, not the
glory, represented as the obstruction to a
perfect view. It changes again imme
diately with the reference to the often-
quoted passage of Isaiah, iirwp 
o8tux (Isa. 6:10. J. 12 : 40, n.), which
induces the representation that the veil is
not on the object, but the beholder (15,
18). dXXd] bringing in, not a contrary
or exceptive, but another or additional
reason for the inability of Israel to under
stand the scope of the law. iirwpw Brj]
properly ' hardened ;' see Mk. 3:5; but.,
as here applied, certainly means ' blinded'
(Tynd.), as by callosity of the organ of
vision, eTitpXwtre Td vorfpara, 4 : 4. Cf.
R. 11 : 7, 8, 10. 'their senses were
dulled,' Rh. V. 7dp] alleging their pre
sent stateas a proof of the fact. tS o8t8
xdX.] i.e., the ignorance which that veil
signified, the same ignorance of the full
meaning of the O. T. which prevailed in
the time of Moses and his dispensation.
eV! ttj dxa7x.] at the reading; ijxira
avayivwtrxerai M. (15). The allusion is to
the public reading of the Pentateuch, as
a divine revelation, in the synagogues,
A. 13: 15. 15:21. Some suppose that
reference is made to a custom of reading,

2 CORINTHIANS 3. 15—17.

303

l$ aXX' ewy ahfiepov, hvlKa avayivw&KBTai MwcrJJy, KaXvfifia eiri
Thv KapSiav avTwv /cetTar l6 hv'tKa S' dv iiriaTpi-^rrj irpbs Kv
piov, irspiaipsiTai to KaXvfifia. *' b Se Kvpios to irvevfia

orpraying, with thehead veiled, or covered,
in part of the synagogue worship ; as pos
sibly also in 1 C. 11 : 4. Reland, Antiq.
I. 4. The Tallith is, however (at present),
worn on the shoulders. t tj s rraXatas
Staff.] The use of this expression strongly
denotes the Apostle's conviction of the
abrogation of the Jewish ritual. dxaKaX.]
properly 'unveiled,' as in (iS). Some
understand pi) dvaKaX. absolutely, ' it not
being revealed to them that — ;' but this
would rather be expressed by aTTOKaXu-
irrbpevov (De Wette). It doubtless refers to
the veil, cf. Trepiaipetrai tS k. (16). Others
render 'abideth, not being taken away
because,' &c. Best, with A. V., to con
nect pi) dvax. with pexet. cf. iriffrbs pexet
2 T. 2 : 1 3. 8 ti] a sort of thing which ;
' which, being of such a nature.' cf. dTtxa,
G. 4 :24,n. KaTap7.]Isa. 25 : 7. ex Xp.]
in Christ as a revelation, and a religion,
when Christ is personally known and re
ceived, and a relation established between
Him and the soul. Cf. eiriarp. irp. r. K.
(16), 08 tS ttx. tou K. (17). dXXd] Not
adversat. to 8 ti ev X. x., but introducing
the repetition of the statement dxpi yap
x.t.X. in a slightly varied form, giving it
a more personal character, so as to render
more clear the illustration ijvlxa Se k.t.X.,
as conveying a promise parallel to the
fact affirmed in 8 Tt e'x X. k. xapSlav]
the mental perceptive faculty, as in R. 1 :
21. M. 13 : 15. Mk. 2 : 6, &c. ; not the
affections, as in (2), 2 : 4. M. 6:21, &c.
¦ijvlxa 8' dv iiriffTp.] whensoever it
shall turn, or shall have turned ; Winer,
§ 42, b. eiriffTpiipxj irp. t. K.] Allu
sion to the circumstance of Moses taking
off the veil ' when he went in before the
Lord.' The subj. to iiriffTp. is 8 'ItrpaTjX
understood, R. 11 : 7, 25, 26. TrpSs K.]
i.e., to Christ (14). TreptatpetTai] is
completely lifted off; pra3s. for fut. de
notes exact coincidence in time with the
preceding fact supposed. 0 Se K. tS
nx. (.] Now the Lord (Jesus Christ,
conversion to whom is meant, v. 16) is the
Spirit (before spoken of, 6, 8). Christ is
the very substance of the Gospel as op
posed to tS ypdppa, the author of life in
contrast to death, of justification in con
trast to condemnation. Christ is present
by his Spirit in the preaching and recep
tion of the Gospel. See C. 1 : 27—29.
He Himself administers the Gospel, acts
in conversion and the whole process of

grace. Read J. 14 : 16 — 26. 16 : 7 — 15.
06 . . . exei] A generalizing expression ;
to be understood, therefore, either of a
dispensation or individuals. The general
truth is stated as a distinct proposition
and conclusion (Se) which had before been
affirmed incidentally in 8 ti iv X. k., and
as part of another assertion in ijvUa . . .
KaX. By eXeuuVpia is expressed admis
sion to every privilege belonging to the
state of the iXevBepot, G. 4 : 22 — 31 ; see
also G. 4 : 1 — 7, and G. 3 : 26, 29. 5 : 1,
13 ; cf. Ja. 1 : 25. 2 : 12. This includes
freedom from all bondage implied in the
restrictions upon knowledge in the Mosaic
dispensation. tSIIx. K.] The presence
and indwelling of Christ is indicated as
personal, but spiritual ; it is by the all-
pervading, all-animating Spirit. Comp.
r. 8:9— n, nx. 0.— nx. x— x. ex
bpiv — tS nx. tou iyelpavros k.t.X., 6
iyeipas k.t.X. This is the grand charac
teristic of the state of the regenerate, the
children of the new birth, sons of God,
heirs of the kingdom of heaven, Tit. 3 :
5 — 7. The doctrine of the Trinity, essen
tial unity and personal distinction in the
Godhead, underlies and sustains the sen
timent of this whole passage ; but it is
not here the object of the Apostle to state
or illustrate that doctrine, ijpels Se tt.]
Tjpv. emphatic, we Christians ; oe adversat.,
as contrasted with the Jews (14, 15),
Trdxres, all, not ministers only ; all, as a
congregation, community, dvax. irp off.]
with unveiled face ; i.e., with our own
face unveiled ; allusion to (15) ; not ' with
his face open (unveiled),' Tynd. xaroir-
TptfSpexot] beholding as in a mirror.
So Syr. ; see on 1 C. 13: 12. Lidd. and
Sc. interpret 'giving back, reflectingYtgal,
as by a mirror.' But the ordinary signi
fication, mtueor ut in speeulo, like ivoirrpl-
fopat, is preferable. The Apostle here
brings together the various uses of the
figure presented in the incident referred
to, introducing a new thought, that of a
mirror, answering to the reflecting face
of Moses, and indicating our still imper
fect opportunity of vision (as in 1 C. 13 :
12). We may analyse the sentiment of
this passage as follows : — The first idea is
that we look upon the glory of the Lord
without a veil over our eyes (15) ; the
second, that we look upon that glory as
in a mirror, not by absolutely direct in
trospection of the object ; the third, that

304 2 CORINTHIANS 3. 17, 18. 4. 1, 2.

iaTiv oS Si to irvEVfia Kvpiov, iKsi iXevOepia. ^/tety de Trav
Tey dvaKeKoXvfifiivw irpoawirw Thv Sd^av Kvpiov KaToiTTpiXd-
fisvoi Thv auT^v s'lKova fisTafiopcpoifisOa dirb Sd^rjs et'y Socav,
KaOairsp dirb Kvpiov irvEVfiaTOS.
4 Ata tovto eXovTEs Thv SiaKoviav TavTrjv, KaOws hXehOrj-
fiEV, ovk iKKaKovfisv, 2 aXX' airEiirafieOa Ta KpvicTa Ths at'cryu-
vrjs, fih irepiiraTOvvTes iv iravovpyla firjSe SoXovvtbs tov Xoyov

this glory is ' in the face of Jesus Christ'
(4 : 6), as seen in the Gospel (4:3); the
fourth, that when a person looks into a
mirror he sees his own face or image ; the
fifth, that he who looks into the Gospel
and sees Christ there, does really at last
see his own features reflected therefrom,
— himself in Christ ; the sixth, that this
change of his own features into that divine
image is caused, like the glory of Moses'
countenance, by his looking upon God. So
i J. 3: 2. Cf. Plato, Phozdr. % 1i,\\\. 253.
ixxeuoxres Se Trap' eaurux dvevplffxeiv rijv tov
fjfper4pov Qeov tpitriv, eiiropovffi Sid rb
trvvrbvws ijvayxdffBai irpbs rbv Qebv
fiXiireiv, Kal etparrrbpevoi airov ttj jivijprj,
ivBovtriwvres if; iKelvov Xapfidvovffi rd (Btj
Kal rd iTriTTjSeipara KaB' 8ffov Svvarbv
Qeov dvBpwrrw peratrx^lv. tt)v d.
elx. perap.] are transfigured into; cf.
ffvppbpipovs ttjs elxbvos, R. 8 : 29. Accus.
of the effect of the verb ; and obs. the
subst. elxbva is cognate to the verb. dTrS
5. els 8.] i.e., from one degree of glory
(= grace or holiness) to another. This
progressive transformation, ascribed here
to the intuition of Christ as revealed to
us, and elsewhere spoken of as connected
with spiritual knowledge (R. 12 : 2. C.
3 : 10), begins with the great change of our
new birth, and is not possible except to
those who have received and possess the
Holy Ghost. This is denoted by the ex
pression xaBdirep dirb X. IIxeupaTOS, where
xaBdtrep may be compared with lis (ii) elX.
. . . ix. 0.) in 2 : 17 (see n.), meaning
that the effect alleged is consistent and in
conformity with, and such as follows from
an original and abiding action of the
Spirit. drrS is not to be taken as 87r6. It
does not express the fact of action, but
the point of origin, and, as it were, pro
cession of action, cf. (5) ; a parte (Bill
roth)., dTrS K. nx.] by the Spirit of the
Lord ; better than ' by the Lord the Spi
rit ; corresponding to the second pro
position of (17), as the preceding state
ment ttjx S. K. Karoirrp. does to the
first. IV. 1, 2. Atd tovto] Grounding on

the foregoing consideration of the glorious
and open character of the Gospel dispen
sation his principles and conduct as its
minister. ixovres] 'having,' as in
trust. SeSoKipdtrpeBa . . . irnrrevBijvai rb
eiayy., 1 Th. 2 : 4. ttjx Siaxovlav t.]
' this ministration, ' before spoken of, 3 :
5 — 9- Not 'this my office of Apostle.'
tj StaK. is the olxovopla (rrvevpaTos) 1 C.
9: 17, generally. xaBws T)XeT)8.] to be
joined with the preceding. An allusion
to his conversion as the season of his com
mission, and its authentication ; also to
his previous state as peculiarly character
izing his personal ministry. See 1 T. 1 :
n — 13. eKKaK.] said in reference to
mental weakness (7), especially his own
physical infirmities (16, 17), and to the
trials and afflictions endured by the
preachers of the Gospel (8 — 10). Cf. (16).
dXX' d rre itt.] He proceeds to instance,
not by the directly opposite conduct to
(xxax., but by its results. Hence dXXd
preserves its strictly adversat. meaning ;
faintness and weariness would lead to an
underhand temporizing policy ; but, on
the contrary, 'we renounce,' &c, Td Kp.
ttjs altrx- 'the secresy belonging to disho
nourable dealing, ' explained by the clauses
which follow. iv Traxoup7.] Cf. L. 20 :
23, 11. 'trickery,' 11:3; 12: 16. So-
XoOxTes t. X87.] See on 2 : 17. 08k
4k irXdvtjs .... oire e'x SbXw. 1 Th. 2 :
3 (the whole passage, 2-6, is illustrative
of the present). ' Disguising' is the sense
which best agrees with the antithesis
which follows. T8XX87. Q-] ttjx dXrjBeiav
(nextcl.), tS e8a77eXtox (3, 4). dXXd]in-
troduces the exact contrary conduct to that
described in the last three clauses, ttj 0 a-
vepwtrei t. dX.] He continues the no
tion of open, unreserved communication,
derived from the contrast between the law
and the Gospel which is suggested by the
type expounded in 3:7, 12, &c. The
thought runs through the passage, (2 — 6).
o-uxto-T. iavr. TrpSs] The usual construc
tion is with a dat. 5 : 12. R. 16 : 1. The
prepos. augments the idea of presentation.
iavrois, as explained (5). TrSo-ax avvelS.
dvBp.] every human conscience. Not

2 CORINTHIANS 4. 2—6.

305

tov Qeov, aXXa Trj cpavspwasi Ths dXrjQslas avviaTwvTss eavTovs
irpos iraaav avvelSrjaiv avOpwirwv ivwiriov tov Qbov. 3 el Se
Kai eaTi KBKaXvfifisvov to svayyiXiov hfiwv, iv Toty diroXXvfievots
eaTi KSKaXvfifiivov, 4 iv 0£'y q ©eoy tov alwvos tovtov iTvcpXwae
Ta vorjfiaTa twv airiaTwv ety to firj avyaaai avTois tov cpwTiafiov
tov EvayysXiov Ths Sdfys tov XpiaTov, os iaTiv et/cwv tou Oeou.
5 ov yap eauTouy Krjpvaaofisv dXXd XpiaTov 'Irjaovv Kvpiov,
eavTovs oe SovXovs vfiwv Sia 'Irjaovv. oti b Oeoy o etVwv e/c

every actual conscience, but every con
science that is to be found among men.
He means that the Gospel was so pre
sented in his preaching as to meet every
conscience, to produce in every one's
consciousness a sense and acknowledgment
of its truth, exuir. r. G.] connect with
cvviffT. iavr. And see on 2 : 1 7.
3, 4. ei Se Kat I. kck.] ' But if still,1
withal, notwithstanding (16). ex t. . . .
iv ols] in the case of, in the experience
of. tois dTroXX.] Seeon2: 15, 1 C. 1 :
18. 2 Th. 2 : 10. It is not meant that
all hearers of the Gospel from whom it is
at the present time hid are lost, but that
all hearers who are lost had the Gospel hid
from them. 8 G. tov alwv. t.] Satan is
called 0 dpxwv tov Kbtrpov robrov, J. 12 :
31. 14 : 30. 16 : 11. and 8 dp^. ttjs
i^ovfflas tov depos (E. 2: 2); is meant by
tj i^ovula tov o-kStous, C. 1 : 1 3 (L. 22 :
53 ; cf. J. 14 : 30, n.) ; and by oi Kotrpo-
Kpdropes tov ffKbrovs tov alwvos tovtov, E.
6 : 12. Cf. A. 26 : 18. The action here
described is that of ' the power of dark
ness.' Here only he is termed 8eSs, the
title in connexion with aiuxos indicating
that in the ordinary and natural course of
events in the present state his influence
is supreme ; and that the submission of
the children of this world to him is virtu
ally that of homage and worship. Cf. L.
4:6, 7. M. 4 : 8, 9, n. On alwv see 1 C.
1 : 20, n. — The darkening and blinding
effect is produced by his temptations to
sensuality and worldliness. I J. 2 : 16 ;
5 : 19. See the description of the heathen
world, R. 1 : 21, &c. E. 4: 18, 19. — vbtjpa
is used like our word 'thought,' both for the
faculty of thinking, and the effect of its
exercise (as in 2 : 1 1) ; here, of course, the
former, twv dirlffTwv] added to define
accurately the class spoken of. They are
those who shut their eyes to the light.
See on H. 3 : 19. With the gen. so used,
cf. t5$ eixe tS 8vy. avrijs tt. S. Mk. 7 : 25,
n. ivots] may be considered as gram
matically equivalent to wv, the form of
expression being due to iv tois dTroXX. (3),
VOL. II.

and indicating how in the case alleged the
KdXvxpis is effected, eis rb] to the end
that ; denoting the result attained, a 8-
7dtrat oStois] As airois is probably
an interpolation, some would take 087.
in its usual classical sense of 'see clearly.'
Better, however, intransitive. Syr. reads
aurots ; not Vulg. tSx tpwTiirpbv] the
brightness ; an enlightening brightness.
ttjs 56£tjs t. X.] to be understood, as the
gen. ttjs 5S£tjs must be in (6), ' the Go
spel of (concerning) the glory of Christ.'
Thus also the reference to the type (3 : 7,
8, 14, 18) is better sustained than by
taking ttjs 58f. as gen. qualitatis, 'the glo
rious Gospel.' 8 s . . . 6.] explains ttjs SS£ tjs
t. X. The Gospel sets forth Christ's
glory as the manifestation of God, and (6)
God's glory, as making itself manifest in
Him. In the expression ci'kux r. Q. is
involved the truth that He is the visible,
cognizable, conceivable presentment of
Deity; eiKux tou 9. tov dopdrov, C. 1 : 15
(see J. 14:9, n- ) • an(l m ^s iariv the
fact of his permanent retention of the
form in which He thus presents Deity.
5, 6. 7dp] refers to the preceding
statement as to the subject of the Gospel;
but the negative form of the proposition
shows a recurrence to the sentiment of (2).
eauToSs KTjp.] proclaim not ourselves ;
our preaching has not for its aim or ten
dency our own glory (4), or our own inte
rest (2). X. 'I. Kuptox] Christ Jesus
as Lord ; and so entitled to all honour,
glory, obedience. eauro8s Se 8.] Gram
matically dependent upon KTjpitrffopev, but
not meaning we proclaim or preach our
selves at all ; and so, logically dependent
upon the notion 'present,' 'offer,' in
volved in KTjpifftr. What we say of our
selves is, that we are, &c. Std T.] for
the sake of Jesus ; whose servant I am in
the first place — immediately (11). Sti]
inasmuch as ; proceeding to explain
from the fact implied in tSx tp. k.t.X. (4),
now stated positively, why Christ Jesus is
the sole subject of his preaching. b
elirwv . . . Xdpipai] The God of crea-
20

306

2 CORINTHIANS 4. 6— to.

aKOTOvs cpws Xdfiy^rai, oy sXafi^Ev iv Tais KapSiais rjfiwv irpos
cpwTiafiov Ths yvwaEWS T/jy Sd^rjs tov Qeov iv irpoawirw 'Irjaov
XpiaTov. 1 "Eyofisv Si tov Orjaavpbv tovtov iv daTpaKivois aKsvsaiv,
"iva h virspfioXh T/?y Svvafiews fj tov Qeov ko.1 fih iq hf^div ° iv
iravTi 0Xij3dfisvoi aXX' ov aTsvoywpovfisvoi, airopovfisvoi aXX' ovk
i^airopov/isvoi, 9 SiwKOfisvoi dXX' ovk iyKaTaXsiirdfisvoi, KaTafSaX-
XdfiEvoi dXX' ovk diroXXvfiBvoi, IO icovtote Thv ve'/cpwcrtv tou Kv
piov 'Irjaov iv tw awfiaTi irsptcpipovTEs, "va Kal h Xwh tov 'Irjaov iv

tion, He who said, 'Let there be light,
and there was light.' His act is as neces
sary to produce spiritual as material
light. Our light is his work, as the
darkness and blindness of the unbelieving
is that of Satan. Only Divine power can
give light out of that darkness. 8 s] the
relative, not the demonstr. 'ille.' 'It is
God,' &c, who shined, &c. ex Tats
KapS. Tjpux] The illumination of the
preacher is meant, and of himself in par
ticular ; with a probable allusion to the
miraculous light at his conversion. Note
the terms of his commission then given, as
reported by himself, A. 26 : 18 — dvoi£ai
btpdaXpois airwv, tov iiriffTpiipai dirb
trxbrovs els tpws, xal ttjs igovfflas tov 2.
errl r. Q. There is also a reference to the
typeof Moses' countenance reflecting glory
from his converse with God. TrpSs tpwr.
ttjs yv. ttjs 5.] with a view to the light
(the enlightening) of the knowledge (con
sisting of the knowledge) of the glory ;
gen. obj. (4). The light is received that
it may be communicated — tpwrlirai iravras
rls tj koix. k.t.X. E. 3:9. 'The know
ledge of the glory of God' is the know
ledge of his nature, character, his great
act of saving grace and power. 4v Trpo-
ffiinrw 'I. X.] keeping up the figure of
3 : 13. The face of Jesus Christ reflects
to us the divine glory. His personal ma
nifestation is that wherein the glory of
God is seen, apprehended, for our own
benefit (3 : 18), and that of others.
7 — 12. "Exopex Se t. 0tjo-. t.] The
Brjffavpbs is tj SiaKovla (1), tS e8a77^Xtox
(3). SffTpaKixois] made of clay;
like potter's ware, weak, fragile, and of
little value. 0 £|u Tjp. dvBpwiros (16). cf.
%oiKbs, 1 C. 15 : 47. e7ri7etos ohla (5 : 1.)
Thus, in Aristoph. N. 1203, persons are
called contemptuously dXXus dptpopys
xexTjo-pexot, ' pitchers piled up at random.'
Though the sentiment is general, appli
cable to all human instrumentality, there
is evidently a special reference to his own

physical infirmity (10 : 10. 12 : 9).
The allusion is to material treasure, as
gold, deposited in earthenware vessels in
stead of caskets of rich or strong materials.
I'xa i) iireptS. k.t.X.] Specimen of Pau
line brachylogy. That the exceeding
greatness of the power, compared with
the weakness of the instrument or vehicle,
may prove itself to be Divine, and not of
human origin. 7J like yiv-qrai, R. 7 : 13,
must be understood in reference to the
conception formed of the fact = eipeBrj or
</>ax7j»(DeWette). iv navrl BXifibpevoi]
being troubled in every respect ; in
every circumstance of my position (6 : 4),
1 Th. 5: 18, n. 1 C. 1 : 5. See 7: 5-
11 : 23, 26 — 29. ou o-Texo%upoupexoi]
In each of these pairs of antitheses the
signification of the second is cognate to
that of the first ; in those in 6 : 9 — 10,
contrary: each second is also here the
extreme of the first, trrevoxwp. answers
to the notion of pressure in BXifi. (so
ifSapTjBrjpev to BXiipews, 1 : 8), and means
'reduced to straits.' It is opposed to
TrXaruxopai in 6 : ii, 12, whence, and
from R. 2 : 9. 8 : 35 (BXlipis, arevoxwpla),
it seems rather to describe personal state
and feeling tban circumstances. Not
meaning ' driven into a corner,' but 'worn
to a thread.' In 6:4. 12 : 10, he uses
ffrevoxwpla in a more general signification
to denote personal sense of trouble, drro-
po8pexot] ata loss ; 'in mental difficulty
and doubt,' as wherever else in N.T.,
J. 13 : 22. A. 25 : 20. G. 4 : 20. 4£air.
here only, and at 1 : 8. e£ air. . . . tov fijx,
where it certainly means ' despaired.'
Hence with A. V. render ' perplexed but
not in despair,' rather than 'helpless but
nothopeless,' Conyb. StuK.^7KaTaXetTr.]
The affinity between the terms in antith.
is not so close as in the other instances.
Noting, however, the original sense of
StuK. 'chased,' 'pursued,' pi) 4yK. will
mean, ' not left in the hands of the pur
suers.' Karaj}. dTroXX.] Metaph.

2 CORINTHIANS 4. 10—15.

307

tw awfiaTi ^ju.wv cpavepwOrj. ll del yap hpeis ol ^wvTey ety
OavaTov irapaSiSdfieOa Std 'Irjaovv, "va /cat h XMh tov 'Irjaov
CpavepwOrj iv Trj OvrjTrj aapKi ///xwv. 12 waTB b fiev OavaTOS ev
hfiiv ivepyeiTai, h Se Xwh i" vfiiv. I3 eXovtbs Se to ovto irvEVfia
Ths tt'iotews, KaTa to ysy pa fi fiivov, 'EirlaTevaa, Sio iXaXrjaa,
Kal hl&Bis iriaTEVOfisv, Stb /cat XaXovfiBV, T4 etoorey oti b iyslpas
tov Kvpiov 'Irjaovv Kal hfids Sia 'Irjaov iyspsl, Kal irapaaThast
avv vfiiv. Ib Ta yap irdvTa Si' vfias, "va rj yapts irXsovdaaaa

from a battle, "struck down but not
killed,' cf. (t;w8ev pdxai, 7:5. These
two last clauses describe the Apostle's
outward condition. The participles prass.
express continuance of action ; his habi
tual state (ii). r. viKpwtriv tou K.]
the putting to death of. ireptoi.] bear
ing about; i.e., exhibiting wherever I go,
in my person, corporeally. He must
mean the marks or effects of ill-usage,
visible in his bodily frame and state (i6),
11:24. 13: 4. Ph. 3: 10. G.6:i7. C. 1:24,
as well as constant liability to death by
martyrdom (17). Cf. I C. 15 : 31, n.
tva k.] strongly marking a purpose (7, n).
tj jrwi) tov 'I.] The gen. is subjective
as before ; the (present) life of Jesus,
i.e., the fact of His life and presence,
the 'power of His resurrection' is mani
fested personally in the grace given me to
suffer and to act for Him (n), and to
increase in spirituality and holiness (16).
ttj 8 v. tr. Tj'p..] emphatically repeated
from (10), with the variation trapxl for
0"t6p,. and addition of Bvtjtt). awpari, out
ward life, 6V. tr. bodily frame, marking
more strongly the power of the life by
representing more boldly the weakness of
the medium (7). 7dp corroborative and
explanatory. dei, perpetually, con
tinuously, ol fuxTes] while we are
the living; of the class 'living.' els
8. xapaS.] q.d. are under aperpetual sen
tence of death ; always in danger, with
the certainty of death by martyrdom at
last (14). Kal t) ir.] the life, as well as
the death, iv ttj Bv. o. Tjp.] emphati
cally repeated from (10), iv rip trap. Tjp.,
with the variation of trapxl for trwp., and
the addition of 8v. to impress the fact that
it is in the present state of existence, and
even by means of its imperfection, that
this life of Jesus is made manifest. Cf.
ex btrrpaK. oKeietriv (7). wtrre k.t.X.]
meaning ' I suffer this living death, while
you have the benefit of this manifesta
tion of a Divine life' (15). You have the
life without the death. There is perhaps

a slight elpwveta, cf. 13 : 3, 4, 9. 1 C.
4:8 — 14. ivepyeirai] hath its opera
tion and effect, cf. Svvarei, 13 : 3.
13 — 15. (xovres Si . . . XaXoup,ex]
But having, &c, we also, &c. Se re
sumptive of the sentiment in vv. 1, 2, (see
v. 16), which is repeated in reference to the
statements just made, and about to be
confirmed (14, 15). 'What I say, I say
from firm belief and perfect conviction of
its truth.' tS airb irvi] the. same
spirit of faith,' with that which animated
the writer of the passage about to be
cited (Ps. 116 : 10) and alleged by him in
it. elSbres Sri] Convinced and per
fectly certain of a fact which carries with
it all, and more than all, that has been
stated about death and life. Note the
same connexion in R. 6 14 — 11. 8 : 10,
11. 8 iyelpas iy.] See on 1 C. 6 : 14.
I Th. 4 : 14. TrapatrTTjtret] ffrrjuai
Karevwir. ttjs S6£tjs airov dpwpovs, Jude
24. So C. 1 : 22, see n. E. 5 : 27. This
presentation will be at the Judgment
Day. Spoken of as the act of God the
Father, it means recognition and ac
knowledgment, declaration of acceptance,
admission to the state of blessedness and
glory. triv ip'iv] He regards them
here as a portion of that ' Holy Catholic
Church,' for which Jesus died (E. 5 : 25.
1 P. 1 : 18 — 21), and his ministers la
boured and suffered (C. 1 : 24. 2 T. 2 : 10),
which shall be raised first with Him at
his coming, 1 C. 15 : 23. 1 Th. 4 : 14,
1 6. 7 dp] gives the reason for the ex
pression triv ipiv, but refers generally to
what has been said of the provision made
in the Christian ministry, as exemplified
in the Apostle, for the edification and
salvation of the Church, 1 :6. Td irdvTa]
cf. omnino. 1 C. 3:2i, 22. iva] introduc
ing an ulterior purpose, tj x°V" ttX.
k. t. X.] that grace abounding might by
means of many cause thanksgiving to
abound to the glory of God. twv ttX.]
' many' as a class, opposed to individuals
(2 : 6, n.); referring to bpiv and 8paj, as
20—2

308

2 CORINTHIANS 4. i;

Sia twv irXsidvwv Thv svyapiaTiav irepiaaevarj els Trjv Sotav tov
Qeov. ^ Aib ovk iKKaKovfiev aXX' et Kal b e£w hf-wv avOpwiros
SiacpOslpeTai, aXX' b s'awOev avaKaivovTai hf-spa Kai hfispa. l1 to
yap irapavTiKa iXacppov T/jV 0Xt\J/-ewy hf-wv KaO' virspp'oXrjv ety
virepfioXhv alwviov /3apoy Sd^rjs KaTepydXeTai hfiiv, fih aKO-
icovvtwv hfiwv Ta fSXeirdfieva, aXXa Ta firj fSXsirofisva- Ta yap
fSXeirbfieva irpdaKaipa, Ta Se fih (SXsirbfisva alwvia.

meaning the Church, or whole body of be
lievers. Trepto-o-e8o-Tj] is transitive (causa
tive, like Heb. Hiphil), as in 9 : 8. I Th.
3 : 12. Cf. 2 : 14, n. 'that grace may
produce gratitude.' For the sentiment, see
1 : 11. 9 : 11, 12.
16 — 18. AtS oiK iKKaK.] repeated from
(1) with reference to the intervening
statements both of difficulties and encou
ragements, el xal, k.t.X.] even though
our outward man is in process of de
struction (10, n. 12). dXX' 8 (.] ne
vertheless. dxaKaixouTai] is being
renewed ; i.e. increases in vitality and
vigour (C. 3 : 10), in likeness to Christ
(3 : 18. R. 12 : 2). ijpipa x. i)p.] for
KaB' Tjpepax. After the Heb. DV2 DV
or DV2. DV7 2 Chr. 24 : n, or more
nearly still Di,l DV-!?53. Esth. 2 : 11.
7dp] subjoins the explanation of the pro
cess of this renewal, showing that it is in
great part due to the very same cause
which effects the decay of the outward
man. tS 7. Trapavr. iX.] The form of
expression is due by anticipation to the
alwviov )3dpos 5., which the writer had in
his mind when beginning the sentence.
Tribulation, in itself a contrast to glory,
is related to it as cause to effect ; its cir
cumstances are in mere contrast, and not
in that relation. It is not meant that the
momentary lightness, 4c, operates the
eternal weight, &c, but that the tribula
tion, which is but momentary and light,
operates the glory, which is eternal and
weighty. fldpos 5. and tS iXatppbv t. 8\.
are instances of a subst. (or its equiva
lent) used adjectively. So rS rijs bperipas
dydirTjs yvrjtriov, 8 : 8, tS Bvrjrbv, 5:4, T0
pupSx tS dtroVxes, I C. 1 : 25, tS yvwarbv,
R. I : 1 9, n. Cf. iirl irXoirov dSrjXSTijTt,
1 T. 6 : 17. The term /Sdpos is perhaps
due to the Heb. IUJ glory, which is
derived from "^3 to be heavy. Ka6"

birepfi. els b.] join with Karepy. Thus
the antithesis of alwv /?. 5. to rb irapavr.
iX. t. 8X. is more distinct, and the awk
wardness of Kai?' birepfi. appearing to
qualify alwviov is avoided. Qualifying
Karepy. (cf. 1:8. G. 1 : 13), it denotes the
superlatively effectual character of the
operation — 'in the highest degree, to the
greatest extent.' pi) ffKoiroivrwv,
k.t.X.] 'we not considering.' Rh. V.
' provided we do not regard ;' not making
them the object of our mental vision. He
indicates the process by which tribu
lation produces the effect stated ; it made
him turn away his thoughts from things
present and earthly, and fix them upon
things future and heavenly ; so walking
by faith (4:7; an(l °£ H. 11 : 1), and
being spiritually-minded, under the influ
ence and effectual operation of the Holy
Ghost, the earnest of the inheritance
(4:5. E. 1 : 14). Cf. R. 8 : 18—25. See
also the account given of the effects of
tribulation in R. 5 : 3, 4, tj 8X. iiro-
povi)v Karepyd^erai . . . . SoKipijv ....
eXTriSa, and (5) t) dyaTrtj t. Qeov ....
Std ttx. 07. 7dp assigns a, reason for
the mental action just averred. Td,
/3Xeir.] the objects of our perceptions
which are present to us ; not only, nor
chiefly, the objects of the visual sense (H.
11 : 3), but tbe sorrows and joys, events
and actions of this life. Td pi) fJXev.]
not things invisible in their nature, ob
jectively (Td oi fiXeir., H. 11 : 1, Td
dApaTa), but, subjectively, 'things not
seen' of us, and that cannot be seen in
our present state by actual perception.
TrpSo-Katpa] for a season. Not mean"
ing that all things ' seen, ' or ' that can be
seen' by us are thereby proved to be
transitory ; but that such is, and from
other considerations may be proved to be,
their character. So alwvia is not the
quality of Td pi) fiXeir. , as such, but of
the pi) |8XeTr. which the writer has in his
mind, 5 : 1 . Hence the use of pi), not oi.

2 CORINTHIANS 5. 1—4.

309

5 O'ISafiev yap oti eav h iirlyeios hf*-<*>v o'lKia tov aKhvovs
KOTaXvOrj, olKoSofirjv e/c Oeou eyofiev, oIkIov ayeipoirolrjTOv alwviov
ev Toty ovpavois. 2 /cat "yap ev toutw crrevaTo/Uev, to oi'/c»7T7/-
piov hf-wv to e£ ovpavov iirsvSvaaaOai iiriiroOovvTes' 3 et ye
Kai evSvaafievot ov yvfivol EvpEQrjadfieQa. 4 xal yap ol ovtbs
iv tw aKhvEi aTsvaXofiEV (Sapovfievoi, iirsiSh ov OiXofisv iKSvaaaOat

V. i — 5. 7ap] Supplying a reason
for the assertion last made, and the habit
or disposition of mind founded on it. ' I
know that the nearest object of my pre
sent senses and perception shall, in virtue
of its transitory nature, pass away ; but
I have in prospect a substitute for it
which is in its own nature eternal.' edx
. . . KaTaXu0Tj] the conditional pro
position, with indie, exopex following,
denotes certainty and synchronousness of
result; 'when it is — we have.' irrl-
7etos] earthly, as opposed to heavenly,
(exTots oipavots, e£ oipavov, v. 2), terrestrial
(1 C. 15 : 40) ; not referring to its material
origin and composition, as does x0'l'Kbs,
earthy, 1 C. 15 : 47. o-ktjxous] definitive
genitive, orgen. appositionis (5), 'our tent-
house.' (R. 4 : 11, o-Tjp. irepiTopijs). In
similar phrases of colloquial Eng. the gen.
would be used conversely, 'hovel of a
house,' 'mansion of a house.' The art. is
used as assuming the appellation cktJxos,
implying the frail and transitory character
of the body, to be well known (4). Cf. 2 P.
1 : 13, 14. oIkoS. iK 0.] a structure of di
vine origin ; not insinuating that the body
is otherwise, but representing the heavenly
building as immediately from the hand of
God. With the contrast oix. t. trx. and
oi'koS. alwv. comp. H. 11 : 9, 10. dxetp-
ott.] in this connexion may mean 'not
due to human agency,' or, as explained in
H. 9: 11 (where the glorified body of
Christ is spoken of), 08 Tainjs ttjs xtI-
trews, ' not belonging to the constitution
of this present world.' Cf. L. 16 : 9,
Tds alwvlovs trxijvds, n. alwviov] not
referring to the trupa irvevpaTixbv, dtpBap-
tox, of the resurrection (1 C. 15 : 44, 52),
as is evident from (6, 8), where the sepa
rate state is clearly indicated. Now that
state is temporary. But the use of aloi-
vios in this passage (cf. 4 : 17, 18), forbids
us to understand by olxla alwv. a tempo
rary lodgment of the soul, to be succeeded
by the glorified body at the resurrection.
It must mean a permanent spiritual cor
poreity (so to speak), capable of co-exist
ing with the body of the resun-ection.
It is something which is not the soul, but
essential -to. its perfect consciousness of

personality and identity. The human
being, it is probable, cannot exist as pure
spirit. A vehicle, or form, perhaps an
organization, may be necessary to its ac
tion. (See Taylor's Physical Theory of an
other Life, c. 1). Hence the use of the va
ried terms olxoSopij, olxla, olxTjrijpiov' also
the expressions eTrex88o-atr0ai, ivSvtrdp.
and the deprecatory language of (3), and
' iireiSi] . . . eTrexS. (4). Cf. I C. 15 : 53.
Kal 7 dp] confirmatory, 'for truly.'
ex tout w] in this tenement, Tip ffKijvei,
from tou o-k. (1). See (4). trrevdlropev
 iTrnroB.] The groaning is here
referred to the earnestness of desire of
the better state, it is a groaning for
blessedness deferred, R. 8 : 23. rb ef
oup.] This expression comp. with iK G.
(X; and iv rots oup. sufficiently distin
guishes the oiKTjTTjptox spoken of from the
resuscitated body. iirevSiffaffBai] in
troduces a variation of the figure, which
is sustained through (3, 4). The heavenly
house of the soul is now regarded under
the cognate notion of a dress, contrasted
with the body so considered, 'to put on,'
' to get ourselves clothed with.' The irrl
in the compound iirevS. calls attention to
that on which the clothing is placed — the
soul, et ye Kal ivS., k.t.X.] that is, if
when we have (Kal) put it on, we shall
not, &c. ; meaning, 'since in fact after
we have put it on we shall not appear
(eipiBij, M. 1 : 18) naked.' The condi
tional form is not intended to convey
doubt, but rather the sentiment that as
at any rate there is clothing for us, we
shall not pass into a naked state of mere
spirituality, from which we naturally
shrink, as is expressed in (4). Cf. el ye
airbv ijKoiffaTe, E. 4 : 21. Some early
MSS. have e?Trep, 'provided;' also iK-
Svtrdpevoi. Vulg., si tamen vestiti non
imdi inveniamw, giving the full force of
ou. (i C. 15: 13, n.) ou 7. the reverse of
naked, really clothed. Syr. Nisi etiam
postquain vnduli fuerimus inveniamur
nudi, as if it were pr). xal ydp] pro
ceeding again with the sentiment of (2),
as confirmatory of the statement in (1).
oi SxTes] who are at present in the body
(tabernacle), trrev. fiapoipevoi] terms.

310

2 CORINTHIANS 5. 4—8.

dXX' iirevSvaaaOai, "va KaTairoOy to Ovijtov viro T/Jy (^w/Jy. S 0
de KaTspyaadfievos hl^ds ety auTO tovto Oeoy, o /cat douy ^/ttv tov
dppa/3wva tov irvevfiaros. QappovvTes ovv icuvtots, /cat et-
Sotbs oti ivSrjfiovvTBs iv tw awfiaTi iKSrjfiovfiBV airo tov Kvpiov
1 Sid iriaTBWS ydp irspiiraTOVfiev, ov Sid b'ISovs' Oappov/nev Si,
Kal BvSoKOVfiEV fidXXov iKSrj/nhaai iK tov awfiaTOS Kal ivSrjfihaai

cognate in derivation (arivos, fidpos).
The groaning is here under the weight or
burden of the body, the trials of this
life, fleshly and spiritual infirmities (2).
4 : 16, 17. eiretSTj] seeing that. The
true reading is 4tp' 0), with slight variation
in the sense, — ' because. ' We might ex
pect some such word as Kalroi ye, ' and
yet.' But the Apostle's language is here
highly elliptical. The same thought
occurs as in (3) of absolute incorporeity,
or bare spirituality, as a result of release
from the burden of the body, but is re
pudiated in the words iTreiSi) or itp' tj ou
8. iKS., ' seeing that we have no desire,'
&c, which therefore may be regarded as
logically dependent rather upon 06 7upx.
eipeB. than upon trrev. |8ap. tva k.t.X.]
that — in this (sc. tS e7rex5.) taking place — ¦
mortality, &c. By tS Bv. is to be understood
certainly not the body, but the mortality of
man's nature (see on 1 C. 15 : 53).
This vanishes in its own consummation ;
death is succeeded by life ; mortality is
lost in the acquisition of inextinguishable
vitality. The expression KarairoBy,
k.t.X., is formed upon Isa. 25 : 8, as
quoted I C. 15 : 54. 8 Se KaTep7a.]
reference to 4 : 16 — 18. It is God who
formed and fashioned us inwardly, and
made us capable of this glorious transla
tion and transfiguration. Cf. 3 : 18, KaB.
dirb K. ttx., u. This is the dvaKalvwtris,
R. 12 : 2. C. 3 : 10, the act of the
Holy Spirit. 8 Kal Sois] who in fact
gave us, &c. Kal does not represent
this as a different or additional act ; it is
the same in another aspect and with an
additional effect ; the work of the Holy
Spirit is regarded in its character as an
evidence or commencement of salvation,
and in its action upon our consciousness.
See R. 8 : 15 — -17, 26. Kat is however
wanting in some MSS., Vulg. and Syr.
rbv dpp. tov tv.] Gen. of apposition (1),
•the Spirit as an earnest,' 1 : 22, n.
6 — 10. Bapp. oiv] oiv resumes the no
tion o8k ixxaxovpev, 4 : 16, confirmed as
it has been by the intervening statements.
The particip. Bapp. is used as if the writer
were proceeding to make a proposition
introduced by it in conjunction with et'66-

res Sri k.t.X., but after the interruption
caused by the explanatory sentence Std
tt. . . . eiS., it is on resumption changed
into the finite verb, whereby it becomes
formally the principal statement, but is
still introductory to the expression of
feeling originally intended, and contained
in the conjoint proposition, eiSoKovpev
k.t.X. Render, 'Therefore being always
of good courage, and knowing that, 4c,
why, we are of good courage, and have a
good will (Wicl., Rb.) rather,' 4c.
Kal eiSSTes] and being aware ; or,
' taking note of the fact that, ko! con
nects eiS. with Bapp., not as part of the
confidence, or the ground of it, but as a
circumstance arising from the fact on
which the confidence is founded. eiSSres
8Vt exS. . . iKS. is the converse of otSapev
7. 8ri . . oipavols (1), and is parallel with
(2). eVSrjpouxTes . . . iKS.] while
having our home in the body, we are
away from our home with the Lord.
Another figure, still allied to the former
two of house and dress. The body is now
represented as a 'locus habitandi,' a lo
cality, a sphere. It is regarded, not in its
material individual unity, as when symbo
lized by house or dress, but as a state of
being. Note exSijp. ex t. trt6p., but ivSrjp.
irpbs t. Kvp., and 4kStjp. 4k t. trwp., but
eKSrjp. dTrS t. Kup. And obs. the heavenly
state takes not its characteristic, or deno
mination, from the glorified personality of
the believer, but from the presence of the
Lord. Std tt. 7 dp tt. k.t.X.] The com
mon metaphor of walking to denote life,
habitual behaviour, adapts itself well to the
notion of 4vS. 4kS. The fact that we walk
by faith, not by sight, shows that we are
(kSijpoi where we are (vSrjpoi. Our life
in the state in which Ave are (vS-npoi, is
regulated by a principle which has refer
ence to that state from which we are
(kStjpoi. Cf. H. 11 : 9, 10, 13— 16. Std
eCSous] by means of what is visible;
object of sight. See on 4 : 18. 1 Th.
5:22. eiSoKovpev p. d XX ox] are better
pleased ; it is our pleasure rather ; ' have
a good will rather,' Wicl. ; equivalent to
Trjv (iriBvplav (xwv els rb dvaXvaai, Kal
triv X. elxat, woXXtp paXXox Kpeiao-ov. Ph.

2 CORINTHIANS 5. 8—12.

311

wpoy tov Kvpiov. 9 Sib /cat cpiXoTifiovfisQa, e/Ve ivSrjfiovvTES
etTe e/cd7T/nouvTey, euapecrTot outw eivai. I0 tovs yap iravTay
hfids cpavepwOhvai Ssi efiirpoaOev tov fihfiaTOS tov XpiaTov, "va
KOfilarjTai e/cacrToy Ta Sia tov awfiaTos, irpbs a eirpa^ev, etVe dya-
ov bite /ca/cov.
11 Etc^oVey ovv tov cpdfiov tov Kvpiov dvOpwirovs irelOofiev,
Oew de irECpavEpwfisOa- eX7rt£to Si Kal iv Tais avvsiShasaiv vfiwv
irscpavspwaQai. l2 ov yap iraXiv eauTouy avviaTavofisv vfiiv,
aXXa dcpopfihv SiSovtes vfiiv KavXhfiaTOS virip tJ/kwv, "va 'iyrjTe

1:23. This disposition and desire con
nects itself naturally with the confidence
grounded upon the knowledge asserted
(1). The inference is irresistible, from
this passage and the above- cited, that the
souls of believers are immediately after
death in a state of conscious blessedness.
Cf. H. 12 : 23 ; also M. 17 : 3, °- 18 : io.
Mk. 12:26, 27. L. 16:22, 23. StS Kal
ohXot.] wherefore also we zealously en
deavour ; 'aspire,' 1 Th. 4 : 11, n. The
reference is to the general notion of a life
to come, and an appearance before Christ
after death, as a reason for the feeling and
action expressed by tpiXorip. This is
clear from the connexion by 7dp with the
explanatory and corroborative paragraph
which follows, etre ivS. k.t.X.] to be
acceptable to Him, whether present (be
fore Him), or (here) away from our home
with Him. The thought conveyed by the
introduction of both terms is, that fi we
would be acceptable to Him there, we
must be so here. to8s 7. irdvT. Tjp.]
the whole of us ; i.e., all mankind.
^axepu^Tjxat] be manifested ; have
our character and conduct laid open, 1 C.
3 : 13. 4:5; tpavepwffei (b K.) Tds jSouXds
twv KapStux, R. 2 : 16. 14 : 10 — 12, n.
Koptffijrai . . . KaKbv] may receive the
fruits of his life in the body, looking to
what he did, whether good or evil. The
expression xop. rd 8. r. ff. intimates that
actions involve in their character reward
or punishment (G. 6 : 7, 8) ; that every
action has an enduring result to the agent.
So Heb. sin for punishment, Isa. 5 : 18.
Zech. 14 : 19 ; cf. E. 6 : 8. C: 3 : 25 ; and
on xoplfypai see 1 P. 1 : 9. 5 : 4. Td
Std tov trwp.] not 'the things done by
means of the body,' 'the works of the
body,' Tynd., Cr. ; but as in A. V., 'done
in the body, ' in the bodily state. Std with
gen. as in 3 : ri. R. 2 : 27. TrpSs &]
said with reference to the idea of retribu
tion in KoplffTjrat, cf. M. 16 : 27. R.
2:6. Rev. 20:12, 13. 22 : 12. etre

dyadbv (. k.] dy. and KaK. inappos. tod.
Singular to denote the close and particular
nature of the scrutiny. Cf. M. 12 : 36.
11 — 13. EiS. o8x t. tp.] He resumes the
subject of his ministry, regarded as the
administration of a revelation, 2:17.
3:6,12. 4 : 1,5. The exercise of it is here
represented as stimulated by his sense of
the solemn import of the truths revealed.
Cf. 4: 13, 14. tSx 08/3ox t. K.] the
fear belonging to the Lord ; gen. subjecti,
' the fear which he inspires ;' the terrible
character of the Lord's second advent, his
office, his acts (as Judge), the circum
stances of his appearing. dvBp. irelB.]
we address persuasion to men ; as all in
terested in that advent. Some understand
byTrei8\ 'persuade men of our sincerity,'
and refer to G. 1 : 10. A. 12 : 20 : ita nos
gerimus ut homines, nisi nolint, probare
nos possint. Beng. But in this sense the
phrase describing conduct is strangely
weak and vague contrasted with the
powerful and definite motive alleged, form
ing a kind of bathos. He means what he
afterwards fully expresses in (21) : I per
suade men to seek reconciliation to God —
to flee from the wrath to come. See
A. 13 : 38—41. 17 : 30, 31. 24 : 24, 25.
Qeip Si iretp.] but (for the same reason,
eiS. t. tp. tou K.) we are and have been
made manifest to God ; act towards God
with reference to that final manifestation
of ourselves before the judgment-seat of
Christ (10); cf. 2:17. iXir. Si Kal...
Treo>.] and I hope also that our (my) true
character is fully manifestedand recognized
in your inward conviction, 4 : 2. iXir.
with perf. inf. has the sense 'I hope it
will turn out that I have been,' 4c. Cf.
II. XV. no, (XiropC 'Apr)i ye Trijpa rerix-
Bai. ydp depends upon eXTrifai . . iretpav.
as introducing a protest against a wrong
view of the Apostle's object in what he has
been saying about himself. TrdXtx e.
avviffT.] we are not again commending
ourselves to you. See on 3 : 1 . S tS 8 x t e s]

312

2 CORINTHIANS 5. 12—15.

7rpoy tovs iv irpoawirw Kavywfievovs, /cat ov KapSla. r3 cite
yap i^saTrjfisv, Qsw- bite awcppovovfisv, vfiiv. I4 rj yap ayairrj
tov XpiaTov avviyet hfids, KpivavTas tovto, oti ei ety U7rep Trav-
twv diriOavev, dpa ol iravTes aireOavov J5 /cat U7rep 7ravTwv
a7re'0avev i'va ol twvTey /x/j/ceVt eauToty Xwaiv dXXd tw virep avrwv

(etrpiv), as involved in the preceding first
pers. ffwitrrdvopev, 'in what we do, we
are giving you occasion of boasting on our
behalf.' Kavxvp. iirip Tjp.] Seel: 14.
Ph. 1 : 26. He means the true and right
ful satisfaction which they might feel
and express on account of his apostolic
character (12 : 1 — 13. 1 C. 9 : 1), his
assured inspiration (11:5, 6), his suffer
ings and sacrifices for their sake (4 : S —
12. 6 : 4 — 6. 11 : 24 — 29), his special re-.
lation to them, and signal success among
them (3 : 2, 3). (xvTe] sc- dtpoppijv
xavx. iv irpoffwir. .. oi KapS.] as in
1 Th. 2 : 17, n. ; 'in presence, when I
am face to face with them, not in reality.'
His meaning is, ' that you may justify by
occasion and aid of my letter your position
and feelings with regard to me, against
those who affect to honour me when I am
present with you (G. 4 : 18, n.), but not
sincerely.' Some understand ex irpotr. as
KaTd trdpxa, 11 : 18 (cf. 21, &c), but this
requires a strained signification of KapSla,
' inward and spiritual,' and is less capable
of connexion with the following sentiment.
etre yap e|e>T.] 7dp alludes to the
fact just implied, that there were those
who denied his true character, and tra
duced him in his absence. e£e>TTjpex]
This was the misconstruction of bis zeai
and self-sacrifice. So of our Lord, Mk.
3:2i. J. 10 : 20, and of John the Bap
tist, M. 11 : 18, n. 'What I do that is
considered madness, is done with refer
ence to God (15) ; whatever I do that
evinces soundness of mind and good dis
cretion, is done with reference to you.'
Constant action with a direct view to
God's presence, and God's will, would
probably give any man's religion the cha
racter of fanaticism in the estimation of
the world, if not of the Church. ' If we
be too fervent, to God are we too fervent,
if we keep measure, for your cause keep
we measure,' Tynd.
14, 15. 7dp] giving his reason for his
whole conduct, stating its principles.
d7. tou X.] Gen. obj. 'our love to
wards Christ,' as appears from xplv. tovto,
which refers to the action of our own
minds, truxe'xei Tjp.] See on A. 18:5,
' holds fast,' ' presses hard,' with » view
to a result; 'coerces.' Kplvavras t.]

us, being such as have come to this con
clusion, el] not expressing any uncer
tainty, but putting the case whence the
inference is to be drawn ; omitted in early
MSS., but probably by error (Tischdf).
els iirip it. dired.] one instead of all
(1 T. 2 : 6. 1 P. 3 : 18) ; not one for one ;
nor death natural for death natural, but for
death eternal. Such a vicarious death is
not a substitution merely, but a satisfac
tion (21), R. 5 : 19; see on J. 11 : 50 —
52. oi irdxTes] the all before named
for whom he died, i.e., all mankind.
dTre^axox] 'therefore all died,' in his
death, not regarded as suffered imputa-
tively by them, but regarded as the indi
cation of what was due to them ; his death
for all men was the condemnation of all
men, as well as the source and ground of
their salvation ; see R. 8 : 2. This is in
troduced to show the immensity of our
obligation to him. Some understand
' died (to sin) ;' but this would make the
inference a mere assumption, or unduly
limit irdvTWv to believers only. Kal .
diriB. tva, k.t.X.] The emphatic repeti
tion of 8. tt. d. without 8ti suggests that
(15) contains the original thought indi
cated in Kplvavras tovto, which was inter
cepted by the preliminary consideration
ei ets. . . . diriB. q.d., 'and that dying
for all must have been intended to have
the result that,' 4c. This appears still
more plainly if ei be omitted, when dpa
¦ — diriB. must be understood parentheti
cally, and Kal as resuming the statement
before commenced. t'xa] tcXikus, ex
pressive of a purpose, though not the total
or final purpose of the preceding verbal
notion, ol jrwvres] opp. to oi irdvres ol
diroBdvovres (14), and meaning those who
are redeemed from wrath and curse, and
are spiritually alive to God through Him,
G. 2 : 20. pTjKeTi] ' no longer,' after at
taining .this life (16), R. 8 : 10 — 13.
eauTots f.]Dat. comm. to pleaseand serve
themselves, their carnal appetites, their
worldly interests, R. 14 : 7, 8. rip . . .
iyepB.] unto Him who died and rose
again for them ; Collect for Easter Even.
Their life is represented by the introduction
of iyepB. as due to his resurrection, R.
14:9. This interest in the resurrection,
as well as the death of Christ, is special

2 CORINTHIANS 5. 15—18.

313

<x7ro#avo'vTt /cat iyepOivTt. l*> waTe hf-Bls dirb tov vvv ovSeva
otSafiev koto adpKa- el Si /cat iyvwKafisv /caTa erap/ca XpiaTOV,
aXXa vvv ovk bti yivwaKOfisv. ^< waTB et Tty ev XpiaTW, Kaivrj
KTlais' Ta apyaia iraphXQEV, ISov yiyovE /catvct t<x iravra. '° to
de 7ravTa e/c tou Oeou tou /caTaXXa^avToy hf-ds iavTW Sia

to oi fuxTes. They are the subjects of his
intercessory, the objects of his spiritual
action, J. 17 : 9, 20, 26.
16 — 19. ware] deducing from the
statement of the object of Christ's death
just made, a principle of life and conduct
which exemplifies and confirms it. ijpeis]
'we,' the class just named, ol fuxres, now
spoken of in the first person, but meaning
especially himself as a representative of it
in his own experience, dirb tov vvv]
from the time of union with Christ — the
starting point of our new course, o 8 S 4 v a
otS. k. tr.] Join otS. Kara ff. We know
no one with a knowledge that is of a
carnal, earthly nature, due to sense in us,
or to sensible qualities, or a temporal,
mundane position and character in him.
Asa consequence of our not living to our
selves, we live not to any who are of the
present state ; we acknowledge no advan
tage derived from our interest in any
human relationship — in affiliation, as to
Abraham — in outward connexion of cove
nant and dispensation, as with Moses.
ei Se k. x.t.X.] 'but if even we have
known Christ after the flesh.' He alludes
to the case of those who boasted in the
fact that they had seen and heard the
Lord, and perhaps had been his disciples
while on earth ; 1 C. 1 : 12. This was
not to be considered as an advantage,
conferring greater security or higher spi
ritual distinction, according to our Lord's
own declarations, M. 12 : 46, 50. J.
20 : 29 ; and cf. L. 13 : 26, n. olSa and
yaiwaxw seem here used synonymously.
Yet olSa is to know simply, as matter of
fact, 71X. to know with consciousness of
knowledge — recognize — and may be in
tended to express an outward Jewish re
cognition of Christ, and confidence in
Him, founded on similar considerations
to that which had respect to Abraham or
Moses. We infer from this statement
that it is better for the Church that
Christ should be the object of spiritual
knowledge, than of knowledge by the or
gans of sense. See J. 16 : 7. Thus only
could the promises, M. 18 : 20, 28 : 20,
J. 14 : 18, 23, 28, be fulfilled. dXXd xux
oix (ti 7.] yet now no longer do we (so)
know* Him; 'now,' in this our present
regenerate state. fio-Te] proceeding from

(15), even more directly than (16) does,
with which, however, it is parallel, giving
substantially the same account of our po
sition, but in more elementary and general
terms, e'x Xp.] by spiritual interest and
union, through his death and life (14, 15).
xaivi) xrltris] (he is) a new creation.
oSKeri eauroj ft? dXXd, x.t.X. (15) ; has
died unto sin, and lives again unto right
eousness ; or, ' (there is) a new creation,'
a new state of things, as the Apostle
goes on to explain, 7^7. Katxd Td tt. So
inG. 6 : 15, x. xr. is opposed to Trepnopi),
dxpoj3viTTia. In ktIitis the abstract is put
for the concrete, whether applied indivi
dually (as here and R. 8:39. H. 4: 13), or
collectively, Mk. 16 : 15. R. 8: 19 — 22,
&c Td dpxata] the old things; pro
perly 'primitive,' 'original,' the things
of the former natural state, 0 TraXatSs
dvBpwiros, R. 6 : 6. Kard t. irporipav dva-
ffTpotpijv. t. iraX. dvBp., E. 4 : 22. C. 3 : 9,
tj TraXaid ftipTj, 1 C. 5 : 7, 8. i) parala
dvaffrpotpi) iraTporrapdSoTos, 1 P. 1 : 18.
xeKpd (pya, H. 6 : 1. 9 : 14 ; — the former,
old religious state, tS iraXaioipevov k.
yrjpdaKov, H. 8 : 13. 1) irpodyovcra ivroXr),
H. 7 : 181 Td dtrBevi) k. irraxd ffroixela,
G. 4:g. Td trT. tov Kbtrpov, C. 2 : 20.
TrapTjXfle] passed away; when he be
came Christ's. yiyove Katxd] are be
come new. His present state is in his
consciousness, and permanently,achanged,
renewed state. Td Trdxra, everything he
is and has to do with — all things, subjec
tively and objectively. Td Trdxra k. iv
Train XptorSs, C. 3: 11. The individual
anticipates in his own experience, and
realizes in his own perceptions, that
grand universal change and renewal which
is the subject of 0. T. and N. T. predic
tion in the terms here used, and adopted
from such predictions; Isa. 65 : 17, 18.
Cf. 2 P. 3 : 13. Rev. 21 : 1. Also, R.
8:19 — 21. Td Se Trdvra] sc. Td xaivd
(17). ix t. 0.] from God, as their
source and origin. He is the author of
the new creation. Prom his will and
power proceeds all the grace which came
to men by Jesus Christ. J. 3 : 16. II.
10 :g, 10. 1 J. 4 : 14. tou KaraXXd%.
Tjp. iavro), k.t.X.] who reconciled us
to himself through J. C. Tjpas = Kbtrpov
(19). Std, by means of, i.e., by his sacri-

314

2 CORINTHIANS 5. 18—21.

'Irjaov XpiaTov Kal Sovtos hf-iv Thv SiaKoviav Ths KaTaXXayhs,
10 cay oti Oeoy rjv ev XpiaTW Koafiov KOTaXXaaawv iavTW, fih
Xoyi^dfiEvos avTois to irapaiTTWfiaTa avTwv, Kal QifiEvos iv hfiiv
tov Xoyov Ths KaTaXXayhs. 2° 'YVep XpiaTov ovv irpeafievofisv,
wy tou Oeou irapaKaXovvTOS St hfiwv Seb/ueOa virep XpiaTov, kot-
aXXayrjTB Tip Qew. 2I tov yap fih yvdvTa dfiapTiav virip

ficial death, his substitution in our place,
as bearing our guilt, made responsible for
it, enduring the curse and penalty due to
it ( 19, 2 1) . J. 1 : 29, n. R. 5 : 10. C. 1 : 20.
This reconciliation is the restoration of
man to the favour of God, a fact mani
fest in the incarnation, and accomplished
by the death of Christ ; it is the ground
and cause of man's subjective reconcilia
tion to God (20), his restoration from a
state of alienation and enmity to a state
of union and friendship. That this is the
nature of the reconciliation here spoken
of is clear from the connexion of KaTaX-
Xdfftrwv with ptj Xo7tf. air. rd tt. a. (19).
And see on R. 5 : 10. E. 2 : 12, 13. Hence
the statement of Art. II. is perfectly cor
rect — ' who truly suffered, &c, to recon
cile his Father to us.' x. Sbvros Tjp.
k.t.X.] and gave us, 4c, committed
to us as a charge (19). This act is
thus closely associated with the act
of reconciliation, because -it is necessary
to give effect to it. The fact of the recon
ciliation must be presented to men in
order that they may partake in its bene
fits, which are then only theirs when, in
fluenced by a knowledge and sense of its
supreme necessity and absolute certainty,
they seek a personal interest in it, and
are in their own souls reconciled to God.
Besides, it is thus that Christ, the recon
ciler by his death, becomes practically the
reconciler — administrates the reconcilia
tion (20). Tjptx] ' us,' the ministers and
preachers of the Word (20) ; the inspired
teachers - — especially the Apostles, to
whom the great revelation was entrusted ;
3:6. 4 : 1, n. ttjx 8taK. ttjs KaTaXX.j
the Gospel ; here denominated from the
characteristic under discussion, as in.3 : 8,
9 ; StaK. Trxe8paTos, StaK. 5tKaio(r8xTjs. u s
SVt] as that; ' the purport of which was ;'
a phrase introducing a specimen, or sum
mary, of statements on a subject just men
tioned. Cf. 11 : 21. 2 Th. 2 : 2. G. i)v]
join i)v kotoXX. ' God was (or, it was
God that was) reconciling the world to
himself, in Christ,' i.e., in the incarnation
and death of Christ, God appeared as re
conciling, and acted to reconcile, men to
himseff. ptj Xo7<f. . . . a8rux] stating

negatively the process of reconciliation on
God's part ; 'not reckoning to them
their transgressions.' Cf. R. 4 : 7, 8. On
Xo7tf. cf. G . 3 : 6. R. 4 : 3. a 8to?s] refer
ring to xbirpov as a noun of multitude.
Bipevos] joined to pi) Xoyilr. and xaraXX.,
as in (18) Sbvros to KaTaXXd£. intimating
that a provision for the revelation of the
great truth was a necessary part of the
scheme of reconciliation. Cf. E. 2 : 16,
17 ; 4:8, n. Bip. is not however to be
read with i)v, but as if it were Kal (Bero.
Cf. StSSxTes (12). The aor. particip. is
used to mark the association of the act
with kotoXX. and pi) Xoyilr., but not its
synchronism. tSx X870X t. k.] more
precise than SiaKoviav — showing the man
ner of the ministration, of which an ex
ample immediately follows.
20, 21. The force of o8x is, 'this being
the case, such is the character of our
ministry, and thus do we exercise it, as
now in what we say to you.' ' So then ;'
'now then,' Tynd., A. V. iirip X. Trp.]
must be here, as in Sebp. iirip X., ' in the
place of,' as acting for Christ; irpetr j3.
denoting the character, SebpeBa the exer
cise, of the ministerial office — ' we act as
commissioners, representatives of Christ.'
us tov Q. irapaK.] it being as if God
were beseeching you by us. God, who
acts and speaks in Christ for man's recon
ciliation, now speaking by us, who mi
nisterially represent Christ. Beza, and
others, would join this with SebpeBa x.t.X.
because of the affinity of TrapaKaX. with
Sebp. But ws more naturally connects
with the preceding than begins a clause.
SebpeBa] we pray you in the place of
Christ. An actual address to them ; not
'we pray (men, saying, &c.)' See 6:1,
n. KOTaXXd7TjTe] be reconciled ;
accept non-imputation of guilt, and justi
fication (21) ; avail yourselves of the
grace offered you, 6:1. Cf. 1 C. 7: n.
This exhortation does not imply that they
were not yet reconciled to God. It is
language, however, which could not have
been used if they had been considered
actually reconciled in baptism. The Apo
stle's object is to impress on them the
necessity of actively seeking for them-

2 CORINTHIANS 5. 21. 6. 1—4.

315

rjfiwv afiapTiav eiroirjaev, iva hfiEis yivwfisOa SiKaioavvrj Oeou ev

0 2uvep<youvTey de /cat irapaKaXovfisv fih ety /cevov t^v ydpiv
tov Qeov Si^aaQai u/aay 2 Xiysi ydp, Kaipw Sektw iirhKOvad
aov /cat ev hfiEpa awrrjplas ij3oh0rjaa aor ISov vvv Kaipbs Evirpba-
Ssktos, ISov vvv hf-Bpa awTrjplas- 3 firjSsfilav iv firjSsvl SiSdv-
Tey irpoaKOirhv, "iva fih fiWfirjOrj h SiaKovla- 4 aXX' ev 7ravTt cruv-
tOTwvTey eauTouy toy Oeou dta/covot, ev virofiovrj ttoXXtJ, ev OXl^s-

selves an interest in the reconciliation.
7 dp] alleging the ground aud means pro
vided for perfect reconciliation. Omitted
in some MSS. and Vulg. tSx pi) yvbvra
dp.] Him who knew not sin. J. 8 : 46.
H. 4:i5. 7:26. 1 P. 2:22. 3: 18.
pi) indicating that this was his character
in the mind of the Father (Winer) ; the
character which rendered him suitable for
the purpose in view. Thus, 8 ptj Triirre8ux,
the supposed unbeliever, 0 08 tt. the actual
unbeliever, J. 3: 18. 14:24, n. Sirep^pux]
for our sakes ; 'instead of us.' apap
rlav iirolTjffev] He made (in the sense
of ' appointed,' ' ordained,' Mk. 3 : 14 ;
like dTr^Setfe, Xen. A nab. i. I, 2.) Him
to be sin (abstr. for concrete) ; gave Him
the character and position of a sinner ;
caused Him to assume human guilt. He
did this when he gave Him up to the
death of the cross. R. 8 : 3. G. 3 : 13.
ilxa ijp.. yivwpeBa] that we may be
come; i.e., on believing and securing an
individual interest in Christ. Most early
MSS. have yivwpeBa, 'might become,' ab
solute, as a thing done. Cf. H. 10 : 10, 14.
StK. Oeou] the righteousness of God.
Abstr. in antithesis to dpaprla. 'righte
ousness before God ;' ' allowed of God ;'
' arising from God ;' R. 3 : 21, 22. 10 : 3.
'which before God is allowed,' Tynd.
Meaning ' that we may become righteous
in God's sight in Him.' By God's gift and
acceptance of Christ as our substitute,
and by Christ's sacrifice of Himself for us,
we are freed from the imputation of sin
(19), justified freely by God's grace (R.
3 : 24), justified by (ex) Christ's blood (R.
5:9). SeeH. 9: 26—28; 10: 1— 10. Thus
Christ is said to have ' become righteous
ness to us ;' 1 C. 1 : 30, n. The form of
expression — tva — yivwpeBa — iv airip, is in
accordance with the fact, that we obtain
this character of righteousness when we
by faith become Christ's, and so have an
interest in Him. R. 5 : 1.
VI. I, 2. 2uxep7. Si xal tt.] Se re
sumptive from 5 : 20, tis tou G. irapaK. St'

ijpwv, to which there is evident reference
in ko! irapaK. Also avvepy. refers to the
combination of the KOTaXXa7^j and Sta-
Koxia, 5 : 18, 19; cf. (3). 'But work
ing together with (God) we do (3 : 6)
beseech you.' p-ij els Kev  big.]
not to receive to no purpose. Sixopai,
receivewillingly; accept, entertain, 1 1 :'^.
1 Th. 1 : 6, n. M. 10 : 40. He beseeches
them that their acceptance of the offered
blessing may not be fruitless — without
results ; not a mere profession of accep
tance without the reality. He here pro
ceeds a step further in exhortation from
5 : 20, considering them as persons ac
tually recognizing and claiming the grace
of reconciliation, 4c. After the digres
sion (3 — 10), he resumes his direct address
(u), and exhortation (14). Spas] the
pron. is emphatic, not only as expressed,
but by position, ttjx xapiv t. Q.]i.e.ri)v
KaTaXXayfjv, R. 5 : n. Xiyei ydp (b
GeSs)] Isa. 49 : 8 ; 7dp justifying the ex
hortation, and the character trx*ipu') given
to the subject of it. Kaipbs SeKT. and
ijpipa ffwTTjplas are the main points of the
quotation, as appears from the comment
(i8o8, k.t.X.) added, trou and trot, as in
the prophecy, are to be understood of
Christ, eTriJKOuo-a and i^oijB., — 'I heard,
I succoured thee,' — of God's acceptance
of his work of salvation, vvv] in the
preaching of the Gospel, eiirpbtrS. far
stronger than ScktSs, indicating the per
fect fulfilment of the prophecy, the
greatness of Gospel privileges.
3 — IO. /XTjSep  StS. Trpoo-K.]
presenting, offering, no occasion of stum
bling. He alludes chiefly to the care
he took to avoid all suspicion of being
actuated by worldly motives, 8 : 20.
11:9—12. 12:13,14. 1 C. 9:12 — 15.
prjSep. not oSSep., as expressing the in
tention and belief of the writer, the subj.
to SiSoxres. i) SiaKovla] not ' the qjice
of the ministry,' but the ministration of
reconciliation (5 : 18), of righteousness, of
the Spirit (3 : 8, 9),— the Gospel, 4 : 1.
Cf. 1 C. 9 : 12, 'tva pi) iyKoir-ijv Tiva S&pev

310

2 CORINTHIANS 6. 4—9.

o-tv, ev avayKais, iv aTEVoywplais, s ev irXrjyais, iv cpvXaKais,
cv aKaTaaTaalats, iv KOtrois, iv dy pvirviais, sv vrjaTBtais, ev
dyvoTrjTi, iv yvwaei, iv fiaKpoOvfiia, iv yprjaTOTrjTt, sv irvevfiaTi
dylw, iv dyairrj dvviroKp'iTW, 1 iv Xoyw dXrjOelas, iv Svvafiei
Qeov, Sid twv SirXwv Ths SiKaioavvrjs twv SeJ~iwv Kai dpiaTspwv,
8 Sia Sd^rjs Kal aTtfilas, Sid SvaCprjfilas Kal svcprjfilas, wy irXavoi
Kal dXrjOsis, 9 cos dyvoovfievoi Kal iiriyivwaKOfisvoi, wy airoQvh-
aKovTss Kal ISov Xwfisv, ws iraiSsvbfisvoi Kal fih QavaTovfisvoi,

rip eiayyeXlip tov X. ex TraxTi] opp. to
iv prjSevl (3), ' in every circumstance of
life,' 4:8. 11:6. o-uxto-TuxTes . . .
StdKoxot] commending ourselves (i.e.
by our practice) as ministers of God
(ought to do) ; or, as ministers of God
commending ourselves ; in that character,
as bearing that office, commending our
selves in everything, in, 4c Winer, Gr.
Gr. § 28, 2. As an agent appointed by
God to conduct the ministration of the
Gospel. S. Paul is speaking of himself ex
clusively in this whole passage, cf. 1 1 :23,
4c. ex uttopoxtj ttoXXtj] in much pa
tient endurance (ex irdtrrj iirop., 12 : 12);
character, implying circumstances gene
rally ; then the circumstances follow
in detail. 8X. dv. trrev.] first the more
general terms for affliction, then parti
culars. So R. 8 : 35. These three are
cognate in derivation, 8Xlj3w to press,
squeeze ; d7xu to press tight ; trrivos
strait, angustus (dyxw). BX. is the tri
bulation itself of whatever kind, av. the
result in circumstances, trrevox- (as used
by S.Paul v. 12. 4:8, n. R. 2 : 9), the re
sult in feeling or apprehension. TrXTj7ats,
ipuX.] 11:23 — 25. dKaTao-T.] tumults.
L. 21 -.9, u.., reference doubtless to the
occurrences at Ephesus, A. 19 : 23, 4c,
and see A. 17 : 5. 18 : 12 — 17.
d7puTr. xtjo-t.] not voluntary, 11 127.
I C. 4 : 11. ex »7X  dxuTTOKp.]
' in pureness, in,' 4c, Now follow per
sonal characteristics, wherein, as well as
in outward circumstances, the proof of
his apostolic relation to the StaKoxia
consisted. a7X. here only in N. T. ; the
purity which consists in freedom from
corrupt motives; a7x6s, 7 : n. iT.
5:22. yvwirei] 1 C. 1:5- 12:8. See
11 :6. paKpoB. xpvo~t.] Associated in
G. 5 : 22, as parts of the fruit of the
Spirit in ail believers. In the mention of
these qualities there is probably a reference
to the unworthy treatment experienced by
S. Paul from parties in the Corinthian
Church. 10: 1. 1 C. 4 :2i. ex ttx. 07.]
Meaning his evident possession of the

Holy Ghost ; as an inspired person, 1 C.
2 : 4, 12, 13. r Th. 1 : 5. d7dTrTj
dvvir.] R. 12 : 9. Such love as he has
described, 1 C. 13. Cf. o. T. 1 : 7. X87.
d X tj 8 e t a s] in the doctrine of Gospel truth
which was committed to me, 5 : 19. C.
l."5. 0 Kard ttjx StSaxTjx TrtorSs X870S,
Tit. 1 : 9. Svvdpei Q.] divine, spiritual
power and efficacy, 1 C. 2 : 4. 1 Th.
1 :5, n. Std] in the use of; rather than
' by means of ;' so according better with
Std 8o|. . . dTtp., 'under,' ' in cir
cumstances of,' 3 : 11, n. twv SttX. . . .
dpitrr.] the arms of righteousness, as
described E. 6 : 13 — 17, offensive (5e£iux),
and defensive, chiefly with reference to
the shield (dpiffrepwv), cf. Isa. 59: 17;
not as employed in contending for his
own salvation, but for ' the faith of God's
elect ;' he was 'set for the defence
of the Gospel.' 56£tjs *. drip.] See
a remarkable case in A. 14 : 11 — 19.
But his treatment among Christians in
the churches is doubtless principally in
his mind, 10 : 2, 7 — 11. 11 : 16.
12 : 15—19. 13 : 6. G. 4 : 13—16.
5uo"0Tjpias] Xoi8opo8pexoi, fiXafftpTjpoi-
pevoi, 1 C. 4 : 13. tis irXdvoi, k.t.X.]
These nominatives are all parallel with tis
StdKoxot 0. (4). The pairs of opposite,
or contradictory characteristics, are sug
gested by the opposites SS£. k. dr., Svaq>.
x. eitp. And the first pair is an example of
Suo-0. k. eitp., the second of Sb%. and
dTtp. The Apostle would get the cha
racter of a TrXdxos among the Greeks by
preaching the resurrection of Jesus, and
of all men (A. 17 : 32. 26 : 23, 24 ; cf.
M. 27 : 63), and by his marvellous state
ments, and often apparent paradoxes, on
the subject of spiritual life and death, R.
6 : 1— 13. 8 : 1— 17. 1 C. 2 : 6—14 ;
among the Jews, by his preaching a
Messiah and a kingdom, but so as to dis
appoint their carnal expectations, also by
his conduct and tendency with regard to
the Mosaic ordinances ; among both, and
also in the Christian churches, by his
adaptation of himself to the condition and

2 CORINTHIANS 6.

io — 14.

317

wy Xvirovfisvoi dsl Si y_at'povTey, toy 7rTwy_ot -rroXXouy de ttXovti-
£ovTey, toy firjSev ey_ovTey Kal irdvTa /caTey^)VTey.
Io aTOfia hfiwv aviwys irpbs vfids, KoplvOioi, h KapSla
rjfiwv irEirXaTvvTai- l2 ov aTevoywpeiaOe iv hf-ivi aTEVoyw-
petaOe oe ev TOty o-7rXa,yyvoiy vfiwv '3 t»?v Se auTijv dvTifiiaOiav,
wy Te/cvoty Xe<yw, 7rXaTuv#>jTe Kal vfieis. I4 M77 ylveaOe eTepo-
Qiyovvres airiaTois- tIs ydp fieroXh SiKaioavvrj Kal dvofila ; tis

prejudices of various classes, 1 C. 9 : 19 —
23. 10 : 32, 33. tis does not belong to
the first member only of each clause, but
to each whole clause. It connects the
passage with ffvviffTwvres iavrobs (4), and
refers not to the estimation of men, but
to the manner of the Apostle's behaviour
under opposite aspects of character
and condition, the first in each case ap
parent or outward, the second real or spi
ritual. The Apostle may be understood
to admit the applicability to himself of
the first term in each pair, with the ex
ception of irXdvoi. and even that perhaps
ironically, cf 12 : 16. — Cf. Cic. deAmicit.
22. Et absentes adsunt, et egentes abun
dant, et imbecilli valent, et . . . . inortui
vivunt. d7xoo8pexot] unknown, i.e.
obscure, iStunjs. eVi7ix.] in notice.
Cf. A. 4 : 13, xaTaXaf3bpevoi 6Vt dvBp.
dypdpparol eltri x. ISiwrai, iBaipafrv,
iiTeylvwffxbv re airois Sri, x.t.X.
aTroBvTjffxovTes] in the act of dying, on
the point of death — through dangers and
persecutions, 1 C. 4 : 9. 15 : 31. 2 C. 1 1 :
23, e'x 0axdTots TroXXdKts. Kai IS. f.] The
change of construction and introduction of
ISoi emphasize the contrast. TratS. x. p.i)
Bav.] an evident allusion to Ps. 1 18 : 18,
TraiSeuux iiralSevtri pe b Kipios x. Tip 8a-
vdrw oi rrapiSwxi pe. "Under divine
chastisement, yet not condemnation, cf. 1
C. 11 : 32. H. 12 : 5— 11. Like the
Saviour, esteemed 'stricken, smitten of
God and afflicted,' Isa. 53 : 4. Xviroip.]
sorrowing, dei Si x-] ye' always re
joicing ; even in circumstances causing
apparent real sorrow, 12 : 10. Ph. 4 : 4.
1 Th. 5: 16. tttwxoI] 'poor' in this
world's goods, as he really was, 1 C.
4 : n, 12. TrXouTifoxTes] by commu
nicating to them the blessings of the Go
spel, E. 3 : 8. ptjSiv ix-] equivalent to
TTTUxoi, but with reference to a diffe
rent antithesis. On p.Tj, see 4 : 18. 1 C.
1:28, 0. iravra xarix-] possessing all
things in Christ, 1 C. 3: 21, 22 ; — 'joint
heirs with Christ,' R. 8:17. (Cf. L.
22 : 29) ; ' inheritors of all things,' Rev.
21: 7. (2:26, 27. 3:21.)

II — 13. dxeVye] is open; i.e. to
speak freely in reproof, warning, assu
rances of affection, trrbpa with TrXaruxw
in 1 Sam. 2 : 1. Ps. 35 : 21. LXX.
Kopixflioi] So G. 3 : 1, TaXdrai, Ph.
4 : 1 5, $iXiTTTTT)o-toi. The use of this appel
lative rather than dSeXipol or oi dyaTrrjrol,
may be perhaps traced to the sentiment
that they were members of that Church
in which he bad lived and laboured so
long; q.d. 'to you Corinthians, if to
anybody.' There is no similar address to
the Romans or Colossians, among whom
he had not personally preached, or in the
Ep. to the Ephesians (or perhaps Laodi-
ceans), a letter intended to be in some
sort encyclical. xapS  TreTrXaT.]
Corresponding to trrbpa dviwye, ' my
heart expands with goodwill and affection
towards you ;' with joy also, as opposed
to trvvoxi] xapS., 2 : 4 ; cf. 7 : 3- trre-
xox- ex Tjp.] ffTevox. in contrast to Tre-
irXdr. You do not meet with contracted-
ness, want of liberality, strictness of re
quirement, hard, close, uneasy feeling in
me — all this is in your own hearts. Your
distressing and unhappy feelings are not
in sympathy with what is in me. See on
ffrevox-, 4 : 8. ttjx Se a8T. dvrtp.] Now
to return an identical recompense, cf. 8
dmlrvirov fidirTiirpa, 1 P. 3:21. ace.
absol. like rbvSe rbv rpbirov. But the
ace may be accounted for as in appos. to
a cognate ace understood with TrXaTiix-
Birre. Jelf, § 581. 1. 700, Obs. 1.
Donalds. § 467. tis T^Kx.]from whom a
father may expect an equal return of love.
14 — 18. The Apostle tacitly accounts
for their alienation from him by their
associations and alliances with unbelievers.
Hence this apparently abrupt and uncon
nected admonition. eTepofu70uxTes] yoked
like animals of different kinds, Lidd, and
Sc. ; a practice forbidden, perhaps typi
cally, by the Mosaic law, Deut. 22 : 10.
' Alien-yoked' ; joined, with diversity of in
terests; cf. irepoSiSao-xaXeiv, 1 T. 1 : 3, n.
Marriage alliances are perhaps chiefly in
tended (18), 1 C. 7 : 39. dirlffrois] the
dat. follows the notion of £vybv, as if the

318

2 CORINTHIANS 6. 14— 1 8. 7. 1.

de KOivwvla cpwTi irpos aKOTOs', I{> Tty cJe avficpwvrjais XpiaTW
irpbs BeXt'ap ; 77 Tty fispls iriaTw fisrd dirlaTOV ; l6 Tty de crvy-
KaTaOsais vaw Qbov fieTa slSwXwv', vfisis ydp vaos Oeou eerre
Xwvtos, KaOws e'iitev b Qeos, "Oti ivoiKhaw iv avTois Kai ifiirepi-
iraThaw, Kal saofiat avTwv Oeoy, /cat avTol i'aovTai fioi Xaos.
x1 Alb i^iXOeTB iK fiiaov auTwv Kal dcpoplaOrjTB, Xiysi Kvpios,
Kal aKaOdpTOV fih aicTEaOe- Kayw elaSi^ofiat v/ias, Kal
sao/iai vfiiv els iraTepa Kai v/neis iasaOs fioi ety viovs Kat Ovya-
Te'pay, Xe-yet Kuptoy iravTOKpaTwp.
7 TauVay ovv e'y_ovTey Tay iirayysXlas, aya-Tr^TOt, KaOapl-

verb were 8pofu7. Tis 7. peroxi)
8. x. dv.] What participation have right
eousness and iniquity? xoivwv. tpwrl
irpbs trx.] What fellowship has light with
darkness ? Believers are here spoken of,
first in the abstract (Six. tpws, E. 5 : 8),
then in their Head, then individually,
then as a community (vabs). The use of
Kal represents the act of communication as
mutual, of TrpSs as offering a connexion,
of peTd as accepting it. BeXiap] Syr.
for the Heb. ?J?i<4 Belial, or Beliyaal
(cf. Bar for Ben), fr. w3. not, and TJP
use, advantage — ' worthlessness ;' occurs
most frequently in the phrases 'sons
of B.' 'men of B.,' i.e., worthless, wicked
persons. Expressed in LXX. by dvSpes
irapdvopoi, viol irapavbpwv, Xoipoi. It
does not appear to have been, in O. T.
use, a personification, or the name given
to a false god or evil being. Probably a
traditionary or rabbinical appropriation,
as the name of the author of evil. Syr. V.
has Satan. dirltrrov] an unbeliever;
whether Jew or Gentile, heathen, or phi
losophical sceptic. eiSuXux] Allusion
to the idolatrous usages and practices
common in the private and public life of
the Greeks. Of the terms used to express
communion, peroxi) denotes the connexion
of interest or business, xoivwvla, that of in
tercourse, trvptp., of agreement as to action
or in opinion, pepls, of possessions or pro
perty, trvyxar., of consent, by decision
or suffrage, to a judgment or opinion given,
L. 23:5i. ipeis . . vabs] ye, asa com
munity of Christians, representative of the
whole body, are the temple of God, 1 C.
3 : 16. E. 2 : 21, 22. The body of the
individual believer is also called xaSs toO
dy. ttx., 1 C. 6 : 19. 7dp introduces the
•direct assertion and proof of the fact im
plied in x. G. The proof lies in the pre
sence of God with his people ; presence or

inhabitation of Deity constituting the
primary and chief notion of a temple, Ex.
25 : 8. 29 : 43, 46. fuxTos] in opp. to
eifSuXa, A. 14 : 15. 1 Th. 1 : 9. exoiK.
k. ip irepi tt.] A combination of Exod.
29 : 45 and Lev. 26 : 12 : cf. Rev. 21 : 3.
(trovral poi X.] shall be to me a
people. S 1 8] wherefore ; alleging an ex
hortation from 0. T. founded upon the
promise just quoted, and justifying his
own admonition (14). i^iXBere . . .
dirretrBe] Substantially the words of the
prophet Isaiah, 52 : 1 1 . LXX, airwv for
outtjs (sc. Babylon, Jer. 51 : 6, 45), refer
ring, of course, to aVtoToi (14). dtpopl-
ffBijre] Heb. V^n Hiph. of PHIL
equiv. to 1 J J to separate ; hence purify,
'be ye clean,' I. c. A.V. dxaBdprov] an
unclean thing ; ' what is unclean.' Kd7ti
elirSit;. ip.] 'admit,' 'accept.' Ezek.
43 : 27, xal irpotrSi^opai bpds Xiyei K.
20 : 40, 41. I will receive you to a better
relationship than any that you relinquish
or decline. The words added (18) are not
found in 0. T., but cf. Jer. 31 : 1, 9, 33.
2 Sam. 7 : 14. Kal Bvyar.] This addi
tion corroborates the application of the
admonition especially to marriages, and
illustrates the nature of the Christian dis
pensation. So Tds 5o8Xas, A. 2 : 18.
TraxroKpdTup] Here only in N. T., ex
cept in Rev. Used by LXX occasionally
for W in Job (5 : 17. 8:5, 4c), and
for JTINI12J in the phrase Lord of hosts,
2 Sam. 5 : 10. 7:8, 4c. 0 Trdxra xparwv,
'Almighty,' not in the sense 'able to do
all things,' but ' having all things in his
power.' Omnitenens, Beng.
VII. 1. Should end 0. 6. The Apostle
concludes the admonition begun in (14),
making it general, though deducing it

2 CORINTHIANS 7.

319

awfiev savTovs airo iravTOS fioXvafiov aapKos /cat irvsvfiaTos, eVt-
teXovvtes ayiwavvrjv iv tpo/3w Oeou.
2 XwphaaTe hf-as' ovSiva hSiKhaafiev, ovSeva icpOelpa/iev,
ovSeva iirXEovsKThaafiev. 3 ov irpbs /caTa/cp/crtv Xiyw- irpoEi-
prjKa yap oti iv Tais KapSlais hfiwv iaTE et'y to avvairoOavsiv /cat
eru^ijv. 4 iroXXh fioi irapprjala irpbs vfids, iroXXh fioi Kavyrjats
virsp vfiwv iTEirXrjpwfiai Ty irapaKXhasi, virBpirspiaasvofiai Trj
Xapa siri iraarj Trj QXl\pEt 77/jtwv. 5 Kat yap iXOdvTWV hfiwv
ety Ma/cecWtav ovSsfilav 'iayrjKEV dvsaiv h cap^ hfiwv, aXX' ev
itovtI OXifibfiEvoi- b£wQev fidyai, eawOev cpb/3oi. ° dXX' b ira
paKaXwv tovs Taireivovs 7rape/caXecrev hf-ds b Qeos iv Trj irapov
aia Iitov' 1 ov fiovov Se iv tj? irapovaia ovtov, ciXXa Kal iv

from the promises cited in support of the
original and particular injunction. xaBap.
.... ttx.] let us purify ourselves from
every defilement of flesh and spirit ; tr.
outward action, ttx. inward feeling and
desire; negative sanctification. eViTeX.
. . . ©.] positive sanctification, to which
the negative is necessary, but subordinate.
iir it.] accomplishing ; ' carrying to com
pletion' (as a work), 8:6, 11. Ph. 1 : 6.
H. 8 : 5. ex tp. G.J added to indicate
that our purity and goodness must be
. religious, must have reference to Him who
abhors and forbids evil, and loves and
commands holiness, 1 P. 3 : 2, u.
2, 3. Xuprjo-aTe Tjp,.] The sequel of
6 : 11 — 13. ' Receive us' in what we say ;
'take us in,' 'understand us,' Tynd., Cr.
Cf. M. 19 : 11, 12. Or perhaps 'allow us,'
'give us leave,' 'bear with us (me),'
11 : 1. itpBelpapev] we injured no man.
The reference is, as in eirXeoxeKT., to out
ward, temporal things. Comp. 11 : 9,
xarevdpKijffa oiSevbs, and 12 : 14, 16 — 18,
08 Kare^dpntra bpas. prj . . . iTXeoviKTTjtra
bpds ; ' injured' by living at his cost ; 'de
frauded' by obtaining anything under false
pretences. He was very careful to guard
against all suspicion in such matters. See
8:20, 21. TrpSs KardKp.] to (your)
condemnation ; i.e. by implication (irpbs,
see on v. 9), as if I considered you guilty of
falsely accusing me. irpoelprjKa ydp]
for I have said before ; not in exact terms,
but in such expressions as in 6: 11, 12.
3:2. els rb trvvairoB.] i.e. that as
long as I live, and even in death, I must
retain my affection for you.
4. irappijirla irp. bp.] freedom of
speech in addressing you ; in telling you
your faults. Kaix- birip bp.] boast
ing on account of you ,- in telling others

of your virtues. TreirX. rjj tt.] I have
been filled with consolation, I am over
flowing with joy. tj7 tt. — ttj x.] the
consolation, the joy which I experience
on your account, 1 :4, 5. 4irl ir. t. 8X.]
1 14, n.
5 — ii- Kal 7dp] for truly, 'for so it
was that,' alleging the actual circum
stances of the fact just referred to, ttj BX.
i)p. iX8. . . . MaKeS.] 2 : 13. A. 20 : 1,
2. (ffX- dvetriv] got no rest; remis
sion from trouble, 2:13. 8:13. i) trdpi;
Tjp.] He means by this expression to attri
bute his external troubles to his human
state, and his internal to his human weak
ness. In 2: 13, rip ttx. pov = (trwBev.
iv iraxri] 6:4, 11. BXifibpevoi (ijpeBa).
pdxai] contentions or persecutions, not
alluded to in the history, A. 20 : 2 ; but
see 8:2, exTrSXXjj 8oKipij 6\l\pews. tpbfiot]
'fears' on account of the Corinthians.
0 irapaK. t. raw.] the comforter of the
miserable; rair. low in state (L. 1:52.
R. 12 : 16. Ja. 1 : 9), and feeling (M.
11 129. Ja. 4 :6), expressive of his condi
tion (£w8ev and (trwBev (5). iv ttj tt.]
The irapovirla itself (and so the irapaKX.
v. 7) was that wherein the consolation and
satisfaction consisted, itp' iptv] over
you; 'about you.' dxa77<?XXwx] while
reporting. His genuine and perfect con
solation discovered itself in the manner
and substance of his report, (13, 15).
iiriirbB.] longing for me; desire to see
me. So iirtifoBta, R. 15 : 23 ; and cf. Ph.
1:8. 2 : 26. bSvppbv] lamentation;
on account of the sins committed among
them (12). frjX. birip ip.] strongfeel-
ing in my favour. paXXov x«P-J rather
than any mere consolation, I experienced
joy (13). Cf. A. 25: 10, n. 8ti] inasmuch
as ; proceeding further to account for the

320

2 CORINTHIANS 7. 7—11,

Trj irapaKXhaei fj irapeKXhOrj iep' v/iiv, avayyeXXwv rjfiiv Trjv
vfiwv iimrdOrjatv, tov vfiwv dSvpfiov, tov vfiwv Xh^-ov virep
ifiov, waTB fie fidXXov yaphvai. oti et Kai iXvirrjaa vfias iv
Trj iiriaToXrj, ov fieTafiiXofiai, el koi fiBTSfiBXofirjv /SXeVw ydp
oti siriaToXrj iKsivrj, si Kai irpos wpav, BXvirrjasv vfias. 9 vvv
yalpw, ovX oti iXvirhOrjTe, aXX' oti iXvirhOrjTe ety fisTavoiav
iXvirhOrjTE yap KaTa Oeov, tva ev firjSsvl Xr;fiiwOhTE e£ hf-wv.
10 77 "yap KaTa Oeov Xvirrj fisTavoiav ety awTrjpiav dfiBTafiiXrjTOV
KaTepyaXeTai- h Se tov Koafiov Xvirrj OavaTov KaTspyaXsTai.
11 ISov ydp, avTO tovto to KaTa Qebv XvirrjQhvai v/ids irdarjv
KaTeipyaaaTO vfiiv aicovSrjv, aXXa airoXoyiav, dXXa dyavaKTrjaiv,
ctXXct cpbfr3ov, aXXa iirncdOrjatv, aXXa XhXov, dXX' iKSUrjaiv. iv

feeling of joy. ei Kai] even though;
occurring thrice in these two sentences,
admits a fact in both instances in the
first, and qualifies a fact in the second,
conveying no idea of doubt or supposition.
iv ttj err.] in the Epistle ; i.e. the
first, ex, the contents of the Epistle were
the cause of their sorrow. perepeXb-
ptjv] I was regretting ; i.e. on first re
ceiving Titus's report ; on account of what
I then heard and still perceive (or con
sider), (3X4ttw, not (fiXeirov. (3X. ydp]
7. accounts for ei Kal perepeX. vvv x-]
I now rejoice, vvv, as opposed to the
transient state described in perepeX. , and
marking the time present as that in which
he is considering Titus's report. See 2 : 2,
3. Lchmn., Tischdf, and Theile punc
tuate so as to render 'I do not regret;
even though I was regretting, for I see . . .
season, I now rejoice, not,' &c. eXu7nJ-
8 tj t e] in a passive sense in each instance ;
' ye were made sorry, ' AuTrTjca upas (8).
eis perdv.] to the extent of (amount
ing to) repentance ; your sorrow fully
reached to repentance. Contrast TrpSs in
(3), TrpSs KaraKp., with a view to, con
templating as an object. Cf. R. 3 : 26.
E. 4 : 12. IT. 3 : 16. Kara Q.] with
a sorrow that had respect to God. 7dp
gives the reason why the sorrow just
spoken of as eis p., and now as KaTa O.,
should produce joy in the mind of the
Apostle. This is first stated negatively,
ixa ex pT/S. k.t.X., where i'xa is telle, as
denoting an object or aim, existing, how
ever, not in their minds, but in the nature
and tendency of their action, or, provi
dentially, ex pTjS. fijp.] opposed to
the notion, entertained perhaps by most,
that he had inflicted upon them a loss,
caused <t depreciation of their spiritual

position and character. tj yip ... X.
k.t.X.] ydp depends on e'x pijS. f., explain
ing the effect of godly sorrow in producing
positive advantage, els o-UT.]asin eis p.,
resulting in, 2 T. 3 : 15. dperap. (pe
rdv.)] not 'that ought not to be,' but
'that will not be regretted' by you, R.
11 : 29. tov Kbtrpov X.] the sorrow
that belongs to the world ; i. e. felt by the
people of the world about worldly things.
Bdvarov Karepy.] opposed to eis ffWTijp. ;
has a bad moral effect, leads to despair
and recklessness, and so to spiritual and.
eternal ruin. Exemplified also literally in
the case of suicides, of which there were
so many distinguished instan ces among the
Romans of that age. And cf. A. 16 127.
7dp] dependent upon perdv. — Karepy.
Whence we understand that ottouStj, diroX.
dyavaKT. k.t.X. were the elements or mani
festations of their salutary repentance.
o-TrouS-ijx] diligence and activity in inves
tigating and reforming their spiritual con
dition. dTroXo7.] defence against the
charges ; not justification of the conduct
complained of. dXXd intimates something
more than the former, ' (not only So) but,'
so that there is a climax here. d7axdKT.]
indignation against the discovered of
fender, or against the sins, real or sus
pected, with which they were charged.
08/3 ox] fear of the Apostle's displeasure
and the effects of it (15); ne cum virga
venirera, Beng. 1 C. 4 : 21. iiriirbd. . .
ti)X.] as in (7). eK8(KTjo-ix] the severity
with which they proceeded to visit the
offence, and to purify the Church. He
evidently has the offender and injured
person in view, see (12). ex iravri] in
every circumstance, such as those just
enumerated. ovveffTT)aaTe] ye ap
proved yourselves. 07x08s] not 'pure,'

2 CORINTHIANS 7. n— 16. 8. i.

321

7ravTt cruvecrT77craTe eauTouy ayvouy sfvaiiv tw irpayfiaTi. I2 "Apa
et /cat i'ypa-^ra vfiiv, ovx etve/cev tov aSiKhaavTOS ovSe e?ve/cev tou
aSiKrjOevTOS, aXX* etve/cev tov (pavepwOhvai Thv airovShv vfiwv
Thv virsp h^v irpos v/ias ivwiriov tov Qeov. *3 Sia tovto
irapaKSKXhfisQa iirl Trj irapaKXhasi vfiwv irspt aaoTsp wy de fidX
Xov iXdprjfiev iirl t/J XaJ°? TtVou, oti dvairiiravTai to irvevfia

avrov airo iravTwv vfiwv

oti et ti avrw virsp VflWV KEKOV-

yrjfiai, ov KaTrjayyvQrjv aXX' wy iravTa ev aXrjOsta eXaXhaafisv
v/iiv, ovtw Kal h KavXrjais hftwv h iirl TtVou dXhOsta iys-
vhOrj- rS koi Ta airXayyva avTov irspiaaoTspws ety v/nas saTiv
avafiifivrjaKofisvov Trjv itovtwv vfiwv viraKorjv, wy fiETa cpo/3ov Kai
Tpdfiov iSi^aaOe avrov. J° Xalpw oti iv TravTt Oappw iv v/iiv.
8 rVwpiTo/uev Se vfiiv, aSeXcpoi, Thv Xaptv tov Qeov Thv SeSo-

as being free from all guilt or complicity
with guilt, but ' clear, ' as evidently sincere
in their intention and endeavour to set
themselves right. ex to} it.] in the
matter (in question), i Th. 4 : 6. Indefi
nite loquitur de re odiosa. Beng.
12 — 16. "Apa] Whence; 'whereupon'
infer from the effect of my letter what its
object was — general, not particular ; not
the repentance of one individual and re
dress for another, but the re-establishment
and recognition of the due relation be
tween yourselves and me, a Church and
its Apostle. tov dSiKtjB.] The father
of the incestuous person, I C. 5 : i. Some,
however, understand the Apostle himself;
others, the Corinthian Church. Singu-
laris pro plur. per euphemiam. Beng. Cf.
2 : 2. bpwv t. v. ijpwv] Text. Rec.
has Tjpux . . . upux, ' our care for you,'
(cf. 2 : 4) A.V., so Vulg. ; and this read
ing better agrees with TrpSs Spas, which,
however, is not read by Vulg. and Syr.
But early MSS. and Syr. support bp. ...
Tjp.., 'your care (earnest, practical zeal)
for us (me) ;' which supplies a more intel
ligible inference from (1 1), (cf. 2 : 9), and
a better ground for Std touto (13). By
tpav. irpbs bp. must be understood the
knowledge of their own real state of mind
and feeling thus arrived at. Connect
ivwir. t. Q. with 0ax. Trp. bp. Such a
searching of hearts as is implied in (11)
would be under a solemn conviction of the
Divine presence, and so sincerity and
openness would be ensured. Si] is in
serted after iirl, instead of after TrepttrtroT.
by most early MSS., and so read' by Syr.
and Vulg. This necessitates a stop at
TrapaKeKXrjpeBa. ' Wherefore (because this
was effected) we have received consola-
VOL. II.

tion ; but in addition to the consolation
supplied by you (but Tjpux is a better
reading) we more abundantly .rather re
joiced for the joy,' 4c. Cf. wtrre pe paX-
Xov xapijvai (7) n. dxaTreTr.] has been
refreshed; cf. 1 C. 16 : 18. dirb it. 8.]
i.e. by what we saw and heard when with
you (15); not by your direct efforts for
the purpose (87r8) ; 1 C. 11 : 23, n. 8ri
et ti . . . Karyirx.] inasmuch as, what
ever I have boasted to him on behalf of
you, I was not shamed ; i.e. my boasting
was not falsified by your conduct, us
TrdxTa . . . bplv] Not merely a compa
rison ; ' as it was truth that we spoke to
you, so it was truth we spoke of you ;'
but a consequence is affirmed in the form
of an analogy, ' as all my preaching to
you was in verity' (1 : 18), so also (in
consistency and accordance with this) my
boasting of you proved ' verity ;' iyev.,
'turned out.' tj Kaix- VP- 1) iirl T.]
Vat. reads bpwv iirl T., 'my boasting
about you proved truth in the experience
ofT.' Or possibly, 'in Titus's visit,' in
the time of, Mk. 2 : 26. o-TrXd7xxa]
affections, as in Ph. 2 : 1 ; 'his affections
are in a more abundant manner (more fer
vently) with you, calling to mind (as he
does).' tp. xal rp.] Expression of deep
humility and deference for apostolic au
thority. See on 1 C. 2 : 3. ; cf. 1 Sam.
17:4. iv iravri] in everything (n).
Bappw iv bplv] feel confidence, in your
case ; about you.
VIII. 1—6. Tvwplt- 54] I proceed to
acquaint you with, &c. Se used in tran
sition to a new subject. t<jx x0-/"" r.
Q.] That spiritual blessing which displayed
itself in the exercise of liberality, and is.
21

322

2 CORINTHIANS 8. 1—5.

fiivrjv iv Tais e/c/cXTjcrtaty T/Jy Ma/cedovtay, 2 oti bv iroXXrj oo-
Kifirj OXI-^tews h irspiaasla Ths \apds «utwv /cat rj /caTa
/3a0ouy irTwysla avrwv iirsplaaevaEv ety tov itXovtov Trjs
birXbTrjTOs avTwv 3 oti /caTa Svvafiiv, fiapTvpw, Kai
virep Svvafiiv avOalperoi, 4 fiSTa iroXXhs irapaKXhasws
SsdfiEvoi hfiwv Thv ydpiv ko.1 Thv Koivwvlav Ths SiaKovias Ths ety
tovs dylovs Si^aaOat hf-ds' & ical ov KaOws h^Tiaafisv, aXX
eauTouy edw/cav irpwTov tw Kvplw Kal hf-iv Sia OeXhfiaTOS Oeou-

called x<fy"s ra itself (7), 4 : 15, and its re
sults (4, 6, 19). It is here traced to its
source as proceeding from God, 9 : 8.
ttjx SeSop. ex] which has been be
stowed in. It is spoken of as a gift there
given. See on (16), and cf. A. 4 : 12, tS
SeSSpexox e'x dvBpwirois. 8ri] namely that.
iv ir. SoKiprj 8X.] while experiencing
a great trial of (arising from) tribulation.
t) irepitsffela k.t.X.] There is a designed
tautology in t) irep. iireplfftr., an antithesis
of BXltp. and xapds, and a double anti
thesis to irrwx- in iirepiaff. and ttXoutox,
forming apparent paradoxes. By tSx
itXovt. r. airX. must be understood the
ample fund supplied by their liberality,
not the fund, the ' copia' of liberality
itself. The overflow of their joy (in be
lieving and suffering, see A. 13 : 52, n.
H. 10 : 34. Ja. 1 : 2) was an overflow to
produce the riches of their liberality, and
their deep poverty contributed an over
flow of the same riches. TJ KOTd /3. TTT.]
their deep-sunk poverty ; not only in
strong contrast to iirep. els irX., but as th^
subj. to iireplfftrevtre, together with irepitr-
trela, has a paradoxical combination with
irepiffff. as being uo-Teprjtris. Comp. Mk.
12:44, n- airXST.] open-heartedness ;
here, and 9 : 1 1, 13. R. 12 : 8, in the sense
of generosity, as elsewhere (1 : 12, 4c)
simplicity, sincerity. 8ri] He proceeds
to sustain what he had said by stating
that the sum was beyond their means,
that the gift was voluntary, and that it
was urgently pressed upon him. aiBal-
peroi] of their own free choice (17).
Supply (SwKav from (5). ttjx x&PLV • • •
84%aff8ai] x- here is the 'favour,' 'be
nevolence, ' towards the poor in the sub
stantial form of the 'gift.' 9:5. 1 C 16 :
3, n. 84%. Tjp.] is probably a gloss, as it
is wanting in early MSS., Syr., Vulg.
Render 'begging of us the benevolence
and the fellowship,' &c. ; i.e., begging to
be allowed to bestow the benevolence, and
to engage in, 4c ; or, by Hendiadys,
' begging participation in the benevolence,'
4c. to8s 07.] 1 0. 16 : i, n. Kal 08

Ka0us tjXit.] ((SwKav) which, or some
equivalent word, is in the writer's mind
from (3) ; ' and not as we expected,' but
in a better and higher sense did they be
stow a gift, for they gave first their own
Belves to the Lord and to us ; all they
were, and hot only all they had. t)Xtt.]
so spero, Mn. I. 543. At sperate deos
memores fandi atque nefandi. irpwrov]
does not mark order of time, but the
especial primary importance of this gift
(cf. M. 6 : 33), and draws attention to its
comprehensive character. Such an act
of self-devotion is the best preparation
for Christian action and suffering. Kal
Tjptx] to me, as the acknowledged agent
of the great Master, receiving and em
ploying them in his service. Std 0eX.
0.] join with aurous (Swxav. The ex
pression is significant of their consecra
tion to God, though a self-sacrifice, by
God's own will and spiritual action, just as
S. Paul was dTrStrToXos 'I. Xp. Std BtX. Q.
1 : 1. 1 C. 1 : 1, 4c eis tS tt.] to
the end that ; ' which produced the effect
of our testimony,' &c. 1 Th. 2 : 16, n. i!xa
KaBws k.t.X.] as he began before, i.e.
on his former visit. It appears hence
that it had been part of the previous com
mission of Titus to commence the collec
tion of the alms (12 : 18), certainly not to
instruct them first in the duty of making
the contribution (10, 11), 9 : 2. xaBws
. . . ovtw] Representing his commence
ment of the work as a reason for his com
pletion of it. eTriTeX. els ip.] minis
ter to you the completion of, 4c. ko!
r. x- T-] also this grace. This as well
as other graces, such as in (7). xapiv]
here and (7) in the sense of 'a good
work,' or spiritual action, of the same
classwithTrio-T.X87.7x. o-tt. d7dTTTj. 'AXXd]
' But ;' particle of transition from narra
tive to admonition ; adversative, as depre
cating disappointment or excuse, Mk. 16:
7. A. 10 : 20. 26 : 16. uo-Trep] like as.
ex iravri ir.] in every circumstance of
the Christian's spiritual life, such as those
about to be named. 1 C. 1:5. Notmean.

2 CORINTHIANS 8. 6—12.

323

6 ety to irapaKaXiaat hfids TtVov "va KaOws irpoevhp^aTO ovtw Kal
itTtTsXiarj ety vfias /cat tt,v ydpiv TavTrjv. 1 'AXX' wairsp iv itovtI
irspiaasvETB, iriaTBi Kai Xoyw koi yvwasi Kal iraarj airovSh /cat tt;
e£ vfiwv iv hf^iv dyairrj, 'lva /cat ev TauViy tiJ ydpiTi iTEpiaaEvrjTS.
ov kot iiriTayhv Xiyw, aXXa Sia Ths eTe'pwv airovShs Kal to
Ths vfiBTspas ayairrjs yvhaiov SoKifiaXwv 9 ytvwaKSTS ydp Thv

Kvplc

T

^ V ~ tt ft T f r.
)U J^piarov, OTI 01 vtias

yapiv tov l\.vpiov rjfiwv irjaov J^piarov, oti oi vfias sirTwysvae
irXovaios wv, iva Vfieis Trj e/cetvou irTwyeia irXovTharjTE. IO Kal
yvwfirjv iv tovtw SlSwfii- tovto yap vfiiv avficpspsi, otVtvey ov
fiovov to iroihaai aXXa /cat to OiXeiv irposvhpfcaaQs airb iripvai-
11 vvvl Si Kal to iroihaai iiriTsXiaaTs, oirws KaOairsp > irpoOv-
fila tov OsXsiv, ovtw Kat to' iiriTeXiaai iK tov eyetv. I2 et yap
h irpoQvfila irpoKeiTai, KaOo eav eyjj tis euVpo'cnJe/cToy, ov KaOb

ing ' ye abound by possessing all,' but, 'in
each ye possess abundantly, excel,' iirXov-
TlffBijre, I. c. irlffrei] as i C. 12 : 8. X.
k. 7X. I C. 1 : 5, n. irdffTj ffir.] earnest
ness of intention, attention, and action,
in whatever ye have to do (8), R. 12 : 8.
2 P. 1 : 5. ttj e£ bpwv 07.] more
emphatic and unambiguous than tt) upux
d7. Love which originated with them
selves ; cf. 8 e£ bpwv fijX. 9:2. iv rjpiv]
as it were, settled, reposing, centred in
me. tva . . . tt.] for imperat. with ellip
sis of TrapaKaXu or Spare, cf. E. 5 : 33, n.
Mk. 5 : 23. J. 13 : 29. So freq. Sirws
with conj. or fut. ind. in Att. Gr. Jelf,
§ 812. 2 ; and cf. (13).
8, 9. oi xar (tt.] 'without express
injunction' from God ; implying that
usually his instructions for the regulation
of such matters, and of course in things
of higher importance, were of direct in
spiration. Some, however, understand
' I speak not in the way of command.'
Non quasi imperans, Vulg., so Syr. 'This
say I not as commanding,' Tynd. ; so
Luth., Beza. But see on 1 C. 7:6, 25
(v. 10, infra). Std ttjs trir. x.t.X.] We
may connect 5. t. o-tt. with Soxipdfwv,
' but by means of the practical earnest
ness of others testing also the genuineness
of your love ;' Std with gen. denoting
proximate, apparent cause ; with ace in
(9) St' ipds, remote primary cause. d7.,
love to Christ, as appears from (9), 71X.
7dp. But it is far better with A. V. to
read as with a comma at ottouStjs, under
standing two separate reasons for the
admonitions given : 1. the zeal of the Ma
cedonians, to which the Apostle does not
wish theirs to be inferior ; 2. the test thus

presented of the genuineness of their love.
For it is evident by the connexion of (9)
with (8) by 7dp, that the test of that ge
nuineness is, in the Apostle's mind, the
opportunity of imitating Christ, not of
emulating their brethren. Eor the use of
the participle with Xiyw see 1 C. 4 : 14.
ttjx x-] 'toe grace,' to which I ask you
to exhibit corresponding feelings and con
duct. 8ri] in that. iimbxevire]
The idea is doubtless taken from the pre
vious consideration of the conduct of the
Macedonians. And the implied admoni
tion is, that they should not hesitate to
give up their possessions for Him who im
poverished Himself for them. Cf. eaurSx
eVexutrex, and (with TrXo8o-tos fix) ex poptpjj
Q. . . . lira Oeou, Ph. 2 : 6, 7. tt; ex.
irTwxela ttX.] By his humiliation — in
carnation and death — as the active pro
curing cause, ye gained the favour of
God. Clearly the notion is substitution
and sacrifice ; cf. 08 rip pwXwiri airov
IdBrjre, 1 P. 2 : 24.
10—15. yvwpijv . . . SIS.] I give an
opinion ; as opposed to Kar' (TriTayijv
Xiyw (8) ; so 1 C. 7 : 25, 26(6). ex to8tu]
in this that I say ; this my exhortation
and advice on the subject of the alms.
tovto] to be referred to e'x roirw — this
that I say. ffvptp4pe t] is useful ; ' is for
your benefit:' for a reason implied in
o'iTtxes, and fully expressed in 9 : 1 — 5.
oZTixes] seeing ye are such as, &c.
quippe qui. R. 1 : 25, 32. 2 : 15, u.
TrpoexTJp!.] began before ; i.e. before
any others, or before any exhortation, so
that tS 0eX. was of themselves, 9 : 2.
Treputrt is perhaps the dative plural from
an obsolete word Trepus, ' in past times.'
21—2

324

2 CORINTHIANS 8. 12—16.

ovk eXsi. I3 ov yap "va aXXois avsais, vfiiv de QXiip-is, I4 aXX
e£ laoTrjTOS, iv tw vvv Kaipw to v/iwv irsplaaevfia ety to ekeivwv
vaTeprjfia, 'iva Kat to bkbivwv irepiaaevfia yevrjTai ety to vfiwv
vaTeprjfia- oirws ysvrjTat laoTrjs, rS KaOws yeypaiTTai, 'O to
7roXu ovk eirXeovaae- Kai o to oXiyov ovk rjXaTTOvrjae.
r" Xdpis Si tw Oew tw SiSovti Thv avThv airovShv virip

In classical Greek it would be e'x iripviri.
oi pbvov k.t.X.] The antithesis is
marked between tS TroiTJVat and rb BiXeiv,
the latter being stated as the more im
portant. The act might be without the
will ; the act might be momentary, the
will would be permanent. This BiXeLv
amounted to a deliberate preparation,
9: 2 ; cf. I C. 16 ; 1, a. Syr. transposes BeX.
and iroiijffai, and so many commentators ;
but unnecessarily, vvvl Se Kal tS tt.]
but now effect also the doing. Before,
to the act commenced was added the will
complete ; now, to the will complete add
the act complete. tj Trp. tov 6.] the
readiness of willing ; sub. iyivero. t b
errtT.] sub. yivrjiai. (k tov e"xetx]
out of, i.e. in proportion to, any one's
possessions, as is explained in (12). Cf.
(Kjxirpov, J. 3 : 34. t) irpoB. irpbKeiTai]
the readiness is there beforehand ; i.e. to
begin with, as the principle of the action,
cf. irpwrov (5). KaBb idv e'XTJ Tts]
according to what a man may have ; i.e.
supposing him to have something. eS-
TrpScrS.] he is accepted; approved for
offering a gift, whatever it may be, that
is in proportion to his means. Tts om. in
early MSS. ; may still be understood
with eiirpoirS. Or, if irpoBvpla be made
the subj. (as in A. V.) it is a personifica
tion, the person possessing the readiness
of mind being meant. oi KaBb oiK
?xet] Very condensed. The standard of
approval as to the amount given is not
absolute, independent of a person's means.
08 7dp Sfxa] The words sufficiently in
dicate negation of a purpose without any
ellipsis, such as of Xiyw, or fioiXopai,
' not that there should be,' 4c. rj or 7^-
xTjTat (14) must be supplied after tva. The
7dp introduces a new consideration on the
subject of alms- giving, arising out of the
opposition of edx e'XTJ to oix (xei (1 2) ;
which is carried on in tS irepiffff. — tS
btsrip. (14). It is best, with Billroth, to
read with commas only to tS bp. bffr4pTjpa,
so as to connect ex rip vvv k. . . . 4k btrr4p.
with 08 7dp. Render, ' Not that there
should be release to others but pressure
on you, but, in a proportion of equality, at
the present time your abundance meeting

their deficiency, that also (at another
time) their abundance,' &c. dvetris] re
mission, relaxation, freedom as from a
burden or obligation. BXtipis] severe
pressure ; an imposition amounting to a
grievance, distress. By dXXots and ixel-
vwv are meant the Christians of Judasa,
the parties now assisted ; but rather for
the purpose of instancing the principle of
reciprocity than of leading to the expec
tation that they would be in a position to
make, or the Acha3an Christians to need,
the application of the principle. Some
consider tS ixeivwv Treplfftrevp. to mean
the spiritual abundance which overflowed
to the Gentiles, and illustrate by R. 15 :
27. 1 C. 9 : 1 1 . But the context, and the
sequence of thought, forbid the supposi
tion, tva Kal. .yiv.] evidently contem
plates something future, rb ir. yivrjrai
eis tS vtrr.] conveys the notion of adding
the excess of a greater quantity to a less,
so as to produce equality ; a notion sup
ported by the illustration from the mea
surement after the gathering of the manna
(Exod. 16 : 18), which apparently took
from the greater and added to the less, so
that each reached the same level. Con
nect Ka0us yiyp. with oVus yiv. Itror.
b tS ttoXS . . . 0 tS 8X.] LXX. ; the
ellipsis of o-uXXe'fas is due to the Heb.
words EVlfiparn n^lHil which verba
lize the notions much and little, so as to
express in Hiphil, 'got much,' 'got little'
(cf. Exod. 30 : 15, give much, give little),
without the use or ellipsis of the verb
ZDjT? to gather (17).
16 — 21. rip SiSbvri  e'x] con-
structio prcegnans. The state following
that of the expressed verbal notion being
together with it in the speaker's mind,
'gave and placed in.' Cf. ws ivi Bvptp
dBdvaroi pdXXovtri, Od. I. 200. So the
converse, of the state preceding, e.g.
KaroiKTjo-ex eis, M. 2 : 23, n. Jelf, § 645.
rijv air tjv] ' the same' as I have, ttjx
piv irapdxXijffiv] (6). my exhortation
indeed he received ; i.e. listened to it
gladly. txirovS. 84 birdpxwv] but
being (to begin with) very full of zeal.

-nooaodji •svjj.aqn 'qmjj mojj -qduqatn
'siuorfoo '. jo asBO aqq ut as -earns
eSjBr qons jo qunoooB qouqs b Suuep
-uaj qou bb .' sasodjnd ua\o tfra joj Aailoru
SuraiBqqoBB.auiauiBjq, '£ :9[i»>j.ii.ojiTymT/
¦any ('qse[ 'Bpqq qsuraSB saAias.mo Suuno
-as , 'i0A3Tionv\ntp = qsomre bi asuas aqq
'ajaq bb 'ajaqA\ '9 : g -qj, z uo aag , -uoiq
-nBO qqiM qoB , ( 'aqBqs pajBdajd B ui aq ,
,'jias s^aao qas oq, 'pijAT •udjj3)$, UBinjarj
•((lYoioiita 'so\it)j.£> '. £z -a no aas 'm\\^xj>oji.v)
puds 'asodmd uruqiao b joj qg 'ajBdejd
¦JiuSis aqq aouaq '. aoBjd 'qas oq si tn\\3J.ji
jo -jnxgis praiSuo aqj, •a3t1v/\\t13ji3am>
qqiA\ qoauuoo [oxnox iOA3Tio\\3xjT '19?
'SC '-t '" '-1 s?^-" JOjasJOM qnq '-t/8. •rlngodji
a!j.x sgdji joj jaqqaq 'spgtttioxodisX qqiM
•\x-it Alfi sgdji qoauuoo sjaqqo puB \aS
-uag; -z : g puB (11 '01) qqiM queqsisuoo
ajom A*juiBqjao si Arnrin qjmoqq 'AmrtU pBaj
"SBJaA puB "ggxf qsom timiin log -squam
-a[a sqi jo auo 'paapui 'Suiaq .' jo uaj[ods
ajaq n^oo •-% aqq qqiA\ paqBioossB A'rasop
si ¦rlngodji qBqq 'osp3 -sqo ,'pupn jo ssau
-ipBaj juoa" Aioqs oq , '. ajoiqjB puB uoiqis
-odajd auiBS aqq japun Av$og qqiA\ Avjring
-odjL jo uoixauuoo aqq joj squnoooB 'av$oo
•3 -j. sodjt Aq paAaAuoo uoiiiqiyxv puB
uotssaxdx9 jo uoiqou spqjj -aAoi puB uoiun
UBiqsuqg jo uoiqtqpjxe aqq ui puB '(Si : f)
paqqgauaqasoqq jo qjBd eqq uo ssaumjjfUBqq
ni c 'jjasrmq p.101 aqq jo ajojS aqq oq pnaq
oq bb os, ('jpqosijj -paniBqaj aq oq qnq
'°^InA PaB 'SSW A-1*3 euros ui paqqiino
[no^tiTj -rr '(f) ui bb [rxtdvX -noiqBjq
•siurm sqi ut paAopiuia bb jaqqBi aqq 'qjiS
aqq SuiAiredmooOB 'SmpuaqqB sb aqBSapp
eqq squasajdaj jorajoj aqj, -as pBaj "ggj\[
auiog [aoo -ajqBAiaouoo qou si 'seAiqBq
-uasajdaj iq jeqqaSoq jo 'ApqBJBdes SmqoB
BaqojnqQ aqq jjb Aq uoiqoara jbuijojj; -ejqs
-ody aqq jo jo 'qojnqf) auo euios jo uoiq
-Bapjiou aqq uo (paqdaooB , jo tpaAOjddB ,
jfqqBqojd '. £ : qt -q 1 (9.tii.o77T/7>/o9 Ava sqo
•jo ,'paquioddB, '-n '£& : J-X 'V 98s 'd'^X
uq. '(6z : gx y) snsaqdjx qB "jj nox 70W
-dgxstinjj pazmSooaj ajdAV snqoJBqsijy puB
sniBQ puB '. (1 : m -q i) uoiqnququoo aqq
ui paqiun tCpuiBqjao oiqBisy eqq '. saqojnqo

nBinopaOB]JT eqq oq -yx»j Ami Saiqouqs
-aj joj nosBa.i ou si a.iaqj_, ['Xxx? acoj.
OJtti -AOiodiaX -ii : g -jj -jo 'Amindxim^
• • -03 -i A3 noj.nv -M.3 0 si Bisdipa aqjj [?g
iiorforf no -otj 'si xadsog aqq ut asiB.id
asoqM [-y-i-j ,4jib 0 no 'dz '¦ \z 'r '¦ OS
•y 'snraiqdojj, jo og -z : lz -y 'B83pnj>
n; e^qsody aqq qqiM bba\ eq 'f : og
¦y ui pamBU asoqq jo auo puB '-tt
noj. sorlUgjisAnjT b osp^ Soiaq qBqq 'papuaq
-ui ajaq uosjad eqq bb BnqojBqsuy jo
jnoABj ui si qi 'puBq jaqqo eqq no -uqop
£ aas puy 'sdyo svjDU\>i>if sUj. tvx norl
S0A3$ 0 '£z : 91 -qj ui ajqiq spq qqtii spuods
-3JJO0 XraBjr.lBlua.l ''\hjI3 Ami AtnDVU trig
 S0AT0JL3 0 no rapq uaAiS ajeq jaqouj
-Bqo eqq qBqq -9 '. aoiA.ias Bpqq ui 'AmjjTU.\s
-313 a to j. gun spgU'ioxodTiX 'jauotssimmoo
B sb qoB oq suoiqBOjqqBnb jB[nSuts pBq aq
'qnamaiqqas Suo| puB njnofos iq 'uBaeqoy
ub sb paAi sb '(6s : fix "V) uBraopaoBpi
b puB '(fi : 9X -y -jo -7> : OE y 'sorafj
-c/3T/) qqjiq ^q oiqBisy ub jCxcI'bc10'1{1 Suiaq
qBqq -j ! (91 'Si : 9X "0 I 'sBUBqdaqg jo
uoiqBpueramoo eqq ajBdoioo -ri : x 'g 1)
maqq oq UMOUTT-rraAi ajoja.iaqq puB 'seAjas
-maqq jo auo sb aouapijnoo JBi^noad asod
-aj pxnoo snBiqsijqg nBpqquLioo aqq moqAV
ui uos.iad B sbav aq qBqq -v '. (v : QS 'Y)
maiBSiuap joj qqnuog Saiqqmb uaqM suotu
-Bdraoo srq jo auo si aq qBqq •£ f (£z : 9[
•}j) qqnuog qB 'apsidg; eqq jo eqBp ai[q
jaqjB uoos A°uBdmoa s^fqsody eqq ui punoj
si aq qBqq -z '. uoiqnququoo aqq jo ssau
-isnq aqq uo '(SuiqiJAV a\ou si aq aouaqM)
BraopaoBj5 oq paaoojd oq qnoqB qnq 'iaa
-jnof b uo qou sbav inBj; -g nsq.u emiq B qB
' -rj nox snor1dg>i3Anj> 6z : 61 y °! pai^qs 8JB
snqojBqsuy puB snref) a\o^j •Apyriu. sorlUg
¦>i3Ans> papjBO ajaq si aq qBqq -i 'suoiqB.iap
-isuoo aqq tuojj ajqBqojd BJBaddB sniBQ
bbm siqq qBqj, [Aytpxzgy Agx -u 'Si : g
¦Q I PJ0 •£ : g 'jaqqa[ eqq jo SmpBaj aqq
jo uoiqBdioiquB ut pasn bjb sqsuoB eqj,
[s^yitj^ -maqq ui qsajaqui paqBUi.SiJO-j[as
umo siq qnq 'qnoqqpn mojj noiqBqjoqxa oq
qou anp bbm XqiAiqoB s^nqift qBqq qoBj aqq
5[JBm os(B jj puB astJ -uoiqBqjoqxa paau
oq UBqq s nopioz ejooi suBom -qBJBduioo aqj.

.dmr/U cbn lidarlnononma lix tixnnx ixUxodon Ax da mxUsiUrlmii
^ * « T » 1 *i^ / 4 & * ^, 1 j
SnrlU Six UrI 'oxnox lOdarloyyaxu ol 'dmrln dniringodu mn dnioo
noidnyr nox noxnn rtitx Sotyjt, dmrlU cbn tidarinodonmo tix tixnnx
ixidnX U\x dns> dmr/U SoriUgnadnn dmi^Uynna dmx ojin SiagU/toxodiaX
mn nyyn 'ag dOdorl no gt 'dmis>Uynna dmx dm&ML nig miyaLLnna
mx da SOdinna o no 'docbyaon dox noxnn xari ao darlnjkr/3M.a
-inj) gI -Snrln SodjL agyU^a Soxadmgnn dmXdnjin ag SodaxomgnojLj)
'oxn^aga di£U\nndnJL darl dUx 1x0 ^ 'noxij nigdnn lix da dmrln

SS8

os— 91 -8 SNYIHiLNraOO Z

326 2 CORINTHIANS 8. 21—24. 9- 1> 2-

21 irpovoovfiEvoi KaXd ov fiovov ivwiriov Kvpiov aXXa Kai evwiriov
avOpwirwv. 22 avvEicifi^afiBv Si avTois tov aSsXcpov rjfiwv, bv
iSoKifiaaafiEV iv iroXXois iroXXaKts airovSaiov ovTa, vvvi de ttoXu
airovSaioTspov irsiroiOhasi iroXXrj Trj ety vfids. 23 EtTe virsp
TtVou, koivwvos ifios Kal et'y uyuay avvspyos' e'itb abeXcpoi rjfiwv,
diroaToXoi e/c/cX/jcrtwv, do'£a XpiaTov. 24 T^v ovv EvSetj~iv Ths
dydirrjs vfiwv /cat 7J77.WV KavXhasws virsp vfiwv ety avTovs ivSel-
^aaOs, Kal ety irpoawirov twv e/c/cX^crtwv.
9 Ilept fisv yap Ths SiaKovias Ths et'y Touy dylovs irspiaaov
fioi iaTi to ypdcpetv v/iiv. 2 olSa yap Thv irpoOvfilav vfiwv r)v
virep v/iwv Kavywfiai Ma/cec^ocrtv, oti 'AXa'ia irapeaKevaaTai airo

pevoi] See R. 12 : 17. 7ap follows on
good authority, subaud. itrpev, ' for (in so
doing we are) providing.' Most MSS.
read Trpovooipev ydp. The words are from
Prov. 3 : 4, LXX., irpovoov KaXd ivwiriov
K. x. dv&pwirwv. oi pbvov ex K.] i.e.
taking care not only to have the Lord's
approbation by the reality of fair dealing,
but also that of men by the outward
manifestation of it.
22 — 24. tSx dSeXtpbv Tjp.] This might
be Luke, who had probably for several
years been in charge of the Church at
Philippi, but was now again about to be
associated with S. Paul (A. 16 : 40, n.
20 : 5, n. ) But the last cl. of the v. seems to
imply a previous interest in the Corinthian
Church. Perhaps it was Sosthenes, who
is joined with the Apostle in the address
of the first Ep. as 2. S dS., 1 C. 1 : n.
trirovSaiov] zealous. TreTroiB. ir. Trj els
bp.] by reason of the great confidence
which he hath with regard to you. etre
birip T.] whether anything is to be said
concerning Titus — what his position or
commission may be. urrep in the sense of
irepi (16). See on uirep R. 5 : 6, 8 : 26,
9 : 27. utt. implies more intense feeling
than Trepi. 'About' is used thus ellipti-
cally in colloquial English. ' About
Titus, he is, 4c' koixuxSs e'p.Ss] my
partner (in the ministry) ; his general
character, els bp. trvvepy. J with regard
to you, my fellow-labourer ; his special
character. Titus was superior to the
other two, as the Apostle's delegate and
deputy, etre dSeXipol r)p.] or our bre
thren (are to be spoken of), i.e. those
mentioned in (18, 22). dTrSo-ToXoi
exxX.] See on uriXXw (20). ' ir4pireiv
simpliciter mittere, trreXXetx instruction.
quempiam mittere  Hinc dTrSo-ToXoi
non simpliciter dicuntur missi sed missi
cum mandatis quibws (divinitus) sunt in-

structi.' Viger. So Epaphroditus is
called dir. bpwv, Ph. 2 : 25. The second
(22), though apparently added by S.
Paul's sole authority, was to be regarded
in the same official character with the
first. S6£a Xp.] parallel with dTrooT.
(kkX. They were the ' glory of Christ, ' as
the representatives and commissioners of
his body the Church in such a business
(19). (vSei^iv  exSei£ao-0e] ex
hibit to them the demonstration of your
love, and of our boasting (i.e. verify our
boasting) on account of you. Some read
ivSeiKvipevoi, omitting Kal, in which case
for constr. cf. irpovooipevoi ydp (21) ; and
render, ' Let your conduct while they are
with you be an exhibition of,' 4c, ex5eif.
R. 3 : 25, 26. d7dTTTjs] as in (8), love to
Christ as exemplified in their love to his
people. KavxT)ffews] as in 9 : 2 — 4.
The demonstration, or proof, to which he
exhorts them was to consist in the libe
rality of their contribution, not in the
cordial reception of the delegates. Kal
eis irpbtrwir. tux ixxX.] and before the
face of the Churches ; i.e. those repre
sented by the commissioners, and to which
they would make report.
IX. 1—5. Ilepi piv ydp -,. 8.] The
apodosis is in (irepipa Si (3). 7dp de
pends upon the admonition in 8 : 24, con
necting it with the explanatory statements
of (3 — 5)> while introducing the disclaimer
irepifftrbv, k.t.X. ' For though on the sub
ject of— yet, &c' See on 1 Th. 4 : 9.
tt. pot t. ipiv] writing to you is, in
my opinion, superfluous. i)v Sirep ip.
k.] the subject of my boasting on your be
half jreferenceto (8:24). MaKeSSo-tx 8'ti
'Ax- k.t.X] I boast to Macedonians that
A. 4c TheAp. apparently avails himself,
in some degree, of national or provincial
emulation. M. 5 : 46, n. aVt'A. napetrK.

2 CORINTHIANS 9. 2—7.

327

irspvar Kat b e£ vfiwv £/?Xoy hpBOias tovs irXslovas. 3 sirBfiypa
Se tovs aSsXcpovs, "va fih to Kavyrjfia tJ/^wv to U7rep uyuwv KsvwOrj
sv tw fiEpsi tovtw, iva KaOws sXsyov irapsaKevaafiivoi r$TB, * fih
irws eav sXQwai avv ifiot Ma/cedo'vey Kal svpwaiv v/nas dirapaaKsv-
aaTOVS, KaTaiayyvOwfiEV hf^sis, "va fih Xsyw/iisv vfisis, iv Trj viro-

aTaasi Tavrrj Trjs Kavyrjasws.

avayKaiov ovv rjyrjaafirjv irapa-

KaXiaat tovs aSsXcpovs, lva irposXQwaiv ety vfids, Kal irpoKOTap-
Tiawai Trjv icpoKaTrjyyEXfiEvrjv svXoylav vfiwv TavTrjv eToifirjv iivat
ovtws wy svXoylav /cat fih wairsp irXsovs^lav.
Tovto Se, b airslpwv cpEiSofiivws cpBtSouivws Kal Ospiasi-
Kai o airslpwv bit svXoyiais iir evXoyiais Kal Ospiasi. 1 e'/ca-

dirS tt.] the fact which proved their Trpo-
Bvpla. see 8 : io, ii. 8 eif bp. f.] your self-
originating zeal, as opposed to that created
by emulation; cf. 8 : 7, n. Tjpe0.] stimu
lated, excited, to 8s ttX.] He means,
not that it was the zeal of the Corinthians
which had been the incentive to most of
those who had joined in the contribution,
but that those who had been stirred up
by their action were the class, many, as
opposed to them, a. single Church. Cf.
2 : 6, n. iv rip pipei t.] in this particular,
i.e., rip irapetrKebatrdai, just spoken of in
7rapeo-Ke8ao-rat, to which expression refe
rence is made in KaB. ?Xe7ox. MaKeSSxes]
should Macedonians come with me.
dirapaa-K.] i.e., not having in perfect
readiness the whole sum forthcoming from
the Church (5). ex ttj brroffT. t.] in
this assumption (stronger than birbBetris)
of boasting, 11 : 17. See on H. 11 : 1.
In taking up and maintaining this ground
of boasting. Tynd. and Cr. both under
stand by biroffr. 'subject,' 'matter.' Some
MSS. omit t. Kaux- irpo4X8.] i.e., 'be
fore' I come. Cf. 1 C. 16 : 2. irpoKa-
rapr. — elxat]get into a complete state
this previously announced bounty of
yours, so as to be ready. On KaraprllTw,
L. 6 : 40, it. irpoKaTTjyy.] before an
nounced ; i.e. to me and by me. An apology
for sending to claim it, and an incitement
to make it up to the fullest amount pro
mised or expected. Most early MSS.
have irpo4irijyy., 'promised before.' ei-
Xoylav, a blessing, benevolence. Heb.
(6). See on 1 C. 16 : 3. outus tis, in
such a way as ; in such it manner and
reality as to have the character of euXo7.
ptTj wairep irX.] not (a supposition,
hence pTj) as though being. But tii's is,
doubtless, the right reading. TrXeox-
e|iax] Applied to the contribution on the

same principle as e8Xo7. Meaning that
they should not so give as to appear self-
interested, as acting or seeming to act on
calculation of a return.
6, 7. Touto Si] understand tprjpl, 1 C.
7 : 29. 15 : 50. ' This, however (I say).'
5e adversat. to the dissuasion from expect
ing a return ; q.d., though I speak thus,
yet there is a proportional return to be
expected. 0 o-tt. tpeiS. k.t.X.] reads
very much like a proverbial saying. The
nearest approach to it in S. S. is Prov.
11 : 24. A spiritual harvest is contem
plated (9, 10) ; not a return in kind (8 :
14). iir' eiXoytais] evidently in con
trast with tpeiSopivws. iirl w. dat. ' rest
ing on' (Ja. 5 : 1, n.); hence 'with a view
to,' 'with a result contemplated or appre
hended ; ' he who soweth with a conse
quence (designed) of blessing, shall reap
with a consequence (realized) of blessing ;'
i.e., largely, abundantly. Plural as in Heb.
emphatic, or signifying variety. Or we
may render ' with blessings attendant.'
There may be an allusion to the Oriental
practice of uttering blessings while such
works as sowing or reaping are in process.
Ru. 2:4; a practice represented in
Ps. 129 : 8 as contingent upon the pros
pect of an abundant or valuable harvest.
e*Kao-Tos] sc. SiSbrw. irpoaipeirai rjj
k.] determines beforehand in his heart;
i.e., of his own free choice and real feel
ing. Cf. Ex. 35 : 5, iras 8 KaraSexbpevos
ttj KapSla . . (21) eKaoros, wv (tpepev tj KapSla
airwv, xal Scots e'Soife Trj ypvxjj airwv — a
passage and an occasion which the Ap.
probably had in view. See also 1 Chr.
29 : 9, 14, 17. Some read irporjprjTai.
ix X8tttjs] 'grudgingly,' Tynd. 'of
sorrow,' i.e., so as to leave sorrow behind
for the loss of the money. !XapSx7. 5.] cf.
0 eXewx, ex IXapbrijTi, R. 12 : 8. From LXX.

328

2 CORINTHIANS 9.

-i i.

crToy KaOws irpoaipsiTai Trj KapSla, fih iK Xvirrjs rj b^ avayKrjs-
IXapbv yap SoTrjv dyairoi b Oeoy. 8 Svvotos Si b Oeoy iraaav
yapiv irepiaaevaai ety vfias, 'tva sv iravTi iravTOTS iraaav avTap-
Keiav syovTes icspiaaevrjTS ety 7rav spyov ayaOov 9 KaOws ye-
ypairTai, 'EaKopiriasv, bSwke toIs irivrjatv, h SiKaioavvrj ovtov
fievei et'y tov alwva. IO 6 de iiriyoprjywv airepfia tw airelpovTi
Kai apTOV et'y fipwaiv yoprjyhaai koi irXrjOvvai tov airopov vfiwv,
Kal avfyjaai Ta yevvhfiaTa Ths SiKatoauvrjs vfiwv TI ev iravTi

Prov. 22 : 8, where SxSpa IXapbv k. SSttjx
euXo7et (Alex, dyairq.) b Qebs, is the ren-
dering of Heb. (9), ^2] Mil V^lto
' he that hath a bountiful eye (good of eye)
shall be blessed.'
8 — 15. Svvarbs — x* Trepto-o-eutrat] This
use of SuxotSs implies willingness, R.
11 : 23. 14 :4. 2 T. 1 : 12. Se] resumes the
sentiment of (6), giving it this turn, that
the giver shall be himself plenteously sup
plied that he may give more (11). rrdtrav
X-] every favour, or ' blessing,' in things
temporal and spiritual, as explained (10).
irepiffffevffai] causative active, as in
4 : 15. iv TravT. tr. ir.] Note the em
phatic collocation, iv iravri, in every
particular, every circumstance of posses
sion (11), 8 : 7 ; 6 : 4. tt. airdpK.] cor
responding to tt. x&pw, ' every sufficiency,'
i.e., a self-supply of every kind. Cf.
12 : 12. E. 1 : 8. irepiffff eirjre els]
corresponding to irepiffff. els bp. Comp.
Swpedv iXafiere, Swpedv Sbre, M. 10 : 8.
1 P. 4 : 10. (pyov dy.] Meaning cer
tainly such as we generally understand by
charitable works. Cf. 1 T. 5 : 10. KaBws
yiyp.] Ps. 112 19, LXX., and exactly
agreeing with Heb. The quotation is in
troduced (see 8 : 15) not as intimating the
fulfilment of the passage, but as an apt
illustration, ' according to the expression,
or language of Scripture.' It is illustra
tive of the character he desires them to
maintain in regard to abundant liberality,
io-Kbpir. — the objects of their expenditure,
tois iriv. — the principle prompting their
practice and exemplified by it, tj StKato-
trivTj airwv (10). Gen. V. renders Sik. in (9
and 10) 'benevolence,' a frequent sense of
•"^"Tr (Judg- 5 = "• 1 Sam. 12 : 5. Ps.
24 : 5. Mi. 6 : 5), but always as depen
dent upon its original and proper signifi
cation. ' His right disposition and prac
tice with regard to the poor.' (Lengerke.)
According to the usage of S. Paul, Sik.
•must be understood in its general sense,

' righteousness,' but in a particular mani
festation. SeeonM. 6:1. pivei elsr.a.]
His character as a righteous man is deter
mined and settled by such conduct. The
same words occur in Ps. 112:3, with a
somewhat different meaning ; and see Ps.
Ill: 3. Liberalitatis sua? prsemia certa
ei manent, (Dathe) ; and so at (3), Prsemia
suse pietatis, 4c 0 Si eTrix-] Se intro
duces a prayer (or an assurance) corre
sponding to the statement in (8), and
founded upon the implied promise in (9).
iirixopriywv, k.t.X.] He that supplieth,
as owner, master, lord, controller, ma
nager of all. See on X°PVy. 1 P. 4 : 11.
As o-tt. — ppwtriv are the words of the quo
tation, Isa. 55 : 10, it is better to join
X°PV7- with TrXijBivai. Thus, also, x0PV7-
responds in the prayer (or assurance) to
iirixopijy. in the preamble. ' He that
supplieth seed to the sower, and bread for
food, supply and multiply,' 4c. or, 'will
supply.' For the opt. -uai, -vai, -uai,
read fut. -tret, -vei, -trei, on good authority.
For a similar variation of reading, see
1 P. 5 : 10. o-TrSpox] 'sowing,' sementem.
Meaning that God will increase their
means, opportunities, and expenditure, a i £.
rd 7exx. t. Sik.] Explained in ( [ 2, 13).
Not an interpretation of tj S. air. piv. els
t. a., but suggested by it. ex TraxTl
TrXouTtfipexot] May be taken as pa
rallel and in appos. with ex tt. . . . (xpvres
(8). But it is better understood as an ana-
coluthon, the nom. case being used to
give greater prominence to the persons
spoken of, and their action or affection,
by presenting them as the subject, and
not in a subordinate and accessory posi
tion ; so SofdfoxTes (13), and cf. C. 3 : 16.
' Enriched' temporally with means, spi
ritually with grace; 1 C. 1 : 5. els
iraaav airX.] 8:2, n. every kind of
liberality. i)ris] which (whatever it may
be) j of such a nature as ; R. 2 : 15. St'
Tjpux] through our ministration, instru
mentality. eix. rip 0.] The subst. go
verning the same case with its cognate
v.-ili 'Thanksgiving,' on the part of

verb.

2 CORINTHIANS 9. n— 14.

329

irXovTi^dfisvoi et'y iraaav dirXoTrjTa, %ti$ KaTspydXsTai Si hfiwv
6vXaptaTiav tw Oew- t2 6Vt h SiaKovla Ths XstTOvpylas tovtijs
ov fiovov saTi irpoaavairXrjpovaa Ta vaTsphfiaTa twv dylwv, aXXa
ko.1 irspiaasvovaa Sia 7roXXwv EvXapiariwv tw Oew- I3 dm T/Jy
SoKifihs Ths SiaKovias TavTrjs do£a£ovTey tov Oeov iirl Ty viro-
Tayrj Ths bfioXoyias vfiwv et'y to svayysXiov tov XpiaTov Kal
dirXoTrjTi Ths Koivwvias ety auTouy /cat et'y xavTay, J4 /cat av
Twv Sshasi virsp vfiwv iiriiroOovvTwv vfias Sid Thv virspfSaXXovaav

those who received their alms, and were
made aware of the grace manifested
among them (13). Sti] inasmuch as ;
proceeding to explain and expand the
statement, Karepy. eix. t. Q. XetTOup-
7fas] used in its Attic sense, as a .duty
undertaken for the public benefit. See
L. 1 : 23, n. StaK.] is the actual admi
nistration, 'discharge.' Xeir. is the service
or duty undertaken by him as the com
missioner or representative of the C
Church. Trpoo-axaTrXTjpouo-a] meet
ing with a supply the wants, &c. So 1 1 : 9.
and cf. 8 : 14. The resolution of this
verbal form into iffri with particip. gives
prominent emphasis to the verbal action.
irepiffff eiovtra Std tt. e ] is abundant
by way of many thanksgivings to God ;
i e., 'is abundant in the production of,'
4c. Cf. R. 3 : 7. The notion in irpotsa-
vairX. and irepiffff. is 'not only a filling up,
but an overflow.' On the anacoluthon in
Sofdfoxres, see on (1 1), and A. 15 : 22.
Std ttjs Sok.] through the proof which
this ministration supplies. This minis
tration afforded the means of forming a
judgment concerning you, which express
ed itself in praise to God for, 4c. iirl ttj
iiroT. k.t.X.] The genitives bpoXoy. and
koixux. are qualitative, els, in both mem
bers, is to be joined with the phrase pre
ceding it, as a whole, and is not specially
to be referred to either of its terms : — 'for
your subjection shown by your acknow
ledgment (i.e., confession of Christ in his
suffering people) with regard to the Go
spel, and your liberality shown by your
communication (i.e., of your worldly sub
stance) with regard to them.' The single
art. and prep, iirl ttj denotes that one
subject is viewed under these two
aspects, els may be rendered ' so far as
to ' 'in what concerns.' Kal els tt.] See
G. 6 : 10. 1 Th. 5 : 15. Kal a8Tux
SeTjVet utt. v.] The dat. SeTJo-et is con
nected with Trepifftreiovffa (12), indepen
dently of the intervening sentence, which
comes in explanatory of eixapiffriwv.
Seijffei therefore corresponds to Std tt'. eix-

to) Q. It is in their prayer, 4c, as well
as their thanksgiving, that the ministra
tion shows its character and effects. iiri-
iroBoivTwv Spas] sc. ISeiv, which is
expressed in R. 1 : 1 1 . 1 Th. 3:6. 2 T.
1:4. ' longing after you (as they do). '
cf. Ph. 1 : 8 ; 2 : 26. It is implied that this
state of mind towards them accounted for
prayer on their behalf, rendered it natural
and necessary. This earnest longing for
intercourse is an element of the commu
nion of saints ; it is a spiritual instinct
tending to promote unity in the Church
on earth ; but its perfect gratification is
reserved for the heavenly state. Std tt^x
8tt.] because of the surpassing grace of
God resting upon you. The foundation
of Christian love and communion is a,
sympathy of interest in the Divine
favour, and of endowment with the moral
characteristics of the Divine nature. 1 P.
1 : 22, 23. Or, it lies deeper still, in a
mutual recognition of conformity to the
Divine image, so that each sees, admires,
and loves Christ in his fellow-believer.
Cf. 3 : 2, 3, 18. Ph. 2 : 2—5. xapiv] as
displayed in their self-denying liberality,
8:1. x<ipis bi k.t.X.] The connexion
of thought is the same as in 8 : 7, 8, 9.
S. Paul passes from the exercise of love
on the part of the Corinthians, as exciting
a grateful return on the part of the Judsean
Church, to the consideration of the highest
proof of the Divine love as requiring and
exciting our gratitude and affection to
God. dxeKStTj7.] inenarrabili, that can
not be related, or described, for its myste
rious nature, and its infinite value. Cf.
the terms dxefepetfxrjra, dxejixxiaorot, R.
11 : 33. Swp. is appropriate to the subject
under discussion, and means Christ him
self personally, as in J. 4 : 10, and as the
Holy Spirit is meant in A. 2 : 38. 8 : 20.
11 : 17. Comp. also J. 3 : 16. R. 8 : 32.
M. 20 : 28. E. 1 : 22. G. 1 : 4 ; 2 : 20.
1 T. 2:6. Tit. 2 : 14. Some understand
by 8wpe$ only the gift of a spirit of libe
rality, or the means as well as the dispo
sition to be generous. 'Abuudantiam

330 2 CORINTHIANS 9. 14, 15. 10. 1—3.

Xdpiv tov Qeov iep' vfiiv. I$ Xdpis Si tw Oew iiri Trj aveKSirj-
tyijVw ovtov Swped.
10. AuToy Si iyw IlauXoy irapaKaXw v/ids Sia Ths irpao-
TrjTOs Kai iirieiKelas tov XpiaTov, os koto irpoawirov fiev
Taireivbs iv v/niv, dirwv Si Oappw et'y Vfids' * Sio/iai de to firj
irapwv Oapphaat Trj irsicoiOhasi rj XoylXofiat ToXfihaai iirl Tivas
tovs XoyiXofisvovs hf-ds toy /caret crdp/ca irspiiraTOvvTas. 3 ev

bonorum internorum et externorum, 'Beng.
But the interpretation above given is more
consistent with the Pauline and N.T. use
of Swped:, with the remarkable and very
energetic epithet dxeK5i7j7., and with the
genius and spirit of the Apostle.
X. I — 6. AStSs Se iyw II.] Se marks
the transition to a new subject. This
subject being the Apostle's individual po
sition, official character, and authority,
is appropriately introduced by the em
phatic first person and the writer's name.
The subject is continued to the close of
the Epistle, 13:io. Std ttjs k.t.X.]
He adjureB them by these qualities, mean
ing that it is his desire that they would
so act as to render it practicable and pro
fitable for him to exercise them in their
case, ex d7aTTTj ttx. re TrpabrrjTos, I C.
4:2i. For irp. see on G. 5 : 23. 6:1; for
iirieiK. Ph. 4 : 5. Trp. is natural mildness
of disposition ; imeiK. a habit arising from
considerateness ; exemplified by our Lord
in L. 9 : 56. M. 26 : 41. tou X.] Gen.
subjecti. KaTa TrpSo-uTrox] equivalent
to irapwv (2), as appears from the apo-
dosis dTrux Se. TaTretxSs . . upas] sup
posed allegation of S. Paul's adversaries.
See (10, 11). tott. in his bodily infirmi
ties ; in his lowly condition, 11 :t). A. 18: 3;
principally, however, as appears from
the antithetical Bappw, in his humility of
demeanour, 11 : 7, 21. A. 20 : 19. 1 C.
2:3. and cf. 1 C. 4 :>8, 10, 11. Siopai
Si] Se is resumptive with respect to irapa
KaXw, and adversative with respect to
dTrux Bappw. Siopai, associated with
irapaxX. in 5 : 20. 8:4; much like the
English 'beg.' tS pi) irapwv Bapp...
ireir. . . ToXpijo-at] The terms in which
S. Paul expresses the subject of his en
treaty are taken from the description of
himself in the language of his detractors
(1), which, although apparently incidental,
is the key-note of all that follows, in which
the ideaB raireiv. and Bapp., in various
turns of thought and phraseology, conti
nually and prominently recur. ' But what
I ask is, the not having to be bold when
present with the confidence,' &c. ; i.e., I

ask you to obviate the necessity of my
acting on my undoubted authority in the
way of punishment. ttJ ireirotd.] indi
cates a determination founded upon the
conviction of his own right and authority
(8 — 11). 77 Xoylfropai ToXp.] with
which I reckon upon having to be bold
against, 4c ; i.e., which, according to
my present calculations, I see I shall have
to exercise in taking strong measures
against, 4c. ToXp. stronger than flapp.
means to act so as to suffer, to do some
thing which is difficult or distressing to
the agent, to 8s Xo7tf.] who impute to
us the character of, &c. ; ' set us down as.'
KaTd trdpxa tt.] not as acting with a
view to personal interest and gratification ;
but as acting with merely human autho
rity ; see (3, 4), cf. 2:17. ll:2i. 13: 3,
shewing weakness or vacillation, which
betrayed this to be the fact. ex aapxl
ydp k.t.X.] 7dp connects the implied de
nial of walking Kard tr. with a kind of
qualification, or admission, in the distinc
tion between ex trapxl and Kard tr. ' For
though living and acting in the natural
life and state of man — and therefore par
takers personally of its infirmities — our
warfare is not directed by the principles
or dependent upon the powers of the na
tural life.' ex ir.] 'compassed by the
flesh,' Tynd. ; see H. 5 : 2. He exchanges
irepnr. for trrpar. to denote a character
and condition which he could not main
tain on merely human principles and by
human powers; cf. R. 13: 11 — 13, n.
SVXa. . . oi aapxixd] The gifts of the
Spirit with which he was endowed ; those
which he had in common with other be-
lievers(E. 6 : 13 — 18), and other ministers
(6 :7), but exercised with superior efficacy;
those also which were peculiar to his
apostolical office, to) Oetp] is opposed
to aapxixd, expressing in the strongest
manner the spirituality, divinity, of our
weapons ; ' before God.' Cf. A. 7 : 20.
TrpSs] expressive of the object for which
they are of avail. KaS\ bxvpwpdrwv]
For such a purpose military engines were
employed. In the spiritual warfare, the
weapons wielded by the individual war-

2 CORINTHIANS 10. 3—7.

331

o-ap/ct yap irspiiraTOvvTSS ov /caTa crap/ca aTpaTSvbfisQa- 4 ra
<yap dirXa T>7y aTpaTslas hfJ-wv ov crap/ct/ca, aXXa c^uvaTa tw
Oew irpoy KaOalpsaiv dyypwfiaTWv S Xoytcr/uouy KaOaipovvTES
/cat tw v^rwfia iiraipofisvov /caTa T/?y "yvwcrewy tou Oeou, /cat
atyjUaXwTt'^ovTey -rrav vdrj/ia et'y tt?v viraKohv tov XpiaTov, 6 /cat
ev iTolfiw eXovTes e/co't/c/Jcrai Tracrav irapaKohv, otov icXrjpwOrj vfiwv
h viraKoh.

1 Ta,

- /3Xe'

/caTa irpoawirov pAsirsrs, si tis irsiroiVEV eauTw Aptrrrou

Oev io

Xc

rior, being divine, have an effect only to
be represented by that of engines. It
may be observed, however, that the
Apostle is perhaps rather speaking as a
commander than a soldier. By the figure
bxvpwp. may be meant positions taken up
and held by parties in favour of false doc
trine or corrupt practice. Xo7to*po8s]
' reasonings' ( i C. 3 : 20) ; to be taken in close
conjunction with Trdx Sty. . . . O., and de
noting the philosophical perversions of the
Gospel, by its combination with various
systems, Jewish or Gentile ; cf. 1 T. 6 : 20,
dvriBitreis ttjs ipevSwvipov yvwtrews.
Ka8aipovvres] is in grammatical con
nexion with trTparevbpeda, but is due to the
use of Kauatpeo-ix just before, vipwpa] in
accordance with the notion of SxupupaTa,
strongholds being high and usually built
on heights ; expressing the characteristic
pride and presumption of the opposing
systems. 4iraipbpevov] lifting itself up ;
as is said of a height, to mark its promi
nence, especially as an obstacle. The
spiritual power is represented throughout
as the aggressive combatant. KaTd Tijx
7X. tou 9.] against the knowledge
which has God for its object ; true divine
knowledge. As the systems spoken of are
the obstacles to the advance of this know
ledge, the defences of the adversary
against it, so is this knowledge the power
which will overcome them, 2 : 14. alx-
paXuTif.] Completion of the military
metaphor, by the representation of the
antagonistic power not only defeated and
removed, but taken captive and reduced
to submission and service. tt. x 8 Tjp a]
in the sense of Xo7to-p8s, ' every device '
(2 : 11); every opinion or notion, every
scheme or excogitation of doctrine, els
rijv uttok.] at'xpaXuri^u with dat. in R.
7:23; here the prep, els gives the notion
'bringing over to.' tov Xp.] to Christ;
obedience of which Christ is the object.
Cf. iv ttj biraK. ttjs dXijBelas, 1 P. 1 : 22 ;
biropovijv tov Xp., 2 Th. 3:5,"- The ex
pression alxpaXwT. . . . els must not be
overstrained. The actual effect meant

was the reduction to obedient service of
those who had taught doctrines or systems
opposed to the truth. Yet we see in the
Apostle's address at Athens how he could
literallyrenderthe principles and language
of false systems subservient to the Gospel,
A. 17:22, n. e'x irolpw e'xoxTes]
equivalent to iroipws ?x-> 12 : 14. A.
21:13. 'being ready." eKStKTjtrai] to
avenge; i.e , chastise, punish. ¦ Trdtrax
TrapaK.] every disobedience; every kind
of disobedience, in the way of departure
from the doctrine, or practice, or disci
pline in which he hadinstructed them. The
word is used with reference to biraKoijv
(5). 8rav ttXtjp. ip. i) vtt.] when
ever your obedience is perfected. See on
use of Srav, 2 Th. 1 : 10, n. The Apostle's
most obvious meaning is, that he is quite
ready to chastise every disobedience ex
isting in the Church of Corinth, but that
he will wait until the Church has become
perfectly obedient. This can only be re
garded as a pleasantry, quite in keeping
with the tone of this latter part of the
Epistle. And cf. 11 : 16, 19. 12 : 13 ; also
Philem. (11, 20), n. Tt is to be classed
with instances of irony, Mk. 14: 41, n.
Another interpretation is, ' ready to
punish individual disobedience when the
whole Church has become obedient,' their
co-operation being necessary to that end,
2:9. 1 C. 5 : 4. But, as these cited pas
sages show, he had not waited for this
consummation ; he had employed the
general authority of the Church in punish
ment already. There is perhaps still in
(6) a. connexion with the military ideas
preceding ; TrapaKOT) being disobedience
within the camp, and iKSiKrjirai, as op
posed to Ka&aip. and aixptiXuT., the
punishment of mutiny.
7 — 11. Td — /3Xerr.] Do ye regard the
outward appearance — externals ? such
matters as person, manner, utterance (10).
/3X.] i.e. in judging spiritual character
or authority. Comp. 1 Sam. 16 : 7. pjj
iirij3XifTjs eirl tS irpbffwirov (Alex. MS.)
auTou . . Sri dvBpwiros Siperai els npbawirov,

332

2 CORINTHIANS 10. 7—12.

sivai, tovto XoyiXeaOw iraXiv dcp' iavTOv, oti KaOws avTOsXpiaTov,
ovtw Kal hfieis XpiaTov. iav te yap Kai irspiaaoTspov ti Kavyh-
awfiai irspl T/Jy i£pvalas hfiwv ?y eSwkev b Kvpios hfiiv et'y o'lKoSofihv
ko.1 ovk et'y KaOalpeaiv bfiwv, ovk alayyvOhaofiai- 9 ?va fih do£w toy
av iKCpoftsiv v/ias Sia twv e7rtcrToXwv I0 oti al fisv iiriaToXal,
cprjal, fSapsiai Kal laXvpal, h oe irapovaia tov awfiaTos daOsvhs
/cat b Xoyos i^ovOsvrjfiivos. JI tovto XoyiCiaOw b toiovtos, oti
oiol iafisv tw Xoyw St' iiriaToXwv airovTBs, toiovtoi Kai irapdvTBs
tw spyw. 12 ov yap ToXfiwfisv eyKpivai rj avyKpivai iavTovs

b Si Q. bip. els KapSiav. Some render Td
k. irpotr., 'what is before your eyes,' i.e.
what is plain and manifest, and take /3X.
as imperative : — ' Consider what you have
plainly before you.' But thus the con
nexion with the argument which the words
introduce is destroyed. Obviously, the
Apostle is not appealing to what is open
and outward, but to what is secret and
inward. etTis k.t.X.] He first puts in a
claim to the acknowledgment of his
spiritual relation to Christ, and founds it
on an argumentum ad hominem. He has
probably in view chiefly that party which
invidiously assumed the name of Christ,
and professed something like modern
Spiritualism. See Introd. iriiroiBev
eaurtp] has an inward conviction; a
confidence not founded on external rela
tions or occurrences, but on the percep
tion and experiences of his own soul.
XoytlritrBw] let him consider, imperat.
equivalent to saying 'he mustof necessity.'
TrdXtx] consider again ; i.e. in the case of
another — of myself ; or, 'as well,' the next
thing, as a necessary, alternate thought
following the other, i C. 12 : 21. 1 J.
2:8. dip' iav tov] from himself; i.e.
from his own judgment about himself.
xaBws — ovtws] just as — so, &c, ac
cording to the same evidence ; or rather,
after the same process of conviction. Cf.
5 : 16, 17. 13 : 5, 6. edx re ydp] for
if also ; join edx re, which when repeated
is ' whether ... or' (efr-e 5 : 13). yap, as
frequently, is elliptical ; q.d. 'and I may
well advance this proof, for I have a
stronger of the same kind which I could
confidently bring forward — my possession
of a peculiar spiritual authority and gift.'
Kai irepiffff. rt] even somewhat more
abundantly, i.e. than I wish, or intend, or
am wont, ttjs ef. Tjpux] doubtless, his
own individual apostolical authority
(13 : 10), of the possession of which he
was assured, and they had, or should have
proof. 12 : 12. 13 : 2, 3. ( SuKex 0 K.]

the Lord (Christ) gave, bpwv] added to
xaB. makes application of a general state
ment (13 : 10) to their particular case, as
especially interested in the negative part of
it, since they were likely to experience cor
rection (n). 12:20. 13:2. ovx altrxvv-
Bijffopai] The fut. is used after the sub-
junct. as marking the certainty of the re
sult : ' I shall not be put to shame' by a
practical refutation of my words, tva pi)
5. ] (but I abstain) that I may not, 4c. ti s
dx e'xtpofieiv bp.] equivalent to tJs dv
ixtpoploipi up., tamquam qui velim vos
terrere. Winer, § 42. 6. Std twv iir.]
by my epistles. The expression may well
denote the present and former Ep. ; but
it has peculiar force if we suppose that
two Epp. preceded the present. Introd.
tpTjtrl] says (some one) (11). Comp. the
pi. impersonal. M. 5 : 15. L. 12 : 48, 11.
jSapeiai] 'weighty; important, ener
getic, dignified, having for antith.
e£ou&\, as lux-, 'forcible,' has auB. Earlier
E.V. render 'sore,' i.e. grievous (Wicl.),
severe ; and itrx. 'strong.'Rh., 'vehement.'
Trap, trwp.] Personal appearance as well as
bodily condition is doubtless here signified.
Tradition assigns to the Ap. a meagre
and dwarfish frame ; but probably his
infirmity in the flesh (12 : 7, 9. G. 4 : 13,
14) had rendered his body decrepid or
distorted. Cf. A. 14 : 12. 8 X87. e£ou0.]
X. is supposed here to mean the manner
of his discourse, 'utterance,' 1 C. 1 : 5.
(%ov8. also in G. 4 : 1 4, is applied to his
bodily infirmity. The matter, or language,
would be the same as in his Epistles. In
(11) X870S is opposed to ep7ox, as talk,
sentiment, theory, to action, practice ; cf.
11:6. Xoyilritrdw] let such an one reckon
upon this.
12 — 18. ob ydp, x.t.X.] For we do not
take upon ourselves to reckon ourselves
among, or compare ourselves with, some of
those who commend themselves. Non
sustinemus. Ironical. 7dp refers to his
observed conduct when present, which had

'li'9Z 'i&:ss 'z : £x -y aag [AirlU
•Q p -dsrls •£ : CI -a -JO -eqBugoo bjb
Aodx3ii puB mjjdari Sz: g -p i -91 : ]z
•y -qBjaj eqq jo asBO eqq ui 'uoiqoBjqqB
Aq 'si nodxfrl uaqj, •Aodxsrl qqui 'Sui
-UBam jo AqraijjB ptre 'uauriSaj asop> ui si
qoiqii soaoavx -uaS aqq Aq uoiqoBjqqB ub
Bjajjns aAiqBjaj aqq qnq 'ttodxsil qqiai si
pjoouoo jBuoiqBJ eqj, -sn, oq pauoiqjoddB
SBq po*) qopqM ejhsBam B [nodxsri
go -Ajqsmpxi s^jqsody eqq jo ojaqds
puB oSubj aqq paqB[nSej qorqAt a|ru aqq
ajaq SuiajiuSih ApBouoqdBqatu 'pajnsBaui
ara.tt saaBds puB soou.Bqsip qoiqAi Aq JJBqs
jo poj b si ¦» •arva eqq Aq pexrj ajnsBaui
eqq '. amj aqq jo ejnsBaui eqq oq Suipjoo
-ob [vftia nox -it gx fjxvx /SuiqsBoq
qou, (eq rrui esjnoo jno) '-oig 'ajnsBatu
eqq oq Su;dae5[ qnq — : (Si) sixAoXg
'loAsrltpXnvjT qqiM 'pjOAV qons amos
jo 'vg3rlgj>3 ipldng [pyYp -paqsaSSns bba\
J[asqi vdxsrlv qoniM A"q (n) S3XAnodx3ii jo
'qoBj ui 'qBqq 'asuas jaqqouB ui vdx3iiv ^q
XiaqsaSSns 5[jBmaj jo euq B oq 'suoiquaqui
puB 'qonpuoo 'saxdioaud spj jo qunoooB
eqq ui spaaoojd ,'sSmqsBoq paJiisBamun
oqui qqJOj qounBi qou \\iia aja, 'bbm 'puiui
ua\o spq ui auo AJBinud aqq sdBqjad
puB 'qoiqA\ jo uoiqou snoiAqo qsom aqq
(¦Xnvx -dxsr/v vx sjs xno) uoisse.idxe UBpasn
qsju SuiABq -dy eqx , -suoiqBqpnii anp
qnoqqiM, 'puB ,'aqBjapouimi, '-a-; ('paqun
-qun , jo sasues OA\q qqiM qsqSug; ui jnooo
qqSpxi SB qons spjOAA no ABid b AjuiBqjao
bi ejaqjj (-91) ^ajBdajd ApBaj sSmqq
oq, /ajnsBatu ou aABq qopqAi. sSuiqq oq
SaiqsBoq ui paaoojd qou tjiav aA\ , '. spuad
-ep sisikXnvx eqq qopqaA uo uoiqoB aqq jo
epom jo ajaqds aqq Suragap sb 'tvqjjvjjIlX
¦nvx uoiqou reqjaA aqq SaiAjTjBnh qonm os
qoa 'sasBjqd pjiq-iaApB aJB vtlioxs vx sp puB
•dx3iiv rix sp -3[joay Jiaqq puB sjaqqo oq
qaadsaj pBq puB 'apBin-jjas qou sbm qarqM
auo sb 'peAjesqo aq qoiqai qnnq J0 8Ilu
eqq jo noiquaui aqq oq puB 'SuiqsBoq- spq

jo qoafqns eqq ejaM qorqAV SJaqqBUi m 'qjBd
siq ui) uoiqoB qons jo jatmBjosip aqq oq
epBei puB 'pjBpuBqs jo 'ami 'ejnsBam Awe
qnoqqiM uoiqoB jo uoiqou eqq sqsaSSns spqx
•quamajnsBera jo epom jo aup; uiBqjeo
b Suiuraepuoo (si) at bi -dy eqx '(91) n!
•Xnvx vtIiox-j vx sj3 uoisBajdxa Suipuods
-ajjooaqq puB '(Si) ai uoiqtqadaj sqi^Y'-*-'*
Aodxfrl gx vxvx v\\v esnB[0 -qBSJOApB
eqq uiqsBjquoo sqi '(ki) ssxAnodxsrl ui uiSijo
sqtjfq peuiB[dxe si uoissajdxe eqx ['Xnvx
vdxsriv vx sja -t-i § jaui^ •to3iAnj> qooJ
mojj (£1 : g( -j^r) -mjoj pxo ub {rsnoTAnji
•6S8I 'jaueAuog -pj[ (-g) sisuap3ny
¦poQ -S'a -Jg "rid •Ann no qirao -ggj\[ amog
¦dy aqq jo \oxqv spuBqsjapun puB -aoo
no aoiqou qou saop -S[n^ -Ann no sjepuaj
os -jjfg -S70j.tiTT3 - • ¦ -xnvs A3 ui paques
-ajdaj qonpuoo quapguoo-jxas 'peijBiqBS-j|as
aqq qqiM. qsBJquoo AJBrarnns puB djBqs ui
•dv eqq jo jauuBUi aqq n; 'si /asp* qou ajB ,
(ijivTAnjj SBq -qB^. *P°0) iBnoiAdD no puy
•Toxnv oq pasoddo SB paAieoej aq oq 2f[BJ
-nqBU qsom si sg ststHj. qng; /(squauoddo
jno jo uopjido aqq ui) ajB a/A SB quaSqjaq
¦man saApsjno, — *dy aqq oq 'tins no Aiddv
uibSb siaqqo "* : 9 '•£) ifq paqBjqsnn; aq
jCbot 'asBO siqq ui 'quaraiquas aqx ,'oq} 'qou
Tjptt 8M 'XqM ('^jbot-uoji — aseqq aTjq) nam
asiAv qqi.\i qou '°07j? 'saAxasjno Aq saAps
-jno SuunsBdrn 'oav qnq , 'japuaj os puB
•dioiqjBd jo qd -qBp sb iDnoiAtxa puB -dy
aqq jo 70.1/177 puBqsjapun 'jaA3A\oq 'amog
•61 '01 : j> -ry 1 -6i 'si : xx -dy eqq oq
pasoddo sjaqoBJBqo aqq ipesioejd 'suosjad
peqieouoo-jras XpqSnojoqq jo notqduosap
b si spqx ,'saAxasmaqq m ajnsBam Jieqq
SuiABq, (-91 'ii TI -39772/; -qsijy •uinodxaii
sv\3ji snox vjxvxv Atoxnv dvh dx -jo)
•qBp aidrais eqq mojj aym\ SJejjip •xnvf A3
•uosuBdmoo puB 'ajnsBam jo pjBpuBqs
jiaqq saAxasmaqq Sui5[Bui [-\-x-j/ '10 xnv
-qquiJOQ qB quasajd uaqq 'sjauSi[Bm jo
Bquauoddo spq 's.iaqqo jo qBqq qqp» BqsBjquoa
aaou aq qoi-qtiA puB 'pooqsjapunspu uaeq

Sia idodnn midxoyyn da nno 'lngxinmyaLLnna dmrln ndianadann nx
Sia _r 'dmanjDidau. Sia dmrlU ndodnn dox nxnn mdUgdnynLarl dirln
da 'dmrln Smaxmn. SUx SUdarlodnlnn 'SaxddXa ao noiM.ya 'SiojLon
Sioidxoyyn da lOdarlmXnnn ndxarin nx Sia nno Sl .noxDidv nox
miyaLLnna mx da daiin^nacba dmrln mn dnL idXn 'Snoxnna darlodiax
1 *• t *. t , 17 rt w ) \ \ AV > t
-nadaxin Sxriin sia lOdarlnodnicba UrI Sm dnL no t. .dmrln mn idXn
mgnanicba 'nodxarl Soaci o dirlU damdarla no SodOdnn nox dodxarl
v t ti t \ \ry > " » / t & t « 1
ox nxnn nyyn 'naarlonUXnnn ndxarin nx Sia iXno ao SiarlU c»
•dinnoidnsi no Sioxnna Snoxnna SaxdOdidnLnxi mn Saxdnodxarl Snox
- t-ii» t \ w fc
-nna Sioxnna da loxnn nyyn .drnxdodnxnidnn Snoxnna dmx mix
i- itVt\>-^.fc rf V »w

888

•91— si -oi SMVIHXNIH00 Z

334

2 CORINTHIANS 10. 16— 18. 11. i.

Ta BTOtfia KavyrjaaaOai. l1 'O Si Kavywfisvos iv Kvplw Kavya-
aOw. x^ ov yap b iavTov avviaTwv, e/cetvoy eo~Tt SoKifios, aXX
bv b Kvpios avvlaTrjaiv.
11. "OcpeXov avElysaOi fiov fiiKpov Ttj acppoavvrj- aXXa Kai

R. 11 : 13. G. 1 : 16. 2 : 2, 8. E. 3 : 2—8.
itpixitrBai] dependent upon tpipiire and
equivalent to wtrre itpix. ' apportioned
to us so as to reach as far as even you. '
oi ydp . . Xp.] A parenthesis occasioned
by 4tpiK4trBai. ' For we do not, as we
should be doing if we reached not to you,
overstretch ourselves,' i.e., pass beyond
our proper sphere and range of action.
Lchmn. with Vat. and against all other
authorities reads 10s ydp pi) itpiKv. and
inserts a (;) at eauTous. dxpi Kai] Ex
plaining and justifying his use of 4tpiK4tr8ai.
It cannot be said that we are p-i; 4tpiKvoi-
pevoi els ip., that our range of Apostolical
action doe3 not now extend to you, for we
actually attained as far as to you, we
established a position up to this point, in
the Gospel of Christ. tS e8a77. is the
dispensation of preaching, the system of
promulgation of Christian truth which the
Apostles were engaged in administering.
R 15: 19. oiK els rd dp. k.t.X.] join
with dXXd xard rb pirpov x.t.X. He
repeats (in sense) Tjp. oSxlKauxTjtrSpeuawith
the explanatory addition ex dXXorp. xorr.
Glorying in our work, or the effects of it,
if due to other men's labours would be
indeed acting in neglect and defiance of
rule and measure. 4Xir. 84 ex.] Se marks
the contrast of the conduct actually in
tended with that disclaimed, the hope of S.
Paul to be enabled, by the aid of the Co
rinthians, to preach the Gospel to others
who were in the same position as they
were when be preached it to them, ouru
tpiXonpoipevov eiayyeXlffatrBai, oix birov
wvopdffBrj 0 Xp. tva pi) iir dXXbrpiov
BepiXtov olxobopw. R. 15:20. ail-avop.
t. TriffT.] as your faith increases.
Looking forward to his visit as a means
of this increase. See on 2 Th. 1 : 3.
The practical proof of its increase would
be in supplying the Ap. with means
for an extended missionary journey, which
he actually accomplished. R. 15 : 19.
ex 8ptx] join with peyaXvvB. with which
comp. bTrepexrelvopev iavr. (14). 'in
you,' i.e., by what you are and have, by
your aid, 'to be amplified,' to have greater
scope for my ministry. tSx k. Tjp.] The
rule of preaching to the Gentiles (13). rd
irrepeK. bp.] pixpi rov 'JXXvpixov. R.
15:19. e8a77eXitratr0at] The inf.
is epexegetical of peyaXvvB. The usual
constr. of eiayy. is with a dat. 1 C. 15 : 1 .

G. 1:8, or ace. L. 3 : 18. A. 8 : 25, 40.
G. 1 : 9. 1 P. 1 : 12. With eis also in
1 P. 1 : 25. 4v dXXorp. x.] in the depart
ment or sphere laid down by another man's
rule of ministration, whether generally or
locally, els rd (t.] gives the additional no
tion of another having laboured according
to his own rule with success. See on (13).
'0 Se xavx.] This reflection arises out of
the repeated use of the word KavxdffBai.
It is a free quotation of Jer. 9 : 24. See
oniC. 1:31. e x K.] as having a relation
to Christ — interest, fellowship, member
ship, acceptance in Him, L. 10 : 20, with
regard especially to the character and
position of a minister. (G. 6 : 14. Ph.
3:8, 9.) This is clear from the use of
7ap (18) and the reference in trvviffT. to
ol 4avr. ffvvitxr. in (12). Sbxipos] one who
can stand a trial, 13 : 7 ; or to whom a
test has been favourably applied, 11 : 19.
ffvvltTTTjffi] by graces and gifts, 6 : 4 — 10.
12 : 12. 1 Th. 1 : 5. 9. 2 : 1, 10— 14.
XI. 1 — 4. "OtpeXov dvelx.] Stp. second
aor. of btpelXw (for wtpeXov) used as a par-
ticle=ei0e, utinam, 1 C. 4 :8. G. 5 : 12, n.
' Would that ye could put up with me.'
Text. Rec. has Attic form of double
augm. TjveixeffBe. Trj dtppotrivrj] 'in the
folly' of boasting which has just been
spoken of, 10 : 12, 4c. ; and cf. (16, 17,
21), 12: 11. Dat. of sphere or circum
stance of verbal action, Win. § 31. 6. But
Tt (ttjs) dtppoffivTjs (Text. Rec.) is a more
generally approved reading ; ' put up with
me in some small degree in regard to folly,'
or ' the folly (of boasting), ' or ' my folly ;'
some MSS. and verss. adding pou to dtpp.
Vulg. joins the ace. plxpov with dvelx-
Utinam sustineretis modicum quid insipi-
entise meae. dXXd k. dv4x- p.] but
do bear with me ; 1 C. 15 : 29, n. The
imperat. sense of dxe"x« is corroborated by
(16), tis dtppova 84£aff84 pe k.t.X. ydp]
giving a reason why he of all men may
be excused and borne with in asserting
his claims with regard to them. fTjXu]
nearly in the same sense as at G. 4 : 1 7,
and perfectly expressed by the E. V.,
Tynd., 4c ' I am jealous over you,' as is
clear from (3). Oeou f.] with a divine
jealousy; may mean (gen. subject.) a
jealousy belonging to God, such as God
is represented as feeling (Exod. 34 : 14);
or 'a jealousy from God,' 'inspired by

2 CORINTHIANS 11. 1—4.

335

avsyeaOe fiov. 2 ^tj-Xw yap vfids Qeov ^Xw- hp/J-oadfitjv yap vfias
ivi avSpl irapOevov dyvhv irapaarhaai tw XpiaTW- 3 (pofSovfiai
de firj irws, wy o ocpis Euav i^rjiraTrjaev iv Trj iravovpyla avTov,
outw cpOaprj Ta vohfiaTa vfiwv airb Ths dirXoTrjTos Ths et'y tov
XpiaTov. * si fiiv yap b ipydfisvos dXXov 'Irjaovv Krjpvaasi bv
ovk eKrjpvtafiev, tj irvsvfia erspov Xafi/3dvsT6 b ovk eXa/3eTe, rj
God;' or gen. obj. 'jealousy with refer
ence to God, ' a sense in some degree re
commended by the following figure and
sentiment. But the former (one or both)
are preferable. See elXixpivela Qeov, 1 : 12.
Tjppotrdpijx] I espoused you; in your

conversion by my ministry. Usually act
in this sense ; midd. of marrying for one
self, ivi] marking strongly the reason
for jealous feelings. Comp. ' forsaking all
other, keep thee only unto him,' Marriage
Service. irapB. ay.] a pure virgin; as
an integral portion of the ' Holy Catholic
Church.' Trapao-TTjo-ai] infin. epexege-
ticus, expressing the object in view, 10: 1 3.
M. 2:2. J. 13:24. 1 C. 10:7. This
presentation is at the great bridal day,
Rev. 19:7. 20 : 2. Cf. E. 5 : 27. R. 7 : 4.
Si] adversat. to Tjppotr. . . dvSpi. This
fear entertained by one in that relation
produces jealousy. us 8 Stpis, k.t.X.]
The manner of the reference shows that
S. Paul accepted the history in Gen. 3 as
matter of fact. A parallel is intended in
1. the agency; 2. the nature of the temp
tation ; 3. the character of the apostasy.
1. 8 Stpts, the first deceiver, the devil (J.
8 :44), 8 Stpis 0 dpxatos (Rev. 12 : 9. 20 :i),
whose emissaries and ministers the
ipevSairbffToXoi, ipydrai SbXiot, are said to
be (13 — 15). 2. e^TjTT. ex ttj rravovpy. air.,
the temptation of Eve was the attainment
of superior knowledge, ' ye shall be as
gods, knowing good and evil,' ' a tree to
be desired to make one wise ;' that of the
Corinthians the same, addressed to their
intellect (Td xorjpaTa), the false teachers
despising the simplicity of the Gospel,
and introducing a Sadduceo- rabbinical or
Ethnic philosophy, 10:5. 1 C. 1 : 17, 4c.
3 : 18 — 20. 15 : 12 ; cf. C. 2 : 8 ; and see
Introd. The serpent effected his deception
ex tt; iravovpyla abrov, ' in (ex marking
his sphere or element of action) his crafti
ness ;' i)v tppovipwraros Trdvrwv twv Bijp.
Gen. 3 : 1. This is the attribute of the
carnally wise, 7 C. 3 : 19 (tt. substituted
for tppovfiffei of LXX), and is disclaimed
for true ministers, 2 C. 4 : 2. 3. Eve's
apostasy was disbelief of the plain word
of God, and disobedience to his command,
acceptance of an offer not sanctioned by
Him, through means which He had forbid

den. So the Corinthians were in danger
of rejecting the plain truth, were exhibit
ing tokens of disobedience, were turning
aside to 'another Gospel' (4). tp8apjj rd
v. i p. dirb] your understandings should
by corruption be perverted from, 4c. t tj s
aTrXbTijTos t. els X.] the singleness,
simplicity of belief, and devotion (1 : 12, n.
wherewith Christ is to be regarded and
treated. The dirX. due to the notion
of conjugal devotedness in (2) is tho
roughly explained by the following sup
positions introduced by 7dp. It respects
the person of Jesus in its historic reality,
the grace and gifts of the Holy Spirit con
stituting and confirming conversion to
Him, the doctrine of salvation through
his death and resurrection, i.e., his atone
ment and intercession. Cod. Vat. and
others add Kal ttjs ayvbTTjros, ' and the
purity.' ei piv 7. *. t. X.] By this
form of hypothetical proposition — ei with
indie, followed by indie, without dx — ¦
a certainty is stated in the antecedent as
a supposition (' if he preaches,' meaning
a case known to occur), and a supposition
in the consequent (ironically) as a cer
tainty. If such a thing happened, of
course you did so and so. 7dp does double
duty ; it connects tpofiovpai k.t.X. with
the concluding KaXus ijvelx., and aTrXoT.
with dXXov 'I. ttx. ir. eiayy. (t. Ratio
timoris Paulini facilitas Corinthiorum.
Beng. 0 ipxbpevos] Not meaning any
particular person, but whoever at any
time comes with claims to be heard as a
teacher of Christian doctrine ; cf. edx
(XBw TrpSs bp. yXwtraais XaXux, I C.
14 : 6. dXXov 'I. Ktjp.] proclaims, or an
nounces, another Jesus. The use of the
personal name intimates that such an an
nouncement would be not of another his
torical personage, but of Jesus other than
a historical personage. No other Jesus
appearing elsewhere, or in another time,
than the true Jesus was ever heard of.
But Jesus proclaimed as not actually
doing or suffering according to the Evan
gelic statements, or misrepresented in the
character of his actions and sufferings
would be dXXos 'I. (So in Essays and Re
views, i860, pp. 80—82. 200. 202 — 3.) 8v
oiK (ktjp. k.t.X.] The aorists without

336

2 CORINTHIANS 11. 4—8.

svayysXiov erepov b ovk iSifcaaOs, /caXwy hvelyeaQe. S Xo<yt£o-
juat yap firjSiv vaTeprjKevai twv virspXlav diroaToXwv. ' et de
/cat ISiwtijs tw Xoyw, aXX' ou Trj yvwasi- aXX ev iravTi cpavspw-
OivTBs iv irdaiv et'y u^tay. 1 rj dfiapTiav iiroirjaa ifiavTov Taicsi-
vwv "va vfisis v^p-wOhTB, oti Swpsdv to tov Qeov EvayyiXiov svrjy-
yiXiadfirjv vfiiv ', 8 dXXas iKKXrjalas iavXrjaa XafSwv d\J/-wvtov

pronouns fix attention on the matters
of fact involved in the verbal notions,
Jesus as proclaimed, the Spirit as received,
the Gospel as accepted, that the opposite
may be understood not to be matters of
fact ; the underlying sentiment of the
whole being identical with that in G.
1 : 6, 7, (repov eiayy. 8 oix itrriv dXXo. see
ii. Xap/3.] receive as ministered, have
given to you. e5e£.] entertained with
welcome, embraced, I Th. 2 : 13, n.
KaXus Tjxeix-] (dxeixO, ' ye would bear
it easily,' take it all in good part, cf. (20).
For the imperf. thus used see on J. 8 : 39.
5,6. X07. 7. x.t.X.] Fori reckon myself
to be in no respect inferior to, 4c, pijoiv
in uo conceivable respect, oiSiv in no respect
whatever. 7dp depends upon the primary,
initiatory notion of the preceding para
graph, the Apostle's intention explicitly to
advance his claims to consideration. The
peif. vitt. denotes present as well as past
position and character, tux iirepXlav
air.] 12 : II. those who are Apostles in
the very hi ghest degree ; he means, in esti
mation, as in G. 2 : 6, 9 ; tacitly referring
doubtless to invidious comparisons made
by his opponents between himself and espe
cially Peter, ei Se Kai] but if even I am,
4c. ; but if, as I allow, I am. ISiwttjs
rip X.] an ordinary person in my dis
course ; 18. as contrasted with one distin
guished ; or with the character of dTrScrToXoi.
See 1 C. 14 : 16, 23, n. X07. is here
clearly utterance or style of speech, not
the substance or matter of discourse, being
contrasted with 7xutrts, as 8 : 7. 1 C.
1 : 5, n. Cf. 10 : 10, n. ttj 7X.] my
knowledge ; subjective ; possession of the
spiritual gift yvwais, 12 : 8. dXXd] how
ever; q.d., I need not make assertions
and admissions of this kind, ex tt.] in
every particular, (9) 4 : 8 ; ex rraffiv, in
all matters ; i.e., of character, doctrine,
practice. Many render ' among all men,'
which joins awkwardly with els upas.
tpaxepuoVxTes] the pi. thus intermixed
withthesing. as in 10 : 10, 1 1, shows that by
pi. he means himself alone, see following
vv. 'made manifest to you,' i.e., what
ever I am for better or worse you have
had good opportunity of knowing. I have

been without concealment, disguise, or
pretence. 1 Th. 1 : 5. 2 : 3, 5. Cod. Vat.
and others have tpavepwtravres, sc. ttjx
7xuVix* though some add iavrois, but
Vulg. and Syr. read the passive.
7 — 9. i) dp. 4tt.] Or did I commit a
sin against you? dSixlav, 12 : 13. He now
proceeds to a second subject of boasting —
his disinterestedness and scrupulousness
in matters of expense, ep. r a tt.] abasing
myself ; by not asserting my authority,
and right to a maintenance, (1 C. 9 : 12
— 19), and so submitting to poverty, hard
ship, manual labour. bipwB.] exalted ;
not by the fact of his receiving nothing
from them (see 12 : 13), but exalted to the
position of believers, raised in spirituality
and heavenly-mindedness by his example.
1 Th. 3:9. tS tou 9. 68077.] See on
iTh.2:2, 8, 9. dXXas (kkX. (ffiXijira]
I spoiled other churches. A strong ex
pression signifying that he took from them
what they had a right to retain, what
they were not expected to give. These
were the Macedonian churches (9), per
haps Philippi only. Ph. 4: 15, 16. dip.]
maintenance. 1 C. 9 : 7. irpbs ttjv ip.
StaK.] with a view to my ministry with
regard to you. This was the object of
those who supplied the maintenance. He
is perhaps speaking here of the supplies
which enabled him to reach Corinth. He
then proceeds to the time of his actual
sojourn there, irapwv irp. ip.] In this
turn of expression, Trap. Trp. ip. xal iffre-
prjBels, he reminds them of a circumstance
which, whether known or unknown to
them at the time, must be considered as a
reproach. 08 xarevdpxTjffa ovS.] Cf.
12 : 13, 14, and xare^dpntra ipds (16) ; fr.
vapxdw, to be torpid, numbed — ' did not
hang as a dead weight upon any one,'
' was not slothfully dependent upon any
one.' Trpoo-axeTrX.] 9: 12, n. oi dS. 4X8.
a. M.] the brethren, on coming from M. ;
probably Silas and Timothy. A. 18 : 5.
At that time the Ap. was partially at
least maintaining himself by his labour.
A. 18:3. 4v TraxTi] in every particu
lar ; in everything that had to do with
his meansof reaching them, and subsistence
among them. Yet he expected them to

2 CORINTHIANS 11. 8—14.

337

7rpoy ttjv vfiwv SiaKoviav, 9 Kal irapwv irpos vfids Kal vaTepij-
Obis ov KaTEvapKrjaa ovSevos- to ydp vaTeprjfia fiov irpoaaveirXh-
pwaav ol aSeXcpoi iXQbvTss dirb Ma/cedovtay /cat e'v 7ravTt df3aph
'fiiv ifiavTov eV/Jp/To-a, /cat Trjphaw. 10 'iaTiv dXhOsta XpiaTov
ev Bfioi, oti h Kavyrjais avTrj ov cppayhasTat et'y ifii iv toIs
KXtfiaai Ths 'Ay_at'ay. Ir SiaTl ; oti ovk dyairw vfias ', b Oeoy
ot'oev I2 b Se ttoiw, /cat iroihaw, "iva e/c/co'\^w t^v dcpopfihv twv
QeXovtwv dcpopfihv, "tva iv w KavywvTai, evpeOwai KaOws Kal hfieis-
'3 ol yap toiovtoi yp-evSairdaToXoi, ipydrai SdXioi, fiETaaXrjfia-
Til^dfisvoi et'y a7rocrTo'Xouy Xpiarov. '+ /cat ov OavfiaaTov avTOs

forward his missionary progress on leaving
them. 10: 15, 16. 1 C. 16:6.
10 — 15. (trriv dXTjB. . . . 6Vi] As sure
as the truth of C. is in me ; i.e. , ' as surely
as I preach Christ's true Gospel.' See
1:iS, n. 0pa7Tjo*eTat] So A.V. 'stop me;'
the true reading, trtppaylfferai, Steph. de
conjectura vel errore utvidetur. (Tischdf.)
'This boasting shall not be hedged up
with regard to me,' i.e., no hindrance shall
be presented to me effectual enough to
prevent this boasting from going on. He
says this to deter them from making efforts
to secure him a fitting maintenance at
theirexpense(cf. 1 C.9 : 15). And, asTheo-
phylact well observes, ifxa p,7jYis a8r8x
voplffrj dXyovvra fj bpyilrbpevov ravra Xi-
yeiv, KauxT/trtx tS irpdypa Xeyei. ev r.
kX, ttjs 'Ax-] He speaks thus generally,
not naming Corinth itself, out of delicacy
to the Corinthians. 8n oiK dyairw ip.]
as the refusal to receive supplies from
them might suggest. olSev] knows
(that it is not so). Kal Tronjffw] I
also will do. My present practice shall
be also my future, ttjx d0.] the occa
sion; i.e., the particular occasion of accu
sation, or invidious comparison. dtp.
' occasion ;' any occasion, iva] is to be
taken as co-ordinate with the former tva,
and dependent upon ttoitjo-u. Some would
make it dependent upon dtpoppijv, and
render, 'who desire occasion of being
found, in that in which they boast them
selves, even as we ;' meaning, ' who wish
to represent that they are like us in the
apostolical privilege (e'x $ Kaux.) °f re"
ceiving support from the Church ;' for
these persons certainly did lay the Church
under contribution (20). But a more
natural signification is given both to
dtpoppi) and KavxdffBai, by understanding
' occasion' to mean ' occasion of accusa
tion,' and the ' boasting' a boast of disin
terestedness, not sustained . by facts, but
VOL. II.

falsified by their actual conduct (20). The
sentiment is somewhat ironical, q.d., 'I
will take care that they verify their boast
ing by becoming what we really are (and
they are not, but only boast to be).' ex
tp] in the circumstances wherein, &c,
i.e., that of independence, receiving no
maintenance. KaBws k. i)p.] even as
we ; i. e., to have no advantage over us.
oi 7dp toiout.] The 7dp depends upon
the suggestion of malignity, falsehood,
and presumption in (12). Such conduct
shows what they are. yi'euSaTrSo-ToXot]
The predicate, ' such are false Apostles, '
not the subj. ' such false Apostles are.'
These were probably teachers belonging
to that party which called itself by the
name of Christ, and affected high spiritu
ality. Disparaging the Apostleship of S.
Paul as asserted by himself, they laid
claims to equal or superior consideration
with him, as sent immediately from
Christ, or as preachers of a new Christ,
'another Jesus' (4), — "the Christ that is
to be." They, perhaps, took advantage of
the facts that he was called after, and in
addition to, the original twelve, and that
he was charged with a special revelation
which he calls 'his Gospel' (R. 2 : 16. G.
2 : 2, 7. 2 T.2 : 8), to represent that others
in a similar manner might be called to the
same office, and commissioned to proclaim
new truths, or 'developments' of truth.
But they were unprovided with the cre
dentials and indispensable qualifications
of the Apostleship. Cf. 12: t, 12. 1 C.
9 : 1, 2. ep7. SbX.] workers of deceit —
men whose work it is to perpetrate fraud.
peTao-xTjp.] changing for themselves
their form (character) into Apostles of
Christ. Rev. 2:2. o8tSs 7dp 0 2. —
o>utSs] A possible allusion to some le
gend ; or, it may be a. reference to Job
1 : 6, i)XBov ol dyyeXoi tov Qeov (sons of
God, Heb.), Trapao-TTjxai ivwiriov tou Kut
22

333

2 CORINTHIANS 11. 14—21.

yap b SaTavay fisTaaXrjfiaTl^6Tai ety a-yyeXov cpWTOS' 1$ ov
fiiya ovv et /cat ol SiaKovoi avTov fiBTaaXrjfiaTlXovTai toy Siokovoi
SiKaioavvrjs- wv to TeXoy saTai /caTa Ta spya avTwv.
16 IlaXtv Xiyw, fih tis fis Sd^rj dcppova stvai- et de fih ye,
/eav wy dcppova SifcaaQi fie, "tva fiiKpov ti Kayw Kavyrjawfiat.
17 o XaXw, ov XaXw KaTa Kvpiov, dXX' wy ev acppoavvrj, iv TavTrj
Trj vicoaTaaei T/Jy Kavyfjasws. iirel iroXXoi KavywvTai KaTa
Thv adpKa, Kayw Kav-yhaofiai. J9 hSews yap avs-ysaOe twv
deppovwv, cppdvifioi bvTSS' 20 dvsysaOs yap et Tty vfias koto-
SovXoi, et Tty KOTsaOisi, et Tty Xa/i(r3dvei, e'l tis iiralpsTat, et Tty
vfias et'y irpoawirov Sipsi. 2l koto aTtfiiav Xiyw, wy oti ^yu-ety

ptov, Kal 0 Std/3oXos i)X8e per' airwv, 2 : 1 .
0ut6s, as opposed to his own sphere and
kingdom, which is o"k8tos, L. 22 : 53. E.
6:12. C. 1:13. Milton has made an adroit
use of the hint here given. P. L. in. pe-
TaffxVP-aTlteTai] midd. transforms
himself into, &c So (13, 15). ov piya
oiv] repeating the thought oi Bavpatrrbv.
ol SidKovoi a8rou] Perhaps the most
severe expression used in N. T. as descrip
tive of false teachers. So false professors
are said to be ffvvaywyi) tou 2. Rev. 2:9,
3:9. And these probably of the same
class with the ipevSarrbtrToXoi of Corinth,
twv Xeybvrwv eavrois 'lovSalovs elvai, x.
oix elirlv, dXXd tpeiSovrai. Cf. (22) infra.
us StdK. StK.] as ministers of righte
ousness; i.e., of the Gospel, 8:9. R.
I:i6, 17; 3 : 20 — 22; 'transform them
selves (and so are) as,' &c. R. 9 : 29. tS
t^Xos] their final doom. Ph. 3 : 19. 2 P.
2: I. KOTd Td (pya airwv] in preach
ing false doctrine, G. 1 : 8, 9 ; in hypo
crisy and lies, M. 23: 13 — 33; 24: 51.
Rev. 21 : 8. 22 : 15 ; in their treatment of
Christ's true servants, M. 25 : 41 — 45.
16 — 21. ITdXtx X^u] Meaning not
that he had said before pij tis — elxat, but
that he reverts to the subject of boasting
considered as dtppotrivrj (1). prj tis — etxat
is a parenthetical protest suggested by
the notion dtppoaivrj. el Se pr) ye] L.
5:36, n. xdv us doip. S<?£.] Ellipsis of
SO-TjffBe after k&x, 'receive me, even
though ye receive me as a fool.' Cf. Mk.
6 :56; 7>ei eerie, Win. §64. i.e. 6<:{.]adimt,
allow me, entertain my discourse. Kd7ti]
I also (18), as well as others (12, 10: 12,
&c). piKpbv ti (1, n.). 08 X. Kard K.]
What I am saying, I am saying not by
command of the Lord (Christ), i.e., not
by inspiration. Probably, as far as he
claims superiority over others, and depre

ciates them, (18 — 23). See on 1 C. 7:6,
12,25. lis ex d0p.] as in foolishness ;
granting that what I say may be so cha
racterized. J. 7 : 10, u. iirotTT. KavX']
See on 9 : 4. ' while we are now come
to boasting, 'Tynd. KOTd rijx tr.] i.e. in
outward and personal advantages, quali
fications, experiences (22, &c) Cf. Ph.
3 : 3 — 5. ijSiws 7. dxe'x.] ye put up
with fools pleasantly ; i.e., contentedly,
easily, cheerfully, as one treats petulant
children, twv dtpp.] theclass 'fools ;' ap
parently from (17, 18), including himself
in the class as a boaster (see i), but pro
ceeding to exemplify it in the conduct of
the opposing party, tppbv. Svres] q.d.
'you can afford to do this in the con
sciousness of your own character as really
wise.' There is no doubt irony here as in
whatfollows. dvixeffBe yap et, k.t.X.]
The force of the irony consists in the
fact that their submission to all this ar
rogance might be represented as the ob
servance of Christian duty, in the prac
tice of humility, forbearance, and forgive
ness of injuries (cf. M. 5 : 39 — 41), while,
in effect, the Apostle ascribes it to a con
sciousness of superior wisdom, a sort of
philosophic pride, et tis k.] implying
that the thing was done. KaTaSouXot]
reduces you to the state of bondmen ; by
lording it over your faith, 1 : 24. Kara-
Kvpieiovres twv KXijpux, 1 P. 5 : 3. Cf. C.
2: 16, 18. KaretrBlei] devours (you);
probably by promoting contentions and
disputes, G. 5: 15. Acting as Xukoi. See
M. 7:15- A. 20:29, n- Xap/3dxei]
takes of your substance, receives pay, 3
J. 7; or 'gets hold of you,' 'catches you,'
12 : 1.6. erraipeTat] sets himself up as
a teacher in opposition to what you have
been before taught; 10:5. eis Trp. S.]
A proverbial expression, like M. 5 : 39, for

2 CORINTHIANS 11. 21—26.

339

haOevhaafisv iv w S' dv tis ToXfid, iv acppoavvrj Xiyw, toX/hw
Kayw- 22 'J&fSpaiol eiai ; Kayw- 'laparjXlTal slat ; Kayw- airspfia
'Aj3paafi slai ; Kayw- 23 Siokovoi XpiaTov slal ', irapacppovwv
XaXw, U7rep e'yw- ev /coVoty irspiaaoTipws, iv irXrjyais virepfiaX-
XovTwy, ev cpuXa/caFy irsptaaoTspws, iv OavaTois iroXXaKis' 2* viro
lovSalwv itevtokis TeaaapaKovTa irapa filav sXafiov, 25 Tpty
eppafSSlaOrjv, dira^ iXiOdaOrjv, Tpls ivavayrjaa, vvyQhfispov iv tw
f3v0w irsirolrjKa' bSoiiroplais iroXXaKis, kivSvvois iroTafiwv,

affrout and insult. KOTd dTtp,. . . . tjitB.]
on the subject of disgrace, to wit, that we
were weak ; ' weak,' as in (6, 7), 10 : 10 ;
in 1 C. 2 : 3. 4 : 10, 12, 13. Kard piv
Stj tt^p rpotpijv twv TratSiux Too-aura
IXeyov, Hdt. n. 3. On lis &ri, see 5 : 19, n.
e'x tj5 5' dv t. ToXpqi] Se is adversat. to
the notion rjaBevijffapev, 'howbeit,' 'on
the contrary, on whatever particular any
one presumes.' iv doip. X^7u] as intro
ductory to roXpw Kayw. q. d., in the use
of such language I protest against it as
folly; so (23). Cf. Ph. 3: 4.
22 — 29. 'E/3. eio-t k.t.X.] The three
terms are used, not with any difference
of meaning, but to state, by a climax, the
supposed dignity of the Jews. It follows
that these opponents and false teachers
were of the Jewish race. See Introd. He
was 'E/3p. ef 'E/3p. Ph. 3:5, "¦> cf- E-
11:1. irapatppovwv X.] Astrongerex-
pression than lis dtppwv or ex dq>p., rather
desipiens than insipiens, ' raving ;' cf.
irapatppovla, 2 P. 2 : 16, where it denotes
conduct contrary to knowledge and rea
son, birip iyw] I am such in a higher
degree ; cf. twv birepXlav dirotrr. (5) ; and
see 6 : 4 — 10. ex x. irepifffforipws] in
labours more abundantly. The adverbs ex
plain STrep. k. ttX. 8 av.] are general terms,
the details being afterwards supplied. Ix
OaxdTois] i.e., exposed to danger of va
rious kinds of death — stoning, shipwreck,
drowning in rivers, murder by robbers. Cf.
|6 : 9. uttS 'I.] at the hands of Jews.
This infliction would take place in a syna
gogue. Thus the Apostles were beaten,
A. 5 : 40, according to our Lord's predic
tions, M. 10 : 17, n. And Paul had him
self often thus punished Christians, A.
22 : 19. The manner is indicated in Deut.
25 : 2, 3. The number there allowed is
forty ; but thirty-nine only were inflicted,
with Pharisaical scrupulousness, that by
no accident the highest number specified
- might be exceeded. Joseph. Antiq. rv. 8.
No record is preserved in the Acts of S.
Paul's scourgings by Jews, irapd piax]
less one ; i.e., passing over one (Winer).

e'ppa/SS.] beaten with rods; i.e.,
scourged by Roman officials ; a severer
punishment than the Jewish flagellation.
See A. 16 : 22, 23, and for the manner,
A. 22 : 25. dTraf iXiB.] At Lystra, A.
14 : 19, n. Tpls . . . exaud7.] Several
voyages are mentioned in the Acts, of
which the details are not given, and in
which these shipwrecks might have oc
curred (A. 14 : 26. 18 : 18, 21, 22) ; but
as no allusion is made to them by S. Luke,
it is better to refer them to that earlier
part of the Apostle's ministry which he
has passed over very cursorily (A. 9 : 30),
but which we know, from G. \ : 17, 4c,
comprised much activity in journeying.
vvxB. . . . Trex.] a night and day (con
tinuously) have I passed in the deep.
The perf. expresses his vivid recollection
of the Bufferings : ' I have the experience
of a night and day passed in the deep.*
Probably floating on fragments of a wreck.
Trotetx applied to time, M. 20 : 1 2, n.
A. 15 : 33, 4c. oSotTTOpiais] continued
from (23). Dat. instrumenti. The kixS.
following are such as were encountered
by the Apostle ' in journeyings.' KtxS.
TTorapux] in perUs from rivers. Pro
bably in Asia Minor, among the torrents
of the wild mountainous districts, where
also the traveller was likely enough, as
now, to fall among robbers, ix yiv. . . .
e'f iBv.] arising from (my) nation — from
heathens. Frequent instancesofbothin the
Acts. e>Tr8Xet] As lately in Ephesus,
formerly in Corinth, A. 18 : 12 ; Thessalo-
nica,17:5; Berea,17:i3; Philippi, 16: 19,
4c ; Lystra, 14 : 19 ; Iconium, 14 : 5 ; An
tioch, 13 : 50. See 2 T. 3 : 11. e'x epTj*
pi a] as opp. to TrSXei, including k. irora-
pwv Xtjitt. and Xtp. St^. x.t.X. of (27).
ex ijVeuSa5eX0ots] His dangers among
these were perhaps not to life or liberty,
but to reputation, to usefulness, as G.
2:4. ex k. Kal pbx^w, iv dy pvirv.]
1 Th. 2 : 9. 2 Th. 3:8; 'in severe and
distressing labour ; in watchings ;' night-
work at his trade ; watchings also against
attacks from persecutors, e'x xTjo-T.]not
22—2

340

2 CORINTHIANS 11. 26—31.

kivSvvois XrjaTWV, kivSvvois iK yivovs, kivSvvois ic, sOvwv, /ctvouvoty
iv irbXsi, KivSvvois iv iprjfila, kivSvvois iv OaXaaarj, kivovvois sv
¦ylrsvSaSiXcpois- ^ ev kohw /cat fidyOw, iv dypvirviais iroXXaKis,
iv Xifiw /cat Styei, ev vrjaTslais iroXXaKis, iv "^rvyst Kat yvfivoTrjTf
28 XWP'? T^v irapsKTOs, h iiriavaTaals fiov h KaO rjfispav, rj
fiipifiva iraawv twv 'sKKkrjaiwv. 29 Tty daOsvsi, Kai ovk aaOsvw ;
Tty cvcavdaXtTeTai, /cat ovk iyw irvpov/iai ', 3° et KavyaaOat Ssi, Ta
Ths daOsvslas fiov Kavyrjaofiai. 3I o Oeoy /cat iraTrjp tov
Kvpiov hf-wv 'Irjaov XpiaTov oiSsv, b wv svXoyrjTOS et'y Touy

to be distinguished as voluntary fastings
from Xipip k. Slipei, but to be taken as
a repetition or enforcement of X. Kal 8.
as d7p. is, partly, of kSttu, pbxBw. Cf. 6:5.
There is no recorded instance of voluntary
fasting by S. Paul, in his ministry, unless
it be A. 13 : 3. Note that several xlvSvvoi
are repetitions from the foregoing (24, 25)
twv irapexTbs] If we render, with A. V.,
Vulg., Beza, Beng., 'the things from
without,' we must understand troubles of
the kind before described, relating to the
body, orouterlifeandcircumstances ; abet
ter sense than that which, however, seems
required by the usage of irapexTbs (an un-
plassical word) in M. 5 : 32. A. 26 : 29,
' apart from things excepted, ' exceptis ex-
cipiendis, or, 'not to speak of the things
not enumerated,' like 'the time would fail
me,' H. 1 1 : 32, or, prseter cetera (Syr.)
tj iiriiriffT. pou] Earliest MSS. have
iirlffTaffis, but most iirlffvur. The Ap.
probably having both words in his mind,
prefers to iirlffT., 'business, charge,' the
word which by a slight change gives the
impression of trouble, incursion on his
quiet, conspiracy against his peace, faction
against his authority ; cf. xaraTopTj for
nepiTopTj, Ph. 3 : 2. And see Num. 26 : 9,
eiriffiffT. Kvpiov, 'insurrection against
the Lord.' ' I am cumbered daily, and
do care,' 4c Tynd. tj pip. is, however,
certainly in appos. to eiriffiffT., hence
Gen. V. ' I am cumbered daily with that
heap of things which lie upon me, which is
the care, ' 4c. Some render ' my daily con
course of hearers' (Syr. see A. 18: 11. 19:9.
andcf. Mk. 6 : 31) ; 'quotidianihominum
impetus,' Cic. pro Arch. 6. But this sense
is not sufficiently cognate with tj pipipva.
We must understand with eVitrutrTao-ts
some such expression as ofox e'ort. tj
p4pip.] the inward anxiety arising from
his interest in them, and from the part
he had to take in their spiritual affairs.
Tratrux tux 4xkX.] ' all the churches' of
the Gentiles in Asia Minor, Macedonia,

and Achaia ; as in 8 : 18. 1 C. 14 : 33 ; cf.
R. 16 : 4. Tis dtrB. k.t.X.] He refers to
the frequent cases of difference and trouble
arising from Jewish scruples, and heathen
superstitions, in reference to meats or ob
servances. See R. 14, 15 : 1 — 7. 1 C. 8.
He represents himself as sympathizing
with the over-scrupulous party (cf. 1 C.
9 : 22), whereas doubtless his own per
sonal feeling was in favour of perfect
Christian liberty (R. 14 : 14. 15 : 1). The
first part of the appeal may be considered
as addressed to the weak, as an assertion
of his fellow-feeling with them ; the second
to the strong, as a caution to them not to
create offences (iC. 8:9 — 13). The emphatic
4yw in the second clause makes prominent
the thought that in the case of offence
given, he, though not of the weak party,
accepts and resents the injury. o-KaxSa-
XI feral] is made to stumble; caused
to do wrong. Trupoupat] am set on
fire, E. 6 : 16 ; 'burn,' with indignation,
aB in 1 C. 7 : 9 with lust.
30, 31. Td ttjs dtrB. p.] I will
boast the circumstances of my infirmity,
my well known infirmity (G. 4 : 13, 14).
See on 12 : 5, 7 — 10. The connexion of
this with the preceding is the thought,
' as we are now in the vein of boasting, I
will,' &c. SO. — olSex, k.t.X.] The ap
peal to God is meant to introduce the
narrative which follows in 12 : 2 — 4, not
the mention of the occurrence at Damas
cus, of which there was sufficient human
testimony. The mention of this conies in
parenthetically, as omitted out of the
enumeration of his many sufferings and
dangers (24 — 27). It| illustrates his perils
e*K 7ex. e'{ e'0x. ex TrSXet, and his d7pu7rxiat,
A. 9 : 24, and perhaps occurred to his
mind just here, as having happened at
about the date of the vision which he was
on the point of relating. A. 22: 17. 0 Si]
referring to 8 9e8s, as in R. 9 : 5 to 0
Xpiffrbs. eiXoy. els t. a.] A form due
perhaps to the Jewish custom, preserved

2 CORINTHIANS 11. 31—33. 12. 1—3. 341

atwvay, oti ov yjrevSofiai. 32 ev Aa/xaencw b iOvapyrjs 'ApeVa
tov /SacrtXe'wy icppovpsi Thv Aa/naaKrjvwv iroXiv, iridaai fie OiXwv,
33 /cat Sid QvplSos iv aapydvrj EXaXdaOr{v Std tov Tet'y_ouy /cat
ei-scpvyov Tay ysipas ovtov.
12 KavydaOai Sh ov avficpepei fior iXevaofiai yap et'y 07rra-
atas /cat a-7ro/caXin|/-eiy Kvpiov. 2 oTSa avOpwirov iv XpiaTW irpo
btwv SeKaTsaadpwv, b'ite iv awfiaTi ovk oTSa etVe e/CToy tov
awfiaTos ovk oTSa, b Oeoy otoev, dpirayivTa tov toiovtov ewy
Tp'iTOV ovpavov. 3 jcaj otda tov toiovtov avOpwirov, b'ite iv

in the Talmudical writings, of adding
N-in ^\~i3. 'blessed be He,' after the
name of God, or its substitute, tt/1 l|3n>
the Holy One. I T. 1 : 1 1. This is one of
those appeals which justify the use of oaths
on solemn occasions. 1 : 23. R. 1 : 9 ; 9 : 1.
G. 1 : 20.
32> 33- ^v A.] This occurred about
nineteen years before the date of the Ep.
See on A. 9 : 24, 25. 'Apira tov j8.]
This Aretas, King of Petra, was father-
in-law to Herod Antipas, and had wars
with him, Mk. 6:17. Joseph. Ant. xvm.
7. Herod received assistance from Vi-
tellius, the Roman Governor of Syria.
But it seems that at this time, perhaps
through the confusion arising from the
death of Tiberius, A.D. 37, or through the
caprice of Caligula, Damascus had fallen
into the hands of Aretas. Howson, Life,
tSic. of St. Paid, Vol. I. c 3. itppoipei]
sentinelled, kept guard over. ri)v Ao>
patsKijvwv tt.] An expression agreeing
with the fact that Aretas's officer had in
occupation a city not belonging to the
natural jurisdiction of A. iv o-ap7-]Tbe
word denotes the material — wicker-work.
iv triripiSi, in A. 9 : 25. See n. The xal
adds the mode of escape as a proof of the
peril in which he was, and as an example
of necessities and emergencies.
XII. 1—6. Kaux- Stj] To boast,
assuredly is not for my advantage; i.e.,
not 'with regard to the argument,' but
'not good for me personally, spiritually.'
A recurrence to the thought in 11 : 30, as
if by way of correction on re- consideration,
when he approaches the subject then in
his mind connected with his dtrBiveia. Some
MSS. read Kaux- bei, oi ffvptpipov piv.
But see Chrys. in loc. and Theodoret.
ipol pex ob XvffireXijs t) roirwv SiijyTjffis,
iplv Si ffiptpopas. ydp] assigns the
reason for the remark. The proof he

is about to allege is of so exalted and so
lemn a nature, as to deprive him of all
ground for personal boasting, almost of
personality. MSS. as above, read Si.
oiTTairias] pi. denoting a subject of dis
course. In birraffla some object was
presented to the sense or imagination.
Not necessarily in the dTroKdXu^is. 8ttt.
ideas imparted by means of an image,
dTroKaX. direct communications from the
Divine to the human spirit, air ok. Kvpiov]
granted by the Lord. olSa &v8p.] I
know a man, &c. — himself, clearly (7).
dvBp. iv Xp. not signifying merely a be
liever, but indicating that spiritual exist
ence in Christ, and mystical relation to
Christ, which were necessary conditions
to such facts as he is about to recount.
TrpS et. SeKaTeo-ir.] above fourteen
years ago. Fourteen years back would
bring him to the time of his alliance with
Barnabas in the Episcopate of Antioch.
He may have wished to antedate this
vision to that period, as thus evidently
showing his independent Apostleship and
inspiration. The vision occurred most
probably as related in A. 22 : 1 7, on his
arrival at Jerusalem after his flight from
Damascus, iv tr tip.] He does not mean
a bodily transference to the heavenly re
gions, but the retention of the present
state of existence ; or, the doubt in his
mind may be whether his spirit was
actually disembodied, or the vision pre
sented to his spirit being yet in the
body. ' The infusion of spiritual influ
ence suspends at the same time the usual
succession of ideas, and the ordinary cur
rent of thought ; the power of imagina
tion alone remaining active, and the sense
of spiritual vision being excited to the
highest degree of intensity.' Lee oti In
spiration. dpira7.] The word is used
of bodily translations in A. 8 : 39. 1 Th.
4:17. Rev. 12 : 5. It here points out
the ecstatic condition, in which the vision
was accompanied by impressions on the

342

2 CORINTHIANS 12. 3—7-

aw/iaTi e'Ite e/CToy tou awfiaTos, ovk oTSa, b Oeoy ot'dev, 4 OTt
hpicayrj e/'y tov irapdSeiaov /cat ///coucrev apprjTa prjfiaTa, a ovk
e£ov dvOpwirw XaXhaai. 5 7j7rep tou to/outou Kavyrjaofiai, virep
Se ifiavTov ov Kavyhaofiai et fih iv Taty aaOEVEiais fiov. Eav
yap OeXhaw KavyhaaaOai, ovk eaofiai dcppwv, aXhOeiav yap spw-
cpslSofiai Si, fih tis et'y ifie XoylarjTai virep b iSXiirei fie rj okovsi
ti e£ lyttou. ' /cat tJ5 virspfSoXrj twv dtTOKaXv-^rswv "iva firj virsp-

sense of hearing, TjpTrdyrj . . . Kal iJKOvtre
(4). (ws rplrov oip.] cf. I Kin. 8 : 27,
' the heaven, and heaven of heavens,'
Deut. 10 : 14. 2 Chr. 2:6. 6:18;
an expression which, upon the Jewish
system of interpretation, may well
have given rise to the notion of 'three
heavens.' Cf. irdvrwv twv oipavwv, E.
4 : 10. The Heb. D?Q# a pi., form (dual
as pointed, see Bengel's note) is rendered
•heaven,' or 'heavens,' indifferently in
A. V. of 0. T. oipavbs and oupaxol are
similarly used in the N. T., the sing.
more freq. TpiT. o8p. is synonym, with
¦jrapdSeto-os (4), and evidently means the
highest state of glory and bliss, the imme
diate presence of God. Kal oTSa k.t.X.]
The repetition bespeaks diffidence in the
narration of such a fact, and consciousness
of the difficulty of its reception by others.
8ti] dependent upon tSx toiout. dvBp.
The change from the particip. as in (2) to
the direct proposition, is to give more
effect to the statement. TrapdSetirox]
See on L. 23 : 43. Here he saw the Lord
Jesus, A. 22 : 14, iS ; heard his voice
(with iJKOVffev dpp. pijp., cf. dKovtrai tpw-
xtjx eK tov trrbparos airov), and held
converse with Him. Connect 5 : 8. Ph.
1:23. dpprjra . . . oiK e£Sx] 'unspeak
able,' for their sublimity and sweetness ;
such that it would be wrong to attempt
to represent them by human language ; or
rather 'unspeakable,' and not allowed to
be divulged, in regard to their meaning ;
perhaps prophetic (cf. Rev. 10 : 4. 22 : 10) ;
but more probably intimately personal.
Those who have experienced remarkable
dreams with regard to the heavenly state,
or departed friends, will in some degree
understand that communications neither
prophetic nor mysterious might be dpptjra,
and S o8k e£8x . . . XaXTjtrat. e£ox] i^euTi
always has the sense of licet elsewhere in
N.T. so Syr., Vulg. here. But e'ifSx may here
mean ' possible ;' ' the ideas conveyed to
him were such as he could not by any
powers of human language convey to an
other.' Abp. Whately. epauTou] as

opp. to tov toiovtov, means ' myself as you
see me,' as known to men (6). ei p.Tj iv t.
da 8. pou] This has a very pregnant mean
ing. His infirmities were closely con
nected with his exalted privilege (7 — 9),
11 : 30, and would, as it were, sacra-
mentally remind him of it. Comp. the
case of Jacob's perpetual lameness after
wrestling with God, Gen. 32 : 25, 31.
And notice, in his instance, the quasi
double personality, Israel and Jacob. He
might boast of Israel, ' the prince of God,'
but not of Jacob', except as the weak
mortal bore the impress and attestation
of the higher character. Again, the in
firmities of the Apostle made more con
spicuous the divine grace and strength
with which he was endued (9, 10). edx
7 dp 0eX.] 'if I shall wish,' as I may;
7dp refers to the- general sentiment of the
preceding verse, the maintenance of a
right to boasting. oiK (tropai dot pwv]
though all this boasting is under protest
that such language is folly (11 : 16 — 21),
I shall not really be foolish in so speak
ing. Butsee(n). dXijB. ydp ipw] for
I shall speak truth. Not that every kind
of truth would be free from the charge of
foolish boasting, but what he had to say
in exaltation of himself would be neces- .
sary, or important, to the confirmation of
his apostleship and inspiration. 0eiS. Se]
but I abstain. els epe X07.] should
make account with regard to me ; should
actually set down to my account, in the
way of dignity, real or apparent. 8] de
finite, as the object of the more certain
sense, ' beyond what he sees me (to be).'
The Apostle wishes to be regarded exactly
in the character which he presented to
the sight of men — in his bodily weakness
and insignificance, as well as his external
manifestation of apostolic powers (12).
dKo8et Tt e£ epou] Tt indef., as less
conclusive than what was seen, but inti
mating an expectation that what any one
heard from him, i.e. in his discourse,
would be favourable to his claims. Some
MSS. omit Tt.
7 — 10. (5) and (6) may be considered

2 CORINTHIANS 12.

-n.

343

alpwfiai, iSbQrj fioi aKoXo-^t Trj aapKi, dyysXos 2aTav, t'va fie
KoXacplXrj, "va fih virspalpwfiai. virip tovtov tois tov Kvpiov
irapsKaXsaa, 'lva diroaTh air ifiov- 9 Kal EiprjKs fioi, 'Ap/cet aoi
h Xapts fiov- h yap Svvafils fiov iv aaQBvsla TsXstovTai. IjSiaTa
ovv fidXXov Kavyfjaofiai iv Tais aaOsvsiais fiov, 'iva EiriaKrjvwarj sir
ifiE h Svva/iis tov XpiaTov. IO Sib evSokw ev daOEVslais, iv
vftpsaiv, iv avayKais, ev Siwyfiois, iv aT6voXwplais, virep XpiaTov-
OTav yap aaOevw, tote Svvotos elfii.
11 Yiyova dcppwv Kavywfisvos' vfieis fie hvayKaaaTB. e'yw
yap wcpeiXov vcp' vfiwv avvlaTaaOai- ovSiv yap vaTeprjaa twv

as a kind of parenthesis. Now S.Paul con
tinues his narration, tjj brrepfl.] by the
excess ; not in number, but in magnitude.
Connect with birepaipwpai not with ibbdrj.
Very probably however, though not to
be ascribed to the overpowering nature
of the heavenly vision, this thorn in the
flesh was simultaneous with his awaking
from his trance, and was a bodily infir
mity affecting his appearance and speech
(10: io); which latter affection some think
is hinted at in KoXatpl'CTj, 'buffet,' as by a
blow on the face or mouth. With ok. t.
trapxl, 077.2. cf. L. 13: 11, 16. irvevpa
(xovtra dffBevelas . . . . i)v (Stjffev b
Zaravas, and G. 4 : 14, tSx ireipatrpbv
pov Tovivrij trapxl piov. trxbXoip] a stake,
sudes. The expression trx. ttj it., proba
bly proverbial, may be referred to Num.
33:55. 'Pricks (Le., thorns, D1?^) in your
eyes, and thorns (D'O'OS Josh. 23 : 13)
in your sides.' trxbXoires iv t. btpB. bpwv
LXX. So Ezek. 28 : 24, trxbXof for P ??
a thorn. In 1 Sam. 29 : 4, for ¥3W
an adversary (Satan,) Syr. V. has the word
used here 1 .<^^ stimulus, spina pun-
gens, ttj tr. 'for my flesh ;' to trouble
my flesh. ' Unquietness of the flesh,'
Tynd., 'through the flesh,' Cr. UTrep]
as Trepi, but more significant of in
terest in the matter, cf. E. 6 : 18, 19, Trepi
irdvrwv . . x. birip (pov. rbv K.] Christ;
as appears from (9). irapexdXetra I en
treated; usually 'exhort, ' or 'comfort,' in S.
Paul, d iroaT 5] as of a person, sc. dyy. 2.
L. 4 : 13. A. 12 : 10; but so dTTTjX0e is
used with regard to disease, Mk. 1 : 42.
L. 5:13. elprjKi p.oi] in answer to his
prayer ; spoke, as in A. 18 : 9. 23 : n ;
'has said,' perf.; the answer lasts me

until now and perpetually. dpKef aoi]
is all you want, J. 14 : 8 ; suffices to en
able thee to fulfil thy ministry, tj xo-P's]
not merely good-will or favour in the
Divine mind, but the bestowal, communi
cation, resulting from it. ex dtrB. re-
Xeiovrai] is perfected, has full develop
ment, has entirety of action, where it co
exists with weakness. All the effect is
then seen to be due to Divine power. See
4 : 7. Ph. 4:13. k.] The Apostle's prayer
was not answered according to his origi
nal desire ; yet, doubtless, it was the
prayer of faith. An important example
for the interpretation and right use of the
promise, Mk. 11 : 24. pdXXox] 'rather'
will boast on this ground than on any
other (5), 11:30. tva] telic, 'that,'
denoting a result of the infirmities, not of
the boasting. iniffKTjvwffTj iir' ipi]
tabernacle upon me; irriaK., to quarter
upon, ' make me its dwelling place.' Cf.
Rev. 7 : 15- 21 : 3. e8SoKt2] I am well
pleased; 'have satisfaction in.' dvdyx.
. . . o-Texox-] See on 4 : 8. 6:4. 8rav
. . . TSTe] whenever . . . then — not repre
senting his weakness as occasional, but
marking the synchronism of strength and
weakness. See on 2 Th. 1 : 10. Suxa-
tSs] G. 2 : 20. Ph. 4 : 13. And note the
case of Gideon, Judg. 6 : 12, 14 — 16,
K. peTd trou SuxarSs iv ttj io-x^t (Alex.)
. . . iirifiXeipev airip b dyy. Kvpiov k. etre,
Xlopeiov iv tj; lax^i aov TabTrj. . .ISoi
ifcairiffTeiXd tre ... K. (ffrai perd aov.
11 — 15. 7ey. &tpp. Kavx.] I am be
come a fool in boasting; have turned out
a fool, after all, in this proceeding — depre
cating it as folly (11 : 16 — 23), and claim
ing a right to boast without the charge of
folly (6) . He seems here to be expressing
his real feeling that he had said more
about himself than was desirable, except
for a, special reason which he deplores.
bp. pe tjxo7k.] ye compelled me; by

'344

2 CORINTHIANS 12. u— 15.

virEpXlav diroaToXwv, el Kai ovSev sl/it. l2 Ta fisv arjfisia tov
diroaToXov KaTsipyaaOrj ev vfiiv iv iraarj virofiovrj, ev arjfietois
Kal Tepacrt Kal Svvafisai. I3 Tt yap iaTiv o hTThOrjTE virsp Tay
Xot7ray iKKXrjalas, et firj oti avTos iyw ov KaTevapKrjaa vfiwv ',
¦vaplaaaOi fioi Thv dSiKiav TavTrjv. I4 ISov TpiTov ETOifiws iyw
iXOsiv irpbs vfids, Kal ov KOTavapKhaw vfiwv ov yap <£rjTW Ta
vfiwv dXX' vfids- ov yap dcpelXsi Ta tskvo Tois yovsvai OrjaavplXsiv,
aXX' ol yoveis Toty Te'/cvoty. '^ iyw Si hStaTa Sairavhaw /cat
eKSairavrjOhaofiai virip twv ypvywv vfiwv, el Kai irepiaaoTspws
Vfids dyairwv %ttov ayairwfiat.

not taking my part and speaking for me.
iyw ydp &tpeiXov] for I ought to have
been commended by you. So the imperf.
in Lat., debebam commendari. Win. § 41.
2. See 2 : 3. M. 26 : 9, 24. twv birepX.
d.] 11:5, n. e^ Kal oiSiv elpi] This
hypoth. form (ei with indie.) is meant to
state a fact — ' allowing I am nothing ;'
and obs. ouSex, really nothing, not pijSex,
nothing in my own estimation. See G.
¦6 : 3. tou dir.] Art. denoting ' him who
¦belongs to the class apostle. ' e x tt. ] ' in, ' as
consisting in, 4c. tt. 8Tropox$]nientioned
as an attestation of a true ministry at 6 : 4;
' every kind of patience, ' as there de
scribed. o"Tjp. k. t. k. 5.] appealed to
in R. 15 : 19. Cf. A. 14 : 3. 15 : 12.
19 : 11, 12. On the words, see A. 2 : 22.
'7dp implies that the exhibition of super
natural powers on the part of an Ap. was
an honour and distinction to a church.
Jt was connected with the possession of
high spiritual endowments by themselves.
.1 C. 1 : 5 — 7. ch. 14. t)ttij6. iirip rds]
tjtt. is usually construed with a gen. with
out prep, in the sense 'to be inferior to,'
birip is employed to add emphasis, ' de
pressed beyond the rest of the churches,'
-i.e., 'in, so great a degree inferior to;'
usage of LXX., e.g., 1 Kin. 21 : 23 (bis),
Kparaiwtropev iirip airois (ib. 25). Comp.
87rep with comparative, L. 16 : 8. H.
4 : 12. Jud. 18 : 26 (LXX. Vat.). STrep,
c. ace. is ultra, with motion implied, i.e.,
beyond some object. Cf. 8tt8, c. ace,
-motion or extension underneath. Donald
son, §§ 480, 487. Tds X. iKKX.] the
other churches ; in Europe especially, as
¦Thessalonica, Philippi. o8t8s iyw] I
personally, 10 : 1. R. 7 : 25, n. Karex-
dpK.] 11:9, n. xaplaatsBe . .dSiKiav]
not only ironical, but a pleasantry. See
on 10 : 6. At 11:7, he represents his
independence as maintained with a view
to an effect opposite (lva ip. ixpwBiyre) to

that here supposed (t)ttt)8.). rplrov] con
nect not with iXB. but irolp. exw, 'for the
third time I am in a state of readiness.' He
had been ready to come a second time
(1:15—17. 1 C. 4:18,19. 16 : 5, n.), but
was deterred for the reasons alleged at 23.
2: 1. ipas]M. 4:icj. L. 5 : 10. 1 C. 10:33.
2 T. 2 : 10. 8 ijiravp if etx] Applicable to
the mode of laying up their contributions
recommended by him for another object ;
but the word is used as denoting the ordi
nary family practice with regard to money,
rather than as representing what he did
for them, or would not have them do for
him. He proceeds to describe his actual
practice by the opposite word, Sairavijffw.
iKSairavTjBT)ffopai] will be spent; paid
away, laid out, as it were in labour,
sufferings, and even death. Ph. 2:17. Cf.
1:6. C. 1 : 24. 'I had rather coin my
heart, and drop my blood for drachmas. '
— Shaksp. /. Coesar, A. iv. Sc. 3. iirip
t. ipvxwv bp.] for your souls. See H.
13 : 17. A. V. seems to understand it as
i. Hebraism, Dj^tttSj, 'yourselves.' ei
Kai . . . d7aTrupat] even though. . . I
be loved ; subjunct., not indie, as in(i 1),
because he does not mean it as a positive
fact. irepiffffoT. . . . jjttov] The con
trast of the comparatives is not so strong
as if they were accompanied by Saw —
Totroirw. There is rather a comparison
of the facts of love in excess and love in
defect, than an assertion of the direct
proportion of the defect to the excess.
¦Neither Vulg. nor Beza render by quo
— eo, or quanti — tanti. And Luther :
' though I love you very much, and yet am
loved little.' The comparative, however,
should be expressed, ' even though while
I regard you more warmly I am regarded
more coldly.' Christian ministers must
not be surprised if their faithfulness and
love are met by, and even excite, coldness

2 CORINTHIANS 12. 16—21.

345

16 "Ecttw Si, iyw ov KaTef3dprjaa vfids, dXX' virapywv
iravovpyos SoXw vfids eXa/3ov. '? fih Tiva wv aire'crTaX/ca
•jrpoy vfias, Si' avTov iirXsovsKTrjaa vfids , irapEKaXsaa
TtVov, /cat cruvaTrecrTetXa tov dSiXcpdv fihTi iicXsovEKTrjaEV vfias
TtVoy ; ov tw auTW irvEVfiaTt irspisicaThaafisv ', ov TOty auTofy
'lyysai ;
'9 HaXtv SokeIts oti vfiiv diroXoyovfisOa ; kotevwitiov tov
Qeov iv XpiaTW XaXov/nsv Ta oe 7ravTa, ayairrjTOt, virep T/Jy
vfiwv olKoSo/nhs. *° cpo(r3ovfiai yap, fih irws iXOwv ovy o'lovs
"OeXw evpw vfias, Kayw svpeOw vfiiv oiov ov QeXeTB- fih irws epety,
XhXoi, Ovfiol, ipiOsiai, KaTaXaXial, ypiOvpia/uol, cpvatwasis, a/ca-
TaaTaalat- 2I fih iraXiv iXOdvTa fie Tairetvwarj 6 Oeo'y fiov

and indifference. The prophet of 'smooth
things' will be more acceptable than a
faithful Micaiah.
16 — 1 8. He repels the suspicion that al
though he abstained from receiving money
from them himself, he was ready to avail
himself of funds collected by Titus. "Eoru
Si] But granted — I did not, 4c Alleging
the second charge of his accusers, on the
supposed abandonment of the first, 4 y w]
I personally, eniph. KaTejSdpijtra] here
only, N.T. ; ' did not burden you' with my
maintenance in similar sense to Karavap-
xiw, 13, 14. Sffdpxux tt.] crafty man that
I am; cf. (iir.) A. 16 : 20. (Traxoup7.),
L. 20:23. SbXw] 'guile;' 'atrick.' Being
so apparently disinterested that I might
gain the more through others, ptj Ttxa
. . . . St' ccvroG, k.t.X.] The position and
case of Ttxa are due to the emphatic eager
ness of reply : ' Is there any one of those
whom ... .by whom,' 4c. Ttxa ux q.d.,
Svriva. cf. J. 5 : 38. dTreVTaXKa] I have
(hitherto) sent. inXeoviKT-qaa 8p2s]de-
frauded, 'over-reached.' 7:2. 1 Th. 4 : 6, n.
irapeK. T.] supply from 8:6. tSx dS.]
' the brother' before spoken of, 8 : 18, n.
prjTt] did T. at all, 4c. TrepieTraTTJira-
pvex] Using 1st pers. as defending himself
in the appeal to the conduct of Titus.
Tip airip irv.] by (or under) the same
spirit; guided by — by rule of. ttx. here is
the spirit of probity, disinterestedness,
self-denial, tois air. txv-] by (guidance
of) the same track. He cannot mean that
they followed each other, but that each
adopted the same rule and principle. He
and Titus walked both in the spirit and
footsteps of Christ. On the dat. see A.
15: 1. 9:31, n. 21:21. R. 13 -. 13.
rg — 21. IldXtx Sok.] it. as in 11 : 16,
TrdXtx Xiyw. Reverting to what he had

said about boasting, in regard to which
they were not to mistake his character or
meaning, he puts them in guard against
making another mistake as to his object in
the appeal which he has just made.
dTroXo7o8p.] make a defence to you.
Some early MSS. have TrdXai, so Vulg.
' olim putatis, ' in which case read without
interrog. 'your notion for a long time
back is,' 4c. But irdXtx is to be preferred.
He attests his independence, authority,
and dignity as in 1 C. 4 : 1 — 3. Karev.
.... XaX.] what we say we say before
God in Christ ; not to be taken as an
attestation that what he is about to say
is a fact, but as a declaration that all
that he says is in the presence of God, and
in accordance with his relation to Christ ;
2: 17, n. Td Si ir.] but all (that we
say). Si adversat. 'however ;' though this
be the case, 'yet,' 4c. iirip] for the
sake of. tpo^ovpai ydp] This transition
to the sing, is one of the strongest among
the many proofs that in his use of the
pl„ as in (19), he commonly means him
self alone, bpiv] Dat. iucomm. 'to you.'
Ptj ttus epets k.t.X.] answering to o8k
o'lovs 6. evp. bp. as irpoelpijKa — oi tpeltropat
(13 : 2) to Kdyw eip. ip. ol. ov 8. (p. f. 8.
4pi8.] in the same order as at G. 5: 20
among Td (pya rijs trapKbs. Seen. iplBeia]
from (piBos, ' »• hired labourer, ' thence
used 1. for 'low envy,' such as hired ser
vants might be supposed to entertain; 2.
for ' cabal,' or ' mob,' such as would be
formed from persons of that class ; such
as were to be found in Greek cities, and
are alluded to under the name of d7opatot,
or iroxTjpoi. A. 17 : 5. 18 : 14. At Rome
the corresponding phrase was turba
forensis. 'Cabal,' or 'ambition,' seems the
most natural translation. Stanley. See

346

2 CORINTHIANS 12. 21. 13. 1, 2.

7rpoy vfias, Kai irevOhaw iroXXovs twv irporjfiapTrjKOTWV, Kai firj
fiETavorjaavTWV eiri Trj aKaOapaia Kai iropvsia Kai aaeXyeta rj
eirpafcav. 13 TptVov tovto i'pyofiat irpos v fids' iiri aTOfiaTOS Svo
fiapTvpwv Kal Tpiwv aTaOhaeTai irdv phfia. 2 irposiprjKa, Kat
irpoXsyw toy irapwv to SsvTspov, Kal airwv vvv ypacpw, Tois
irporjfiapTrjKoai Kal Tois Xoiirois irdaiv, oti eav iXOw et'y to

Ja. 3 : 14. G. 5 : 20. R. 2:8. xara-
XaXtai] evil-speakings; both open and
secret. ipiBvpiapoi] whisperings; secret
slanders. Cf. 1 : 29, 30. tpvffiwtxeis]
swellings of partizanship. 1 C. 4:6.
dKaTao-Tatriat] disorders; 'confu
sions.' 1 C. 14 : 33. All theseare the evils
against which the Ap . directed his reproofs
in the opening of his first Ep. Ch. 1 — 4.
He then proceeded (ch. 5, 6) to notice by
themselves the graver crimes with which
some were chargeable. TrdXtx e'XS1.]
This expression, associated as it is with
rebukes on account of evils denounced in
the first Ep.-, and anticipations of distress
from finding them still prevalent, is incon
sistent with the supposition of his having
paid a previous and second visit to Corinth,
after hearing of the troubles in the church.
And note that ptj tt. 4X8. is a repetition
of pr) ttus 4X8av (20), with a marked and
emphatic introduction of irdXiv, as if to
suggest that very different circumstances
ought to distinguish bis second coming.
Cf. 13 : 2. This will seem more clear
if we read the two expressions to
gether, ' I fear lest when I come I shall
find you, ' &c. ; 'lest when I come again,
my God,' 4c p-e Taireivwurj . . . irpbs
Spds] humble me with regard to you;
i.e., fill me with humiliation in constrain
ing me to express my doubt as to your
fidelity, and, therefore, as to the efficiency
and success of my labours. 3 : 2, 3. 1 C.
9:1,*. 3:12—15. Cf. G. 4: 11. 1 Th.
3:5. Kal Trex6\] k. connects with the
foregoing clause not a new fear, but the
source of the humiliation dreaded. ttoXX.
twv TrporjpapT.] By irpoijp. are meant
those who had sinned in the manner de
nounced in the former Ep. (1 C. 5 : 1.
6 : 9, 4c), and indicated in the next
clause. The perf. is used because they
are regarded as remaining in their previous
state : ' those who are the sinners of here
tofore.' peTaxoTjo-dxT.] aor. 'repented
not,' i.e., not at anytime, not when called
to repentance, pij, because this fact is sup
posed. ttoXXous merely expresses the fear
that many of this class would be found.

(irl rij dKao'.JTheprepositionisusedasin
Ja. 5:i,n.iC. 8:11. dxaB.iropv. do-eX7.]
Sins characteristic of Corinth. Introd.
XIII. 1 — 4. Iplrov tovto (px.] Not
meaning that he had been twice before, but
that he was now for the third time, as stated
in 12 : 14, in readiness to come (so Syr.
expressly) ; having, it is implied, abandon
ed his intention on the second occasion, as
explained in ] : 15 — 17, 23. See (2) tis
irapwv rb Seirepov, n. (pxopai] stronger
than 4rolpws (x°> (XBeiv, 12 : 14, to ex
press, more decidedly, that he would come
without fail; cf. diroBvijffxei, J. 21 : 23.
iirl trr. . p ijp. a] Citation of the law, Deut.
17 : 6; 19: 15 (cf. M. 18 : 16); in reference
not to the proof of sins committed by them,
but to his bond fide intention, on a former
occasion, of coming personally, concern
ing which he made such strong asseve
rations in 1 : 15 — 23. The witnesses
were those who were with him at the
time when he made the resolution, and
some of whom were now, or would be on
his arrival, at Corinth, 1 C. 16 : 5 — 7,
IO, 17. For iirl, cf. R. 1 19, n. Trpoeip.]
I have said before ; i.e., in this Ep.
virtually, 1 : 23, 10 : 2, and in 1 C. 4 : 21.
irpoXiyw tis irapwv rb Seir.] I
state beforehand, as though present the
second time; i.e., I anticipate what I
shall say when with you for the second
time; seeG. 0:21, n. Andcf. 10: 11. Kai
d it tix x. 7.] and as I am absent I now
write. The dat. tois irporjp. (see n. 12 : 2 1),
is to be referred to the three preceding
verbs Trpoeip. xpoX. 7p. — ypdtpw is omitted
in early MSS., and by Vulg.; read by Syr.
tois X. irdaiv] 'to all the rest' of the
class of offenders. edx (XBw eis t. tt.]
when I come again. Jelf, § 854, 3.
08 tpelaopaf (irel x. t. X.] He cer
tainly menaces a judicial and supernatural
exercise of his Apostolical powers — the
infliction of some outward chastisement
upon offenders or malcontents, which
should prove to them, and the whole
Church, that Christ spoke in him, 10:6;
cf. 1 C. 5 : 5 ; 11 : 30, n. Sok. tyr.]

2 CORINTHIANS 13. 2—7.

347

7rdXtv, ov cpslaofiai' 3 i^sl SoKifihv {'ijTetTe tou ev 6,1101 Xa-
XouvToy XpiaTov, oy et'y vfids ovk aaOsvEi, aXXa SvvaTsi iv vfiiv.
4 Kal yap el iaTavpwOrj e£ daOevelas, aXXa Xrj e/c Svva/xews Qeov-
/cat ydp ijijiety aaOsvovfisv iv aiVw, aXXa XrjabfisOa cruv outw e/c
Svvdfisws Oeou ety vfids. S 'EauTouy 7retpa^eTe et eo-Te ev Trj
irlaTEi, iavTovs SoKifiaXsTs- tt ovk iiriyivwaKETE eavTovs, oti
'Irjaovs XpiaTos iv vfiiv iaTiv ; et fih ti dSoKifiol iaTE. " iXirtXw
Si oti yvwaeaOe oti ^/nety ovk eafiev dSoKifiot. 1 evyofiat Se

Addressed to those who affected to doubt
his Apostleship ; but, in terms, to all.
It was a reproach to the whole that any
had, or expressed such doubts, 1 C. 9 : 1
— 3. tou. . . X.] Gen. obj., 'a proof
with regard to Christ,' as Him who
speaketh in me — Christ as so charac
terized. There are two conflicting trains
of feeling : The main tenor of his argu
ment is to assert his authority over them,
and assure them he could prove it; this
is interrupted by the desire to leave them
to work out their own reformation, with
out the necessity of his interference.
The key-note of both these feelings is
SoKipi), 'proof.' He is to give a proof oi
his power, unless they give a proof of
their reformation. SoKipi), ' trial,' or
' proof after trial. ' The transition be
tween the two meanings is seen in the
connexion of SoKipdlrere and dSbKipos (5),
as in that of probo with probus and re-
probus. 8s . . . bpiv] who in regard
to you is not weak, but, 4c ; reference
to the spiritual gifts and powers exercised
among them (8:7; 1 C. 1 : 5 — 7 ; 4 : 7 —
10. 12, 14), which were a result of his
own mission and authority (12 : 12), and
which would qualify them to recognize
the working of Christ's power in his
ministrations. Cf. (4) iK 5. Oeou eis upas.
(9). 1 C. 4 : 7, 10, 2 C. 10 : 7.
SuxaTet] a form not found elsewhere,
(but cf. dSuxaTeu, M. 17 : 20. L. 1 : 37),
antith. to dtrBevei, expressive of state
and action, Jelf, § 330, 2. n. x. ydp]
and in fact ; alleging the proof and ex
planation of the statement just made, in
the instances of Christ's greatest weak
ness and power, ei iffr.] a hypoth.
form, not conveying doubt, but making
or requiring a concession ; stating a fact
which, granted, involves another. Once
weakness did attach to the personal con
dition and experience of Christ himself—
the weakness of mortality, out of which
arose his crucifixion and death ; and to
which He submitted, for the purpose of
dying (Ph. 2 : 7, 8. H. 2 : 9). dXXd fg

. . . 6.] on the other hand He liveth by, 4c ;
his life is a result from the power of God,
inherent power, as his death was from as
sumed weakness, J. 10 : 17, 18. A. 2 : 24.
k. 7 dp] as in fact ; adding the assertion
of that union with Christ which would
account for the appearances that made
proof of Apostleship necessary for some,
and also for the language of assurance, as
to the possession and exhibition of spiritual
power, dud. iv airip] are weak in
Him ; as in his condition of humiliation,
in the mortal body; as crucified with Him,
G. 2:20. £i)ffbpe8a, k.t.X.] we shall
experience and exemplify the power of
his resurrection life, according to that
mighty working which has made itself
known and felt among you.
5 — 10. 'EauT. Tretp.] This admonition
arises probably from the notion of proof
required on his part ; SoKtpdfere, cf. Soxi-
V-7]" (3)- 'It 'a yourselves that ye ought
to prove ; your own faith, and your own
consciousness of the presence of Christ
amongst you, is the best proof of His
being in me.' Stanley. Cf. 1 C. 9 : 2.
2 C. 1 : 24 ; 3 : 2. iv t-^ it.] in the
faith ; have the character of true be
lievers, are legitimately partakers of the
hope of the Gospel, C. 1 : 23. This con
sideration is primary, direct, independent,
as well as essential. He does not say,
ei iffri iv r% (xxX-qtrla. SoxtpdjTeTe]
test ; ' bring to the proof.' 8:22. 1 Th.
5:21. i) 0 ix] a formula introducing the
test to be applied. iiTiyiv. i.] know ye
not your own selves, that J. C.,' &c, i.e.,
have you not a consciousness of the fact,
that, &c. Do ye not know by your self-
consciousness, that J. C. is in you, 4c.
For the form of speech, cf. Arist. Acharn.
377, airbs r' ipavrbv, birb KXiwvos &'
rraBov 4irlffTapai. The state of each
man's heart and life, with regard to
Jesus Christ-personally, is the criterion of
his interest in the Gospel. The Apostle
does not represent their being in the
faith, as dependent upon the validity of
his own commission, or upon any instru-

348

2 CORINTHIANS 13. 7— 11.

7rpoy tov Oeov fih iroihaai v/ids KaKov firjSiv, ovX 'iva rjfiEis
SoKifiot cpaviofiEv, dXX' 'lva vfisis to koXov iroihTe, hfisis Se ws
dSoKifioi ivfiEV. ° ov yap SvvdfieOa ti /caTa T?y dXrjOetus, aXX'
U7rep T>?y dXrjOelas. 9 yalpofisv yap 6Vav hf-eis aaOsvwfiev,
Vfisis Si SvvotoI rjTB- tovto Sb Kal evydfieOa, Trjv vfiwv KOTap-
Tiaiv. I0 Sid tovto TavTa airwv ypacpw, 'iva irapwv firj airo-
Tofiws yphawfiai KaTa Thv i^ovatav t/v eow/ce fioi o Kvpios ety
olKoSofihv Kal ovk et'y KaOalpeaiv.
11 Aot7rov, dSsXcpol, yalpsTS, KaTapTlXeaOe, irapaKaXsiaOs,
to avTO Cppovetre, ElprjvEVETE- Kal b Qebs Ths ayairrjs /cat elphvrjs

mentality, but upon a present, easily de
terminable fact. In this retort or counter
challenge to a proof of their Christianity,
he could not have failed to use the argu
ment, had it been a sound one, ' If I am
not a true Apostle, you are not true Chris
tians ; if my ministry, baptism, ordina
tion are not valid, you are not a true
Church.' 'I. X. ex bpiv] R. 8 : io. G.
4 : 19. E. 3: 17. C. 1 : 27 ; 2:6, 7.
dSSKtpot] unless perchance ye are spu
rious. dS. here has the sense 'that cannot
stand the trial,' rather than ' rejected
upon trial.' iXirllrw Si] reverting to
the idea of proof required of his Apo
stolical character and authority. 7x18-
ffetr&e] will understand, and acknow
ledge, upon reflection and reasoning
(10 : 7), without the compulsion of seve
rity (10). o8k itr p. dSSK.] that I am not
a spurious, but a genuine Apostle, etfx-
TrpSs 1. Q.] with dat. in A. 26 : 29 ; but
with TrpSs expresses more deliberate ac
tion, pi) TTOiijffai] The infin. presents
the subject-matter of the prayer. Some
render ' that I do you no harm' (i.e., have
not to punish you); but this is harsh
and unnecessary. oiK lva . . . tpav.] lva
' with the object that,' &c, implying that
their abstinence from evil, and con
tinuance in well doing, would, be a seal of
his Apostleship, 3 : 1 — 3. 1 C. 9 : 1, 2.
Cf. also 1 0. 3 : 12 — 15. A holy and
spiritual church is the proof of a genuine
ministry. dXX' ifxa] stating positively
the single object of his prayer. Tjpets
S i] though we (in that case) be, &c. ;
though, through your good conduct and
spiritual excellence, no occasion be given
for a signal miraculous proof of my true
Apostleship. ti s] have the appearance of
— be regarded as — hominum videlicet
judicio. Bez. ou 7 dp Svv.] meaning
that the exercise of his supernatural
power was limited by the occasion ; he

could inflict no divine chastisement,
unless it was necessary on behalf of
the truth of the Gospel. The contrary
possibility would be KOTd ttjs dXijB.
The 7dp depends on tis d58K. wp., shewing
how that might be. xaiP°P'e'1 7-] Here
also 7dp is dependent upon (7), renewing
the sentiment, which is the same as in 1 C.
4 : 8, 10, with less of sarcasm. The
Apostle is glad to witness the display of
spiritual strength on the part of the
Church in gifts, and powers, and progress
in holiness, rendering the exercise of his
authority and the assertion of his rights
unnecessary. He perhaps also regards the
period of his own weakness through phy
sical or mental suffering (12 : 7 — 10) as an
occasion for the administration of comfort
and support to himself by them, R. 1 : 12.
euxopefla] weprayfor; (7) KardpTiffiv]
restoration, thorough adjustment in all
particulars ; a state of thorough prepara
tion and equipment (11), 1 C. 1 : 10.
KaTTjpriffpivos tras (tnai tis 0 SiSdffKaXos
airov, L. 6 : 40. Cf. KarapTitrpbs, E.
4 : 12. dprios . .'. irpbs irdv ipy. dyaB.
i^Tjpriffpivos, 2 T. 3 : 17. Std touto]
for this (following) reason ; to pro
duce in them the effect desired, with the
object further stated iva irapwv k. t. X.
A reference to 11). dTrorbixws XP7)'
iropai] deal severely; 'treat you harshly.'
Xp. with adv. used absolutely of conduct,
as exu of condition. LXX. Esther 1:19;
9 : 27. The metaphor in diror. is from
surgical operations, or from pruning, R.
11 :22. See Tit. 1 : 13. i)v (Swkje k.t.X.]
10 : 8, n.
11 — 14. AoittSx] Further; 'let me
add.' r Th. 4 : 1. xalpere] united as
it is with the other imperatives, must
be understood significantly, ' rejoice,' and
not merely as the ordinary formula ' fare
well ;' cf. Ph. 3 : 1. 4 : 4. 1 Th. 5 : 16.
Karaprl^effBe] get into an arranged.

2 CORINTHIANS 13. 11—14.

349

eaTat fie6 vfiwv. I2 ' AairaaaaOs dXXhXovs iv dytw CpiXhfiaTi.
13 aaira^ovTat vfias ol dyioi irdvTes.
14 'H yapis tov Kvpiov 'Irjaov XpiaTov /cat h dydirrj tov
Qeov, Kat h Koivwvia tov dyiov irvevfiaTos fieTa iravTwv vfiwv.
afihv. the judgment of the adversaries of the
Catholic faith, such a combination must,
in general apprehension, involve the doc-'
trine of the Trinity, is made very evident
by the well-known objections which the
Arians offered to the Doxology, ' Glory be
to the Father, and to the Son, and to the
Holy Ghost.' If the ascription of praise
to the three names thus united implied
their unity in Deity and distinction of
personality, much more does the union of
the three in one benediction, in which,
nevertheless, a special blessing is asked
of each. They who objected to the Doxo
logy could not have failed to object to the
benediction, had it been the language of
the Church only, and not the language of
Scripture. We may add, that even if
the passage could be understood without
accepting the doctrine of the Trinity, it
teaches the distinct personality of the
Holy Spirit. If 8. K. T. X. is one per
son, and o OeSs another, tS dy. IIx. must
be a third, to preserve any consistency of
language or sentiment in the prayer. The
genitives are gen. subjecti. The grace
which belongs to J. C, the love which
God has for us, the fellowship and parti
cipation in the Divine nature, of which
the Holy Ghost is the author and agent.

well-composed state (9). An admonition
to receive his instructions which have that
end in view. TrapaKaXeto-^e] receive
consolation ; apply to yourselves the con
solation I offer, 1 : 3 — 7. tS airb tpp.]
agree in sentiment; meaning feeling
rather than opinion, 1 C. 1 : 10. Kal 0
O. k.t.X.] Kal adds the promise, as con
nected with the duties enjoined, and en
couraging to them, but not as attached
conditionally to the performance of them.
(ffrai] ' shall be,' not 'will be.' So Ph.
4 : 9. The appropriate characteristic
given to God conveys the special promise
needed and given. 07. and elp. have a
single art., being regarded as united and
forming this characteristic or attribute.
Cf. 10: I. do-7rdo-ao-0e] R. 16 : 16, n.
7^ xapis k.t.X.] The combination and
distinctions of this benediction can be
satisfactorily explained only by the doc
trine of the Trinity. The association of
the Lord Jesus Christ and the Holy Spirit
in the dispensation of blessings is unac
countable, except on the principle of per
fect equality, and of identity of nature.
Besides, the benediction is a prayer in
which each blessing is asked of its appro
priate author and giver, who, as the ob
ject of prayer, must be divine. That, in

INTRODUCTION TO ROMANS.

THIS Epistle is the last of the six which S. Paul wrote before his final
journey to Jerusalem. The date of its composition is gathered from the
following statements contained in it. S. Paul had never visited Home
(1 : 11, 13, 15), but was intending to go to that city after visiting Jerusalem
(15 : 23 — 28), with the contributions raised by the saints in Macedonia and
Achaia (15 : 26, 31). Now, from A. 19 : 21, we know that he had formed the
plan of visiting Home after his route through Macedonia and Achaia to Jeru
salem ; and, from A. 24 : 17, that he carried these contributions to Jerusalem
at the close of his second residence at Corinth. The writer mentions
(16 : 21, 23) Timotheus, Sosipater, Gaius, as present with him ; these, too,
are named, A. 20: 4, as sojourning with him at Corinth. The mention, too,
of Erastus, 16 : 23. A. 19 : 22, n., points to Corinth as the place, and to the
latter part of a.d. 57, or the early part of a.d. 58, as the time of its composition.
The origin of the Church at Rome, and the connexion which S. Paul had
with the Christians in that city, are points which have given rise to much
discussion, and remain wrapt in obscurity. We find from the Epistle that
this society of Christians had already attained considerable celebrity, 1:8;
that a considerable number of Christian teachers laboured in that city, some
of whom were converted before the Apostle, 16 : 7. These circumstances in
dicate that the kingdom of God had been proclaimed among them from an
early period. It is clear that the members of the Church were both of
Jewish and Gentile origin, as one object of the Epistle is to compose the dif
ferences which existed between them, and to exhort both parties to act in the
spirit of the Gospel ; but the relative proportion which one race bore to the
other, or their respective positions in the Church, are subjects upon which
nothing can be stated with any precision.
In the absence of any clearer information, we must assign the origin of
the Church at Home to the strangers from that city who were present at
Jerusalem on the day of Pentecost. The historian divides these eirihrjpovvres
'Papaioi into two classes — Jews and proselytes. A large number of Jews had
been carried off by Pompey as slaves, but eventually gained their freedom,
and followed various mercantile pursuits in the quarters beyond the Tiber
which Augustus assigned to them as their residence. Now, we know from
Tacitus (Ann. xv. 44; Juv. Sat. xiv. 96) that many heathens became converts
to Judaism, and were enrolled among the disciples of Moses. The proselytes,
then, who were present at Jerusalem, would doubtless return to Rome in
flamed with fervency and zeal, and would tell of Him who came as a light to
lighten the Gentiles, and to be the glory of his people Israel. This first band
of teachers would receive a further impulse in their work by the accession of
some who, on the martyrdom of Stephen, went in all directions preaching the
word, A. 8 : 1. (See Introd. to Ephesians.)

INTRODUCTION. 351
There is no support in Scripture for the assertion that S. Peter founded
the Church at Rome. We find S. Peter at Jerusalem in the events related
A. 15, in the twelfth year of Claudius. In the account which S. Luke has
given of the arrival of Paul at Rome, we have no intimation that the Church
in that city had any head whose authority was superior to, or co-ordinate
with his own. Moreover, in the four Epistles written from Rome there is
no allusion to Peter. In one letter he mentions those whom he declares to
be his fellow-workers in the kingdom of God, C. 4 : 11. In another letter,
Ph. 4 : 22, we have mention of Epaphras, Luke the physician, and the saints
of Cssar's household. It is not, however, pretended that S. Peter was at
Rome during the two years in which S. Paul resided there. But if he had been
there some time previously, why is no reference made to this fact P If S. Peter
had been in any sense the founder of that Church, surely Paul was liable to the
charge of building on another man's foundation in writing to them as he did.
Indeed we may say that if S. Peter had borne any material part in the esta
blishment of the Church at Rome, it is quite inexplicable that S. Paul should
have made no allusion to his labours, especially when we consider the men
tion made of him in the Epistles to the Galatians and Corinthians, and S.
Paul's uniform practice of bearing honourable testimony to all his coadjutors
in the work of the ministry.
The beginning of the Gospel in Rome, in the cities of Phrygia, as well as in
some other places, may be considered as the result of natural causes consequent
upon the facts which form the foundation of Christianity. The seed sown in
the earth sprang up and grew without observable intervention of a super
natural kind, Mk. 4 : 26, 28. The immediate agents employed may be
designedly hidden from us, to check the disposition to glory in men.
The external causes which induced S. Paul' to write to the Roman Chris
tians, may be conceived to be the account which he had of them from Aquila
and Priscilla upon his first visit to Corinth, five years previously, the expecta
tion of being able shortly to fulfil his long-cherished desire of visiting them,
and the opportunity now afforded him of sending this letter by Phoabe. What
ever view we may adopt of the time when Aquila and Priscilla embraced the
faith of Christ, it is evident that S. Paul would gather from them a precise
account of the Christians at Rome during his residence at Corinth and Ephe
sus, A. 18 : 2, 18, 19. 1 C. 16 : 19. This intimacy may be considered as the
link which connected Paul with the Church in the imperial city ; and the
recollection that his friends were again in Rome, with a lively sense of the
services they had rendered him, (16 : 3,) may also have had much influence
in determining the time of writing.
The thesis of this Epistle is contained in S. Paul's announcement to the
Jews at Antioch, A. 13 : 38, 39, Forgiveness of sins through Christ, and indi
vidual (Tray o TTto-Teijiax) Justification, not in the law of Moses, but in Christ and
in Christ alone. The cordial reception of truth, embodied as it was in a personal
Saviour, and in the preaching of His cross (1 C. 1 : 18, 23, 24 ; E. 4 : 21),
would remove out of the way the petty animosities between Jew and Gentile,
teaching them to receive each other into their hearts, as Christ had reconciled
them both to God.
S. Paul wrote to them, as he proposed to visit them, in the exercise of his
apostolical authority. 1 : 5, 6. 12 : 3. 14. 15 : 15. He had many personal

352 INTRODUCTION.
friends in that city, with whom he had met in his various travels, and also re
lations, 16 : 11. We can well account for his anxiety to fulfil his mission in the
metropolis of the world. Christianity planted in the centre of heathenism was
a phenomenon likely to attract the notice of the multitudes who resorted thither.
The triumph of the religiou of the Prince of Peace in the very citadel of ido
latry, where the deities of so many conquered people had their altars, was a
momentous fact. Opposed as it was by priestly and political power, despised
by the Pagans, fanatically attacked by the Jews, its victory was at once a
proof of its heavenly origin, and a pledge of its permanence.
This Epistle displays to a large extent those qualities which mark the ori
ginality of Paul as an author — power, fulness, and warmth. From these
arises an informality of expression, as the fulness of ideas and warmth of
feeling carry the writer rapidly onward with little regard to precision and
perspicuity. It should, however, be remembered that the obscurity which
many attribute to this letter is chargeable rather upon the difficulty of re
ceiving the doctrine than upon that of comprehending the sentiments. The
Apostle takes very high ground with reference to the Divine prerogatives
when he attributes the salvation of Jew and Gentile alike to the mere mercy
of God. To use the words of Mr. Abbott (quoted by Davidson, ii. 207), ' he
invests Jehovah with a sovereignty that is complete and illimitable, tracing
all things back to an origin in Him, while philosophers deem it necessary
that some acts should be. allowed to originate in man. They cannot conceive
of freedom and accountableness without something like independence and
contingency.' It is dilHcult to reconcile the Apostle's language with what men are apt to
regard as incontrovertible principles of moral philosophy ; yet in this we may
find a signal illustration of the position laid down by Sir W. Hamilton, ' No
difficulty emerges in Theology, which had not previously emerged in Philo
sophy.' The difficulties which religious rationalism attributes to revelation,
are not peculiar to revelation, but are inherent in the constitution of the
human mind, and such as no system of rationalism can avoid or overcome. Tho
stumbling-blocks which the rationalist professes to find in revelation are equally
presented by the method of rationalism itself ; as they arise from the laws and
limits of human thought. Reason gains nothing by repudiating revelation ; for
the mystery of revelation is the mystery of reason also. (See Mansel's Hamp
ton Lectures on the ' Limits of Religious Thought.')

IIAYAOY TOY ADT02TOAOY

H npos

P12MAIOT5 Eni^TOAH,

-*• I TAYAOS SovXos 'Irjaov XpiaTov, KXrjTOS airoaToXos,
-*-¦*- acpwptafiivos els evayyiXiov Oeou, 2 o irpoEjrrjyyBl-
Xoto oia twv irpocprjTwv avrov iv ypacpais dylais, 3 irspl tov

I- I — 7- Salutation containing the
writer's announcement of his call to the
office of an Apostle.
i — 4. SouXos 'I. X.] the earliest occa
sion on which S. Paul adopted this title ;
used by James, 1 : 1 ; Peter, 2 P. 1 : 1 ;
Jude, i. The personal title precedes the
official. The idea of ownership by pur
chase and power is involved in the word,
which is applied to the saints before the
throne, Rev. 22 : 3, oi SovXot airov Xa-
rpeiffovtnv airip. kXtjtSs dirbffT.] an
apostle by divine vocation, as opposed to
one self-constituted ; one who had received
his commission as specially and directly
as the other Apostles (Mk. 3 : 13 — 15),
3-et with a difference : Caeteri quidem
apostoli per diutinam cum Jesu consuetu-
dinem educati fuerunt, primo ad seque-
lam et disciplinam vocati, deinde ad apo-
Btolatum producti. Paulus, persecutor
antebac, de subito apostolus per vocatio-
nem f actus. (Bengel). dTrSffT. in the sense
of L. 6 : 13, n. ; cf. a C. 12 : 12 ; OTceuos
ixXoyijs, A. 9 : 15. Denotes, in an inferior
sense, a person sent on some special
mission, 2 C. 8 : 23. Ph. 2 : 25. itp w pi-
trpivos] 'separated' is perhaps the nearest
equivalent, but the word means marked off
by a broad line of demarcation. G. 1 : 15,
8 GeSs 0 dtpopltras pe x.t.X. See Jer.
1:5. A. 26 : 17, ii^aipoipevos tre ix tov
Xaoi xal twv idvwv, n. els eiayyiXiov]
for the furtherance of the Gospel, 2 C.
2 :i2. Ph. 1 : 17. Geou] 'of God,' as its
author and giver, as he goes on to ex
plain, 8 irpoeTT. Cf. A. 20, 24, tS e8a77.
ttjs x&P170* tov G. n. 1 Th. 2 : 2, n. Trpo-
e Tr t; 77 e i X a t 0] The ' glad tidings' was the
carrying out of a scheme which had been
formed from the beginning, the realization
VOL. II.

of hope founded on the divine promise,
A. 26 : 6, 7. This assertion would tend
to conciliate the Jewish section of the
Church, and prepare them for the subse
quent arguments on justification derived
from the law and the prophets. The
Gospel was no novelty, A. 26 : 22, 23.
Promissio erat evangelium promulgatum ;
evangelium est promissio reprsesentata.
Beng. Trepi tou ui. d.] Connect with 8
irpoeirijyy. Compare A. 13: 32, (Paul) T;pets
8pds eda77eXi£ope61a rijv irpbs robs
iraripas iirayy. yevopivrjv, Sri TaurT/x
8 G. ixireTrXijpwxev, dvaffrijff as Ttjo-oux
ws x.ivTip\p. rip Sevr. yiypairrai, vlbs pov
et ffb k.t.X. tou yevopivov  tov
bpiirB.] who became man — who was
manifested as Son, G. 4 : 4, n. Mark the
two natures attaching to the single person
tou viov airov, one having its origin in an
event which happened in time, the other
its manifestation and proof in such an
event. Christ is called Son of God in re
spect of his eternal sonship, Mic. 5:2.
M. 2 : 6. C. 1 : 15. H. 7:3 ; of his incar
nation, L. 1 : 35 ; of his resurrection from
the dead, A. 13:33. C. 1 : 18. ix trir.
springing from. KOTd ffdpxa] in refe
rence to the flesh, i. e. human nature.
This implies that he was man, and some
thing more. Opposed to this is irvevpa
dyiwa., the Spirit of holiness, the Divine
spiritual nature, a nature as superior to
human nature as that of God to man ; cf.
LXX, Ps. 144 : 5, ttjx peyaXoirpiireiav
ttjs 58£t;s ttjs dyiwffivtjs trov XaXiprovffi.
Non quidem id ipsum quod irvevpa dyiov
sed gravius et iptparixws summe vene-
randum. (Bretschneider) . The addition of
d7iGj(rux77s imparts thenotion of personality
to irvevpa, and the use of bpitrB. the notion
23

354

ROMANS 1. 3—6.

viov avTov tou ysvofiivov iK aicipfiaTOS AapiS KaTa aapKa,
4 tou bpiaOivTOS viov Qeov iv SvvdfiEi KaTa irvsvfia byiwavvrjs e£
avao-Tacrewy ve/cpwv, 'Irjaov XpiaTov tov Kvpiov hf-wv, 5 Si oil
eXafiofiev yaptv Kal airoaToXrjv els viraKorjv iriaTews ev iraai Tois
sQvsaiv virip tov ovofiaros ovtov, " ev oty ecrre Kal vfisis kXtjtoI

of action ; in accordance with the fact
that by the Spirit, in whom the. Son is
one with the Father in the essence of
Deity, Christ was quickened (i P. 3 : iS.
R. 8 : 1 1), as by the Spirit he offered him
self to the Father, H. 9 : 14. On d7tos
see E. 1 : 1. tov bpiffBivros] who was
defined to be, definitely marked out. tou
SeixBivros, dirotpavBivros, xptB4vros, bpo-
Xoyrj64vTOS irapd ttjs dirdvrwv yvwptjs xal
iprjtpov. Chrysost. Cf. 4Sixaiw8-q ex ttx.
1 T. 3 : 16 ; see on H. 1 : 5. 5 : 5. Syr.
Vi _»Z.1 'was made known,' uiou G.]
' Son of God,' i.e. having the relation
uiSs to Deity, M. 4 : 3, n. ex Suxdpet]
in the exercise of power, inherent power
(not delegated authority, it-ova.). The
resurrection of Christ is the crowning evi
dence of our Lord's divinity, A. 10 : 40 — ¦
43- 17 : 31, n., and the sure proof of
the general resurrection, 1 C. 15 : 12 — 14.
This great event is here ascribed to the
energy of Christ's divine nature, in virtue
of which he claimed authority to effect it,
J. 10: 18. Connect ex Svv. with bpiuB. The
ground on which it is ascribed sometimes
to the Father, and at other times to the
Son, is set forth J. 5 : 19, and results
from the perfect unity of nature and will
subsisting between theFather and theSon.
The fact of this unity is indisputable ; the
mode is unrevealed and inscrutable. e£
dxao-Tao-.] a general expression, ' by re
surrection of the dead.' The definition,
designation, arose out of resurrection, cf.
A. 26 : 23. This is remarkably illustrated
by the effect of our Lord's resurrection
on Thomas, ' My Lord and my God. ' It
was predicted that the Messiah should
return to life, A. 2 :24. 17 '• 3, so that if
Jesus had not risen, salvation would not
have been effected, 1 C. 15 : 14, 17.
5 — 7. SC ov] 'through and out of,' de
noting alike instrumentality and source ;
Std is thus equivalent to 8tt8, and is thus
used, r C. 1 : 9, ttio-tSs 8 GeSs St ov 4xXT)8rjTe.
I P. 2 : 14, ijyepbuiv ws 81 airov lrepiro-
pivots. Plato, Symp. 186. § 14 (larpixi)),
irdtra Std tov Beov roirov xvj3epvdrai. So the
prepositions per and a, in Latin ; per te, a
te oppugnari. 4Xdj3opev] we received,
i.e., I received. 15 : 15. G. 1 : 15. E.
3 : 2, 7. On pi. see 1 Th. 1 : 2, n. H.

13: 17, 18. xal diroffToXijv] xal is here
adjunctive, I received grace, the general
gift (of extraordinary powers, 12 : 3, 6.
15 : 15. 1 C. 15 : 10. G. 2 : 9) and apostle
ship, the special distinction ; so Mk. 1 : 5.
E. 6 : 1 9. Or epexegetic, ' namely,' ' that
is to say.' J. 1 : 16. G. 2 : 20. 6 : 16. Cf.
E. 3 : 8 (xdpts). eis biraxoijv irlffrews]
16 : 26 ; to effect obedience springing from
faith. iriffT. objective, would probably
have the article as A. 6: 7, bir'tjxovov Tr}
iriaTei. So also 2 C. 10 : 5, 1) iiraKoi) tov
Xp. 1 P. 1 : 22. 1) iiTaKOT) ttjs dXtjBelas.
The connexion between obedience and
faith arises from the personal nature of the
object of faith. Our faith is trust in One
who is a Master ; hence it leads im
mediately to obedience to his commands.
Note the connexion between direlBeia and
diriffrla, H. 3 : 12, 18, 19. 4 : 6, II. ex
marks the sphere in which the obedience
would be manifested. ' Among all the
Gentiles' more forcibly expresses the sense
of (Bvetriv. ¦' T. 4 : 17, tva dKoitrrj iravra
rd (Bvtj. t. bvbparos air.] The name
of God signifies the perfection of God;
God himself and his glory. ¦» Th. 1 : 12.
M. 1 : 23, n. 6 : 9. 18 : 20. The mean
ing here may be ' for the honour of his
name,' i.e., Christ's. Ph. 1 : 20. 2 : 10. A.
5 : 41. 9 : 16. 3 J. 7. Kal Spets] among
whom ye too have received the Divine
call. KXTjToi] refers to the honour of
being called by God, intimating that they
had been admitted to this access through
divinely constituted means, by one who
had purchased for them so glorious a pri
vilege. (Knight). 'Jesus Christ's called
ones.' The gen. of possession, cf. (kXcktoI
airov, M. 24 : 31, and Rev. 17 : 14.
d7aTT7?Tots] to all in Rome who are be
loved of God ; or to all the beloved of
God who are in Rome, cf. C. 3 : 1 2. 1 Th.
1:4. 2 Th. 2 : 13. 2. Chr. 20 : 7.
LXX. kXtjtois d7iots] The Syriac
renders it 'called and holy.' The mean
ing is ' saints by divine vocation ;' sancti
fied by the Lord, Lev. 20 : 8. Ez. 20 : 12.
Personally and effectually called to a holy
position, association, character, as S.
Paul himself was to the office of Apostle,
kXtttSs d7rSo-ToXos (1). Non ita intelli-
gendum tamquam ideo vocati sint quia
sancti erant, sed ideo sancti effecti quia

e— 86
-nis srq SuiqseqqTi jo unoj srqx [snxdvii
¦ejidoie ukcuojj eioqM eqq '-e-t 'aIiastJ
-noxjo a\xx avjjvjl 'i : g -rr; osspuy ,'Apoq
-jCibab oq umou5[ si qeqq , ,'epuoui 0[ qnoq ,
'snoissejdxe J«ip.mi3i eqq o.rBduio£) -it
'9 '• I '0 'sqoejue queuumjod qqiAV pepueq
-q-B 673M pu73 'Bjeaieeq eqq jo spuiux eqq ui
qooj 3[00q qopqai 'eSusseui « qnq 'qmsej
Suipiqu ou Aq peMorjoi bum '(vig) pesnjrip
A*iepiM qSnoqq 'qopqM jnomnj AJoqiBUBjq
ou svtti qi quqq 'seqduii A3 uoiqreodejd
eqx -qjud ajbab SuioBjquie '. ptjoAv eqq [re
m [Arlsox Ax th\g A3 -e.ndura eqq jo
Hivd ajbab ui eouaSinoqui jo eoeid ajq'Bqou
¦e su paqupiojio bum jqesqi euiog ui qqyej
eqq oq jCuura jo eouemeqo eqq ; sanoqui
puB Aqrre.raqn; Jieqq Aq J[esqi joj eirods
SUBmoiBBseqx eqq jo qqrej OAiqoefqns eqx
•A3gn\ tf\3%3 A03Q AOX Sqdll it APYrln S7XJJJJL
ft. thxox \xavjl as 'g : j -qx 1 pesn si
pjOM quejejjip y -ssojq eqq jo qdumuq
renSis tj sb pBoiqB pasiou puB peounou
-ub sbav qi '. uorqBBuas qBOjS 72 peqioxe
PJJOM UA\ou3i eqq jo sqodojqera eqq m
jCqprBiqsuqg jo unissojojd eqq q«qq ssqBin
-iqui 7T7j3y\^^oj.737t jo esn eqx 'r '£ : 1
•fj 1 ui pequosep Apnj eioj\j_ -^itjtp^
AU.X tvx Amrin atxjtjjl aIlx *v : t -q ut
'13XJJJX lix Aonoxtinn 'I : o -y -qsuqQ jo
esnBO eqq oq queurqoBqqB Jioqq '. qqtuq UBiq
-Bijqg jo uoiqdeoo.1 Jieqq joj AflBoraqoeq
pesn [Amtln stxjtiji k -'t : £ -rj
ees hxo u() -qou seop o^jtn qnq '. sseu
-eAisueqe-idinoa seqdrai idsji -jo uosrods
sqoefqo eqq edoos sqi uiqqiM Smsoyaui puB
'eaqaeo ureqjee b mo.ij pepueqxe 'eouenrj
-ui jo aoubSb seqouep -aeS qqiA\ 7d3.1t -dsjin
u-eqq A"quoqqnB jeqqeq sd«qjed suq jt/sjt
["r/ri -xavji. d3xn -Snog -.inqunosioij
-Old mnerj pu -g aed seuoiqo'B mnai!iqu.iS
a3.i}sou 'sou rye mnqsuqg jed uiaumu
I6(T -rnnog) -STjjT3Yyi7J,TJ3/ A0AT3X3 Stjdjl
lxvrlpi Aiqi Ax ivx stjtV^ soA3riycjv\ijodji
ivx 0 svjjJsLdans vdsxvjL Aqx sj3 sdx soixjv
Artilx, dvL sqxnv 'qdoeqx 'jdxvji Ax
AvjxjndvXna Avdsxsrld au.x Arnhpsjodii \vx
rVV? Ai3xsidvXn3 sjjJttoto aoaotI no sU-xjaarl
q ArrJU svjxjndvXn.3 vdsxvjL Aqx sqdji
skx jvx dvL soxno -Si ; gj '-gr 'z : f
¦qX 1 "Zi : g -Q '»* : 9 'H 'pequesejd
si SuiAiSs5[UTjqq eqq moqAv Aq mnipeui eqq

bb !(£i : f\ ¦£ -jo 'St : ') peSpepuouTjoB 2ui
-sseiq eqq jo esneo queiouje eqq bv [-t/x 'I,
TJ75 -pSuea -z.i : I -q«H 'S1 : Wl
•sj 'uaBjOA raeuoiSpai mTjqoq oepe enhq^
'meds 'me joure 'mepg qimudxe norV mnqjoA
ooj[ St : lz "V 'ronsdxvx A '-e'l [noil
d>3Q Ax -sseumpiueqq jo uoissejdxe utj
qqpiA eouemmoo '-qejj '-qix '"mix 1 ''1^9
jo uoiqdeoxe eqq qqiM '-ddg; enqn^j; eqq
Uy -ivAf nj3 AidvX si esujqd pjoiss^p eqx
\mxu1dvXn3 "(oi) 3X0M. Ugfa. JO UOiqTJUBTd
-xe eqq seenpoiqui (£1) jo eqx -sotdoq
jeqqo oqui qqinjuAv spq Xq /Ctjaie pei.u«o
bbai eq qnq 'raA^y oxnox sq vxp qqpa dn
qi mojujj oq. 'oAieouoo Aem ao. 'pepueq
-ui "dy eqx 'Aoxmdxi oq pjOM Sort
-puodsejJOO ou si ejeqx [asi! Aoxmdir
¦qneueq renqmn Jieqq JOJ meqq qtsiA
oq ejisep Bpq '. oj^jp.w venqLrids Jieqq ui
qseaequi XpAii siq sessoidxe ejj -ii — 8
qeSuejf -qiqsts
uqiej eses jed son Buuequnb 'umqsuqo
umsef ui qe '. uqsou rarcno(T jeq^j qse
snueqTinb 'qppneq mne(j ui oiq^jo qe Tijqsou
•Bionpi^g; -oqsuqg qe ooq v xi3d eubmepTie
tjuu 'BiqBjS enbmeprje imf^ "8 • Zf '*BI 8?0a
puy -po£) jouog eqq jo.fqi.uSiporaoirtns eqq
oq stj BMeiA B(aequM eqq sqseqq'B ^[qiojoj
uoissejdxe requeptoui ue qong -£z : q -j
eeg -nog eqq pu« jeqqri^ eqq neetuqeq rrpn
puTj ejnquu jo uomn qoejjed eqq SuT.qqnnp'e
/Tq A puo Aqeidmi jo eSaeqo eqq mojj pee.11
eq iree eceed puu eouxo jo eeinos eqq se
joqqu^j eqq qqiAi nog eqq jo uoiq-eioossTJ eqx
[nojdn-% -It : j7[ -puoeeg -(l:g-li-.f
Bjzg;) uoiq'BqnfBS jo mjoj rsqueuo tCjje;ino
-ed tj si dAlfdj3 -qorje jo uoiqou eqq esues
renquids u ui Suiaioaui 'suoiquq.ni'BS iijBmqs
-ido 5[eejg jo AisdjvX puu 'uuraoqr eqq
jo friTTjs eqq oq pejiejej eq Avm sidvX eqx
-qeiopoeqx 'avj3xi\ojl soAsiivuvjLjjy aU.x-i\
-3UjDn3 a\xx 0 Aq3Q Aqx sqdji isnsAddjs -Be^qs
-idg pjoqsre j eqq ui sosy^ jo uoiqpppB eqq
qqiAi 'uoiqTjqnres ^nsn sjnuj -g si spqx "n
'%z '¦ G 'II 1 "I : 6 'mojjejeqq Su;qi,nsej
eoued pun sseupesse;q jo equqs eqq knkdj3
'. mira oq Jjesqi Suiqsejm'Bm baoi euupp
eqq [sTrfpX -(9) S70 A3 oq (t) •'\XUji3odji.
0 uiojj 'Smpeoejd eqq qqm peqoBuuoo
si osnup qons 'poued siqq m siseqquajud
on si Bjoqx (-BaiqsnSny) -qms iqrjooA

SmxJLiaynign Sm 'noxnn noin nox chiyaLLnna mx da norl ixnrlnadJL
oix da mnadxny tp 'SoaQ o dixna norl dnL SnxdnrI g -mrliion mx
myo da inxayyaLLnxnn dmrln S1X&11L U 1x0 'dmrln nrnxdnn. daJLn
noxmdv noj>Ur nig norl &2Q mx mxmdnXna darl doxmd-cr
•nox£id\r nonUj noidn\r
mn dmrlU SodxnJL tioacj 0M,n UdUdia inn dirln SidnX .SioiLn SioxUvn
'noaQ SioxUJinLn (Jrym(jj iw dinno Siox innJL , fnoxj)id\r nosrUr

598

'6—9 "I SMVHOH

356

ROMANS 1.

9 — 12.

fivsiav vfiwv iroiovfiai iravTOTe eiri twv irpoaevywv fiov

10 Sed-

fisvos, e'lirws hSrj iroTe evoSwdhaofiai iv tw QeXhfiaTi tov Qeov
iXQeiv irpos vfids-

1 siriirouw <yap tdetv vfias, iva ti fisTaow
ydpiafia vfiiv irvsvfiaTiKOV ety to aTrjpiyOhvai vfias, I2 tovto

cerity occurs i Th. 2 : 5. 2 C. 1 : 23 ;
11 : 31. Ph. 1 :8. "With this is to be
joined lis dSiaXehrros pv. ip. iroiovpai,
how, without ceasing, I bear you in mind,
1 Th. 1:2. E. 1 : 16. Asseveratio pia
de re necessaria, et hominibus, remotis
prasertiin et ignotis, occulta. (Bengel).
For a similar use of ws, see A. 10 : 28.
Ph. 1 : 8. XaTpe8w] Used asinL. 1 : 74.
A. 24 : 14. Ph. 3:3. 2 T. 1 : 3. H.
9 : 14 ; 12 : 28. Rev. 22 : 3. in a per
sonal and spiritual, not in an official sense.
The notion Xarp. is of Levitical origin,
9:4. A. 26 : 7. H. 8 : 5. Believers still
carry on the priestly service of the God
of Israel. They have ever a temple, an
altar, a mercy seat. ex Tip irveipan
pov] im my spirit ; Ph. 3 : 3, oi irveipaTi
G. Xot. with the Spirit. The higher
self-consciousness upon which the Spirit
of God immediately acts, the interior
apartment of the soul, into which, none
but the man himself and the Deity enters.
The preposition ex denotes the seat of
the service, or the instrumental means
employed. This increases the force of
the appeal in pdprvs. Serving God in
my inmost soul, I cannot mock Him
with a falsehood, ex Tip 68077.] de
fines the character of his Xarpela,
strengthening the appeal ; as I serve with a
spiritual service in a holy and spiritual
work and sphere. irdxTOTe . . . SeS-
pexos] is an explanation of ws dSiaXelinws
pxeiax TTOtoupat, how invariably I bear you
in mind, since I always request. ^Trl
twv Trpotreuxwx] in prayers ; on the oc
casion of my prayers, E. 1 : 16, n. Philem.
4 ; cf. C. 4 : 12. eiri expresses the concur
rent circumstances and relations of time
and place. Winer, § 47. 9. M. 10 -.11 ;
24:3o. Mk. 12:i6. H. I : 1. For an
illustration of such mention of churches,
communities, and individuals in prayers,
see Bishop Andrewes' Devotions. Seb-
pevos elirws] modeste orantis atque se
metuere declarantis, ne suis precibus non
annuat is, quern quid roget. (Fritzsche).
Hdt. V. 30, eSeoxro tou ' Apicrraybpew
elxws airOLffi irapdffxoi Sivaplv Tiva.
t^St; irore] now at length; after many
disappointments (13). Comp. 1 Th. 2:17,
18. eioSwdijaopai] I shall obtain my
object so as to come to you. There is no
reference to the nature of the journey,
but to success in its object, cf. 1 C. 16 : 2.

3 J. 2. Gen. 24 : 21 ; 39 : 3, 23. 2
Mace. 10:7, ipvovs dv4tpepov Tip eioSw-
ffavri KaBapiffBrjvai rbv iavrov tSttox.
Hdt. VI. 73, eiwSwB-rj tS irpijypa. ex
rip BeX.] in the fulfilment of the will
of God ; supposing it an event within the
will of God. See H. 10 : 10. eTriTro0tu]
The prep, may express the intenseness of
the feeling, as 4iriyivwirKW, M. 11 : 27.
1 C. 14 : 37, 4iraKoieiv, eiriSlSovai, or it
may denote the object to which the mental
action is directed, 15 : 23. Ph. 2 : 26.
1 P. 2 : 2. The Greeks used irepiirbBTjTos
with an intensive force. xapLapa] refers
to the gift of God's grace in Christ, (R.
6 : 23), or miraculous gifts imparted bythe
Holy Ghost, (1 C. 12), 'a supernatural
gift,' such as those which distinguished the
Church at Corinth, (1 C. 1:7; 12 : 1 ;
14 : 1), which could be imparted only by
the hands of an apostle, A. 19 : 2, 6. 2
T. 1 : 6. This gift, called here irvevparixbv,
as springing from the Spirit of God, and
imparted to the spirit of men, was pro
bably more than irapaKXTjiris, which would
be imparted by the present Epistle, and
did not require the personal presence
of an apostle ; yet S. Paul speaks of
his desire to see them as still exist
ing. Moreover, peraSw implies the com
munication of that which we ourselves
share. As the possession of the
Xaplffpara was not necessarily attended
with a sanctifying influence, it may be
asked why was the Apostle so anxious to
impart to them a gift which might be un
profitable to the receiver. His anxiety
on this point may have been caused from
the information he had respecting the
Judaizing influence in the Church at
Rome. The bestowal of miraculous gifts
on Gentiles, who had not submitted to the
rite of circumcision, was the most effectual
and incontrovertible argument for the
maintenance of Christian liberty (see G.
3:5. A. 10 : 47 ; 11 : 17). Their recep
tion of such gifts, conveyed by the Apostle
personally, would serve to maintain the
purity of the faith, as well as to confirm its
influence on their hearts, Mk. 16 : 20 ;
1 C. 1 : 6. Cf. 1 Th. 3 : 10. Hence els rb
trr. ' to the result of,' &c, so as to produce
the effect of, &c. o-TTipixu'ijxai] to pro
vide against the being shaken or thrown
down (trra — taTTjpi). The adoption of
measures to guard against vacillation,

ROMANS 1. 12—16.

357

oe ecrr/, avfiirapaKXrjOhvai iv vfiiv Sid T/Jy ev aXX/JXoty iriaTews,
vfiwv Te /cat ifiov. r3 ov OiXw Si vfias dyvosiv, dSsXcpol, oti
iroXXaKis irposQifirjv iXOsiv irpbs vfias, /cat iKwXvQrjv ay^pi tov
osvpo, iva Kapirov Tiva ayw /cat ev v/niv KaOws Kal ivTois Xoiirois
eOvsaiv. r4 EXXijcrt Te Kal /3ap/3apoty, aocpois te Kal avohTois
ocpeiXeTrjs el fit- JS outw to kot ifii irpdOv/iov Kal vfiiv Tois iv
rwfirj evayyeXlaaaOai. ov yap iiraiayyvofiai to eua'yyeXtov
discouragement, or overthrow. Hesiod.
Th. 498, (XlBov) o-T-riptfe KaTd x^bvos, he
set the stone fast in the ground. II. XXT.
242, oiSi irbSetrtriv etxe ffrtjpl^aaBai, he
could not get a firm footing, ffrrjpiypbs,
condition of fixedness, 2 P. 3:17. els
rb ffrijpl^ai upas, 1 Th. 3 : 2, n. L. 22 : 32.
2 P. 1 : 12. Rev. 3 : 2. touto Se] This
increased fixedness as the result of his per
sonal intercourse, would be a cause of corre
sponding comfort to himself, ffvprrapa-
kXtjB. ex up.tx] sc. (eis tS) trvpir. (e'pe).
The Apostle himself, no less than those
to whom he ministered, derived comfort
and encouragement from every fresh evi
dence of the power of his ministry, or of
the grace of God, 2 C. 7 : 6—9. A.
28 : 15. e'x ' in you,' as being yourselves
the source of consolation — that wherein it
consisted. Std rijs ev dXX. irlffT.] by
means of the faith which we reciprocally
possess. This faith, evidenced in his ini-
partation of the gift, and in their posses
sion of it, would be the quality in each
party which would render it a comfort
to the other. With ipwv Te k. ep.ou cp.
a8TtSx Te x. tjpwv, 1 C. 1 : 2. It is the
Apostle's habit to associate those whom
he addresses with himself, in all that is
good and great ; and himself with them
in all weakness and necessity.
13 — 15. oi BiXw] nolo. oi BiXo-
pev, 2 C. 1 : 8. This is used to draw at
tention to a point of considerable impor
tance ; strengthened here by the addition
of dSeX^oi, 1 Th.4 : 13. 1 CIO :i. Trpoe-
uVp.Tjx] proposed to myself, E. 1:9;
set forth, R. 3 : 25. Kal e'KtoX.] and
yet, with a contrasting force. Kal may
introduce a parenthesis, as et, Livy,
xxvil. 1, Prseda (et aliquantum ejus fuit)
militi coneessa. The Apostles, it seems,
were not inspired in all their intentions,
A. 20 : 25, n. ; 27 : 10. S. Paul's own
design may have been counteracted by the
Spirit's monition, as A. 16 :6, 7. Kaprrbv]
result of labour, product ; differing from
reward, J.4 : 36. Cf. 6: 21,22. The vigour
of the expression is greatly increased by
the repetition of Kai. e'x tois Xoitt.
(Bv.] among the rest of the heathen.

A reference to the class among whom
the Apostle's labours had chiefly been
exercised. The words "EXX710-1, |8ap-
jSdpois indicate the various parts of the
Roman Empire, according to their de
grees of civilization, A. 28 : 2, n. trotpdis,
dvoTjTois refer to individuals, according to
their different degrees of intellect and
education ; those who affected the pursuit
of moral and religious truth, as well as
the ' unreflecting' who never applied their
mind to such subjects, dvbirroi is joined
with /SpaSetsTT; KapSla, L. 24 : 25. Cf. G.
3 : 1. i T. 6 : 9. Tit. 3 :3. 'both to
Greeks and barbarians, both to wise and
unwise.' S^eiXeVTis] As the Gospel
had been committed to him in trust, 1 Th.
2 : 4, for the benefit of the world, he
would have been guilty of unfaithfulness,
if he had been backward to proclaim it,
1 C. 9: 16. oirw] thisbeingthe case, to
kot' epi] Quicquid in me situm est. Beza.
16 — 17. eTrattrx8xopat] "We may
take this as an illustration of our Lord's
language, Mk. 8 : 38. The prep, iirl marks
direction, as if he had in his mind some
persons or circumstances likely to excite
shame. tS e8a77^Xtox] is used in a
technical sense. There was nothing in
the system to excite a blush ; the good
news was adapted to the wants of all men.
It may be that the Apostle glances at the
Eleusinian mysteries, of which the vo
taries had good reason to be ashamed.
Non quasrit Td Kpvwrb ttjs alax^vvs ut
mysteria gentium. Nihil in eo erubes-
cendum ; nulla pars in eo tegenda. Un-
dique se lustraudum et utique prsebet, non
lucem hominis reformidat, ne Prsetoris
quidem. A. Moras. He has also in his
mind doubtless the ' offence of the Cross,'
Comp. 14 — 16, with 1 C. 1 : 18, &c.
88xapis, x. t. X.] A powerful method,
means, or instrument for effecting the pur
poses to which it is applied ; LXX. Josh.
4 : 24 for "1^ hand (of Jehovah), -i Chr.
30 : 12. Cf. KTjpifftropev X. iaravpw-
pivov .... X. Geou Sivapiv. els
trwT Tjp.] leading to salvation, as a result
which may certainly be attained. irdvTi]

358

ROMANS 1. 1 6— 1 8.

tov XpiaTov- Svvafits yap Qeov iaTiv ety awTrjpiav iravTi tw
irtaTEvovTi, 'lovSaiw tb irpwTov /cat "EXX/rvt. J7 SiKaioavvrj yap
Qbov iv auTW a7ro/caXu7rreTat e/c iriaTBWS ety iriaTiv, /ca0wy ye-
ypairTai, 'O cJe o//catoy e/c irlaTsws 'CfjaeTat.
18 'A7ro/caXu7TTeTat <yctp c/py/; Oeou ciTr ovpavov iiri iraaav

implies, that the same terms of acceptance
are proposed to Jew and Gentile.
irpwrov] A. 13:46, n. L. 24:47.
both to Jew (in the first place) and to
Greek. But perhaps irpwrov does not
mean first in order of time, nor denotes
precedence, but emphasizes the mention
of the Jew, q.d., ' both to Jew (to begin
with) and to Greek,' 2 : 9, 10. 2 C.
8:5. "EXXtix is used for the singular of
(8vt). "EXXTjxes denotes individual Gen
tiles, (Bvtj denotes Gentiles collectively.
8. 7dp G-] 7dp introduces the reason why
this Gospel is Svv. Q. eis awTTjplav. Si
Kaiotrivrj Q. the method in which God
treats man as Slxaios in conformity with
his righteous character, 3 : 2 1 — 26, n.
The righteous government of God in jus
tifying those who believe, and in con
demning those who do not believe, is dis
tinctly revealed in the Gospel. Cf. J.
3 : 18, 19, n. eK iriffr. els irlffTiv] This
is often explained ' from a dim, general,
and indefinite faith to one, which was
clear, particular and definite ;' comp. x&Pw
dvrl xdpiros, J. 1 : 16. d7rS 5S£t/s eis S.
2 C. 3 : 18. The introductory faith,
irlffTis eltraywyiKT), is implied in (Xafiev
airbv, J. 1 : 12, its influence is pointed
out, J. 5 : 46, and its effects, J. 6 : 28 — ¦
51 ; ttIittis reXeioripa, God's justifying
righteousness, is revealed to be faith from
first to last, from beginning to end, in
origin and full development. — But the
correct interpretation is to connect
SiKaiotr. with eK TrlffTews. The righteous
ness of God, arising from or out of faith,
the mere simple unmeritorious act of be
lief (as explained, 4 : 16), is disclosed,
proceeding to faith (eis tt.), the grace,
the Christian virtue, the fruit of the
Spirit, which is the root and foundation
of all godliness. We are led to adopt
this interpretation by considering Hab.
2 : 4, where the term ' live' occurs,
in contradistinction to the thought of
perishing, and means 'shall be saved,'
as in Ezek. 18 : 9, 23, et passim, see G.
3 : 12. The continuous or practical
life of faith, does not fall within the
scope of the prophet's language. The
Hebr. of Hab. 2 : 4, means, ' the righteous
man shall be saved as such by that which
gives and constitutes his character as
righteous,' (cf.Ezek. 18:22); 'in or by his

righteousness he shall live, viz., by his
faith. ' So that the sense of the Hebrew
is preserved, whether we connect ix mffr.
with SUaios, or with ir^fferai. The former
connexion states what is necessarily in
volved in the Hebr., the latter is the exact
rendering. That S. Paul meant to adopt
the former, appears from his use of iK
irlffT. in connexion with SiKaiotrivrj. This
too is confirmed by the Apostle's wins
loquendi, for ck irlffrews repeatedly occurs
in connexion with SiKotoffivrj or SiKaibw,
3:3o;5:i; 9:30; 10:6. G. 2: 16; 3:8,
whereas the expression ix irlffTews ^irerai
nowhere occurs. See on G. 3 : 11. The
A.V. may be understood as involving the j
statement, 'the just by faith shall live.' j
' In the one case faith is associated more /
closely with righteousness as its effect;
in the other with salvation as its end ;
but as being righteous by faith ensures
salvation, so salvation by faith implies the
intermediate step of righteousness by
faith.' (Knight.) The LXX have 0 Se
Sik. ix Trior. p.ou f?7tr. See on H. 10 : 38. —
Some consider irlffriv as equivalent
to Tois niffTeiovras (3:22). SiKaiotrivrj drrb
irlffrews dpxerai Kal eis iriffieiovra Xrjyei,
(QSeunienius.) Justifying righteousness,
having its first beginning and foundation
in faith, is finally perfected in faith. (Bp.
Shuttleworth.) I : 18 — 3 : 30. Faith embraces two
opposite principles — humility from a sense
of human guilt, confidence in the divine
mercy through Christ. The Apostle
shows 1 : 18 — 3 : 20, that the Jews and
heathens alike are subject to the wrath of
God ; 3 : 21 — 30, that man is accounted
righteous only through faith. In setting
forth the sinfulness of man the Ap. de
scribes the condition of the heathen in
relation, 1. to God, 18 — 23; 2. to human
duty, 24 — 32. We have here the grounds
on which the necessity for the Gospel
rests. All unrighteousness renders the
doer amenable to the divine indignation.
The knowledge of God's nature and will
left men without excuse (1 9, 20). A detail
is presented of the vices which prevailed
among the heathen. These are traced to
the alienation of the heart from God, in
that they found their pleasure with the
workers of wickedness (32).
18 — 20. 'ATroKaXtiTrrerat] This in-

ROMANS 1. 18—20.

359

daifSeiav ko.1 dSiKiav avOpwirwv twv t»/v dXhOeiav ev dSiKict kote-
ydvTwv, J9 c^toVt to >yvwo-Tov tov Qeov cpavepov iaTiv iv avTois'

icpavip

were.

o ydp Oeoy auToty ei
eludes all the modes by which God has
made known his displeasure at the crimes
of men, whether by revelation strictly so
called, or by the signal instances in which
he has inflicted heavy calamities, as the
final expressions of his anger. Mankind
had been living as if they were under no
law. The Judge of all the earth had not
seen fit to interfere. But the case was
different now. A. 14 : 16. 17 : 30. 7dp] con
nects the statement now made with the
preceding as its parallel ; a revelation of
God's wrath against sin is made, com
mensurate in extent and clearness with the
revelation of his righteousness, showing
the necessity for it, and God's goodness in
granting it. bp 717] settled, abiding anger,
J. 3 : 36 ; opposed to transient ebullitions
of displeasure, Bvpbs. bpyi) G. . . . iirl tt.
do-e/3. is parallel to Sik. G. . . . eis irltsTiv.
air oSpaxou] i.e., in God's providential
acts and arrangements, and by special reve
lation ; by our Lord himseff, J. 5 : 22 — 29.
2 Th. 1 : 7, 8. ' Christ proposed this
great motive of repentance from the king
dom of heaven being at hand ; the kingdom
of his grace whereby to invite men, the
kingdom of his justice in the punishment
of the neglecters of it, whereby to terrify
men.' (Charnock.) Non hominum com-
mentis sed divina revelatione. Fritzsche
paraphrases it ' Nam ita est ut ira Dei de
cselo, Dei sede, in omnem non modo ab
Judaeis verum etiam gentilibus admissam
impietatem, et improbitatem, palam in-
gruat. iirl 7rdo-ax k.t.X.]- against every
kind of ungodliness, iirl denotes the steady
progress of God's anger so as to overwhelm
impiety of every form, C. 3 : 6. Cf. iirl in
3 : 22. See the use of Tras, Ja. 1:2. E.
1:8. Ph. 1 : 9. 2 : 29. M. 4 : 23.
dffifieiav against God, dSiKiav against our
neighbour ; the latter proceeds from the
former, but either of them reciprocally
inflames and augments the other ; 'against
all possible and conceivable sin,' whereas
the retribution of God in his Providence
is limited to the perpetrators of atrocious
crimes, twv Karexbvrwv] who grasp
the truth, retain possession of its germ
and substance ; used in a literal sense, M.
21 : 38 ; ethical, L. 8 : 15. 1 C. 11 : 2.
15:2. 1 Th. 5:2i. H. 3 : 6, 14. That
possession is meant, is clearfrom 19 — 21,
25, 28. But possession of the truth in
such circumstances (iv dSoc.) is reconcila
ble with a virtual and practical abandon
ment of it. They know what is right aud

Ta <yap aopaTa ovtov airo
do what is wrong. ' Truth not so much
disbelieved ashated.' (Howe.) e'x dStKia]
e'x marks the sphere or element in which
they moved. Winer, § 48. Neglect of
social duties was the groundwork of their
perverted moral and intellectual condition.
Some trace in Karixeiv the idea of detain
ing or restraining, as when we 'hold fast'
a prisoner, and combine the ideas thus,
' who possessing enough of the germs of
religious and moral verity to preserve them
from abandonment have checked the de
velopment of truth in their lives by the
love and practice of sin.' But the Ap. is
speaking of the light of truth which
reached them from the works of creation :
this light they could not restrain or im
prison. SiSti] justifying the assertion
twv ri)v dXijB. Karexbvrwv. rb yvwtrrbv]
The objective knowledge of God from his
works becomes subjective, tpavepbv iv
abrdis, apparent in the working of their
own minds, 2 : 15. Cf. tS dS8xaTox, 8 : 3.
tS pwpbv, rb dtrBevis, 1 C. 1 : 25. 7xiootSs
formed from iyvwtrpai, means one who is
known, and one who is capable of being
known. The latter is the sense preferred
by some in this passage. But verbal ad
jectives in -rbs have frequentlya transitive
power, as . dSidxpiros, dvvirbKpiros, Ja.
3 : 17. uttotttos suspecting, Sec. mi.
iritrrbs, pepirrbs, dtpb^Ttros, dipavtrros, Jelf,
§ 356, obs. Hence tS yvwtrrbv t. Q. =
tS ylvwffKeiv rbv Qebv, t) yvwiris t. G. So
rb xalpov=rb xalpeiv, tj xapd. rb Xviroi-
pevov=rb XvireitrBai, i) Xiirrj. yvwtrrbv is
used as a substantive in Gen. 2 : 9, LXX.
tS t;iXov tov elSivai yvwtrrbv xaXov xal
TrovTjpov, arbor per quam quis sciret scien-
tiam recti et pravi. e0axepwo-e] 'mani
fested it to them,' objectively as he goes
on to show. Td 7dp dbpar. air.]
for the attributes of God, invisible in
themselves, are since the creation of the
world distinctly discerned, being per
ceived by his works, or his formations.
The works of creation have always been a
practical exponent of God's nature and
attributes to his rational and moral crea
tures. Thus our Lord appeals to his works,
J. 5 : 17. 10:32, 37, 38, n. Cf. A. 14: 17.
17 : 24 — 29. We have here the principles
of natural theology clearly laid down.
Comp. the book of Job passim. With dTrd
xrlffews, cf. dir' dpxi)s Kbtrpov, M. 24 : 2 1 .
dirb xarafJoXijs x., H. 4 : 3. 9 : 26. dtp' i)s
rjpipas ixriffrai, Ex. 9 : 18, 24. xooupexa]
perceived by the exercise of the intuitive

360

ROMANS 1. 20—23

KTiaEWs Koafiov tois iroirjfiaai voovfisva KauopaTat,rj tb atoios avTov
Svva/xis Kal OsiOTrjs, els to sivai avrovs dvairoXoyrjTOVS, 2I oioti
yvovTes tov Qebv ovy^ wy Oeov iSbfcaaav rj svyapiaTrjaav, aXX
ifiaTaiwOrjaav iv Tois SiaXoyiafiois aurwv, /cat iaKOTiaOrj h aav-
vetos avTwv KapSla. 22 cpdaKovTss sivai aocpol ifiwpavQrjaav, 23 /cat

faculty or xous. The revelation without
us gives scope and play to the revelation
within us. dt'Sios] Here only and Jude
6, in N.T. Wisdom 7 : 26, {trotpla)
airaiyaffpa tpwrbs d'CSlov. Beibrrjs] di
vinity ; Bebrrjs, deity, C. 2 : 9, n. The
a'tStos 58xapis, and SViSttjs, constitute the
dSpaTa. Power, i.e., Omnipotence, not
as a law or principle, but as an attribute —
and Divinity, or divine nature, resident
equally with power in a personal Being —
and this power and divinity eternal, as
that which could not be made, or unmade,
since it was necessary to the making of
all things — are facts discernible by the or
dinary intellect, and have been discerned,
by the highest and purest philosophy, from
the physical phenomena of the universe, els
tS elxat dxaTroXo7.] so that they have
no answer to make ; to render them inexcu
sable. With this use of eis, cf. eirretx eis
dyaBov to speak with a good object, II.
IX. 102. eis xevbv, G. 2 : 2. eis xaixvpa,
Ph. 2 : 16. But eis here expresses the
point arrived at, without notion of pur
pose, as 1 Th. 2 : 16. H. 11 : 3. Jelf,
§ 625.3, a- — Plato ap. Cyrill. adv. Julian.
III. p. 97, dTrS tov xdXXovs twv alffBtjrwv
iirl rb xotjtox tov Qeov xdXXos dvatpoiTrjffai
Seijirai. Aristotle, de Mundo, VI, Train;
Bvtjttj tpiuei yevbpevos dBewprjTos aV airwv
twv (pywv Qewpelrai 0 Qebs.
21 — 23. SiSti] follows eis tS dvair. as
before it followed twv — KaTex- giving a
reason for the assertion last made, yvbv
res] in a qualified sense, as 10: 19, pi)
oiK e-yxw 'ItrparJX. Paganism originated in
a departure from the known will of God.
Men wilfully corrupted the primeval re
velation of the Deity. This is clear from
oix ws GeSx e5o£. i) eixapitrr. The cause
of apostasy was estrangement ; their cor
rupt affections were placed on other
objects. Alienation commenced with
neglect ; the corruption which pervaded
the whole character took its rise in forget-
fulness and ingratitude. This also was
the course with the Jews, Isa. 1 : 3. Jer.
5 : 24. Ps. 78 : 8, 22, 42. tis GeSx] as
the creator of the world, its governor,
the preserver of the human family, A.
14 : 15, 17. 17 : 24 — 28. The worship re
quired is expressed by So£dfeix (M. 5 : 16)
and eixapiffreiv. The fruition of the sal

vation of God is closely connected with
these primary duties, Ps. 50 : 23, 6Wia
alvitrews Sojdtret pe. Hence in the restora
tion of true religion in the Gospel so much
importance is attached to the ascription
of glory to God (L. 2 : 14. R. 15 : 6, 9.
16 : 27. 1 C. 10 : 31) and to the duty of
praise and thanksgiving (L. 24 : 53. 1 Th.
5: 18. C. 2:7. 4:2. Ph. 4 : 6). Both
are to be rendered to Him in and through
Christ(l6:27. E. 3:2i. 5-.20. C. 3: 17).
epaTaii80T7o-ax] became foolish in their
reasonings ; were dissatisfied with simple
truths and sought after refinements. The
Ap. speaks of the frivolous and fanci
ful practices of the Gentiles which were
imitated by the Jews, Jer. 2:5. 7 : 18.
44 : 17 — 19. 1 K. 17 : 15, iiropeiBriffav
birlirw twv paralwv, Kal iparaiwdrjirav, xal
birlffw twv iBvwv rwv irepiKiKXw airwv. The
adoption of the word is probably due to
its 0. T. use to signify the practice of
idolatry. Ta pdraia are 'idols,' A. 14 :
15. Heb. ^S^n . cbirr. jer. 2:5.
14 : 22. ^H-H , "JIN , D?N (nothing),- Isa.
41 :29 ; HW> NltfHnn, Jer. 18 : 15.
Jon. 2 : 8. The combination of ipar.
with 810X07. is striking, as indicating the
incompetency of man to construct a reli
gion, or originate ormodify worship, by his
own intelligence or reasoning power. His
wisdom becomes folly ; cf. dTtxd (trri Xbyov
piv (xovra trotplas as applied to corruptions
of Christianity, C. 2:23. eaKOTlffBij]
Their heart lost the light it had and
became dtriveros, incapable of putting
ideas together ; void of understanding,
M. 6 : 23. a'cuxeTos is used in a proleptic
sense where a consequence is spoken of
as actually existing. Stxalws, 1 C. 15 : 34.
TtSx dirlffTwv, 2 C. 4 : 4. dpipmovs, I Th.
3:13. txvppbptpovs, R. 8 : 29. ipwpdv-
8 ir a- a v] The last step of the climax. They
flattered themselves that they acted wisely
in impressing the imagination by visible
representations of the deity, and in fixing
the attention of the worshipper through
the medium of the senses. The Ap.
marks the gradations of their debasement,
sinking from vile to viler objects of wor
ship. (Purdue), ipwpdvdtj irds dvBpwiros
dirb yvibtrews, Jer. 10:' 14. and compare

ROMANS 1. 23—26.

361

t)XXa£av t^v Sd^av tov dtpQdpTov Qsov iv bfioiwfiaTt bIkovos
cpOapTov avOpwirov /cat 7reTetvwv Kal TSTpairdSwv /cat ipirsTwv.
24 Stb /cat irapsSwKsv avTovs b Oeoy ev Tafy iiriOvfilais twv Kap-
Siwv avTwv els aKaOapalav tov aTifid^saOai Ta awfiaTa ovtwv
sv iavTois, 25 otTtvey fisrhXXa^av Thv dXhOsiav tov Qbov iv
tw -vp-eudet, /cat iaefidaQrjaav /cat sXaTpevaav Trj /cTt'crei irapd tov
KTiaavTa, oy ecrTiv evXoyrjrbs ety tovs aiwvas, dfihv. 26 Sia

the whole passage 3 — 14. dtpB.] imma
terial, as opposed to matter which decays,
tpBelperai. I T. 1 : 17, n. ex opotiipoTt]
Ps. 106 : 20, LXX T)XXd|axro tt,x SSfax
aSrtSx ex bpotwpari pbtrxov. ' corrupted
the glory of God by representing it in the
likeness.' ex denoting that wherein the
change consisted. SotheHeb. .HWQ"1-
Cf. Lev. 27 : 10. They craved tangible
and material objects of worship, and ac
knowledged as deities such secondary
causes as fell within the range of their
senses. The same morbid desire has led
many to relinquish direct communion with
the Head of the Church (C. 2 : 10), and to
devote themselves to the invocation of
saints, and the adoration of relics and
images. This sin is the greater, as one
object of the incarnation was to satisfy
the natural desire for sensible representa
tions of the Divine Being. epTreTuiy]
The worship which the Egyptians paid to
reptiles, as well as to other animals, had
been introduced into Rome. — Philo Ju-
ckeus, JJ. p. 161, oi tSx dX-nBij Qebv
KaTaXiirbvres rois ipevSwvipovs iSrjpioip-
yrjtrav, tpBaprais Kal yewnrals oifflais ttjx
tou dyewfirov xal dtpBdprov irpbffprjffiv
iTTitptjplffavTes. 24, 25. Sib] on which account ; this
marks their punishment. xal irapiSw-
xev] God even gave them up to walk in the
natural desires of their hearts, Ps. 81 : 12,
LXX, i^airiffreiXa airois xard rd iiriTij-
Seipara twv xapSiwv airwv, iropeitrovrai iv
tois iTriTTjSeipaffiv airwv. Hos. 4 : 17. -eis
dKaSaptrlav] for the accomplishment of
impurity. This too was stimulated by the
character of the beings they worshipped.
Their very worship made them more
wicked, tou dripdl;.] refers to incon
tinence of every kind. The gen. depends
on dKaBapir.; cf. 15 : 23.1 C. 9 : 6. Here
the tou dripdir. is a lower depth than dKa
Bapir., q.d. delivered over to impurity ; the
impurity, I mean, of their bodies being de
based. Fritzsche renders it,FecitDeusutin
suis cupiditatibus haererent, ita ut impuri
fierent, ita ut eorum corpora polluerentur.
Contrast Christian teaching, 1 Th. 4 : 4, 5,

tS eauTOu o-Keuos KTaffBai iv dyiatrpip Kal
Tip^g. I C. 6 : 18, 8 iropveiwv els rb tSiov
trwpa dpaprdxet. Td 0"t6paTa airwv is the
subject of dripdlreffBai, the infin. passive.
iv eauTots] This may refer, not to sex
ual intercourse, but to unnatural abuse
of men with men, and women with women;
dptreves iv dptretri (27). oifTtxes] Explica
tive, ' of such a sort as ;' 'seeing thatthey:'
a return to the allegation of the cause of
their sensual wickedness before stated
(23), with a slight variation. The licen
tiousness of the heathen was not the con
comitant merely, but the necessary result
of the perversion of the truth of God.
(Macmichael.) peTi)XXa^ ax] exchanged ;
who parted with the true idea, the reality
of the Divine Being, resting in falsehood
as the sphere and element of their wor
ship. Philo says, in his account of the
golden calf, that Moses wondered, 80-ox
^euSos dx8" Strrjs dXrjBeias iinjXXd^avTO, II.
p. 160. The dXi)8eia tov Qeov is the ab
stract for the concrete. GetjJ fwvri Kal
dXrjBivtp, 1 Th. 1:9. tS yi-euSos may re
fer to to8s ipevSwvipovs Beois. Heb.
~'i?.$' Isa. 44 : 20. Jer. 13 : 25. This is
substituted for TjXXafax ... ex bpotwpari
k.t.X. (23), and is explanatory of it. God's
glory, as apprehensible by us, is the truth
of his Divine unity, omnipresence, spiri
tuality ; material representation of Him
is the great lie opposed to this truth, A.
17:29. iaefidffBTjffav] sc. ttjx ktIhiv,
regarded it as trifias, venerati sunt animo
res creatas. iXdrpevtrav ttj ktI-
trei] Coluerunt res creatas ritibus, sacri
fices, irapd rbv Krlffavra] ' neglect
ing the Creator,' Gen. V. ; TJebergehung
(passing over) des Schopfers, (Winer.)
Mehr als dem Schopfer, 14 : 5. L. 13 : 2.
(De Wette). 8s etmv 68X07.] The dox
ology is suggested by the contemplation
of the dishonour done to God. On the
occurrence of such doxologies after the
solemn mention of the Divine name, see
2 C. 11 131, n.
26, 27. Trdu'Tj dTtpias] affectus igno-
minise, i. e. dedecus afferentes ; ' in
famy-lusts ;' much stronger than irdBrj

362

ROMANS 1. 26—29.

tovto irapsSwKsv avTovs b Oeoy ety irdOrj aTifilas' at te yap
OhXeiai avTwv fisTyXXaj^av Thv CpvaiKhv yphaiv ety Trjv irapa
cpvaiv, 2> bfioiws Te Kai ol appevss dcpivTss tijv cpvaiKrjv yphaiv
Ths OrjXelas icsKavQrjaav iv Trj bpi^si avTwv sis aXXzJXouy, apasvss
iv dpaeai Thv dayrjfioavvrjv KaTepyaXp/xevoi ko.1 Thv dvTifiiaOlav
rjv eSet Ths irXavrjs ai/Twv iv iavTois diroXafi/3avovTes. ¦ /cat Ka
Ows ovk iSoKlfiaaav tov Oeov s'-ysiv iv iiriy vwasi, irapsSwKsv avrovs b
Oeoy et'y dSoKtfiov vovv, iroisiv Ta fih KaOhKOVTa, 29 irsirXrjpwfiivovs
iraarj aot/c/ct, iropveia, irovrjpla, irXsovstla, KaKltx- fieaTOvs CpOdvov,

dripa, cf. Ja. 2 : 1, n. L. 16 : 8. irdBos
is any affection or emotion of the mind ;
but the gen. is used, as in the mind of the
Apostle irdBos was associated with nothing
but infamy. Quia gentiles res conditas
coluerunt contra conditorem, idcirco eos
Deus probrosarum libidinura mancipia
fecit. (Fritzsche). ' The disclosures which
have been made by the disinterment of
Herculaneum and Pompeii are such as to
confirm and illustrate fully all that the
Apostle says, or hints, of the tremendous
abominations of even the most civilized
nations of the ancient world.' (Bloomfield).
The emblematic representations and pic
tures on the temples and idol cars in India
are excitements of base and brutal gratifi
cations. Lev. 18 : 3 — 25. ttjx dtrxv
poffivrjv] that shameful lewdness for
which they were so notorious. The art.
has a distinctive force : 2 Th. 2 : 3, tj otto-
trraffla. Rev. 11:12, ttj vetpiXij. J.
3 : 10, 8 StSdtrKaXos. 29, ri)v viptprjv. H.
11 : 10, tt)v robs BepeXlovs ixovtrav
irbXiv. ri)v dvripitrBlav .... d7ro-
Xapfidvovres] The dvripiffBla consisted
in rrapiSwKev 0 GeSs eis Trda'Tj driplas. The
force is, Kai ainj itrriv tj dvripiffBla ttjs
TrXdvijs airwv tjx ws iSei iv iavrois diriXa-
j3ov. ijv (Set ttjs TrXdxTjs] the natu
ral recompence of their error ; naturali
sequela quo aberrarunt a Deo. (Bengel).
The whole frame of society was disor
ganized ; -the disruption of the natural
ties of domestic endearments was the
penalty they paidfor their licentious habits.
Cf. 2 Kin. 23:7. Wisdom 14 : 22— 26.
Some have found the dvripiffBla in the
bodily and mental weakness, in the ste
rility of those who were addicted to unna
tural lusts. — Recte cultum quern Gentiles
Diis fictitiis tribuerent ri)v irXdvijv airwv
appellari apparet. (Fritzsche).
28 — 32. oiK eSoxipaaav] they re
jected the principle of keeping God
in their knowledge ; they designedly and
avowedly refused to recognize him, and

laboured to become atheists. o8k (Sox.
is equivalent to direSoxlpanav, LXX, Jer.
6: 30. Mk.8:3i,n. cf.Job21 :i4. 22 :i5
— 17. This is the fourth aspect in which
the same act is viewed in this pas
sage:— (21), o8x tis G. eSof i) eix- — (23),
ijXXagav t. 80%. k.t.X. — (25), peT)5XXa£ax
t. aX^d?. t. G. k.t.X. Each explains and
illustrates the preceding ; taken together,
they present the whole charge of man's
apostasy from God ; considered succes
sively, as they occur, they form a climax
of guilt : — first, men paid not to God the
honour which was his due ; next, they
chose to worship him under symbols ; then
they transferred their worship entirely to
the symbols themselves ; finally, they got
rid of the idea of Deity. els dSbxipov
vovv] to an undiscerning mind. Cony-
beare renders it ' as they thought fit to
cast out the acknowledgment of God, God
gave them over to an outcast mind.' exetx
ex iniyvwffei is equivalent to tSx GeSx
iireyvwKivai, Deum accurate cognovisse.
(xeiv has the idea of long continuance.
J. 5 : 38, tSx X870X aSrou o8k exere p(-
vovTa ex ipiv. Cf. Bavpdtxas (xw, dripdffas
exei (Liddell and Scott). Td pi) KaBij-
koxto] misbecoming. The p-ij implies
that no one can think of them in any
other light. See Td o8k dxiJKOxra, E.
5 : 4, n. The particulars which follow are
enunierated to show that the Gospel is
the only Sivapis by which men can escape
from such depravity. Cf. Cic. de Off. I.
40, 8. "Virg. Eel. II. Trdo-Tj dSiKla] every
kind of unrighteousness ; a general term,
embracing all which follow. The com
prehensive meaning of dSucia is evident,
L. 13 :»7. J. 7 : 18. 2 Th. 2 : 10, 12.
Contra tj SiKaiotrivrj in universum est
virtus, M. 6 : 1. (Fritzsche). iroxTjpia]
the outward manifestation and develop
ment of xaxla. Violation of right is the
primary thought connected with dSiKla.
Delight in evil is the great characteristic of
irovrjpla. 'AStKia implies that the rules of

ROMANS 1. 29—32. 2. 1.

363

cpdvov, spiSos, SdXov, KaKorjOslas- •\J/-t#upto-Tay, 3° /caTaXaXouy,
OeoaTvysis, vj3ptaTas, virsprjcpavovs, aXatovay, ecpeupeTay /ca/cwv,
yovBvaiv a7ret0ety, 31 acruveVouy, aavvOiTovs, aaTopyovs, aairdv-
Sovs, dveXehfiovas' 32 otTtvey to SiKalwfia tov Qeov iiriyvdvTES,
oti ol Ta ToiavTa irpaaaovTes a^toi OavaTov elalv, ov fiovov
aura iroiovaiv, aXXa Kal avvevSoKovai TOty irpdaaovai.
2 Ato avaxoXo'yiiToy eT, w avOpwire irds b /cp/'vwv ev £ yap

God are outraged ; irovrjpla, that the ways
of Satan are delighted in. TrXeoxef ia]
E. 5 : 3, n. C. 3 : 5. Josephus, B. J. v.
r3- 5, Karetppbvet Si tis (oixe tpiXoxpvp''aTla
irdffTjs xoXdtrews, Kal Seivbs ipiritpvxev dv-
Bpwirois tov xepSalveiv (pws, oiSiv Si ovtw
irdBos ws irXeove^la TrapajSdXXerat. xaxla]
malice ; settled and confirmed ill-will ; the
opposite to dperij, 1 P. 2 : 1, n. Arist.
Eth. II. 3. 6, birbxeirai &pa tj dperi) elvai
. . . twx fHXrlffTwv lrpaxTixij. tj Se xaxla,
Toivdvriov. tpBbvov, tpbvov] are pro
bably put together from similarity of
sound (paronomasia), G. 5 : 21. Eurip.
Troad. 772. dXdtrropos piv irpwrov etra Se
tpBbvov, $bvov re. So also dtrvvirovs, dtrvv-
8(rovs (31). KaKOT/S'eias] maliciousness ;
the disposition which puts the worst con
struction on men's conduct, tS erri tS
Xeipov biroXapiSdveiv dTraxra, Arist. Hhet.
II- '3- 3- Qua? possumus in bonam par
tem interpretari, in pejorem rapimus
contra quam exigit officium dilectionis.
(Grotius). Opposite to the d7dTT7j which
08 Xoyl$~erai rb xaxbv, 1 C. 13 : 5, n.
BeoffTvyeis] used actively; but it might
be used passively, 'hated of God.' So
Beopioijs, qui habet odium in Deum con-
ceptum, vel Dei odium in se versum.
btSpitrrds] insolent and injurious in acts ;
like Hanun, 2 Sam. 10:4. ' T. 1 : 13.
STrepTj^dxousl proud in thoughts, L.
1 : 5 1 ; opposed to raneivdis, Ja. 4:6. 1 P.
5:5. dXafSxas] boastful in words. 8
Bpaffbs xal irpoffiroiirriKos dvSpelas, Arist.
Eth. in. 10. 2 T. 3 : 2. Prov. 21 : 4; orig.
a wanderer about the country, like d78pTTjs,
a false pretender ; ' gloriosus.' bfipiffral
dicuntur qui inani tumentes superbia aut
verborum contumelia alios obruunt, aut
facti ignominiam iis injungunt; iirep-fj-
tpavoi vocantur qui suis quibus neminem
non superare sibi videntur virtutibus te-
mere inflati alios contemnunt ac vix homi
nes praj se ducunt, denique dXafSxes sunt
vanijactatores, homines gloriosi, utTeren-
tianus Thraso, et miles apud Plautum.
(Fritzsche). 4apevperds kok fix] inven
tors of fresh forms of vice ; scelerum in
ventor TJlixes, JSn. II. 164. irdffTjs KaKias
ebperrjs yevbpevos, 1 Mace. 7 : 3'- Se-

janus facinorum omnium repertor habeba-
tur, Tac. Ann. iv. 11. Prov. 6 : 14, 18.
dtruxeYous] without moral Eense. See
on dtppotsivrj, Mk. 7 : 22. dtrvvBirovs,
dtrrbpyovs refer to want of faith and na
tural affection in private life ; doTrSxSous,
dxeXerjpoxas, to the treatment of public
enemies, Isa. 59 : 3. Jer. 7: 8, 28. Mic.
7:2 — 4. Wisd. 14:22 — 31. See a simi
lar list of crimes and criminal characters
in 2 T. 3 : 2 — 4. o?t ixes] whose cha
racter is that they — though they are well
aware of the righteous judgment of God ;
(StKaiwpa), ordinance, decree, or sentence.
This refers to the revelation of wrath (18),
but especially as made in providence,
and to conscience, 2 : 14, 15. Rev. 15 14,
Td SiKatwpard irov itpavepw6rjffav. rb.
TotauTa] such things as are expressed in
the context, irpdatrovres] denotes ha
bitual practice, J. 3 : 20, 21. 0axdTou]
For the sentiments of heathen moralists on
this point see Plato, Phcedo, p. 1 13, § 143 ;
Gorg. 1. 525. § 171. Mn. vi. 608 — 624 :
Hie quibus invisi fratres dum vita manebat,
Pulsatusque parens ; et fraus innexa clienti;
Quique ob adulterium ceesi.
Hie thal&mum invasit natw vetitosque hynieneeos .
The language in which Josephus de
scribes the wickedness of the Jews is very
striking, B. J.V. 5. GeSs Si i)v 0 tou Xaou
ttoxtSs KaraKplvas, xal iraaav airois trw-
Ttjplas bSbv els dirwXeiav diroffrpitpwv. In
his address to them, B. J. v. 2, iivas
xaivoTopene xaxlas bSois . . . iropireieTe
yap irapavopovvres, Kal KaB' i)p4pav 4pl^ere,
tIs xelpy y4vt)Tai ttjs dSucias wtrirep
dperijs eTr(8et£ix iroioipevoi. V. 6. dlpai
'Pwpalwv /3pa5ux8xrwx erri robs dXirrjplovs
¦f) KaTairoBrivai dv birb x&aparos i) Kara-
KXvtrBijvai rijv TrdXtx, i) robs ttjs SoSopTj-
xtjs KaTaXafSeiv xepavvois' iroXb yap tux
ravra naBbvrwv ijveyKe yev4av d8ewr4pav.
dXXd Kalo"uxeuS.]L. 11 148. A. 8 : 1.
This is the climax of depravity, to delight
in the sinner as well as in the sin, to feel
an inward satisfaction aird sympathy with
all bad characters, as such.
II. The Jews .ought not to condemn
the heathen, as mere knowledge will not

364

ROMANS 2. 1—4.

Kpiveis tov eTEpov, aeavTov /caTa/cptvety Ta yap avTa irpaaasis
0 Kpivwv. 2 o'lSafiEv Si oti to Kpifia tov Qsov iaTi KaTa dX/7-
Osiav iirl tovs Ta TotauVa irpaaaovTas. 3 XoytZrj Sb tovto, w
avQpwtTE b Kpivwv tovs Ta ToiavTa irpaaaovTas Kai iroiwv avTa,
oti av iKCpsv^rj to Kpifia tov Qeov ; 4 rj tov ttXovtov Ths XPI-
aTOTrjTos avTov Kat Ths avoyjjs koi Ths fiaKpoOvfiias KaTacppo-
vsis, ayvowv oti to yprjaTOV tov Qeov et'y fisTavoiav as dysi ;
party whose conviction is aimed at (3 : 1,
2, 9, 19). Rev. 2:9, n. iarC] to be
joined with iirl to8s Trpdtsa., has a sub
stantial meaning, 'is,' ' exists as a reality.'
Kara dXTju'eiax] used adverbially; ac
cording to every one's real state and con
dition, and not from caprice or passion ;
ut justitise norma flagitat. A contrast is
drawn between divine and human judg
ment. Cf. KaT* 8\piv, J. 7 : 24. KaTa ttjx
irdpKa, J. 8 : 15. {3airiX4ws 4v aXTjBela Kpl-
vovtos TTTwxois, Prov. 29:14. 4irl rois
irpdirff.] coming over; 4ttI implies mo
tion, cf. A. 4 : 33, 5 : 5. Xoyltrj Se]
The adversative particle points to the in
consistency of 8 Kpivwv. The knowledge
which he had respecting the certainty of
that judgment, and his abuse of that
knowledge by reading the doom of others,
rendered it impossible that he should
escape, tov irXoirov] is frequently ap
plied to the Gospel, as the most copious
exhibition of the Divine attributes,
ttXoutos ttjs 58£tjs, 9:23. E. 1 : 18. C.
1 : 27. Ph. 4 : 19. ttX. ttjs x^/m™*, E.
1:7.2:7. C.2:2. cf. R. 11: 33. Ja.2:5,
n. Here, however, must rather be under
stood the abundance of God's goodness
towards mankind in general, (A. 14 : 17) ;
but more especially his dealings with
men, and his character, as revealed to the
Jews, ' merciful and gracious, long suffer
ing, and abundant in goodness,' &c.
Exod. 34 : 6, 7, Neh. 9:17. Joel 2:13.
XPtjittSttjtos] kindness; 11 : 22. E.
2 : 7. Tit. 3 : 4 ; a general term including
the two which follow. dxoxTjs] The
exercise of xpnar. in delaying punishment.
paKpoBvplas] continued dvoxtf, restraint,
forbearance, such as is implied in Jer.
6:11, 'I am weary with holding in,'
9 : 22. C. 1 : 11. 1 T. 1 ¦ 16. An
ascending gradation of mercy. — The man
ner of God's existence is unknown to, and
is inconceivable by us. The assigning to
Him distinct attributes is an accommoda
tion to our feeble capacities. tS XPV-
trrbv] the benignity of the Deity is in
tended to lead thee. dyvowv joined with
Karatppovels, indicates the criminal per-
verseness of those who failed to perceive

save ; and the impartial judgment of God
awaits all alike. The Ap. has in his mind
principally the Jew, with the object re
ferred to in 3 : 9, 19. But he approaches
him gradually ; first speaking in general
terms founded upon the foregoing state
ments, then assuming a knowledge
greater in degree than that possessed by
the world at large (2) ; then making an
appeal hardly applicable to the heathen
as implying a revelation (4, 5) ; then, after
the long relative and parenthetical para
graph (6 — 16), in which the case of the
Jew is introduced, together with the
tests which must condemn him (9, 10, 12,
13), he directly and emphatically ad
dresses the Jew, tSe tri 'IouS. eiroxop. (17).
1 — 4. Aid] refers to the universality of
the charge of guilt implied in the great
variety of particulars, in one or more of
which every one will find his own accu
sation ; or to the fact stated in (32), that
men knew their conduct was criminal in
the sight of God ; for this fact is again
stated in (2) with an appeal founded upon
it in (3), which is equivalent to dxaTroX6-
7T)tos el. Observe the similar reference of
dvairoXby. in 1 : 20. Tras 8 Kpixajx] The
class addressed is clearly not identical with
that in 1 : 32, but rather distinguished
from it as Kpivwv, and not o-uxeuSoKtSx. It
is the same class whether Jewish of the
Pharisaic type, or Gentile of the philoso
phical, L. 18:9. The charge of participa
tion in the sins condemned by them is
based tacitly on their own consciousness as
correlative to their knowledge of the offen-
siveness of sin to God. ex tp] in qua re.
So 14 : 22. 1 P. 2 : 12. tSx eVepox]
where two parties are virtually con
trasted, Ja. 4 : 12. 1 C. 4 : 6. 14 : 17.
G. 6 : 4. ' the other,' to whom thou art
related in the fellowship of the faith.
treauTSx KaTOKpixets] bearing testi
mony to the justice of the tribunal to
which all are amenable. otSapev S4]
we however have-positive knowledge ; q.d.
as for knowing, why we are quite sure ;
you, the party I have in view, know as
well as I do. The Jew generally, and
not specifically; the Christian Jew is the

ROMANS 2. 5—8.

365

5 KaTa Se Thv aKXrjpoTrjTa aov /cat dfiETavdrjTOV KapSiav Qrjaavpl-
Xsis asavTw dpyhv iv hl^-ipa dpyhs Kal diroKaXvyp-EWs SiKaiOKpt-
alas tov Qeov, ° oy airoSwasi e/cacrTW /caTtt Ta Epya avTov-
1 Tois fiev koO' virofiovhv spyov ayaOov Sb£av /cat Tifihv Kai
acpOapalav TrjTovai fto^v alwviov 8 Toty Si e£ ipiOslas Kal
dirsiOovai fisv Trj dXriOsla, irsiQofisvois oe tj? dSiKict, Oufios Kai

this. Ordinary attention would have
convinced them of the divine tendency
and purpose. ,
5 — II. Kard tt)v ffKXijpbr.] in compli
ance with thy hardness, yielding to its
suggestions, following its dictates, dpe-
toxStjtox] obdurate; incapable of ad
mitting a change of purpose. 8rav ydp
pijTe xpnffrbTijri paXaffffrrrai prjre tpbfiip
KapiTTirrai, rl tov roioirov ffKXrjpbTepov
yivon' dv ; (Chrysostom) . d'Tjo-aupifeis]
There is a reference to tSx ttXovtov ttjs
XpnffTbT. tibi ipsi tanquam thesaurum
acervas iram. bpyi)v iv i)p. 8p7Tjs]
wrath in the day of wrath ; i.e. wrath
then to be experienced. A knowledge of
Buch a day is assumed. Intimation of it
had been given in O.T. Ps. 1 : 5. 50 : I—
6, 96: 10—13. Eccl. 12: 14. The Gos
pel distinctly revealed it, A. 17 : 31-
dTTOKaX. SiKaioKp.] as dTTOKaX. pvffTtj-
plov, 16 : 25. ttjs SSJtjs, 1 P. 4 : 13. The
bringing to light that which was before
obscure, or only predicted or intimated
(16). 1 C. 4 : 5. But if with many
MSS. and commentators we read Kal Sik.,
then droK. will be the presence of the
judge preparatory to the judgment, 1 C.
1:7. 2 Th. 1 : 7. Tit, 2 : 13. 1 P.
1 • 7, x3- Quum Deus revelabitur, oc
culta hominis revelabuntur. (Bengel). 8 s
diroS.] The relative introduces a state
ment in extension of the notion Sixaioxpi-
alas, announcing as revealed truth the
principles of the Divine judgment, and so
bringing in expressly the case of the Jew
as one of the two great parties affected
thereby, xara rd (pya] according to
his actual character, i.e. his principles as
exhibited in practice, tois piv, x.t.X.]
This first description of the two morally
opposite classes of mankind doubtless has
reference to a revelation, and that the
Gospel revelation, the light of which some
follow, believing and desiring its promises
(Sbg. x. Tip. x. atp8. fijTouo-t, cf. 2 T.
1 : 10), and acting accordingly, others re
ject, stubbornly resisting its demands of
faith and duty. The Ap. then passes on
to a more general consideration of the two
classes which has reference simply to the
results or fruits of opposite principles.

Next he regards them as both existing in
each of the two great divisions of the
human race (Gentile and Jew), with a
view to the rule of God's judgment, as
affected by the rule of life possessed by
each. tois piv xaB' bnopovTjv] to those
who with constancy in performing good
works seek — By STropoxrjxis implied vo
luntary continuance in a state which is
irksome, withstanding temptations to
swerve from that state for the attainment
of some end in view. L. 8 : 15, n., 21 : 19.
R. 8 : 25. 1 Th. 1:3. 2 Th. 3 : 5.
Rev. 1 : 9, trvyxoivwvbs iv ttj . . . . 8tto-
poxij T. Xp. ep7ox is here ' conduct,' life
regarded as a performance, the practical
exhibition of principle and character, 1 P.
1 : 17. Rev. 22 : 12. cf. 15, tS ep70x tou
x. dtp8apirlav] incorruption, i.q. trri-
tpavov dtpBaprov, 1 C. 9 : 25. £wi)v alwviov
is governed by d7roStitret. Sbgav] splen-
didain conditionem earn nuncupat quia
summus erit hominum piorum in Messia?
regno et in seterna vitS splendor (M.
13 : 43. 2 C. 4 : 17); porro Tip'fjx dignitatem,
quoniam tantus iis turn honor tribueturut
Christo sint imperii consortes (2 T. 2 : 12.
1 P. 2:g. Rev. 1 : 6, 20 : 6) ; pos-
tremo dtpBaptriav immortalitatem, quia
serapiterna turn erit et qua? morte non
finiatur felicitas, 1 C. 15 : 53. Rev. 21 -.4.
(Fritzsche). Tots Se e| epifleias] to
those who act from self-will, stubborn
ness ; ' the rebellious,' Syr. ipiBela,
labour for wages, canvassing, intriguing.
ipiBeietrBai is especially applied to public
officers, Lat. ambire, to court popular ap
plause. The meaning of ipiBelas has
given rise to much discussion. (piBos is a
hired servant of any kind. The. word
has probably no connexion with (pis,
strife, or eptox, wool. It may be from
(pa, earth, with -Bos as a termination ; cf.
epafe. Thus oi ef ipiBelas may be those
who labour with a view to acceptance
with God. That the word is used in a
peculiar sense is evident from the explana
tion which the Ap. gives — direiBovffi . . .
ttj dSixla. Fritzsche calls it partium stu-
dium, malitiosa fraudum machinatio. oi
e'f ipiBelas homines qui a malarum fraudum
machinatione originem ducunt, qui mali-

366

ROMANS 2. 8—13.

opyh- 9 OXi^sis Kal aTSVoywpla iirl iraaav'^vyrjv avOpwirov
tov KOTspyaXo fiivov to kokov, 'lovSalov te irpwTov Kal "EXXrjvos-
10 So^a Si Kal Tifih ical slphvrj iravTi tw ipyaTofisvw to dyaObv,
'lovSaiw ts irpwTov Kal'EXXrjvi. I: ov ydp iaTi irpoawiroXrj-^rla
irapa tw Oew. I2 'Oaoi yap dvdfiws hfiapTov, avdfiws Kal dir-
oXovvTat- Kal oaoi iv vdfiw hfiapTov, Sta vdfiov KpiOhaovTat- I3 ov
yap ol aKpoaTal tov vdfiov SIkoioi irapa tw Qew, dXX' ol iroirjTal

tiam, tanquam parentem habent. Cf. tSx
ix irlarews, 3 : 26. G. 3 : 9. 8 wv ix rijs
akijBelas, J. 18 : 37. tois ix irepiropijs,
4 : 12. Tit. 1 : 10. See notes Ja. 3 : 14,
16. G. 5 : 20. Ph. 1 : 16, 2 : 3. 2 C.
12 : 20. Kal direiBovffi] even such as
disobey truth but comply with un
righteousness. oXi^eta is opposed to
dSixla, as the Gospel is the truth which
is opposed to all unrighteousness, Tit. 1 :i;
2 : 12. If the Gospel had been a mere
speculative theory, men would neither
have rejected nor corrupted it ; but be
cause it was essentially practical, and
called for the extirpation of sinful habits,
some disbelieved, and others endeavoured
to corrupt it. (Knight.) Vv. (9, 10, 11)
repeat in a reverse order, for rhetorical
effect, what has been already stated in
(7, 8), forming thus a Hebrew parallel
ism. The last clause of (8) Spyij K.Bvpbs,
corresponds with dXiipis x. arevoxwpla.
So (6) corresponds with (11). Bvpbs
is passion at its commencement, Biw
rage, 8p77j passion carried to its height,
or in its abiding effect, i.q. ptjxis. see
on Ja. 1 : 19. Subaud. diroSodTJfferai.
But with the change of case from foiTjx to
Bvpbs, cf. II. II. 350, o>Tjpl xaravevtrai
"K-povlwva, dffTpdirTWv iiriSi^ia. So from
the nomin. to the accus. Xen. Cyrop. II.
p. 39. 0 Se 'Atrtripios b Ba/3uXfixa re
(Xwv iyw piv dtpai liririas piv djetx. —
The terms Bv. bpy. express the effects of sin
upon God anthropopathically ; BXlipis, trre-
voxwpla, the manifestation of these effects
towards men. 8X. the pressure of the
divine displeasure, orex. the effect on the
object, the straits to which he is reduced,
8 : 35, n. 2 C. 4 : 8. Lucian, BXtfiwv robs
olxiras xal trrevoxwpwv rois diravrwvTas.
See Rev. 6: 16. iirl] v. 2, u.*' coming
upon,' 'for.' Some understand by <pvx-
the sentient nature ; that in man by which
6\. and trr. can be felt, whether material
or immaterial. But ^ux^j or ipuxb tixos is
a common phrase for an individual, and is
here plainly equivalent to 7raxr! in (10).
'IouS. Te irp.] of both Jew (first) and
Gentile. Trp.] first, perhaps, in mention

only, esp. in (9). See on 1 : 6. L'Apdtre
prouve dans cette Epltre trois Veritas
Chretiennes. La premiere que c'est
l'Evangile et non la Loi qui est la puis
sance de Dieu pour sauver. La seconde
que c'est la Foi qui est la condition du
salut, et non les ceuvres de la Loi. La
troisiemequecesalutappartient egalement
a tous les croyans soit Juifs soit Gentils ;
les Juifs n'ayant que le privilege d'etre
les premiers k qui l'Evangile devoit etre
annoncee. (Beausobre.) eipTjxij] is substi
tuted for dtpBapala (7). It is the highest
blessedness of the incorruptible state ;
that in which there is no change nor decay.
7 dp] explicative ; 'the fact being that' —
He is proceeding to the general principle,
on which the foregoing statement is
founded, and which he will afterwards
apply to the case of the Jew especially,
17 — 27- Trpoo-WTToXTj^ia] acceptance
through favour; favourable treatment
from outward appearance or condition,
Ja. 2: 1. E. 6: 9. C. 3:25. A. 10:34,
n. God is indifferently affected toward
persons as such, nakedly and privately
considered ; or as divested of moral con
ditions, qualifications and actions. He
maketh no arbitrary or groundless discri
mination. (Barrow.) irapd rip 6e$]
God has it not. It ha3 no place near
Him, M. 6 : 1, n.
12 — 16. The Ap. shows that in the
impending judgment a discrimination will
take place according to the different de
grees of guilt. 6V 01 7 dp] 7dp causal,
showing by a further statement in refer
ence to the parties before mentioned, 'I.
k. "B. the grounds and reason of the
assertion in (9, 10) ; ' in point of fact.'
dvbpws] without a law expressly revealed.
Such will not require a special law to
condemnthem. ex x8pw]whilein posses
sion oflaw. Std vbpov] ' through and out
of ;' referring to the law to which the Jews
were subject (J. 12 :47, 48) ; 'by means of
the law as a rule of life and judgment.
oi yap ol dxp.] ydp refers to the Jewish
notion that they who were e'x vbpw would
not be subject to condemnation, and is

ROMANS 2.

13—15-

367

to? vdfiov SiKaiwOhaovrai- I4 6Vav yap sOvrj tcc fih vdfiov i'yovTa
cpvast Ta tov vofiov iroirj, ovtoi vdfiov fih evovTey eauTOty slal
vofios, '5 otTtvey evoet'/cvuvTat to spyov tov vdfiov ypairTOV iv
Tais KapSlais avTwv, avfifiapTvpovaijs auTwv T//y avvsiShasws Kal
fiBra^v aXXi?Xw.v twv Xoytafiwv KaTrjyopovvTwv rj ko.1 diroXoyov-

due to the word KpiB^ffovrai. This is
equivalent to oi irapa^drai tou vbpov xpi.
BijffovTai, or e?Tts dKpoarrJs vbpov itrrlv
xal ov TTOiTjTTjs, oStos (Ja. 1 : 23) Std vbpov
KpiBiprerai : but the case is presented as
in the text to bring in the rule of judgment
as applied favourably to the better class
among the Jews, corresponding to tois
^TjTovtri k.t.X. (7) and Tip ipya^opivw tS
d7. (10), and preparatory to the mention
of the same class among the Gentiles (14).
So that (13, 14) are parallel to (1 2). irapd
Tip Getp]inthejudgmentofGod, iC.3:i9;
in the court of heaven (11). ol iroiTjral
— Sik.] Taken in its strictest sense this
assertion is compatible with the declaration
if; (pywv vbpov oi SiKaiwBTjtrerai ndffa trdp£
evwrrtov airov (3 : 20), and may be intended
to convince the Jews of guilt, as not being
doers of the law (3 : 9) . Yet there is evi
dently (as in tj. 10) a supposition that some
would obtain salvation, and therefore
justification, under the law. These, how
ever, would be ironrral not in the strict
sense demanded by touto Troiet xal fr/jay,
(L. 10 : 28), or 8 TrotTjtras aura dvBp.
itjaerai iv aurots (G. 3 : 12), but as con
forming to all the obligations set forth in
the law, and accepting all its conditions,
both which made provision for practicable
righteousness, of which repentance and
faith were essential elements. See Lev.
26 : 40. &c. Deut. 30 : 1— 10 ; and H. 8 : 7, n.
Comp. ironrral Xbyov (pyov, Ja. 1 : 22, 25.
SiKaiw6,Tjo"oxTai] shall be accepted as
SiKatot, cf. M. 11:19. 12:37. The
privilege of having the law was useless
apart from obedience. Srav ydp (Bvtj]
ydp depends on the thought, that the mere
existence of explicit or formal law is not
necessary to justification or condemnation ;
' since even in the case of the heathen' — ¦
ydp = iirel, (Donaldson, Gr. 618;) 'for
whenever Gentiles which acknowledge
(pi)) no revealed law ;' (Bvrj, anarthrous ;
persons so characterized — out of the Jewish
pale, A. 13 : 48. TrotTj, Alex, iroiwai,
some Troiet, ind. praes., as of an actual fact.
tpitrei] by habit. 08o"ts autem res di-
cuntur quae sic abierunt in consuetudinem
ut propemodum factse sint altera natura.
(Schleusner). Some connect tpitrei with
the preceding ' who by nature are without
law.' ovtoi] refers to (8vij. So a8ro8s,

M. 28 : 19. Horn. iplXe rixvov. iavrois
xSpos] the moral principle common to
mankind. These carry about with them
a law in their own moral and spiritual
existence. Conformity to this law is what
conformity to the whole Jewish law as a
covenant was to the Jew, as explained
(13). In both cases, absolute and ultimate
justification was through the unknown
grace of Christ, and the good disposition
was the work of grace by the Holy Ghost.
oilTixes] 'inasmuch as' they exhibit; 8s is
purely objective, Sorts generic and quali
tative, G. 4: 24. 5:4. tS ipyov tov
xSpou] the result or object of the law ;
(pyov as opposed to ypdppa ; the practice
though not the precept. An active prin
ciple influencing the will rather than a
system of rules addressed to the under
standing, 2 C. 3 : 3. Opus quod lex Mos.
peragijubet. (Fritzsche.) Wisd. 2: 12,
apapnjpaTa vbpov, peccata qua3 lex com-
mitti vetat. ttjs o-uxetSTjirews] their
consciousness bearing joint witness with
the law, and their moral reflections (rtDx
Xoyiffpwv) one with the other accusing or
even excusing them, 14 : 22. Reference
is made to the twofold action pf con
science : — censuring and upbraiding as an
accuser ; teaching and exhorting like a
judge. Wisd. 4 : 20, iXeitrovrai ev trvX-
Xoyitrpip apapTTjpdrwv airwv SeiXol, xal
iXiy£ei airois e£exaxrias rd dvopijpara
airwv. iv ijpipa] to be joined with
dTToXovvTat, xpiBija. (12), or with SixaiwB.
(13). There is no occasion to mark 13 —
15 as a parenthesis. Kptxet] shall dis
criminate the thoughts and motives from
which the actions proceed. tS e8a77^X-
tSx pou] the Gospel I have received of
the Lord Jesus. 1 C. 15 : 1. Suuin vocat
ratione ministerii. (Calvin.) He uses
the phrase with respect to facts and doc
trines which were especially prominent in
his teaching, as here the judgment (cf. A.
17 : 3U. R. 14 : 10. 1 C. 4 : 5), the re
surrection of Jesus (2 T. 2 : 8), the calling
of the Gentiles, 16 : 25. G. 2 : 2, 7. 2 Th.
2 : 14.
1 7 — 24. The high value which the Jew
put upon his position and his privileges
renders his violation of the law more
flagrant and glaring. "ISe tri k.t.X.] Ei
Si has the support of the MSS. and

368

ROMANS 2. 15—23.

fiivwv iv hfiipa ots Kpivei b Qeos Ta KpvicTa twv avOpwirwv
KaTa to evayyeXiov fiov Sid 'Irjaov XpiaTov.
l< "ISe av 'lovSaios iirovofidfrj Kal iiravairavrj tw vofiw Kat
Kavyaaai iv Qew, l8 /cat yivwaKsis to OiXrjfia Kal SoKifia^sis Ta
SiacpspovTa KaTrjyovfisvos e/c tov vofiov, r9 ireiroiOas tb asavTov
bSrjybv iivat TvcpXwv, cpws twv ev cr/coVet, 2° iraiSsvTrjv acppdvwv,
SiSdaKaXov vrjirlwv, i'yovTa Thv fidpcpwaiv Ths ¦yvwcrewy Kai Ths
dXrjQslas iv tw vdfiw- 2l b ovv SiSdaKWv STspov asavTov ov SiSa-
cr/ce/y ; b Krjpvaawv fih kXbitteiv kXbiTTEis ', 22 b Xeywv firj fioiysvEiv
fioiysvsis ', b jSSeXvaadfisvos TCt etrJwXa IspoavXEis ', 23 os iv vdfiw

agrees with the argument better than ISe.
'But if thou hast the specific title of
Jew.' The apodosis commences (21). A
series of suppositions is made of which
the later ones do not necessarily include
the former. Here first he distinctly ad
dresses the Jew ; but in a manner which
implies that he had been speaking to him
before. 'IouSatos] from the most eminent
of the sons of Jacob. This title was a sub
ject of glorying as it indicated their illus
trious descent, their personal sanctity, and
national distinction, 9:4, n. inavairaiTj]
if thou placest thy confidence in the law as
the source of salvation. Micah 3 : 1 1 (LXX)
olirpotprjTai airrjs perddpyvplov ipavTeiovro
Kal (rrl rbv K8ptox 4iTaveTrabovTO, Xiyov-
Tes, oixl 0 ~K.ipios4vi)piv4ffTiv ; o8p7j 4tt4XBtj
etp' Tjpas KaKd. xavx- 4v Q.] boastest thy
self in God ; i.e., in the peculiar relation of
thy race and family to God, who called
Himself the God of Israel, God of Abra
ham, &c. tS 84X.] the (Divine) will ;
' the will' kot' 4^oxt)v, hast his revealed
will. SoxipdjTeis] bringest to the test
things which differ ; praastabilia, sc. in bonis
optima. The word describes the office of
an assayer of metals. 1 C. 3 : 13. Ph.
1 : 10. E. 5 : 10. They claimed to be
casuists, capable of determining the cha
racter of moral actions, presuming that the
heathen were incapable of discriminating
good and evil. Karrjx. 4k t. v.] taught
(in these subjects) out of the law ; i.e.,
having the law for thy instructor. tt4-
Troiflas] art confident; ou'toj Kopird^eis.
Chrys. treavrbv] emphatic — that thyself,
the well taught, art a perfectly qualified
teacher. Obs. also the connexion by re
as contrasted with Kai (17, 18). See on
H. 9 :i. tp ws r. iv tr k.] as if in fulfilment
of Is. 49 : 6. 60 : 1, 19. dtpp. . . . vtjtt.]
to signify the estimation in which they
held all others. The characteristics of the
Jews in regard to their assumptions and

the crimes with which they are charged,
are singularly in accordance with our
Lord's severe rebukes addressed to the
Scribes and Pharisees — the class to which
Paul had belonged, and which arrogated
to themselves great superiority to their
brethren in knowledge and godliness. See
M. 23 : 2—7, 13—33. 12 : 39, n. Ja.
4:4. 5:4 — 6. (xovra rijv pbptpwtriv]
possessing the clear representation of
moral truth and wisdom (embodied) in
the law (2 T. 3:5), i-e-> having a perfectly
correct creed ; popoi. the outline of any
figure in chalk or pencil ; tvttov the de
lineation by stamp, 6:17. Judaism pre
sented the shadow of good things to come,
and was therefore far superior to heathen
ism. Christianity was the substance of
which Judaism was the shadow ; there
was good reason why the heathen should
receive the instruction of the Jew, and
why the Gentile convert should refuse
to submit to the yoke of Judaism. J.
1:17. S oBx StS.] The apodosis to ei Se
tri 'I. eTTOx. taking up the class of character
istics ascribed to the Jew (19, 20) and
assumed by him. 8 Krjpuo-o-wx] Some
have suggested the ellipsis of Setx, but
the idea of commanding is implied in
KTjpitrffeiv, Xe-yetx. Bence the infin. fol
lows. The construction is virtually S
KTjpifftrwv rb pi) KXirrTe' b Xiywv rb 'pi)
polxeve. So we may explain A. 15 : 24,
Xe-yoxTes rb' irepiripveffBe xal TTjpetTe rbv
vbpov. poix.e8eis] cf. Jer. 5:8. Mk.
8 : 38, n. J38eXiffffw excite disgust -opai
feel disgust, ifiSeXvypivois, abominable,
polluted with crimes. Rev. 21 : 8.
' Abomination,' one of the O. T. names
for idols n^iri- Ex. 8 : 26, Td /3Se-
Xiypara (LXX). \^\pp> 1 Ki. 11:5.
Dan. 9 : 27 (M. 24 : 15). 2 Ki. 23 : 13.
irpoffbxBiffpa, LXX. iepoo-uXets] dost

ROMANS 2. 23—29.

369

icavydaai, Sia T/Jy irapafidasws tov vdfiov tov Oeov aTifid^Bis ;
24 to yap ovofia tov Oeou Si vfids fSXaacprj/isiTat iv Tois i'Ovsai,
KaOws yBypaiTTat. 2$ irspiTOfih fiiv yap wcpsXsi iav vdfiov
irpaaarjs- iav oe irapafiaTrjs vdfiov py, h iTEpiTOfih aov aKpoj3vaT'ia
ysyovsv. 2° iav ovv h a/cpo/Suo-Tt'a Ta SiKaiwfiara tov vdfiov
CpvXaaarj, ovyi 77 aKpo/3vaTia avrov ety irspiTO/ihv XoyiaOhasTai,
2< Kat Kptvsi h ek cpvasws a/cpo/3ucnna tov vdfiov TsXovaa as tov
01a ypafifiaTOs koi irspiTOfirjs irapapaTrjv vofiov , ¦*° ov yap o bv
tw cpavspw 'lovSaios iaTiv, ovSb h ev tw cpavspw iv aapKi irspiTOfih'
29 aXX' o ev tw Kpvirrw 'lovSaios, Kal irspiTOfih KapSlas iv icvbv-
fiaTi, ov ypdfifiaTf ov b eiraivos ovk ic, avOpwirwv dXX' e/c tou
Oeou.

thou rob temples, or rather, dost thou
profane thy own temple ? Mai. 3 : 8.
Though the Babylonish captivity destroyed
their attachment to idol worship, they
were far from being spiritual worshippers.
Std ttjs Trapa/3do-eus] through and
out of thy transgression. They boasted
of the law on the ground that it was re
ceived from God himself. Hence their
breach of the law dishonoured the Giver.
Is. 52: 5 (LXX). rdSe Xiyei Kipios' St'
Spas SiaTraxrSs tS bvojxd pov fiXatr tptjtxeiT at
iv tois (Bvetri, cf. Ezek. 36 : 20. 2 Sam.
12 : 14. The Ap. supports his heavy
charge by an authority which they could
not dispute. Solent tamen homines ra-
tionem sic concludere ; quales cives tales
sunt leges ; quales leges talis est legislator.
Vere igitur Paulus Judaeos violanda lege
Mos. infamiam Deo movere dixit. Ita
enim vixerunt ut Gentiles ratiocinari pos-
sent ; sceleribus cooperti sunt Judaei, non
ergo sanctus est Jehovah eorum legislator.
Fritzsche. 25 — 29. The Apostle inserts an
answer to an objection which might be
made to his statements, as disparaging
the rite of circumcision, and other dis
tinctive privileges of the Jew. True cir
cumcision and true Judaism are matters of
heart and spirit. This answer is introduced
hy ydp. irepiTopi) piv] as for circumci
sion. wtpeXei] is effectual to salvation,
cf. 1 P. 3 : 21. irepiropi) expresses cove
nant relation with God, cf. Bvala, M.
12 : 7. KaTairiratrpa, Mk. 15 : 38.
pdwriapa, 1 P. 3: 21. <?dx 6 e] but if ever ;
cf. Stox, in whatever case (14). The differ
ence between el and iav, 8re and Srav has
generally been overlooked. Inatten
tion to this has given rise to much per
plexity. The second form of hypothetical
YOL. II.

proposition, Rev. 11 : 7, n. More simply,
idv is equivalent to 'when.' So (26),
Jelf. § 854.3. 7^7oxex] has proved;
has turned out to be ; has turned into.
dKpo/3.] i.e., all that is denoted by dKp.
man's spiritual condition eK tpitrews, sinful,
and out of covenant with God. See C.
2 : 13. Td StKattipaTa] the moral
precepts of the law. els irepir. X07.]
i.e., all that tt. denotes ; a covenant re
lation to God ; deliverance from the guilt
and power of sin, C. 2 : 11. Kpivei] for
KaraKpivel, occasion thy condemnation,
by fulfilling the law (vbpov reXovtra), cf.
H. 11 : 7. His obedience, though spring
ing out of a state of natural uncircumcision,
shall condemn thee ; in judicium vocabit
suo probitatis exemplo; te in culpa esse
convincet. (Fritzsche). M. 12 : 41. Std
ypdpparos] thee the transgressor in thy
relation to the written law. Std expresses
condition, position, relation, 1 Th. 4 : 14.
Their possession of the law, and their re
liance on circumcision, rendered their sin
the more heinous. Their false confidences
were the means and instruments of trans
gression. Std conditionem in qua locatus
aliquid vel facias vel patiaris indicat,
idem valet, quod ei rbv rb ypdppa xal rijv
irepnopijv expvra xal irapatSalvovra rbv
vbpov. Cf. use of Std, 4 : 13. 14 : 20.
2 C. 2:4. 3 : 11. 1 J. 5 : 6. 08 7 dp]
The 7dp corresponds to the affirmative
reply, assumed in (26), 7dp=7e, dpa.
Yes, truly, for the Jew outwardly, by
natural birth, is not one of God's chosen
people ; neither is the outward and bodily
circumcision the circumcision required, but
the Jew in the hidden man of the heart is
the true Israelite, and circumcision of the
heart lies in spiritual obedience, not in literal
conformity. Obviously, all these remarks
24

370

ROMANS 3.

3 Tt odv to irspiaaov tov 'lovSalov, rj tis h wcpsXsia Ths
irspiTOfihs ', 2 7roXu, KaTa iravTa Tpoirov. irpwTov fisv yap oti
iiriaTsvOrjaav Ta Xdyia tov Qeov. 3 Tl yap, si h^ctaTrjaav tives ',
fih h diriaTia avTwv Thv iriaTiv tov Qeov KaTapyhasi ', 4 fih
yivoiTO- ytviaOw oe 6 Oeoy dXrjOhs, irds Se avOpwiros -^rsvaTrjs,
KaOws yiypaiTTai, "Oirws dv SiKaiwOhs iv Tois Xdyois aov /cat
vtKharjs iv tw KplvsaQal as. 5 el oe h dSiKia hfid>v Oeou ot/cato-

on circumcision are applicable to baptism.
irepir. KapS.] cf. Deut. 10 : 16. 08 6
eVatxos] Suchan one, i.e., the Israelite
indeed, has his praise not from man, but
from God, cf. 1 C. 4 : 5. M. 6 : 6. Al-
ludit ad nomen Judaeus, PPf-liT Gen.
49 : 8. Beng.
III. 1 — 20. The Jews enjoyed con
siderable advantages in possessing the re
velation of the Divine will, 1,2, yet they
had no exclusive claim to the Divine fa
vour, for they were alike guilty with the
Gentiles, alike inexcusable for their guilt,
5 — 7, an(l m equal need of salvation.
1 — 4. tS irepiffff bv] the (vaunted) pre
eminence of the Jew; i.q. tj nepitjffela,
Eccl. 1:3. tj wtpiXeiOb] the (much
talked of) benefit, 2 : 25. irpwrov piv
7 dp] first indeed as the case stands, Do
naldson, 618. There is no apodosis.
Quum per ea quae (3) dixisset ad alia per-
ductus esset, sensim ac paullatim ejus ani-
mum inchoatee judaicorum decorum enu
merations oblivion em cepisse, ut membrum
non adjiceret quod (ireira, Si, aut similes
voces ducerent. (Fritzsche). eVttrTeuo'Tj-
trax] they were entrusted with, G. 2 : 7.
1 C. 9 : 17. 1 Th. 2 : 4. 2 Th. 1 : 10.
Thucyd. I. 126, oi twv 'ABtjvalwv iir ire-
Tpappivoi rijv tpvXaKijv. rd X87ta] A.
7 : 38, n., the whole revelation contained
in the 0. T. , or rather the especial pro
mises relating to the Messiah, i.q. al
iirayyeXlai, R. 9 : 4. rl ydp] For
what ? if certain people were unfaithful
to their trust, pi) tj diriffrla, shall their
faithlessness invalidate the faithfulness of
God? ttjx rrlffTiv] the promise that all
the world should be blessed in the seed of
Abraham. KaTap7Tjtret] L. 13 : 7, n.
The Ap. uses rives instead of iroXXoi to
spare their feelings, 11 : 14. pi) yi-
voiro] Far be the thought. Heb.
n? vljT an expression indicating strong
abhorrence, as of an evil omen. 71-
viffBw may be taken as declarative, ' let
God appear to be, ' or prophetic, ' God will
appear to be.' The Ap. has suggested

an inference, p-ij tj dTTto-Tia k.t.X., which
he indignantly repels ; by Se he introduces
an opposite principle, ' let our conviction
be.' Tras Si ... . ipeitr.] (Ps. 116 : 11.
LXX.) meaning, though this conclusion
be rendered necessary — ' though on the
other hand it should follow that every
man must be accounted a liar.' y(-
7paTTTat] Ps. 51 . 4. If God's promises
be not fulfilled, it is only because men have
forfeited them by disobedience. David
did not charge God with unfaithfulness,
but confessed that his sin was justly pun
ished ; ' that thou mayest be proved right
eous in thy promises, and mayest gain
the cause when thou art put on trial.'
God is always the victor when the justice
of his dealings is called in question, ex
tois Xbyois trov] Quoniam Dei veracitas
Y. T. loco hie confirmanda erat, dubitari
vix potest quin oi XS701 tov Geou rectius ad
ea Dei effata referantur quibus aliquid sit
pollicitus. Quippe si Deus promissa ser-
vat, verax (dX-nBijs) est ; si causa vincit in
jus ab hominibus vocatus, mendaces sunt
homines (ipeiffTai) qui falsis criminibus
sanctissimum numen onerarint. Interdum
Deus in Y. T. cum hominibus injuriam
sibi a Deo factam querentibus hoc eventu
expostulat, ut se sanctum et benignum,
homines ingratos et improbos esse doceat,
Jer. 2 : 35. Mic 6 : 2. Jam si Deus
causd vintit quando hominibus de jure
disceptet, Deum justum mendaces homines
esse apparet, Deo variis criminibus oppug-
nato. Fritzsche.
5 — 8. el Si i) dSixla i)pwv] From the
diriffrla of the Jews he generalizes,
bringing into consideration the unright
eousness and unfaithfulness (1 : 18) of all
men. trvvlffTviri] renders conspicuous
the righteous dealing of God ; trvvitrr., to
place together the points of an argument
so as to establish a proposition. ' Que si
notre injustice fait paraltre davantage.'
De Sacy. pi) dStKos] 'Are we to suppose
that God is unrighteous in the bringing
down of his wrath' when he putteth forth
his anger against that which conduceth to
his honour? God is spoken of as in a
known and admitted character, 0 iiritpf

ROMANS 3. 5—8.

371

avvrjv avviaTrjai, tI ipovfiev ', fih dSiKOS b Oeoy o iiricpepwv Trjv
dpyhv', KaTa avOpwirov Xiyw- ° fih yivoiTO- eirel irws Kpivei o
Oeoy tov Koafiov ', 1 et yap h aXhOsia tov Qeov iv tw e/xw
ip-sva/xaTi iireplaasvasv et'y tt)v Sd^av ovtov, tI bti Kayw ws dfiap-
TwXoy Kplvofiat, 8 /cat fih KaOws jSXaacprjfiovfisQa /cat KaOws cpaal

rijv bp. Has he deprived himself of the
right to act in that character? Kar
dvBpwirov Xe7w]I speak as men would ;
use the language of men ; following the
bent of human nature, G. 3 : 15. 1 C.
9:8. 15 : 32. By this 'he excuses a
supposition bearing an aspect of incon
sistency and impiety; implying that he
puts himself into the place of the gene
rality of men, and uses arguments such as
¦they would.' (Afford). The Ap. makes an
apology for the use of an expression which
is apparently indecorous. If the issues of
an action be such as men desire, they care
not to visit the agent with.punishment for
his evil motives. The Most High esti
mates an action not merely from its re
sults, but from the motives of the doer.
^Trei] is equivalent to el dSixos etrj iwitpi-
pwv rijv 6pyr)v, H. 10 : 2, n. Trfis] 'how* ;
not, if the Judge himself be unjust (Gen.
18 : 25), but, if it were unjust in him to
exercise the functions of a judge. tSx
Kbtrpov] Gentiles as well as Jews ; the
heathen, 11 : 12 — 15. The good which
God brings out of evil is no extenuation
of our guilt. If, because our wickedness
has given occasion for a more glorious
manifestation of the divine perfections, it
were unjust in God to visit that wicked
ness with punishment, it would follow
that God could not judge the world, sin
would have entire impunity, and the
functions of the judge be completely sus
pended. (Purdue). 1) dXiBeioi] The Ap.
presents the preceding view in a more
general form, which is applicable to all
classes. 'If the faithfulness of God
which is rendered more conspicuous in
union with my unfaithfulness is more
abundantly displayed unto his glory.'
7dp repeats and extends the former sup
position ei Se dS. (5). ex expresses the
instrumental cause more powerfully than
Std. If attention is called to the mere
fact of instrumentality, Std is employed ;
but ex denotes that the cause is identified
with the primary agent, and is invested
with a kind of living energy, 9 : 22. So
M. 12 : 24, ex implies association or
union ; Mk. 11 : 28, iv irolq. Suxdpet, in
possession of what kind of authority.
There is a vividness of expression in ex
which is not in Std. Soph. Phil. 60, oi

tr' e'x XtTats trreiXaxTes e'l oi/tux poXetx : the
feelings of the senders are supposed to be
thrown into their prayers ; their prayers
are as it were their messengers. (B. W.
Newton, p. 63.) ipeiffpari] opposed to
dXTj0. as dSiK. to SiKaiotr., and meaning sin
in general ; but characterizing all sin as
unfaithfulness, falsehood, and a sinful life
as one act of sin. iireplffffevire] Com
pare the use of the word in 2 C. 9 : 12.
rl f ti, k.t.X.] Corresponding to pi) dS. b.
Q. . . . Spy. (5), and exhibiting the other?
side of the result, from the supposition ei
Si dS  el i) dXijB. Ka7i6] I for my
part ; i.e. man as opposed to 8 GeSs, 1 Th.
3:5. E. 1 : 15. G. 4 : 12. The argument
is attributable to men universally. The
heathen might say, ' If the truth of God
in connexion with my idolatry abounded
to his glory, why am I also still subject to
trial as a sinner ?' So with regard to the
Jews : if the fact of their having broken
the covenant has been the cause that the
promise of God has extended to a still
greater number, why are they punished as
sinners? Kal pi) KaBws] The Ap. shows
a further consequence from the objection
alleged. Such reasoning affords not only a
plea for exemption from judgment, but an
argument for the commission of sin. The
full expression is Kal rl pi) rroiovpev rb
KaB' ijpwv fiXatripTjpoipevov ; KaBws fJX.
.... Xiyeiv] is a passing allusion to
the imputations thrown upon those who
maintained the doctrines of free, un
merited grace, God's sovereignty, and his
glory in the salvation of the vilest sinners
by mercy, alone. 6:1, 14. Tjp as] is
emphatic ; we, the preachers of the Gospel ;
/ Paul, who assert justification by faith.
The 8ti after Xiyeiv is simply formula lo-
quentis, M. 16 : 7, n. wv] some refer this
to Ttxes, but it is better to understand by it
twv iroioivrwv Ta xdxa, as thus an answer is
supplied to the charge of saying irovtjffwpev
. . . dyaBd, parallel to eVel Trfis . . . Kbtrpov
in (6) ; an answer not argumentative, but.
authoritative, dismissing with just ana
thema the inference alleged . itsri] praes.
to show the imminent peril and certainty of
the judgment, M. 3 : 10, n. Cf. H. 2 : 2,
(vSikov piffBairoSoalav. To excuse ourselves
for doing what God forbids on the plea'
that we intended to promote his glory, is
24—2

372

ROMANS 3. 8—17!

Ttvey jj/icts Xe'^eiv, OTt iroihawfisv Ta KaKa lva iXQrj Ta ayaOa',
wv to Kpifia evSiKov iaTi.
9 Tt ovv ', irposyofLsQa ; ov irdvTWS' irporjTiaaafisOa yap
'lovSalovs tb Kal "EXXrjvas iravTas vcp' dfiapTiav slvat, I0 KaOws
yiypaiTTai, "Oti ovk 'iaTi S'iKaios ovSs sis' lI ovk eaTiv o avviwv,
ovk 'saTiv b iK^rjTwv tov Qeov. I2 irdvTss e^e'/cX/vav, dfia hypstw-
Orjaav ovk 'iaTi iroiwv yprjaTOTrjTa, ovk iaTiv ewy evoy. J3 Tacpos
dvEwyfiivos b Xapvy^ ovtwv, Tais yXwaaais avTwv iSoXiovaav-
toy aairlSwv viro ra X6^*! ovtwv. I4 Sv to aTOfia apds Kat
irtKplas yifiei. '5 o£ety ol irdSes ovtwv iKyiat aifia- l6 avv-
Tpifi/ia Kal TaXatirwpla iv Tais bSois ovtwv, *? /cat bSov elph-

but to dishonour him the more ; we can
*erve God acceptably only in the way
that he has himself appointed ; to serve
him in any other way is in effect to deny
the truth of his word, and to fabricate a
religion for ourselves. (Purdue).
9 — 18. The Ap. here returns to the
relative position of Jew and Gentile (1) as
to the terms of acceptance and favour
with God. What then ? Do we excuse
ourselves ? by no means. Or do we claim
pre-eminence for ourselves ? None what
ever ; for we brought forward the charge.
Beza, criminati sumus. 80' apaprlav]
under the power of sin and subject to its
penalty. SttS indicates motion and ex
tension underneath, as a captive coming
to the conqueror and crouching at his
feet ; subordination, iirb x€^Pa iroietv.
Quid igitur ? circumspicimusne peceato-
rum excusationes ? Minime. Nam et
Judaeos et paganos omnes peccatores esse
supra argui (1 : 24 — 2 : 24). Unde Pau-
lus sicargumentatur. Quum Deusimprobos
homines j ure puniat, ne speciosos titulos
peccatis praetexere animum inducamus,
quod frustra sane conaremur, quoniam et
Judasos et Gentiles omnes ob commissa
delicta puniendos vere me supra arguisse
libri sacri testantur. (Fritzsche). y4yp.
Ps. 14 : 1—3. 53 : 1—3. In LXX. o8k
4trTi iroiwv xPVarbTijTa, and Ps. 53 : 3,
7roiSx d7aft5x. SUaios is substituted to
connect with the argument. 4k$tj-
twv] more forcible than trwiQv, none
who has, none who seeks the knowledge
of God. *f_n Deum curare, venerari.
TJxpeiiiS'Tjo-ax] are become corrupted,
depraved ; V"iyN3 are spoiled (in a
moral sense) ; stronger than igiKXivav.
dxpetos, inutilis, pestilens, improbus.
What follows is not in Heb. nor in Alex.

MS. of LXX., but is in the Yat. MS.
At first S. Paul intended to express the
substance of Ps. 14 : 1 — 3 ; afterwards he
breaks forth into various citations of Holy
Writ, Ps. 5 : 9. 140 : 3. 10 : 7. 36 : 1.
Isa. 59:7, 8. xpnffTbTTjra] joined with
tpiXavBpwirla, Tit. 3 : 4. d7au'wo'8xTj, G.
5 : 22, that sweetness of disposition which
finds its sphere and exercise in our inter
course with one another, benignitas qua?
in dandis beneficiis cernitur ; used in re
ference to man, 2 C. 6 : 6. C. 3 : 12. in
reference to God, R. 11 : 22. E. 2 : 7.
Heb. ^)J2, but x- is more expressive of
'Py rendered ' loving kindness' in AY. ;
'there is none that practiseth good- will.'
(ws ivbs] equivalent to T"T2$ TJ^> Ex.
14:28. rdtpos dvewypivos] as vomit
ing forth noisome slanders against the
servants of the Most High ; yawning to
swallow them up, 111/13 "Qi?. Ps. 5 : 9.
35 : 25. Amos 8 : 4. ^SoXtoutrax] a
colloquial form for 4SoXiovv. Several si
milar forms are found in some MSS. and
in LXX. elxoffav, irapeXdfSotrav, ijXBotrav,
Winer, § 13. 2. SttS Td x^^v] ex
tended under, all under. 7epet] JvQ
Ps. 10 : 7. L. 11 : 39, n. trivrpippa
k. TaXaiTr.] destruction and anguish are
scattered in their paths, Isa. 59 : 7.
orii'ppDs -in#i TW. avvTa. a break.
ing up by violent collision or attrition,
Mk. 14 : 3. Rev. 2 : 27 (lit.) R. 16:20
(fig.) SSSx elpijvijs] the way leading to
peace, L. 1 : 79. SSoSs iwrjs, A. 2 : 28 ; or,
rather, ' a peaceful life,' as ex 85t(i StKat-
oo-8xtjs, M. 21 : 32. Belli viam noveruiit, ut
homines hostilia facere soliti. The whole
description well agrees with the blood-

ROMANS 3. 17—21.

373

vrjs ovk syvwaav. l8 ou/c ecro cpbfios Oeou aicivavTi twv ocpQaX'
fiwv avTwv. x9 olSa/tisv Si oti oaa b vdfios Xsyet, Tois iv t$
vofiw XaXsi- iva irav aTOfia cppayrj /cat vttoSikos yivrjTai irds b
Koafios tw Qew- 2° Sioti e£ spywv vdfiov ov SiKaiwQhasTai irdaa
y y ' ' T^ft\\ / ,, , ,
o'apq evwiriov avrov- cua yap vofiov Biriyvwais afiapTias-
21 Nuvt oe ywpls vdfiov SiKaioavvrj Oeou irBCpavipwTai, fiap-

thirstiness and rapacity of the Sicarii.
Utitur hie Paulus diversis sententiis turn
ex Psalmis turn ex Isaia, nee utique verba
semper adnumerans, sed sensum qualem
memoria suggerebat bene exprimens.
(Rosenniiiller). A. 3 : 23, u. o8k iffri,
k.t.X.] Ps. 36 : 1.
19, 20. 0 xSpos] is used for the Scrip
tures of the O. T. J. 10 : 34. 12 : 34.
15 : 25. 1 C. 14 : 21. rip vbpw, the dis
pensation under which the Jews were
placed. The citations plainly describe
the general condition of the Jews at diffe
rent periods of their history ; but national
vanity and conceit would lead them to in
terpret such statements of the Gentiles.
Hence the Apostle remarks otSapev Si,
we know, however, that the Scriptures
were primarily written for the Jews, and
must be understood to apply to them.
Xe7ei] pronounces, asserts. XaXet] ad
dresses to. tois ex Tip vbpw] Quemad-
modum 2 J. 9. piveiv iv Trj SiSaxy rov
Xp. constanter earn sequi valet ita elxat
ex Tip vbpw earn sequi notat. (Fritzsche).
The Apostle's argument rests on the hy
pothesis that the Jews bad a higher
character for morality than the Gentiles
(1 P. 4 : 3), in consequence of the re
velation with which they were favoured.
tppayfj] tppdtrffw, (hedge in), put
to silence, 2 C. 1 1 : to ; the law thus
speaks of them, and addresses itself to
them, with the express object that (Xe^yet
.... XaXet tva) every plea of self-justifi
cation may be stopped. .uttSSikos] and
all the world be acknowledged to be
', under process,' ' subject to trial.' If the
guilt of the Jews were established, the
idolatrous Gentiles would, in the opinion
of the Jews at least, be involved in the
same condemnation. . Sibri] for this rea
son that. i£ (pywv xSpou] fromthemerit
of obedience to law, G. 3 : 16. Ps. 143 : 2.
Neque Paulus, neque Judasi, ut nos facere
consuevimus, Mosis legem ritualem et mo-
ralem discriminarunt, qui omnia praecepta
Pentateucho comprehensa, sive mores
fingerent, sive ritus injungerent, tanquam
Dei imperia relligiose sibi exsequenda
esse judicarent, eaque tou vbpov vocabulo
complecterentur. (Fritzsche). Doubtless,

however, the Apostle is here considering
the whole law under the aspect of a rule
of life and covenant of moral obligations
(2: 18 — 22). 08 StK  irdffa ff.]
Hebraism. See on i C. 1:29. ydp]
may have some reference to the pre
ceding quotations (10 — 18, cf. 19), which
state the charge which the mere com
mands and prohibitions of the law in
volve (7 : 7). eTri7Xwo-ts] the accurate
knowledge, E. 1:17. Ph. 1 : 9. The law
awakens man to a proper knowledge of
moral obligation, and to a suitable con
sciousness of his sinfulness ; it provides
no adequate propitiation (H. 10 : 4), and
offers no spiritual aid ; it never was in
tended to effect (in its strict character of
law) our acceptance with God ; whoever
obeys its ordinances may escape legal
penalties, but has no claim to reward.
vbpov is used in the widest sense to em
brace the revealed law under which the
Jews were placed, and the natural law
written on the heart — law abstractedly.
'In proportion to the increased moral
consciousness is the guilt incurred by the
sin. Such being the office of the law, it
clearly cannot justify. This latter pro
vince is xupk vbpov, apart from and be
yond the law.' (Macmichael). iirlyv.
dpiaprlas is opposed to Xt)8tj dpaprlas,
dvapapTTjtrla. — Scis lege edoctus quid
turpe factu sit ; non ita ab e& institueris,
ut facias quae honestatis rationes fieri pos-
tulent. Fritzsche.
21 — 30. The Apostle proceeds to ex
hibit the plan of salvation which consti
tutes the Gospel as a revelation of Divine
justice and mercy, which excludes all
boasting, i.e. claim of human merit, and
saves all in the same way. 21,22. NuxlSe]
But at the present time, irrespective of
legal merit, God's mode of accounting
righteous is made clear, vvvl, not used as
in 7 : 17. 1 C. 15 : 20 (see n.), but as an
adv. of time, ex Tip vvv Kaiptp (26). and see
5: 11, vvv. paprvpovpivrj k.t.X.] refer
ence to past time ; it is no novelty, though
of recent and present manifestation ; pro
vision for its revelation was made in the
testimony borne by the law and the
prophets to its necessity, its then exfe-

374

ROMANS 3. 21—23.

Tvpovfievrj viro tov vofiov Kai twv irpocprjTwv, oiKaioavvrj oe
Qeov Sid irlaTsws 'Irjaov XpiaTov, ety xavTay /cat e7rt TravTay
Touy iriaTEvovTas- ov yap iaTi SiaaToXh' 23 7ravTey yap 'rjfiap-

tence as a principle, its identity with the
great promise and blessing which was the
subject of faith. SiKaiotrivrj Geou] We
may attribute S. Paul's use of this phrase
to the language in Ps. 71 : 15, 16, 19.
89 : 16. Is. 45 : 24, 25. 51 : 5, 6. 59 : 16,
17, where SiKaiotxivn means God's inter
position on behalf of his people, in confor
mity with his covenant promise to Abra
ham, and his covenant relation with
themselves. This inteiposition occurred
whenever He was pleased to pardon
them ; and this release from the conse
quences was understood as also a release
from the charge of sin. According to the
O. T., whenever God grants favour to his
people as His, and in pursuance of pro
mise and covenant, He thereby declares
Himseff satisfied with them — 'beholds not
iniquity in Jacob, ' Num. 23 : 2 1 ; by his
act of interference in their behalf, He puts
away their sins ; and this his act is their
righteousness, their justification ; Is.
45 : 24, 25. Hence the new name given
in Jer. 23 : 6, 33 : 16, to Judah, or the
Church of God. The original idea of
justifying righteousness in S. Paul, as in
Pss. and Isaiah, is identical with salva
tion, which is SiKaiotrivrj Qeov, because,
in originating and effecting it, God, who
is essentially righteous in all his ways and
works, shows Himself on the side of the
saved. They, therefore, having an inte
rest in the righteousness of God, are no
longer considered or treated as sinners.
The state of misery and danger, temporal
or spiritual, in which God finds them,
implies guilt and condemnation ; but the
fact of God's interposition, God's action
for their deliverance, is a complete justifi
cation, covers them with a robe of righ
teousness. Cf. Is. 50 : 8, 9. R. 8 : 33,
34. The process which, in our case,
effected the deliverance, and at the same
time rendered it compatible with the
Divine perfections that God should take
the part of the Binner, was the atone
ment. In virtue of this, Christ has a
right to the salvation of all whom He
claims as his ; and God is just in giving
and admitting that right, (26). J. 17:2.
Hence the individual is justified when
Christ takes his part, claims him as his,
intercedes for him. Subjectively, the in
dividual is in a justified state when the
action of Christ commences in him, when
he is brought to God by repentance and
faith. This action necessarily induces

sanctification ; the motion caused in the
individual's soul by Christ's action through
the Holy Ghost, is faith. Hence justifi
cation is by faith, and sanctification be
gins with faith, and both are ' in the
name of the Lord Jesus, and in the
Spirit of our God,' 1 C. 6 : 1 1, n. Those
who are opposed to the forensic idea of
Sixaioffivn frequently insist on the un
doubted truth that all nouns in -ooivij,
like ffwtppotjivTj, byaBwtrivrj, imply a
moral quality, habit or disposition of the
mind ; hence that SiKaiotrivrj means, in fact,
holiness, or fides forraata of the school
men. According to the primary idea as
signed above to SiKaioaivn Qeov, from which
came the Pauline usage of the term, this
general meaning of such nouns is pre
served; for SiKaiotrivrj is the attribute
through which God interposes for his
people, by virtue of the promise, and cove
nant-relation subsisting between Him
and them. Their salvation, instead of
their condemnation, is the effect and ex
hibition of bis SiKaiotrivrj, by the interven
tion of the atonement, which originated
in his infinite holiness, wisdom, and love.
SiKaiotrivrj Qeov involves the idea of God's
justice in forgiving, as explained in (26).
StK. t) Std tou vbpov might be Six. Geou if
men could or did keep the law ; because
God would be just in accepting them ;
StK. TritrTews is Six. Geou, because the death
of Christ (as the iXaorTjpiox, v. 25), makes
Him just in accepting toe believer. uttS
tou xSpou] in the history of Abraham,
4 : 3, &c. G. 3 : 6, &c. ; in the witness
of the moral law against self-justifi
cation, J. 5 : 45 ; in the types of
the ceremonial law (H. 7 : 10) ; in the
promise of Christ by Moses, Deut. 18 : 15,
18. J. 5:46. -twv Trp.] as Hab. 2:4
(c. 1 : 17). Hos. 2 : 23 (c. 9 : 25, 26). Isa.
10 : 22, 23. 28 : 16 (c. 9 : 27—33), &c.
Si] resumptive, as Six. Q. is repeated with
the explanatory and qualifying addition
Std tt. 'I. X., 'and that, God's righteous
ness through faith in J. C 9 : 30. Cf.
Ph. 2 : 8, Bavdrov, Bavdrov Se trravpov.
els iravras, k.t.X.] which extends to
all in the divine purpose, and is effectual
upon all who believe ; is appointed for all,
and embraces all. ' A flood which pene
trates to all, and even streams over all.'
(Olshausen). The repetition of irdvras and
the change of prepositions are designed to
impress onthereaderthe universality of the
grace of the Gospel. SiatrToXij] between

ROMANS 3. 23—2;

375

Tov Kai vaTspovvTai Ths Sd^rjs tov Qbov, 24 StKaiov/isvot Swpeav
Trj avrov yapiTi Sia Ths airoXvTpwaews T?y ev XpiaTW 'Irjaov,
2$ ov irposOsro b Oeoy IXaaThptov Sta Ths irlaTsws iv tw ovtov
aifiaTi, ety svSsi^iv Ths SiKaioavvrjs avTov, Sia Thv irdpsaiv twv

Jew and Gentile, 10 : 12. All must stand
in the same condition as sinners ; all need
the same forgiveness, and have no natural
or self -acquired claim to the divine favour.
23 — 26. ijpaprov] sinned ; aor. stated
as a matter of fact. itrrepovvTai] praas.
denoting the existing condition of men.
iffrepeiffBai, in cursu relinqui eoque poste-
riorem fieri notat ; come short in display
ing his glory, M. 5 : 16. 1 C. 10 : 31. 'do
not answer the end of their being,' Isa.
43 : 2 1. 'fail to glorify God by their lives.'
The expression represents the loss conse
quent upon failure as theirs, not God's.
The converse notion suggested is, that
God's righteousness by Christ makes up
the deficiency, bffTiprjffis, or rather con
verts it into abundance of glory to
Him, in the justification and salvation of
believers. Some explain ttjs SoJtjs t. G.
the glory which is from God, comparing
J. 5 : 44. 12 : 43. Nihil habent quod
iis Deus laudi det. ' lack the praise
which is of value before God,'
Tynd. Such is the force and fulness of
the Greek genitive, that both senses
might be suggested by the use of it in
this construction. SiKaioipevoi] acquit
ted gratuitously, by his grace, through
the redemption which is accomplish
ed in, which centres in Christ Jesus.
Swpedx] It is an essential condition of
xdpts that it is unearned, unbought, and
unmerited. x°V"s aI>d (pya mutually ex
clude each other, 11:6, n. The construc
tion is remarkable, the particip. Sixaiob-
pexot agreeing, or rather in apposition
with irdvres, to mark the co-extensiveness
of the justification with the guilt (5 : 12 —
in), ttj d, x-] ^ne dative marks the cause,
Std the means, E. 2: 8. dTroXuTpiio-ews]
rescue by ransom ; his life was the Xurpox,
M. 20 : 28. avTlXvrpov, 1 T. 2 : 6. Cf.
E. 1 : 7. C. 1 : 14. TrpoefleTo] set be
fore the world ; ' presented ;' not ' fore
ordained' (as in E. 1 : 9). iXao-TTJptox]
may be rendered ' as a propitiator' (Syr.),
or it may be taken as an adjective (subaud.
Bvpa), a propitiatory sacrifice. In H.
9:5, IXao-T. means the mercy-seat, the
lid of the ark of the covenant upon which
the High Priest on the day of atonement
sprinkled the blood of the expiating vic
tim, Lev. 16 : n. Thus the word is in
variably used in the LXX. iXaoTTjpiox
iirWepa, a propitiatory covering, Ex.

25 : 17. These various meanings are com
bined by some, as Theod. — 'The Lord
Christ is God, and the mercy-seat, and
the High Priest and the Lamb, and in
his blood He has worked out our salva
tion.' Gilcum. — 'The cover of the ark
was formerly called IXao-TTjptox. So also
the flesh of our Lord which veiled his
Deity, was the iXaoTTjpiox of our sins.' Di-
vinam clemewtiam arcae foederis operculo
adumbrari seriores Judaai putarunt.
Philo tS IXaffrijpiov vocat tripfioXov
ttjs I'Xeto tou Geou Svvdpews. rijs tXew
Svvdpews (plpTjfia) rb inldtpa rijs kijSwtov.
(Fritzsche). Std ttjs tt. k.t.X.] Stating the
means whereby the propitiation or pro
pitiatory sacrifice becomes effectual. To
be connected with iXain-., and so consi
dered as affected by irpoiBeTO. The sub
jective means, as well as the objective, of
justification being of God's appointment
and proposition. Connect, ttjs tt. ex t$
d. aip. 'faith in his blood.' Cf. G. 3 : 26,
u. E. 1 : 75. aipa expresses the sacrifi
cial character of Christ's death, and is
used in close accordance with the notion
of iXaffrijpiov. els (vSei^iv Sik.] to
accomplish the demonstration of his judi
cial righteousness, because of the preter
mission of sins previously committed.
IxSetf., 2 C. 8 : 24. Trdpeo-tx] passing
by, not staying to punish, different from
dtpetriv, remission, implies tolerating with
out special intervention or punishment,
i.q. A. 17 : 30, to8s piv oSx xpbvovs ttjs
dyvolas iireptSwv b Qebs. twv rrpoye-
70X. dp.] See H. 9 : 15. ex ttj dxoxfj]
The influence of the prppitiation extends
backward, so that the threatened penalty
of death was not inflicted instantly on
Adam. The continual existence of the
human race, and the delay of punishment,
is the effect of God's patience. TrpSs
eVSetftx] with a view to the demonstra
tion of his righteousness. The distinction
between els (vS. and TrpSs ex5ei£. seems to
be this: — eis (vS. denotes an effect which
is attained ; God's judicial righteousness
is perfectly declared in regard to the
ground on which forgiveness of past sins
took place ; that forgiveness being matter
of fact, a fait accompli, now accounted
for. TrpSs (v8. ' with a view to,' in regard
to the present and ourselves, a process
going on ; because the discovery is to the
subjects of the present dispensation, is the

376

ROMANS 3. 25—29.

irpoysyovoTWV afiapTrj/xaTWv sv Trj avoyrj tov KJbov, irpos
evSeiPiv Ths SiKaioavvrjs ovtov iv Tip vvv Kaipw, ety to eivai avrov
SUatov Kal SiKaiovvTa tov iK irlaTsws 'Irjaov.
21 Hov ovv h Kavyrjais ', ij^sKXslaOrj. Std irolov vofiov , twv
epywv ; ovyl, aXXa Sid vdfiov iriaTews- 2S KoyiCpfisOa ovv,
irlaTEt SiKaiovaOat avOpwirov ywpls epywv vdfiov. 29 rj 'lovSaiwv

intention and design of the manifestation
made to them, and its perception is con
ditional, dependent upon faith. There is
a like distinction between els and TrpSs in
E. 4 : 12, els of an effect which is at
tained, TrpSs of an effect designed. So
2 C. 7 : 3, 9, TpSs xardxpitriv, els perd-
voiav. 2 T. 3 : 15, 16. — The irdpetris was
formerly unexplained, it was unaccount
able ; it stood merely ex ttj dvoxy r. Q.
now, by the discovery of God's righteous
ness it is accounted for. That discovery
shows that all forgiveness was not by
mere passing over or forbearance, but in
conformity with God's righteous charac
ter, and the strict requirements of justice.
iv Tip vvv x.] answers to twv irpoyeyo-
vbrwv (25). eis tS elxat] is connected
with ex5ei£ix, cf. 2 Th. 1 : 5, (vSeiypa rijs
Sixalas Kpluews r. Q. els rb Kara^iwBrjvai
bpas, k.t.X. The exhibition of righteous
ness is meant to extend to the exhibited
fact of his being righteous, while He is at
the same time the justifier of every one
who has Jesus for the object of his faith,
' him who is of faith in Jesus.' Cf. oi 4k
irlffT. G. 3:7, n- 9; T0's ^f 4pi8elas,
2:8, n. Ttjitou] added because it is the
personality of the object of faith to which
all its efficacy is due (22). Justifying
faith is primarily and directly faith in the
person Jesus, not in an act, or event, or
operation, or doctrine, or system, irlffris
is, however, often used without the gen.
objecti, when the human action instru-
mentally employed in justification has to
be designated, as opposed expressly (as in
28), or tacitly, to the human action not
so employed. The end to be answered
was to produce a firm belief of what was
actually the case ; ' that he might be
counted just,' &c. Tynd. Justification is
not an act of mere pardon, but it i£ an
acquittal. It was a difficulty worthy of
divine intervention to discover a method
whereby God could, without prejudice to
his justice, acquit those who had rebelled
against him ; 4 : 25, n. 5 : 1, n. Chrys
ostom, Horn. III. 46, "Qtrirep exSetfts
irXoirov rb pi) pbvov airbv elvai irXoitriov,
dXXd Kal 4r4povs irXovtrlovs iroieiv' xal
fwijs tS pij pbvov airbv elvai £wvra dXXd
/cal vexpois jrwoiroieiv' xal Svvdpews rb pi)

pbvov airbv elvai Svvarbv dXXd Kal robs
dffdevels Svvapovv oirw Kal SiKaioaivrjs
eVSetifts tS ptj pbvov elvai SiKaiov dXXd Kal
rb erepous ex dpaprlats Karaffair4vTas
4i-altpvns SiKaiovs iroieiv.
27 — 31. tj Ka8xTjo-ts] 'the boasting' of the
Jew, probably, 2:17, 23. See (29), and cf.
G.2:i5,i6. Std irolov x8pou]Bywhat
principle or system is boasting excluded ?
(7:21, 23. Isa. 2:3, 4 k 2iwv 4£eXeitrerai
vbpos, i.e., the Gospel system.) 'By the
principle that a man may claim acquittal
as the reward of his own works ? No ;
but boasting is excluded by the principle
of faith. XoyifbpeBa oSx] 'we con
sider ;' the sum of our reasoning is ; not
so strong as 'conclude;' used similarly in
8 : 18. H. 11 : 19. The readings vary
between o8x and 7dp. The difference in
meaning is not material. Dr. Donaldson
remarks, Gr. § 618, c. : The particle 7e,
'verily,' combined with dpa, 'therefore,'
' further,' is written 7dp. This combina
tion does not differ very much in signifi
cation from 70UX. 7dp signifies ' the fact
is,' 'in fact,' 'as the case stands ;'70ux sig
nifies ' at all events,' ' at any rate.' StKai-
oitrdai ir Iff ret] is acquitted by faith,
' not as a cause, but as an apprehender
and recipient ; not as an act which ter
minates in itself, but which rests in Christ
as its object.' (Knight). 'Not by the mere
possession of belief, but by the proper
action of that belief. Nothing is more
common than to speak of a man's being
saved by his skill, his presence of mind,
his courage ; when we really mean, not
that the man was saved by the possession
of these qualities, but by the line of con
duct which they enabled him to pursue.'
(Terrott). Instead of irlffTei, we should
rather have expected Std irlffrews (22), as
the latter excludes from theinstrumentany
idea of causation, which may be implied
in the dative. (Donaldson, §457). Xu/>'s]
severed from, J. 15 : 5. to the exclusion
of. In the two enquiries (29), the first is
a question of appeal, ami the second anti
cipates an affirmative answer, nonne ? els
b GeSs] One is the God. 08 7dp itrrl pe-
piKbs (partial) oloi ol 'EXXtjxwx pOBoi dXXd
KotxSs dxupiiTriiJx Kal eh. Chrysost. The
unity of the Godhead is also urged against

ROMANS 3. 29—31. 4. 1.

377

t/-\^ / T^n^ i»/i-^. * ^'/^'¦,' ao' '
o tJeoy fiovov , ovyi oe Kai efvwv ; vat Kat evvwv a BirEiirEp
ety 6 Oeoy oy ot/catwcrei irBpiTOfihv e/c it'iotews koi aKpo/3vaTtav

3t

c^ta

ta Trjs iriaTsws ,

Sta Trjs iriaTsws. D' vofiov ovv KaTapyovfisv
firj ysvotTO- aXXa vofiov laTWfisv.
4 Tt ovv ipovfisv 'Afipadfi tov iraTspa hfiwv svprjKsvat KaTa

the Jewish Kavxypa, that God was ex
clusively theirs, 2 : 17. irepir. 4k iriffr.]
the circumcision on the ground of faith ;
who really lives by faith, of which cir
cumcision is the sign and seal, and de
pends not upon circumcision or any out
ward privileges, but upon the object of
faith. dKpo/3. Std T7js irltrT.] the
uncircumcised Gentile, through his indi
vidual faith, which is the instrumental
cause, bringing him to Christ for salva
tion, though he refuses to submit to the
ceremonial law. ' If Sid ttjs Trio-Tews had
been employed in both clauses, the Jew
'might still have seen in his circumcision
the ground or source of the privilege of
justification, while he confessed that faith
was the instrumental cause. But by the
expression 4k irltrrews he is shut up to
faith as the sole ground, no less than the
sole instrument of justification.' (Mac-
michael). 4k irlffrews by reason of their
faith, wegen (Grund) Glaubens. Std Tri
o-Tews by means of, durch (Mittel) den
Glauben. (DeWette). 4x is unnecessary
with dxpof}., because no one could sup
pose that uncircumcision supplied a
ground of justification, but necessary
with irepir., because the Jew would al
lege circumcision as such ground ; cf.
4 : 9 — 12. In Std ttjs Trio-Tews the
article may be used because faith
was the only property in religion pos
sessed by the uncircumcised; 'his
faith' was necessarily the whole of re
ligion to him. The abstracts TreptT.
axpofi., anarthrous, denote any member,
or number, of the class so characterized.
S. Paul ^offers a tacit contradiction to
what the Jew expected for himself, and
required for the Gentile, in regard to
justification. The Jew would have said
8s StK. 'IouSatox ix irepiTopijs, i.e. from
his existing state ; k. "EXXijxa Std ttjs
TrepiTopijs, i.e. by passing through his state
to that of the Jew ; but the Apostle
represents each party as justified in the
state in which he is ; the Jew in wepiTopi),
but 4k Trio-Tews, the Gentile in dKpo/3.,
but Std ttjs irlffrews, by means of the same
faith (G. 5:6. 6: 15. 1 C. 7 : 18, 19);
the Jew eK tt., for faith was an element
of his religion as a spiritual child of Abra
ham (4 : 12) ; the Gentile Std ttjs tt., for

that, not irepiTopt), is the element of reli
gion which he must adopt for justifica
tion. 8tKaiWffei] The future for the
present, expressive of the continuance of
this rule of God's action (20). Soph. (Ed.
Tyr. 445, roiavr' bvelSi^ oh 4p' eipijireis
p4yav, Jelf, § 406. 4. vbpov oiv Ka
rapy.] oiv, resumptive from (28). Do
we then bring to nothing, render a nul
lity, the law (by depriving it of all justi
fying efficacy) through faith ? Far be the
thought ; on the contrary, we establish
the law ; we assert its authority over all
to condemn (19), G. 3 : 22. we vindicate
its honour, as righteous and just, 7: 12.
we set forth a righteousness due to, and
satisfactory of, its requirements, 10 : 4.
G. 3 : 24 ; we provide for the fulfilment
of the duties it enjoins, more spiritual and
more exact than heretofore possible, 6.
8 : 1 — 14. G. 5 : 22. Num vera pugnat
haec mea sententia cum iis quae libris ves-
tris sacris hactenus tradita accepistis ?
Immo vero amice cum iis consentit, vari-
isque horum ipsorum locis egregie illustra
tor et confirmatur. Koppe.
. IV. 1 — 12. The Apostle proves that
Abraham was justified by faith (1 — 5),
and not by circumcision. So also David
(6 — 8). Hence, as justification comes not
by works of law, it may be attained by
the Gentiles. In (13 — 18) he shows that
believing Gentiles are part of the true
seed of Abraham.
1. o8x] corroborates the preceding ar
gument and conclusion, as if in reply to
an opponent. So in 3 : 31. The Apostle
ascends to the highest case of subjection
to a covenant, and justification. KOTd
trdpKa] is to be joined with ebprjKevat.
What advantage, as far as regards justifi
cation, shall we say that Abraham has
gained by legal ordinances ? trdp£, doubt
less, refers to circumcision, G. 6 : 12. Ph.
3 : 3, and embraces the whole system
which the Judaizers opposed to the truth
of the Gospel, 7 : 4- vbpov 4vroXi)s trap-
kiktjs, H. 7 : 16. 9 : 10. G. 3:3. Iloiax
TrpS tou TritrTeuo-at rip Qeip rbv 'AjSpadp,
SiKaioffivrjv airov Si (pywv yeyevTjp4vnv
ijKoiffapev ; (Theodoret). Per se ipsum, ad
modum hominis mortalis et imbecilli.
Fritzsche.

578

ROMANS 4. 1—6.

adpKa ; 2 et yap 'AjSpadfi e£ epywv iSiKaiwQrj, 'dyst Kavyrjfia,
dXX' ov irpbs tov Qeov. 3 T[ yap 77 ypacph Xiysi ', 'EirlaTevas
Si 'A/Bpadfi tw Oew, Kal iXoylaOrj avTw sis SiKaioavvrjv. 4 t<j>
Si ipyaTofiivw b fiiaOos ov XoylTeTai /caTa yapiv aXXa koto to
dcpelXrjfia- 5 tw Se fih ipyaTofiivw, iriaTsvovTt oe ex! tov
SiKatovvTa tov acre/3^, XoyiCsTat h irlaTis avTov sis SiKaioavvrjv.
" KaOairsp ko.1 AafilS Xiyei tov fiaKapia/ibv tov avOpwirov 3 b

1 — 5. exet] If Abraham had justifica
tion by works, (a supposition which is con
ceived impossible,) he hath ground for
boasting in relation to men or human
judgment. But he has not matter or
ground of boasting in relation to God ; i.e.
on the principle, L. 17 : 10. Job 9 : 15, 21.
35 : 7. According to this view, 7dp in (3)
may be rendered ' however,' referring to
the implied denial of the supposition in
(1). Or we may understand (xei Kaixvpa
absolutely, — he has ground of boasting
then ; but he has not ground of boasting
in relation to God, rl yap k.t.X. In this
case the quotation is alleged in direct re
ference to the proposition dXX' 08 TrpSs
tSx GeSx, which it supports by showing
that nothing of which Abraham could
boast was his righteousness before God.
tj 7pa0Tj] the passage of Scripture re
ferred to. G. 3 : 8, 22, n. (irlarevffe]
There are five usages of the object of be
lief : 1. tbesimpledative, expressing merely
the object ; 2. with ex, which implies union
with ; 3. with els, denoting thebent and pur
pose of the mind ; 4. erri, w. dat., repose,
relianceon ; 5. 4irl, w. accus., mental direc
tion. 84] In Gen. 15:6, LXX. KaieTritrr.
Se is used to give more prominence and
distinction to inlffrevtre. So Ja. 2:23,
where the object is to show that belief
had a practical character and effect.
^Xo7itr8>Tj] G. 3 : 6, n. ; was put to his
account, was considered as admitting him
to the state and privileges of SiKaibs.
T\\FVZ "h rnii>rFI_ And he reckoned
it (the fact of believing in Jehovah) to
him as righteousness (24), n. XoylCopai is
a commercial term, as used in (4). Tip
ipya^opivw] to him that worketh as a
hireling (see 4pydras, M. 20 : 1) ; used in
this sense, A. 18 : 3. 1 Th. 2:9. 4: 11.
2 Th. 3: 8—12. 1 C. 4 : 12. 9:6. The
hireling may claim as his due whatever
be has earned by his labour, but nothing
more. This observation is due to the ap
prehension of righteousness by faith as
being KaTd xapiv (16). The fact that
Abraham's faith was reckoned to him
as righteousness shows that - he was

not justified in consideration of his
goodness or merit acquired by his works.
Hence the Ap. generalizes. It cannot
be said of any man, as 0 4pya£bpevos,
that his faith is reckoned as righteous
ness; if he has anything set down to
his account in virtue of his action in this
character, it is his, not gratuitously, but
as his reward, as the payment of that
which is his due. On the other hand, a
man must have the character of S p^j
4pyalr. — must be thought of in that light
(note pi)), to whom faith is imputed for
righteousness ; and in that case He who
is the object of his faith makes righteous
one who is without righteousness. Conse
quently, regarding God as so acting, he
looks upon himself as 8 dtre^Tjs as well as
8 ptj ipyaf. (5, 6). Kara xapiv] as
a matter of favour, an act of grace. Dr.
Bloomfield quotes Herodian, II. 11. 14,
Xapiv oiK T)8etrav 8o>X7jpa 7ap aurSx airo-
Tixetx, dXX' 08 Swpedv Stavipeiv iXoyl^ovro.
' They had no feeling of gratitude, for
they considered that he was discharging
a debt, not distributing gratuitously.'
7rto-Te8etx 4ttI] See on 4n'iffTevffe (3) ;
with the dat. the expression is adapted to
the case of an established believer, 9 : 33.
1 T. 1 : 16 ; with the accus. denoting the
direction towards which the mind is
turned, it is suitable to a young convert.
tSx dtrefiij] the man that feels himself
ungodly, conscious of his exposure to
punishment from the absence of right
feeling towards God, 5:6. 1 P. 4 : 18.
I T. 1 : 9. exxdijo-ox 7dp t)XIkov 4trrl
ireiaBijvai Kal TrXrjpotpopr)8i)vai 6V1 Sivarai
b GeSs rbv ex dtre/3eia jSe^iwKbra tovtov
efaicpxTjs o8xl KoXdtrews 4Xev8epS>trai pbvov,
dXXd Kat StKatox Troirjffai Kal twv dBavd-
rwv dftwo-at Ttpffix. (Chrysost.) Justi
tiam homo non operatur nisi justificatus.
A fide incipit ; ut bona opera non praa-
cedentia quod meruit, sed consequentia
quod accepit ostendant. Augustin. VIII.
p. 464. Ps. 110.
6 — 8. Ka0d7rep] aptly follows, intro
ducing the testimony of David to the
grace of God in justifying men conscious
and convicted of ¦ sins. As in (5) 8 pi)

ROMANS 4. 6— ii.

379

Oeoy Xoyt'^erat SiKaioavvrjv x^pty epywv, 1 Ma/captot (Sv acpi-
Qrjaav al avofilat /cat tov iirsKaXvcpOrjaav at dfiapriar 8 yua/ca-
ptoy avrjp a> ov firj XoylarjTai Kuptoy dfiapTiav. 9 b fiaKapiafios
ovv ovtos iiri Trjv irspiTOfihv h Kal iirl Thv aKpopvaTiav ; Xiyofisv
yap oti iXoylaQrj tw 'A(r3padfi h irlaTis els SiKaioavvrjv. I0 7rwy
ovv eXoyiaOrj ; ev irepiTOfirj ovti 'rj iv a/cpo/3ucrTta ; ovk iv irepi-
toju.jJ a'XX' ev aKpo/3vaTla- XI /cat arjfiEiov sXafie irspiTOfihs
acppayiSa Ths SiKaioavvrjs Ths irlaTsws Ths iv Trj a/cpo/SucrTta, et'y
to sivai avTov iraTspa iravTwv twv iriaTSvovTwv Si aKpoj3vaTtas,

4py. is also 8 dtrejSijs, so xaPls (pywv is
identified in the quotation with a state of
actual sinfulness. Kal AajSiS] also
David ; he under the law, as well as Abra
ham before the law, is witness to justifi
cation without the works of law. Xe7ei
tSx p.aK.] declares the blessing, L. 9: 31,
n. G. 4 : 15, n. So ypdtpei, 10 : 5. J.
1 : 45. The believer's happiness does not
spring from any inherent merit, any ever-
varying, fluctuating feelings, but from
God's mercy in reckoning with him.
Xwpis (pywv] to whose account God
reckons righteousness apart from the
merit of works. Mac. k.t.X.] From
Ps. 32 : 1, 2. do>e0TTo-ax] remitted;
as when the scape-goat was sent away
into the wilderness, bearing the sins of
the people, al dxopiat] deeds of law
lessness. eVeKaXtfipS'Tjo-ax] put out of
sight, as by the blood sprinkled over the
mercy-seat. Heb. !"?>*t?n ,;1D3- cf. Ps.
85 : 2 ; as often "133 ' to cover, ' which
takes the causative sense of 'atone for,'
' expiate,' Ex. 32 : 30. Lev. 5 : 18. 17 : 11.
(tS atpa i£iXdfferai, LXX.). oi p-i) Xo-
ylffTjTai] whom the Lord will not charge
with sin. The succeeding clause is, oiSi
iffriv ex rip trrbpari airov SSXos : but this
is not quoted, as the Apostle is not at
present concerned to show the sanctifying,
but only the justifying effect of faith in
Christ. He proceeds afterwards to the
former, in answer to objections (6). cf. 8 : 1
— T3-
g — 12. 0 jxaK.] Supply Xiyerai (6) ;
' pronounced as coming over,' (eiri.) Must
this blessing then be confined to those who
are circumcised, or does it extend to those
who are uncircumcised ? This enquiry we
may answer by looking to the case of
Abraham. For we say that faith was set
to his account as constituting his righ
teousness. In what state or condition
then (irws oSx) was Abraham when it was

thus counted ? Abraham was not cir
cumcised till he was iKaTovraiTTjs (19),
but he was accepted through faith before
the birth of Ishmael, Gen. 15 : 6. 16 : 16.
Circumcision then was merely the sign of
the covenant. Kal o-Tjpetox] and sub
sequently to his justification he re
ceived the mark thereof, i.e. circumci
sion. irepiToprjs is exegetical, 2 C. 5:5,
tSx dppajiwva tov Ilveiparos, ' the Spirit
which is the earnest.' Genitivus apposi-
tionis, M. 24 : 30, arjpeiov r. viov t. dvBp. cf.
t) Kolprjffis tou Sttvov, J. 11 : 13. Ja. 1 : 12,
n. So TpoiTjs iepSx moXiiBpov, Horn.
Circumcision was an external attestation to
himseff and all others of his previous ac
ceptance with God by faith. With o-Tj
petox of. Thuc. 11. 49, avriXtjipis iireffTjpaive,
* the seizure left its mark.' With troipa-
718a cf. 1 C. 9 : 2. J. 6 : 27. els rb
elvai] for the object of his being. Not
ing the design of God in giving and seal
ing to him the great promise for himself
and seed, under the character of believer,
G. 3:6, 7, 14, 16, 29. St' dKpo/3uo-rias]
when in uncircumcision ; Std, as at 2 : 27,
2 C. 2 : 4, marking state, condition, cir
cumstance. Xen. Cyrop. IV. 6, 6, xuxi
Sidxeipai (pijpos wv xal Std irivBovs rb
yi)pas Sidywv. els rb XoyitrB.] having
the included design that righteousness
should be set down to their account also ;
explanatory of els rb elvai . . . dKpo/3., and
parenthetical, the construction being tto-
ripa TrdxTWX  St' dKpof3., Kal iraripa
ireptTopijs. Kal airois] to them also as
well as to him. The gift of righteousness
was implied in their filial relationship.
ttjx SiKaioir.] T-ijxrefers to Sik. as defined
in the first clause, iraripa irepiTotj.rjs]
the father of circumcision in a spiritual
sense — the covenant Father — to believing
Jews ; standing in the relation of spi
ritual parent to them whose spiritual
character is not dependent merely on cir
cumcision, G. 3 : 29. With the dat. cf.
Rev. 21 : f, (tropai airip Qebs. tois

'pepasjadhs puB ssoiesn pejspuBj si qqiBj
[mxtoAfusn -mijj oq paqmn A\yeai bjb
sb qons 'vi : g •*} 'noxjjjd-^ nox to '. sjaAeir
-eq en.iq suBaut '6 '4 : g ¦^"•smsxx'jji 313 {0
snqq ! MBieqq uiojj uoiqBogiqsnfjieqq BAiJBp
oqM. asoqq [/iotto,! xj ;o -'esiuiojd aqq
SBABipq oqA\ rmq snoaqqSu sb SmpjBMBj
puB SuiqBBjq jespuoid aqq ,'qqrej oq SuiSuoi
-eq ssBusnoaqqSij eqq jo suBain Xq ,' qnq
'eouemaqo srq iq BnoeqqSu bb 'queipaqo
aqq Sm.pjBA\aj jbaiSa\bi eqq ,'avbt eqq jo
so/earn Aq , qou .' paquBjS ajaM. sSuissejq
qopqAV jo anqjjA ui uoiqBjaJ quBuaAoo
aqq BzuaqoBiBqe oq 'norltjA mo ui sotJoa
bb pesn eaeq si [stoaxjiiji. -7/70 -vt : g
"0 'f '¦ 8 '8' '*i : I a '81 : E 'Q
'7J7Y3AX77Jt^ oqq ui papnpui si 'squsuaq puB
sSaisssiq qouiqsip aubui jo pasoduioo 'uStaj
Bireissapj jo ssaupassaiq aqaidoioo ei[X
¦qsuqo qqiAi uorxeuuoo siq jo enqjiA
jfq [BnpiAipui eqq oq Saojeq sb sSuisseiq
qons oq paqouqsaj aq qsntu Aaqq 'ipoq
IBOiqaira eqq jo jsquiam renpiAipui AUB
jo 'uiBqBjqy oq oeuajajej ui ! AOBuiejdns
[BBJeAran Ajdon spjOAV eqq qsuqQ oq eauej
-ajaj ut -qomqo jBnqi.ii.ds aqq jo uoisusq
-xa (BBJOAran aqq BaAjoAUi puB 'ejnqBU sqi
ui renquids qqnop on si qi 'sA\ap aqq Aq
papjBSej bbm ejidmo arqq qqSq jeAeqBqAi
nI ,'PHOii eqq jo pjor , sornooeq AueSojd
renquids s(uiBqBjqy 'spueqxa raopSuiTr
Bpq SB uoiqjodojd a; puB ! qsuqg oq sqjBA
-uoo eqq jo uoissassod Suijreq sb paqaes
-ajdaj bjb Aeqx ,-SBessod, /quequi,
peqBpinBjq ^Qj -qaH -t.i : 6 'my
•£ : 7>g -sj 'mopSaij; s(qBissej\[ oqui maqq
SuiqBJodjooui .10 'BepquB*-) eqq Suiquequi
bb qaBJST jo qo.mqQ eqq -e-i 'mBqBJqy jo
BquBpueasep renquids jbiubo eqq jo creeds
ueqjo sqeqdoid eqx ,-passa[q eq qqjBa
eqq jo suoiqBii eqq jib |reqs (gi : ZZ •<"»£))
paas Aqq ui puB '(£ : z\ -neg) aeqq in, 'aspji
-OJd eqq oq JtaujajBj [(1077.00* 'g : l\ "ue-jt)
eeg -v 1 : I 'H -a 'S : g -j^; 'jouaio 'jos
-sessod \A01ioAodd\1t -joqT.uaSojd [Bjnq
-bu Jiaqq bb ureqBjqy uiojj Siu.uls qopqAi
saeBj snoiJBA aqq oq uoiqouiqsipBjquoo ui
'maqq Suipuaqejdmoo ejojejeqq puB 'saeq

-mern mjqqiBJ 6rq jo pBaq aqq SB pepjBS
-aj '(91 : g •¦£)) qsuqg oq 'AUeSojd renquids
epj; oq [noxtirj Txrsiid^jiJ) tbx -qouiqsip
JBqqeSoqjB ojb squeAe OA\q eqq qBqq quepiAe
si qi '(>i : g -q) a\bt eqq oq joud s.iBai o£i>
epBin SBAi esiiuojd oqq SB qng -paqoauuoo
^[qB.iBdasni eaejA A«q eqq puB esimojd eqq
qBqq SmuiSBUit joj punojS euios uaaq eABq
qqSpn ajaqq ueqq 'a\B[ eqq jo SuiaiS eqq
qqiAi uoixeuuoe u; paounouuB uaaq pBq Sui
-ssaiq paspuojd eqq jj -jabt eqq oq uoiqBiej
jo uoiqisod spq Aq '. A\B( aqq jo suBara tCq
[norltjA ttto -gu : g 'd-p/, uo aeg ¦ (3[onioq 1)
,-OJJod anbeu , dyA, no -qt oq quaiA
-jasqns UBqq jaqqBj noiqBouiqsnf jo qmsaj
eqq 'quBueAOO aqq jo qjnsaj eqq bbav ^objd
-oeqq aqx 'uiBqBjqy oq epBUi espjiojd
eqq jo suuaq aqq iq papnjoui ^rrenqjiA
ajaAV ieqq qBqq SMoqs - ejj -uiBqBjqy
jo sqnBpueDBep rejnqBU eqq qou e.ieA\
^eqq qBqq punojS aqq uo 'jooabj auiAip
eqq mojj papnpxa aiatA saiique^) eqq
qBqq pauiBquiBm qoiqA\ 'eoipnfajd puooes
eqq qeetu oq spaeoojd aiou ajj -aaua
-ppaqo reSaj jo quem eqq .10 'uoisiomnejio
uo qou puB 'qqiBj uo papaadap uoiqBOuiqsuf
SB 'po-0 qqiM aouBqdaooB jo eqBqs B oqui
aiqisspnpB ejaAV sejiquajr) eqq qBqq UAVoqs
^pBajp^ SBq ejqsody eqx "4i — £1
•p38S eqq si q;
qoiqAV jo sSa;sse]q (Bnqmds eqq ssassod qnq
'a*tho msiqdBq jo qou 8JB oqM. 'rasiqdBq ^q
P°D J° uejpnqo eqq bjb euo[B ^eqx 'qj
jo jbbs aqq qnq 'Suissaiq p^nquids eqq qou
Bi msiqdBq jo queurejOBS eqq 'ASoreav biubs
sqq jfg -OTji 'L : g Q -(qqoJJax) ,-suoiq
-bu p;B jo BJBAaqaq oq puaqxa pees spi
puB rapr oq opBm sasimojd eqq qBqq SMoqs
eq 'aAaqaq oqiA. r[e jo jeqqBj eqq raBq
-Bjqy SuiqBurcuouep iq .' wsiidvq luvfui
qsureSB qqSnojq uaaq eABq qoiqAV squeui
-nSjB [Bdiouud eqq saqBpqBAUi ajqsody
eqq 'sSuissapq |Bnquids jo rees B bbm
uoisiomnejio qBqq SuiqjassB j£g, 'BldmB
-xa spq idoo ! pa5[p3A\ mBqBjqy SB jubav
oqA\ [rj)3AXjt siox -BJoqeB SB uoiqBu
-Sisap puB uoiqisod Jiaqq oq qoejjB jeqBBjS
sbaiS qt f jBqnoad si sjox jo uoiqonp
-ojqui eqx "fz : \z 'y 'jo \}snoXioxo
-ndnjL aono 'Sorlod ixna nno dnL no .wxa^nLdaxnn dULdo Sorlod
i kOt / J* t \ -i. s>t \ ' i
dnL o c. -myaLLnita U mxULdUxnn mn Sixjdiil U inxmdan
\ > S 1 j V. i , J \ J ) I
-an 'lorlododUyn norlod na 10 dnL ia j,I -SmaxnuL SUdnnommg mg
nyyn 'norljoon nox mnia doxnn dorlododUyn ox 'noxnn ixnridaM.ii
\vvt t ^ 4. \ 1 t >-iwt /
mx U rlnndd-\r mx myaLLnjia U norlod mg dnL no g, •rlnndd-w'^
dmrlU SodxniL nox Smaxnin nixnndodnn lix da SUx inadXi Siox
innoXioxD Siox mn »yyd "Odor! SUrloxidajL na nno Siox SUrioxidaiL

ndaxnJL mn

'dUdnnommg dUx Sioxnn mn mdUa&iLoy ox Sia

•Si— 11 -f SMVMOH

088

ROMANS 4. 15—18.

381

/Sacrty. Sia tovto e/c irlaTsws 'lva koto yapiv, ety to eivai
(8e/3atav ttj-v eVayyeXtav ttovti tw airipfiaTi, ov tw iK tov
vdfiov fiovov aXXa Kat tw e/c 7rto~Tewy 'AjSpaafi, os iaTi iraTrjp
iravTwv hfid>vi ^ (koO wy ysy paiTTai, ' Oti iraTipa iroXXwv iOvwv
TiOsiKa as-\ kotevovti ov iirlaTsvas Qbov tov Twoitoiovvtos tovs
ve/cpouy /cat koXovvtos Ta fih ovTa wy ovTa- os irap' iXirlSa

since they are accepted without Abraham's
faith. KaTT)p7TjTat] becomes good for no
thing ; as the condition which, in this case,
is required, of a perfect fulfilment of the
law, vitiates the terms of the original grant,
G. 3 : 18, Tip 'A/3padp St' erra77eXias Ke-
X^pioT-ai 0 GeSs, and is besides impossi
ble. (On Karapyiw, cf. L. 13 : 7. G. 5 : 4.
1 C. 15 : 24. H. 2 : 14.) That the promise
cannot be made ineffectual by the opera
tion of the legal covenant is shown in G.
3: 17, 18, from the consideration of the
priority of the promise. Here the fact
only is shown that the operation of the
legal covenant must render the promise
ineffectual. 0 7dp vbpos, k.t.X.] ydp
adds a fact concerning the law which, in
addition to its opposition by essential dif
ference to irlffTis and eTraT-y., shows that
it must render them void and ineffectual ;
' the fact being' that the operation of the
law is to produce wrath — punishment ; a
result which is the very object of law, for
if law did not exist transgression would
not. There could be no sin if there were
not it Divine law of which sin is the
transgression, cf. 5 : 13. G. 3 : 19. 1 J.
3 : 4. This proposition, 08 ... . irapdfSa-
tris, is the foundation of that theory of
morals which grounds morality on the will
of God. (Warburton, Div. Legation,
B. I, §4.) iK TritrTews] On this account
the inheritance is the result of faith, that
it may be in the way of favour, to the
end that the promise should stand good to
all the spiritual seed. /3e0., cf. H. 2 : 2.
2 P. 1 : 19. eis tS] marks the design of
Kard x<fy""- If t^e inheritance be by way
of grace (God's free favour), the promise of
it is sure (as depending on God alone) to
all the (spiritual) seed (free grace knowing
no distinctions except of faith and unbe
lief), rip eK tou vbpov must mean the
spiritual seed among the Jews, and by to)
ix ir. 'A. must be understood that which
in no other way than by Abraham's faith
is Abraham's seed, irarrlip, x.t.X.] who
is the father of us all in the sight of that
God in whom he believed. However
Abraham may be regarded by the Jews, in
the view of God he is the spiritual father
of all believers. oS eTritrT.] 08 for o5,

attracted by Geou for xariv. Geou $ iirttrr.
A similar instance occurs 6 : 17. A.
21 : 16. Valet xarivavrl tivos, aliquo
judice, i.q. alias ivavrlov rivbs, L. 24 : 19.
Judith 1 : 11. cf. Jos. 6 : 26 rtliT ^b
(Fritzsche). tov Irwoir. r. vexpois] who
quickens the dead in soul, the Gentiles,
and gives a spiritual existence to those
who were spiritually nothing. See M.
3:9: S8xaTat 0 G. (k tux XlBwv tovtwv
iyelpai riKva tQ 'A/3p., cf. Fzek.
37 : 1 — 10. KaXovvros] calling forth
and disposing of things that are not, even
as though they were. Philo de Great.
rd pi) Svra iKdXeaev els rb elvai. Deo ju
dice, qui mortuos in vitam revocat et ho
mines nondum in lucem editos ad vitam
asternam invitat. (Fritzsche). Or figur.
exalting things which are of no worth
and importance, depressing those which
are valuable and distinguished. riBeiKa
tri] I have constituted thee father, Gen.
17:5- Heb. ' I have given ;' so Isa. 49 : 6
(A. 13 : 47). 1 C. 12 : 28 (e&Ve) ; E.
4 : 11 (4SwKe), H. 1 : 1, n. The various
nations which sprung from Abraham are
typical of his numerous spiritual progeny.
iraTipa iroXX. (Bv., expressed in the sa
cramental change of name from Abram to
Abraham, is here represented as intimat
ing the calling of the Gentiles. Chrysos
tom thus sums up the reasoning of (3, 4) :
(Sei^ev S'ti dvayKata tj irlffTis, 8ri irpetr^v-
ripa irepiTopijs, 8ti vbpov Itrxvporipa, 8ti
vbpov trvvlffTTjaiv Ei 7dp Trdvres ijpaprov,
dvayKata- Ei dKpbfivffTos wv iSiKaiwBrj,
7rpeo-/3uTepa. Ei Std vbpov (irlyvwais dpap-
rias xwph bi vbpov iretpavipwrai SiKaiotrivrj,
Itrxvporipa- Ei papriperai birb tov vbpov,
Kal rbv vbpov tffTTjffiv, oiK ivavrla dXXd tpiXi)
Kal trippaxos* b yap ixbpevos tou vbpov
ws ffwCovros aripdlTei ttjs irlffrews rijv 58-
vapiv, KeKexwTat tj irlffTis, tovt' itrrlv 08
Xpeia ttjs KaTd x&Plv ffWTTjplas.
18 — 22. The Apostle puts distinctly the
character, operation, and results of Abra
ham's faith, and points out its application
to all believers. Trap' fXTrtSa] who, in a
case that was past hope, believed, re
posing on hope, 1 C. 9 : 10. or hopefully
believed, A. 2 : 26, n. Cf. in' aXijBelas;

382

ROMANS 4. 18—21.

e7r' iXirlSi iirlaTevaev, els to yeveaOat ovtov iraTepa iroXXwv

iOvwv

KaTa to eiprjfievov} Ovtws eaTai to airepfia aov

'9

fih daOsvhaas Trj iriaTei ov KaTevdrjae to iavTov awfia rjSrj vevs-
Kpwfievov, iKaTOVTasTrjs irov virapywv, Kal Thv vsKpwaiv Ths fih-
Tpay kappas' 2° ety Si Thv iirayysXlav tov Qeov ov StsKplOrj
Ty diriaTla, aXX' ivsSvvafiwOrj Trj irlaTst, Sovs oo£av tw Oew,
21 Kal irXrjpocpoprjOels oti b iirhyysXTai, Svvotos iaTi Kal iroihaai.

A. 10: 34. iir' eiXoylais, 2 C. 9 : 6. els
rb yevitrBai] fully as to his becoming ;
to the full extent of the promise. KaTd
tS eipTjpexox] in accordance with the
language employed, ovtws] thus in num
ber as the stars, Gen. 15 : 5. The Ap.
adopts the Jewish mode of citing a pas
sage by quoting a few leading words. Cf.
A. 13 : 33, 34, n. ptj dffBevijffas] The
use of the negative form may be signifi
cant of the contrast between Abraham's
physical and spiritual state, ptj, as sup
posing the cause of what is next stated
absolutely. oi Karevbijire] he disre
garded, he laid aside the consideration.
Some MSS. and ancient verss. omit 08 ;
according to this, Karevbijire refers to
Abraham's first thoughts, and oi SieKplBrj
to his faith when he reposed on the divine
promises. ' Consideravit quidem, sed non
mansit id respiciens, nam cogitationem
expulit animo, fretus Deo pollicente.'
(Grotius). H. 11 : 12, n. Karavoelv, ocu-
los mentemque in re defigere, L. 12 : 24.
H. 3: 1. 08 5ieKpi0Tj]cf. Mk. 11 : 23, n.
Ja. 2:4, n. ; had no inward strife, but
was strengthened in his faith, ov pbvov
0 ffwtppoiyivrjv KaropBwv, ij dXXo ti twv
toiovtwv, dXXd Kal 0 irUrriv ivSeixvipevos
Suxdpews Seirai irXelovos. wtrirep ydp
ixelvos xPeLav exet^ Itrxios tva ovtws ttjs
dxoXafflas SiaKpoiffTjrat Xoyiffpois' ovtw
Kal ovtos xpeiax (xei Suxottjs ipvxijs, tva
Kal rds ttjs diriffrlas (^wBrjffTjTai exxoias.
Chrysost. 4ve8vvapw8rj, firrnus exstitit ;
H. i 1 : 34, firm! evaserunt a gravi valetu-
dine. The action of his mind is first stated
negatively, 08 xariv., oi SiexplBrj, then
positively, dXX' iveSvv. . . . ttXtjpoot. 6V1.
5o8s 58£ax] giving a practical manifes
tation that he acknowledged the omnipo
tence of Jehovah. So Achan recognized
the Divine omniscience. Josh. 7 : 19.
cf. 1 Sam. 6 : 5. ttjx 58£ax, honoremdebitum
in a great variety of senses, Jer. 13 : 16. L.
17 : 18. J. 9 : 24. A. 12 : 23. Rev. 19 : 7.
h. 1. valet : Deo honorem habere ejus pro-
misso parum credibilifidemtribuendo, quod
Deum pro sua omnipotentia nihil non ad
effectum adducere posse expenderis.

(Fritzsche). On irXTjpotpopTjBels see L. 1 : 1,
n. iirijyyeXTai, cf. A. 13 : 2, n. 16 : IO,
'bath promised,' 'is able' (stating gene
rally and for the present the truth which
Abraham believed), xal not. ' also to per
form,' implying in Sivaros a sense of will
ingness as well as power, 11 : 23. 14:4.
2 T. 1 :i2, u. StS Kal <:Xo7.] there
fore (it is said) 'and it was reckoned,'
Kal iXoy. being a part of the quotation
(3), Gen. 15:6. ' Therefore,' because
his faith honoured God, and that without
establishing any claim of merit for him
self; it glorified the power and equally the
grace of God. It must be carefully noted
that it was not the subject of Abraham's
faith, e.g. pardon, acceptance, salvation, —
something about which he believed — which
was reckoned to him for righteousness. It
cannot be said that something which he
had not was imputed to him, set down to
his account, as if he had it, and that this
constituted his righteousness. But that
which he had, namely, faith, was reckoned
to him, set down to his account as equiva
lent to righteousness. This justified nim
bi God's sight as righteousness would
have done, had he been perfectly righteous.
The imputation is rather of righteousness
to faith, than of righteousness to Abra
ham. So faith in Christ is imputed to us
for righteousness ; faith itself, not a right
eousness proposed as a subject of faith.
Nothing is supposed our own which we
have not ; but what we have (faith) is
accepted as an equivalent for that which
we have not (righteousness) . The reasons
for this are, 1. Faith, e.g. belief, such as
is described in (18—22), is not a merito
rious act; therefore man is humbled in
that he is not justified by anything good
in itself, of the nature of a moral excel
lence or virtue. 2. The object of faith
gives it all its excellence and power.
Abraham believed God, &c. The object,
not the subject, is essential to justifying
faith. So in the case of persons healed
by Christ (Mk. 2 : 5, n.), and in the cases
adduced in H. 11. Thus God is exalted
and glorified (20). 3. Faith having God in

ROMANS 4. 22—25. 5. 1.

383

2 Sio Kai iXoylaOrj avrop ety SiKaioavvrjv.. 2$ ovk iypacprj Se
Si' avTov fiovov, oti iXoylaOrj avTw, 24 aXXa Kal St' hfids, ols
fisXXsi XoylTsaOai Toty iriaTSvovaiv e7rt tov iyslpavTa 'Irjaovv
tov Kvpiov 77/jtwv e/c ve/cpwv, 2S oy irapsSbQrj Sia Ta irapaiTTW
fiaTa hfiwv Kai hyspOrj Sid Thv SiKalwaiv hfiwv.
5 AiKaiwOivTes ovv e'/c iriaTews elphvrjv syofisv irpbs tov
quired it ; he was raised, because the pro
cess of our justification required it. Our
salvation depends on the present mediation
of Christ, as well as on his past intervention.
Personal justification consists in the claim
laid by Christ to the individual as his,
grounded on the right acquired by his
atonement. The formal act of justifica
tion (SiKaiwo-ts) is the claim advanced, the
intercession made. This is in accordance
with the O. T. meaning of justification ;
God justifying those in whose behalf he
acts (3 : 21, n.) The subjective or con
scious connexion of the justified person with
this act is by faith. For the use of Sid w.
accus. see 3 : 25. J. 12 : 42. 19 : 38, 42.
H. 2 : 10. 6 : 7. Bothaccusatives denote an
actually existent cause. Indefinite ut in
re plana atque aperta P. loquitur. Ohris-
tus morti est traditus propter nostra de-
licta (quae nimirum expianda erant, ergo
ut expiarentur) et in vitam revocatus est
propter nostram integrationem qua nempe
opus erat, ergo ut integraremur ut in in
tegrum restitueremur. Fritzsche.

Christ as its object, whatever it respects
as a subject, but especially if it respects
salvation, brings the soul into conscious
relation, connexion, communion with
God. Faith in Christ as a Saviour pro
duces love, as a Master, obedience. It
worketh by love. It is not obedience, it
is not virtue, but it is efficient of both.
Hence the justified person becomes also
sanctified. 23, 24. This high estimate of faith
was recorded, not only for Abraham's
honour, but for our direction and
comfort. (Terrot). St' T^pds] on our
account. ' The faith of Abraham is
alleged rather as illustrative of, than as
identical with, the faith of the Christian.
It was of the same kind with the Chris
tian's faith, in so far as all faith has the
same general features, and has therefore
a similar acceptableness with God. But
the peculiar faith of the Christian is that
by which he apprehends Christ . . . This
faith is a bond of union with the incarnate
Godhead, and so becomes the instru
mental cause of justification in us, the
meritorious cause of which is all in Christ.'
(Browne, Articles, p. 310). Aspectus (in
serpentem) indicabat sanari virtute ser-
pentis, non operis alicujus proprii aut
medicinae alicujus ; ita fides ostendit, jus-
tificari peccatores virtute et merito Christi,
in quem credentes salvi fiunt, non pro-
prut ipsorum virtute et merito. . . . Fides
immediatius et distinctius in Eum fertur,
cujus virtute justificamur. (Toletus). The
object of faith is the same to -us and Abra
ham ; though the subject is different,
God is still the object. The subject of
faith with us is pardon, justification, sal
vation, ofs p4XXei X07.] to whom it
is to be imputed, M. 24 : 6, n. Recte
p4XXei non epeXXe. Nam turn demum
ttjx SiKaioffivtjv ipsam habebimus, quum
judex insontes declaratos rijs SiKaioffivrjs
fructum percipere jubebit, sempiternani
felicitatem. (Fritzsche). tois Trio-T.]who
believe ; defining the class TjpSs ofs. 4 k
veKpwv] Seeon8:n. TrapeSbBTj] was
delivered up to death on account of our
transgressions, and was raised from death
on account of our justifying. Christ was
given-up to death because our offences re-

Y. The Ap. now proceeds (5 : 1 — 5) to
show how the justified person attains the
full apprehension and enjoyment of the
benefits of his position ; and the fruits of
faith are shown as consisting in peace,
joy, hope (6— 11).
1, 2. AiKaiwfr'exTes] Bishop Terrot has
given a critical examination of the mean
ings of this word, of which the following
is the substance. The term is forensic,
and means to acquit. In every passage
StKaiSw may be rendered to acquit judi
cially, or extrajudicially to approve and
declare approbation. The only apparent
exception is Rev. 22 : 1 r, where the cor
rect reading is SiKaioirivrjv iroiTjffdrw (ti.
In 1 T. 3 : 16, iSiKaiibBrj means 'was de
clared to be what he really was ;' his
restoration to honour and glory after suf
fering death as a malefactor, was a judi
cial acquittal from the charges made
against him, and a public reversal by God
of the unjust judgment of men. In L.
7 : 29, the publicans 'justified God' by de
claring their approbation of his counsel.
In the assertion that a man is justified
before God, two things are implied, that

384

ROMANS 5. 1—4.

Oeov Sia tov Kvpiov hfid>" 'Irjaov XpiaTov, 2 St' ov Kai Trjv
\ , r « t , \ r / ' <p
irpoaaywyrjv EayrjKafisv Trj iriaTei ety t>?v yapiv tovtov ev rj
iaT'jicafiEV, Kal KavywjieOa iir' iXirlSi Ths Sdfyjs tov Qeov. 3 ov
fiovov Si, dXXd Kal KavywfieOa iv Taty QXl-drsaiv, eISotbs oti h
0Xn|/-ty virofiovhv KaTspydTsTat, 4 h Si virofiovh SoKifihv, h Si

God approves of him, and acquits him of
guilt. This is different from the assertion
that God pardons his sins. In pardon,
no antecedent cause may be requisite, ex
cept the mercy of the sovereign ; in justi
fication or acquittal there must be some
thing in the circumstances or character
of the individual tried, that he should be
acquitted. While, however, we distin
guish between pardon and justification,
we are not to consider them as separable
acts. Justification presupposes pardon.
The conditions for both are the same.
elp. ifx- TrpSs r. GeSx] not 'are at
peace, ' as no longer acting or feeling hos
tility, but 'have peace in respect to,' i.e.
have God no longer as an enemy. God
is reconciled to us, we are not under con
demnation, 8 : 1. Std rod Kup.] to be
joined with (xopev. God's wrath no longer
rests upon us ; His thoughts to us are
thoughts of peace, Jer. 29 : 11. There is
not only peace, but a consciousness of it.
Towards this peace our contribution is
repentance and faith. (Knight). Kal ydp
airiBave 81 Tjpds Kal KarrJXXafex Tjpds Kat
irpofftjyaye, Kal x^Pilf (SwKev dtparov Tjpets
Se ttjx irlffTiv elffTjv4yKapev pbvov. Chrysost.
This reconciliation is not a thing to come
hereafter, for which the believer must
wait till the judgment day. It is a pre
sent possession. (Abp. Sumner). The
language of Jer. 16 : 5 is reversed, dtp4-
ffr-qxa ttjv elprjvijv pov dirb tov Xaov roirov.
There is considerable external evidence
for the reading (xwpev. The sentence may
be hortatory : ' since we are acquitted by
faith, let us have peace .... and let us
rejoice.' The preponderance, however, is
in favour of (xopev, which certainly is
more in logical accordance with the
context, ttjx Trpotra7W7T)x] we have
obtained our introduction ; aditum
ad Deum velut regem. elp., peace with
God through Christ's death ; irpoffay.,
access by Christ's mediation and interces
sion, his resurrection-life ; corresponding
to R. 4 : 25. Reference is made to the
entrance of the High Priest into the holiest
in the day of atonement, H. 10 : 11, 19,
22. The people of Christ are admitted
into direct communion with God ; for this
access, as well as for freedom from the
guilt and defilement of sin, and for peace

with God, they are entirely indebted to
Christ and the merit of his blood. (Knight).
ttj Trio-Tet] Omitted in Alex., Yat,, and
other MSS., but contained in most ; also
Vulg. and Syr. The dat. is appropriate,
as it is by the very act itself of faith that
we get the access spoken of. eis t.
Xdpiv t.] into this grace of acceptance,
nearness to God, communion with him.
eo-TTjKapex] we have place. The per
fect expresses the existing effect of a ter
minated action. The actual time is the
same as that of the present. (Green, p. 1 7) .
' I heartily thank our heavenly Father
that he hath called me to this state of
salvation.' A. 13 : 43. L. 21 : 19, n. Ver
bis quae stare significant firmitatis et per-
severantiae notio inhasret. Qui stat neque
vacillat, neque cadit, neque fugit. 1 C.
15 : 1. 2 C. 1 : 24. J. 8 : 44. E. 6 : 13.
1 P. 5 : 12. (Fritzsche). xal xavx-] and
we rejoice, maintaining the hope on the
ground of hope of final acceptance and
everlasting felicity, i.e. the fulness of
grace. 5S£tjs] the blessedness of the
kingdom of heaven, 8 : 18. 1 Th. 2 : 12.
2 T. 2 : 10. :P.5: 10.
3 — 5. ob pbvov Se] This form shows
the vigour of S. Paul's style. Cebes says
of fortune, Souxat iroXXairXatria, aiBis 84
dtpeXiffBai & SiSwKev' oi pbvov 84, dXXd
Kal Td irpovirdpxovTa. Non solum autem
de illd spe gloriemur verum etiam trium-
phemusdecalamitatibus. ex Tats 0X.]in
the tribulations — well known as belong
ing to our state. KaTep7dfeTat] tends
to produce. It was in direct opposition
to the Jewish notions that the faithful
people of God should suffer tribulation.
Non quidem sic quod tribulatio est ejus
causa effectiva, sed quia tribulatio est
materia et occasio exercendi patientiae ac
tionem. (Th. Aquinas). SttopoxtJx] con
stancy, H. 10 : 36. 2 T. 2 : 12. 87rop.
and Sok. have each two phases ; one indi
cating its character as an effect, the other
its character as a cause ; tribulation
worketh constancy in endurance ; endur
ance worketh experience (SoKipijv), trial of
faith, proving its existence and genuineness;
proof so contained in experience worketh
hope ; such hope is evidence, and a means
of its own realization. Compare the ca
tena in 2 P. 1:5 — 7- There the graces

ROMANS 5. 4—7.

385

SoKtfirj iXirlSa- $ h Sb iXirls ov KaTaiayyvei, oti h dyairrj tov
Qeov iKKsyyTai iv Tais KapSlais hfiwv Std irvsvfiaTos dyiov tov
SoOivTos hfiiv. " eVt yap Xpiarbs ovtwv r//u.wv aa-0evwv /caTa
Kaipov virsp acre/3wv diriOavE- ' fidXis yap virip SiKaiov Tty
airoOavsiTar virep yap tov ayaOov Taya Tty /cat ToXfid airoQa-

enumerated are represented as acquired
one after another, severally, by our own
exertions, in positions successively at
tained, but as results of each other fol
lowing the providential act of God — tri
bulation. On Sok. cf. 2 C. 2 : 9. 9 : 13.
Ph. 2 : 22. iXirlSa] as before (2), 'hope
of glory.' xaraiirxivei] puts not to the
shame of disappointment, 9 : 33. 10 : 11.
This hope is not fallacious, inasmuch as
(seeing that, Sri) the love of God, &c. Cf.
Jer. 15 : 18. Wilt thou be altogether to
me as a liar, and as waters that fail ? Cf.
1i>\3,n Ps. 119 : 116. Ecclus. 2 : 10. tj
dydirtj t. 6.] Gen. obj. 'our love to
God,' as appears from the expression
4xx4x- 4v t. xapS. i)p. This is a pledge of
the fulfilment of our hope, as being a re
sult of our spiritual union with God in
Christ by the operation of the Holy
Ghost, 8 : 15—17. G. 4 : 6, 7. It pro
ceeds from his love to us, 1 J. 4 : 19, but
is produced by the direct operation of the
Holy Spirit; it is an effusion in our
hearts, in our affections (Tit. 3:6), as
the gifts of the Spirit on the day of Pen
tecost and other occasions were effusions
in the mind or intellect. A. 2 : 17, 18,
33. 10 : 45. tou SooVxtos T^p.] which
was given to us ; added to keep up the
thought that all is of grace and free gift.
6 — 9. ert 7dp] 7dp depends upon the
assertion of hope just made, which the
Ap. is proceeding to sustain by recurrence
to the facts and method of our reconcilia
tion to God, the exceeding grace of which
in reference to our own state and charac
ter be now makes especially prominent,
bespeaking attention to it by the position
of (ti. dtrdevwv] This is another sup
port to our hope, that when we were in a
moral sense weak, wretched, i.q. dtrepwv,
Christ died for us. Comp. ' there is no
health in us.' For the omission of the
article denoting character, see Mk. 2 : 17,
n. xard xaipbv] the time which God
saw to be most suitable, G. 4 : 4. J.
5 : 4. KOTd xaipbv eixaipov Kal irpoffijKOVTa
Kal irpowpitrpivov. OScum. UTrep] in
behalf of, in favour of. The original
meaning is over or above. Lat. super.
As if a bird hovering over her young
warded off a blow from them and bare it
VOL. II.

herself ; if by this act she rescued them
from destruction at the sacrifice of her
own life, w-e see how the thought of
dying ov&r them is merged in the greater
of dying instead of them. Thus a shield
suggests the thought of being over that
which it protects, and of receiving the
blow instead of that which it defends.
The sacrificial relation of Christ to his
people involves the full notion of deliver
ance and satisfaction by substitution, 2 C.
5 : 15. This substitutional sense occurs
repeatedly in Eurip. Ale., pi) Bvfjtrx' birip
rovS' dvSpbs. Plato, eaurSx dvepwrdv birip
tov xpytrpov. Demosth., ipwrrjffov airois.
paXXov 8' iyw rovB' iirip aov iroiijffw. Syr.
.01 \ ¦- from . cjtS. .. to exchange, ' in
exchange for.' And cf. XuYpox dvrl irbX-
Xwv, M. 20 : 28. Mk. 10 : 45. dvri-
Xvrpov birip iravTwv, I T. 2:6. pbXis
7 dp] with difficulty, in fact. 7dp recals
our attention to UTrep atrepwv. SiKaiov]
a man of unimpeachable integrity,
'Justus,' M. 1 : 19. 7dp in UTrep 7ap in
troduces a second thought, a correction
of the preceding, with especial reference
to pSXts" (with difficulty, I say,) for, (it
is a fact that) instead of the good man,
&c. To make the admission less at vari
ance with the first assertion he substitutes
for SiKaiov, tov dyadov, the man of
eminent kindness and philanthropy, the
well-known benefactor, xptjotSs, 'bonus,'
in-advance of SiKaiov. Cic. de Off. in. 15,
Si vir bonus is est qui prodest quibus po
test, nocet nemini ; certe istum virura
bonum non facile reperiremus. tou a*7.
Articulus hie positus climaca efficit.
Beng. The man kot' ejox^jx d7. For StK.
Syr. reads dtre^wv, rendering by | V" + ;
wicked men. xal ToXp£] 'does endure
to die ;' see on 1 C. 15 : 29 ; prevails on
himself, 15 : 18. 1 C. 6 : 1. roXpav and
tXtjxoi have the general sense of sustmere,
to endure, in spite of danger, shame,
pride, grief, pity. The usages of possum
are similar. JEn. ix. 482. xi. 307. o-ux-
io-TTjo-t] makes conspicuous; properly,
' introduce,' present to favourable notice,
3:5. 16:1. ttjx iavr. dyi] 'his own ;'
25

386

ROMANS 5. 7— n.

vetv avviaTrjai Se Thv iavTov dydirrjv ety hfids b Qeos, oti
bti afiaprwXwv ovtwv hfiwv XpiaTos virep hf-wv airsOavs-
9 iroXXw ovv fiaXXov StKaiwOivTss vvv iv tw a'lfiaTi avTov awQrj-
adfisQa Si' ovtov airb Ths dpyhs- 10 et ydp iyOpol ovtss kotijX-
Xayrjfisv tw Qew Sia tov OavaTov tov viov ovtov, iroXXw fidX
Xov KaTaXXayivTes aoiOrjadfieQa .iv Trj Twrj avTov- XI ov fiovov
Se, dXXd Kat Kavywfievot iv tw Oew Sta tov Kvpiov hfiwv 'Irjaov
XpiaTov, Si' ov vvv Thv KaraXXayhv iXafSofiev.

emphatic, as opposed to that of any man
for his fellow- man. Also obs. the sacri
fice of Christ is due to the love of God, is
an effect and an exercise of that love, J.
3 : 16. Sri] inasmuch as, ' seeing that;'
alleging a proof or explanation of a pre
vious statement, i Th. 1 : 5. C. 1 : 19. L.
7 : 47, n. Three shades of character are
contrasted : — dffefirjs, or dpaprwXbs, de
scribes the man who neglects to do what
he ought, and does the things which he
ought not to do ; Slxaios denotes one
who merely abstains from that which is
unlawful ; d7a98s one who exercises ac
tive goodness and beneficence. Stxaiw-
Bivres] acquitted, accounted righteous in
the sight of God. Without any compro
mise of his holiness, God can regard us as
righteous, iv Tip atpari] In this refe
rence is made to the Jewish sacrifices, E.
1:7. 2:13. C. 1:20. 1 J. 1:7. A.
20 : 28. Rev. 1 : 5. Vis lustralis in cas-
sarum hostium sanguine erat, qui arse aut
sacrae area? adspergeretur, Lev. 16 : 14.
17 ! 11. (Fritzsche). 'Being now in the
condition of persons who were justified in
his sacrificial death suffered for us.'
While we were yet in our sins the propi
tiation was made — was ready for us, so
that upon believing we attained justifica
tion in virtue of that propitiation. Much
rather, then, now that we are in a justi
fied state in virtue of that which He did
and suffered for us, will our complete sal
vation be effected by Himself — living,
present, interested in us, acting for us.
10, 11. ixBpoi] in the position of ene
mies, estranged from his favour. See
11 : 28. xaraXXaffffetrBal tivi, (pass.)abeo
in gratiam recipi, apud quem in odio fueris.
Qeditriv ws KaTaXXax^?} xbXov, Soph. Aj.
744. (see 656). Cf. M. 5 : 24, SiaXXdyijBi.
ex ttj fwTj a8Tou] 'being interested in
his life,' in his living to complete the work
of redemption by acting as our interces
sor, J. 14 : 19, n. If through the deepest
humiliation and depression of Christ we
have obtained an acquittal, how much
more shall we be finally saved by the part
we have in his exaltation and interces

sion. Persuadendum erat homini quantum
nos dilexerit Deus, et quales dilexerit.
Quantum, ne desperemus ; quales, ne su-
perbiremus. (Augustin). The ellipsis (11)
is oi pbvov Si (frw&ijffbpeBa) dXXd xal
(trwBrjtrbpeBa) xavxojpevoi iv Tip Qetp. Cf.
8 : 23. 2 C. 8 : 19. Distinguitur trwjretrBai
a xavxwpevov iv rip Qeip trw^etrdai. Qui-
cunque sempiternse felicitatis compos fit
frw^erai tantummodo ; is xavx&pevos iv Tip
Qeip ffwferai qui hac mente praeditus sem-
piternum beatur ut Deum non invitum, ut
qui hominum more in eos frigeat quibus
peccatacondonaverit, sedvolentem, quum
homines olim invisos jam summo amore
amplectatur, aeternam felicitatem sibi
concessurum esse confidat. (Fritzsche).
For a similar use of the participle, see
(xovres, 2 C. 4 : 13 ; trreXXbpevot, 8 : 20 ;
dpvoipevoi, 2 P. 2 : 1. Thucyd. III. 57,
oi yap dtpavrj xpivetre rijv Slxrjv rijvSe,
(Traivoipevot Si irepl oiS' ijpwv pepirrwv.
Exulting in God, in the high relation
to Him to which we have attained — far
above the condition of the merely par
doned, H. 3 : 6. vvv ri)v xaraXX.]
vvv as in (9) marking our present condi
tion ; that of persons ' who received
through Jesus the reconciliation.' The
KaraXX. is KaTaXXa7$j xbirpov, 11 : 15. 2
C. 5 : 18, 19, n. Each man on believing
receives for himself ttjx KaraXX., 2 C.
5 : 20. eXa/3., we received as matter of
gift and presentation, 1 C. 4 • 7, not
' took.' KaTaXXatrueiv, to change a person
from enmity to friendship, Hdt. v. 29.
KaraXXaTTeo-ffat ttjx (xBprjv Tivl (mid. ), to
make up one's enmities with one, Hdt.
ii 61. The reconciliation is mutual be
tween God and the sinner ; and on both
sides effected by God. It is a harder and
more wonderful thing for a wicked man
to be reconciled, and become the friend of
God, than for one who has been so re;
conciled to be made partaker of his glory.
He who hath performed the greater work
will not fail in the less. (Purdue). Hie
duo pro certis et quae male addubites po-
nuntur ; unum difficilius esse placare
iratum, quam placatum movere ut ei

ROMANS 5. 12, 13.

387

12 Ata tovto wairsp St' evoy avOpwirov 77 dfiapTla ety tov
Koafiov ElahXOs Kal Sid Ths dfiapTlas 0 OavaTOS, ical ovtws et'y
iravTas avOpwirovs b OavaTOS SihXOsv iep' £ iravTes tjfiapTOV
13 aypi yap vofiov dfiapTla hv iv Koafiw- dfiapTla Se ovk iXXo-

prospiciat in quern placatus fuerit ; alte
ram plus posse viventem quam morien-
tem. (Fritzsche). The antitheses in (8,
9), dpaprwXol and 8iKaiwB(vres, alpa airov
and airbs, respectively correspond to
ixBpol and KaTaXXa7exres, Bdvaros (tov
viov tov Q.) and fori) airov.
12 — 21. The excellence of faith is shown
by a comparison between Adam, the head
of the fallen race, and Christ, the author
of spiritual life. The general evils sus
tained by all men in consequence of then-
connexion with Adam are contrasted with
the general benefits procured for all men
by virtue of their connexion with Christ.
The latter greatly transcend the former.
The reasoning proceeds on the assump
tion that Adam was a public person, the
representative of all his posterity, so that
his descendants suffer morally and physi
cally from that corruption of nature which
he brought upon himself. It is further
assumed that, to remedy these defects
and to save us from destruction, the Son
of God became the representative of the
human race, and it is argued that the re
demption thus wrought out is coextensive
with the evil introduced at the fall.
12 — 14. Aid touto] Some regard this as
marking transition in the argument (as at
13:6. E. 1 : 1 $) formula transeundi, but it
is better to refer it to KaTaXXa7T)x (9 — 1 1),
as explaining the necessity there was for re
conciliation being effected. See its use, M.
13 : 13. 18 : 23. 21 : 43. Mk. 12 : 24. J.
6:65. wairep SC iv b s] is the commence
ment of a protasis, which is interrupted by
Kal ofirws, when the Apostle diverges to
enlarge upon the entrance and extent of
death. The protasis is repeated in similar
terms (18), ws Si' ivbs irapairrwpaTos, to
which the apodosis is outw Kal St' exSs
SiKaiwpaTos. He is evidently going to
say ' as by one man sin, &c, so by one
man justification,' &c. ; but he makes a
digression at (13) to explain the fact of
death having taken place before the law ;
then he should at (15) be going on to the
apodosis, or the other side of the compa
rison, 'so by one man,' &c. ; but he is
struck by the difference or contrast exhi-
bited by the things compared, and for the
present leaving their comparison tacitly
implied, proceeds to discuss the contrast,
'not as the offence,' &c, and ' not as by
one,' &c. (16). Then in (18) he repeats the

protasis or first member of the compa
rison, and follows it immediately by the
apodosis (18, 19), which had been post
poned, i.e. postponed quasi apodosis, but
asserted in the contrast drawn in (15, 16,
17). ivbs dvBp.] one man, single and
singular in his position, and so presented
as the t8ttos tou peAXoxTos, the ' one
greater man.' Adam, not Eve, is charged
with the primal sin, as he received the
command direct from God, and his sin
was without excuse. Here, only the guilt
of the transgression is in view ; in 2 C.
11:3. 1 T. 2 : 14, the mode, instrument,
and process. t) bpaprla] sinfulness
personified ; a sinful disposition : the sin
of our race, our sinful nature. So 6 : 12 —
14. 0 0dxaTos (14, 17). tj irlffTis, G. 3 : 23.
Wisd. 2 : 24, tpBbvw SiajSbXov Bdvaros
elffijX&ev els rbv xbtrpov. xal ou'tws] quo
facto, 11 : 26. A. 7 : 8. 1 Th. 4 : 17.
Adamo propter peccatum mortuo. eis
TrdxTas. . . SiTjXtfex] passed through and
pervaded ; ' ist durchgedrungen,' Luther.
Mors mundum ingressa ad omnes homines
pertendit. This death took effect on man
kind thoroughly and universally. Death,
as affecting the human inhabitants of the
world ; not death in the abstract, or ori
ginally. And perhaps not necessarily
death of man as a physical fact, i tp' 0}]
for iirl toutw 8ti, on this account that.
iirl marks the ground or exciting cause of
SiijXBe, as Ph. 1:3, i^ irdtrn pvela. Cf.
itp' t$ ttjx xXoirijv elpydirw, itp' bis rbv vb
pov oi TTjpeis KoXaffBrjffTj. So dxd" wv, L.
1 : 20. See on iirl w. dat. Ja. 5 : 1.
iravres i)papTov] all are sinners, 3 : 23.
cf. apaprwXol xaTeffTdBtjffav (19). The
Ap. is not speaking of the personal sins
of men, except as they prove the sinful
ness, the infection of our nature, in which
all are involved by their relation to Adam,
as their common head and progenitor.
All sinned virtually when Adam sinned,
because in him their nature became sin
ful. — 'The death which Adam brought
in is opposed to the life which Christ be
stows. That life iB spiritual ; hence the
death which is antithetic to it is spiritual
too. Every person has a sinful nature
and a sinful heart, which, though it have
not broken out in acts of sin, constitutes
him a siuner, and on this account he is
liable to death, both in body and soul.'
(Browne, Articles, p. 249.) dxpt ydp
25—2

388

ROMANS 5. 13—16.

yerrat, firj ovToy vdfiov *4 dXX' ij3aalXsvasv b OavaTOS airo
'ASdfi fisypi Mwcrewy /cat iirl tovs fih bfiapThaavTas iiri tw
bfiotwfiaTi Ths irapa/3aasws 'ASdfi, os iaTi tvitos tov fisXXovTOS-
*b dXX' ovy wy to irapaiTTWfia, ovtw Kal to yapiafia- el ydp tw
tov evos irapaiTTWfiaTi 01 iroXXoi aireOavov, iroXXw fidXXov rj
ydpis tov Qeov ko.1 h Swped iv ydpiTt Ty tov ivbs avOpwirov
'Irjaov XpiaTov et'y Touy 7roXXouy iirsplaasvas. l6 /cat ovy wy
Si' ivbs dfiapT^aavTOS to Swprjfia- to fiiv yap Kpifia e£ evoy ety

vbpov] ydp depends upon the statement
that universal death is the consequence of
universal guilt. An objection is supposed,
viz., that one portion of mankind, those
who lived before the law, must be excepted
from the charge of guilt. It is thus an
swered. Before and until the law sin
existed in the world, actual sin, as all
must allow. But sin is not imputed,
sin has no guilt, is not transgression,
where there is no law (4 : 15). However,
death, the punishment of guilt, reigned,
had dominion over all men from the time
of Adam to that of Moses, even over
those who sinned not, as Adam had done,
against a positive precept, and a revela
tion of God's will. Consequently there
was guilt which can only be referred to
the sin of Adam, evidencing itself in
man's offences against the law of God
written in the heart. 8 piv fASdp) wpi-
trpivnv k. vopoBeTTjBeiaav ivToXi)v irapifiij
xal i)papTev' ol Se ijpdpravov rbv airoSl-
SaxTOv ttjs tpitrews Xbyov 4vvf}pltrovTes.
(Photius). dxpt xSpou] is generally in
terpreted to mean ' until the law was pro
mulgated ;' pexpt Mwtr., 'until Moses gave
the law.' No clear distinction can be
pointed out between dxpt and pixpt.
Both were originally adverbs of space
related to dKpos and paxpbs, so that dxpt
would primarily have the notion of exact
local position ; hence point of time. p4xpt
of extension ; hence length of time. But
both as preps, or used adverbially w.
verbs, in the form dxpis or pixpts 08, denote
either ' until' or 'as long as,' like donee,
dum. eXXo7etTat] set down to account,
Philem. (18) : pi), the case being supposed.
ifiatrlX. . . iirl] exercised dominion ex
tending even to those, iirl following /3a-
ffiXeieiv (L. 19 : 14, 27), expresses the per
sons towards whom the act of sovereignty
was directed, rois pi) apapr.] those
who, althoughsinners, had not, like Adam,
transgressed a positive law, sanctioned by
the penalty of death, iirl before rip
bpoiwp. describes the model upon which
anything is adjusted, or to which it is

conformed, L. 1 : 59. 8s itrn r.]
This is not connected with the argu
ment in (13, 14), but is a step to
wards the apodosis to St' (vos dvBp. (12),
which, however, is still suspended by the
contrast drawn in (15, 16) ; render 'and
he is a type,' &c. t87tos tou pe'X-
Xovtos] a type of the future Man. All
mankind are interested in Adam, as the
root of their punishment ; so they are all
interested in Christ, as the root of their
restoration. ' We must not strain the
similitude between Adam and Christ, o
piXXwv, further than to this one point,
that the acts of each were influential upon
the whole human race.' (Terrot). Cf. 1 C.
15 : 22, 45. The full extent of this anti
thetical correspondence may be thus
stated : ' Whatever penalties men had
incurred without their individual assent
or the exercise of their own wills, these
are fully and freely removed without the
intervention of their own wills.' (Knight).
15 — 17. dXX' oix] The Ap. digresses
to mark the varieties or points of diffe
rence in the general correspondence be
tween Christ and Adam. Three distinc
tions are mentioned : — 1. Although by
the sin of Adam alone all became mortal
(15), the grace of God has effected far
more than the remedy of this evil ; 2. The
penalty springing from one transgression
(16) extended to universal condemnation ;
the free gift extended not merely to the
remission of this penalty, but also to ac
quittal from many personal and individual
transgressions ; 3. If the dominion of
death was established by the transgres
sion of the one man (17), much more (d
fortiori) shall they who receive this rich
abundance of grace be kings in life
through Jesus Christ. tS TrapdTTTwpa]
the transgression. rb xdp'apa] the
same as tS Swpijpa (16), Sixalwtris fwijs
(18) ; but the term is chosen to express the
truth before advanced, and afterwards to
be more fully insisted upon as a fact and
in its consequences, that salvation is Kard
Xtiptx, 4:4, i<5. oi iroXXoi] The use of

ROMANS 5. 16—19.

389

KaTaKpifia, to Si yapiafia iK iroXXwv irapairTWfiaTWv ety SiKal
wfia. x7 et yap tw tou evoy irapaiTTWfiaTi b OavaTOS ifSaal-
Xeucre ota tov evoy, 7roXXw yuaXXov ol Thv irsptaaslav Ths ydpiTOS
Kai Ths Swpeds Ths SiKaioavvrjs Xafij3dvovTEs e'v Ta>h /3aaiXevaovai
ota tou evoy 'I770-0U XpiaTov. ,s"Apa ovv wy Si' evoy irapairTW-
fiaTOs els iravTas dvOpwirovs et'y KaTaKpifia, ovtw /cat Si' evoy
SiKaiwfiaTOs sis iravTas dvOpwirovs et'y StKalwatv Twhs' *9 wairep
yap Sta Ths irapaKohs tov ivbs avOpwirov dfiapTwXol kots-
aTaOrjaav ol iroXXot, outw /cat Sta Ths viraKohs tov evoy SlKaioi

this expression is due to the preceding
tou exSs, and so throughout. ' For since
by the transgression of the one the many,
the mass of mankind, became liable to
death, much more has the grace of God,
and the free gift contained in, associated
with the grace which resides in the one
man, Christ Jesus, completely extended to
the many, to the mass of mankind, Gen
tile as well as Jew.' ' The transgression
is contrasted with the Divine favour;
misery and ruin brought on the mass by
this fall of Adam, with the gracious gift
of the Gospel, procured through Christ
for the same mass. The Apostle states
that it is much rather to be expected that
this great benefit should abound to Adam's
posterity, than that the ruinous effects of
the fall should extend to them. The re
presentation is an appeal to our right esti
mate of the divine character.' (Turner).
On the force of iv, see R. 3 : 7, n. The
ellipsis in (16) may be thus supplied :
o8x ws St' exSs apapTt)aavTos [tS xplpa,
oirw Si ivbs Sixaiovvros] rb Swpijpa. The
two effects did not take place exactly in
the same way, as is explained, — tS piv
yap xplpa ii; ivbs [rrapaiTTwpaTos (XBov,
e^yexeTo] eis xardxpipa, the sentence which
proceeded forth after one transgression
resulted in condemnation, whereas the
free gift, after many transgressions, ad
vanced to a sentence of acquittal (eis
Sixaiwpa) v. 18. (£ ivbs is opposed to ix
irbXXwv irapairTWpdrwv. b 6. ifiatrl-
Xevtre] from (14); so (21). Tijx irepitr-
ceiax] the abundance, the overflowing.
Xap,/3dxoxTes] who continually receive;
describing a process going on. irpbxenai
dvairavtrts alwvia tois voplpws rbv ivravBa
SiaBXijffaffi fiiov' oi xara btpelXrjpa twv
(pywv diroSeSopivrj, dXXd xard x&PLV T°v
peyaXoSwpov Qeov tois els airbv i)XTTixbffi
irapexopivrj. (Basil. Ps. 104. p. 310). The
argument of the Ap. takes for granted,
the gracious and benevolent view of the
Divine character. He assumes that the

merciful purposes of God will take the
precedence of his penal visitations, and
next, that these merciful purposes may
be expected to exceed their original de
sign (as understood by us), from the cha
racter of the Mediator through whom
they are dispensed. tj x°-pts tov Qeov
est Dei benevolentia unde fluxit tj Swped
(tou Geou). iv xdpni is to be joined with
iireplffffevffev. The grace of God, and
the gift flowing therefrom, much more
abounded to many in the grace of the one
man Christ Jesus. iv fwfj fiatriXebtr.]
in vita collocati, viventes non mortis im-
perio obnoxii regnabunt. (Fritzsche). It
greatly heightens the contrast that he
does not say tj fw<) ftaffiXeitrei, but oi
Xap/3. x.t.X. (SaffiXeiffoviri. Death reigned
over them as over all. They shall -reign
in the enjoyment of eternal life, having
the victory through grace, 1 C. 15 : 56, 57.
18, 19. "Apa o8x] accordingly then.
' The proper meaning of dpa, rebus ita
comparatis, is here distinctly apparent;
its weaker ratiocinative force being sup
ported by the collective power of oiv.'
(Ellicotton G. 6 : 10). E. 2 : 19. Cf. R.
7 : 3, 25. 8 : 12. 9 : 16, 18. The Apostle
completes the comparison commenced at
(12), and sums up the argument. St'
ivbs TrapaTTT.] as by one act of trans
gression the result was (drri^Tj, res cessit)
to all men to condemnation, so by one
righteous act, Smalwp. — i.e., all men were
reached for condemnation, all men were
reached for justification. ' As . . . condem
nation came on allmen, even so . . . cometh
the righteousness that bringeth life on all
men.' Tynd. Sixaiwpa is here opposed to
irapdiTTwpa, as in (16) to xardxpipa. This
Sixaiwpa is the decreed sacrifice, the ac
cepted atonement, the act of God in Christ
for man's deliverance and acquittal, that
act which pronouncedman justified, acquit
ted. See 1 "32 (judicial sentence). 8 ^4.
eis StK. f.] StKaiwo-ts, the act or process of
justifying, 4 : 25. fwi), life which charac-

390

ROMANS 5. 19—21. 6. 1, 2.

KaTaaTaOhaovTai ol iroXXoi. 2° vdfios Se irapeiahXQev "iva
irXeovdarj to irapaiTTWfia- ov Si iirXsdvaasv h afiapTia, virepeire-
plaaevaev h X<*pis, -2I "iva wairsp ifiaalXevaev h dfiapTla iv tw
OavaTW, outw Kal h X^P'S fiaaiXsvarj Sia SiKaioavvrjs ety £wt;v
alwviov Sid 'Irjaov XpiaTov tov Kvpiov hfiwv.
6 Tt ovv ipovfiEV ; iicifisvovfisv Trj dfiapTla, 'lva h XaPli
irXsovdarj", 2 fih yivoiTO. o'itivss airsOavofisv tt? dfiapTla, irws

terizes this process, as being its object
and result ; life = salvation (jfloerat, 1 : 1 7,
n.), life spiritual and eternal ; cf. dxd-
ffraffis fwrjs, J.5 129. wtrirep K.T.X.]For
as by the disobedience of the one man the
many, mankind in general, were placed in
the condition of sinners, thus by the obe
dience of the one shall mankind be put in
the condition of righteous. ira pax 07; s]
the disobedience shown in the irapdirTwpa.
viraxorj, the submission shown in the
Sixaiwpa, not the observance of the law
by Christ, his ' active obedience,' as it is
called, though that was necessary that he
might be 0 Skatos (A. 3 : 14. 22 : 14. 1 P.
3 : 18), but his ' obedience unto death'
(Ph. 2 : 8), his submission to the penalty.
20, 11. xSpos Se] Se takes up the ques
tion moved at (13). Trapeio-TjXu'ex] the
law was introduced. The word is used
always of that which acts secretly, and
with an adverse intent. See G. 2 : 4, u.
and Valckner's note at L. 6 : 7. That
which before the giving of the law was
only dpaprla became, by the giving of
the law, napdiTTWpa, the transgression of
an explicit law sanctioned by a known
penalty. The law was given that the
evil nature and deadly consequences of sin
might be better understood, R. 7 : 13, twx
irapajSatrewv xapiv irpotseTiBTj (G. 3 : 19),
for the purpose of showing the number and
extent of transgressions. eTrXeSxao-ex]
The effect of the la,w was to exhibit the
deformity of sin in a more glaring man
ner, and to aggravate its guilt ; but it
also pointed to the great atonement for
sin, and served as a conductor to lead
men to Christ (G. 3: 19, 24); and this
exhibition of grace far more than counter
balanced the increased activity of sin.
(Purdue). e/3ao-iXeu<rex] that as the
sovereignty of sin appeared in the work
of death, thus also the sovereignty of
grace should appear acting through righ
teousness (by our being accounted righ
teous), ending in eternal life, by means of
Jesus Christ.
VI. 1 — 14. The Apostle enforces the

obligations and encouragements to holi
ness which spring out of a gratuitous ac
quittal. He makes an appeal to the re
cognized designs and objects of the sacra
ment of baptism, and shows the influence
which the due recognition of them must
possess forproducingunreserved obedience.
He teaches that we are one with Christ
our Head in his baptism, death, and life.
1 — 4. Ti oSx ep.] By this formula the
reasoning or objection of an opponent is
introduced for the purpose of refutation.
e7rtpexoupex] prob. iiripevwpev, con
junct, delib., ' Must we abide by, persevere
in sin?' A. 13 : 43, u. Is this a conse
quence of the greatness of the grace being
in proportion to the greatness of the guilt ?
The force of eirl is ' abide by,' as a law of
life ; 'keep to' as a practice ; 'continue in'
asastate. TrXeoxdtTTj] may have greater
scope for its exercise. otTtxes dire Bav.]
such of us as have died to sin ; who pro
fessedly by baptism, and actually by that
which baptism signifies, have broken off
all connexion with sin. Attention to the
inward and spiritual grace of baptism
will exclude the tendency to pervert the
doctrines of grace to licentiousness, ttj
dpapria] cf. G. 2: 19, n, vbpw dwiBa-
vov, died as far as regards law ; ceased to
live under it and by it. C. 2 : 20, ei dire-
Bdvere triv Xpiorw airb twv tsroixelwv tov
xbtrpov. 1 P. 2 : 24, Tats apaprlais aTroye-
vbpevoi. Plautus, Cistel. III. I. 16, Nihil
mecum tibi ; mortuus tibi sum. tt oj s]
hie non impossibilitatem, sed rei indigni-
tatem ostendit. Indignum est si loti in
lutum revolvimur. (Grotius). cf. G. 4 : 9.
2 P. 2 : 22. ^tjx ex tivl ir pay pari, inten-
tum studium rei dicare ; rei vehemeuter
studere. Cf. irepiirareiv (4). d7XoetTe]
Know ye not that we were baptized into
a profession of conformity with his death ?
Stroi] meaning ' all without exception ;'
exactly as many of us as, &c. ; i.e., if we
are so many who were baptized, then so
many would, &c. For ifiaiTTlffB. els X. 'I.
,see on M. 28 : 19. A. 19 : 5. G. 3 : 27.
els rbv Bdvarov airov is equivalent to eis
airbv vexpwBivra. o-uxeTdciTjp,ex]Doubt-

ROMANS 6. 2—6.

391

eVt XfiaofiEv iv auV/J ; 3 }, ayvoetYe 6Vt orrot ij3aiTTla0rjfiEv et'y
XpiaTov 'Irjaovv, et'y tov OavaTov avTOV Ei3aiTTla0rjfiEv , + cruve-
TacprjfiEV ovv avrw Sia tov /3axTto-ixaToy et'y tov 0avaTov, 'lva
wairsp hyspOrj XpiaTos e/c ve/cpwv cttct Tijy So^fls toP iraTpbs, ovtw
Kat hf*sis sv KaivoTrjTt T^whs irspiiraThawfisv. 5 et yap avficpvTOi
yeyovafiev tw bfiotwfiaTi tov OavaTov ovtov, dXXd /cat T/Jy ava-
o-racrewy iadfieOa, tovto ytvwovcovTey, OTt o -jraXatoy 77/xwv
avOpwiros avvearavpwOrj, tva KaTapyrjOrj to awfia Ths dfiapTlas,

less there is an allusion to immersion, as
the usual mode of baptism, introduced to
show that baptism symbolized also our
spiritual resurrection, wtrirep ityipSij X.
C. 2 : 12. xaddirep ydp (v tixi rdtpw to)
vSan KaraSvbvrwv ijpwv Tds KegraXds, 8
TraXatSs dvBpwTros BdirTerai, xal xaraSbs
Kdrw KpiirTerai 8Xos Ka8dira£. (Chrysostom
on J. 3). Std tou /SaTTTio-p.] by means
of our baptism into his death. Baptism
assures us that we have participation in
the death of Christ. The appeal is not to
a pledge given in baptism to die unto sin,
&c, but to the fact shown us in baptism,
viz., our actual state when under grace ;
it testifies that we are changed, have a
new life, lose our old life when in Christ.
We are in Him caused to pass through a
spiritual death unto sin, death of the car
nal nature, into a state of life to God.
ttjs 5S£tjs] 5S£a and Sivapis are cognate
ideas. Cf. Heb. ty (bis), and LXX. Ps.
C8 : 34. Isa. 12 : 2. tS xpdros ttjs 5S£tjs, C.
1 : 11. Cf. 1 C. 6 : 14. The divine SS£a in
cludes all that manifests the Creator to the
creature ; hence also his Almightiness, E.
1 : 6. (Afford). On the use of Std see 2 C.
3: 11. irepiiraTijffwpev] cf. Heb. =| 7n
passim, and the use of thewordin2C. 4:2.
E. 2 : 2, 10. C. 3 : 7. ex KatxSTTjTt]
denotes the sphere of action or element in
which we are to move ; cf. iv dXrjBela, 2 J.
4. The life is marked by its characteristic
quality, 2 C. 5 :i7. 'Baptism is spoken
of first in general terms as an act of ad
herence to Christ ; it is his appointed
rite ; it emanated from his authority, and
was symbolical of the nature and pur
poses of his religion.' (Walford).
5 — 7. criptpvToi] We may regard this
as a modification of the fig. avverdtpTjpev,
(cf. J. 12 : 24), or we may connect trips).
with Tip bpoiibp. t. Bav., q.d. Ttf Spoiw
Bavdrw'. If we have been engrafted into a
like death, assuredly we shall be engrafted
into a like resurrection, aiptpvra Graecis
dicuntur quae in unum coalescunt, uti
surculus institius cum arbore. (Kiittner).

In bpoiwpari there is no allusion to the
mode in which baptism is performed.
The bpolwpa is explained in (1 1). There
is reference to a double resurrection — one
to newness of life, the other (8) to eter
nal life ; the fut. itrbpeBa expressing the
certainty of the one and the futurity of the
other. Comp. 8 : 10, 11, dXXd] after a
hypothetical clause serves to strengthen
the inference, Mk. 14 : 29. 1 C. 4 : 15.
9 : 2, assuredly. ' That as he is made par
taker of the death of Thy Son, he may
also be partaker of his resurrection.'
(Baptismal Service). The resurrection of
the body is included here on the principle
of our Lord's words, J. 11 : 25. cf. J.
5 : 25 — 29. 6 : 40. tovto 71x18-
ffxovres] since we know this; where
the participle assigns a reason, Ja. 1:3.
1 T. 1 : 9. 2 P. 1 : 20. 8 iraXaios Tjp.
dxffpwTros] cf. 2 C. 5 : 17. E. 4 : 24.
C. 3 : 9, 10. The bias to evil which ex
erted its sway over the whole man. The
people of Christ die to the influence of
that principle to which they were previ
ously in hopeless subjection, o-uxeorau-
pw07j suggests that in virtue of Christ's
death on the cross believers are delivered
from the guilt and power of sin. The
image implies that the death of the old
man, like crucifixion, is a painful and
tedious death. See on G. 2 : 20. rb
trwpa t. apapr.] according to some the
aggregate and collective mass of sin ; but
the expression is rather equivalent to
iffraipwtrav rijv trdpxa triv rots iraBijpaffi
k. Tats iiriBvptats, G. 5 : 24. The corrupt
sensual nature regarded in its physical
acts and affections. See (12, 13) 7 ; 24.
Cf. trwpa ttjs trapxbs airov, his human
nature, regarded corporeally, C. 1 : 22.
Karap7TjuTj] may be reduced to the in
activity and nothingness of death, G.
5:4. 2 T. l:io. L. 13 : 7. tou Sou-
Xeieiv] is the gen. of final end or pur
pose consequent upon Karapy., L. 5 : 7,
n. SeStKaiwTat] for he that is thus
dead to sin is acquitted and declared free
from its claims as a master ; 8 : 2, i)Xev

392

ROMANS 6. 6_i2.

tou firjKETt SovXbveiv hfids Trj dfiaprla. 1 b yap diroOavwv SeSi-
KalwTat airb Ths dfiapTlas- 8 et Si bireOdvofiev avv XpiaTW,
iriaTevofiev oti Kal avTfjaofiev avTW, 9 cISotbs oti XpiaTos
eyspOeis eK ve/cpwv ovk bti airoOvhaKet- OavaTOS ovtov ovk bti
Kvpievet. IO o yap airiOave, Trj dfiapTla airiQavEV icpaira^- o oe
Th, Trj tw Oew. JI ovtw Kal vfieis XoylTeaOe iavTOvs veKpovs fiev
elvai Trj dfiapTla, TwvTas Se tw Oew ev XpiaTW 'Irjaov tw Kvplw
hfiwv. I2 Mtj ovv fiaatXEVBTw h dfiapTla iv tw Ovijtw vfiwv

Bipwiri pe dirb tov vbpov rijs apaprlas. I
P. 4 : I, ir4iravTai apaprlas. Death in all
cases implies the extinction of power, and
the loss of capacity for action. The re
mark is merely an illustration, and is
equivalent to saying, Nobody charges a
dead man with sin. The man who is
dead (to sin) in a moral sense, as well as
he who is dead in the physical sense, is in
a state (perf.) of freedom from the charge
of sin — a state which includes freedom
from its power (18). We may admit,
without disparagement to the argument, a
tropical confusion here between the (figu
rative) death of the corrupt natiwe (6),
and of the moral and spiritual being him
self to that nature. So in 7 : 3, 4. Cf.
M. 13 : 19, n. In G. 6 : 14, the idea of
a mutual death is explicitly presented,
4pol xbffpos 4ffTaipwrai xdyw tw x. It
may be said, however, that 8 TraX. dvBp. .
. . . rb trwpa rijs dp. are the old life, and
that 8 diroBavwv represents the person who
has lost that life.
8 — II. Trto-Teuopex] The resurrection
to holiness is a matter of present experi
ence, but the resurrection to eternal life is
purely a matter of faith. Newness of
life, i.q. dTropaxeix triv Xp., is regarded as
the commencement of that life of which
the resurrection will be the full develop
ment, J. 5: 20, n. elSbres, x.t.X.] A
new thought is introduced : — Christ's re
surrection was to a continuous everlasting
Divine life ; his death was the end of his
personal relation to sin, as in any way
connected with it, or affected by it. So
with us the effect of union with Christ is re
lease once for all from sin By spiritual
death, and the commencement of a spi
ritual life, which in its development and
consummation is the divine heavenly life
of the blessed in heaven, xvpieiei] ex
ercises lordship ; the authority of a xipios.
ttj dpaprla aTT^S.] The death which He
died, arising out of his assumed relation to
sin (as our substitute and sacrifice), satis
fied and completed that relation, and put
an end to it in the one act of dying (itpdirai;

H. 7 : 27. 9 : 26, 27) ; the life which He
lives, arising out of his original relation to
God, fulfils in perpetuity all the conditions
of that relation in his human as well as
divine nature. Cf. H. 10 : 12. With 8
diriBave, cf. 8 fw, G. 2 : 20. To live to
any person or thing signifies to live with
constant reference or regard to it ; to die
to it signifies to cease from having that
reference or regard. Our Lord passed
once for all out of that state in which He
was subject to the curse. The dat.
apaprla is used in the same genera] sense
here as in (2, 11), but there it is entirely
incommodi; here it is in some degree
commodi, as if He owed a death unto sin.
trrj rip Getp] in the resumption of the
glory He had with the Father before the
world was. Xo7ifetr81e] regard it as a
settled point that you have died with
Him, and are living in the practice of holy
obedience. ' Colligite.' See on 3 : 28.
vexpois . . . . ttj dp.] stronger than the
verb or participle ; ' corpses in regard to
sin.' ex X. 'I.] e'x marks the union with
Christ in which this death and life have
their cause and actuality, iv X. 'I. is to be
connected with vexpois, as well as £wvras.
12 — 14. The Ap. shows that Christ is
their King as well as Head. /3ao-tXeueYw]
implies a legitimate power founded upon
the acquiescence of the party governed.
xvpieiei (9, 14) signifies a compulsory or
usurped power. The Ap. assures them
that if they do not permit sin [latriXeieiv,
to reign as an acknowledged king over
willing subjects, it shall not tyrannize
against their- will (08 Kupte8o-et). /3atrtXe(a
rvpdvviSos Statpipet rairrj, Tip ttjx piv tv-
pavvlSa dKbvrwv ylveoBai twv iirijKbwv, rijv
Si /3ao"iXeiax fiovXopivwv twv dpxopexwx.
Theodor. dpapTia] is here personified ;
so throughout to (23). BvijTtp trwpari]
though subject to death through sin
(5 : 2 1 ), or taking the physical mortality as
typical of the spiritual death unto sin.
SeiKvis 8ri irpbffKaipos tj irdXij tj TrpSs
apaprlas. The struggle on the part of sin
is temporary. GEcum. So Theodoret. ex

ROMANS 6. 12-

393

awfiaTi ety to viraKovsiv avTrj iv Tais iiriQvfilais avTov, ]3 firjSi
iraptaTavBTE to fiiXrj vfiwv oirXa ctcWt'ay Trj dfiapTla, dXXd ira-
paaThaaTE iavTOvs tw Qew toy e/c ve/cpwv Twvtos /cat Ta fieXrj
vfiwv oirXa SiKaioavvrjs tw Oew. T4 dfiapTla yap vfiwv ov
KVpievaei- ov yap iaTE viro vdfiov, aXX' virb yapiv.
IJ> Tt ovv', dfiapThaofiEV, oti ovk iafisv viro vdfiov, dXX' viro
yapiv ; fih yivoiTO. ovk o'lSaTe oti w irapiaTavsTS iavTOvs
oouXouy et'y viraKohv, SovXol iaTE w viraKovBTE, rjToi dfiapTlas et'y
OavaTov rj viraKohs ety SiKaioavvrjv ', l1 yapis oe tw Oew, oti

rjTE

SovX

oi Trjs afiapTias, virrjKovaaTS oe e/c KapOias ety ov Traps-

Si

Tats iiriB.] marking the sphere of obe
dience, airy iv are however omitted in
some MSS. Vulg. and Syr. airov] scil.
tou ffwparos. ' thereof in A. V. seems na
turally to refer to ' it,' i.e. sin, as if
aSrTjs (read by Theodoret) were in the
text ; ' that ye should obey sin in the
lusts of the body,' Gen. V. ptj Si ira-
piffrdv.] and do not present ; as for ser
vice (16, 12 : i), keeping up the notion of
voluntary action involved in prj oSx /3a-
ffiXei. tj apaprla. piXrj] the members of
the body considered as the agents in overt
acts of sin (19}, 7 : 23 ; hence, by infe
rence, also the faculties of the mind ;
everything which is employed as an in
strument, SttXox, in performing the works
of the flesh, 1 Th. 4 : 4, n. G. 5 : 19—
21. E. 2 : 3, Td deX-rjpara rijs trapxbs k.
twv Siavoiwv. 8-irXa dStK.] implements
for effecting the appropriate work or ser
vice of sin, violation of duty, active
wrong doing, ttj apaprttf] present to
sin as a master, sovereign, leader (23).
With Td piXt] ... Tip Qeip supply irapa-
ffTTjffare. Observe the aor. denoting the ac
tion as performed once for all ; TTapurrd-
vere, praes. denoting continuance, habit.
apaprla yap] advancing to an encou
raging statement supporting the foregoing
admonition ; 'the fact being that.' oi xv-
pieitrei] the fut. expresses a strong assu
rance, encouraging believers against the
power and tyranny of the evil principle.
See on ptj ^atriX. (12). SttS xSp.. X&P-]
under a system of law, of grace. ' The
law' and ' the grace of the Gospel' are
meant, but characteristically, as law, and
as grace. SttS implies state or condition,
G. 3 : 10. 4 : 21. 1 T. 6 : 1. Law
offers no assistance, and holds out no
pardon. Mere law drives the sinner to
despair, and takes away the inclination to
obey, whereas grace affords will and
power to obey God, and to resist evil.
7dp depends upon 08 xvpieitrei, and intro

duces the statement of the fact on which
the assertion is grounded.
15 — 19. Ti oBx] indicates a new thought
on the subject, arising from the statement
just made. There is provision for our
freedom from the tyranny of sin, but does
not the same provision afford us liberty
to sin if we please ? We are not under
the law, and so not under condemnation.
We are under grace, and so in a state of
acceptance and favour. May we not
therefore sin with impunity ? Well, then,
shall we ? or can we sin consistently with
our present state? The answer is No,
for in that case you would be in the state
from which it is assumed you have been
delivered, and sin would be lording it
over you as before. dpapTTjtrwpex]
probably, as in most early MSS. ; cf. (1),
iiripivwpev. The clause commencing with
oix olSare is apparently a, truism, but is
not really so ; $ irapitrrdv. . . els iiraxoTjv is
indeed equivalent to tp irraxoiere, but the
insertion of SoiXovs anticipates the con
clusion ; the argument being, ' to whomso
ever you present yourselves for the pur
pose of obedience, and in the character of
servants, his servants you are to whom
you render this obedience.' eis 0 d x a t 0 x]
ending in death ; i.e. death spiritual and
eternal, as (21), tS TeXos ixelvwv Bdvaros
(23) ; but here rather spiritual death, as
opposed to Sixalwiris. i tt a x 0 ij s] personi
fied. God is meant as the master opposed
to sin (22); itraKOTj, riiros Sidaxijs (17),
5iKato0-8xTj (18), all express the nature of
the service of God. StKatotruxTjx, actual
righteousness, holiness (19, 22) ; weshould
expect fwTJx, but we have, instead, the
element or moral nature of the life which
is opposed to spiritual and eternal death ;
the Apostle's object being to show the
present character of believers as corre
sponding to their federal condition.
Xdpis Se Tip ©.] Se introduces the
minor term of the argument, — but you

394

ROMANS 6. 17—22.

SdOrjTE tvttov SiSayhs' l8 iXevOepwOivTes Si airo T?y dfiapTlas
iSovXwOrjTE Trj SiKaioavvrj. T9 avOpwirivov Xiyw Sid Thv daOi-
veiav Ths aapKos vfiwv. wairsp yap irapeaTrjaaTe Ta fieXrj vfiwv
SovXa ^ aKaOapala Kal Trj dvo/nla. et'y tt;v avofiiav, ovtw vvv
irapaaThaaTE to fiiXrj vfiwv SovXa Trj SiKaioavvrj et'y dyiaafidv.
20 ote yap SovXot rjTE Ths dfiapTlas, iXsvOspot rJT£ Ty SiKaioavvrj.
21 Tiva ovv Kapirov s'lysTs tote; iep' oty vvv siraiayyvsaQs- to
yap TeXoy iKelvwv OavaTOS- 22 vvvl Se iXsvOspwOivTES airo T/Jy

have quitted the service of sin for that of
God. With i)re, piv is omitted, to which
(implied) Se answers with iirijKoiffaTe, as
E. 5 : 8 ; ' though formerly ye were the
servauts of sin, yet ye obeyed ;' cf. 8 : 10.
Thuc. II. 13, irporjybpeve  8ri
'ApxlSapos ol £exos etTj, oi pivroi 4irl xaxtp
ye ttjs irbXews y4voiro. rirrov 818.] the
scheme or mould of instruction to which
ye were committed, 2 : 20. 2 T. 1 : 1 3.
The construction is by attraction for
VTTTjKoiff. toj ritrw SiSaxvs els 8v Tape-
SbBrjie. Cf. A. 21 : 16. Their professed
subjection to the Gospel of Christ, their
reception of the doctrine according to god
liness was an acknowledgment of obedience
to a new Master. They were put under a die
or mould from which they were to receive
a new impression. 4k KapSlas] Mali
non possunt plane ex animo esse mali,
quin eos semper, vel inscios, pceniteat sui
vel servitutis suae ; sed boni ex animo boni
sunt et libere. (Bengel). 4Xev8epwB.
Si] The effect of the act just alleged is
marked by Si. Obedience to a new master
was emancipation from the previously
existing SouXeia, and, on the principle laid
down in (16), the commencement of a
new SouXeia. ttj StKatoo-.] the holiness
inculcated, required, and provided for in
the Gospel. dvBpWTTivov Xiyw] I use
a familiar illustration. I speak as men
are wont to speak, considering the obliga
tion to believers as a sort of servitude.
(Terrot). Sid t-Jjx dtrB.] on account of
the weakness of your carnal disposition,
being not yet sufficiently practised in spi
ritual things. It is implied that the pre
valence of erroneous opinion among them
as to Gospel liberty had retarded their
spiritual progress. Comp. 1 C. 3 : 1 — 3.
wairep ydp] The clause dvBpwirivov . . .
i/xwv is to be taken as a pareuthesis. 7dp
depends upon (18), adducing a further and
more ample description of the complete
bondage to sin of their former state, and
of the perfect subjection to righteousness
which ought to characterize their present.
This latter is presented by way of exhorta

tion, to impress upon them more strongly
what the nature of the case demanded.
SouXa] here only in N. T. as an adjec
tive. By peATj the powers of the body
are meant, as at (13), and also, by neces
sary implication, those of the mind, espe
cially in the apodosis, SovXa ttj SiKatotr.
eis dyiairpbv. els ri)v dvop.] servants
to impurity and lawlessness, issuing in
utter abandonment to transgression :
aKaBapff., sins of sensuality, sins against
ourselves ; dvop., sins of violence, fraud,
sins against others ; ttjx dvop., disobe
dience to law in its most extended and
comprehensive sense, as opposed to d7ta-
trpSs. eis a7tao-pSx] resulting in holi
ness ; the holy state of the heart and fife,
which is the perfection of SiKaiotrivrj.
20 — 23. SVe 7dp] 7dp re-states the
view given of their former condition in
respect to sin and righteousness, in pre
paration for the final and most accurate
statement of their present spiritual con
dition (22). ttj 5iKaioo-8xTj] ye were
free as far as regards righteousness.
Righteousness could not claim you as its
servants. Quod ad justitiam attinet, nul
lum erat ejus in vos imperium. (Beza).
Tt'xa . . . TdTe;]The punctuation adopted
by most recent critics, and with reason.
(So Syriac V.) The question is then
answered by itp' dls vvv iiraiffx-, and the
answer supported by tS 7dp t. i. 8. rbre
answers to 8re (20) ; o8x is 'accordingly,'
' with reference to which,' i.e. Sre ....
apaprlas. By Tixa Kapirbv eix- is meant
' what product had ye ?' referring to the
notion of work contained in SouXot. not
' what reward,' or gain, or benefit. Cf.
1 : 13. itp' ols] supply eKeixa sc. (pya
irbvrjpa, the opposite, to dy tatrpbs (22)
' those things on account of which ye are
now ashamed.' 7dp] supplies the reason
for iiraiffx- riXos] consummation, full
development. vvvl] emphatic, as op
posed to rbre. iXevBepwBivres ....
SovXwB.] freed from sin, and made bond
servants to God, ye have, &c. ; i.e., since
ye were freed, made, &c. tSx KapTrSx]

ROMANS 6. 22, 23. 7. 1—4.

395

afiapTias, SovXwOivTEs Si tw Oew, b-vste tov Kapirov vfiwv et'y
ayiaafiov, to oe Te*Xoy Twhv alwviov. 23 Ta y^p o\|/-wvta T//y
afiapTias Oavaros' to Se yapiafia tov Qeov Twh alwvios iv XpiaTW
'Irjaov tw Kvplw hfiwv.
7 'H ayvoetTe, dSsXcpol, yivwaKovai yap vdfiov XaXw, oti
0 vdfios KvpiEvsi tov avOpwirov iep' oaov ypdvov Tfj ; 2 h yap
viravopos yvvrj tw (wvti avopi ososTai vo/iw- eav oe airovavrj o
dvhp, KaThpyrjTat dirb tov vdfiov tov dvSpos. 3 dpa ovv ^wvToy
tou dvSpos fioiyaXls yprjfiaTlaei, eav yevrjTai avSpl eTepw* eav Se
diroQavrj o dvhp, iXevOipa iaTiv diro tov vofiov, tov firj Eivai
auT/jv fioiyaXtSa, yEvofiivrjv avSpl erepw. 4 ware, dSsXcpol fiov,
/cat vfieis iQavaTwOrjTE tw vdfiw Sid tov awfiaTOS tov XpiaTov,
els to yeviaOai vfids erepw, tw e/c ve/cpwv iyspOsvTt, 'iva Kapiro-

sc. KaXd (pya. els d7.] resulting in
holiness. Justos ait habere fructum suu m
in sanctificationem ; sed fructus nomine
haud dignatur ea quae sunt dxapira, E.
5:n. Ait igitur : quae vobis nunc pudo-
rem incutiunt, ea antehac non sane fuere
fructus. (Bengel). Td bipwvia]the wages
of the Roman soldiers in kind, not in
money. L. 3 : 14, n. ttjs apaprla s] here,
as before, personified as the master who
gives the wages ; opposed to tov Geou.
Bdvaros] Huic noniini nunquam additur
epitheton aiwxtos seterna (23), non modo
in iis, in quibus mors cedit vitae, sed ne
in iis quidem qui in cruciatum ceternum
abibunt. Ratio differentiae haec est :
Scriptura mortem saepe describit ut hos-
tem, eumque destruendum ; cruciatum
non item. (Beng.) x&P'apa] donative,
opposed to dip., to intimate the freeness
of the bestowal ; mere bounty, not earned
by service; largess. ex X. 'I.] in
Christ Jesus ; in Him, by virtue of his
relation to Deity, God is the giver ; in
Him we, as united with Him, having an
interest in Him, are recipients.
VII. 1 — 7. The influence of law is
illustrated by the tie of the marriage re
lation. An objection is made to this that
' the law is sin' (7 — 12), or that being good
it has become death (13 — 25). The an
swer is that the law reveals sin, and im
presses sin on the conscience (7 — 12), or
that we admit its spirituality while we
disobey it. Thus, as the law fails to jus
tify and sanctify, Christ, for us, and in us,
is our justification and holiness.
1 — 3. "H d7xoeire] 6 : 3. Thi3 is an
other reply to the objection stated. 71-

xwirKouirt] The omission of the article
denotes state or character, as Mk. 2 : 17,
n., ' tb persons who know the nature and
are acquainted with the general principles
of law. vbpov] law as an abstract prin
ciple, 2 : 25. 3 : 31. 6 : 14. 8 xSpos]
the law in any particular case, whether
the law of Moses or of nature, tov dv
Bpwirov] the person subject to its sway.
f?j] Some make 0 xSpos the nomin. ' as
long as the law is in force ;' but from the
application of this principle (3), it is evi
dent that the A. V. 'he liveth' is correct.
itp' btrov xpbvov. rbtrov is omitted, as G.
4 : 1. 1 C. 7 : 39. erri often implies du
ration of time, L. 4 25. A. 17 : 2.
18 : 20. 19 : 10, 34. vbpw] the univer
sal principle that a wife belongs to her
husband, xari^pynrai] is set free from
(3), and is no longer affected by, 7 : 6.
G. 5 : 4, n. L. 13 : 7, n. dpa oiv]
drawing an inference it follows accord
ingly- XPVP.arlffei] cf. M. 2 : 12. A.
10:22. 11 :26. Futurum in sentential
generali recte ponitur ; quandoquidem
rei quae in nullum tempus non convenire
recte videatur, etiam futuro tempore locum
futurum esse jure sumitur. (Fritzsche).
With yivrjrai dxSpl erepw, cf. Heb.
^nvpfrvfy rurn Deut. 24 : 2. d^s
tov vbpov] sc. tov dvSpbs (2), the law of
relation to her husband, tou pi) elvai,
gen. of result, A. 7: 19.
4 — 6. To spare the feelings of the
Jew, S. Paul seems to have avoided say
ing that the law was dead, as the full
correspondence between the two cases
required. Hence, since obviously the
death of either party is a dissolution of

jo oiqsiieqOBJBqo 'pog Jo quidg eqq mojj
pa Ai.iep JBMod puB ajq jo qu3ma[8 ub ui Sui
-a jbs jo ejqBdBO 3 .ib a ja qBqq os[/n3(i3Y.nog
sxjjtp -puoq quBuaAOO B Aq qi oq peqBjej
bb sn uodn pjoq b pBq qopq.w .' pjeq ejBAS
bay qoppa jo dscjS sqq m [vgsrloXi} xv x
$ A3 -I— £ : 9 -jo '(9 't>) qsuqo jo qqBap
eqq ui qse.iaqat jno iq avbj aqq oq uoiqBpaJ
quBuaAOO eqq mojj ssrarag •£ -jbiujoj
eqq oq iCrqoejrp SuipBai jaqqBi eqq '(£ 1 — 6)
m paqoauuoo Xubbjo bjb sesues OMq esaqx
¦61 : z '9 '(01) BseusnoeqqSij jo ejq
oq pasoddo SB 'norltjA nox via 'uis jo qqBap
aqq '. avei aqq jo suoiqB§qqo puB qoB.iquoo
eqq jgjnj oq iqqiqBu; jBqq^ -z Si '11:9
'(£) jCqiujaqa puB eiuiq ui quacaqsmnd
Bqi '. uis Jo qosjja rejnqBu eqq si qoiqM
qqBBp aqj, -i — sasaas eojqq ui qxequoo spqq
up paioidme si qqBep rajeq eqx -os : z
"0 '61 : Z 'O 'mbi Bqq oq pBep Suieq jno
jo SABMre qnq 'pBap bb sosojf jo jab[ aqq jo
spreads .iBAaupiBj -g •s3xaoavqojlv sajinb
-aj qusmnSjB jo em] eqx ¦(¦qsosAjqo) -avjx
-dvitv AU.X TXJJBXnoX 'A01L10\ A13X3XVX A3qCj.iI
VXAoXfXUJI AITX 3XJ71J} 'Unbdsio IVX UQtpdjt
-3A3 VQ3TiqXl3XVX no (7g Sor/x'Sg 0 ,'pBBp BJB
bja eouis , '(t :g 'AipAvgojiy -jo '"a*V 'sox
¦AtjA-ogojLij qou '-^A PaiJ 'SSW ?s8fl 3tB °%
SaipjOOOB pBBJ OS) 'S3XAOAV0OJJ.il UI pBuSlS
-SB si spqq joj uosbbj aqx 'Pfaq B.I8AV
8A\ qopqM oq eSBpuoq ui a\bj eqq jo eoue
-lujtn eqq oq qoefqns qou bjb '. uo peqoB qou
bjb aM '. ( -u 'v : e '-£)) oxi3LdkA3 oq pasoddo
'Ldkxvx •jxdvs fix A3 A3Tilx 3x0 oq pasod
-do A'uBoiqBqdura [?g \AnA -£z, 'is : 9 ui
SB 'thxvAvg fix -(r) ui sb 'jo qoajja aqq qqiAi
•tpojLdrnt nx sj3 -uoiqB.iedo aAiqoB ui a.iaA\
[oxi3l.dUA3 -£i — g aag -(raBqopjioBj\r)
¦A'rqiqsisajjT a.iora aqq qqjoj Suiqsjnq Jiaqq
JO uoibbooo aqq sba\ qi 'jjoeqo ui uieqq' ppq
oq peapui qqSnos q; Bpqn '. asnBO ludiovp
Jiaqq sba\ qi sb ¦£ -AiBt eqq jo seqoBajq
aJBAi ABqq qBqq sbm jnfuis wav% psini
-%isuon qoiqAV qBqq '. asnBO jmuxof jiaqa
sbai aibt aqq sb -i a\bi aqq oq anp aJB qepq*
'VAsrlorjidtoAk. 'vA3iioArotp -os [norl 0 a nox
Tj 7 g vx -jCqaiJBA puB jaqmnu saqouap -jd
aqq '. jaqoBJBqo Jiaqq saqBOipui -xdvily nmx
•BiioiqoBjjB pnjuis eqq [vxvrllxgvJL vx
'norltjA nox vig Snieq SB 'xdvrlv Atox 'Qvjl
vx jo A^BSjeAtun puB ^jBqnjosqB 3[Bads
ppiOAV -dy eqq jeqqaqM paqqnop eq ^bcu
qi qnq .' aqBqs eqBJeueSajnn {BjnqBU Jiaqq
jo spjOAV aqq qa.id.iaqni amog -91 : £

-[j 'slijmidvjj sU\oxa3 aotJoa vxvx -b-i
'01 : g -jj 'soxdvjj vxvr/tpivjng 'f : g -qj
'ixminsAji, oq pasoddo si ptdvji -£ : g --Q
¦I : f 'sasoj^; jo mbi aqq japun eqBqs reSa\
aqq ui \jndvj> &x A3 •djxyAVQ d>x •tpojidvjt
'qmsaj aqisoddo eqq oq SuipBOj subbui puB
sesnBO aqq jo qaauieqBqs B jo ^joqonpojqur
SB '-9 Ai ¦tpojidvn uodn spuedep dvL \d-pL
3X0 ¦([.) -Suib qsjg eqq oq spJBMjaqjB puB
' ¦tpojidvjt ui qsjn aqq oq -|d uosjad puooes
eqq iuojj uoiqisuBjq eqq BAjesqo 'pepp eAi
qqBep spq; ui SB 'oaii ba\ ejq ep^ uj 'paqd
-mi uaaq ajojaq qsnf pBq qqBep spq esnBO
-sq paquosap os si qsuqg [¦QdaL? -Busa
X3 thx -aouBq^B |BnqiJids spqq jo Sutjdsjjo
aqBraiqiSei aqq speBOOjd aouaqx 'mpq
qqiM uomn reqp\ qSnojqq pog qqiai aouBq
-deooB joj 5[OOi oq sn sejqBua quaraauoqB
s.qsijqg -ssauqoq jo sqmjj aqq qq.ioj
SuiSuuq tCq po£) ajijo[S oq nam apreus oq
'q.iBdmi qou pmoo a\bt aqq qopiAi qqSnejqs
eqq jbjuoo oq sbav jedso-Q eqq jo esod-md
eqx '(£) 'xf ;dg/ip -A3k 'pasoddns qsjg
asBO aqq jo suoi/npuoo sqq oq SuiqjaA6.i
'. jaqqouB oq paqmn Suieq jnoA^ jo qoajja
aqq qqpiA \tvqd3aiL ox sj3 -uibSb uasij
SBq ot[A\ raig oq eAV[ puB 'qsuqo qqpa.
pBep bjb etC asnBoaq (po£) qqpA aouBqdae
-ob jo suBam b sb qnq 'spjjoui jo apoo b
SB qou asb[ aqq oq pBap ; 61 : z 'O 'paujao
-uoo sbm mbt eqq sb jbj sb 'pBep epBUi
aja/a [thrloA d>x -nor/DOX nox Am}3Xioxj>
Atox Qjiip 'aibt aqq oq qsuqQ qqp^ pBap sb
paquasajdej ojb bai (oz.) m puB 'qsuqQ J°
uoixgionjo eqq ui pa^nuuB bb poquesajdaj
si aibt aqq (ti) ui ajeqai 'os 'ri : z '0 puB
'SVAJ3XH0JLT3 * ' * SVJlljXdvXVjl * ' ' AOrltJA AI1X
noxnv ixdvjj lix A3 AvdQXjj Adx '91 'Si : z 'ST.
sag -po£) qqiAV uoiqB(aj i^Bjapaj quejajjip
AflBqoq puB jsqqouB paqsqqBqBB puB 'saiqpju
-ad puB suoiqipuoo sqi pausiqBS qi asnBoaq
'quBnaAOO B SB a\bt sqq jo uoiqi]oqB aqq
paAfOAUi qnpqii '(zi : 1 -ry) 'ejnqBUjno ut
qsuqo J° qqBap sqq ui qsajequi jno oq enp
si qqBap qSnojqq a\b[ aqq mojj asBapj jng
¦peqBqs ejaqq bb UBqq 'pasoddns qs.nj qB
SB asBO eqq mojj JeqqBJ UA\B.ip eq oq 'jBAa
-A\oq 'si (7^) ui suoisaajdxa aqq jo uoiqBq
-ajdjsqui p3uuqoop aqx "raaqq uodn pjoq
ou pBq mbt aqq qoiqAi jo aeueubesuoo
ui 'qsuqo i° &V°<i IBqJora eqq m peip
pBq mbi aqq jo sqoafqns aqq qBqq SuiqBqs
^q 'pasoddns qBqq oq snoSojBUB bb ssbo aqq
squeseidaj aq 'eouBip[B pemouiuqBui eqq

•SoxnrlrlndL ixUxomvnJL no mn SoxminadM. ixUxodivn da
, t ^ 1 \ j / t
SnrlU dianaynog axnm 'ngaiioXiaxnn op da SaxdonngojLn 'norlod nox
OJLn darlUgULdUxnn ag idnd „ .mxnnng mx mnUdocpoiLdnn ox Sia
dmr/U dinavarl Siox da oxiaLdUda norlod nox mg nx dmixdniin dmx
~ 1 V, w t- t /v\ttvv av.
nxnrlUanjL nx 'wdns> &x da darlU dnL axo <• -mac\ mx darlmnltdocp
/ O 4 ,v.t £1 \ /J- v* \_/ vy / 1

•9—^ 'I SNVKOH

968

ROMANS 7. 7—10.

397

TTJV

*' Tt ovv ipovfiev ; b vdfios dfiapTla ', fih yivoiTO- aXXa
dfiapTiav ovk eyvwv et fih Sid vdfiov- Thv Te yap imOvfitav ovk
ySeiv el fih b vdfios eXeyev, Ovk iiriOvfihasts. 8 dcpopfihv oe
Xaj3ovaa h dfiapTla Sid Ths ivToXhs KaTeipydaaTO iv ifioi iraaav
iiriOvfitav. ywpis yap vdfiov dfiapTla ve/cprr 9 eyw oe sTwv
ywpls vdfiov ttotb- iXOovarjs Si Ths ivToXhs h dfiapTla dviT^rjasv,
eyw oe airevavov Kai evpeurj fioi rj evToKrj rj eis (^wrjv, avTrj
dtpoppr), but without disparagement to the
holinessand justice of its own character and
design. Comp. the general effect of the
Gospel, as stated M. 10 : 34 — 36. L. 12 : 49.
Xa^ovtra t) apaprla] sin getting occa
sion, dpaprla personified as in 6 : 12, or
may be understood as sin in the abstract,
or objectively. Std ttjs exroXTjs] to be
joined to Kareipydo-aro, as appearsfrom(i3)
Std tov d7apou poi xaTepyatropivrj Bdva-
tox- by the effect of the prohibition upon
the corrupt nature of man. An evil nature
is incited to the conscious commission of
sin by means of the commandment which
pronounced certain desires and acts to be
sinful. He chooses the commandment
oix iiriBvpijffeis, as affording the best ex
ample of the effect of God's holy law
upon corrupt human nature. ivroXI],
unum quoddam praeceptum est ; 0 vbpos,
praceptorum corpus, 8 xSpos twv ivroXwv.
irairav (iriBvplav] every kind of irre
gular desire ; sin subjectively. The ex
pression extends the meaning of imBvpla
beyond the iiriBvpeiv of the tenth com
mandment, to every sinful desire by which
any commandment is broken. x<"p's
7 dp] 7dp corroborates the foregoing as
sertion by reference to the different and
previous condition of the individual, inti
mated in a general proposition, the parti
cular application of which is then imme
diately made in iyw Si (trwv. ' The fact
being, apart from the influence and reco
gnition of the law, sin has no existence in
the apprehension of the individual. Having
no sense of the law as applicable to him,
a man has no sense of sin.' Cf. Ja. 2 : 17,
vexpd irlffTis. iyw Si (£wv] On the other
hand, it was I who was alive, &c. e7tl>,
emphatic as opposed to dpaprla, referring
my actions to no standard but my own
will, I was in a state of freedom and com
placency ; I did and left undone what I
pleased as of right and irresponsibly. It
may be doubted whether any part of S.
Paul's personal experience is alluded to
here. eXuoSo-Tjs] when the precept
came home to me ; opposed to x°>pls vbpov.
Ps. 119:96. dvitvaev] used because
Bin had been in existence before ; it had

the new dispensation, not with a formal
selfish partial conformity to precepts which
were repugnant to us, and belonging to
the dispensation which is passing away,
2 : 27. M. 5 : 20. In legis Mosaicae
locum divinum spiritum qui homines gu-
bernaret successisse (Paulus docet) 8 : 15,
G. 4 : 6. SouX. ex irveip. valet servire
quum spiritus novitatem neque scripti ve-
tustatem habeas et sequaris. (Fritzsche).
TraXatST. ypdpp.] This implies that
the law had served its purpose, and an
swered its end, H. 8 : 13. Eur. Bel.
1056, TraXaidrTjs 7ap Tip Xbyw y' (vetrrl tis.
7 — 12. Ti o8x ipovpev] The objection
arises from the expression Td iraBijp. r.
apapr. Ta Std tov vbpov, and the expres
sion 8 xSpos apaprla is equivalent to
apaprlas Sidxovos, G. 2 : 17. Is the law
sinful ? is it an unholy thing ? Let it not
besupposed that I said so; but what I mean
is that without it I knew not the nature of
sin. Thus I had not known the sinful na
ture of concupiscence except, &c. dXXd]
is to be rendered as following the objec
tion S xSpos apaprla' 'on the contrary,'
'nay,' A.V., not as qualifying the denial
Ptj yivoiTO, and so meaning 'nevertheless,'
'but yet.' So in (13), 3 : 31. The Apostle
certainly means to vindicate the law from
the apparent charge of producing sin (1 2).
It did not cause sm, but it caused guilt;
it opened a man's eyes to the nature of
evil actions and affections, so that he sin
ned wilfully, ttjx re ydp ^Trtuup.] for
indeed, for likewise, Winer, § 536. re
annexing imBvp. as a particular instance
or illustration of apaprla. See on H. 9 : 1.
Te 7dp fortius est quam 7dp solum. Scili
cet re istud non copulat, sed lenius afnrmat
quam toi unde natum est. (Fritzsche).
imB. oix TjSetx] I had not recognized,
' been aware of,' 13 : n. iiriB. is chosen
as showing the effect of the law in dis
closing the sinfulness of even the evil de
sire or propensity, d^oppijx] generally
'a starting point,' the exciting cause,
occasion, or pretext of anything.
The Si is adversative, as showing what
the law had to do with the actual
production of sin. It ministered an

398

ROMANS 7. 10—13.

et'y OavaTov. Ir h yap dfiapTla dcpopfihv Xaj3ovaa Sta Ti/y
evToX^y i^rjiraTrjaE fie /cat oV auT?y aVe/CTe/vev. I2 waTB b fisv
vdfios dytos, Kal h ivToXh dyia Kal SiKala Kai dyaOh- I3 to
ovv dyaOov ifiol yiyove OavaTos ', fi>] ysvoiTO- dXXa rj afiapTia,
"va cpavrj dfiapTla, Sid tov dyaOov fioi KaTEpyaTofiivrj OavaTov,
"iva yivrjTat KaO' virBpfioXhv a/iapTwXbs h dfiapTla Sia Ths ivTo-

been dead only in his consciousness ; it
now asserted itself both as a reality, which
it always was, and in his consciousness,
in which it had not existed before. d7r^-
Bavov] opposed to (Irwv, felt myself con
demned, dead in trespasses and sins, in
capable of obedience or satisfaction ; and
the commandment which was ordained to
lead to life (10 : 5), this was found by me
to lead to death ; ebp4Brj poi, became
such in my experience. aurSs et oiros
sic collocantur ut praegressi substantivi
memoriam fortiter redintegrent, eique
pondus addant. (Fritzsche). eifTjirdTTjo-e]
sin having taken opportunity (7), deceived
me through the prohibition of the com
mandment, and killed me ; made me
guilty and miserable. The command
ment presented itself as a means of holi
ness and righteousness (life, justification),
sin perverted it into a means of tempta
tion and condemnation, wtrre x.t.X.] cf.
1 T. 1 : 8. The apodosis to 8 piv vbpos is in
(13), where the sinfulness of sin is opposed
to the holiness of the law. vbpos, the law
as a whole, a system of covenantal obe
dience ; exToXTJ, the law in detail, each re
quirement, whether precept or prohibi
tion, especially the requirement o8k
imBvpTjffeis, which illustrates the character
of the whole law (7). a7iax irpoffrjyb-
pevtrev ws tS 8iov 8i8d£atrav Sixalav Si, ws
bpBws rdis irapa^drais ttjv ipijtpov it^evey-
xovaav dyaBijv 84, ws £wtjx tois tpvXdr-
rovtriv eirpeirlCovtrav. (Theodoret). — It has
been a great question of whom the Ap.
speaks ; of himself, or of others. If he
speaks of himself, whether he describes
his feelings at the time of writing, or
prior to his conversion ; and if he speaks
of others, whether he refers to the Jewish
nation, or to mankind generally. It is
most reasonable to conclude that the Ap.
speaks of himself personally and individu
ally, but not to the exclusion of others ;
and that he describes a conflict which at
an earlier period raged with great inten
sity, the effects of which he still felt
whenever the strife between nature and
grace broke out anew. ' The Ap. sets out
(7 : 9) from a state in which the man is
living entirely without law, and closes

(8:11) with the glorification of the bodily
substance. There are four stages of de
velopment: (1) A fife apart from law, in
which sin is inactive ; (2) a life under the
law, in which the sinful principle has sway;
(3) a state in which the spirit has sway,
and sin is in a great degree mastered ;
(4) the entire subjugation of sin.' (Olshau-
sen). Fritzsche takes quite a different view
— iyw Se e'fwx, genus humanum vivebat.
S. Paul describes under his own person
what is true of all. So Horat. A . P. 24.
Maxima pars vatum, pater et juvenes patre digni,
Decipimur specie recti; brevis esse laboro
Obscurus^.
According to this, (£wv xwP^s vbpov irori
means genus humanum vivebat sine
Mosis lege aliquamdo, h.e. TrpS Mwtrews.
diri&avov, dirixreivev are explained of
physical death. Potest genus humanum
simul hominum qui morte absumti sint
ratione habita suam mortem deplorare
(9 — 13), simul in homines qui nunc vi-
vant interitum ejulare, quia sibi morien-
dum sit (24), sine ulla repugnantia.
dxe'fTjo-ex, peccatum spirare coepit, ego
autem expiravi. St' a8r7js dirixreivev,
per interdictum, quum pravas cupiditates
per id inflamraari passus peccassem, morte
physica qua pcena Deus peccata vindicat
me affecit. Mala Judasorum voluntas, et
quae in iis fuit irreverentia legis per illud
'noli concupiscere' libidinem peperit,
turn libido peccata genuit, peccata mor
tem crearunt. dvajrijv ut vernaculum
auf leben vivere incipere denotat.
Nempe dxd, verbis praepositum, ut nos
trum auf, eo quod motum ex inferiori
loco in superiorem locum fieri declarat,
dvawrjSdw, dvdXXopat, dvaBvpidw, aptum
est quod actionis initium exprimat aut
rem primo existere indicet. Cf. dxa-
pSXiirw, J. 9 : 11, 18, dvaBdXXw, dxa/?puw,
dxa/3odw. 13 — 20. tS oSx d7aftSx] Jam Peccatum
non Interdictum mortem attulisse simpli
citer P. asseveravit. Has then the law,
which was originally good, become the
means of death to me ? Let it not be so
imagined. Assuredly it was the sinful
principle which became death to me ; that
its sinfulness might be manifest by its

ROMANS 7. t3— 1 8.

399

X/Jy. I4 oiSafiev yap oti b vdfios irvevfiaTiKas iaTiv eyw Si
aapKiKOs slfii, TTsirpufiivos virb Tr)v dfiapTiav. XS o yctp /caTep-
ydfy/iat, ov yivwaKW ov yap b- OiXw, tovto irpdaaw, aXX' "b
fiiaw, tovto iroiw. l6 et Si b ov OiXw, tovto iroiw, avficprjfit
tw vdfiw oti /caXo'y. I>! vvvl Si ovkbti eyw KOTEpydTofiat avTO,
aXX' h o'lKovaa iv ifiol dfiapTla. lS otSa yap oti ovk oIkeI iv ifiol,
tout' eo-Ttv ev t/J aapKi fiov, dyaOov to yap OeXeiv irapaKBiTal

working death in me by means of the
law, which is good ; that sin coming in
contrast and collision with the command
ment, might be made out to be what it
really is, beyond measure sinful. dXXd
introduces the true statement in opposi
tion to one which is erroneous (7). The
law was the indirect cause, the occa
sion of death, but sin was the direct
and efficient cause. 7^70x6] proved,
turned out to be. dpapria] anar
throus, not only as indicating the predi
cate, but as denoting character, tva 7 e'
XTJ rat] parallel with tva tpavy, cf. G. 3 : 14.
KaB' iirepfloXijv dpaprwXSs] answer
ing to dpa/nla, as yivrrrai to tpavjj, and
Sid ttjs cxtoXtjs to Std tov dya&ov. supra
rnodum peccator, i.e. insignis peccator.
Polyb. IX. 22. 8, lipSs xaB' uTrep/SoXTJx,
Diodor. Sic. Trexrjs KaB' UTrep/SoX^x. apap-
rwXbs may be used as an adjective here as
in Mk. 8: 38. L. 5:8. Std ttjs Cxto
Xtjs] as in 1 C. 15 : 56, 1) Sivapis ttjs
apaprlas 0 vbpos. olSapev ydp] ydp
depends on Std ttjs CxtoXtjs, accounting
for the repeated and emphatic mention of
the law as that by means of which Std tov
dy. Sid ttjs 4vr. sin had manifested its
real character in its utmost offensiveness.
' The acknowledged fact is, that the law
is spiritual, whereas I am carnal,' &c.
The law belongs to an order of things
entirely opposite to that to which man's
carnal nature belongs. Its precepts, love
to God and our neighbour, include all
spirituality of feeling and action ; its pro
hibitions exclude all the operations and
effects of carnal concupiscence. The law
asserts the spiritual principle as that
which should rule in man. The indivi
dual man, even when he recognizes that
principle, and its affinity with the law,
yet feels himself, in virtue of his carnal
nature, given over to the possession of
the opposite principle as its slave (25) and
agent. So that the source of condemna
tion connected with the law was nothing
in the law itself, or in its intrinsic effi
cacy (12), but arose from the force of a
principle in man opposed to the law in its

character, aims, and origin, and so resist
ing the suggestions of reason and con
science, even when enlightened by revela
tion and taking part with the law. ITxeu.
pariKbv elirwv, SiSdtrxaXov airbv dperijs
SeUvvtriv Svra, xal xaxtas iroX4piov. Tovto
ydp 4ittiv elvai irvevpariKdv rb irdvrwv
apapTijpaTwv dirdyeiv. (Chrysost.). trap-
KiKbs] is a preferable reading to adpKivos,
though the latter is found in the earliest
MSS. Adjectives in -ixos almost without
exception denote the material substance,
as bffrpdKtvos, Seppdnvos, (XetpdvTivos, tttJ-
Xtxos, ffimvos, KeSptxos, Kltstsivos. Comp.
use of dXTj&xSs, J. 17 : 3. Our blessed
Lord was o-dpKtxos, 'of human flesh subsist
ing.' S. Paul was trapKiKbs as well, the sub
ject of fleshly lusts and carnal desires. Cf.
H.7: 16. iC.3 :i, n. TreTrpape>os]from
iriirpdffKW, reduplicated form of irepdw,
' carry away for sale, ' denotes the trans
ference from one master to another,
having passed under the power of the evil
principle. 1 Kin. 21 : 25, 'Axad/3 8s
4irpd8rj iroirjffai rb trovqpbv 4vwtriov kvpiov.
1 Mace. 1:15, 4TTpd6rjffav tov iroirjuai rb
irovnpbv. Cf. G. 4:3, SouXouo-oat 8ttS (ti).
KaT epydfopai] work out, effectuate;
irpdtrffw, practise ; ttoiw, do (J. 3 : 20, n.).
Each word is used with tS dyaBbv and tS
KaKbv. oi yivwffKw] I do not approve ;
do not recognize as my own, M. 7 : 23.
J. 10 : 14, 15. 1 C. 8 : 3. 2 T. 2 : 19.
Temere, et caeco potius animi hero obnoxii
impetu quam deliberate ratione facio,
quae perpetro, (Fritzsche). OKoroipai, tptjal
ffvvapirdjropai, 4mjpelav iirop4vw, -oiK 618a
irws biroffKeXltopai. (Chrys.). 7dp] expla
natory of 08 yiyvwffKW. Obs. that first
he speaks only in the abstract, 8 B4Xw,
8 piirw (15 — 17), but after distinguishing
the evil principle from the better self (17)
he explicitly names d7- KaKbv (19). pitrw]
a strong expression indicating an effect
due to nothing short of regeneration, Ps.
97 : 10. Prov. 8 : 13. H. 1 : 9. For the
identity of this experience With that of
the regenerate, cf. G. 5 : 17. 8 08 B4Xw]
used as equivalent to purw, not merely
' am unwilling to do,' but 'loathe, reject

400

ROMANS 7. 18—20.

fioi, to Si KaTepyd^eaOat to koXov ovy EvplaKW T9 ov yap o
OeXw, iroiw ayaOov. aXX' o ov QsXw KaKov, tovto irpaaaw.
20 et Se o ov OiXw iyw, tovto iroiw, ou/ceVt iyw KaTepyaTo/nai

as good.' Hence triptprjpi Tip vbpw 8ti
KaXbs. I assent to the law as good in
characterizing this as evil. This assent
is here stated as intellectual, afterwards
(22) as distinctly moral. Here the law
is regarded as the standard of holiness ;
in 1 T. 1 : 9 as a restraint upon sin. xuxi
Se] but now ; stating another inference
from the fact, 8 oi BiXw tovto ttoiw (20).
oix in] used logically, 'it can no more be
said that it is I.' iyw xarepy dt^.] Cf.
Cic. Somn. Scip. 0. 8, Nee enim tu es,
quern forma ista declarat, sed mens cu-
j usque is est quisque, non ea figura qua}
digito demonstrari potest. J. 14 : 9, n.
tj olxovtra . . dpapr.] As the doer is not
the mere physical or material agent — the
body, either there must be another self, or
some principle different from that which
is identified with self, to which the evil
action is to be ascribed. The language tj
olxovtra ex 4pol suggests a notion of pos
session, M. 12 : 29, 44, dp. being per
sonified as the unclean spirit, ex ipoi]
The Apostle explains this of his evil af
fections, figuratively regarded as a person,
i. q. 6:6, b waXaibs i)pwv dvBpwiros, the
lower carnal nature which was opposed
to reason and conscience, tS trwpa rijs
apaprlas. olSa 7ap] This phenomenon
of an indwelling principle of evil (17)
is corroborated by the converse fact that
there is not in the fleshly nature an in
dwelling principle of good, tj trdpi- pov
is distinguished from eyw by Tour' iffri, a
distinction which is carried out in the
practical proof (7ap) offered, — tS BiXeiv,
which belongs to the spiritual nature, the
real man, I have, — rb xarepy d^., which
belongs to the outward physical nature,
I have not ; this nature being under the
influence of the evil principle which acts
by it. On iyw, see (20). 7r apdKeiTai]
a latere jacet, i.q. irdpeffri prsesto est, cf.
irpbKeirai, in conspectu jacet, 2 C. 8 : 12.
dprjxavlij Trapdxeirai, Theognis, 495. vvv
iplv irapaxeirai 4vdvriov t) i pdxeffBai, i)
tpeiyeiv, Horn. Od. XXII. 65. to Se xar-
ep. . . . oix *«/>¦] bu' the acting out
that which is good I am at a loss for. o8x
eip. is stronger than oi irapdxeiTai. rb
xaXbv] what is morally good, fair, ho
nourable. 08 7 dp 8 6VXw] 7dp de
pends on the' last statement with especial
reference to tS KaXSx, as in (15) to oi
ytvwffKW. The two propositions are re
peated here for the purpose of marking

more clearly and directly the declarative
omiri k.t.X. (20). dyaBbv, xaxbv, are in
apposition with the relative 6. They de
fine the 8 B4Xw, 8 oi 64\w. What I wish
at all times, and do not, is good ; what I
loathe, and do, is evil, ei S4 8] But if
I do this which I disapprove, I no longer
perform it in my new superior nature, but
the sinful disposition which dwelleth in
me is the doer. oix4ri iyw is Kara tSx
(ffw dvBpwirov (22), rip vol (25). Since my
actions are contrary to the decisions of
my judgment, the root of the evil clearly
lies, not in my spiritual faculties, but in
the sinful appetites of my fallen nature.
The Apostle does not describe one who
pursues a course of habitual wickedness
against the convictions of his own con
science ; such a character he would have
rebuked with great severity. Shall we say
then that he speaks of a conscientious
man labouring in his own strength to
obey the law of God, or of such an one
in his regenerate condition ? The strongest
objection made to the words being inter
preted of the Apostle after his conversion
resolves itself into the abuse of this pas
sage by Antinomian perverters of the
truth. Clearly, however, no mere con
scientious enquirer, unacquainted with the
grace of the Gospel, could adopt the lan
guage of (25). We need not suppose that
the state of mind described by the Ap.
was habitual or permanent. His design
is fully answered if we admit that he de
scribes a feeling and temper which he
experienced occasionally in his own sub
jective view of himself. Thus there is
no more contrariety between this language
and 8 : 1, 2, than between 1 T. 1 : 15,
wv irpwros elpi iyw, and A. 23 : 1 . 2 C.
1 : 12. — Some perceive in elpl (ia) the
point of transition in the Apostle's de
scription of his own case, or that of the
believer, from his former to his present
state. But the use of the present from
this point is best accounted for by the
fact, that the perfect apprehension of the
existence and operation of the two oppo
site principles is attained only by the
thoroughly renewed soul. It is most
natural to understand (15 — 23) of a state
immediately succeeding that described in
(10 — 13), and therefore the third state in
the history of the spiritual life (7, n.).
The experience of the advanced Christian,
in the season of temptation and conflict,

ROMANS 7. 20—24.

401

auTO, aXX' h o/'/coucra ev ifiol dfiapTla. 2I euptcr/cw dpa tov
vdfiov tw OeXovTt ifiol iroieiv to KaXbv, oti ifiol .to kokov ira-
pa/cetTat. 22 avvhSofiai yap tw vdfiw tov Oeou /caTa tov saw
avOpwirov, 23 (SXsirw Se STspov vdfiov iv toIs fisXsal fiov avTi-
aTpaTsvdfievov tw vdfiw tov voos fiov /cat alyjj.aXwTlTovTa fis tw
vofiw Ths afiapTias tw ovti iv Toty jueXecrt fiov. 2* TaXalirwpos

is undoubtedly represented in this de
scription., while yet his state as a whole,
that ' whereto he has attained, ' is better
than that here, depicted. The combina
tion of the cases arises from consciousness
of identity. We must remember that if
this be an account of the third state, it is
given, not by one who is in it, but by one
who is beyond and above it, who has
passed through it to a better. In an ac
count given of the state by one in it, we
might expect less expression of sympathy
with the divine law, and less sense of
actual sin. As descriptive of the lower
state, there is much in it of anticipation ;
as descriptive of a phase of the higher
state, there is much in it of retrospect.
21 — 23. rip BiXovri] I find then the
principle that evil is by my side while I
wish to do what is right. Invenio hanc
legem (normara) volenti mihi honestum
facere, ut mihi, &c. (Winer). 8n is here
used as in introducing the directa ortUio,
see A. 20 : 35, or as tis, L. 22 : 61, A.
11 : 16. Some would render 'that to
me wishing to keep the law, which is
good, evil ' &c. ; others ' that to me wish
ing to do good the law is present to me
as evil,' i.e. the occasion of evil (10);
both very harsh and forced constructions.
Tip BiX. 4pol ir. r. k.] ipol here is the
true iyw, — the higher-nature; the second
ipol is the man as a whole — the person —
to whom evil is present by means of his
worse or lower nature, over which evil pre
vails, and so over him (pe, 77. 2 3. aSrSs iyw,
v. 25) as a person. ffvvrjSopai] stronger
than aiptpvPi (16, n.). I delight with all
that is within me, with all my affections
and spiritual faculties. tSx (trw dvBpw
irov] We find this expression in Plato, Re-
pub. IX. ii. 589, § 12, tpaiTj dx Setx TauTa
irpaTTeiv Kal ravra Xiyeiv, 88ev tov dvBpib-
irov 0 exrSs dvBpwiros (ffrai iyKpariffraros,
and in the Talmud, Cutis et caro vestis
est hominis ; sed spiritus interior homo
vocatur. (Burton). Patres Graaci jam olim
a Platone tSx (%w et tSx (vrbs hominem dis-
tinxerunt ; vitam corporis tS Bijpiov et iiri-
BvprjTiKbv longe infra tS XoyiariKbv ponere
volebant. (Semler). So in Timmus, iii. 30,
§ 10, xous is the superior or supreme nature
VOL. II.

of created beings, vovv piv 4v \vvxv ipvxi/v
Si iv trwpari £vviffTas, rb irdv £vvereKTal-
xero. Here, 8 xous, 8 (trw dvBp. is the inner
superior nature, the spiritual nature, tS
irvevpa tov vobs (E. 4 : 23), now in accord
ance with the Divine law, and regulated
by a principle (xSpios) of good, no longer
in alliance with the lower nature so as to
be a xous trapxbs, C. 2 : 18. fiXiirw] more
expressive than ebpltrxw of a distinction
between self and the evil principle, (re pov
vbpov] (r. diversam (G. 1 : 6, 7); used by
analogy for a constraining influence, bent,
or bias by which the operation of his new
nature was opposed, 8 : 2, n. ; ' but I per
ceive a different principle warring against
the bent of my renewed mind, and leading
me captive by the bent of «in.' dvriaTpa-
Tevbpevov] cf. Ja. 4: 1. 2. C. 10:3- E.
6:11. Bello capti servierunt victoribus qui
eos ceperant. (Queritur) se a vi Peccatus
quae Mentis edictum bello oppugnet, in
servitutem abduci, ut quae illi visa fuerint
facere cogatur. (Fritzsche). tois piXeal
pov] equivalent to ex ttj uapKi pov (18,
25) but indicative of the various sinful
appetites as having their seat in the animal
nature (6: 13, n.). Mr. Perowne remarks
(Jashar, p. 33): 'The flesh in which Adam
was created was not originally evil, nor
did it contain in itself the seeds of evil ;
it had the possibilities of evil which could
only become actualities as the result of
some temptation from without. ' See Chry
sostom in loco, wtrirep oiv xal t) ivroXi)
oix e'ffrlv TroxTjpd, iireiSi) Si airijs dtpop-
P-tjx (Xafiev tj dpaprla, ovtws oiSi rijs trapxbs
tj tpiffis, el xal Si airijs Tjpds xaraywvl^erai.
(trel ovtws (tnai xal tj ipvxi) Trovtjpd' xal
7roXXtg paXXox ixelvq, Saw xal rb xvpos twv
irpaKriwv (xei.
24, 25. raXaiTrwpos] much suffering, ra-
Xairetptos. Ja. 4 : 9. Kev. 3: 17. Tis pe
k.t.X.] Not an exclamation equivalent to
'O that I were delivered,' according to the
freq. use of the interrogative in Heb. (like
2 Sam. 15 : 4. Ps. 14 : 7. Virg. Georg. 11.
488, O qui me gelidis in vallibus Haemi
sistat) but an expression of b elplessness and
perplexity, and consciousness of theneed of
a deliverer. S utreT at] shall rescue, L. 1: 74,
n. It has been suggested that there is an
26

402

ROMANS 7. 24, 25. 8. 1, 2.

eyw avOpwiros' Tty fis pvasTai iK tov awfiaTOS tov OavaTov
tovtov \ 25 svyapiaTw tw Oew Sia 'Irjaov XpiaTov tov Kuptou
hfiwv. dpa ovv avTOs iyw tw fiev vol SovXevw vdfiw Oeou, Trj Se
aapKi vdfiw dfiapTlas.
8 Ouo'ev apa vvv KaTaKpifia toIs iv XpiaTW 'Irjaov fih /caTa
adpKa irspiiraToiiaiv aXXa koto irvsvfia. 2 b yap vofios tov
irvsvfiaTos T/Jy Twhs iv Xp/crTW 'I770-OU /JXeu^epwcre fie airo tov

allusion in ix tov trwp. to the custom of
chaining a living man to a dead corpse
(Jin. viii. 485). This, however, is very
doubtful. Not ' from this body of death,'
(as Syr. Tynd.) but ' from the body of this
death, ' from the body subject to the influ
ence of sin, and of this death the penalty of
sin ; cf. 6 : 6, lva xarapynBi} rb trwpa ttjs
dpaprlas. The demonstrative to8tou refers
to the Bdvaros so often mentioned before,
5 — 13, (cf. A. 5 : 20. 13 : 26), and im
plied in the subjugation to sin just de
scribed, ix 'out of the power of,' different
from dirb, 'from getting into the power of.'
1 T. 4 : 17, 18. The expression of his
distress is made in full consciousness of
the deliverance which Christ has effected ;
hence it is evident that the conflict
described is not that which is felt in the
unrenewed soul. e8xapio-Tt5] I thank
God that this deliverance is effected by
J. C. Those who conceive that the Ap.
has been describing the struggle of a con
scientious man striving to serve God in
his own strength say that S. Paul inter
rupts the description by a parenthetic ex
clamation. Thus Kosenmuller : Haec plane
perparenthesimlegenda, quaomissa caetera
cum praecedentibus cohaerent. But it is
extremely harsh to suppose that he should
immediately (25) resume the person of an
unenlightened inquirer. It is better to
understand the whole passage TaXatirwpos
. . . Kup. TjptSx as parenthetical, so far as it
interrupts the progress from (22) to the
formal summary of the whole matter
(founded on the language of 22, 23) in dpa
oBx, x.t.X. But (24) is closely connected
with (23), the passionate exclamation
marking the bathos of the spiritual con
dition just described, whether that of in
cipient or advanced believers; and eix.
Kup. Tjpfix as closely with (24), disclosing
the principle, the cause, the means, the
blessedness of deliverance, eix- ¦ . • Kup.
i)p. is the connecting link with 8:1, in
troductory to the description there com
menced of the better state, the state of
deliverance, the triumph of the spiritual
principle, dpa oSx] See on 5 : 18. dpa

makes the inference from the two state
ments in (22, 23). . a8rSs 6718] I per
sonally ; the person I, distinguished from
the iyw, TOvritrTi tj ffdp% pov and the (aw
dvBpwiros. 9:3. 2 C. 10 : 1. 12 : 13. I
Th. 3 : 11. ttj irapxi] that which is
corrupt in mau, his unsanctified nature ;
rip voi, the renewed nature, as in (23).
VIII. 1 — 4. The believer who is
justified by Christ is also sanctified in
Him. dpa] an inference from the assu
rance and sense of deliverance, 7 : 25-
vvv] indicates the state to which, in his
historic description of the regenerative
process, the Ap. has now advanced.
Where deliverance is effected by J. C,
there is also freedom from condemnation.
His action in behalf of his own is de
monstrative justification, (1 : 17, n.) — his
action itself — not their liberation from the
power of sin, but the fact of their being
freed by Him, which fact results from, and
is a proof of their being in Him. Now all
who are in Him arejustified. The use of the
pi. tois renders the statement of this impor
tant truth general, tois ex X. 'I.] This
expresses the Christian's intimate union
with Christ ; derived probably from J.
15 : 1—7. 17 : 21, 23, 26. The mem
bers of his mystical body are parts of his
very self, G. 5 : 24. 1 C. 15 : 23. 2 C.
13 : 5. E. 5 : 30. C. 1 : 27. Ph. 3 : 9.
efrat iv Xp, denotat arctissime cum eo in
quo sis junctum et quasi conglutinatum
esse, totumque ab eo pendere. G. 3 : 28.
E. 5 : 8. Cf. ebpltrxetrBai iv Xp., Ph.
3 : 9, ffTTjxeiv, piveiv iv Kvplw, Ph. 4 : 1. 1
Th. 3:8. 1 J. 2 : 6. nepiiraTeiv (v Kup.
C. 2 : 6. Quidquid Christiani vel faciant
vel patiantur, id eos apparet ex Xp., tan
quam in suo domicilio, vel facere vel per-
peti; I C. 15 : 18, ol xoiprjBivres iv Xp.
1 Th. 4 : 16, oi xeKpol iv Xp. See on ex, 1
Th. 1 : 1. S 7dp xSpos] 7dp explains
the inference made in (1) from eix- • • •
ijpwv, 7 : 25, introducing the explicit
statement equivalent to (ppbaBijv therein
implied. xSpos t. irveip. is the law of
that Holy Spirit whose characteristic

s — 95
-Ityjt '?z : z\ "V 'AkAnDomiTiQ, aIxx ivumd
-ityjt 'Si : g -pjr '8 : gl 'en ui paqoajja
Annj aq Abui aabi eqq Aq pBJinbaj bb dot
snoeqqSu eqq jo uoiqrpuoo aqq qBqq [dgmd
-ttyjt -noTloA noj. 'Annv ox uoissejdxo
eqq ui peiBiduiaquoo si 'qsuqo J° bouuobb
pnB 'aoiqBujBoui 'uoisBpu eqq jo qoafqo eqq
'qoejje s'rqx smxixix [vai -7. 'i:f£ I
•JO -ejnqBU pro eqq jo qqBep eqq 'qseg
eqq jo uoixijionjo eqq 'turfj qqiAi uoran jno
jo anqjiA Aq 'sn joj peqoejje qnq 'uib joj
qiismauoqB ub peiejjo Apio qou qsuqo Bv
'pjojoAvq sbav uoiqBumepaoo srqx 'sAjqo
-3Dtiy^ sUj.nr> AtiivAno aIxx 'Adxnv asdUxjas
¦uojt -uiaujBo Bjqxa qieafe uinqBumep
-uoo iBEnb uiBf qe 'mnqBeoed qiABamep
-UOO 'A3AtdX3XVX jltpodxjJVXTlX %Vjlti,dtp3X
•t/oj -x -go j si3\ojl '9 : z 'J z iuoiqButnap
-uoo pajBpsp [3Aidxfxvx -Si : p -jj
'svjxdvriv sidmX vxUxoioiio tQVX vxavjl vxvx
A0A3iivdi3M3jL -uis oq omBiT sb qsag aqq jo
A[UO uoiqBquBsajdaj jo ssane^ii eqq ui qnq
'. qsag aqq jo Aqyreaj eqq ui euiBa qsuqo
(•a 'g 'U: z 'Id) 'idvrlv jo qBqq oq anp
si 'loriojo uoiqonpojqui eqx 'AdrltpAL Artih.
AsXjia. xno AU.xnv a\xx aytPx Ainntp AtoXjJ AU.XnV
AU.X '3cjv\j! XlfO AVJ3JLC0doaV Avjxdvrlv '3ejv\$
AvjsjLPjdgAV Aijintp 'qejopoeqx 'SVjxdvTiv
sUx idsjL ox '6 '8 : g 'Aa1 'S1 '¦ S M •
•n:8I "9s '8i '9 = 01 H 'P 'OI = v
'9=2 'X 1 <u!8 J0J uoiqBiqidojd b sb '•rlv
idsx puB : uis oq qoefqns puB uis jo queSB
eqq si qarqAi 'qseu jo ssbubt|It eqq ui
[¦rltpiorlo A3 -gi : j» -jj -si 'it, : g ¦*)
•sseurnjuis puB ssau^BBAi UBmnq mojj
osojb aibi eqq jo AoBnbepBUi eqx " z I :e ' <J I
•ii = ros ¦" '¦ si -h 'vs }° asa 8tn
¦jo -se[diouijd joubjui oq JBaddB sqi apBui
puB 'stjxdvs sUx yitj 'ejnqBU A'lqsan jno jo
umipata aqq qSnojqq paqoB qi bb -as 'Attov
ox jo uoiqBUBidxe puB uosBaj eqq sbaiS
'. BnueqBnb 'ponb Bajeqdojd [d> as -(jaSuag)
•eujBO ui umqBooed qr.ABumapuoo 'ejoq
-Baaad oajbb mnqBooad BJBumepuoo eduieu
'qBjeqod uou xai ponb pi bubq; *S '£ : g
"0 ?I=8 -u 'os : g -i) osib sag -9:9
•jj puB 'is : q -o z nt pessa.idxa AjeqBjBdes
eqqnjq aq% jo uoiqBUiqmoe B ejsq si ajaqq
qBqq og -ms oqun qqBep Biq jo qosjja
renquids eqq ui noiqBdtoiqjBd pamaapaj
eqq bbaiS qorqAi eAUBquasejdej puB Aqsjns
eqq qqpn ejnqBU jo tCqiquspi qBqq ui 'uoiq
-BorjiqonBS f uis oq anp quamqsmnd aqq oq
uoiqaafqnB siq iq puB '^qnn^ 8n:l i° a;re\d.
eqq ui A'qa.uis eqq jo uoiqnqiqsqns eqq
jCq 'uoiqBogiqsnf '. uoiqBogiqouBS puB uoiqBO

-giqsnr qqoq pepwojd 'uis Smamapuoo rn
'pi)Q qnq '. uoiqBogiqsnf SnipjojjB jo ejqBd
-bout, qi apBoi ainqBU UBmnq mjms '. uoiqBa
-mapuoo joj ajuo queiouja SBAi AiBpeqx — = si
SaraBOUi s.eiqsody aqq qBqq og 'SVjxdvTiv
\d3iL uoissejdxe eqq ui paAXOAu; ip;jBSsaoeu
osfB si uoiqBogiqBnfjo Bepi eqx '(1) rnhdn
-vxvx oq eouejejej qaepiAe qqiM 3Aidxaxvx
jo esn eqq Aq osp3 qnq 'dvL jfq SutoSo.ioj
eqq qqp» eSBSBBd eqq jo norxBrraoo eqq mojj
imo qou BJBaddB 'ajaq quBem si uoiqBogiq
-oubs SB jjeA\ SB uoiqBogiqsnf qBqx "qsegaqq
rn uisSararaapuoopuB '-otj 'nog nAiosrq 2u;
-pues iq (peqoejje po£>) qoajje qou praoo mbt
eqq qoiqM qBqq joj ''\x'x 'AtoAjdxvxvx 'x
' ' ' SV/f\rl3jL 'Q 0 A3J>U]0J13 "rloA 'X 'Ang-p ox
puBqsjepun Jeui/^\ qqpn ^Bra bav 'peAoidma
eSBnSnBi eqq oq qua[BApibe |BoiqBmmB.i3
eqq sy -ti : g -qj 'toxtpio • • • fg A3 -jo
'peqsqdraoooB Aryaj, bbm qasjja Bqq qopqAVjfq
uoiqoB aqq saqnqiqsqns aq 'paqoajja qoBj aqq
jo uoiqjasSB Bjaui aqq joj '-a-; '-\-x-x 3Aidx
-sxvx BeApS -dy eqq 'svjxdvriv • • • sv/fnljji.
jaqjB peqaedxs aq oq bbaa qopqAi sjoUjbjjf
jo pBaqsur -(t) dgrt>dk\JL • • • vai no Bag
•uoiqBogiqouBS puB uoiqBogiqsnr -a ¦; 'uis jo
jaMod puB 'asjne 'qpnSaqq mojjuoiqBjaqii si
•a nox AoxvAnof ox aoaaji •¦mi-idxyxvx A3ono
a od n os puB 'sjjtndfffnsytj. Suioijejoj eqq uodn
Bpuadap dvK [m\'x-x 'AOxvAnov dvL ox
•9S : yi "0 I 'JttB[ aqq iq bjb qqoq qorqii
'uis oq enp uoiqBumBpuoo eqq puB 'uis
jo JBA\od eqq mojj '. eouengui ub 'eqBqs
B 'meqsAs B SB aibt eqq uiojj [-Trp/7 noj.
oJtTT -11:9 -Q 1 "o eeg -puira Am jo
quids eqq ui em peA\euej 'qqjiq Aieu Ani
peqoajja 'qsuqo n0 eseqaq oq bobjS emaABS
'sotIoa umo srq Aq SmqoB 'quidg aqq uaipw.
fBmpsajj [sjjtodsQnsytj. -30uaT.paqoajnqnj
jo aAiqom ijb sapn]oxe 'edoq pB sepiqoxe
qoiqAi 'uoiqBumepuoo umou5[ jo eqBqs y
(-qq«ep jo eonequas ABpsmoop eqq puB 'uis
jo eeuenuin 3nnjojqnoo eqq mojj eejj em
qas qsuqo u! 8nI u0 SupsuoM quidg SuiaiS
-ajii aqq jo aeuengui SumiBjqsuoo aqx ,
•sdm^ sUx soxdv o 'S£ : 9 ¦£ -suaiSiBi inca
-jaqas raBqpl snquids 'sitto^ sUx vr/nsAJt ox
¦ti : \ -q -£i : g -g[ -JO -ssajdxe spaoAi
osoqq qopiAi mijj u; qsajaqui qBqq SBq pu«
'qsuqo 0!1 uoiqBiaj ui si ubui b uoq.w '-^
¦j, A3 Aq paquosap aqBqs aqq n; AoBogja puB
edoos SBq (sor/o«) eouengui spqx -eidiouud
Suipu b eaueq '(lz : g 'smsxjjjji. sot/oa
•jo) (BnpiAipui oqq oq uojqBjej ui meqsAs
jo uoiqBSuedsip o.iaq si sot/oa -ruujaqo
puB ^nquids — aji] si qoajje puB ipot&

tigmdUyjL norlod nox nrlmmnig ox »/» ^ 'indnn lix da dmxdnrln
dUx adidnaxnn Smxdnrln idan. mn Smxdnrln Sondnn ixmrimiorio da
SnsbrlaJL dom noxnna dox SoaQ o 'Sondnn SUx mg ladag&U g» ^9 norlod
nox doxndngn dnL ox £ -noxndng nox mn Smxdnrln SUx norlod

80^

'^— 5 "8 SMVHOH

404

ROMANS 8. 4—8.

ev hf>-iv Tois firj KaTa crap/ca irepiiraTOvaiv aXXa koto irvevfia.
5 ol yap /caTa adpKa ovTey to T^y crap/coy cppovovaiv, ol Se
KaTa irvevfia, t<z tou irvevfiaTos' to ydp cppdvrjfia Ths aapKos
OavaTOS, to Si cppdvrjfia tov irvEVfiaTOS Twh ical slphvrj- 1 Sioti
to cppdvrjfia Tijy aapKos eyOpa et'y Oeov tw yap vdfiw tov Qeov
ouy viroTaaaeTai, ovSi yap SvvaTai. ol Si iv crap/ct ovTey

pwtraxTes ttjx Siaxovlav, i.q. R. 2 : 26, Td
SiKaiwpara tov vbpov ipvXdtrtreiv. ib. v. 27,
Ja. 2 : 8, xSpox reXelv. Fritzsche inter
prets it, ut absolutoria, quae vitam spon-
deret, legis Mosaicae sententia in homini
bus Christianis rata fieret. ex Tjptx] i.e.
in our personal state and character, tois
Ptj, k.t.X.] is not a statement of the con
ditions of justification, but of the cha
racter of the justified, of those who are
ex X. 'I., and under the xSpos tov irv. ttjs
fwijs. This state is produced by the effi
cient aid of the Spirit. trdp£ is employed
to express the promptings of the sinful
principle in fallen nature, and irvevpa the
renewed nature, as in J. 3 : 6. As the
spiritual element is the production of the
Holy Spirit, irvevpa is used both for the
agent and his work. (Turner). ' It is a
childish cavil to exclaim that we tread all
Christian virtues under our feet, and re
quire nothing in Christians but faith, be
cause we teach that Paith alone justi-
fieth ; whereas by this speech we never
meant to exclude either Hope or Charity
from being always joined as inseparable
mates with Faith in the man that is jus
tified, or works from being added as ne
cessary duties required at the hands of
every j ustified person.' Hooker.
5 — 11. This sanctification will be
complete through the indwelling of the
Spirit of Christ. 5 — 8. oi 7dp] yap
introduces the contrast between the
two parties implied in the preceding
negation. tppovovtsi] are bent upon,
favour, M. 16 : 23, n., entertain fleshly
(or spiritual) objects of desire, ' are
affected to.' Eh. tppoveiv expresses the
inclination of the heart rather than the
deliberate choice of the understanding,
Ph. 3: 15, 16, 19. C. 3 : 2. tS tppb-
xTjpa] 'which some do expound the wis
dom, some sensuality (sensum), some the
affection (affectum), some the desire (stu-
dium) of the flesh.' Art. IX. The bent
of the flesh, i.q. tS tppoveiv Td ttjs aapxbs,
the addicting oneself to the flesh, the
joining the party of the flesh. 0Tj/3aiwx
Td iKelvov oipovoivrwv, dvdyKij robs tovtwv
ixffpobs Td twx 'EXXtJxwx tppoveiv. Dem.
be Class. 137 e. Menti respondeie

solent mores. Quemadmodum vir belli-
cosus Bellonae partes sectatur sic S o-ap-
kikSs ttjs SapKSs, 0 irvevpariKbs tov IIxe8-
paros partibus favet. (Fritzsche). 7dp (6)
does not supply a reason for the immedi
ately foregoing assertion, but refers to
what had been previously said concerning
xSpos Bavdrov, and vbpos . . . fw?js (2), and
asserts that tS tppbvijpa r. tr. (= rbrd rijs
trapxbs tppoveiv, v. 5) and tS tpp. t. irv. ( =
tS Td tov irv. tpp., v. 5) are respectively the
states of Bdvaros and £wtj there spoken of.
This is confirmed by Sibri, ' because, ' show
ing how tS tpp. rijs a. is under a xSpos apap
rlas. £wtj k. eipTjxTj] This may be itr-
repov irpbrepov, as peace with God pre
cedes eternal life; but fwjj is placed in
opposition to 0dxaTos, and elpijvTj shows
the state of mind by which the fwij dis
plays its influence. ixBpa] Cf. Job
21 : 14, 15. ' While guilt remains in the
conscience enmity will rankle in the
heart ; so long as men look upon their
sins as unpardoned, and upon God as the
avenger of transgressions, they must re
gard Him as a consuming fire.' (Hal-
dane). oix iirordirffeTai] does not
submit itself (20). E. 5 : 21, 22. oiSi
ydp S8xaTat] the fact is, this submission
is not even possible. The aggravation
and continuance of this enmity is ac
counted for. The irremediable condem
nation entailed by the law leads them to
regard God as an inexorable judge ; obe
dience to a law, which is opposed to their
natural inclination, by which also they are
already condemned, is a thing inconceiv
able, oi Se iv a. 8 v.] But those who
are, &c. ; Se summarily stating the con
dition, with respect to justification and
holiness, of those who have been de
scribed as KOTd ir. irepiiraTovvres, xarb ff.
6vres, and who therefore may be further
characterized as ex tr. Svres. The phrase
ex trapKi Sxtcs denotes a relation or state in
reference to an opposite one ex irveipari,
and is thus to be distinguished from KaTd
ffapxd irepiiraTovvres, where the principle
is developed in action, ' those who follow
the suggestions of indwelling sin,' and
KaTd trapxa Svres, which denotes the bent
of mind as being prepared to obey sin.

ROMANS 8. 8—10.

405

Oew apsaai ov Svvavrai. 9 vfieis Si
ITVEVflOTl, BtlTEp irvsvfia Oeou o'lKsi iv vfiiv.
piaTov ovk eyei, ovros ovk eaTiv ovtov.
vfiiv, to fiev aw/na vetcpov Si' dfiapTiav, to Se
Statuendum quod caro vere et proprie
significet totam naturam hominis sine
Spiritu sancto. (Melanchthon). It is not
possible that love to God should be natu
rally produced in the human heart, until
the alienation is vanquished which pre
vents us from coming fairly under the
operation of the qualities in the Divine
character which are fitted to secure our
love. (Bp. O'Brien). God disdains, as is
most fit, services prompted only by fear
and selfishness. (Wafford). 6etp dpi-
ff a t] to please God so as to be acceptable
to him ( = justified), and to act agreeably to
his will ( = sanctified), i Th. 2:4. 4 : 1 .
Cf. H. 11:6.
9 — 11. iv irveipaTi] A justified and
renewed state in opposition to ex trapxl, a
legal and unrenewed state, etirep] if at
all events, that is, if, si modo. Dem.
Olyntk. I. 1. twv npaypdTwv ipiv ixelvwv
airois dvTiXijTrTiov 4tnlv, etirep iirip awrrj-
plas airwv tppoxrifere. olxei] is used of
the permanent indwelling ; 1 C. 3 : 16.
B. 7 : 1 7, tj olxovtra iv ipol dpaprla. Ja.
4:5. ovk Ixet] is without, is unpos
sessed of. Comp. the expressions exetx
ttx. as applied to the case of persons pos
sessed of and by evil spirits, Mk. 3:22.
9:17. L. 4 : 33. irvevpa Xp.] the
same as irvevpa ©. (11), tS Trxeupa tou
iyeip. 'I. (16) airb rb irvevpa trvppaprv-
pei. (23) ttjx dirapxi)v tov irvevp. (26)
tS irvevpa o-uxaxriXap/3. but in (10) tS
irvevpa means the renewed mind,, which
is also the meaning in (16) Tip irveipari
ijpwv. 1 Th. 5 : 19, n. G. 6 : 18. o8tos
o8k (trriv airov] this man belongs
not to him ; and therefore is not in a
state of justification. The possession of
the Spirit is the result and proof of justi
fication. Hence Se, 'but,' or 'now.' Cf.
I C. 6 : 19, 08 exere . . . oSk iari iavrwv.
' Every bosom, indeed, which is actuated
by this Spirit partakes of the temper of
Christ, because wherever the Spirit of
God dwells, He imparts this temper ; but
it is manifestly the design of the words to
express the agent who effects that tem
per, and not the temper itself.' (Walford).
ei Si] Si resumes from eiirep . . . (trnv,
after the observation just made, ei Si Tts,
k.t.X. rb piv trwpa] though the natural
body must die as the inevitable penalty
of sin, the renewed mind, which is life
essential, will never die. Perhaps there

dXX'

ev

ecrre ev aapKi
Si tis irvevfia
' Si XpiaTos iv
irvsvfia Twh Sia
is a reference to 6 : 11. Believers look upon
the body as virtually dead, and anticipate
the future life of the Spirit ; hence they
mortify the body, and keep it in subjec
tion to the life which arises from their
union with Christ. Compare J. 6 : 47 —
58 ; 11 : 25, 26, n. SiKaioffbvrjv] used
in the widest sense — acquittal from guilt,
and renewal unto holiness. Std S. be
cause of your admission into this state into
which you have been brought by the
Holy Spirit. The antecedent cause is
expressed as in St' apaprlav. The grace
which imputes righteousness, and imparts
holiness, confers also (and in those actions)
spiritual life, the earnest and the essence
of eternal life, ei Se tS ttx.] Se con
tinuation of the previous thought X. ex
8. (which also continues ttx. Q. ... iv 8. )
in another form, and with another conse
quence, ix vexpwv] from the state or
condition of dead. To express this the
art. is repeatedly omitted with vexpwv,
4 : 24. 6:13. 11 : 15. A. 17 : 31. even
in reference to the general resun-ection,
Mk. 12 : 25. L. 20 : 35 (cf. M. 22 : 31).
A . 4 : 2 (cf. 23 : 6). ix twv v. from the
class 'dead,' E. 5 : 14. Cf. 5 :'6, and A.
5 : 16, n. Here reference is made to
natural and spiritual death. The disso
lution of the carnal body, i.e., the seve
rance of the soul from the power of sin,
and the renewed life of righteousness, are
regarded as already commenced. In
consequence of this, even the mortal
body shall put on a blessed immor
tality. fwoTroiiJo-et] shall make alive,
reanimate; 1 C. 15 : 22, 36. Bvrjrd
is mentioned in connexion with the resur
rection, 1 C. 15:53, 54. 2 C. 5:4. and
in the only other instances where it is
used, R. 6 : 12, 2 C. 4 :n, refers to
natural and not to spiritual death. And
compare with the whole passage 2 C.
4 : 14. Some explain fiioTr. of regenera
tion, or of moral resurrection ; but 1.
all who are under the predominating in
fluence of the Holy Spirit are already
regenerate, and their moral resurrection
cannot be spoken of as a future event.
2. This moral resurrection is always
spoken of as the death, and not as the
quickening of the body ; cf. 6:6. G.
5:24. See notes, J. 5 : 20, 21. For
Sid tS ivoixovv airov irvevpa some early
MSS. read Sid tou exotKouxTos airov

406

ROMANS 8. 10—14.

SiKaioavvrjv. " et Si to irvevfia tov iyelpavTOS 'Irjaovv bk ve/cpwv
ot'/cet ev vfiiv, b iyslpas tov Xpicrrov e/c ve/cpwv £wo-7rot7;cret /cat
Ta OvrjTa awfiaTa vfiwv Std to ivoiKovv avTov irvsvfia sv vfiiv.
12 "Apa ovv, aSsXcpol, o'cpetXeVat iafiev ov tj? aapKi, tov koto
adpKa Trjv. I3 et ydp KaTa crdp/ca T^ts, fisXXsTS airoOvhaKsiv
et Si irvsvfiaTi Tay 7rpd£ety tou awfiaTos QavaTovTE, TrjaEaOs.

14

©,

Oe

oaoi yap irvsvfiaTi kjeov ayovTai, ovtoi eiaiv vioi kjbov.
piXXere] denotes inevitable and speedy
futurity; that which must necessarily come
to pass, M. 24 : 6, n. He reminds them
that eternal death is the destiny of all who
live for carnal enjoyments, ' ye are sure to
die.' Trxe8paTt] the Holy Spirit; op
posed to trdpf, as in G. 5 : 16 — 18 ; the
living indwelling power to which we are
btpetXirai, in whom we have our spiritual
life, motion, and being. Bavarovre]
'mortify and kill all vices.' Collect for
Innocents' Day. Trpdljeis] habitual, na
tural, or assigned actions, 12:4. C.
3 : 9. referred to trwp. in the sense of
ffdpZ, the evil, unregenerate nature.
Sffoi ydp irv.] ydp dependent upon
irvebp., mentioned (13). dyovrai] the
Collect for the Fifth S. after Easter gives
an admirable comment on this : ' Grant
to us thy humble servants that by thy
holy inspiration we may think those
things that be good, and by thy merciful
guiding may perform the same.' Quot-
quot enim Spiritu Dei aguntur hi filii Dei
sunt non litera, sed spiritu, non lege prae-
cipiente, minante, promittente, sed Spiritu
exhortante, illuminante, adjuvante. (Au-
gustin). uioi] a higher title than riKva, as
involving the idea of the whole filial rela
tion and character. riKvov merely denotes
'offspring;' 'these are sons of God.' oi
7. iXdfi.] ye received not, i.e. at your
regeneration. TrdXtx] may be regarded
here as a continuative particle, implying
also an opposition to the dispensation of
Moses. Cf. G. 4:9, n. Ye have not
once more received a spirit of servitude
tending to produce alarm. Cf. 1 C.
2 : 12, n. The irvevpa SovXelas alternately
agitates its subjects with anxious terrors,
and elates them with groundless hopes.
eis tpbpov] ut rursus vobis metum incu-
teret. Horn. II. XVI. 310, ai7iSa Bovpiv
"Stpaiffros Ait SwKe tpopijpevai is tpbfiov
dvbpwv. Soph. Phil. Ill, Srav ti Spfs is
KipSos, oix bxveiv irpiirei. See L. 3 : 3, n.
iXdfiere] repetito verbo iXdfSere vim et
concitationem orationi quaesivit. Cf. H.
12: 18, 22, Trpoo-eXTjX"8(5aTe. uioOeirias]
sonship. 'A/3/3a 8 iraT'tjp. Nom. for
voc. L. 8 : 54, u. G. 4 : 6, n. The

irveiparos, i.e., by means of his Spirit
which dwells in you. The accus. rather
means ' on account of.' The full meaning
combines both ideas — ' will make alive
your mortal bodies by the Spirit, because
ne dwelleth in you.' Your bodies shall
be spiritually quickened hereafter, as well
as your souls now ; the Spirit which
•dwells in you shall exert his appropriate
influence upon them. Now they are to
be made subject to the spiritual mind ;
then they shall accord and co-operate with
it (23). Note the distinction of persons,
and unity of essence in the Godhead, as
evinced in these statements : ' the Spirit
of God' is 'the Spirit of Christ' (J.
14 : 16, 17, 26. 15: 26); the Spirit
dwelling in us is Christ in us (and so the
Father likewise, J. 14 : 18, 23); the
action of the Spirit in us is the action of
God, 'who raised up Christ from the
dead.' See 1 P. 1 : 2, 3, n. The passage
shows also that the doctrine of the Trinity
is not speculative, but spiritually prac
tical, involved in the facts and doctrines
of the spiritual life of the regenerate.
The indwelling of a Divine person effects
and proves, 1. regeneration, change of
state and nature, oix iari iv trapxl, dXX' iv
nv. 2. sanctification, spirituality, tS ttx.
fwT). 3. the consummation of salvation,
the redemption and glorification of the
body, fwoTroiT}iret n. Td Bv. tr. Observe
the climax.
12 — 17. The work of the Spirit proves
our adoption in Christ, and our title to
the kingdom of heaven. 12 — 15. dpa
o8x] marks the inference drawn from the
work of the Spirit in our natural and
spiritual resurrection, 5 : 8, n. oi tjj
trap.] The dative personifies the flesh as
the party to whom the debt is not due
(cf. 1 : 14). The corresponding dXXd Tip
ttx. toO KaTd ttx. f. is implied in ei Se ttx.
k.t.X. (13). tov Kard trdpxa ffjx]
Gen. depends on btpeiXirai, 6:6. L.
5 : 7, n., marking the debt due ; cf.
1 : 24, (draff, tou dripdlr.) rovriffTi pi)
iroiwpev airrjv Kvplav rijs ^wtjs ttjs Tjpe-
Tepas, (Chrysost.) 2 C. 10 : 3, iv trapKi ydp
TrepiiraTOvvres oi Kard ffapKa ffrparevbpeBa.

ROMANS 8. 15—19.

407

*S ov yap eXd/3eT€ irvevfia SovXslas iraXiv et'y cpdj3ov, dXX' eXd-
8eTe irvsvfia vloOsalas, ev iS KpaTofisv, 'A/3/3a o iraThp- avTO
to irvsvfia avfifiap-rvpei Tip irvevfiaTi hf-d>v> oti iafiiv Te/cva Oeou'
*' et o*e Te'/cva, /cat KXrjpovdfior KXrjpovofioi .fiiv Qeov, avyKXrjpo-
vdfiot Se XpiaTov- et-zrep avfiiraayofiBV, "iva Kal avvSo^aaOwfisv.
AoylTo/iai yap oti ovk d'£/a Ta iraOhfiaTa tov vvv Kaipov
irpos Thv fiiXXovaav Sd^av diroKaXvcpQhvai et'y hfids. J9 h yap

contrast between the law and the Gospel
is strikingly shown in the fact that the
word ' Father' is very seldom applied to
God in the 0. T. The use of 'A/SjSa may
arise from our Lord's employment of the
word, Mk. 14 : 36, n. M. 11 : 25.
26 : 39. The combination of the Ara
maic title with the Greek synonym, was
adopted in the early Christian prayers, and
employed in all more fervent addresses to
the Father. Among the Jews a freed-
man would prepare the way for adoption
by addressing any one with the title of
Abba, iv tS] This marks the element in
which the Christian lives.
16, 1 7. ffvppaprvpei] not by oral testi
mony, but by specific acts and operations,
M. 23:3i. J. 5 =37. A. 14 : 17. H. 2 : 4.
'It is the office of the Holy Ghost to
assure us of the adoption of sons, to
create in us a sense of paternal love to
ward us, to give us an earnest of our
everlasting inheritance.' (Bp. Pearson).
The believer has this testimony by the
consciousness that he has a filial temper,
that his disposition has become devout
and confiding, submissive and humble.
By this rule the soundness of his religious
affections may be distinguished from those
which are the mere offspring of spiritual
pride and ill-regulated feeling. ei Se
riKva] For the force of ei cf. (31), ei 0
GeSs k.t.X. el reddi debet quod, quando-
quidem, quia, H. xxi. 216. Xen. Mem. 1.
1. 13, iBabpalre Se ei pi) tpdvepov airois
itrrlv. I. 2. 13, iyw S' el piv ti KaKbv
(xelvw ttjx ttSXix iiTOirjffdTrjv oiK diroXoyT)-
tropai. In his locis omnibus rem non
dubiam et incertam indicat el, sed plane
certam et perspicuam. (Viger). For kXtj-
povbpoi, see G. 4 : 1, n. etirep] seeing
that (ei used as before in ei . . . rixva) we
share his suffering, 1 C. 12: 26. Hxa]
TeXtKws, ' to the end that,' not as express
ing our own purpose, but God's, who has
connected our future state in Christ with
our present, 2 T. 2 : 12. 1 P. 4 : 13.
iruxSof.] as trvyKXTjpovbpoi, joint posses
sors, for Christ is KXnpovbpos irdvrwv, H.
1 : 2. Graecis avvSoi;&$ea8ai, simul cele-

brari designat. Sed quoniam in N. T. 1)
S6£ a splendidam conditionem, 2 C. 4 : 1 7,
denotat, eo factum est, ut ibi Sofdfeo-f/at
ad splendidam conditionem evehi declaret,
J. 7 : 39. Fritzsche.
18 — 11. Having mentioned suffering
and glorification with Christ, the Apostle
presents the Christian with the strongest
motive to bear such suffering with re
signation and cheerfulness, from the
prospect of the infinitely superior bless
ings comprised in the glory which is to
follow. Xo7ifopat] occurs twenty-nine
times in the Pauline Epistles, Mk. 11:31.
: P. 5 : 12. It is an arithmetical word ;
count up, calculate, form a conclusion
after balancing the account, 3 : 28. 6:11.
Td naBi)paTa] the afflictive events of
life, especially persecutions ; see (35, 36).
Trad*. Xpitrrou, 2 C. 1 : 5. cf. 2 C. 4 : 17.
ouk d£ta] of no account, of no worth,
looking to (TrpSs). L. 12 : 47, TrpSs tS
BiXijpa airov. M. 19 : 8, TrpSs ttjx itkXtj-
poxapSlav ipwv. d£ios proprie notat quod
pondus habet, d£w (dyw). dirb peratpopas
twv ffraBjxwv rijv tffrjv porrijv ixbvrwv,
Etym. M. t-Jjx piXXovtrav] as (13),
that which is destined; denoting what
must happen ; ' the glory which is certain
to be made manifest with respect to us ;'
'to be openly bestowed upon us.' 'The
revelation of the glory is partly to the
soul, and therefore in us ; partly also to
be appreciated by others, and thus in a
degree to us.' (Turner). Non sunt con-
dignae passiones hujus temporis ad praete-
ritam eulpam quae remittitur, ad praesen-
tem consolationis gratiam quae immittitur,
ad futuram gloriam quae promittitur no
bis. (Bernard). dTTOKapaSoKia] Ph.
1 : 20. capitis, soil, oculorum animique
ad rem ab aliquo loco expectandam attenta
conversio ; patient, persistent looking
for. xapaSoxeiv implies the exercise of
attention, observation, suspense. ttjs
xrlffews] This may be consistently ren
dered ' creation,' throughout the whole
passage. No word has received greater
variety of inteipretations. Dean Afford
explains it ' of all animate and inanimate

saqoBeq Ajssajdxa qdBjS«JBd aqx 'uoiqB]
-noads b sserqmjj os uiojj uiBqsqB oq TjaAi
op preqs a/a. qBqq (pjojpeAy -ijq; sAbs); uoiu
-ido jo ms j , -uoiqoejjnsej reieueS eqq
qB pasrej eq priAi uoiqBajo eqnjq eqq qBqq
'(is) sijjjxx U vjovm iuojj 'pajnqoeluoo eABq
BJoqisodxe eumSuBs eiuog -u 'u : o/\
"f [i3AjQff>Anj> •sSuT.qq r[B jo rcMeuaj eqq
puB pog jo uojpu.qo eqq jo ssaupessetq
eqq uaeAiqeq uoixeuuoo eqx m?z — zz
•zz — oi : g\ "o I
no eag -02y 'paajj eq n^l8 uoiqBajo spqq
qBqq uoiqBqosdxe ub qqiAV 'qoafqns qi apBiu
snqq oqAV uiijj jo fliAi aqq oq SumjoooB
qnq 'auo sqi jo tjua Aub Aq qou 'pae ub oq
eraoo qsnm qoiqAi eqBqs B oq qeefqns si uoiq
-B0.I0 tje jojj '(01) saqB(SUBjq uoqjng -jq;
•ST773y/iog oq Avjd3Q03\3 'svdogtp oq pasoddo
si sfcjog -(gi) m jo ua^ods Ajo[S aqq -a-;
('Ajo{S aqq oq SuiSuopq mopaejj eqq oqui
paqqpnpB aq puB , 'ivx3Slj.gmd3gn3\f m paqd
-mi vjd3gn3\3 aqq jo AjoqBUB[dxa [itvjdsg
-d3\3 a\xx SJ3 -svj3\noq ToXod-j ooxvavq
Aejotp 'Si : g -jj -jo svdogtp sitx svj3\nog
sUx ojitj qqi^i. ,'qBqq edoq oqq Smureq
-uiBiu 'uodn Suiqsej - - • qqeqiBM , .lepue^j
•osubjo jBDiqeqquBJBd B saonpojqui Ajquanb
-BJJ dvl. -uoixauuoo Asbb puB psjnqBU
qsom B si qopjAi 'Tgjjiya (jia • • ¦ raxsXsq
-X3JLV uiof oq sb os sisaqqueJBd aqq puaq
-xa oq jeqqaq qonur si qi qng -adoq qqiAi
(qaA) "B-t .'-050 ,'qBqq sdoq qqiAi (peqoef
-qns SBAi) , pejepusj puB 'U.Lvx3Jin qqiAi
qsoui Aq pauiof [igjjtya {jls "6i —
91 : g -ue-o 'prej eqq uo quenbesuoo 'qqBap
pue 'Suuajjns 'poq jo asjoap siq '. qiM. Sui
-uiBjqsuoo siq Aq -a'; ,'qi paqoafqns oiim unq
jo uosbbj Aq, 'vjinoxs Xno oq uoiqisoddo
uiA[qaepiA0 si uoissajdxa aqx •(aqoszqulq;)
•soatx p;g qasspiqod iquos BqBjapisuoo
jeqipj o^nBd bj iqn 'quejBJBxe ix vtq edass
sajoqduos qn qse mnqoBj 'jnquBJomaui
xuqoajja ;aj sia qe iej bshbo ajnf ired siooi
ui Biqmm Bmb peg nquaA.iaqui '<e/jado 'pi
Bnfnoire oata -a -q ruanbire jad oaia 'soatx
»7g ro_s '. oiqBJ qa bsubo aseui aeqiA inoqB
qaeui -a -i 'qiAiA snire Bmb oai-A '. uianb
-ub jaqdojd oApi qsa vaix vig mj -'z : gj
-0 I 'tto3Q -pnBqns \vxAV%vxojin aox
7?7g u 'zi : g -jo 'uotssajSsuBjq B,mBpy
jo aouanbasuoo aqq ui 'joqBaJO eqq jo
AiBi B Aq 'peA[0Aai qSnoqq 'qoB jo aoioqo
uaio sqi Aq qou -e-i . ApsnoauBquods qou
[vjinoxf Xno. -ssausnoeqqSu 'Uaodo-ivx

-7g f pooqjeqqojq 'sitxotiysgB '. tnopsiAi
'vjtpos : pooq- 'mop- 'sseu- ui spjoii jno
oq Suipuodsajjoo sqoBjqsqB bjb ttt-
'it/itijj- (soxiu.- -ue§) slix- ui sunoh,r
,"IP» uieqq joao si quedjes eqq jo p.Bjq
8Tti , "B = v 'sj ™ ^(i -ioj -ti *s = \ 'ieoa
•°i=e9-9=6S'Bdui ££, joj -xxi '(")
vdogtp oq quB(BAinba 'sseueiqBqBUBd 'sseu
-iqduie 'AqpBjj [t x a x tjivxvrl •'[, : \ -o 1
'ot =8'JI 'BJBqoBdxo jBquaiqBd 'jaquBqs
-uod 'ejnoas JsqiBAi AiqnsiqBd [ivxsXfq
¦X3M.V ¦s:j'fi 01 : 1' -qx l -£b = 91
'0 T 'JO '£ =S1 'n*a '£* =E( "M 'Amxnv
sqdxvri nox vj3\wvcj dx A3 J07yjf 0 sot
AUjnO/j\Tiv\X3 10TVXJQ JO 3X0.1. '(1:7:) 'rlfflD nox
¦dxtpjojiy aIix ¦ • • -gojn puB '(ii) -q • • • ¦
sit^9g sdx vid3gn3\3 u. puB '(8i) 52^t s13
• ¦ • ¦ Av^on av.x sb aures aqq '. eeuaijadxa
UAiO Jiaqq Aq pof) jo suos oqq oq UAion5[
epBrn eq oq si qopiAi uoiqipuoo snou
-opl eqq [/i7^nyj7T(ojtT; au-x -toquiAs
jo 'Aoeqdojd 'uoiqroBjq ui runranenipj;
Jieqq eABq BuoiSqeJ |[y -Baiqpjnuimoo
jB[noiqjBd jo jo 'AqmBmnq jo uoiqipuoo
AjBaipjo aqq ni UBqq sasuo uiBqjao qB
Ajeajj ajom pedoiaAap si qnq 'suoiqBU \re
3uoraB sauriq pB qB paqspca SBq uoiqBqoad
-xa spqx -pui3[uBai jo A]]BSJ3Amn psqBO
-ipajd eq Abui' '(8i : gg •£ : gT -\z 'tjz : q
•uejg) seioeqdojd qsaiuBa eqq ui peqBtniqni
'eoBj jno oq pjB^ej qqi-Ai uoiquaqui stpor)
0% enp qouiqsui UBinnq b uo pepunoj SB
'qoiqAi qnq '-u ''z : 'r -I i : f\ -y 'papiBA
-a.id ApAisueqxa ueqq qopiAA /Suimoo
eimq poo8 b , jo uoiqBqoedxe ooSba eqq
jo screeds e[qsody eqq qBqq 'uaqq 'japis
-uoo Abui e^ ¦puoAi eqq jo (6[doed aqq ,
Suiqouap ueqAi '&oiljjt)x se Abai eures eqq ui
pasn si qj -pui^UBm ^b buboui tsujxx fix
djivji '2z : i -o 'Si : 91 "5[pj[ up -ssxaoX^
• • • \oxnv oq pasoddo si qi joj 'bobj uBiunq
eqq oq BJ3J8J ApiBaie siujxx k vjjvjl (iz)
ui Aio^r -(ic — 61) u; sjnooo qi JOAajaqAi
sijijxx oq paxgjB aq qsnm SumBem auiBS
eqq qBqq peqqnop eq AppjBq ubo qj -oobj
UBinnq eqq AQBioedse 'sejnqBejo queiques
puB queSqiequi tjb oq qi A[ddB AqjBd pjpqq
b epqAi '. puiquBm Suipnpui 'asjaAmn
oqq jo qi qejdjaqui sjaqqo -uSiaj i,Buos.ied
s^jct jno Suunp qqjsa eqq jo uoiqBog
-uop? pire uoiqBAonej oqq oq qt seqddB puB
('pui3[aBm mojj paqsmSniqsip bb 'ajnqBU

ixo dnL daringip zz 'd03Q Q0± dmdnax dmx SU^pg SUx dmdagnaya
dUx Sia Sndogcp SUx Smaynog SUx ojLn mxanUgmdagnaya Simxn U
jia .nxdninxoJLn dox
Xno 'ULnxaJLn Si£iixn U ixUxomxnrl dnL Cix

Uxnn mn ixo sz igiJLya jta .vxdninxoJLti dox nig nyyn nxinona
.mxaXagnaJLn
noaQ nox dmm dmx duknynnoJLn dUx Smanixn SUx mnogndnnojin

'sz— 6.1 -g SMVHOH

80^

ROMANS 8. 22—24.

409

n

irdaa h KTlais avarevdTei /cat avvwSlvei dypi tov vvv "3 ov
fiovov Si, aXXa /cat avrol Thv dirapyrjv tov irvEVfiaTOS evovTey
/cat hfisis avTol iv eavTois aTsvdXpfisv vloOsalav airsKSsybfisvoi,
Thv diroXvTpwaiv tov awfiaTOS tJ/^wv. 2+ Trj yap iXirlSi iawBrj-
fisv eXxty Si fiXsirofisvrj ovk iaTiv iXirls' b yap j3Xeiret Tty, Tt
that the pain, anguish, and mortality of
the present state were occasioned by the
displeasure of God at the transgression of
man ; but that this degraded, forlorn,
and unhappy condition is not to be for
ever perpetuated ; as the universal desire
of escaping from this distressing state,
and the expectation of its being finally
terminated, will be most triumphantly
accomplished at the restitution of all
things, A. 3: 19 — 21.' 08 pbvov Si]
not only (is this true of men in general).
5 : 3, n. 9 : 10. x. aSTot . . .xal Tjp.
airof] note the emphatic use and reite
ration of the pronouns ; ' even we our
selves,' sc. although we have such spiritual
distinction, and privilege, and expecta
tion, iv iavr. ffrevdC.] in the depths
of our consciousness we groan under the
burden of sin, imposed by the present
condition of the body and our relation to
it, 7 . 14 — 24. cf . 2 C. 5 : 2, 4. tt^x
dTrapxTjx t. ttx.] the earnest, the pledge
of future and still higher gifts ; gen. appo-
sitionis, i.q. dppajSwv rrveiparos, 2 C.
1 : 22, n. E. 1 : 14. air., the first among
the believers in Christ, 16 15. Ja. 1 : 18.
1 C. 16 : 15. applied to our Lord as the
first who has risen from the dead, 1 C.
15 : 20, 23. Sunt primitiae primae fruges
et in Graecorum sacrificiis eae victimarum
partes, capilli frontis et extrema membra
quibus primo loco offerendis sacrificium
auspicabantur. Quare dirapxi) metaphorice
dici potest, quidquid tempore primum est,
ita ut ab iis, quae tempore posteriora sint
distinguatur. Turn primitiae primae fruges
sunt numini pie consecratae. Hinc dirapxi)
metaphorice recte vocatur, quidquid Deo
consecratum est, Ja. 1 : 18. Kev. 14 : 4.
Primitiae optima? erant fruges, quando-
quidem pietas et reverentia numinis pos-
tulavit ut honorem Deo habituri prarstan-
tissima quaeque offerrent. Potest igitur
voc. dirapxi), tralatitie positum rem prae-
stantissimam et cui summum sit pretium
notare. Num. 18 : 12. (Fritzsche). ri)v
diroXirpwaiv] sometimes means simple
deliverance, without the accessary idea
of ransom, as H. 11 : 35- See L. 21 : 28,
u. Observe the omission of the article
with vloBealav. The Apostle had already
said, iXdfSere irvevpa vloBefflas, now he
says ' waiting for as the realization of son-

ship, the d7roX8rp. triip.' e{ fix 7dp iXdfiopev
irvevpaTixwv xa/"o"pdTWX (touto 7dp t)
dirapxi)) xal rd piXXovra TexpaipbpeBa.
(Theophyl.). Some understand by t. dTro-
Xirp. t. awp. i)p. 'the deliverance from
the body,' referring to H. 9 : 15 for the
construction, and 2 C. 5 : 8 forJ,he senti
ment. But ' the redemption of our body'
is preferable, for, 1. thus the community
of anticipation and desire with Trdtra r)
xrltris is adequately represented, the
trwpa being that wherein consists our par
ticipation with the xrltxis, and its glorifica
tion by release from the conditions of cor
ruptibility and mortality being the iXev-
Bepla to which the eXeuflepwiris of the
xrliris (21) corresponds ; 2, the 'redemp
tion of the body' has been clearly set forth
as the ultimate crowning act of the Spirit
of adoption, fwoTroiTjtrei x. rd Bv. ip.
trwpara, Std tS ivoix. irv. iv ipiv (11) ;
3. the sentiment, redemption of the body,
is identical with that expressed in similar
connexions by the Apostle, 1 C. 15 : 44,
53, n. 2 C. 5 : 1—4, n. Ph. 3 : 21. And
the addition of Tjpwx to trwp. accords with
the notion of the body, as that in the de
liverance of which, rather than from
which we have an interest. ttj 7ap
eXiriSt] ' It is not by immediate posses
sion, but by hope, that we have been
brought into this state of salvation.' (Abp.
Sumner). The dat. of the instrument or
proximate cause, Donaldson, § 497. 7dp
depends upon direxSexbpevoi, as is clear
from the conclusion, dTreK5exSpep"a (25),
founded upon the discussion of eTiTrts. Our
present state is waiting for, expectation,
hope ; ' the fact being that by hope we
came into a state of salvation' (aor.), G.
5:5. 1 Th. 1 : 10. Ph. 3 : 20. Tit. 2 : 13.
H. 9 : 28. This comment on direKSex. is
appended in corroboration of the descrip
tion just given of our present condition.
(Xtis.S( /3XeTr.] but when the object
hoped for is before one's eyes, hope no
longer exists. So 2 C. 4 : 18, rd fiXeirb-
peva, Ta pi) [3Xeirbpeva. Jos. Ant. VI.
8. 2, aurtp fiXewopivw xal irapbvn. Also
I. 715, ivapyij xal fSXerrbpeva rexpijpia.
Tt Kai e'XTrifei;] Why does he go on
hoping for it? cur tandem sperat? Si'
uTropoxTjs] with endurance ; passing
through a state which exercises the

410

ROMANS 8. 24—27.

Kal sXirlTsi ', 2£ et oe o ov (SXEirofisv eXirlXpfisv, St' virofiovhs
dirsKSsydfisOa. 2^ 'QaavTws Si Kal to irvsvfia avvavTiXafi/3avsTai Tais '
aaOBVslais hf-div to yap t'i irpoasv^wfisOa KaOb Ssi ovk o'lSafisv,
dXX' auTO to irvsvfia vTTBpsvTvyyavsi virsp hfiwv aTsvayfiois dXa-
XhTOis' 21 b Si ipsvvwv Tay /capotay oTSs t'i to cppdvrjfia tov

faculty of endurance, 2 C. 5 : f. direx-
SexbpeBa] abide in a waiting condition.
This is uniformly represented as the posi
tion and attitude of the Church on earth.
Compare the exclamation of the dying
Jacob, Gen. 49 : 18 ; and the idiomatic
expression ' waiting for,' or upon, God.
LXX, Ps. 27 : 14, inropiveiv. Is. 30 : 18,
eppexetx. cf. H. 11 : 1, 2, 13, 39. So in
reference to the first advent, L. 2 : 25, 38.
23: 51. Mk. 15 : 43. See L, 12 : 36.
21 : 19. A. 26 : 7. 1 Th. 1 : 10. Tit.2 : 13.
H. 10: 36. 2 P. 3: 12. Bev. 3: 10. 13 :io.
26 — 30. The assistance given in prayer,
and the glorious issue of the divine deal
ings. 26, 27. 'Quairws] refers to his lan
guage (16), completing the account of the
work of the Holy Spirit in conducting the
subjective process of our salvation. ' In
like manner, moreover, there is the active
co-operation of the Holy Spirit, trvvav-
TiXapjS. corresponds to trvppar., and
TTpotreuf. to Kpdfopex. From (18) to (25)
is a digression. Most consider that there
is a reference to (25), e.g, as hope sus
tains, so also does the Spirit assist ; or, as
we hope for what we do not see, so we pray
for what we do not know. The connexion,
however, is very forced. Not so if we pro
ceed from (16). trvvavTiXap§dveTai]
unites in relieving, L. 1 : 54. A. 20 : 35.
The dirBiveiai refer to our ignorance of the
true nature and supreme excellence of
heavenly things ; an ignorance which
arises partly from the influence of the
senses, and partly from sinful dispositions.
ttj aadevela is the more probable reading.
tS 7dp t£] for as to the subject what
we should pray for as we ought, we know
not. Eur. Sei. 631. oix otS' birolov irpw
Tov dp^opat Td vvv. oix ofSapex] Con
trast this with otSapev (28). Our know
ledge as to the matter and manner of our
prayers is affected by the infirmities of
our present state. Cf. irws t) tI XaXijffrrre,
M. 10 : 19. P^J Trdxrws Td Soxovvra bpiv
etvai trvptpipovra, ravra xal eivai voplfcre,
xal ydp els tovto tov Qeov SebpeBa fioTjBelaSi
Chrys. birepevrvyxdvei bwip] The
use and forcible reiteration of STrep, and
the remarkable language of (2 7) compel
to the conclusion that ' intercession for

us' is primarily intended. Our prayers
are in themselves weak and imperfect,
our object inadequately apprehended and
faintly and unsteadily pursued (ttj daBe-
velq.), but when we 'pray in the Holy
Ghost,' the Spirit himself, by and in whom
we pray, makes our prayers to be what
they ought when presented by Christ at
the throne of God. He gives them the
character which makes them suitable to
the exigency of our case. Thus Hooker,
speaking of believers in spiritual despon
dency, says they do not ' mark the mo
tions of the Spirit and of faith, because
they lie buried and overwhelmed with the
contrary ; when notwithstanding, as the
blessed Apostle doth acknowledge that
the Spirit groaneth and God heareth,
wben we do not (groan), so there is no
doubt but that our faith may have and
hath her private operations, secret to us
but known to Him by whom they are.'
Sermon on the Certainty, tic. Such in
tercession accompanies and renders avail
able the prayers of those who are in
ignorance or error. Cf. M. 6 : 8, and
Post Comm. Collect, 'have compassion
on our infirmities, and those things which
for our unworthiness we dare not, and for
our blindness we cannot ask, vouchsafe to
give,' &c. The intercession of Christ in
troduces and presents, that of the Spirit
improves, our petitions. STrep Tjp. fix] on
behalf of, in place of; the substitutional
sense is traceable here ; cf. birip dtrefiwv,
5 : 6, n. The words are omitted in some
early MSS. trrevaypois dXaXtjTois]
Suntautemgemitus muti autnonloquentes
gemitus, quos quum tolluntur nulla verba
comitantur, quos qui de pectore ducit ita
tollit ut simul non loquatur. (Fritzsche).
These, as proceeding from us, are dXdXirroi,
inexpressible through the weakness of our
humanity ; also, as presented by the Spirit
are inexpressible, transcending all human
utterance, not to be conceived of in words,
nor as words, by reason of his Deity.
Comp. dpprjra pTjpara & oiK e|8x dvBpwirw
XaXijirai, 2 C. 12 : 4. 8 Se ipevvwv]
Si advers., contrasting 0 epeux  olSe
with dXaXTjYots, and also o8k otSapev.
Though we neither know nor can inter-

ROMANS 8. 27—30.

411

irvBVfiaTOS, oti /caTa Oeov evTuy^avet U7rep dylwv. 2° o'lSapLsv
oe OTt Toty ayairwai tov Oeov iravTa awepyei ety ctyaQov, TOty
/caTa irpoQeaiv KXrjTois ovaiv. 29 oti ouy irpoeyvw, Kat irpowpiae
avfifiopcpovs Ths et/covoy tov viov avrov, ety to sivai avrov icpw-
totokov fv 7roXXoiy dSsXcpois' 3° ouy o*e irpowpias, tovtovs /cat

pret the Spirit's groan, God, who knows
the depths and secrets of all hearts, knows
what we want ; He who knows the
thoughts and intents of all spirits knoweth
those of his own (tS tppbv., the sense of
the Spirit), inasmuch as the Spirit divinely
(Kard GeSx) maketh intercession on behalf
of the saints. ' God knows and approves
the meaning of his own Spirit,' (Leighton).
Comp. 1 C. 2 : 10, 11. KOTd 9. expresses
the fact that he makes real intercession,
acts herein after a divine manner, acts
personally as God and towards God, and
is not merely the assistant of man in man.
Cf. kot' dvBpwirov, 1 C. 9 : 8. 15 : 32.
28 — 30. otSapev Si] refers adversatively
to the state of ignorance and feebleness
just described with regard to the matter
and manner of our prayers. We know,
however, that all things, sc. all things that
can be the subjects and occasions of
prayer, work together for good, &c. tois
d7aTrwo-ix] defining the d7toi and Tjpets
preceding. It was necessary to be exact
in specifying the class whose privileges he
goes on to describe in such exalted terms.
Estimator amor Dei quum affectu, turn
obsequio. At turpis erat gentilium vita,
1:26. E. 2:2; et Judaei, ut servi herum, sic
Deum metuebant, G. 4 13. Sed tois tuttois
divinus spiritus metum abstergit, sensum
animumque liberorum a Deo adoptatorum
offert, et virtutis studiumaccendit, G. 4 : 6.
0:22. (Fritzsche). TrdxTajall the events
of life, especially those which are deemed
adverse, such as those enumerated in (35).
To' include in the Trdxra the sins of be
lievers is a grievous error. The penitent
can derive no consolation from the thought
of the good which God may educe from
his personal misconduct, trvvepyei] are
co-operating, are contributing. Their
interaction and united tendency produces
good as a result, like a combination of
forces. KaTd irpbBeaiv] in conformity
with purpose, E. 1 : n, n. The con
nexion of the irpbBeffis and kXtjois, toge
ther with their results, els dyaBbv, is ex
plained in the following catena. Dean
Afford well remarks that Scripture bears
testimony to the divine sovereignty, and
to man's free will. ' To receive, believe,
and act on both these is our duty and our
wisdom. They belong as truths no less

to natural than to revealed religion ; and
every one who believes in a God must
acknowledge both ; but all attempts to
bridge over the gulf between the two are
futile in the present imperfect condition
of man.' See ' Thoughts on the Scriptures'
in Cecil's Remains. Sri] introduces the
proof of the statement, trvvepyei els dya
Bbv. irpoiyvw] The irpbBeffis is resolved
into irpoyiyvu)ffKeiv and irpoopllTeiv, the
former representing the operation of
thought and feeling in forming a judg
ment or resolve, the latter the specific act
of the will in passing the consequent de
cree. In the parallel passage, irpoopi-
ffBivres Kara irpbBetriv tov Ta Trdvra ivep-
yovvros Kara rijv flovXijvT. BeXrjparos air.,
E. 1 : n, BiXrjpa corresponds to the use
of irpoyiyvwffKeiv, and fiovXi) to irpoopllTeiv.
Compare also irpbyvwtris and /3ouXtj, in A.
2:23. But each of the terms, irporiBivai,
irpoyiyvwffKeiv, irpoopllTeiv, employed alone,
has the full meaning of the others, viz.,
predetermination as an act of divine sove
reignty, 9 : 11. 11 : 2. 1 C. 2 : 7. E. 1 : 9.
3 : 11. 2 T. 1 : 9. 1 P. 1 : 2, 20. The acts,
irpoiyvw, irpowp., (koX., iSlx., iSb£., are
represented as each involved in the pre
ceding, necessarily resulting from or con
nected with it, so as altogether to consti
tute God's one act of iKXoyi) xapiros,
11:5; eKXori) eis ffwrrjplav, 1 Th. 5 : 9.
2 Th. 2:13. Hence irpoiyvw is not mere
prescience, but that act of the divine
mind from which irpowpitre, ffvppbpqtovs
k.t.X. is conceived as immediately pro
ceeding ; it is therefore favourable regard
or judgment, approbation ; whom he be
fore, of old, from eternity, regarded with
favour. I C. 8 : 3, ei tis dyairf rbv Qebv
oiros (yvwtrrai bir' airov. G. 4 : 9, 7XW-
nB4vres. 1 Th. 5 : 12, elS4vai. and the
use of the word know, Ps. 1 : 6. Am.
3 : 2. Observe the connexion of" xttpts
and eiSoKia with BiXijpa in E. 1 : 5, 6, 9,
11,12. Cf. xapn with irpbBeffis in 2 T.
1 : 9. trvppoptp. . . . oStou] Prolepsis,
1 : 2 1, n. equivalent to rijv a8r<)x etxova
peTapoptpovtrBai, 2 C. 3 : 18, n. A spiritual
and presentconformation is here meant, not
a bodily and future as in Ph. 3 : 21 ; forma
consen taneus ; tripperpos, conveniens men-
surae. trbv significat convenientiam.
(Brunck, Hipp. 695.) In irpooipiae there

412

ROMANS 8. 30—34.

e/caXecre* Kal ouy e/caXecre, TOUTOuy /cat iSiKalwasv ouy de iStKatwae,
tovtovs /cat iSd^aas.
31 Tt ouv ipovfisv irpos tovto ', et o Oeoy U7rep rjfiwv, tis
koO' hf-div ; 32 oy ye tou ISlov viov ovk icpslaaTO, aXX' virsp
hfiwv iravTwv irapiSwKsv ovtov, irws ovyl koi avv ovtw xa iraiTa
hfiiv yaplasTat ', ' 33 Tty ey/caXeVet KaTa e/cXe/cTwv Oeou ; Oeoy 0
Sikoiwv ', 3* T/y o KaraKplvwv \ XptcrToy 6 diroOavwv, fidXXov Si
Kal iyspOsls, os Kal iaTiv iv Ss^ta tov Qeov, os Kal ivrvyyavsi

is limitation of purpose, definition of object,
distinction from others, ttjs elKbv. t. 8.]
The image of Christ is but another name
for the image of God, i.e., all moral and
spiritual excellence. The object of the
divine predestination was to communicate
all genuine sanctity to such as He pre-
approved. tSx Kaivbv dvBpwirov rbv Kard
Qebv KTiffBivra iv SiKaiotrivrj Kal bffibTtjri
ttjs bXrjBelas, E. 4 : 24. cf. 1 P. 1 : 2. Ja.
1 : 18. els rb elvai k.t.X.] equivalent
to irpoopluas ijpds els vloBefflav Sid
'iTjtrov jiLpiarov eis airbv . . . ixapl-
Twcrex T^pds iv to) r)yairTjpivw, E.
1 : 5, 6 . The glory of Christ in the fact of
our admission to sonship in Him, is here
represented as the object of predestina
tion, KaBws egeXe'f aro Tjpas ex airtp irpb xa-
TaftoXijs Kbtrpov, elvai Tjpds a7(ous k.t.X.,
E. 1:4. TrpwrbroKov] by his resurrec
tion, and as He is the type of the new
creation of God, C. 1 : 18, n. Bev. 1:5.
irpwrbroKos is equivalent to heir, lord. The
firstborn took precedence over the other
children, and had a double portion of the
patrimonial estate, Gen. 25 : 31 — 34.
Deut. 21 : 17. 1 Chr. 5 : 1, 2. In 4xd-
Xetre, 4SiKalwtre, eSSf ao-e, we have the pro
cess which God now pursues in bringing
many sons to glory, ' called according to
God's purpose by his Spirit working in
due season, they through grace obey the
calling; they be justified freely; they be
made sons of God by adoption (els rb 4. a.
irp. iv it. dSeXtp.) ; they be made like the
image of his only begotten Son Jesus
Christ (ffvpp. t. eix.); they walk reli
giously in good works, and at length, by
God's *mercy, they attain to everlasting
felicity.' Art. XVII. eSSfatre] the fu
ture full enjoyment of the blessings of
Christ's kingdom as certainly belongs to
the Christian aB if he were already in pos
session of them. So long as he preserves
the real Christian character, it is his privi
lege to regard the full fruition as secure.
Moreover, in the aspect of God there is
no past or future ; but all is present. He
fills up one eternal Now.

31 — 37. The Christian has nothing to
fear, but everything to hope ; he can
never be separated from the divine love.
7rpSs TauTa] with reference to these clear
and indisputable proofs that God is faith
ful to his declarations, el 0 QeSs] since
God is on our behalf. So ei offx (Saxev,
A. 11 : 17. 8s ye] considering that it is
he who, &c. tou ISlov] marks the real ac
tual proper sonship ; not by adoption, as
we are sons. The eternal generation is
implied. Christ was Son before he was
given to be the Saviour, J. 3 : 17. 1 J.
4 : 14. oiK eqPelffaTo] see Gen. 22 : 12,
oix itpeltrw tov viov trov tov dyairrjTov Si
ipi. iirip] on behalf of, in the place of.
See on 5 : 6. By adding Trdxrwx to Tjpwx,
the Ap. recognizes the universality of the
divine provision (J. 17 : 2, n.)r and the
union of Gentiles and Jews in the Church
of Christ. Cf. Tjpets irdvres, E. 2 : 3. 1 C.
12 : 13. 2 C. 3 : 18. irape'SwKex] sc.
eis Bdvarov. Ta irdvra ijp.iv xaplff.]
Some with Bengel would render, ' forgive
us all trespasses.' So in L. 7 : 42, 43.
2 C. 2 : 7, 10. E. 4 : 32. C. 2 : 13.
3:13. Filio non pepercit, ergo nil non
condonabit. Filium tradidit pro nobis ;
ergo nemo accusabit nos propter peccata.
But the antithesis to irapiSwxev, aB
strongly marked by Kai o-8x aurtp, ap
proves the usual rendering ' give us all
things ;' Td irdvra, all the things which
conduce to salvation, 1 C. 12 : 6. C.
3 : 11. Some MSS. omit Td. In this
case, cf. 1 C. 3 : 21, 22. Tis i?7Ka-
Xinei] Who shall arraign ? Who shall
call to account the elect of God, those
whom God receives into the arms of his
mercy, for their sins of wilfulness, negli
gence, or ignorance ? iyxaXiw is a foren
sic word, implying to bring a charge;
usually with dat. pers., A. 19 : 38.
23 : 29. The use of the prepos. makes
the act of accusing and the character of
the accused more prominent. 'Who
shall act as accuser against God's elect ?'
(xXixrwv Q.] persons having that cha
racter. 08s irpoiyvw, x.t.X. (29, 30), for

ROMANS 8. 34—37.

413

virsp rjfiwv ; 35 Tic hfids ywplaei airo T?y ayairrjs tov Xp/o-Tou;
OXiypis tj aTsvoywpla rj Siwyfibs 'h Xifibs h yvfivoTrjs rj kIvSvvos
tj fiayaipa ', 3° KaOws yiypaiTTai, "Oti eve/ca crou OavaTovfisOa
oXrjv Trjv hfiipav, EXoyiaOrjfiev wy irpdfiaTa acpayhs- 37 aXX' ev

ixXexrwv = Tjpwx in the parallel Tis xaB' i)p.
(31) 6eSs 0 SiKatwx ;] Shall God who pro
nounces them just ? God the justifier ? 0
dTroSaxwx] Shall Christ who died to
avert their condemnation — Christ the
atonei- ? in whom the xardxpipa is abo
lished. The ordinary punctuation gives
good sense as supplying by way of
answer to Ws 4yx. tIs b xaraKp., the rea
son why there could be no (yKXijpa or
xardxpipa. And it is favoured by the
passage of the O. T., on which this is
framed, iyyljrei 0 Sixaiwtras pe' tIs b Kpi-
vbpevos pot ; . . . Kuptos fSoijBijtret poi' rls
KaKtbtrei pe ; Is. 50 : 8, 9. But it is better
to take the clauses 0 SiKaiwv, bdiroBavwv, as
interrogative. This conveys in the most
striking manner the absence of all ground
for fearing Him who only is the real ob
ject of fear ; and puts in the strongest
possible manner the inconsistency of the
supposition that He who interposed for us
should fail to complete the work which He
engaged to perform. The tone of exult
ing irony is also in conformity with the
rhetorical style of the Apostle and the
spirit of the passage. The interrogative
form is also supported by the rejoinder to
rls Tjpds xapLaeh k.t.X., which is un
doubtedly interrogative, BXlipis .... pA-
Xaipa; paXXov Si] but also, rather let
me say, rose, cf. 3 : 9, 10. 14 : 9. Ph.
3 : 10. It is most necessary to remember
that the resuiTection of Christ is essential
to the efficacy of his death, in that it
comprises his present active personal
agency in securing to believers the bene
fits of his sacrifice, 1 P. 1 : 3. 3 : 21.
This is further set forth by the close con
catenation of the facts of his present life,
8s Kal eorix  8s xal ivrvyxdvei. iv
Sef tg] denotes participation in the go
vernment ; possession of power as well
as dignity, H. 1 : 3. 10 : 12. Ps.
110 : 1. 1 P. 3 : 22, so as to be the be-
stower of blessing, A. 2 : 33, n. 5:31.
E. 1 : 20 — 23. exTU7xdxei] used by
Philo where Abraham says, SeStws ko!
rpipwv ivrvyxdvw, Gen. 15 : %, irreiSav
yijv xal ritppav ipavrbv atffBwpai TTjvixavra
ivrvyxdveiv trot Bappw, Gen. 18 : 27.
(Burton). This describes his action as pe-
o-iTTjs (1 T. 2 : 5. H. 8 : 6), dpxiepeis, H.
4 : 14. 6 : 20. irapdxXTrros, 1 J. 2 : 1 ; cf.
J. 17 : 9. A. 25 : 24, n. H. 7 : 25.
Xwpio-et] used in M. 19 : 6. Mk. 10 : 9.

o-KoXtol X0710-P0I xaP^tovffiv dirb Geou,
Wisd. 1 : 3. 'from the love which
Christ has to us.' Gen. subjecti. That
this is the right sense, not ' our love to
Christ,' (Gen. obj.) appears from the con
siderations — 1. that God's constancy, not
ours, is what the Ap. is here concerned to
prove, in conformity with the whole
foregoing argument from (31) to (34) ; 2.
that in (37), virepvixwpev Std tou d7a7TTJo-ax-
tos T^pas is plainly contrasted with xupl~
ffei dirb ttjs 07. t. X., as alleging an effect
of Christ's love for us, shown ex tovtois,
sc. BX. trrevox. x.t.X., altogether opposite
to the notion of alienation from his love
by means of them ; 3. that in the evident
parallel to (35), in (38, 39) the love of
God is expressly stated to be subjective.
The Apostle's meaning must therefore be,
'shall tribulation or distress, &c, by any
effect which it may be possible for them
to produce upon us, alienate us from the
love which Christ has for us?' And the
quotation and strong assertion which fol
low (36, 37) show that the interrogation
BX. i) trrev. . . . pdxaipa ; is employed in
the same ironical tone as the previous O.
8 Sik. X. 0 diroB. q.d. What? the afflic
tions which we endure for his sake ? the
fight of afflictions in which He himself
gives us more than victory ? shall these so
prevail against us as to cause his love for
us to cease ? Note that the love of God
to believers and their love to Him are cor
relative. God's love to us is expressed in
the passage, but our love to Him is also
implied. BXlipis] The more general
terms are put first. See 206:4, 5, n.
trrevoxwpta] 2 : 9, n. 2 C. 4 : 8, u.,
used for straitness of place, want of
room. Thuc. rv. 26. The trrevoxwpla
aggravates the BXlipis, cf. 2 C. 11 : 23 —
32. 7^7pa7rTai] Ps. 44: 22. In every
age true believers endure persecution
which the formalist and hypocrite escape.
The language of the Psalm describes the
condition of the Jews at the invasion of
Sennacherib, or at the time of the
Babylonish captivity (11). 6'axaTo8pve8,a]
we are delivered to death ; we are offered
upon the service of our faith, Ph. 2:17.
irpbplaTa 0-^107^5] as sheep with
drawn from the flock for slaughter,
nrpia ]Hm B0 at <n) b^m tt«
sheep of (for) food. dXXd] On the con-

414

ROMANS 8. 37—39- 9- 1. 2.

rouToty irdaiv virspviKWfiev Sta tov dyairhaavTos hf-ds. 3 7re-
ireiafiai yap oti ovtb OavaTOS ovtb Twh, ovtb dyysXoi ovtb
apyal, ovtb Swdfisis, ovte iveaTWTa ovtb fieXXovTa, 39 ouTe
v^rwfia ovtb j3d0os, outs Tty KTlais 'sTipa SvvhaETat hf-ds yopl-
aat airb Ths dydirrjs tov Qbov Ths iv XpiaTW 'Irjaov tw Kuptw

rjfiwv.

9 'AXrjOslav Xiyw iv Xpten-w, ov \p-evSofiat, avfifiapTV-
povarjs fioi Ths avveiShasws fiov iv irvEVfiaTi dytw, 2 oti Xvirrj

trary ; as opposed to xaP^aei dirb (35).
urrepxiKwpex] we are triumphant con
querors, urrep increases the force of the
original verb. So vireptpofie'iffBai, iirepex-
Balpeiv, cf. birepippoveiv, 12 : 3, iirepviKwpev,
1 C. 12 : 7, iirepav^dvei, 2 Th. 1:3- Std
tov d7aTT.] by means of Him, through
union with Him, and out of the strength
which He imparts. He is spoken of as 8
dydirrjffas, with reference to ttjs dydirrjs
(35). Tt is because He loves us, that He
thus enables us to endure and triumph.
38, 39. TTeTrettrpat] In (28), we have
otSapev as a matter of historical record ;
iriireiffpai means satisfactory assurance
for the future, though there is not positive
knowledge. So 15 : 14. ¦> T. 1 : 5. R.
14 : 14, oTSa Kal iriireiffpai. The two
are distinguished in 2 T. 1 : 12. Bdvaros
oire ^wt)] whether cut off by death, or
spared in life to endure afflictions.
d77eXot, dpxal, Svvdpeis] are men
tioned as the most powerful of God's
creatures, ravra 84 (Xeye oix ws twv
dyyiXwv rourw iirtxetpoivTWv, i) twv dXXwv
Svvdpewv, pi) y4vono' dXXdpeu' UTrep/3oXTjs
dirdffTjs rb tplXBpov 8 irpbs rbv Xpitrrbv etxe
eVtSeT£ai §ovXbpevos. (Chrysostom). Nos
sive moriamur, sive vivamus, eo Deus
amore araplectitur, quern nobis per
Christum manifestavit. (Fritzsche). Cf.
iriXai g.'8ov oi Karitrxiffoviriv airijs, M.
16: 18, n. v'ipwpa, (3d6os] ccelum et
terra ; what is in heaven or in hell, the
height of prosperity or the depth of ad
versity ; perhaps, all possible existence in
the extremes of space, Is. 7: n. The
Apostle enumerates, as in 1 C. 3 : 22, 23,
whatever, unless rightly apprehended,
was likely to exercise an undue influence
and dominion over their minds ; — nothing
in our personal state (B. f.) ; in our rela
tions to other beings (d77. dpx. Sux.) ; in
time (e'x peXX.) ; in Bpace (iip. fiaB.).
ktIitis] constitution; whether by Divine
creation, appointment, or permission.
ttjs d7. ... ex X.] Explaining and
strengthening the previous expression,
ttjs d7. tou X. The love of God for us

is the source of our salvation (J. 3 : 16.
E. 2 : 4), and our security (J. 17 : 23, 24.
2 C. 13 : 11, 14. 2 Th. 2 : 13) ; but its ex
ercise towards us, its manifestation to us,
its realization by us is in Jesus Christ
(5:8. 2 T. 1 : 9. E. 2 : 7. 4 : 32. 1 J.
4 :g, 10. J. 14 : 21 — 23). The remarks of
Fritzsche are ivetrr., piXX. neque tempus
prassens neque futurum. Tempus et
jungit amicitias et discindit. Homines
diligere saepe incipiunt quos antea
oderant, et quibuscum nunc in gratia
sumus, ii nos paullo post aliqua offensione
interposita inimice insectantur. At Deus
nos et nunc amat, et in posterum amabit.
v'ipwpa, pdBos. Dissuunt hominum amici
tias locorum intervalla. Quos nos pra-
sentes in oculis tulimus, eorum nos saape
sensim sensimque oblivio capit peregre
profectorum. Nos vero ubicunque lo
corum simus Deus diligit, sive in coalo
Christi consortio utamur, sive in terra
aetatem degamus.
IX. 1 — 5. The Apostle has set forth
the security of those who were the chil
dren of God in Christ Jesus. He has
shown the validity of their title to be the
sons of God, the glory of their inheritance,
the mighty agency employed in their be
half, and the internal principle which
would make them triumphant in victory.
He now prepares to meet an objection to
these statements which might be drawn
from the condition of the ancient people
of God. It might be said, ' How do you
reconcile your statements as to the secu
rity which believers enjoy, with the pre
sent condition of the Jews, who are sepa
rated and estranged from God?' How
is it that they have failed to attain the
glory which is associated with the advent
of the Messiah ? This objection the Ap.
meets in the most skilful and delicate
manner, by declaring at once his tender
affection for the Jewish nation, and by
identifying himself with them, e'x Xpiffroj]
as one united to Christ, the element and
substratum of my spiritual life, J. 15 : 4,

ROMANS 9. 2—5.

415

/tot ecrTt fiEyaXtj Kal dSidXEtirTOS dSvvrj ttj KapSla fiov. 3 tju^o'-
JU.77V yap auToy eyw dvaQsfia sTvai airo tov ~K.piaTOV virEp twv
dSiXcpwv fiov, twv cruyyevwv fiov KaTa crap/ca, 4 oiTtvey elaiv
'laparjXiTai, tov h vloOeala /cat tj Sd^a /cat al SiaOhicai /cat h
vofioOsata Kai tj XaTpsia Kat al EirayyiXtai- S cSv ot iraTspss,

17 : 23. 2 C. 51: 17. 12 : 19. Thus it
corresponds with trvppapTvpoiaijs . . . (v
nveip. 07., with the -concurrent attesta
tion of his conscience, and the overruling
Spirit. Some explain ex Xp. in the pre
sence of Christ, ' coram,' as ex dvBpwirois,
L. 1 : 25. 16 : 15. ex Xp., ut vir cum
Christo copulatus, nt homo in Christi
castris positus; ws XptoriaxSs, r P. 4 : 16.
o-uppapTupo8o-Tjs] bearing concurrent
testimony; quum quod dicturus sum con-
scientia mea testimonio comprobet, quum
ad verba mea, tanquam altera testis, con-
scientia mea accedat. (Fritzsche). ex ttx.
£7.] parallel to ex X. ; as one feeling and
speaking under the influence of the Holy
Ghost. An action, or passion, or senti
ment, said to be iv irv. a7., is thereby re
presented as merged, involved in the Spi
rit's internal agency and operation, 14 : 1 7.
C. 1 : 8. 1 Th. 1 : 5, 6. Jude 20. tjSxo-
P.tjx 7 dp] For I was praying (if it had
been possible) to be in my own person
an anathema from Christ, — a thing ac
cursed, and given over to perdition, ijixo-
jltjv expresses an inchoate prayer ; not a
prayer actually offered. He was ready
to entertain the wish, if any good could
result. Compare the language of Moses,
Exod. 32 : 32, and the use of ifSovXbpTjv,
A. 25 : 22. ijBeXov, G. 4 : 20. We may
apply to this the remark of Hermann,
Soph. A}. 1 1 06, In eo quod quis voluit
facere nee tamen perfecit, quod aptius
adhiberi tempus potest, quam quod ab e&
ipsa ratione nomen habet, imperfectum ?
The force of the imperf. is, ' I was on the
point of, if it were lawful.' dvdBepa]
D7TJ duo significat ; sacrationem qua
quis irse divinae devovetur, Is. 34 : 5 ;
hominem (aut rem) tali sacratione irse di-
vinaesubditum, Josh. 7: 1, 12. (Fritzsche).
See onL. 21 : 5. A. 23 : 12. L. 6 : 22. The
application of the word dvdBepa to those
who were excommunicated, or visited with
ecclesiastical censures, is attributed to the
fact that their names were exposed to
public view. Etymol. Mag. dvdBepa irapd
tS iv ttj o-ttjXtj dvarlBeaBai. Socrates, H. E.
VII. 34. of Nestorius, koixtj pivroi ipi)tpw
irdvres ol KXrjpiKol airbv dveBepdritrav.
Ovtw ydp ol Xpitrrtavol KaXelv elwBapev
rijv xardjov j3Xafftpijpov ipijtpov, Srav airijv

Wffirep iv itttjXtj dxaorTjo-axTes tpavepdv tois
diratri xaraffrijffwpev. The thought is,
' I could (were it possible) wish to change
places with them,' for they were dvdBepa
dirb X. — ' to be for them what Christ be
came for me' (G. 3 : 13). olfTtxes] such
(I mean) as are. See on driva, G. 4 : 24.
'Io-paTjXtrai] the most honourable title,
as a member of the theocracy, and an heir
of the promises. 'IouSatos, a Jew in his
nationality, as distinguished from the
Gentiles. "E(3patos, a Jew in his lan
guage, 2:17. For the origin of 'Io-p.
see Gen. 32 : 28. cf. J. 1 : 48. 2 C. 11 : 22.
Ph. 3:5. 'SP'r. boni ominis nomen
pro quo Deus propugnaturus sit; valens
pugnabit Deus ?Vk lt~W? vloBeala]
' Sonship' implies favour and affectionate
union ; Ex. 4:22, ' Israel is my son, my
firstborn.' Jer. 31 : 9. Hos. 11 : 1. La-
tissime patet i) vloBeala quae omnia Judse-
orum decora comprehendat. So also SS£a
may be a general term embracing the
particulars, StaprjKat, vopoBeffla, Xarpela,
(trayyeXlai. Eo enim Israelite majestate
conspicui sunt, quod jura pro majestatis
exemplis paullo post memorata iis Deus
tribuit. (Fritzsche). i) 8 SI a] may be the
Shechinah, a symbol of God's glorious
presence which appeared to the patriarchs,
and showed itself over the ark of the cove
nant in the temple, Ex. 16 : 10. 40 : 34.
Lev. 9 : 23. 1 Sam. 4 : 22. Ps. 78 : 61. ai
8ia0^Kai] used in the plural in Ecclus.
44: 11. 2 Mace. 8:15. E. 2 : 12. Re
ference is made to the renewal of the
covenant with Abraham, Isaac, and Ja
cob ; or more probably the Abrahamic
and Mosaic covenants are meant, vopo-
6 eat a] may mean the publication of the
law, Bitris tov vbpov, or the code of laws,
the statutes thus promulgated, to xopo-
BeTijB4vra, rd irpoffrdypaTa. The latter
is the meaning in this passage. i) Xa
rpela] the whole ceremonial law, the
divine institution of religious worship and
service given to them alone, distinguish
ing them as a kingdom of priests, Ex.
19 : 6. H. 9: 1— 6. ai e7ra77eXtai]
the promise of the Messiah and of the
blessings which centre in Him. H. 7 : 6,
'Aflpabp rbv (xovra ras (irayyeXlas.

416

ROMANS 9. 5—8.

Kal ij~ Sv b XpiaTos to koto adpKa, b wv e7rt iravTwv Qeos
BvXoyrjTOs et'y tovs aiwvas, dfihv. Ovy oiov Si oti iKiriirTWKBv
b Xoyos tov Qeov. ov yap itovtes ol e£ 'lapahX, ovtoi 'lapahX-
1 ovS' oti slal airepfia 'A./3padfi, irdvTes Te/cva, aXX' 'Ev'Icraa/c
KXrjOhaeTal aoi airipfia' tout EaTiv, ov to tekvo Ths aap-

These nominatives depend upon fix tj
vloBetr., 'whose distinction is.' There is
no reference to the pres. or fut. as the
A.V. ' pertaineth' implies. The Apostle
mentions the high privileges of the literal
Israel, but asserts nothing of their perpe
tuity. These, however, were the special
property of a remnant within the nation,
and passed on by a legitimate descent to
the Jewish and Gentile representatives of
that remnant. tS KaTd trdpxa] as
far as regards his human nature ; implying
that he had another nature. 8 i3x . . .
GeSs] who is God over all. So Syr. and
Vulg. The testimony here given to the
Deity of our Lord and Saviour Jesus
Christ is so express that various attempts
have been made to evade its force. With
this view some have placed a colon (or
period, Tischdf.) at adpxa, or at irdvrwv,
and have taken the rest of the sentence as
a doxology. ' God be blessed for ever.'
But the sentence is in form exactly the
same as 2 C. 11 : 31, 0 wx eSXtryTjTSs eis
aiwxas, whereas in all doxologies e8Xo7.
stands the first word in the sentence, L.
1 : 68. 201:3. E. 1 : 3. 1 P. 1 : 3.
The Apostle, after enumerating tbe dis
tinctions peculiar to the Israelites, men
tions one which far exceeded them all,
viz., that from them sprang, in human
nature, He who is God over all, blessed
for ever. To this he adds the solemn
asseveration 'Apijx (it is) Truth, M. 5 : 18,
n. A doxology would be quite out of
place here.
6 — 9. The Apostle reminds them that
the seed of Abraham was limited to the
line "of Isaac ; it could not then be said
that the promise was unfulfilled. oix
otov Si Sri] The simplest interpretation
would be to take oiov for oiov re, of which
there are several instances, and to render
it ' It is not possible that the word of God
has failed.' But words of this meaning
are uniformly followed in N. T. by an
infin., and not by Sti c. indie. Cf. o8k
ivSixerai, L. 13 : 33. dSivarov, H. 10 : 4.
SuxarSs elpi, R. 11 : 23. Some explain it
ou toiox Se X4yw ofox,, ' I mean not such a
thing as that.' Cf. 1 C. 15: 50, tovto Si
tptipi Sti, ' Though I grieve for the Jews,
my grief is not as though,' ws Sri, 2 C.
11 : 21. 2 Th. 2:2. But the expression

oux otov seems to have the force of a strong
negation corresponding to the expression
ttoXXou 7e Kal Set. Thus oix bl°v SpyiiTopat
is explained by some ttoXS dirixw tov
bpylfcffBai, or, better still, oi Toiovrbv
iffriv Sti. Thus o8x oibx contains not only
a simple denial, but is a weighty and em
phatic negation ; minime sic se res habet,
multuin abest ut, implying that the case is
far otherwise, for that the very opposite is
true. 4xn4irT. b Xby. t. Q.] the promise
of God has failed; i.e., the blessings pro
mised to the true Israelites. The unhappy
spiritual condition of the Jewish people is
no proof that God's promises have failed.
4xir4irT. excidit ; see 1 C. 13 : 8, tj d7dTTTj
oSSeVoTe 4xirlirTei, ' is never ineffectual. '
And cf. Aristoph. Vesp. 1012, vvv p4v rd
piiXXovr' ei XiyetrBai pi) Triaij tpaiXws
Xapdjr' eiXafieiaBe. Plato, Euthyph. c.
1 7, Trpotrexw tSx xoux wore 08 xapal iretrei-
rai Sti dx e&rTjs. Cf. /"E)3 Josn_ 21 : 45)
23:14. 2 Kin. 10 : 10. irdvTes ol i£
'I trp.] refers to the lineal descendants of
Jacob, 0 'Io-p. KOTd adpxa, I C. 10 : 18.
In oBtoi 'Itrp. the word means the spiritual
children of Jacob, cf. 2 : 28, 29 ; these
have the character Israel. oiSi Sri'eiffl
ffir.] and not because men are the seed of
Abraham. TrdxTes rixva] Mere de
scent from Abraham could not entitle to
the filial character. Neither Ishmael, nor
the sons of Abraham by Keturah, had any
interest in the land of Canaan ; much less,
then, could natural descent secure a share
of spiritual blessings. This, the Apostle
intimates, is taught by the language, ' In
Isaac shalt thou have a seed ;' or, if kXtj-
Bijfferai = XuyifeTai, 'In Isaac a seed is
reckoned to thee.' He takes the histo
rical language in its religious and spiritual
meaning. tout' (trriv] The original
limitation to Isaac's seed implies that the
progeny really intended are God's own
children, spiritually born by virtue of his
especial promise. This deeper spiritual
signification attached to 0. T. language
occurs in 4 : 17, 18. 9 : 27. Td rixva
ttjs trapxbs, tov Qeov] are phrases
founded on the birth of Ishmael according
to the ordinary course of nature, and that
of Isaac in consequence of God's promise.
Cf. G. 4 : 23, 29, n. J. 1 : 13. ps. 22 : 30J

'qqSuqqjiq eqq jo ssor s.nBsg; -queuqn-
"lnJ J° seSBqs snouBA pBq Atn$i3Tl o Aoeqd
-ojd eqx -u </ : or -M aag [7x0 ' -6=1
'X * pesn si eSBnSuBi jBninrs Ajba qarqAv
Suiqaedsej 'uoiqaep reaosjed oq uoiqBor[d
»dB aqBipamra; ub SBq ueqq eSBSSBd eqx
¦o£ 'gz : 8 '(tz) uoiqBAiBB jo sseaojd eqq
ui uoiqoB si.q oq jeqqBj qnq 'peSejjB ejaq
eeuBqsm Aub ui uoiqoB spog oq eqBudojddB
Ajbojbos st qoiqM 'soxaqo\vx nox xa uois
-Bajdxa aqq Aq peauBqsui bi queuiaqBqs aqqjo
JaqoBJBqo rejanaS aqx -pjjapaj jo jBuosjed
'jBnquids jo rejodmeq jeqqeq.u 'sqsejeqm
esoqq jo ejnqBU eqq jo eAiqaadsaui si puB
.' jiao jo pooS joj Brenppirpui jo sqsajaqui
eqq SuiqoajjB bb 'jeqoBJBqo puB e[diou;jd
sqi qqiai 'uoiqBiiimjeqep BAiqoep s,pog
si qoBj qBqj, -qmsa.1 jBjnoiqjBd aqq jo
quepuadepu; puB 'paauaS si pres puB auop
ueqq bbav qBqM. Aq peqsqqBqsa qoBj eqq
qng -amoo oq bbm qBissej^; eqq qopqAi
mojj euii eqq oq oq puB 'avei s i>o*) jo
saiJBqisodap eqq eq oq sjeqqo oq eauejejejd
ui aesoqa bb 'Aquoqsod siq piiB rcnpurp
-ui ureqjao b jo esBO eqq ui pejjnooo qBqAY
jo ajaq sjpaads ajqsody aqx -paugep
snqq si qappis jo punojS puB eojnos eqq
'sTjj3gqdjj. If. 'os *S3[.ioa\ uo quepuadep qou
'm guiqBuiSuo qou [-Lda Js xno -6i : g
'X z n! axlxxaa -p .'(11 : gg -bj 'i3A3rl
VAmjv aitx sj3 nojdn-% nox (tynoc/ tj.) qoBj ui
SI qi SB uoisueqejddB UBinnq ui 'paiujrjuoo
'paqsqqBqsa eq '-a-; ,. uijtj puBqs Abui pog
jo uoiqBupujeqep eAiqee|e eqq (seouBqsmrLO
-jio qons ui uoiqorpejd b Aq) qBqq jepjo
ui, -883jd bi txAsri qBqq SuiA.iasqo 'jbab
-Avoq 'jeqqeg ¦ (qqcuej, -dg) ,-esoqo oqM
tmq jo AquSiejeAOB eqq uodn qnq 'uasoqa
ejeAV qBqq esoqq jo squam eqq uodn qou
(dA3ii) qsej ApquapiAB qqSpn uoiqBmvujeqap
eAiqoara eqq qBqq , '-xa qqpu. B.A3T1 qoenuoo
amog - 1 z '. \\ -qr 'toov\x Aurntp vxvx 10
'sujbaoS qi eAiquBqsqns aqq oq aAiqoefpB ub
jo bojoj eqq saAiS Apquanbejj vxvx [sursg
-odxt -q -x AU.L0XX3 txvx Ii 'Atol.dg Jj
xno SI 'Slj}3Qt)djL aU.Lo\X3 txvx If. SI qeiqAV
'swagodjt. It, -eouaipaqosrp jo aoueipaqo jo
oSpg[A\oio|3.ioj eqq qou bi uoiqBuiqsapajd
qqiAi peqeeuuoa eSpeiAiou3[ejoj eqq qBqq
osre saiojd eajoep ouiato eqq jo sqoefqns |

•II "IOA
eqq Aq anop sjjjom jiao jo pooS oq aoua
-jajej AnB jo noisnpxe eqx -ujoq ejaAi
uejppqo eqq ejojeq uejrads ojeM spjoAV
eqq qBqq qoBj eidrais aqq Aq pepnjoxa si
stijoav jo ejoos eqq no quern aiiqBJBdraoo
jo ubab jo oisuijqui jo Bepi aqj, '[Boiq
¦eqquejBd si soxrfno\7J7( • • ¦ • miLtyrl asuBp
aqj, -Uglxddf oq sSuopq dvl. eqj, -biijom jo
bbm noiqeep eqq qBqq Bepi eqq eAiqBSen oq
peAojdme bi tf.il -ujoq qaA qou ojeAi uejp
-pqo aqq uaqA\ '(pupn ui JBaq) Jaq oq pres
BBAV qi JOjJ \_'f)kAA3k. d"nK. tt111.lj.li -JOJ7 A3
noxnv aIixjox aIlx six fxtogg 'oz : g -ratifji
J° OlCUlI -<18H ax$ se pesn bi aUxjox
. (ii) siseqquejBdeqq jaqjB (z\) uipanmsaJ
Bi eauaquas aqq f 'sqB -mou aqq si vxxfcj
-3,1, -jeqqoui euo sb \\a/& sb JaqqBj auo
Bi ejeqq BBejeqAA 'sjeqqBj quejejjip ajmbaj
ppnoAi obbbj puB iBBraqsj jo asBO aqq qqiAi
ASojbub eqa[dmoo qBqq Bapi eqq qqiAV 3[onjqB
si 'jaqqora aqq qBqq puB 'quejBd uouiraoo
euo ejaq pamBU SuiABq ajqsody eqj^ 'liU
sodxvji nox -t( qqiAV S0A3 uiof oq ''/^ *y
up SB 'jeABMoq 'jeqqeq si qj 'TQiM og
¦snqiqnouoo ejodmeq oun ep '-e-; '<oc/»y
-3Anx> snodaxotpiiv AtldlVX Anxqv aox vxvx
'nox ixav 'soAf }J3 uiBjdxe emog -sjeqqom
quejejjip Aq ejBAi raBqBjqy jo squBpueos
-ep eqq 'jaqqoui auo Aq aje.u oq pejjejaj
obbsj jo squBpuaosap eqx -mBqBjqy jo
uajppqo aqq ui UBqq ajqBTjJBraej ejouz
jbj bbm obbsj jo uejppqo eqq m uoiq
-oi.iqsaj eqx -uejprrqo s(Boaeqeg jo euo oq
uoiqBquuii jeqqjnj b sba\ ajaqq joj 'obbst
jo uajppqa aqq pre oq Suo[eq qou pip
qt qnq -qBJBg Aq mBqBjqy jo uejppqo
eqq oq paqmiq sba\ asuuojd eqx -uoiq
-ouqsej jaqqjnj b Baonpojqut siqjr, -otj
'osre Booeqeg jo esBO eqq ui qnq 'qBJBg oq
espnojd jo p.ioAv eqq sv\% bba\ Apao qo^j
'2z '11 '£ : c [ag aoaotI qo "£i — 01
'VAX 3X VV\A.V S13$3X n0XnV1A3 gl\OA3Tio\JLld3JL
''rz ix -pQ -bubaia Bndmaq qns '. 91 : F
'VK L 'P P"18 '" : L\ 'U80 8as •' JBeAqxeu
amiq siqq qnoqB 'uibSb sba^ emiq eqq uaqM
ZK\1 IUU 'OI : 81 'naO '^H [tioxnox
Atidivx Af>x vxvx -spqq bba\ asimojd
jo pjOAi eqq 'avo^j \dvL -KKvj%3 -i£

-naynog dm^iarl o ixq a 'tixnn UgUdda

dmLda ^a nno 'tidari SuoagodjL noaQ nox dULoyns

'Soxdnoynn nox na yy»
xnn U ndi 'donnn
U dognLn ix dmxdn^ndjL agUrl dmxdagUddaL dnL mjLUrl ll .dmrlU
SodxnJL nox nnnj)T( nnnoXa dUxion Soda ia nnnadaj mn nyyn 'ag
dOdorl no OI 'spin nddn^ tix mxna mn mrioxinaya doxnox dodmn
nox »-L»5[ 'Soxno SoLpy o dnL SmyaLLnjLa g -nrldajLj) sia mxa^j
-7/Coy SmyaLLnjLa SUx ndnax nx nyyn 'noaQ nox ndnax nxnnx 'Son

llf

•5i—8 '6 SNVHOH

418

ROMANS 9. 12—15.

ast tw iXaaaovi- x3 KaOws yiypaiTTai, Tov 'Ia/cw/3 hjairrjaa,
tov oe 'Hrrau ifilarjaa.
14 Tt ovv ipovfisv ', fih dSiKia irapd tw Oew ; firj ysvoiTO.
lb tw yap Mwcr/j Xeyet, 'EXe/jcrw ov av eXew, /cat oiKTStprjaw bv

the temporary subjugation of his descen
dants in the time of David (2 Sam. 8 : 14),
Amaziah, Uzziah, 2 Ki. 14:7, 22i their
complete subjection under the Macca
bees when they became incorporated
with the Jews (Jos. Ant. xiir. 9. 1), and
their 'exclusion from the peculiar privileges
of Israel during their earlier history, are
all included. Comp. the progressive and
still progressing fulfilment of Gen. 9:25
— 27. TjydirTjtra . . . iplffrjira] Mai.
1 : 2, 3. Heb. 2il'H praes. I love ; VIJMitf
praet. I have hated. ' The people against
whom the Lord hath indignation for ever,'
ib. (4). Mr. Walford explains the expres
sion s 07. an d ipiir. of the p reference of Jacob
to Esau in the arrangements by which they
and their respective descendants were af
fected, and compares them to the manner in
which the Supreme Benefactor endows one
person with ten talents and another with
one. In Gen. 29 : 30 we read, 'Jacob
loved Rachel more than Leah;' and (31),
' when the Lord saw that Leah was hated;'
cf. pitrwv, J. 12 : 25, n. L. 14 : 26. Deut.
21 : 15. Fritzsche strongly censures such
interpretations of d7axax, pitreiv. Homi
nes orientales, pro majore sua animi conci-
tatione, amorem aut odium et sentiunt,
et enuntiant, ubi nos, qui sumus in occi-
dentalibus plagis natura minus irritabiles,
nihil nisi studium aut neglectionem sen-
tinius et eloquimur. Itaque occidenta-
lium hominum frigore orientalium homi-
numardorem vehementiamquein sentiendo
loquendoque exstinguunt qui d7aTrdx
vehementius amare pitreiv minus amare
explicant. 14 — 18. It being the object of the
Apostle to prove that it was the purpose
of God to reject the natural seed as such,
and to give.the inheritance of the blessing
to the spiritual seed, be is led by the cir
cumstances of the original designation of
the line of promise, on which he founds his
argument, into a discussion of the Divine
decrees as affecting the state and condi
tion of men generally. The general sub
ject is first imported into the current ar
gument at v. 11 (see n.) ; from (14) to (24)
is a digression on the general subject en
tirely ; at (24), in 08 pSxox e£ 'IouSaiwx
x.t.X., the subject of filiation and heirship
is resumed, t! oSx ipovpev ;] a form repeat

edly employed in this Epistle, not elsewhere
in N.T., to repel doubt, objection, misre
presentation (30). 3:5. 6:1. 7:7- /'¦t)
dStxla] Are we to suppose that there is
injustice with God in preferring Jacob to
Esau, Isaac to Ishmael? Far be the
thought. Tip 7dp Mwo-tJ] It is gene
rally supposed that if 7dp be dependent
upon pi) y4voiro, as position and usage
(11 : 1. G. 2 : 17. 3 : 21) seem to re
quire, it must introduce the quotation,
eAeTjirw x.t.X., and the inference from it,
as the confutation of the charge of dSixla
irapd to) 9., which is denied by p-ij yivoiro.
But it is difficult to find any thing like
confutation in the words quoted or the in
ference from them. Some find it in the
prominence given to the notion of mercy
in the phraseology of the Divine declara
tion, and in the expression tou eXeouxTos
6., q. d., ' There is no unrighteousness with
God, for it is mercy, when he shows mercy
to any.' (Tholuck). But this is no solu
tion of the difficulty ; for the question still
remains, Why, when there is no difference
between two parties (1 1), should one in
preference to the other be the object of
mercy 1 And the meaning of the repeti
tion of iXew and oUretpw, and the recur
rence of iXew in (16), may be otherwise
and more satisfactorily accounted for.
Besides the inference dpa oSx k. t. X.
(16), is clearly in parallel with the infe
rence dpa oSx (18). But this latter cer
tainly cannot be understood as a confuta
tion of the charge of dSixla. Others
think that the confutation consists in the
assertion undoubtedly made in the quota
tions and inferences, that mercy and wrath
depend upon the Divine will alone. But the
Apostle is so far from regarding this as a
confutation, that he follows it by an objec
tion (19), equivalent to the original charge
of dSiKia irapd Q. The answer to which
objection contains the real confutation of
the charge. But 7dp may be understood
as dependant upon pi) yivoiro, without ne
cessarily introducing the immediate an
swer to the proposition denied. It alleges
a further illustration of God's sovereign
will exercised in grace, corresponding to
tSx 'Iok. Tyydirijffa, as the parallel 7dp in
(17) alleges an illustration of the exer
cise of the same in wrath, corresponding
to tSx Se'H. iplffTjira, an inference being

ROMANS 9. 15—19.

419

av otKTsipw. l6 apa ovv ov tov OsXovtos ovSe tov TpsyovTOs,
aXXa tov iXeovvTos Oeou. I? Xeyet yap 77 ypacph tw <&apaw,
OTt ety auTO tovto i^hyBtpd ' ere, oVwy evSel^wfiat iv aoi Thv
Svvafiiv fiov, ko.1 oirws SiayyeXrj to ovofia fiov iv iraarj Th yj?>
18 apa ovv bv OeXei IXeet, ov Si QiXsi aKXrjpvvsi. r9 'Epe<"y ovv

drawn, first from one instance, then from
both, which in the mind of an objector,
who is immediately afterwards introduced,
may seem unfavourable to the justice of
God, but which is supported and con
nected with the confutation of the original
charge in the answer made to the objection.
Thus considered, 7dp in (15, 17), does not
offer the statement of an objection, but of
the actual case in all its difficulty, in order
to prepare more effectively for the only
possible confutation of the charge of
dStKia Trapd 9., which the Apostle pro
ceeds to give in (20, 21). The course of
the reasoning then would be this, ' If
God says, I have loved (or chosen) one,
and hated (or rejected) another, is there
then unrighteousness with God? far be
the thought ; for to put the case in his
words to Moses, eXeTjtrw k. ¦,. X. , we cer
tainly infer, that it is not tou 84Xovtos
k. t. X., or to put it in his words to
Pharaoh, "Oti eis avrb t., we certainly in
fer from these Sx BiXei e'Xeet — aKXrjpivei.
And hereupon you raise the objection of
unrighteousness, but with what right, iri
rls el; and with what reason, p.Tj ipei x.t.X.
eXeTjo"w] This was said to Moses when
he interceded for the Israelites and de-
precated_ rejection on occasion of their
worshipping the golden calf (Ex. 33 : 18,
19). It is the statement of the principle
on which God would deal in mercy with
the congregation. He would show mercy
to individuals according to his sovereign
will. It is correlative to his former
statement made on the same occasion,
Ex. 32 : 33. The expression eXeTjtrw Sv
dx iX. is idiomatic, and signifies, I will
have mercy on whom I please, on any one.
Compare Ex. 4 : 13. 16 : 23, Send by
him whom thou wilt send, i.e., any one
but me. 2 Sam. 15 : 20, I go whither I
may go, i.e., anywhere. dpa oiv]
drawing an inference, 5: 18, n. tou BiX.]
(iari), cf. 4 : 16. The subject is tj KaT'
ixXoyijv irpbBeffis. This depends not on
human inclination and effort, but on God's
mercy exercised according to his good
pleasure, tou rpixovros] may refer to
those who labour with the idea of human
merit, and seek for righteousness by the
works of the law. For rpixw denoting
labour, exertion, cf. G. 2 : 2. Ph. 2 : 16.

As we must not give to any passage a
sense which is repugnant to the word of
God, we should bear in mind that the
purposes of God comprehend both means
and ends. If we wish to attain any end,
we must employ the means which God has
taught us to be requisite for its attainment,
cf. A. 27: 22, 25. iXeovvros] not used
with any special emphasis due to the ver
bal notion, but designating the divine
agency by the term which indicated it in
the quotation. If it had been dyaTr/jtrw,
we should have had tov dyairovvTos 9., or
if KaXeo-w, then tou koXouxtos 9. in fact (16)
corresponds with oix i>) (pywv dXX' (x tou
KaXouxTos(n). t) ypatpij] Scripture is here
personified, and identified with its author.
G. 3:22. 4:30. e|Tj7etpd tre] LXX.
Ex. 9 : 16. (vexev Toirov Sierrjp-hBTjs. Simi
larly Dathe, 'enimvero manebis.' Hebr.
1 ^7782?7 caused thee to stand, i.e.
to occupy the throne ; raised thee to thy
present eminence, jSatriXeis ydp i^eyelperal
Tts iir' ipov tov Xaov iravrbs. Joseph.
A . J. 8. 1 1 . 1 . A change of dynasty may
be referred to, Ex. 1:8. 2 : 23. tS Se
itfiyeipd tre dvrl tov ffvvexwpriffd trot ttjs
/SatrtXeias rvxeiv, xal xwXiffai Svvdpevos
oix ixwXvtra. Theodor. Some explain
t&ryetpa, I have permitted thee to con
tinue in life, i.e., I did not cut thee off by
the plagues. Fritz, explains it ' incitavi
te, ' stirred thee up to rebel, which cannot
possibly be the meaning of the Heb. ttjx
Sivapiv] The LXX. have ttjx laxiv.
SiayyeXrj] cf. Ex. 15 : 14— 16. The
Jews proclaimed everywhere their de
liverance by a mighty hand. It is the
subject of direct and indirect allusion
throughout their literature. The downfall
of Pharaoh is recounted in profane history ;
the Koran spread the story still more
widely, and Christianity will publish it to
the end of the world. (Tholuck). Ex.
14: 17. Neh. 9 : 10. Isa. 63 : 12.
e'Xeet] describes an act of mercy, ffKXrjpivei
judicial punishment. Sometimes God is
represented as the agent in hardening,
Ex. 7:3- 9 : 12. 10 : 1. Sometimes
Pharaoh is said to harden himself, 8 : 15,
32. Sometimes the general statement is
made that his heart was hardened,
7 : 14, 22. The first form draws atten-
27—2

420

ROMANS 9. 19—22.

fioi, Tt sti fiificpBTai ', tw yap fiovXhfiaTi avTov tis avOsaTijKS ',
20 fiEvovvys, w dvQpwiTE, av Tty et b avTairoKpivdfisvos tw Oew ;
fih ipsl to irXaafia tw irXaaavTt, Tt /tte iiroirjaas ovtws', 2I tj
ovk evet ifcpvalav b Kspafisvs tov irrjXov, e/c tou ovtov cpvpafiaTOS
iroihaai o juev ety Tifihv cr/ceuoy, o 6*e ety aTtfiiav ; 22 et oe QiXwv

tion to the divine agency in allowing such
a condition of mind to show itself. Pha
raoh knew not the Lord ; he regarded God
with feelings of enmity. Hence his ob
duracy was inevitable ; each succeeding
stroke exasperated his animosity, J.
9 : 39, 40, n. The sacred writers fre
quently use active verbs when they ascribe
to the persons of whom they speak, not a
direct and positive agency, but a permis
sion to others to perform the actions.
God did not interfere to prevent Pharaoh
from following the bent of his own mind.
In the language of the Helvetic confession,
' There is in ourselves enough of vice and
corruption to preclude all necessity for
God's infusing a new and increased de
pravity. Therefore, when it is said, that
God hardens, blinds, gives up to a repro
bate mind, it is to be understood that
God does it by just judgment, as a judge
and avenger.' Dean Afford observes,
Whatever difficulty lies in this assertion,
that God hardeneth whom He will, lies
also in the daily course of His providence,
in which we see this hardening process
going on in the case of the prosperous
ungodly man. Fritzsche would render
ffKXrjpivw, render obstinate, contumacious.
tTKXTjpiveiv est pervicacem reddere, o-kXtjpSs
hominem contumacem denotat, A. 19:9.
H. 3 : 8. 4:7. Words in -8xw, like
those in -Sw imply the rendering the per
son like the root. dvSpivw, IXapivw, pe-
yaXivw, ijSivw.
19 — 21. 'Epets oSx k.t.X.] This is the
objection in (14), resumed after the full
statement of the doctrine of the divine
sovereignty in (15 — 18), and grounding
the charge of bSmla (rl (ti peptp. k.t.X.)
upon that part of the statement, that side
of the doctrine, which confessedly pre
sents the greatest difficulty. Obviously
the objector understands ffxXrjpivei in the
.strongest sense. dxuVtrTTjKe] Who with
stands his will? If all men subserve the
secret purpose of God's sovereign will,
why does he still find fault ? The drift of
the objection is similar to that in R. 3 : 5
— 8, and insinuates that, as the sins of
men bring into view the perfections of the
tlivine nature, no reason exists for his dis
pleasure. This objection the Apostle
meets by denying that man has any right

to cavil at the appointments of God (20,
21), and next he shows that these ap
pointments may be understood even by
us to be not inconsistent with his attri
butes of justice and mercy (22, 23). The
perfect tense is used with the force of the
present, J. 5 : 45. 6 : 69. 7 : 52. K.
5:2. 1 J. 4 : 20. Cf. 2 Chr. 20 :6, Kai
oix (ffri irpbs ffi dvriffTTjvai. pevovvye]
imo vero, quin vero. Nay, rather the case
is this. L. 11 : 28. Pb. 3:8. R 10 : 18.
0 dxTaTTOKptxSpexos] the impugner of
the works and ways of God venturing to
speak in opposition or contradiction. Hac
priore responsione nihil aliud quam impro-
bitatem illius blasphemiae retundit, argu-
mento ab hominis conditione sumpto.
Alterum mox subjiciet qu& Dei justitiam
ab omni criminatione vindicabit. Calvin.
tS TrXdo-p-a Tip irX.] Heb. n!£$0
'iPfpy? Is. 29 : 16. LXX. o8x ws tttjXSs
tov xepapiws XoyujBijffeffBe ; pi) 4pei rb
irXdtrpa rip irXdtravTi airb, oi ffi pe iirXa-
tras ; i) rb irol-npa to? iroiTjffavri oi ffvverws
pe (irolnffas, cf. Is. 45 : 9. Jer. 18 : 6.
the passage which probably was in the
Apostle's mind, ou'tws] 'so made me,'
i.e., with this result, that I am what I
am. TW^PTTIQ 'what makest thou,'
Is. 45 : 9. e|outriax] right, authority,
conceived as inherent in absolute irrespon
sible power. The argument is the same
as that attributed to the Almighty in the
book of Job, and the cogency of which
was acknowledged by the patriarch, Job
42 : 1. tov tttjXou] Gen. of object after
<?£ouo-iax. Cf. M. 10 : 1, n. ffKevos] Mk.
3 : 27, n. dXX' 4k tov airov tttjXov dve-
irXatraro (8 Kepapeis) rd re twv KaBapwv
(pywv SouXa trKeurj, rd re (vavrla bpolws,
Wisd. 15:7. eis Tipijv ...els driplav]
to a superior, an inferior end, 2 T. 2 : 20.
tov airov tpvpdparos] Meaning, in
its application, the same mass of mankind,
the same community or people (15), the
same family (13).
22 — 24. There can be no wrong when
God exercises his undoubted right to do
as he will ; and in exercising his will the
divine justice will be displayed by the
punishment of sin, and the divine mercy

ROMANS 9. 22—25.

421

o Oeoy ivSel^aaOat Thv dpyrjv /cat yvwptaai to Svvotov ovtov
>5vey/cev ev iroXXfj fiaKpoOvfiia aKsvrj dpyhs KaTrjpriafiiva et'y airw--
Xe/av, 23 Kal lva yvwpiarj tov ttXovtov Ths Sd^rjs avTov iirl
aKsvrj eXeouy, a irporjTOtfiaaBV ety Sd^av 24 ouy /cat e/caXeo-ev
Tj/nay ov fiovov e£ 'lovSaiwv, aXXa Kai e£ iOvwv 25 <J,y Ka\ gV T&
'Qarji Xeyei, KaXecrw tov ov Xaov fiov, Xadv fiov, /cat ttjv ovk
haps, as involved in iKdXeire. Render,
But if God, determining to manifest his
wrath and to make known his power,
endured, &c., and (determining) to make
known the riches, &c. . . . unto glory (saved
us) sc. by calling (24), and justifying (30).
See 8 : 28, 30. (irl bk. eX.]over; com
ing to and upon; 'bestowedupon,' Conyb.
Cf. erri irdxTas, 3 : 22. Not to be joined
with yvwplirn, the sentiment not being the
same with C. 1:27, but rather that of
E. 3 : 10. 08s Kal iKdX. Tjpds] whom
he also called, even us. Cf. 8 : 30, o8s
Trpowpttre to8tous Kai (KaXetre. The use of
T^pas is a striking instance of the manner
in which the Apostle identifies himself
with those to whom he writes. Com
pare E. 2. At this word he enters again
upon the subject commenced at (6), and
proceeds to establish the true line and
subjects of the promises. Hoc noemate
Paulus ad Propositionem venit de gratia.
Judaeis et Gentibus obvia. (Bengel). (£
'IouSaiwx] Judaeus credens non est eo
ipso vocatus quod Judaeus est, sed voca-
tus est ex Judasis. Etymon verbi (KKXijirla.

by the free forgiveness of sin, granted as
it is without limitation of race or class,
both to Jews and Gentiles, ei Se BiXwv]
The commencement of a hypothetical sen
tence, which is incomplete from the fer
vour and fulness of his thoughts. Cf. J.
6 : 63, n. We may supply, as an apo
dosis, rl ipovpev ; (30). Se is adversat.,
setting in antithesis to the possession of a
power, the consequent right of the pos
sessor to exhibit it. The form of intro
duction shows that this statement is made
as a probable but partial explanation ;
avoiding the case which may be taken,
affording some glimpse into the reasons
for God's dealings. exSeif atrBai] to
show in their case ; from the t-xSeif. (17) ;
so S8x. from ttjx 58x. pou. T5xe7Ke]
tpipeiv is so used in H. 12 : 20. The no
tion t)v . . . paxpoB. is introduced in miti
gation of the rigour of the doctrine of
(21), and is indeed incompatible with
the idea of absolute reprobation. Com
pare 2 : 4, 5. ex ttoXXtj paxpoBv-
pla] The prep, ex denotes the energy
of the agent more powerfully than Sid,
3 : 7. There is allusion probably to the
treatment of Pharaoh, ffxeiij 8p7Tjs]
iOJM ^3 is found in Is. 13 : 5. Jer.
50 : 25 ; but in the sense of instruments
iras (suae), 'weapons of his indignation,'
A. V., though the sense of ' vessels' might
be preserved : homines per quos Jehovah
suam iram effundit. Vessels to receive
and contain wrath ; the finally impenitent,
who persist in their impiety like Pharaoh.
KaTTjpTiffpiva els aw.] fitted for de
struction ; parallel with irpoTyrolpatrev
els 8. (2 3), and to be referred to the divine
action (il : 8. J. 12 : 40) ; yet the ex
pression is purposely less strong than the
corresponding one ; the Apostle does not
say irpoKaTi)pTitrev els dir. (Beng.) Note
that iroipdietrBai and e|apTifetr0ai are
used synonymously in 2 T. 2 : 21. 3 : 17.
'lva yvwpiarj] This depends on BiXwv,
but the form of construction is changed
•from the infin. yvwpltrai, as it marks the
result, with the further view of disclosing.
Here also an apodosis is wanting— (nwae,
or some equivalent word — omitted, per-

25 — 29. tis Kai] introduces an illustra
tion of his argument. The passages
quoted are Hos. 1 : 6 — 10, 2 : 23, of which
the general sentiment is that those who
were not regarded as the people of God
should hereafter become his people. The
language refers to the ten tribes, who, in
the mind of the Apostle, are associated
with the heathen in consequence of their
relapse into idolatry. What was said of
one portion of aliens from the Jewish
commonwealth is here applied to another
portion. And see 1 P. 2 : 10. In Hos.
2 : 23, it is said, 'I will sow her to me in
the earth,' which was fulfilled in the dis
persion of the Jews over the Roman em
pire, and thus, preparing the way for the
reception of the Gospel among the Gen
tiles (Mic. 5:7). In whatever countries
the Israelites are dispersed, there shall
they at their conversion be recognized as
the people of God. In whatever land hea
thenism or apostasy is found, there shall
converted sinners become sons of the
living God. ' Men shall worship Him,

422

ROMANS 9. 25—29.

6 Kal saTai iv tw toVw ov ipphOrj

rjyairrjfiEvrjv rjyairrjfisvrjv
avTois, Ov Xaos fiov u/xety, skeI KXrjOhaovTat viol Qeov Xwvtos.
2< 'Haaias Si KpdQi virsp tov 'lapahX, 'Eav $ b apiOfios twv
vlwv 'lapahX wy tj dfifios T/jy 0aXao-cr7jy, to KOTaXetfifia awQrj-
aeTai- 2S Xoyov yap avvTsXwv Kal avyTSfivwv iv SiKaioavvrj- oti
Xoyov avvTSTfirjfiivov iroihaet Kuptoy iiri T/jy y/jy. 29 icai
/ca(9wy irposlprjKsv 'Haaias, Et fih Kvpios 2a/3aw0 iyKOTsXiirsv
hfiiv airspfia, toy IZdSofia dv iyevhOrjfiev /cat wy Tofioppa av
wfioiwOrjfiev.

every one from his place, even all the isles
of the heathen,' Zeph. 2 : 11. iKei] Not
in Heb. nor LXX., strongly marks the
sense attached by the Apostle to ex rip
rbirw. rbv oi X  tt^x oSk t)7.]
To be understood by reference to the
mystic names given to the son and
daughter of the prophet, Hos. 1:6, 8.
27 — 29. The call of the Gentiles, and
the salvation of a remnant of the Jews, are
predicted in the O. T. STrep tou 'Itrp.]
over, in relation to, 2 C. 12 : 5, 8. 8 : 23.
Ph. 1:7. 4 : to. 2 Th. 2 : 1. tS Kard-
Xeippa] the remnant, Is. 10 : 22, 23. The
comparison of Israel to the sand is gene
rally made only to express the exceeding
number, Gen. 13 : 16. 22 : 17. Num.
23 : 10. The point made by the compa
rison here is, that although all Israel
seemed to be involved in one common
issue, and reduced from great numbers
to a very small remnant, yet some would
be preserved. These should be delivered
from captivity ; a type of deliverance
from eternal death. It is to be noted
that this promise, ' the remnant shall re
turn,' was expressed in the name Shear-
jashub, given to Isaiah's son (7 : 3), just
as rejection and restoration were expressed
in the mystic names Lo-Ammi, Lo-Ruha-
mah, Ammi, Ruhamah, of Hosea's chil
dren. Also that the expression ' remnant'
is of ordinary and very frequent occurrence
in the prophets, as designating the people
of Israel during and after the captivity.
X670X 7ap] LXX. nearly. The sense
of the Heb. is preserved. The execution
of a sentence of deserved and summary
destruction is threatened. Possibly the
Apostle may have added these words to
intimate the approaching punishment of
unbelieving Israel, iirl rijs yijs for e'x tjj
olxovpiv-Q 8Xu, LXX., in the midst of all
the land (or earth) ; cf. 1 Th. 2 : 16.
' For he will bring to an end, and quickly
accomplish his decree in righteousness,
seeing that the Lord will summarily exe

cute his decree in the land.' Eur., Rhesus,
trvvrepwv Tois irois irbvovs, making an end
of thy toils. For the meanings of Troietx,
see A. 5 : 34. 7 : 19, 24- Nihil aliud
significatur quam Deum omnino consti-
tuisse ad extremam paucitatem populum
ingratum redigere. (Beza). irpoeipTjKex]
said in a previous passage, Is. 1 : 9.
2a/3aw0] hosts, armies, N32J- Lord of
the angelic hosts; cf. 2 Chr. 18 : 18. Ps.
103 : 21. 148 : 2. Sometimes it refers to
the stars, Jer. 33 : 22. Deut. 4 : 19. The
LXX. often render it by iravToxpdrwp,
Lord of the universe. The prophet points
out, 1. A distinction of character among
the Jews ; 2. great criminality in one
class ; 3. the preservation of the nation,
which is ascribed to the presence of a
small and faithful remnant. Beza re
marks on the retention of the word 2a-
fiawB as analogous to the introduction of
Greek words into Latin, as Kupie eXeTjtrox,
d7tos 0 9eSs, ascribing both to their fami
liar use in common conversation. He
comments, however, on the negligence of
the bishops in permitting so many words
of Greek extraction to be used in the
Latin liturgy, as contrary to the injunc
tion, 1 C. 14:9 — rI> unde illud tan
dem secutum est, ut in ipsis vocabulis
potissimum peregrinis religio fuerit posita,
et in magiam mutatus sit tandem Christi-
anismus. o-Treppta] metaphorice pauci
tatem quae magnum sui generis numerum
progeneret notat. Perexiguum est enim
quod ex messe sationi homines servant, ut
largam inde messem faciant. ' Aliquod
beatorum Judaeorum seminarium.' Plato,
Timceus 23, ipwv irepiXeitpB4vTos irori tririp-
paros ppaxebs. Joseph. XII. 7. 3, i) Td
alffxiffra iraBeiv Kal pTjSe tririppa tov
y4vovs bpwv airoXeitpBijvai. (Fritzsche).
ffir4ppa is for Heb. 1 "JK? ' a remnant,'
usually 'one who escapes' after a battle,
Num. 21 : 35. Josh. 10 : 28, &c. ; here,

ROMANS 9. 30—33. 10. 1.

423

3° Tt ovv ipov/iEV ', oti sOvrj Ta fih SiwKovTa SiKaioavvrjv
ZcaTeXa/3e SiKaioavvrjv, SiKaioavvrjv Si Thv e/c irlaTsws, 3I 'IcrpaTjX
oe Siwkwv vdfiov SiKaioavvrjs et'y vdfiov SiKaioavvrjs ovk ecpOaae.
32 OtaTt ; oti ovk ek irlaTsws dXX' wy e£ epywv vdfiov irpoasKo^rav
yap tw XlOw tov irpoaKOfifiaTOS, 33 kuOws yiypaiTTai, 'ISov
TiOrjfit iv 2twv XlOov irpoaKOfifiaTOS, Kal irsTpav aKavSaXov Kat
iras o iriaTSvwv sir ovtw ov KaTaiayyvOrjasTai.
10 ' A.SsXcpol, h fisv evSok'io Ths ifihs KapSlas Kal h Sirjais

as in Judg. 5 : 13 (where LXX. has Ka-
TaXeippa), a collective noun, relliquias.
30 — 33. The failure and rejection of
the Jews, though consistent with the
Divine purpose, are really results of un
belief. Ti o8x epoupex;] What conclusion
shall we come to ? Td pi) Siwxovto]
which did not pursue after righteousness,
(acquittal, acceptance with God) . 5 1 k a 1 0 tr.
Se] acceptance I mean which springs from
faith. KariXajSe is used in contrast with
Siwxeiv, as assequi, consequi. Cic. Off.
I. 31, Nee quidquam sequi attinet, quod
assequi non queas. Tusc. v. 34, tunc in-
telliges qui voluptatem maxime sequuntur,
eos minime consequi. vbpov Sixaiotr.]
a system from which they expected ac
ceptance ; a hypothetical or ideal right
eousness. Phil. 3 : 9, p^Jj (xwv ipijv Stxat-
offivtjv rijv ix vbpov. The Jews rested in
their outward privileges, and instead of
seeking to be accepted through God's
mercy, they claimed his favour as a right
by virtue of their own works. A confi
dence in their own will and exertion,
(BiXovros, rpixovros), prevented the con
sciousness of their need of redemption,
while the heathens more readily embraced
the Gospel, as they had no such false con
fidence. o8k e'cit'airex] came last; or
rather, failed to come first, as they might
have done, 10 : 16 — 21. 1 : 16. 2:9.
(tpBaaev] L. 11 : 20. 1 Th. 2 : 16. II.
IX. 506, dTTj ttoXXSx birexirpoBiei tp8av4ei Si
re irdffav iir alav fiXdirrovtr' dvBpwirovs,
and is beforehand in injuring, els vbp.
S 1 x.] to a system, or dispensation of right
eousness ; i.e., the Gospel covenant of
grace and justification ; ' norma juxta
quam Deus justificat.' ws il- (pywv]
but as if they could attain it from and out
of works, ws marks the deceptive resem
blance. Seixvis Sri oiSi rairnv (trxov rijv
StxaioffivTjv, Chrys. Eur. Phcen. 872, ws
Si) Beobs iirexSpapoipevoi ijpaprov dpaBws.
They erred unconsciously, as if they could
outrun the gods. irpoa(xoipav] strike
the foot, L. 4 : 11; stumble, J. 11 : 9, 10.
Some think that reference is made to the

error of the drivers in Greek chariot races,
in striking the pillar, o-ttjXtj, round which
they were to turn. Ttp XlBw tou wpotr-
xbpp.] The principle which should be a
stumbling-block to their pride. 1 P. 2 : 8,
oi irpoffxbirTovffi Tip Xbyw dweiBovvres.
iv Sttix] sc. in the Church of Christ, Ps.
48 : 12. 102 : 16. Is. 62 : 1. Jer. 50 : 5.
Joel 2 : 1. o-KaxSdXou] gen. of app.
with trirpav, Ja. 1 : 12. 1 P. 3 : 1. irds
b iriffTeiwv] This shows the universal
applicability of this method of salvation,
and also that faith was the medium
through which it was attained. The
failure of the Jews arose from their un
believing disregard of God's promises,
and a blind reliance on their own ideal
righteousness. 08 xaraiffxvvBijffeTai]
ti^rT N7 shall neither hasten to look out
for other helps, nor be ashamed of trusting
to this ; ' shall rest himseff contented with
this all-sufficient means of comfort and sal
vation.' Bp. Hall. Or, ' non trepidabit ;'
' non trepide fugiet,' Dathe. See on 1 P.
2: 7, &c. 5 : 1. E. 2 : 14, 15, 17. This
quotation combines two passages ; in Is.
28 : 16, the prophet reproves those who
sought to make a league with ./Egypt
against the Assyrians, and counsels them
that God had laid a surer foundation for
his Church than any such confederacy.
This prophecy is interpreted of our Lord
in M. 21 : 42. A. 4 : 1 1. 1 P. 2 : 6. In
Is. 8 : 14 the people are exhorted not to
be afraid of the combination between Syria
and Ephraim. To those who trusted in him
the Lord would be a refuge ; to all others
a rock of offence. ' Eum spes non frus-
trabitur, ' neque Christo offendetur, neque
integritatem, quae beatitatem messianicam
apportat, non consequetur. Fritzsche.
X. 1 — 10. The Apostle meets the ob
jection that the rejection of the Jews was
inconsistent with the Divine purpose. He
repeats therefore the expression of his
unabated attachment to that nation, he
testifies to their zeal, but points out their

424

ROMANS 10. i— 6.

>j irpbs tov Qsbv virip tov 'lapahX iaTiv et'y awTrjpiav. 2 fiap
Tvpw yap avTois oti XfjXov Qeov syovatv, dXX' ov kot sirtyvwaiv
3 ayvoouvTey yap ttjv tou Oeou SiKaioavvrjv Kat ttjv totav SiKaio
avvrjv \YrjTovvTES aThaai, Trj SiKaioavvrj tov Oeou ovy virsTayrjaav.
•* TeXoy yap vdfiov XptaTOs et'y SiKaioavvrjv iravTi tw iriaTsvovTi.
5 Mwcr/jy yap ypdcpsi Thv SiKaioavvrjv Thv iK tov vdfiov, "Oti b
iroihaas avTa avOpwiros XfjasTat iv auToty. ° h Sb iK irlaTsws
SiKaioavvrj ovtw Xeyet, Mtj etV/jy ev ttj KapSla aov, TIs dvafShasrai

grand defect, viz., that they overlooked
the great principle of faith which Moses
pointed out as accessible and apprehen
sible. Their rejection was the result of
unbelief. I — 3. 1) piv eiSoxta] The longing desire
of my heart. The antithesis implied by
piv lies in the censure which in (2, 3) fol
lows the compliment, paprvpw .... Qeov
(xoviriv, and is introduced by dXXd. tj
S^Tjtrts] the expression of that longing
desire, tou 'Io-p.] read airwv, substi
tuted for tov 'I. at the commencement of
the Church lesson or lectionarium, and
thence taken into the text. Traces
of these introductory clauses appear in
some of the Gospels in our Liturgy, iirip
rivbs itTTiv, quod aliquemdefendit, tuetur,
adjuvat, alicui favet, conducit, prodest.
(Fritzsche). eis trwTijplav] is for their
salvation. Nothing would satisfy his
heart but this, els denotes aim or inten
tion fully to reach or effect an object, yet
not necessarily and invariably attainment,
10 : 12. 2 C. 7 : 9, n. airois] the dat.
of the party interested. ' I testify to their
credit.' L. 4: 22. J, 3 : 26, paprvpeiv tlvi,
alicui honorificum testimonium dare. The
7ap introduces a ground of hope or sympa
thy. 9eou]zealforGod;gen.ofobject, asin
A.V. J.2:i7. 17:2. M.10:i,n.2C.l:5.
.C. 1: 24. oi xar' iirlyv wuiv] not such
as is consistent with accurate knowledge.
Cf. KaTd dyvoiav, A. 3 : 17. Kard 7XW0-1X,
I P. 3 : 7. Without distinct apprehension of
his character and of their relation to him.
d7xoouxTes 7dp] for because they are
ignorant of God's plan for treating sinners
as righteous. In immediate reference to
08 xar' iirlyvaaiv, and explaining it. The
participles are causal, Donaldson, § 6 1 6, a.
t^jx IS. SixaioaivTjv] Explained in Ph.
3 : 9, as tIjx ix vbpov. This was ' their
own,' as consisting in personal obedience.
ffTTjffai] place on a sure foundation,
make valid. o8k 8TreTd7Tjo-ax] did not
become subject, 1 C. 15 : 28 ; aor. because
their action is referred to the offer of the
Gospel, considered as a single act.

4 — 7. riXos x.t.X.] ydp depends upon
Sixaioffivv. The assertion is, that 'in point
of fact ' God's provision for righteousness
fully answers the design of the law 8 : 3.
Christ is the ultimate object or scope to
which the law points to every one who
believes, conducting him to righteousness.
TeAos denotes the final purpose, the sum
of several minor ends; cf. G. 3: 23 — 25.
By his obedience to the precepts of the
law, by his personal righteousness, Christ
was qualified to be our example, and as
the righteous one, the sinless, the ' Lamb
without blemish and without spot,' to
satisfy its symbolic requirements in suffer
ing for the guilty. ttoxt! toj iriar.]
The conviction of sin produced by the
moral law, and the remission of sin sha
dowed forth in the ceremonial law, were
both subservient to the principle of faith.
T0-/'] (5), introduces the statement of strictly
legal righteousness, to be followed by that
of the righteousness of faith, both from
the writings of the lawgiver, Moses, in
whom the Jews trusted (J. 5 : 45 — 47).
7pdipei] writes of. J. 1 : 45 ; as Xiyei,
'speaks of,' 4 : 6. L. 9:3i,n. a ird] the
man who keepeth all the provisions of the
law shall live, shall be accepted as righte
ous, ex aSrots] cf. L. 10 : 28, tovto iroiei
xal tTijffT}. StKatoo-8xTj] personified, as 0
xSpos is in 3: 19. 7:7- iC. 9:8. 14:34.
So trotpla, repeatedly in the Proverbs, tj
ypdtptj, G. 3 : 22. With this use, cf. Cic. Off.
ill. 26, Quis haec neget esse utilia? Quern
censes ? Magnitudo animi et Fortitudo ne-
gat. 'Thedivine plan of acquittal springing
from faith' is described as not requiring
any long or difficult search, but as within
the reach and attainment of every one.
Xe7ei introduces pi) efirTjs .... Tis k.t.X.
iv ttj xapSla aov] denoting the
thought of the heart, els rijv dfivtrtrov]
(L. 8 : 31, n.), opposed to els oipavov, de
notes the place of the dead. Thus otfpa-
xos and fSrjs are contrasted in M. 11 : 23,
marking the two extremes. In Deut.
30 : 1 3 the words corresponding to rls . . .
dfivfftrov; areris SiaTrepdtret Tjptx eis tS iripav

ROMANS 10. 6—10.

425

ety tov ovpavov; tout ecrrt XpiaTov KaTayaysiv

1>

TIs

KaTafthasTat et'y ttjv aj3vaaov ; tout' errrt XpiaTov e/c ve/cpwv
avayayeFv. ° aXXa ti Xeyet ; 'Eyyuy aov to phfid iaTiv, iv
tw tTTO/U-aTt crou /cat ev tt/ KapSla aov. tout' ecrTt to phfia Ths
iriaTsws b Krjpvaaofiev. 9 art eav OjttoXoyTjcrTjy ev tw aTOfiaTi
aov jKvpiov 'Irjaovv, Kal iriaTsvarjs iv Trj KapSla aov oti b Oeoy
auTOv 7/yetpev e/c veKpwv, awOharj. I0 /capita yap irtaTeveTai

ttjs BaXdffffijs ; LXX. so Heb. The Ap.
varies the language to suit the historical
circumstances of his case. KaTa7a7eix
. . . dxa7a7etx] In Deut. with each in
terrogation, Kal Xijiperai Tjptx airrijx (sc.
ttjx exToXTjx), Kal aKoSo-axTes outtjx TroiT)-
o-opex, LXX. ; so Heb. W OOi?'
shall take, fetch it for us. The revela
tion of God's will had been made, was
with them, was theirs. Once given, it
was ever present as a fact, a reality, and
only their practical recognition of it as
such was necessary that they might se
cure its blessings. So it is with God's
manifestation of Himseff in the Gospel.
It is a present Gospel, in an ever present
Saviour. You are not required to believe
in one who is in heaven only, or who died
only. Yet there is no need for a repeti
tion of the visible fact of the incarnation,
or of the visible fact of the resuiTection.
He who lived, and died, and rose again,
presents Himself fully revealed in the
preaching of his Gospel, in the truth of
these facts, and bids you acknowledge
and believe in Him as Lord and Saviour,
and so obtain salvation. — We have here
two instances of accommodation, as it is
called, where the writers of the N. T. bor
row the language of the O. T. to express
their thoughts. S. Paul does not ex
pound Lev. 18 : 5, in saying Mwo\ ypdqiei.
Moses there lays down a principle for
the guidance of every Israelite, and has
no deeper meaning than the ostensible
one. S. Paul uses his words to repre
sent the active obedience which is the
characteristic feature of law-righteousness;
in fact, remarks that the language of Moses
suitably expresses the only condition of
being justified by the law, viz., perfect
obedience to its commands. In Deut.
30: 11 — 14, Moses says that the Divine
requirements are not impracticable, but
within reach of the most ordinary under
standing, and comparatively easy of per
formance. What Moses says of the law,
S. Paul says of faith. We may thus explain
the quotations in E. 4 : 26. H. 10 : 5—7.

8 — 11. eyyiis o-ou] i.e., easily un
derstood and attained; cf. irapdxenai,
7 : 18, 21. So to be hidden, to be far off
(Deut. 30 : 11) imply what is inaccessible
or difficult. LXX. has, for ]12 /W'PEIJ
' hidden from,' A. V., iiripoyxos, very
burdensome or difficult. And this is the
right rendering ; cf. Gen. 18: 14. Deut.
17 : 8. tS pTjpa] the subject matter
which the expressed word describes ; here,
the revelation made to Israel by Moses, of
Jehovah, and his will. iv rip ut. . . .
iv ttj xapS.] it is expressible and in
telligible — a creed to rehearse and under
stand, tout' iffri] this means the
principle of faith ; faith in God personally
revealed, and in his free mercy, in the
time of Moses, as well as under the Chris
tian dispensation, has been the only
means of finding acceptance with God.
8poXo7T}irTjs] this indicates the chief
trial of the age ; the avowal before the
magistrate, ' Christianus sum,' was a
proof of sincere devotedness. The cort-
fession has especial reference to the incar
nation, xarayayeiv, the personal revela
tion of Jesus as Lord (Jehovah); and the
belief to the resurrection, dxa7a7eix. tj
xapSla] Faith governs the conscience,
the affections. Conscience approves what
ever a man believes to be right (10). Per
sonal relation between the soul and Christ
as Saviour and Lord, personal interest in
Him as risen, living, and acting, realized
by faith, acknowledged by confession, are
here represented as justification and sal
vation, eis Sik. . . . els irwT.] with
the result of, to the attainment of, 1 5 : 1 3.
Righteousness and salvation are here
identical, as often in Isaiah (46 : 13. 51 : 5,
6, 8. 56 : 1. See on R. 3 : 21) ; but sal
vation regarded as righteousness, i.e. jus
tification, is specifically attached to faith,
according to principles previously laid
down ; and justification regarded as salva
tion, is attached to confession or open out
ward acknowledgment of Christ, according
to the principles on which the last judgment
will proceed, as stated M. 10:32. L.9:26,

426

ROMANS 10. 10— 1 6.

et'y SiKaioavvrjv, aTOfiaTi Si bfioXoysiTai ety awTrjpiav. " Xeyet
yap h ypacph, Has b iriaTsvwv iir avTW ov KaTaiayyvOhasTat.
12 ov ydp iaTi SiaaToXh 'lovSalov tb Kal "EXXijvoy 6 yap ovtos
Kvpios iravTwv, itXovtwv e/'y iravTas tovs iiriKaXovfiivovs avrov
'3 Ilcty yap oy av iiriKaXiarjTai to ovofia Kvpiov, awOhasTai.
J4 7rwy ovv iiriKaXiaovTat els bv ovk iirlaTBvaav ; irws Si iri-
aTBvaovaiv od ovk ijKovaav ', Trwy Ss aKovaovai ywpis KrjpvaaovTOS ,
J5 irws Si Krjpv^ovaiv, idv fih diroaTaXwat , KaOws ysypairTai,
'Oy wpaiot ol irdSes twv euayyeXt^o/xe'vwv etp/jv/jv, twv euay-
yeXt^O/U.evwv Ta ayaOa.
1(5 'AXX' ov irdvTss virnKovaav toj euayyeX/w* 'Hcra'tay yap

12 : 8, g. M. 25 : 34 — 40. awB. trwr. are
here, necessarily, final, everlasting salva
tion. 7dp] (11) adduces the quotation as a
proof of (10) ; hence oi xaraiaxwBijffeTai
(see on 9 : 33) is used evidently as equiva
lent to trwBijffeTai and SiKaiwurjVeTai, per
haps more specifically the latter ; shall
stand in the judgment acquitted and ac
cepted (Isa. 45 : 17. 50 : 7, 8. Joel 2 : 26,
27. Zeph. 3 : 11), so completing the
identity of Sixaiotrivrj and trwTTjpla.
12, 13. 7dp] dependent upon irds b iritrr.
See 3: 22. SiaffroXr)] for there is no dis
tinction of Jew and Greek. The middle wall
of partition was removed. E. 2 : 14, 6 ttoit}-
tras Td dpffjbrepa (v xal rb petrbroixov rob
tppaypov Xitras. See on 3 : 22. 9 : 17, 33.
o airbs K8p. iravTwv] ThesameBeing
is Lord of all, A. 10 : 36, 11. ttXoutwx
els TrdxTas] being rich in mercy towards
all. ' els denotes the direction of the
divine riches extending to men.' (Tho-
luck). L. 12 : 21, n. TrXouTetx els, divi-
tem esse ita, ut in aliquem liberalis esse
possis. Tantae sunt Christi opes ut
etiamsi plurimi praeter Judaeos eum im-
plorent, omnibus tamen satisfacere possit
dandaque arterna beatitate copias suas in
omnes transferre. (Fritzsche). Cf. E.
¦1 : 8, i)s (treplffffevtrev els Tjpds ex TrdtrTj
trotpla xal tppovfjirei. Kvpiov] The
language which, in Joel 2 : 32, is used
of Jehovah, is here applied to our Lord
as the object of religious worship. The
prophet, after predicting the dreadful
calamities which were coming upon the
people, foretold that subsequent to these
judgments there should be a season of
general blessedness, which would not be
confined to the Jewish people. Thus the
Ap. having noticed the nature of the plan
of mercy and its suitableness to all men,
passes on to the admission of the Gentiles.

14, 15. Proceeding from the thought
that the promise in (13) involves in its
terms the necessity of provision being
made that every one may have an oppor
tunity of embracing it, the Ap. sets forth
that necessity in a series of rapid interro
gations, all implying that the provision
has been made, and terminating in one
which shows the exact nature of that pro
vision according to prophecy. Hence all,
and especially Israelites, are without ex
cuse for unbelief ; their rejection of truth
was not owing to ignorance, or failure on
God's part to supply the means of know
ledge, grace, and salvation. irffls oiv]
Altering the form, the order of thought
may be thus stated. Calling upon the
Lord implies belief ; belief implies hear
ing ; hearing implies preaching ; preaching
implies sending ; sending implies a mes
sage, the Gospel, the word of God (1 7).
eTTtKaXeo-oxTat x.t.X.] These futures
express possibility, 3:6. oi oix iJKov-
trav] about whom they heard not; gen.
of relation. Od. xvil. 115, 'OSuo-trijos . . .
ouVor' (tpatrxe . . . (irixBoviwv rev dxoOaai,
never heard from any one about Ulysses.
So Dem. 228. 12. dTrotrTaXwVtx] by
Christ or God, or both conjointly ; for in
this mission the Holy Spirit and the
Messiah co-operate. Such sending implies
both an internal call by the Spirit, and an
external commission by legitimate eccle
siastical authority. KaBws yiypaiTTai]
according as it is written ; q.d. and so it
is found written ; God's intent to send
men to preach the Gospel is clearly ex
plained in the language of prophecy. The
citation is rather from Heb. than LXX.
oi irbSes] The near approach when the
messengers come into sight, A. 5 : 9.
Reference is made to those who, on the
return from Babylon, preceded the main

ROMANS 10. 16—20.

427

Xe'yet, Kvpie, Tty iirlarevae Trj ct/cojj tj/k-wv ; *? apa tj irlaTis ic,
a/co»jy, ^ oe a/co/j ota phfiaTos Qeov. I" aXXa Xiyw, Mij ou/c
rjKovaav ', fievovvye Et'y iraaav Thv yhv i^hXOev b CpOdyyos auTwv,
/cat et'y Ta irepaTa TTjy oiKovfievrjs Ta phfiaTa avrwv. '9 aXXa
Xeyw, Mtj ou/c eyvw 'lapahX ', xpwToy Mwcr/jy Xeyet, 'Eyw
xapafoXwcrw u/xay ex ou/c eOvei, iirl sQvet aa-uveVw irapopyiw
vfias. 20 'Haatas Si airoToXfid, /cat Xeyet, jKvpiOrjv Tois ifis fih

body, and on reaching the mountain
country of Judasa, announced their return
to the scattered Jews who remained there.
This prophecy is referred by Jewish com
mentators to the times of the Messiah.
Hence the Ap. uses the language of Is.
52 : 7 to express the joy with which the
advent of the messengers of mercy would
be bailed. Cf. Soph. El. 1350, ijSitrTov
irbSwv SrrTjpeTTjpa.
16 — 18. 'AXXd] introduces an objec
tion which may arise from the use of
the word Tras (13), 9 : 33. The train of
thought seems to be this : If it is said
that all do not obey, this is what we might
reasonably expect from Is. 53 : 1. The
-partial reception of the Gospel ought not
to be insisted on as any objection to its
truth, for this limited success wa3 pre
dicted by the prophet. This quotation
proves the admission of the Gentiles, upon
the Jews rejecting the Gospel. For if
those who are spoken of as disbelieving
the report were not Jews, it is clear that
the prophet contemplated the publication
of the message to the Gentiles. Or we
may understand by 'AXX' ob iravres k.t. X.
the Apostle's statement of the fact of the
rejection of the Gospel as, equally with
the proclamation of it, answering the ex
pectation to be formed from prophecy.
'On the other hand, not all (sc. oi dKobtrav-
res) obeyed the Gospel, for Esaias saith'' —
Kat?ws yiypairrai (15). rip e8a77-] with
immediate reference to eiayyeXi£opivwv,
just preceding, tt} dKoij] objective, as
TQflDp from yi?UJ- dpa tj tt. ef die.]
This is inferred from the words inUrTevae
t$ dKOTj, but with a reference to the pre
ceding concatenation (14, 15), which is
here summed up by the mention of its two
principal links, irlffTis, dKor), and the equiva
lent, pijpa 9. of the last, dpa here implies
' note then ;' q. d. ' The connexion above in
sisted upon (14, 15) is deducible from these
prophetic words.' dKOTjs] subjective, as
appears from (18), cf. G. 3 : 2, explained,
in correlation with its objective sense (16),
by 1) Si ... . 9., where /5tj>. 9. is in fact

the dKol)(= rip eiayy. ) of (16), the pijpa
Trio-rews of (8). it; dn.] out of, arisesfrom,
originates in. Std pi/p. Q.] through,
by means of. Wherever the word of
God is preached, faith is usually pro
duced in the hearers. Moreover, the faith
spoken of is that which arises from God
in his word. That knowledge of Him
which may be gained from his works is
no substitute for his revealed will. dXXd
Xe7w] These words introduce the charge
of wilful, disobedient unbelief, founded on
the fact that full opportunity for hearing
and understanding had been given. p<j
ouk iJKovtrav] Did they fail to hear?
pexoux7e] Nay, rather, so far from this,
9 : 20. This, then, is supported by a
passage fromPs. 19 : 5, where the Psalmist
contrasts the glory of God in the work of
creation with that which shines in hia
revealed word. 0 tp 8 by yos] LXX. for
1|2> musical line or string. o8twx] sc.
twv eiayyeXifropivwv (15). The Ap. argues
— the Gospel has been proclaimed exten
sively, just as the being and attributes of
God had been proclaimed to mankind
from the creation of the world. This is
general, and as such relates, like srdxTes
(16), principally to the Gentiles.
19 — 21. The repetition of dXXd Xiyw,
to which the first is preparatory (18),
brings the Ap. to the close consideration
of his main subject, the just rejection of
Israel, pi) obK fyxw 'Itrp.] Was Israel
not instructed ? The Ap. adduces two
passages, Deut. 32 : 21. Isa. 65 : 1, 2,
which prove that Israel had sufficient
means of knowledge, for the very rebuke
of the prophet lies in the contrast between
their advantages in this respect, and the
disadvantages of the Gentiles. In these
passages the prominent idea is the admis
sion of the Gentiles to the Church, and the
offer of salvation to all mankind, as com
plementary to the unbelief and consequent
rejection of Israel (11 : 11 — 15, 30). Some
would make 'Itrp. the object. Did not God
acknowledge Israel? But this, beside being
incongruous in sense, would require the

428

ROMANS 10. 20, 21. 11. i, 2.

YrjTodaiv, ificpctvhs iysvdfirjv tois ifie firj iiTEpWTwai. irpos
Si tov 'lapahX Xeyet, "OXtjv ttjv hfiipav i^sirsTaaa Tay ysipas
fiov irpbs Xaov airsiOovvTa koi avTtXeyovTa.
11 Aeyw ovv, Mtj a7rwcraT0 6 Oeoy tov Xaov avTov ', fih
ysvoiTO- Kal yap iyw 'laparjX'iTrjs slfil, e/c airipfiaTOS 'AfSpaafi,
fiuXijy Bevta/u-tv. 2 ovk dirwaaTO b Oeoy tov Xaov avTov bv
irpoiyvw. r) ovk o'ISots bv 'HXt'a ti Xeyet tj ypacph , ws evrvy-

article with 'Itrp. (Winer, § 18. 6).
TrapafTjXwtrw] I will excite emulation,
a spirit of rivalry, erri denotes the ground
on which the action rests as its support.
Moses expresses God's indignation at the
Israelites on account of their idolatries,
and implies his intention to deprive them
of their peculiar blessings, which he would
bestow on the Gentiles, a nation void of
understanding (davvirw, Ps. 94 : 8. Jer.
10:8), and unworthy even of the name
of a people,. ^3 ^1 QjTiib- 'Credit
Gentiles nationis nomine indignos dici
propter summam in qua versantur rerum
divinarum ignorationem. (Fritzsche). Cf.
I P. 2 : io. DJirSO is antithetical to
7X~N7 in the first clause of Deut. 32 : 2 1.
This use of the negative is common in
Heb., cf. Isa. 10 : 15. 55 : 2. 2 Chr.
13 : 9. Here we may mark a contrast
between o8k (Bv. and 'ItrpaTjX, also be
tween dtr8xeTox and (yvw. diroroXpa'
k.t.X.] speaks very boldly ; audaciam ex-
primit dicendo ; ' expresses the same
truth with still greater freedom.' (Terrot).
Thuc. VII. 6. 7, direToXprjtrapev, made a bold
venture. Plato, Legg. 3. § 15. 701 B, eXeu-
0epia Xiax diroreToXpTjpivij, too presump
tuous liberty, pi) fTjToutrtx] This refers
to the condition of ignorance and indif
ference into which the Gentiles had sunk,
Isa. 65 : 1, 2. Cf. B. 9 : 30. The quota
tions are nearly accurate from LXX.
TrpSs Se tSx 'Itrp.] but with reference
to Israel, Mk. 12 : 12. This shows their
obstinate disobedience, and the repeated
efforts made to reclaim them. e'feTre^-
Tao-a] 'The metaphor is that of a mother
opening her arras to call back her child to
her embrace.' (Conybeare). Mulieres
passis manibus. (Caesar, B. 0. I. 51).
These quotations show that the purpose
of God from the beginning was to throw
open the blessings of the Messiah's king
dom to all mankind ; that MoBes and
Isaiah contemplated the time when the
Jews would be displaced from their posi
tion as the exclusive or peculiar people of

God ; moreover, that the Jews were never
the people of God in such a sense as to
interfere with their being cut off, and
others adopted in their room. Cf. L.
13 : 29, 30, n.
XI. 1 — 6. Aiyw oSx] oiv marks a
supposed consequence of the preceding
statement. So (n). S. Paul admonishes
the Gentiles not to conceive that the Jews
were irrevocably rejected ; for that in
every period there had been a remnant
according to the election of grace. All
save this remnant had been cast away.
Nor is there any hope of their readmission
to the character and privileges of God's
people, except on terms of perfect equality
with the Gentiles. They were rejected
not in their character as Jews, but as un
believers. tSx XaSx aSTou] The Jews
as a nation, according to the usual lan
guage of the 0. T., Mic. 6 : 2—5. Is.
1:3. 30 : 26, denoting the nation as a
whole, as in 10 : 21. The expressions
'ItrpaTjX. . . . Bextapix are designed to show
that he could not bear the thought of
their final and irrecoverable rejection.
He assures them that as an Israelite, as a
son of Abraham, one of the small but
honoured tribe of Benjamin, it was far
from his thoughts to represent his beloved
nation as disowned by God. By enume
rating these titles the Ap. intimates that
nothing was less likely than that he should
wantonly outrage the feelings of his na
tion. 'ItrpaTjXiTTjs, 9:4, n. Sx Trpo
4yvw] whom He fore-approved, 8 : 29
whom He previously regarded with fa
vour ; ' which He knew before,' Tynd.
Cr. Gen. This expression involves an ar
gument against their final rejection. If
he foreknew them He has not cast them
away, on the principle enunciated in (29).
ex 'HXia] in the history of Elias, Mk.
12 : 26, n. Thus Thucydides 1. 9 refers to
II. II. 100 — 108, ex tou ffKT)irrpov ttj Tra-
paSSirei. lis e>TU7xdxei] know ye not
how he pleads with God against Israel ?
ivrvyxdve iv tivi birip tivos, to accost one in
behalf of another, to intercede ; Kard
tivos, to accuse, A. 25 : 24, n. Kari-
ffKaipav] This word implies that the altars

ROMANS 11. 2—7.

429

yavsi tw Oew /caTa tov 'lapahX, Xe'ywv, 3 Kvpie, tovs irpo-
cp/jVay crou a7re/cTetvav, /cat to OvaiaaThptd aov /caTe'cnca\|/-av
/cayw vireXslcpOriv fiovos /cat £rjT0ucrt ttjv ¦vI/uyijv fiov. 4 dXXct
Tt Xeyet auTW 6 yprjfiaTiafios ', KaTsXiirov ifiavTw iirTaKiayi-
Xt'ouy dvSpas, otTtvey ou/c e/caju,rpav yo'vu ttj BaaX. S ovtws ovv
koi bv tw vuv Kaipw Xsififia kot e/cXoyijv v_aptToy yeyovev
et o*e ydpiTi, ovksti e£ epywv, eVet tj yapis ovketi ylvBTat
yapis- et c^e e£ epywv, ovKiTi iaTi yapis, eVet to spyov ovKiTi
iaTiv spyov. 1 TI ovv ', b iiciCrrjTsi 'lapahX, tovtov ovk sirs-

were made of earth according to Ex.
20 : 24. Heb. D^lil to beat down, break
down, for which LXX. have xaBaip4w in
Judg. 6 : 25, KarajSdXXw in Ezek. 26 : 4,
12. The quotation is nearly correct from
the LXX., 1 Ki. 19 : 10 (14). SireXei-
tpBrjv] implies the smallness of the num
ber as quite lost and hidden from the
view. LXX. it. brroXiXeippai 4yw po-
vwraros. 0 xPVP.aTiffpbs] the divine
response, M. 2 : 12. A. 11 : 26. xar4-
XtTrox] Heb. VTINl^rT I have let re
main. LXX. KaraXelipeis. The ' me'
of A.V. in I Ki. 19 : 18, is from ipavrip,
here added by the Ap. 'for myself,' i.e.
for my service and praise, Isa. 43 : 7, 21.
Cf. tS KardXeippa, 9 : 27. See on oi Trept-
Xeiirbpevoi, r Th. 4 : 15. otTixes] ' of
such a character as,' 1 : 25, 32. 2:15.
2 C. 8 : 10. 78x0 Kapirreiv Tivl genu flec-
tere in alicujus honorem, alicui supplicare
designat. Fritz, cf. LXX. Is. 45 : 23.
ttj BdaX] The feminine article is used as
expressive of weakness and contempt.
So the Babbinical writers use /llni/N
'false gods.' LXX. here rip B., but fern.
in Hos. 2 : 8. Zeph. 1 : 4. A.V. un
derstands ekSxi tou, Cranm. Beza. TJ^l
a Phoenician idol worshipped by the As
syrians under the name of Bel. 73
Isa. 46 : 1. The word forms part of
many Punic names, as Hannibal (grace of
Baal or Bel) Maharbal, So Jezebel,
daughter of Eth-oatri, 1 Ki. 16:31; used
thus as El, or Jah (Jeh, -iah) among the
Israelites. Cf. jEn. 1. 729, Belus et omnes
aBelo. outws o8x] In analogy with this,
then, there is left a remnant. The exist
ence of a body animated by higher prin
ciples, and guided by clearer views, is a
proof that God has not rejected the Jews
as a nation. This body, though a mino

rity, is a holy seed (9 : 29), preserving the
character of God's true people among
Israel, and itself preserved for perpetua
tion of that character until all Israel
shall be the true Israel (25). Xetppa]
This notion, which here is equivalent to
election, expresses rejection, abandonment
in the form ol XotTroi (7). E. 2 : 3. 1 Th.
4:13. 5:6. xdpiT°s] Gen. of ablation
denoting source or cause, 'election proceed
ing from grace.' The idea of iKXoyijv xdp.
lies in KariXiirov ipavro) (4). el 84 x^-
piri] 'And here I pray you to observe
that this remnant has been chosen by Di
vine grace ; and if so it cannot have been
for the merit of their own works, since in
the supposition that it was merited, we
might indeed retain the term grace, but
should entirely reject its meaning.' This
is in accordance with the definition of
Xdpis as a benefit conferred without hope
or expectation of return, finding its only
motive in the liberality and free-hearted-
ness of the giver. Arist. Rhet. 11. 7,
(trrw Stj xapLS KaB' t)v 0 (xwv X4yerai xdpiv
virovpyeiv rip Seopexw, p3j dxTl TtxSs, prjS' tva
ti airip Tip iirovpyovvTi, dXX' lva ixelvw ti.
Fritzsche remarks : — Si autem per benig-
nitatem (xdptv) piorum Israelitarum rel-
liquias exstiterunt, non diutiusper pulchre
facta qutE justam mercedem poscunt ex
stiterunt. . . /mrfitiaeniniDeiagnoscenda
esset, quae suum cuique tribuisset, non li-
beralitas cujus proprium est dignos indig-
nosque dono afficere pro arbitrio . . . Nam
si pulchre factis Dei favorem obtinuissent
non benignus in eos Deus fuisset, sed juste
iis favisset. x°-/"T'] so- Xetppa yiyovev,
'by grace.' Dat. of immediate and ex
isting cause. <•£ Ip7wx] arising out of
works, ix with gen. denoting origin, but
possibly remote. The argument is, ' if it
be effected by grace, it could not have ori
ginated in works. That could not be an act
of grace which took its origin in merit.'
Otherwise language must lose its mean
ing. ep7ox is of course used in the sense

-tpxjLvdvji) Saqqmnqs Jieqq Aq 'pusq jaqqo
eqq uo . peuiBqjaqna jbabu eq qqSnoqq oqq
qeq; j pog oq uoiqB[0.i Jieqq uiojj jjo quo
eq pmoqs Aeqq qBqq pue aqq oq pe|qiunqs
Aaqq babjt ¦££ : g '(6) -o/ibx-O oq sjejaj
[avjjivxjlj! UtJ -sjeqqBj Jieqq jo qqiBj eqq
ui uaas si qsaujBe aqq qoiqM jo 'jadsoQ
aqq jo pB8.ids jbjbubS eqq qqiAV peqoauuoo
eq qiM uoisjaAuoo Jieqq puB 'sariquaQ aqq
oq peuirepojd 3uiaq qqnjq aqq jo uoibbo
-00 eqq paAOjd jaijequn Jieq j -91 — 11
¦qBissepj eqq gutqoefej Jieqq joj Aqfea
-ed eqq SB eidoad eqq uo sqaeuiSpnrqons
jo uoiqonjui eqq peqoipejd psq sqeqdojd
sqq qBqq Moqs oq si uoiqBqonb eqq jo qoafqo
a1X '9i '¦ Z 'Ii 1 ees pus '. 6? 'SS '6z.
'Sl '¦ SS 'W&d ui paueqBBjqq sas.ina eqq
¦duroQ '(Aoipilvxijfjj) -b3b jo epnqidejaep
eqq paB 'uoisia jo ssauunp mojj Bqjnsaj
bb qons eq rreqs ssauiddBqun Jiaqq ¦ asjno
v. auiooeq rreqs sSuissajq Jiaqq , si asues
sqjfj '" 'I : o 't\ '9:9 'ATanaynoQ nox
og 'TVXAOjoltQjnxoxjj jo qoafqo JO pue eqq
\ai3jl3\cj /it/ nox -g : Fg -bsj 'uoiqnqijqej
tfi^liQtQ PE3J 'XXI ?na '^S'll1
¦JO -oi : eg -sj sb 'Aqunoes jo 'eoBed
m b[uta\ 'raeqq oq bjbus b joj puB /QljM/Jl
[L.fllCXQi,Q '18H '»° '' "" ""OOOJiVXAV
ip -x "XXI -uoiqBqBqej 'uoiqnquqej
'viiogoxivxAv -it : gj -pi ees 'aoxvoavxjt
uo -A\ejqag; eqq ui AvdtiQ joj pjoM ou
si OJOqx ' (oqaszqijjr) -jnqBuiqOBiu snqiAB
maiaiujad snanbBj qnais 'bbjoj oiqBueA
qBpranBSad qe mnie qiujsqg -esBqo eqq
joj jo 'Aejd B SB najre% eq Abui Aaqq qBqq
'T307A.7JXI s;a jo asn aqq urejdxe oq paqjes
-ui si [Avdlxg sja -S : gg -sj -jo 'pepueq
-qB r[BAV puB pajoqs \\at&. bb '. Aquadsojd puB
BouanujB jo ojnSij b bi ,e[qBj, , 'a '92 : \z
•rj 'ttoj-Cttji sj3 'dBjq B eq oq qno ujnq ! ui
enssi aiqBq Jieqq qe'j -6 '8 : \ ¦-£> 'oi : 8
¦y 'aBUi qou 'pOQ jo asjno aqq si snqBtjjB
auiAip aqq japun uoiqBOBjdim ub qng;
¦^ooq-jeABJ,! puB 'v/W 'S£ : i/OI 'BJ 'JO
,-eq ipsqs 6[qBq Jieqq, SuiAbb jo Abm aiqio
-joj b bb aoios Aq pejapisuoo '.Hz 'it : 69
»YY»3 .oxiOdaL UrI

inmuajL ndi

•sj mojj [vjajxydx ti toxIxgliAsL -sesiur
-OJd auiAig aqq jo euou qqiM paqBqrriui
noiqBU eqq jo ssBra 3uiABi[equn eqq jo
uoiqoefej aqq qBqq os . esBO eqq eq p[UOAV
'peqema.id sqaqdojd quepiiB eqq 'qong
¦poijad jemjoj Aub qB UBqq snorreo puB
aqBuiqsqo bjoui ojbm ajdoad eqj, -sermq
jaqBi ui sSuiqq jo aqBqs aqq jo ajnqoid
[njqqiBj B paquesejd qaqdoJJ eqq Aq peAo|d
-me eSBnSuB[ oqq qBqq si uoiqBqio eqq jo
qjoduxi aqj^ -sitxtinx 'rlli sitx sma. Aisnoxv nox
TJXtp 7TJ7I 'A13JLa\<$ nox 'Qtpo • • - • sxmna xno
'r : qz 'ItieQ cjojj paunA ! BsaujBap jo sjbo
puB ssaupuqq jo saAe ['\'x'x 'vxtri pu
'£* : 9E "W "jo "ii : 9S -niBg 1 'iz'.z
•ubq ui pasn pjoaA aqq Uodnjs 'dhdjs dmp
'01 : gg'si'peqonbeSBSSBdaqqui Cri UC1\>
joj "XXT -J8!J^ 'oiBd quamaqaA -jngg
'bi '¦ Z 'V j'q3nojqq Sumaid, A(iJBU3ijd
[sro3jti^T7X77» 'SuiAaqaq qSnojqq uoiq
-bajbs paB uoiqBoniqsnroq qnq '(61 '81 : 6)
eioqAr. SuiAoiraqun aqq oq paquBjS sbav
paqjassB Apauiqspp si qi spiq joj 'A[ejarn
pdso£) aqq SuuBaq jo aSepALid i,BUJeqxe
eqq oq jou 'sSuisseiq puB seSepAud AjqqJBe
oq paqoa|e qou ojoa\ uoiqeeje oq Suipjoo
-ob quBumej eqq qBqq BAJasqo Abd aj&
"l'1 : £ 'O z 'or : z\ T 'ssaupuqq qqiAV
paqsrand ejeAi 'AnBioronf -b'i 'sseupuiiq ut
pera.iguoD3.i3M '-u 'S:g5(j\r 'snonBaepBin
eJBAV [AVjjUgipdmji.3 ¦£ : g 'q^ ¦o£ : g
'AVjxjjncjodxy 'AtprloxTdsji -jo 'aqajouoo eqq
joj qoBjqsqB eqq 'ioxx3\xa. ;o -b-i 'peqeeje
ajem oqAV jeAOMoq esoqq [U.A.o\xa
ag It -i£ : 6 'Apoq BAiqoap;oo b bb pauiBqqB
qou SBq qi Biqq 'b3[joa\ Aq joj S3[ees pBJST
qoiqM uoiqBorjiqsnf aqj, ['dDT, laxdjiiia g
¦piAB(T piiB qBiBSj Aq paqoipajd sbm. qi SB
'asudms Aub aqioxe oq qou qqSno SMef Sal
-Aeqequn eqq jo uoiqoefej siqj, -oi — I,
¦JPnoskt
Aq peqipg; -jAg puB -qB^ ui qnq 'S\nA
jou ' -ggjf Pio snoiJB A paB -xery ui qou
[^to^d^ • • ¦ a 0 ja 'i : 01 'H .'(esiMjeqqo)
uaqq joj , '-u '01 : g 'Q 1 -sesjd -pu;
qqiA\ [ja xta -bi qi qBqq Hvs Of uo 06 qouuBO
noA '¦ JaqqJUJ ou [lxaxno -a\bi aqq oq
eouaroaqo jo jjjoas. ,'jijoav enouoqueui , jo
dnmnxJLa UrI 'dno

11

mLay
doykrlnnLnn SoxnnjLmg dmxnn doxmd

dox mn 'diaJLayd UrI nox dmxnn lorlyngcpp 10 dnnrnxUgjoixonn OI
.570xnrj nrloooJLnxdn Sia mn doyngdnnjo Sia mn dndtUg Sia mn ngiLnjL
Sia dmxnn n^aJLipdx U mxUgUdaj 'laLay o/g/oy mn 6 -SndarlU
dodarlUs) SUx Sma 'dianonn UrI nox tjj-p) mn diaJLaycrj UrI nox Snorl
-yngcpo 'sma'jndnxnn nrlnadJL SoaQ o Sioxnn danmgr^/t 'inxJindLaL
Smgnn 'dnxiUgmdmJLa lOJLioy ag 10 .daXnxaJLa uLoyna ag U 'daXnx

•it— ^ 'II SMVHO^I

08^

ROMANS 11. ii— 15.

431

tw auTwv irapaiTTWfiaTi h awTrjpia . Tois sOvsaiv, ety to irapa-
XrjXwaai aurouy. I2 et Si to irapaiTTWfia auTwv itXovtos Koafiov
/cat to rjTT1fl-a avTwv itXovtos iOvwv, iroaw fidXXov to irXhpwfia
avTwv ', 13 vfiiv yap, Xe'yw Tois sOvsaiv iep' oaov fisv elfii iyw
iOvwv airoaToXos, Thv SiaKoviav fiov So^al^w, J4 et' Trwy irapa-
XrjXwaw fiov Thv crdp/ca /cat a-wtrw Ttvcty e£ auVwv. T5 et yap h
dirofioXh avrwv KaTaXXayh Koafiov, Tty h irpdaXrj^ts, si fih £wtj

paTi) at that stumbling-stone, a crucified
Messiah, 9 : 32, and so rejecting the Gospel
invitation, salvation is come, &c. M. 21 : 42,
43. 22:8, 9. L. 14:24. ir(ffwffi]corruere,
perire, notat. Stare cogitatur qui recte
facit, cecidisse existimatur qui male agit.
Corruunt autem qui pereunt et qua? res col-
labuntur ese intereunt. /3j> Ps. 27 : 2.
Hdt. VIII. 16, 0 7dp EJepfew trrparbs birb
peydBebs re xal TrXTjBeos abrbs bir 4wvtov
eViTrre. (Fritz.). The word must be under
stood in a graver or lighter sense, according
to the context. This very class is spoken of
in (22) as toSs TretrSxTas. On tj trwTTjpia
see L. 3 : 6. A. 4 : 12, n. eis tS Trapa-
f-rjX. o8to8s] with the further object of
exciting the Jews to emulation, 10 : 19, n.
ei Se] But if; Se adds another considera
tion, arising out of the fact, Tip aur'ffix
irapaiTT. i] a"WT. tois (Bvetriv. rb ira-
pairT. k.t.X.] 'H their lapse be the
wealth of the world in proclaiming to the
Gentiles the unsearchable riches of Christ,
and if the minority, ijirvpa, the small
number converted to the faith has proved
the enhancing of the Gentiles, how much
more the majority, irXijpwpa, the full
number of those who embrace tbe faith,
Srax irdvres tswBwffiv 4iritrTp4ipavTes.'
(Theoph.). ij-rr-npa has been rendered de
gradation, as in 1 C. 6 : 7, TrXijpwpa ex
altation to former favour. Some have
taken irXijpwpa as the whole number of
the elect. Dean Afford renders it, ' If
their impoverishment be the wealth of the
Gentiles, how much more shall their en
richment be.' If the disgrace of Israel
has had such a blessed consequence, how
much greater blessing shall Israel's honour
bring with it. Si jactura quam Judiei
fecerunt Gentiles ditavit, multo magis eos
Judaeorum divitiae ditabunt. (Fritzsche).
T^TTTj/xa] as parallel with TrapaTTT. and
d-tro/SoXr) (15), and opposed to ttXoutos and
TrpbffXTjipis, must be understood to be a
lessening or lowering by loss, rejection, ,or
disgrace ; so irXijpupa, which is here its
antithesis, must mean a filling up, com
pletion, by exaltation, possession, accep

tance, or honour. ¦JJTTTjpa implies partial
rejection, irXi)pwpa universal reception
(25). bpiv ydp Xiyw] It was desirable
for the Gentiles, who profited so much by
the harm and loss of Israel, to consider
what he was saying, as teaching to repress
pride and exultation over the Jews (18 —
25). 8pTx, emphatic, I so exalt the im
portance of Israel, since (ydp) I speak to
you who are Gentiles (G. 2 : 18, n.). itp'
Stsov piv is connected with e?Trws ....
aSrfix, in which is the needful apodosis to
p4v. Hence he presents, for the special
consideration of the Gentiles, the ideas
before advanced in (11), trwTTjpia tois
(Bv. eis tS 7rapa?7jXwo-ai o8to8s (robs
'IffparjXlras). As far as I am the Apostle
of the Gentiles, I uphold the dignity of
my ministry by assertion and action, but
with the object constantly in view of
thereby exciting to emulation my compa
triots the Jews. Vv. 13, 14, though paren
thetical, are yet in the line of the main ar
gument. The Apostle states the conver
sion of some of the race of Israel as an
important object even now, in the interval
of their general rejection. The expres
sion pou t^jx trdpxa is from Heb., Gen.
29 : 14. Judg. 9:2.2 Sam. 5 : 1 ; cf. E.
5 : 30. dTTOjSoXTj] If the rejection
of them has proved (yiyove) the recon
ciliation of the world, what will the re-
admission of them be but as a moral
resurrection, the greatest possible happi
ness throughout the world, fw^j (x ve
xpwv, res lajtissima et saluberrima. Est
locutio proverbialis. (Ernesti). ei 7dp Std
ttjs dTro/3oXTjs a8rwx 0 X870S ttjs KaraXXa-
77JS (xTjpixBv Tip Kbtrpw, trbtsw pdXXov iv
trpoffXijipei abrwv twoiroiijffovTai ol iv dpap-
rlais v4Kpoi. (Ammon.). This result is not
to be effected by them, not due to them
instrumentally. The Apostle is not speak;
ing of what shall be accomplished by the
agency of man, but by the election and
arrangement of God. The lapse and re
jection of the Jews did not, as an agency,
produce the conversion and reconciliation
of the Gentiles, so neither will their reco
very and national restoration to God's

432

ROMANS 11. 15—22.

e/c ve/cpwv ; I° et Si h dirapyrj dyia, Kal to cpvpafia- Kal et h
tit** t 1 y < x /o
ptCa ayta, Kai 01 /cAaoot.
l7 Et oe Ttvey twv KXaSwv itSKXaaOrjaav, av oe aypiiXaios
wv ivsKEVTplaOrjs iv avTois Kal cruy/cotvwvoy TTjy pt'yjy /cat T/jy
irioTrjTOS Trjs iXalas eye'vou, l8 /jitj KaTaKavyw twv KXaSwv el
oe KaTaKavyaaat, ov av Trjv ptiav paaTaieis aXA tj piia as.
'9 epefy ovv, 'E^sKXaaOrjaav ol kXoSoi, iva iyw ey/cevTptcr(9w.
20 /caXwy t/j diriaTla i£sKXaaQrjaav, av oe ttj iriaTBi ecrTTj/cay.
/ut} v^rrjXocppdvsi, aXXa cpofiov- 21 et yap o Oeoy twv /caTa
cpvaiv kXoSwv ovk icpslaaTO, fih irws ovSs aov cpslarjTai. 22 'ISe
ovv ¦yprjaTOTrjTa Kal airoTOfilav Qbov- iirl fisv tovs irsadvTas
airoTOfilav, iirl Si ae yprjaTOTrjTa, iav iirtfielvrjs Trj yprjaTOTrjTi-

favour, as an agency, produce the effect
here described as ' life from the dead.'
The last and greatest proof of the power
of the Gospel will be due to an outpouring
of the Holy Spirit, which, converting
Israel, will reanimate the spirituality of
the already converted, or Christian Gen
tiles (25). This will be probably ' the first
resurrection,' Rev. 20 : 5. KaraXXayr)]
as opp . to dirofloXi), and corresponding to
irpotrX., must mean reception into God's
favour. See on 5 : 10, 11. tj TrpbffXrj-
ip 1 s] pervicacium Judaeorum in amicitiam
et tutelam receptio. (Fritz.). tpipapa]
the lump of dough from which was
made the consecrated cake of the first
fruits, dirapxi) tpvpdparos, Num. 15 : 20,
21. As the dirapxi) is holy, so also, in a
modified sense, is the tpipapa of which it
is a part, Lev. 23 : 10. The general idea
is, as in (2 — 5), ' a part consecrates and
preserves the whole.' pifa refers to Abra
ham and the pious ancestry of the Jews ;
so likewise must dirapxr). If the pa
triarchs were dedicated to God, so, in a
certain sense, are all their posterity. The
branches partook of a sacred character,
which they derived from the root. The
knowledge of the true God, and the
spiritual privileges of the Jews, imparted
to the nation a peculiar sanctity, but not
apart from that knowledge and those pri
vileges. Some explain dirapxi) of the first
converts, who were Jews, 8 : 23. 16 : 5.
1 C. 15 : 20 ; cf. Ja. 1 : 18.
17 — 24. The Apostle reminds the Gen
tiles of the need there was for humility,
lest they too should be cast off, and of
their obligations to the Jews, who, on
true repentance, would be grafted again
into the parent stock. e'£eKXdtru,7jirax]
broken off from their connexion with God

as his peculiar people. Unbelief is moral
excision. On the metaphor see Valckner,
L. 13 : 19, n. d7pt^Xaios] having no
natural affinity for the Gospel. E.
2 : 1 1 . i q. Kbrivos ; Lat. oleaster. Slips
of wild olive are said to have been
inserted in a cultivated tree, in order to
increase its fruitfulness. (Columella, v. 9.
Palladius, de insitione, xiv. 53). This may,
however, be considered merely as an illus
tration introduced by the Apostle to
heighten the effect, iv aSrots] among
the natural branches which remained, so
as to obtain nourishment, ttiSttjtos, and
support, plaffTdfei. iXalas] The origin
of this metaphor is in Jer. 11 : 16. The
iXala was the church of God, that portion
of mankind who are in federal union with
Him. The covenant made with Abraham
must be distinguished from that which
was made with Moses. The former was
spiritual and universal ; the latter tempo
ral and local. The believing Gentiles are
members of the former, while the latter is
utterly abolished, H. 8 : 13. A. 3 : 22, 23. pi)
xaraxavxw] The Gentiles are reminded
that their spiritual blessings came to them
through the Jews. The remembrance of
this would repress all ungenerous exulta
tion. There is a brevity of expression
(fipaxvXoyta) in the following clause, ei
Se KaTOKauxatrai (ttrBi or Staxoou 8ri).
tj pita] expresses the stem and whole
plant, H. 12 : 15. Dr. Burton remarks :
The Christian covenant is not altogether
a new one, but an enlargement of the
former ; the promise of Christ was made
to Abraham ; Christians therefore are
grafted upon the stock of Abraham, and
grow from him as the root. Original or
native condition, as in a covenant relation
with God, is meant by pljTa and eAaia. It

ROMANS 11. 22—26.

433

eiret Kat av BKKOirharj. 23 Ka\ iKeivot Si, iav fih sirifislvwai Trj
dirtaTla, iyKsvTpiaOhaovTai- Svvotos ydp saTiv b Oeoy 7ra'X/v
ey/cevTpt'crat auTou'y. 24 et yap av e/c TTjy /caTa cpvaiv e^e/coV/jy
aypieXaiov Kai irapa cpvaiv ivsKsvrplaOrjs et'y KaXXiiXatov, iroaw
fidXXov ovtoi ol koto cpvaiv iyKsvTpiaOhaovTai Trj ISia eXat'a ;
25 Ou yap OiXw v/ias dyvosiv, dSsXcpol, to fivaThpiov tovto,
tva uh Vtb irap' iavTois cppdvi/ioi, oti irwpwais dirb fiipovs tw
'Io-pa^X yeyovev aypis ov to irXhpwfia twv iOvwv slasXOrj-
26 /cat outw 7ray 'Icrpa^X awQhasTai, KaOws yiypaiTTai, "H£et

must not be overlooked that the Apostle
is addressing those who were born in
heathenism, and not children of the cove
nant. Their children would be in a dif
ferent condition. Compare (16), ei tj pifa
a7ia K. oi K-XaSot, with 1 C. 7 : 14. epets]
thou wilt be ready to say. KaXws] Be
it so. A qualified assent ; for the Gen
tiles had some grounds for drawing
this inference; see (it). Lest however
they should give way to spiritual pride,
the Apostle reminds them that the rejec
tion of the one, and the acceptance of the
other, did not depend upon personal con
siderations. The Jews were excluded
because they did not believe ; and the
only tenure by which the Gentiles might
remain in covenant relation to God was
faith. 2 C. 1 124. tpelffTjrai] must be
rendered, as in A.V., 'lest he spare not,'
subaud. Spa, tpojiod. The reading of seve
ral MSS. is tpeltrerai. This implies an
impression on the mind of the writer, ' I
fear that he will not by any means spare
even thee.' The Gentile had more reason
to fear than the Jew ; a father who had
discarded his own son for disobedience
would not be likely to spare the children
of a stranger. The article is omitted with
XpiJffTbrTjTa, diroToplav, as these nouns are
used in the abstract. Set Si rois iraripas
rijv twv iiriTipijpdTwv diroroplav ttj Trpab-
ttjti piyvivai. Plutarch, erri, 9 : 23, n.
With iiripelvTjs cf. J. 15 : 9, 10. ttj XPV
arbr., rather than ttj iriffrei, perhaps to
impress upon them the fact that their
perseverance must depend upon the good
ness which led to their conversion, A.
13:43. tirel (6). Svvarbs] cf. Isa.
59 : 1 . 63 : 1 ; with a notion of willingness,
4:21. 14:4. 2 T. 1 : 12, n. L. 5:17,
Svvapis Kvpiov i)v els rb IdaBai. Cf. o8k
e58xaTO, Mk. 6:5, n. e^eKSTTTjs] If
thou hast been cut out of thy native wild
olive tree, and by an artificial process
wert grafted. oi KOTd tpiaiv] those
who were naturally branches. Kard is
VOL. II.

used in an adjectival sense. So C. 3 : 22.
tois KOTd trdpxa Kvplois. 1 T. 6 :3, tj Kar'
eiffifteiav SiSatrxaXla. t§ 181a iXata]
The conversion of the Jews to the faith of
Christ is spoken of as an event far more
probable than was the admission of the
Gentiles into the Church of God ; just as
it would be a process much more natural
to reinsert grafts of the productive olive
into their own original tree than to intro
duce wild and fruitless slips. We may,
too, observe that there is but one eXaia.
Those who are in federal union with God
form one body ; Jews and Gentiles are
branches in the same olive tree, which is
ISia as far as regards those who were in
the line of natural descent from Abraham.
There is nothing to warrant the belief
that the converted Jew will maintain his
peculiarities, or enjoy any superiority over
the Gentile portion of the Church.
25 — 32. Blindness has befallen the
Jews, until the time arrives for the com
pletion of the conversion of the Gentiles,
when the Jews, at length aroused to a
sense of spiritual need, would seek for the
mercy which the Gentiles had experienced.
oi BiXw d7xoetx] A favourite expression
with S. Paul, when he wishes to call at
tention to a point of considerable impor
tance. 1 CIO: 1 ; 12: 1. 1 Th. 4 :13m
Ph. 1 : 12. putrTTJpiox] sc. that spiritual
blindness and hardness of heart which
God permitted to affect the Israelites.
pvffTijpiov is employed in relation to facts
and principles. Sometimes it denotes
such actual truths as can only become
known by revelation. Thus, in 1 C. 1 5 : 5 1,
of the change which the body will under
go at the end of the present condition of
things. So of the spiritual union between
Christ and the Church, E. 5 : 32. Also
of the intention of uniting Gentiles and
Jews in the Church — a fact which was
either not at all, or was very imperfectly
known; E. 3: 3, 4, 9. See notes, M.
13:n. L. 8:10. tppbvipoi] that ye.
28

oq sb peiepjo os si sqnaAa jo esinoo epqM
olUI/ ['V'-t's 'dvL daiLoct) -qireuaAoo
pdso£) jo opireqBjqy eqq jo sSmsserq oqq
u; qsajaqui ub 'ApqBunqm epqAi aqq puB
'sAbmjb meqq jo uoiqjod b qiiBjS 'sseue[qB
-eSuBqoun jo eqnquqqB siq qqiM Aqimjoj
-uoo ui 'ppioM eg; 'jpsuirg qqiai quBueAoo
oqui maqq qq3nojq puB 'oobjS jo sqjiS
aajj maqq uo pajjajuoo '(-u 'z) S7j)m,iXot7ji
Biq jo aspjaxe aqq m 'pBq pog bb qBqq
'uBara qsnin pBjsj oq uoiqBoqddB sqi ui
qnq '. pjjeueS si quomaqBqs aqj, -quBeui
bjb sSrassafq rejodmeq qou renquids surdyx
pnB 'dvX Aq qBqq ''yx3 aIlx vxvx (%z) qqiM
uoixeuuoo eqq uiojj jBep si qj_ vi(tX.o yxa uo
spuadap dvL -suSisap snopBJ§ s.pog ui
pasudiuoa ajB oqM hb jo AqajBS qtianbes
-uoo sqq puB 'ssaupooS puB ja.uod euiAig;
eqq jo ssauapBoSuBqoun sqq BqjessB -dy
eqj, -6 1 : gg ¦ranjq- '. pmui srq eSuBqo
qou seop eq qoiqM ui sjeqqBin, ,'asodjnd
jo uoiqBUEA qnoqqiM , . 01 ¦ l'<T)t 'qaj3
-aj qqiM papueqqB qou \vxk\3Tlvx3Tiv
'8 : SI "K 83S 's"S7ln 'snoxnv ^xsrl Atoxnv
vrldajuj qx oxoj^ysja -v • • ¦ -oVijr oxayja
-ot/xt AtOTin svdsxvji snox "Sl : oi ' 8 tb • L
¦qnerr oq uoisnjre apBuoiqsanbun ub si
eiaqq 'svdaxvji snox Big ut '£i : g 'nBSjf
a.iB Aeqq 'qooBp Supq noA .svrln t7g -gX3
'u 91 : f '^). 'ismui 09(T ubbui qsura 'toxUm
•vLv oq pasoddo bb [jodgXa -BjqosnBag
•anSiiBAg; i quaqqejej sp;(nbao.iBd siiuauua
na aqiBjq sai naifj -qunoooB jpqq uo
paAopq bjb Asqq 'sjsqqBj Jpqq jo uoiqoap
aqq oq Suppoi '(ao) qoadsaj jeqqouB ut
•queuaq eqq dB8J noA puB 'jnoABj auiAiQ
eqq mojj pepnpxe ejB Aeqq ! pog oq
saituaua bb papjsSoj sq Abui Aaqq 'maqq
nodn SBq pdsog aqq smrep aqq oq Suppoi
'(A3ri) qeadsaj eao ut ['X,/lvi}3 qx Aaii
vxvx -pdso-o eqq jo Baraiq eqq oq s.iej
-ej qopiM 'v£ *££ : [g jbj* jo quaraSpuqB
ub SB qi p.re.Sa.1 'jaAOMoq 'eraog -6 : 'g
'iz. : gg -bj jo pepunodraoa uoiqBqp b eq
oq suiees siqjr, [Uxtxgvig -oi : [ -qj, 1 uo
aag -ejdood siq jo j]Bqaq uo qsuqo jo uoiqoB
quasa.id eqq oq apBoqddB SB /jamaapaa;
aq% , UBqq jeqqB.1 , 'jejOAiprr eqq , '.'rz'.yy
•vi : gj. *st 'soA3tinodxn\ 0 paxepuej semiq

C^

[soAaiiond 0 -91 : g pop

'°J L <l '¦ 11 'i'Z 'bsi -ApqBrtjiqm puB
A[IJBUlljd pBJSJ jo 'suoiqBu JIB JO BOUBJOA
-ipp eqq joj eauaqq pepeeoojd pBq pdsog
Biq puB '(zl : z pop '6 : g -qoez '01
'6 : 0l> -bbt) uoig iBjeqij eqq oq euioo 'sop
-eqdojd jeqqo puB spqq jo quaraqrimj qoBxe in
'ApB0j(B pBq qsuqo 'WH^X "ivxufj 'z\ :q\
"a; aes i 11 : g -H -vi : [ 1 -jq; n; ty>x\arl jo
esn -jo f ejnqnj jpqs aq oq ppqajoj queAB
eqq Suiquesajdaj A]ijBssaoau sb qou 'Aoaqd
-ojd eqq 3uiqp ui pesn bi i3%lx ejnqnj aqx
¦iz : gi -H -cjz : v '-o '9 • 2 «S. '(aABjSapiBjy.
'dg) -quauiBqsax ^aK 9IW }° qe-miO 8T1
's^aMp mou jauieapay; aqq qoiqM ui qBqq
si uoig pKiqmds aqq ! sqsixa ' jaSnbi on
uoig !BjaqiT atjTr, 'i : Z9 'n ''L : f\ '*£ -JO
.'no!S J° uoiqBAiBB aqq joj uoig jo qno auioo
HBqs jajeAipp eqq , 'st qoiqM 'Bepi ]B.ieuaS
eqq ui peuiBquoo ojb suoiBsejdxe qqog
¦suoisjoa quapuB auios os(B og 'Atpig
A3X3A3. SBq "XXI ,'qOOBf UI UOlBSBjS
-BUBjq raojj ujnq oqM asoqq oq puB 'uoig
. 0} , SBq -qajj ejeqM '01 : go 'bsj uiojj
[a 7772 X3 ta^lx -puoM uaqqBaq eqq jo nop
-jbauoo eqq oq iBquaranjqsui aq oq qou si
pBJsj jo uoiqBU paqjeAuoa aqq qBqq bbaoji!
ArarepT puB '(Si 'zi) surqdxe uoiqaipajd
qpqdxa Biqjr, -paqe|dmoo si sa^iquaQ aqq
jo ssaujnj eqq ueqM baiajub oqM ajdoad
qsiMapaqq oq qjAiddB 8M sse[un '-u 91 : 9
¦3 'sMap sb jpM sb sapqueg sapopu;
Biqx -apqM B bb pBJBj [Y(t7Jt/x>iI sdji
'P°t) W Juoabj puB quBuaAOO oqui uibSb
5[OBq qqSnojq eq p,Bqs pBJSj jib '(sxox joj
mxno) ,-u ££ : l\ y 'seouBqsranojp qons ui
'osbo qBqq ui 'usqq puB '. qqiBj jo ppqesnoq
puB ApiuBj eqq 'qojnqo eqq '(91 '6 : 01
'f ) ^'-"lO i° V\°i aH% 'P»0 J° mopSup^ eqq
oq sb f 'ui emoo aq , 'paqiaAuoo eq uaqqBaq
aqq jo epnqiq|nra aqq pqun [dgxasja '£z:\
'3 'o^Ol'D1 "x : v ' O uo aas ! aqajdmoo
jBqoq Bqq SBTjBm qoiqM qBqq 'quaraap^raoo
aqq 'jo '. (7.1) Apoq apqM aqq [vrlm t/(tyji
qx -J8A6 joj puqq enuiquoo qou pmoM
uoiqBU aqq puB 'papuqq snqq e.iaM SMap
eqq p^B qou SB '. eouBuniquoo puB quaqxe sqi
oq SB psiqjBd 'BSBupuqq piqjBd [snodaTi
qjLV sijotodrpji. -gz : gx 'yi 'vdvji jo aojoj
eqq aas 'jTOxtiTja ^ttji uo unoABj auiAiQ;
eqq jo uopsassod aAisnpxe ui ajaM aA ji sb
(9 [ : gx) saApsjnoA qqiM eransejd qou Abui

mdaxarln mx 'dns)UgiaJLU dnd loxno mn mxno l£ 'magiaJLn dmx
-nox lix axUgUayU ao dnd 'maQ mx axnnUgiaJLU axojL Siarin mn dnL
daJLsm og -noaQ nox SinUyn U mn nxnrimdnX nx dnL nxUyarl
-nxarin g. -SndaxnJL Snox mg ioxUjmLn dULoyna dUx ag nxnn
.Snrln 10 lodgXa doiyaLLnna ox darl nxnn „z -dmxnn Snixdnrlr)
Snx mrlmyacpn dnxo 'UnUgmg norla dnjL U Sioxnn Uxnn mn ^z
.dmnnr oJLn Smada&n iaA\adxnojin mn 'SOdariond o dmvr "?
Cl j it \ 1. j ty 1 it 1 \ i * > \ w^ '

¦iZ—qz -TT SMVMOH

fSf

ROMANS 11. 31—36.

435

eXeei tva /cat ovtoI eXErjOwai. 32 cruve'/cXetcre yap o Oeoy tovs
iravTas et'y airslQsiav, lva tovs iravTas iXsharj. 33 *Q BaOos
itXovtov Kat aocplas /cat yvtocrewy Oeou. wy avs^spsvvrjTa Ta
KpifiaTa avTov /cat dvs^tyylaaTOi al bSol avTov. 34 T/c yap
eyvw vovv Kvpiov ; rj Tty av/iBovXos ovtov eyeveTO ; 35 jj T/y
irpoiSwKEV avTw, Kal avTairoSoOhasrai auTtji) ; 3° #Tt ^ auTou

subserve the Divine purpose of mercy.
7ap depends upon dperapiXTjTa. xal
omitted in many early MSS. , but read by
Vulg. and Syr., not rendered in A. V.
It gives greater effect to the comparison.
Cf. 1 : 13. C. 3 : 13. TroTe ijireiB.]
once disobeyed. There was a time when
ye disobeyed, vvv Si TjXeTjB.] but in the
time present ye obtained mercy. tjX.
not iirelffBijTe, in opp. to ijTreiBijffaTe, to
impress the fact that faith and obedience
are by grace, and a state of salvation a
state of mercy. E. 2 : 7, 8. ttj to8twx
dTreifleia] The dative of the proximate
cause or occasion. See 11, n., Tip aSrwx
irapairrwpaTi. The rejection of the Gospel
by the Jews furnished the occasion for its
publication to the Gentiles. A. 13 : 46.
Tip iperipw iXiei] by the mercy shown
toyou(15:4. iC. 16:17. L. 22:19, n.).
The obedience of the Gentiles would ex
cite the Jews to a godly emulation (11),
and thus prove the means of their re-ad
mission to the Divine favour. This is to
be connected with tva xal airol iXeijBwtri,
not with TjrrelBTjaav. Vulg., Syr., Luth.,
Tynd., render believed not in your mercy.
1 x a] to the end that ; expressing not the
object they had in view, nor merely the
result of their conduct, but the Divine
purpose. So 'lva. . . . eXeTjuTj (32). ffvv-
iKXeitrev] shut up to ; delivered over to
the power of disobedience, as Ps. 31:8;
78 : 50, 62. Obad. (14), LXX. for
"VJpn rendered in Deut. 23: 15 ; 32 : 30.
I Sam. 23 : 12, by irapaStSbvai, declared
all to be subject to disobedience as their
natural state ; fJXey^ev, diriSei^ev direi-
BoDvras. (Chrysostom). Cf. G. 3 : 22,
trvviKXeitrev tj ypatpi) rd irdvra iirb apap
rlav. So H. 8 : 13, TreTraXaiwKe, has de
clared to be old. to8s vdvras] all
mankind (3:9).
33 — 36. The Ap. breaks forth into
admiration at the unfathomable depth of
the Divine counsels. /SdSos irXoirov] 0
the depth of the riches even of the wis
dom. The first Kal is epexegetical. Some
consider fidBos irXoirov a Hebraism for
profundissimus et inexhaustus fons. Cf.

Ps. 36 : 5, 6. 92 : 5. Job 11 : 7, 8. Ec-
clus. 18 : 4 — 6. Td Kplpara] circa in-
fideles. ai SSoi circa fideles. gradatio. viae
sunt quasi in piano ; judicia profundiora ;
ne vias quidem pervestigamus 
trotpla dirigit omnia ad fineni optimum,
7xwiris novitfinem ilium et exitum. (Ben
gel). In the succeeding clauses e7xw cor
responds to 7xwtrews, cupj3ouXos to trotplas,
irpo48wxev to irXoirov. dxeftxxiatrTot]
see on E. 3 : 8. LXX. for "IjttJ fN
Job 5 : 9. 9 : 10. 34:24. trippovXos]
cf. Is. 40 : 13. No one is acquainted with
the object in view, much less has any one
taken part in selecting and adapting the
means to the final result. Multi in dis-
ceptationibus v. gr. de ortu mali . . . per-
inde se jactant ac si non modo -consiliarii
Domini, sed etiam quaesitores, patroni, vel
judices essent. Scriptura ubique subsistit
in eo quod Dominus voluit, et dixit, et
fecit ; rationes rerum universalium singu-
lariumve non pandit ; de iis quae nostram
superant infantiamad aeternitatemremittit
fideles, 1 C.13 : 9 — 12. Ceteros impor-
tunos scrutatores torquebit et uret sciendi
sitis in aeternum. (Bengel). Trpoe'SwKex]
Who gave to God previously ? ' Is God
in their debt? Let them say for what,
and He will repay it them.' (Locke).
The Ap. here recurs to the thesis of his
Epistle, justification by grace ; neither
Jew nor Gentile had done anything for
God, in return for which they could claim
salvation. This clause is in Alex. MS. of
LXX., not in Vat. MS. nor in Heb., but
see Job 41 : 11, and cf. 35 :1. 22 : 2, 3.
Sri] inasmuch as; supplying the ground
both of the Apostle's (33) and prophet's
(34> 35) language. e{ oStoO] from the
Spirit the material cause. SC oStou]
through the Son, the efficient cause, els
airbv] the Father, the final cause. De-
uotatur Origo et Cursus et Terminus rerum
omnium, 1 C. 8 : 6. In C. 1 : 16, the
mediate creation and the final destination
of the world are referred to the Son.
' Such permutations deserve our serious
consideration. If the Son had not been
God, such an interchange of important
relations would never have seemed pos-
28—2

436 ROMANS 11. 36- 12- *> 2-
Kal Si1 avTod /cat et'y ovtov Ta TravTa- ovtw > Sb%a et'y tovs
aiwvas, afihv.
12 Ilapa/caXw ovv vfids, aSsXcpol, Std twv o'tKTipfiwv tov
Qeov, irapaaThaat to awfiaTa vfiwv Ovalav £wtrav dyt'av evdpe-
o-tov tw Oew, tt v Xoyt/CTjv XaTpelav vfiwv 2 /cat fih avayrjfiaTl-

sible.' (Ellicott). 4k vom Urgrunde, Std
von der Vrsache, els vom Zwecke. (De
Wette). i) SSJa] his glory ; the glory
due to Him. So 16 : 27 (17). G. 1 : 5.
&c. Cf. 0 eVaixos, 1 C. 4 : 5. Winer
§ 18. 2. b. Or the art. thus used may be
said to express appropriation of the whole
idea of the noun. This is different from
expressing (as the art. often does) the ab
stract idea. ' The glory,' as if there were
none but what He had, none that He has
not. Thus o-oC 4trriv tj fiatriXela, tou
Kupiou tj pauiXela (M. 6:13. Ps. 22 : 28.
cf. 1 Chr. 29 : 11, 12, LXX.) ; not thy
kingdom, his kingdom, or any particular
kingdom, or kingly dominion (abstr.), but
the one only real kingdom. So with
personal nouns, 0 pTjrwp may mean not
'the well-known orator,' or the orator kot'
'e%oxT)v, but the one only orator, as if no
other were worthy of the name. Thus
the term S dirbffToXos was in patristic
usage applied to S. Paul.
XII. The appropriate result of the
previous argument is the consecration of
the whole life with which all holiness
commences. This is founded in a true
and healthy view of ourselves and of our
position, 1 — 3. This consecration in
cludes the Christian's relation to the
church, 4 — 13 ; and to the world, 14 — 21.
1 — 2. TrapaKaXtO] This language is an
instance of the tenderness described in 1
Th. 2:ii. oiv] proceeding from these
considerations. Std twv olKTip.] See on
1 C. 1 : 10, 'the compassions of God,' the
<?Xeos, xpyaTbTrjs, xap'h KaraXXayi), 4x-
Xo7^j, trwTTjpia of ch. 11, summed up in vv.
33 — 3°- The grateful sense which the be
liever has of pardon, grace, and the sure
hope of eternal life, tends to secure his con
secration to God. Td cwpaTa] your
bodies, as in your former state the 'instru
ments of unrighteousness unto sin,' butnow
'instruments of righteousness to God,'
6 -.13, 19 (Trapitn-dxeTe, napaffTT)aaTe) ;
your bodies, as exponents of the old na
ture, the ' old man,' ' the flesh,' which is
crucified with Christ (6:6. G. 2 : 20.
5 : 24), and its deeds now to be mortified
(8 : 13) ; your bodies, as members of
Christ, and temples of the Holy Ghost
(1 C. 6 : 15, 19). Bvalav fwtrax] in

contrast to the dead victims offered under
the law. Cf. 1 P. 2 : 5, tis Xifloi fwxres
. . . iepdTeupa dyiov, dv(veyKai irvevparixas
Bvtrlas. 07. eidp.] The devotion of
animals free from blemish unto God under
the Old Covenant is the type of personal
consecration under the New. There may
also be an allusion to the body (human
nature and life) of Christ ; ' that as thy
Son was presented in substance of our
flesh, so we may be presented unto thee
with pure and clean hearts.' Collect for
the Presentation, &c. ttjx Xo7iktjx Xarp.
bp.] your rational service ; that which is
men ta I, in contrast with that which is merely
external ; spiritual, in opposition to carnal.
But obs. as the service of our reason or in
telligence consists inthepresentationof our
bodies, it is not a speculative, but a prac
tical active service ; a ' doing of the truth,'
J. 3:21. 1 T. 1 : 5. Xarp.] (J. 16 : 2, n.),
in apposition not with ffwpara, but the
whole clause ; q.d. to present, &c, and in
so doing to offer your, &c. A.V. De
Wette. Winer, t^tis (sc. tS TrapatrrTjo-at,
k.t.X.) etrrl X07. X. 8. truo-XTjpaTifeo-ue]
keep not up appearances with the men
of this world ; ' adapt not your behaviour
to the course of this world,' 1 C. 1 : 20,
n. E. 2 : 2. trxwa (haviour, having,
holding,) is applicable to external circum
stances, Ph. 2 : 8, fashion, state, 1 C.
7: 31. Joseph. Ant. 11. 4. 2. trxijpa ttjs
SovXelas : V. 1. 28, (k Taireivov ffXTJparos
els tovto 5S£tjs xal nepiovfflas irpoeXdoOffi.
perapoptpovaBe] be changed in your
nature, 8 : 29, irpowpitre trvppbptpovs ttjs
elxbvos tov viov airov. This inward
change is the essence of a Christian life.
Seneca wished non tantum emendari sed
transfigurari. tjj dvaxaivwiret t. x.]in
or with the renewing. Dat. of mode or
manner. SoKipdfeix] try, assay; ap
prove in consequence of such trial ; ' that
ye may value by experience,' Ps. 25 : 14.
In the renewed man there is a touch
stone, 'a spiritual taste,' by which he is
able SoKtpdfetx Td Siatp4povra, Ph. 1 : 10.
Become new creatures in Christ, and then
you will know and approve what God
would have you to do. exSuo-dpexoi tSx
v4ovrbv dvaxaivoipevov els 4irlyvwtTiv
xar' elxbva tov xrltravTos airbv, C. 3 : 10,
' both perceive and know what things

ROMANS 12. 2—5.

437

QaQe tw alwvi tovtw, dXXd fieTafiopcpovaQe ttj avaKaivwaei tov
vooy vfiwv, et'y to SoKifidXetv vfias t'i to OiXrjfia tov Qeov to
ayaOov /cat euapeo-TOV /cat Te'Xetov. 3 Xe'yw ydp t5td T/jy yapiTOS
Ths Sodsiarjs fiot 7ravTt tw ovtj ev vfiiv, fih virepcppoveiv irap 0
Sei cppoveiv, dXXd cppovsiv et'y to awcppovsiv, e/cdo-TW wy 6 Oeoy
efiepias fisTpov iriaTsws- * KaOairsp yap iv ivi awfiaTi fisXrj
7roXXa eyofiev, ra Si fisXrj irdvTa ov Thv auTTjv sysi irpa^iv,
3 ouTwy 01 iroXXoi ev awfia eafiev ev ApiaTte, o oe /cat/ ety aAAij-

they ought to do, and may have grace and
power faithfully to fulfil the same.' Col
lect 1 S. aft. Epiph. Tt' tS SYXTjpa] Quae
sit voluntas Dei, quod bonum acceptumque
et perfectum ; tS 07. k.t.X. being in
appos. to tS BiX. tou 9., ' what that is
which is good, and well- pleasing (to God)
and perfect.'
3. Std ttjs x&piT0*] by virtue of the
apostolic office, 13 : 15. G. 1 : 15. 2 : 9.
Tip Sxti] the use of the participle of the
substantive verb in such expressions is to
mark the reality of a fact, ' every one
who ia one of your body,' 13 : 1. A.
13:1. p-Tj STrepoTpoxeiXj i.q. biprjXotppo-
xetx, 11 : 20 ; not to think too much of
himself in contrast with what he ought to
think, but to direct his thinking about
himself unto sobriety, cf. 1 C. 4 : 6.
There is a play on the words iireptpp.
tppoveiv, awtpp. i xatsr w ws] according to
God's appointment to each of a measure
of faith ; cf. use of tis in iKdtrrw ws ipipi-
trev 0 G. . . . outw TrepiTrareiTW, I C.
7:i7- 1 C. 3 : 5, n. ; i.e. form your esti
mate of yourselves according to the por
tion (not proportion) of faith assigned you
by God. Whatever your attainments,
gifts, or powers, they are limited (eK
pirpov), and the gift of God. Your mea
sure of faith shows you your position and
duties. Do not in thought rise above it,
nor fall below it. pirpov is used as in
2 C. 10 : 13, n. The notion that the higher
a man's measure of faith the more highly
he may think of himself, which cannot
have been in the Apostle's mind, is how
ever unavoidably suggested by this sense
of tis. If tis might here be rendered ' be
cause,' ' inasmuch as,' as in 2 T.T : 3, 2 P.
1 : 3, the Ap. would then be understood
to exhort all to form a just and healthy
estimate of themselves, on the ground
that God distributed to each individual the
measure of faith. No one was to think
meanly of himself because the measure
was small; no one to think highly be
cause the measure was great. All gifts,
whether ordinary or extraordinary, came

from the same source, E. 4 : f. irlaTis is
equivalent to x^Pls 'n (°)> but Trttrr. is the
subjective principle of gifts and graces,
Xdp. the objective. De Wette.
4- — -8. KaBdirep, k.t.X.] for as in one
body we have many members, but all
the members have not the same function,
so the many of us collectively are one
body in Christ, but individually we are
members one of another. The Apostle
purposes to show, aB in 1 C. 12 : 12 — 27,
that the diversity of offices and gifts is
essential to the union and perfectness of
the body in Christ. All Christians can
no more have the same gifts than all
members can discharge the same func
tions. 7dp supplies the ground for the
rule of self-estimation just before given.
Each has his own position and function
(4, 5), and grace for acting in it (6). oi
tt 0 X X 0 i] the many that we are ; contrasted
with 0 Se Ka6" els, ' but each individually ;'
singuli autem. KaB' els, Mk. 14 : 19, n.
Some MSS. have tS Se, ' but as concerns
each.' t<jx xdplv T- b.] according to
our vocation and ministry (3). The Ap.
proceeds to apply this comparison to the
various duties which the officers or mem
bers of the Church might have to perform,
but without any systematic arrangement.
Trpoc>7jTeia and Siaxovla may, however, be
regarded as two genera which are subdi
vided into species ; the former embracing
the spiritual, the latter the temporal re
quirements of the Church. (Beza). This
view is supported by the change of con
struction, after the mention of Trpoip. and
StaKox., from accusative with exoxres to
the nomin. of the participle. dxaXo7iax
ttjs tt.] This is most naturally to be un
derstood as synonymous with pirpov irlar.
(3), 'just measure ;' ' according to the pro
portion of this gift which his faith had
received,' or 'according to the ratio which
his faith bears to the gift.' dvaXoyla is a
mathematical term. The ellipsis here is
variously supplied. We may say, ' let us
be sober minded,' trwtppovwpev (4), or
rather, as in A. V., ' let a man prophesy'

438

ROMANS 12. 5—9.

Xwv fiiXrj' 6 syovTes Se yaplafiaTa koto ttjv ydpiv Thv SoOei
aav hf-iv Sidcpopa, e'Ite irpocprjTEiav, koto Trjv avaXoyiav Ths
iriaTBWS- 7 e'Ite Siokoviov, iv Trj SiaKovla- e'Ite b StSaaKWv, iv Trj
SiSaaKaXla' 8 etTe b irapaKaXwv, iv Trj irapaKXhasi- b fiBTa-
StSovs, iv dirXoTiTf 0 irpoiaTafiEvos, iv airovSh' 0 eXewv, ev
iXapoTrjTt. 9 'H dyairrj avviroKpiTos. airoaTvyovvTES to irovrjpov, koX-

according to the extent of his own faith,
according to the degree of the divinely im
parted gift, neither concealing that which
he believes, nor propounding as truth that
of which he has any doubts. Some take
Trior, objectively, of Christian doctrine,
and render, as Tynd., ' so that it (the gift
of prophecy) be agreeing unto the faith ;'
or, as Bh. V., ' according to the rule of
faith' (rationem fidei, Vulg.). But this
direction could hardly apply to the exer
cise of independent inspiration. Trpo-
<j>TjTeiax] may be general instruction,
exhortation, warning, under divine direc
tion and influence, Gen. 20 : 7. Ex. 7 : 1.
4 : 16. see Jer. 15 : 19, ' thou shalt be as
my mouth.' A prophet is a messenger of
God to communicate his will, to extend
the knowledge of his character, and thus
to advance his glory. (Turner). 1 Th.
5 : 20, n. 0 SiSdffKwv] the instruction of
the young and ignorant, as by a catechist.
6 irapaKaXwv] the exhortation of more
advanced Christians. (Terrot). In these
several clauses pexeVw may be supplied,
or (trrw, as in 1 T. 4 : 15, be fully em
ployed in ; occupied with, ttj SiSatrK.]
his ministry. 6 peTaSi8o8s] ii nimirum
qui eleemosynas distribuebant. Jubetur
autem is versari in suo munere cum sim-
plicitate id est bona fide, et sine perso
na rum respectu. (Beza). d7rX8TTjTt]
with open-heartedness, impartiality, or
liberality, 2 C. 8 : 2. 9 : 11, 13. Ja. 1 : 5.
Cf. eiperdSoros, koixwxikSs, I T. 6 : 18.
The use of ex is different in these three
clauses from that in the three former, as
appears by the omission of the art. mark
ing the character of the actions as the
point of admonition. Obs. also the dis
continuance of nouns cognate to the verbs.
S TrpoiffTapevos] qui alios curat et in
clientele habet. (Bengel). irpoltrTatrBal
iffri rb j3oTjBeiv, Kal Sid p-qpdTav Kal Std tou
iriipaTOS oStou, Tip fSonBelas Seopivw. Theo-
phylact. Cf. irpbffTaTts, 16 : 2. koXwv
(pywv irpolffTatrBai, Tit. 3 : 8. Terrot ex
plains it, of 'one who is appointed to
superintend new converts.' Perhaps it
applies to all who in an official or non-
official capacity presided over any matter,

1 Th. 5 : 12. 1 T. 5 : 17. 0 <?XetSx] he
who visits the sick and afflicted. The Ap.
speaks designedly in a general way ; and
mentions a service which all can perform,
so as to embrace individuals of every con
dition and character. eXewx refers to that
expression of sympathy and regard which
is in the power of all (M. 25 : 35, n.) ;
whereas irpoitrTapevos seems to require a
measure of talent, influence, position ; and
peraSiSois implies the possession of pecu
niary resources. Yet both 8 eX. and 0
peraS. would be applicable perhaps prima
rily to the recognized agent of the general
benevolence and benefactions of the
Church. iv IXapbr.] cheerfully, not
gloomily and morosely, nor as if the
action were a burden or a trouble. An im
portant characteristic, the absence of which
often mars the benefit of charitable actions,
especially in visiting the sick and poor.
9 — 13. dxuTrSKpiTos] unfeigned, z C.
6 : 6, used with irltrris, 1 T. 1 : 5, 2 T.
1:5- diroarvy.] hating intensely. By
troxTjpSx is meant the disposition to do
harm ; mischievousness, M. 5 : 39. By
dyaBQ the benevolent principle ; good
nature, cf. 13 : 10. 1 C. 13 : 5 — 7. The im
perative is understood with the participles,
cf. 1 P. 2 : 18. 3:1, 7. tj>iXotrTop70i]
denotes the fondness of natural affection.
tjj tptXaS.] in respect to brotherly love ;
love of those with whom one is connected,
2 P. 1:7; n0' necessarily love of Chris
tian brethren; more restricted than 07070).
TrpoTj7oupexoi] in courtesy taking the
lead of each other. So Vulg., invicem
praevenientes, and Syr. A. V. 'prefer
ring,' gives the same sense as Ph. 2 : 3,
dXXTjX. ijyoipevoi iirepixovTas iavTwv.
rfj o-ttouStj] vita externa sive activa in
respect to business, especially the Lord's
business. rip irveipaTi] vita interna
sive contemplativa. Some render it ' ac
tive in mind.' rip Kvplw] cf. 14 : 18.
16 : 18. C. 3 : 24. Tip xaiptp (Steph. 1550)
is preferred by Griesbach on the ground
that it is the more difficult reading. It
probably was suggested by E. 5 : 16. Mr.
Walford translates ' serving opportunity, '
by the foresight of advantageous occur-

rn esiM , 'qeg; 'Axnvajj vdnx soiiiAodtp
agj>l till 'I : g -aojj [-xnira (dTjji -Aqdtp
¦Airedraoo mot oq Aeuepneq eqq qsisej oq apB
-nn ji sb /qqiM jjo poujBo, — 'poupfuo bi
qoiqM eeiqeBjd eqq jo pijoM eqq Aq pauiBq
-jequa uoiqon eqq ssa.idxa ABra 't, i : g ¦ <j z
'£l : z 'f) 'asues pBq b ui ajaqMasp pasn
bi qoiqM pjOM aqx 'l)z : gg tj -i£ : ig
¦pj "jo 'mg£3x\-j AoxVAvg sj3 .mgj>ak.vjLV
•qeAsajJ 'srBunqijq aqq oq BUBtqBiJqo
Mojpj qqm Abmb paujnq Suraq jo Bap; eqq
AaAuoo Abui [TOAatlqA.vJivAnjj -Apttoi
eqq qqiM Suiqjosuoo qnq 'seqBpossB jnoA
oq uoiqBpj ui uoiqisod q3iq eqq SuiqaajjB
qon ['dtp v\UA\n vx u\t1 ¦<; : gj
''VtVV? "? &1 eqBqs renqnui eqq ''VitYXfT
Jp Aq p63uBai si qoafqo jBnqnra aqx
¦19? -Al 'JJ 'd3JL tpfia txv sisaAodtp dvl.
vx -ii : gj -q z 'Suipaj jo quanieBjSB
eraBB eqq eABq . pjoouoo in eq [-Aodtp
' ' ¦ qxnv qx -n 'z: [ 'Q 'qsejaqui m qnq
'uoiqoB ui uosiun A]UO qou saqBotpm yxarl
'91 : 6 'Id -u '£ : g 'ij '-jadrai joj -unni
[AiadjvX '6 : g -J 1 sag 'agjyodvxvx u.rl
Aq qsuyeSB papjBnS si oSiioabj SuiqBoojdiui
Aq eqBipqaj oq ajisep B jo saenpui uoiq
-noasjed qeiqM uoiqBqdraeq 3tio.iqs aqq puB
! pjJOM aqq oq UBiqsijqo aqq jo uoiqBpj
eqq -dy sqq oq peqseSSns BABq Asm (£1)
SaxAoxtpig jo queuiAopTrae eqx "xf : c -jfl[
n; sqdeaejd s.pjorr jno oq eauejajaj b aq oq
JBaddB ppioM ajaqq 'agjiydvxvx ''xtpio 'axial*
-o\na jo aouajjnaao aqq raoj^ -ii — ti
¦rnaqq SaiAaipj — j qBqM
— squiBS jo saiqresBoau aqq oq sy 'Suunofai
jo asnBa B puB qaefqns b qi Supretn — j qBqM
— edoq oq sb 'uibSb 'jo -pJOfj eqq SutAjas
— jqBqM — pjoq;aqq oq By ueqqouB auo oq
uoiqBpj Arpueuj m — i^vtriti. — eAO| AjJaqq
-ojq oq bb 'snqx jqi jo qeadsej ui qBq/j^
'pa^BB uoiqsanb sqq puB 'qaBB jo uoiquara
eqq jeqjB esnBd b ssoddns bm ji 'eraiS
-p^aqui puB quajBddB eq vtim 'uoiqBonipora
sqi qq.M 'qose m uoiqBpj jo uoiqou aqx
•peojojuo uoiqoB jo AqqBiib aqq oq Smpjoo
-ob 'uoiqou qBqq jo suoiqBouipora quajajjip
qqiM qnq '(-qBp) uoiqBpj jo uoiqou oiubs
eqq qqiM puB 'uoiqpod oiqBqduia emus
eqq ui qoBe quesejd oq iraq pepBue eqojM
eq qoiqM m bSbhSubt ojqixou Apniejqxa

aqx -ajri UBiqsijqo 9IB J° seouBqsranojp
puB 'soiqsueqoBJBqe 'ssqBqs 'sarqnp bhouba
oq aouajajaj m qoB oq bi jaAaipq b Moq
Moqs oq bi (Ei— 01) ui qoafqo s.aftsody
aqr, -(siijornara) smjaArl SuipBej eqq
hi paoiqou aq Abui siviaoX puB dXnasodiL
uaaMqaq uopiauuoo jo asuas y -Jo^tp
'-A.T7 Ami sriisdX 'jLXnsjjodjx 'uoiunrauioo
qoj'nqo" jo seiqnp -1> '\g '¦¦ny? 'aiqnojq
jo ajq pjBMqno puB Aof jo ajji pjBMUi
aqq jo suoiqrpuoo aqisoddo eqq •£ 'dny£
'•TinsAji. 'donoMD 'eoiAJee snoiSrpJ 'z 'Ixiiix'
'¦qv\itp 'saiqnp repos -i :sdnoj3 ui ajB
sapj asaqx 't '¦ 61 'WI 'z '¦ 81 -u30 'i«Br{
-Bjqyog -(raoqBOsAjqo) 'AiaXadxiiLa snoxnv
t\\v 'AiJ>tt>g\a sviilx sqdji sxoxt 'snoAsrlosn snox
AiaAarlvAV txrl sviilx Atonaqmji. -Aqt[Bqp^soq
no quaqui 'Sumsjnd [ssxAoxipio -(pS
-nog) -ejeuod uiBnbsn siqounjep ep uemBq
pu 'qiSB snqiquanrj mnjoqouBS enoranui
-moo e sipnjo ap BBsajdxe iqn ranniBj qse
ejiqBJoraejTj -sSuiqq pnquids jpqq ui ejBqs
pBq -X.7T7 "rlnsAJt. siox AvolxAtriATOxa 'lz : g[
¦g; '. ara qqiM qJBd pBq 'mrl 3J>liAtt>Aioxa
'Ji : f -qj fqjBdrat unq ^ai 'ixaqoXUxvx thx
• ¦ ¦ mx]3AtoAiox '9 : 9 -g . Suipre 'm SuuBqs
[S3XAn0AI0AT0X 'z\ : g "X t 'n '• 01 'W
SB ''SUBJqui "r/ojin -ArqueiqBd 3rajnpue
'uoiqBpquq oq BB [saxAOAarlojxn -yg dx
-edoq UBiqsuqo JH° ^°, peuopBooo jo no
papunojS sb paqnasajdaj si Aof siqx "(p3
-nag) -uaejBxa raejBnqupTs uiBjqsou raBqiA
orpnBS ^a <6japnBS son qpiA '. SBqiraoo p(j
Bmrang -(Si) mnuBrqsuqg ranpnjo uiBiqe
pes 'umpueueq qe snqoejjB qse opora uou
ranjaA rampnBf) [saxAodjvX "pjcj
aqq oq rteuispuoq jo uoiqBooA Jno ui qoB oq
bm bjb 'BsaupeqoAap puB AqtAiqoB rBoiqaBjtl
Aq 'snqq qBqq SuiqBraiqui sb 'sasnBp Sai
-paoajd OMq eqq qqiM paqBpoBSB SB papjBS
-aj aq Abui qj -uoiqisod b qons ui puB
uoixeuuoo si.qq ui joj qunooOB oq qjnorjjip
qBqMemos si osjb qoiqM puB '¦jpqosix puB
•raqoBrj Aq peqipe si qoiqM 'AjoVig jo jhoabj
ui ArqBejS 'joAOMoq 'si 'Sgn jo AquoqqnB
aqx -q3a[3eu puB BsausspuBj qqiM a[qB
-sSjBqo si 'AqiTBnqup!s jaqBajS jo aensqejd
jepun 'oqM 'jejaqpi qoappui eqq mo.ij sseu
-isnq jo ubui aqq qspiSuiqsip qoiqM 'maqq
jo qnam.uqdraa qdmojd aqq puB 'saauaj

-myn rrxarl drainyn mn 'dmxdodinX nxarl diadmX ciI -agsmdnxnn
UrI inn 'axiaLoyna -Snrln Snxdonmig Snox axiaLoyna *ei -Saxdonmio
dnida^oyid) dUx 'Saxdnodmdion dmiLn dmx SmiadX Sinx c. 'Sax
i-<Vr\ v* ,»V, , V. ti .
-dnodaxdnnjjodx tiXnanodjL &x 'SaxdOdarlojLn jsA'Vfl fix 'SaxdodmX
- w • w tilt VC7 w ,
'o/xtya Ax ZI 'Saxdonaynog cbidn^r obx 'Saxdoa^ ixnrlnadJL mx
'ipdUdnp UrI 6gnojLS> lix It .lOdarlnoLUodjL SnoyUyyn tirlix &x '10L
-doxnpyicp SnoyUyyn Sia nicpyagnyicp lix 0I .mgnLn Ax Wdarlmy

6Sf

¦Si— 6 -St SNVHOH

440

ROMANS 12. 15—21.

ovtwv. l6 to auTO ety dXXijXouy cppovouvTey firj Ta vyprjXa
cppovovvTBs ctXXd Toty Ta7retvoty avvairaydfiEVOt. firj yivsaOs
iSsvl /ca/cov ctvTt kokov diroSiSdvTes.

aovifioi irap' eauTOty. l1 firjC

irpovoovfievoi /caXa ivwiriov iravTwv avOpwirwv. ' et ouvaTov,
to e£ vfiwv, fiBTa iravTwv avOpwirwv elprjvevovTBs. r9 firj eauTouy
e/co^/couvTey, dya7TTjTOt, dXXd Sots toitov Trj dpyjj- yeypaiTTai
yap, 'Eyuot e/coV/cijcr/y, eyw dvTairoSwaw, Xeyet Kuptoy. 2° eav
ovv irsiva b iyOpds aov, \J/-w/At£e ovtov iav Siyjrd, 7roTt^e auTov
touto ydp iroiwv dvQpaKas irvpos awpevaeis eiri Trjv KECpaXrjv
avTov. 2I fih v//cw virb tov kokov, aXXa viko ev tw ayaQw to

kokov.
thine own eyes,' Isa. 5 : 21. Closely
connected with the foregoing admonitions
(16), as supplying the principle, humility,
which will ensure their observance.
xax. dvrl k.] Again a probable reference
to our Lord's words, M. 5 : 38, 39. See
on 1 Th. 5 : 15. trpovooipevoi KaXd]
being studious of propriety, taking hon
ourable measures, Le. thinking beforehand
of what things you have to do, that they
may be honest and honourable. Cf. Ph.
4 : 8. We are to act so as to command
the confidence and good opinion of men.
The expression (a quotation from Pr.
3 : 4, LXX.) is used by the Ap. in 2 C.
8:21, to explain his own conduct as to
money matters. tS 4% bpwv] as far as
depends upon you, keeping peace with all
men ; or as to what originates from you (4k)
i.e. initiate no quarrel, nothing likely to
disturb peace. SSTe tSttox] may mean
do not resist or inflame, — give place to the
adversary's wrath, and seek to overcome
by mildness and good offices. Or, defer,
put off the indulgence of anger, Livy
vin. 32, date spatium irae vestra. Better
with most expositors, ancient and mo
dern, Give scope to the Divine wrath, E.
4 -. 27. Defer to the wrath of God ;
' yield precedency and acquiesce in its au
thority,' Walford. This interpretation
agrees best with the quotation from Deut.
32:35. ipol iKSU-qtris] 'Man has no
thing to do with vengeance either in act
or desire, because he wants that passion
less wisdom and justice which alone can
qualify for the exercise of vengeance.'
(Terrott). The quotation agrees in the first
member with the Heb. DpJ V 'to me
(belongeth) vengeance,' and in the second
with LXX., who render ex Tjpepa 4kSiktj-
trews avrairoSwirw. It is given in the same
terms at H. 10 : 30. ipwpiCe] 1 C.

13 : 3 ; ipwpiov, J. 13 : 26. This quota
tion, from Prov. 25 : 21, 22, was sug
gested perhaps by avTairoSwirw, the words
cited being followed by 0 Se K. dxraTro-
Siio-ei troi dyaBd. txwpeiffeis] trwpbs,
heap, mound, 2 T. 3:6, yvvaiKapia tre-
trwpevp4va dpaprlais. ' you will excite in
him feelings of painful regret.' Kindness
in return for anger would either conquer
or render inexcusable those whose enmity
continued unsubdued. The act of kind
ness which would win over to love a ge
nerous and relenting enemy, would ag
gravate the contentious and unrelenting.
Some see in dvBpaKas an allusion to the
fusing of metals, i.e. you will melt him to
kindness. Dictio videtur proverbialis,
qua indicator hostem conscientiae sua
morsubus incitatum iri, ut culpam ag-
noscat, et ut ulterioribus offensionibus ab-
stineat. (DatheiTiProT;.). pi) vikw] the
believer who entertained the spirit of re
venge was conquered in his spiritual war
fare. By kindness he was to overcome
his own natural feelings, and to subdue
those of his enemies. Quos mundus vic-
tores putat, reverS. vincuntur. (Bengel).
tS kokSx and tS d7. here are used as tS
TroxTjpSx and tS dyaBbv in (9). See n. ex
rip dyaBip] e'x instrumental adjunct, Ja,
3 : 9, expressive of that wherein the
means and the power to conquer lay. 19
— 2 1 is an amplification of 1 7, prjSevl . . .
diro8., which also connects with (14) ptj
xarapdffBe' and the three passages, singly
and together, bear so marked a resem
blance to our Lord's teaching, as reported
in M. 5 : 38, 39, 43 — 45, that an inten
tional reference to it can hardly be
doubted. The Apostle's mind is evidently
possessed with the great importance of
the duty of forgiveness of injuries. This
is accounted for by the prominence given
to it by our Lord, as seen not only in the

ROMANS 13.

441

13 Ildcra -Trvyh i^ovalais virepsyovaais viroTaaaiaOw ov
yap iaTiv i^ovala et fih dirb Oeou, al Si ovaai i^ovalai viro
tov Qbov TBTay/iivai slalv. 2 waTB b avTtTaaadfisvos ttj
ij^ovaia Trj tov Qeov SiaTayrj avOiaTrjKEV ol Si dvflecrTij/coTey
eauTOty Kpifia X»j\J/-ovTai. 3 0t ydp dpyovTEs ovk slal cpdBos
twv dyaQwv epywv dXXd twv /ca/cwv. QbXeis Si fih cpoBsiaOai Thv

passages referred to, but in his prayer,
'forgive us our trespasses, as we also,'
&c., and in his comment on this petition
alone, M. 6 : 12, 14, 15. Cf. M. 18 : 21—
35. Mk. 11:25, 26. L. 17:3, 4-
XIII. 1—7. Devotion to God will be
seen in submission to the ruling power
which has the force of a Divine law, 1 — 7.
Obedience in such cases is another form
of the great principle of love, 8 — 10. The
works of darkness are in direct antagonism
to the light of the Gospel, 1 1 — 14.
1—4. Tratra ipvxb] ^?^- '^> unu9-
quisque. A. 2 : 4 1, n. 43. ipvxij tivos
periphrasis for the man himself. e£ou-
trlais utt ep ex o8tr a is] to the magistracies
over you, to which you are subjects. Cf.
fiaffiXei lbs birep4xovri, I P. 2 : 13. twx
ex birepbxtj Svrwv, 1 T. 2:2. And see Tit.
3 : 1. Lat. potestas. The condition of
society at Rome probably rendered this
admonition very necessary. The im
perial government was frequently dis
turbed by plots, conspiracies and seditions.
Tacitus, Aimal. XI. xn. Claudius had
banished the Jews for their turbulence,
A. 18 : 2. The Pharisees inculcated the
doctrine of resistance to heathen governors.
Mk. 12 :i7, n. Joseph. Ant. xvm. 2.
Attempts were made to overthrow the
existing order of human society, combined
with doctrines of avowed licentiousness,
See E. 3:8. 16:17,18. Stanley, Apo
stolical Age, p. 219. The Jews dwelt on
the fact that they had received their go
vernment from God ; the Ap. reminds
them that every form of government has
the divine sanction. uTTOTatro-^trffw]
submit himself, 1 C. 16 : 16. E. 5 : 21.
So (9) voluntary subjection is meant, cf.
L. 2 : 51. dirS 8.] proceeding from, as
having a mission from God, G. 1 : 1. al
Si oitrai it).] but the existing powers ;
the powers de facto. The Se is adversative
to the notion just denied ; annexing the
positive antithesis to the negative state
ment 08 7dp iffnv k.t.X. For oitrai see
on Tip Svti (12 : 3). ii-obtriai is omitted in
Alex. Vat. Vulg. read by Syr. reray-
p4vai] have been commissioned by God ;
ordained not as to their origin, but their end

or object. This object is stated (3, 4). 6
dxTiToo-tr.] he who sets himself in opposi
tion ; used, as well as Siarayf, in evident
reference to rerayp. A. 18:6. n. tjj
tou 0. 8iaTa7ij] but in 1 P. 2 : 13, TrdtrTj
dvBpwirlvT) Krttrei. The form of government
is a human ordinance or constitution ;
government itself is a divine ordinance.
dv84ffTTjKe] perf. with the force of pre
sent. A. 26 : 6. So olSa, ir4ireiffpai
(14 : 14). Kplpa] judgment, divine con
demnation, tp 8/3 0 s] cause of fear, cf. Mk.
13 : 19. ai ijpepai (trovrat BXlipis. Soph.
A). 985. p.rjSe avptpbpav Sixov rbv dvSpa.
So timor, formido, and fear. Isa. 7 : 25,
'the fear of briers,' i.e., the mattocks.
(pywv] for ipydrwv are not a terror to
the workers of good. Alex. Vat. have Tip
07. (pyw . . . xaxip. pi) tpoj3eioBai]i~)o
you wish then to have no fear of the
magistracy? pr) is used, as denying a
conception of the mind. Alius timor
praecedit malas actiones, et ab iis deterret ;
hie manet (7). Alius sequitur malas ac
tiones, et ab hoc timore liberi sunt qui
bene agunt. (Bengel). tS dyaBbv] that
which is morally, socially good ; what is
understood to be good jure humano. The
jus divimum is not considered here. So
4py. 07. in Tit. 3 : 1. e£ oSttjs] from
the magistracy itself. eis tS d7.] to
effect that which is good ; to promote thy
wellbeingbyprotectionandencouragement (erraixos). See 15 : 2. Opposed to this
is els bpyfjv. rijv pdxaipav] the symbol
of the right of punishment, oras some think
of the right of capital punishment, ciop et]
bears, the frequentative form of tpepei. So
gestat, gerit. eiKTj] to no purpose. Geou
7op SidK.] note this repetition: 'for
God's minister he is (in this case also) in
the character of avenger, '&c. (kSikos els
bpyhv] an avenger inflicting punishment.
5 — 7. 8Trordo-o-etr(?at] to submit your
selves (1) ; not from fear of punishment,
but out of regard to conscience. See 1 P^
2:13, Sid tSx Kuptox, ' out of regard to
the Lord.' All relative and social duties
are enforced on religious grounds. If we
offend against the authority of the civil
magistrate we offend against God, and
act inconsistently with an enlightened
conscience. On the other hand, conscience

442

ROMANS 13. 3— 10.

i^ovatav ', to ayaOov irolsi, Kal e^ety Eiraivov e£ avrhs' 4 Qeov
ydp SiaKOvds iaTi aoi et'y to ayaOov. idv oe to kokov iroirjs,
cpoBov- ov yap et'/cij ttjv fiayaipav cpopsi- Qeov yap ota/covoy EaTiv

ekS,

ikos ety opyrjv tw to kokov irpaaaovTi.

5 Sio

avayKrj viro-

TaaaEaQai, ov fiovov Sid Thv dpyhv dXXd Kal Sid Trjv avveiSrjaiv.
° Std tovto yap Kal cpdpovs teXbItb- XeiTovpyol yap Qeov elaiv
et'y avTO tovto irpoaKapTspovvTEs. ' airbSoTB ovv iraai Tay
bcpeiXas, tw tov cpopov tov ipopov, tw to TeXoy to TeXoy, tw
tov cpoBov tov cpoBov, tw Thv Tifihv t^ Tifihv. Mijdevt
firjSiv dcpslXETE, et fih to dyairav dXXhXovs' b yap ayairwv tov
BTEpov vdfiov TTEirXhpwKE. 9 to yap, Ou fioiyEvaEis, Ov Cpovev-
asis, Ov /cXe\J/-ety, Ou ylrsvSofiapTvphasis, Ou/c iiriOvfihasis, Kai et
Tty erepa evToX/j, ev tovtw tw Xoyw avaKscpaXaiovTai, bv'tw,
'Aya7TTjirety tov irXrjalov aov wy iavrov. I0 h dyairrj Tip
irXrjalov kokov ovk ipyaYsTai- irXhpwfia ovv vdfiov h dydirrj.

and the will of God supplying the princi
ple of our whole conduct, justify disobe
dience to human authority, when that
would force conscience, or oppose the will
of God. A. 4 : 19, 20. 5:29. Sid tou
to 7dp] for on this account; as these
authorities are ordained by God. tp bp o v s]
tributes of various kinds. XeiToup7ol
k.t.X.] L. 1 : 23, n. ; public functionaries
of God's appointment, attending conti
nually upon this very duty, viz., tS Xet-
rovpyeiv bir4p Oeou, etiam mali in magis
trate constituti bona fovent, mala ulcis-
cuntur. (Beng.). eltriv] sc. oi dpxovres.
Trdiri] to all men; not to governors ex
clusively. We know that it was a question
among the Jews whether it was lawful to
givetributeuntoCaesar. M. 22:15. Similar
doubts might perplex the Jewish Christians.
The sentence is elliptical for tp rbv tp.
btpeiXere roirw^rbv tp. tpbpov] the same
as xfjvtros, M. 17 : 25, 11. L. 20 : 22 ; the
poll tax, and land tax. t 4 X tj] the customs
levied on the imports and exports, ' vecti-
galia.' tpbflov] the reverence paid to
superiors, 1 P. 2 : 18. 3 : 2, n. Tipijx]
the courtesy due to equals, 12 : 10.
8 — 10. MTjSexl .... dXXTjX.] Christian
charity is described as a continual debt,
which is ever being paid, but is never
discharged in this life. Argute et ele-
ganter dictum. Cetera debita solvuntur,
nee mauent ; dilectionis debitum semper
et solvitur et manet. (Kuttner). tSx
(repov] special, as dXXTjXous is general;
' the other' (not self) with whom he is at
any time in relation ; ' his neighbour,' L.

10 : 29, 36, 37. vbpov TreTrXTjpwxe] The
expression implies more than a simple per
formance of the precepts of the law ; true
love does more than this ; it adds a com-
pletenets to the performance. It reaches
those lesser courtesies and sympathies
which cannot be digested into a code and
reduced to rule. To the bare framework
of law, which is as the bones and sinews,
it adds the flesh which fills it, and the life
which actuates it. (Macmichael) . tS
7dp] for the (commandment) 08 poixei-
tseis, x.t.X. ex rip, in the expression. So
G. 5 : 14. Plato, Phcedrus, III. 273. § 129,
tSx Se (Set) . . . ixelvw xaraxpiitraaBai rip,
ttws 5' dx iyw roibffSe roiipbe iirexelpijira,
he ought to urge that argument, viz., How
should I, weak as I am, attack one who
is so mighty ? See on Mk. 9:23. e? tis
ir. ivr.] whatever other precept there is,
is summed up in the expression. On et
tis, see L. 19 : 8, n. dxaKetji.] is
brought under one head. Cf. KetpdXaiov,
H. 8 : i. eauTSx] treavrbv in Alex. Vat.
and other MSS. See on G. 5 : 14. o8k
ipydferai] reference to the terms of the
law, 08 tpov. oi xX., x.t.X. The Ap. shows
how a positive active principle secures
obedience to negative prohibitive enact
ments. It is itself the very contradiction
of what the law forbids. In its negative
character and action, love necessarily obeys
the law. In its full development, it com
pletely fulfils the whole scope, intention,
and spirit of the law. It is a vis inertias
for harm, a vis viva for good.
11 — 14. Kal tovto] And this do ye

ROMANS 13. 11—14. 14. 1.

443

11 Kat tovto, bISotes tov Kaipov, oti wpa hf-ds hSrj e£ virvov
iyspOhvai" vvv yap eyyuVepov hf-wv tj awTrjpia, tj oTe eVttTTeu'o-a-
fisv. l2 h vvg irpoeKO^EV, tj Si hfipa T/yyt/cev. diroOwfiEOa
ovv to spya tov aKOTOVs, Kal ivSvawfisOa Ta oirXa tov cpWTo'y.
13 wy ev hfispa. Evayrjfidvws iTEpiiraThawfiEV, fih KWfiois /cat
fiiOais, fih koItois Kal dasXyslais, fih sptSi Kal fyXw, J4 dXX'
evoucracrae tov Kvpiov 'Irjaovv XpiaTov, Kal TTjy aapKos irpdvoiav
firj iroiEiaOs et'y iirtOvfilas.
14 Tov de daOBVovvTa Trj iriaTBi irpoaXajaBdveaOe, fih et'y

(7roieire), i.e. practise this obedience
founded on love, p.TjSexl . . . oXXtjX. (8).
eiS. tSx Kaipbv] recognizing (or, consi
dering, 1 P. 1 : 18, n.), the proper season
for action. Sti, k.t.X.] namely, that it is
time that we already awake from sleep.
Early MSS. have wpa t}8tj Tjp., ' it is al
ready time that we, &c.,' as A.V. vvv
ydp] for at the present time. The Kaipbs
is now explained. S. Paul presses upon
them the solemn consideration of eternity,
as a motive for devotion and diligence.
Cf. H. 10 : 25. 1 P. 4 : 7. tj trwTTjpia]
final deliverance is nearer us than when
we became believers (A. 19 : 2, n.) It
was near then in our apprehension, almost
immediate, present ; we passed then from
death unto life, from the power of Satan
unto God ( A. 26 : 18) . It is nearer to us
now. Join iyy. ijpSv, 10 : 8. tj x8f]
nox vitas hujus caliginosae irpoiKOipev ad
summa venit ; dies salutis pienae appro-
pinquavit, dies Christi, dies novissimus,
H. 10: 25, cujus diluculum est totum hoc
tempus interjectum inter utrumque ad-
ventum Domini. (Bengel). i) Se i)p.] the
day, however, on the other hand, has ap
proached, i.e. it is now dawn ; hence (13)
lis iv ijpipa irepin. Day, in the general
sense of perfect holiness, happiness,
glory. d?ro0wp;ei>a] applied to deeds,
suggests clothing, and so ivSvawpeBa (see
n.) ; but our clothing, as suited to our
condition and character, is armour, cf. 2
C. 10 : 3, 11. On ffKbrovs, see E. 5 : 11.
Td SVXa tou cIwtSs] Such as are de
scribed in 1 Th. 5 : 8, ivSvtrdpevoi Biipaxa
irlarews xal dydirijs xal irepixetpaXalav
iXirlSa trwTTjplas, E. 6 : II — 17. tov
o>wt8s] as opp. to tou trx., armour be
longing to, suitable to the light ; fit for
our walk in righteousness and truth, our
march and contest against the KotrpoKpd-
TOpaS TOV ffKQTOVS TOV aiwXOS TOvTOV. eS-
trxnpbvws] decorously, cf. A. 13 : 50, a.
Three classes of sins are specified, to each
of which two words are appropriated,

viz., intemperance, impurity, discord : the
first, public or social vice ; the second,
private and secret vice ; the third, eccle-
siastico-political vice, the vice infecting
communities even Christian. See on G.
5 : 19 — 21. k tip 0 is] Lat. comissatio.
Carousals from which the guests often
walked through the streets with torches,
music, and songs in honour of Bacchus.
The simple dat. with irepnr. differs some
what from irepnr. iv, 6:4. ex denotes the
sphere, element of the action, the dat. its
distinguishing Characteristic, or law and
rule. 2 0. 12 : 18. 1 P. 4 : 2, n. pi-
Bais] drunken bouts; piBv any strong
drink ; Lat. temetum ; Germ, meth,
mead. Kolrais k. dtreX.] acts of lewd
ness and wantonness, (p. k. ITi)Xw] the
strife and emulation from party spirit
which too often prevailed in the churches,
G. 5 : 20. (x^pai, (pea, irjXoi, Supoi, (pi-
Beiai, SixoffTatrlai, alpitreis. ivSitratrBe]
cf. G. 3 : 27, n. E. 4 : 24, (opp. to dTro-
BitrBai, 22), C. 3 : 10 (opp. to direKSvffdpe-
xot, 9), repetition of the notion in (12),
with the substitution of tou K. 1. X. for
to SV. t. tp. Armour was worn by way
of defence, and as garb indicating profes
sion. In both senses they had put on
Christ formally, and were called upon to
exhibit Him practically, ttjs trapKbs]
corrupt nature generally, ' whether it
showed itself in sins of the flesh or spirit.
irpbvoiav pi) iroieiaBe] consult not for
your corrupt nature with a view to gratify
its desires ; iropelav iroiettrBai, to journey,
L. 13:22. iKjSoXijv ir., to cast" out, A.
27 : 18. Sinaiv ir., to pray, L. 5 : 33.
Ph. 1:4.
XTV. The Ap. continues to point out
the way in which relative duties are to be
performed in a spirit of love, so as to pro
mote the consecration of ourselves and
each other to God. The chapter may be
divided into two general heads ; 1 — 12,
The manner in which scrupulous Chris-

444

ROMANS 14. 1—4.

StaKplasis SiaXoytafiwv. 2 6y fiiv iriaTEvsi cpaysiv iravTa, o Sb
daOsvwv Xdyava iaO'iEi. 3 q iaOlwv tov fih iaOlovTa firj i£pv-
Oeve'iTW, /cat 6 fih iaOlwv tov iaOlovTa firj KpivsTW o Oeoy yap
avTov irpoasXaBsTO. 4 av Tty et d Kpivwv aXXoTpiov ot/ceT/jv ;
t«5 ISlw Kvplw aThicet rj ttIittei- aTaQhasTat Si- Svvotos yap iaTiv

tians who make conscience of things in
different are to be treated; 13 — 23, The
manner in which those who are strong in
faith should use their Christian liberty.
1 — 4. TSx Se daB.] The Se resumes the
admonition to perform duties due to others
from 13:8, after the interruptions caused
by the explanations in (9, 10), and the
enforcement of special considerations in
(11, 12), which led to the inculcation of
personal or self-terminating duties, ttj
Trio-Tei] The whole of the Christian reli
gion, in relation to the effects on the heart
and understanding. ' To be weak in
faith' is to have a narrow comprehension
of the extent, harmony, and design of
Christianity. (Walford). irpoaXapfldv-
etrBe] receive to your society and friend
ship, with a view to his establishment in
the faith (3), 15 : 7. pi) els StaK p.] The
force of els is, ' not so that he shall find
himself introduced to.' 810X07., as the
context shows, is not merely thoughts (M.
15: 19), opinions, reasonings (B. 1 : 21.
L. 2 : 35. 1 C. 3 : 20), but doubting
thoughts, controversial opinions — opinions
held at variance and in opposition to
others (L. 9 : 46, 47. Ph. 2 : 14) ; and
Siaxpltreis must be interpreted by the re
peated recurrence of xplveiv in (3 — 5, 10,
13), so as to mean a distinguishing deci
sion, a decision after discussion, adverse to
some ; judgment. Hence SiaKp. SiaXoyiffpwv
' the searching and pronouncing judgment
on differing opinions,' either those of the
party he belongs to, or rather, taking both
terms in a general and mutual sense — the
judgment formed and passed by each party
upon the opinions of another. This
agrees also with the use of the word
StaKp. in 1 C. 12 : 10. H. 5 : 14. See
on Siaxplvopai, A. 11 : 2. Ja. 2 : 4.
' Not to enter into doubtful controver
sies,' Gen. 'not to judge his doubtful
thoughts,' A.V. (marg.) non ad alterca-
tiones disputation u 111, vel ad disputationum
ambiguitates, i.e. ut variis etperplexis dis-
putationibus discedat incertior quam ve-
nerit, aut perturbata conscientia resiliat.
(Beza). There has been a question as to
the class of persons addressed, and the
subjects respecting which differences of
opinion arose. It has been supposed that
Jewish converts are meant by dtrBevovvra,
or the Essenes, who aspired to high de

grees of holiness, and abstained from
animal food. It agrees with the context
to conceive that the precept TrpotrXap/3. is
addressed to Gentile Christians, or such as
had decided views of their liberty, but
were not disposed to tolerate the more
scrupulous. 8s piv] i.e. erjrtx 8s est qui,
followed by S bi. This is unusual. Fre
quently Ss Si instead of 8 bi occurs after
8 piv. These are examples of SiaXoyi-
trpol, those in fact which are specially in
tended in Siaxp. SiaXoy. For the care
which the Jews took in foreign lands re
specting their food, see Dan. 1 : 8 — 17.
Josephus (Vita, § 3) speaks of some
Jewish priests at Bome, ouk i£eXdBovro rijs
els tS Oetox eiaefietas, Sierpitpovro Si trixaa
xal xapiois. Judith 10 : 5. 12 : 2, 19.
The food which gave rise to these remarks
was probably the flesh of animals sacri
ficed to an idol, 1 C. 8. iriffreiei tpay.]
has faith to eat ; ' has confidence to eat,'
(Winer). But there is doubtless a reference
to ttj TritTTei (1). See (22, 23). Xd^oxa
itr8.]i.e. at the entertainment, or ordinary
meal, in which meats suspected as unclean
or idolatrous might be presented. 0
etrOiwx] he who has such strength of
faith as to banish all scruples about food.
Ptj igovBev.] let him not despise, con
sider of no account tSx p-ij itrB. for the
weakness of his faith, or the strength
of his prejudices, pi) xpivirw] let not
the scrupulous man condemn the other,
i.e. disallow his participation in the king
dom of God, 1 C. 4 : 3, 5, n. TrpotreXd-
iSero] (1) received, 'accepted,' admitted
him to his kingdom, his grace. See on A.
15 : 11. 'He who is good enough for
Christ is good enough for me.' (B. Hall).
tri rls el] qui tantum tibi sumis ? (Ben
gel). dXXbrpiov olxirTjv] another's
servant, as L. 16 : 12 ; cujus igitur domi-
nus non es. (Vater). Ttp ISlw Kvplw] by
his own master's sentence he is acquitted
or condemned ; is pronounced faithful or
unfaithful. o-TTjKei] a late form cor
rupted from (ffTijxa, 1 Th. 3 : 8. 'Whe
ther he stand or fall, that pertaineth to his
own master.' Tynd. trTaS'Tjo-eTat Se]
yea he shall be established ; though men
distress and perplex him with captious
questions or harassing fears, ' for God is
able to establish him,' to remove his
doubts, to lead him in the path of peace.

ROMANS 14. 4—10.

445

d Oeoy arhaai ovtov. S oy fiiv Kplvst hf-spav irap' /j/ie'pav, oy
oe /cpt'vet Trdcrav Tj/jiepav e/cacrToy ev tw t'dt'w vot' irXrjpocpopE'taOw.
b cppovwv Thv Tjjuepav Kvplw cppovsi, ko.1 b fih (ppovwv Trjv
hfispav Kvpiw ov cppovsi. b iaOtwv Kvplw iaO'tEi, EvyapiaTsi ydp
tw Oew- /cat d fih iaOlwv Kvplw ovk iaO'iEi, /cat EvyapiaTsi tw
Oew. 1 ouoety yap hfiwv iavTW ¥rj> Kal oudety iavTW diroOvhaKEi-
iav Te yap Ywfisv, tw Kvplw Xwfisv idv tb diroOvhaKWfisv, tw
Kvplw airoOvhaKOfiev. idv Te oi5v fto/aev, eav Te diroQvhaKWfiEV,
tov Kvpiov safiiv. 9 et'y touto ydp XptcrToy /cat airsOavs /cat
dvetrTij /cat dvefocrev, tva /cat ve/cpwv /cat £wvtwv Kvpisvarj. I0 cru

SuxotSs] able, with implied willingness,
11 : 23, n.
5 — 9. Kptxei] distinguishes, selects,
prefers. Trap' ijp.] in comparison with,
by the side of, L. 13:2; implying pre
ference or superiority to. xplvei waff. Tjp.
makes no difference between days, but
sets apart and honours every day, as holy,
consecrated to the service of God. Omni
tempore ex aequo benefaciendum esse
judicat. (Bengel). Some suppose a re
ference to the abstinence from particular
kinds of food on certain days. Perhaps
the Apostle had in mind the different
lights in which Jew and Gentile would
regard the seventh day and the Lord's
day, or the institution of fasts and festi
vals in the Church. irXrjpotpopelffBw]
L. 1 : 1. B. 4 : 21. C. 2 : 2. Let every
one act according to the conviction of his
own mind, with the fulness of persuasion
that what he does is lawful. The opp. is
Siaxpivbpevos (23). 0 tppovwv] according
to our idiom, 'mindeth.' Kupiw] dat.
as in (4) ; by what he considers the will of
God, i.e. both of them aim at the same
object; cf. Mk. 9 : 39. 'To please the
Lord,' Tynd. Observe the use of pi) with
the participle, and 08 with the verb. ' On
the supposition that he pays no regard to
the day, he passes it over out of honour
to God ; on the supposition that he does
not eat, he abstains from eating from re
gard to His will.' Kvplw iir 8.] eateth
as subject to the Lord, whom he owns by
his thanksgiving as his benefactor, 1 C.
10:30. Kal eix-] i- e. with equal thank
fulness to God for all mercies. iavrtp
fj}] lives by his own will or authority as
his own master ; nor dies as his own
master, neither lives nor dies indepen
dently, in his own right, as sui juris ;
' liveth his own servant,' Tynd. K. f fi-
p,ex . . . diroBv.] by the will of the Lord ;
' to be at the Lord's will,' Tynd. These
datives imply the sole and exclusive re

ference which the action bears to the per
son, 6 : 10. oiv] from what is practical,
and matter of fact and action, he infers a
principle — we belong to the Lord, are his
property, els touto] that living, and
dying, and dead, we may be the Lord's.
In life and death we regard the will and
purpose of Christ. ' Those who act on
such principles and for such purposes
comply with the transcendant design for
which the Son of God lived and died and
rose again.' (Walford). Cf. Soph. Aj. 970,
Beols riBvrjxev oStos, 08 xelvoitriv, oi. by
the will of the gods, not by the malice of
his enemies. Dion. Hal. III., eitrej3is
piv irpdypa iroieire, w iraibes, Tip irarpl
%wvres xal oiSiv dvev ttjs ipi)s yvwpijs Sia-
irpaTrbpevoi. The true reading probably
is Kal diri&avev xal (iTTjirev. For the use
of eirjo-ex see M. 9 : 18. J. 5 : 25. 11:25.
'ixa] for the purpose indicated by eis
tovto. k. vexp. x. ftixr. k.] Art. omit
ted, that state and character may be pro
minent; 'that he might be Lord both of
dead and living.' Cf. Bev. 1 : 18, e7ex8-
Ptjx vexpbs x. ISoi iTwv elpi . . . x. e^w
Tds KXets tou q!Sov x. tou Bavdrov. It is
due to the fact of Christ's lordship over the
dead that we die to Hi/m, that is, that we
pass not away from under his authority and
grace by dying, but into a state where we
are still his and subject to Him. Comp.
and connect Ps. 23 : 4. 49 : 15. 73 : 23 —
26. This subjection in death must be
conscious, as that in life ; and on the
principle of our Lord's argument in L.
20 : 38.
10 — 12. Ti Kpixets] refers to the scru
pulous Christian who condemned his bro
ther for laxity and indifference, xal ffi]
thou also, the better informed, why dost
thou disdain thy brother for his supersti
tious scruples ? Ja. 5 : 9. irapaaTTjab-
peBa] be made to stand, sistemur. 7dp]
The reason for not judging one another
being founded in the fact that there will

446

ROMANS 14. 10—17.

Si t'i Kpiveis tov dSeXcpov aov ; tj Kal av t'i i^ovOsvsis tov ddeX-
cpdv aov ; 7rdvTey ydp irapaaTrjadfiEOa tw BhfiaTi tov XptcrTOu
11 yiypaiTTai yap, Zw eyw, Xe'yet Kuptoy, dVt ifiol Kafiyst irdv
yo'vu, /cat irdaa yXwaaa i^ofioXoyhasrat tw Oew. l2 dpa ovv
e/cacrToy tj/jiwv 7rept iavTov Xoyov Swasi tw Oew.
J3 M»j/ce'Tt ouv dXXijXouy Kplvwjmsv dXXd tovto /cpt'vaTe fiaX-
Xov, to jtx/j TiOivai irpdaKOfifia tw dSeXcpw rj aKavSaXov. I4 otda
/cat iriirsiafiai iv Kvplw 'Irjaov, oti ovSiv koivov Si iavTov- el fih
tw XoyiCofievw Tt koivov efvat, e'/cet'vw koivov. '5 et de did Bpwfia
b dSsXcpbs aov XvireiTai, ovKin koto dydirrjv irspiiraTsis. fih tw
BpwfiaTi aov iKsivov dirbXXvs virip ov XpiaTos direOavs. l6 fih
BXaacprj/iEiaOw ovv vfiwv to ayaOov. *' ov yap iaTiv h BaaiXsla

be an infallible judgment, to which we
are all amenable, which will settle every
thing, and for which we have each his
own account to prepare. See 1 C. 4 : 3 —
5. Ja. 4 : 12. Tip /3i}p. tou X.] 2 C.
5 : 10. The same as Bpbvos 5S£tjs aSrou,
M. 19 : 28. 25 : 31. cf. Bev. 20 : 11. It
is the constant representation of the N.T.
that Christ is to be the universal Judge, J.
5:22. A. 10:42. 17: 31B. 2: 16. iT.4:i,
Alex. Vat. and other early MSS. have ©eou.
yiypairrai k.t.X.] Is. 45 :23, 24. LXX.
(Alex.), except fw iyw for kot' epaurSx
bpviw. Sti follows both forms, as Heb.
O Is. 49 : 18. Jer. 46 : 18. The prophet
speaks of the dissemination of true reli
gion, and predicts the period when all
men will reject the worship of idols, and
acknowledge the one true God. The ap
plication of the passage shows that the
Apostle considered the recognition of the
authority of Christ to be the same as sub
mission to the authority of God ; that
which is spoken in the O. T. as describing
the universal dominion of Jehovah is ad
duced in proof of the Bedeemer's sove
reignty. See J. 5 : 20, n. Kdpipei]
used intransitively, like kXIvw, L. 9 : 12.
iKKXivdrw, I P. 3 : II. dpa o8x] an in
ference from the preceding. 'He who
rules the living and the dead (9), at whose
tribunal we shall stand (10), before whom
every knee shall bow, is one and the same,
called indifferently XpiorSs, Ktipios, Qebs.'
(TeiTOtt). 13 — 19. Kpixwpex] condemn; Kplvare,
resolve ; antanaclasis, where the same word
is repeated in a different sense. So tpBelpei,
tpBepel, 1 C. 3 : 1 7 ; xpiral, SieKplBirre, Ja.
2 : 4. For this sense of Kplvare, see 1 C.
2:2; 7:37- 2 C. 2 : 1. The Ap. com

mences a new argument against judging
the conduct of our brethren, and urges
upon Christians the duty of pursuing such
a course as would not lead others into sin.
irpbffKoppa] a larger obstacle against
which one may strike the foot ; ffKavSaXov,
a smaller one likely to catch the foot. The
former denotes a certain, the latter a pro
bable cause of falling. Treireiirpai] like
olSa, is a present perfect ; its essential
time is present. (v K. 'I.] in the Lord
Jesus. The elements of my knowledge
and persuasion are in Him — in my fellow
ship, union with Him. o8Sex ....
4 avrov] For the principle, cf. 1 C. 10:25,
26. 1 T. 4 : 4, 5. koixSx] Mk. 7 : 2, n.
A. 10 : 14. ei pi)] has the force of 'ex
cept,' 'however.' /3pOpa] the flesh offered
in sacrifice to idols. XuTreiTai] is dis
tressed at witnessing thy (to him) bad ex
ample, and resisting its influence ; tristis
ob legem quam opinatur violatam ; ob
tuum jSpiipdros usum quem illicitum habet
ffKavSaXlferai. (Vater). Kara 070^77 x]
according to the law of love. ottSX-
Xue] Irrita ad deserendum d7dTTTjx, et
ad peccandum, quo in perniciem irruet.
(Vater). Imper. praes., as of an action
continuing, and thus marking rather a
tendency than a complete effect. So (20).
Ttf J3pwparl trov] I C. 8:11. I C,
10:27 — 32. Ne pluris feceris tuum cibum
quam Christus vitam suam. (Bengel). tS
dyaBbv] your strength of faith, by which
you have overcome old prejudices, and
acquired Christian liberty ; use it not so
that any can speak reproachfully; 1 C.
10:30. ttSitis] the libations which
formed part of the sacrifices. j3atriXela
r. 6.] exercitium religionis quod pietatis
et virtutis imperium in terris est, non
dependet a ratione comedendi et bibendi,

ROMANS 14. 17—22.

447

tou Oeou fSpwais Kal irdais, dXXd SiKaioavvrj /cat elphvrj Kal yapa
iv irvEvfiaTt dylw- "° o ydp ev tovtois SovXevwv tw XpiaTtp
BvapsaTos Tip Qeij>, Kal SoKifios Toty avOpwirois- !9 apa ovv Ta
Ths elphvrjs SiwKWfiev, /cat Ta TTjy olKoSofihs Ths et'y dXX/jXouy.
20 fih eve/cev BpwfiaTOS kotoXve to spyov tov Qeov. iravTa fiiv
KaOapa, aXXa kokov tw dvOpwirw Tip Sia irpoaKOfifiaTOS iaOlovTi'
21 KaXbv to fih cpaysiv /cpe'a firjSi irisiv otvov firjSi iv w b ddeX-
cpoy crou irpoaKOirTsi tj cr/ca voaXilsTai rj aausvsi.

sed ab animo quo agitur. (Vater). The
reign of God consists not in any rules of
meats and drinks, but in being held guilt
less, and so being at peace with God (5 : 1 ),
rejoicing in the comfort of the Holy
Spirit (5:5; 8: 14, 15) ; for he who in
these essential points of Christian disciple-
ship serves Christ, is accepted with God,
and is esteemed by men as a person of
truly noble, generous, and benevolent
character. Doubtless, the phrase tj flair.
t. 9. is used with reference to the new
dispensation as contrasted with the Mosaic,
which was erri j3pwpatri xal irbpatri
(H. 9 : 1 o), both positively, as enjoining
meat and drink offerings, and negatively,
as prohibiting certain food. The germ of
this teaching is in M. 15 : II. L 11 : 41.
eidpetrros Tip Q.] ptpwpa Se Tjpds oi
iraplffTijai to} 9eip, 1 C. 8 : 8.
19, 20. — Spa o&x] (5 : 18, n.) draws »
consequence from the preceding clause.
As there is a way by which we may attain
favour with God and man, let us pursue
all that makes for peace, all that tends to
mutual edification. oiKoSopTjs] as Chris
tians constitute one great temple, E.
2 : 20, every one firmly settled in his own
place must perform those offices by which
he may contribute to the order and com
pactness, the stability and growth of the
whole edifice. xardXve rb (pyov t. 0.]
do not pull down what God is building
UP (*5)- Some interpret ipyov of the
work of God in the heart ; do not undo
what God is accomplishing in the soul of
a weak brother ; but it is better to pre
serve the idea of oiKoSopTjs, of which we
are reminded by KOTdXue. Cf. G. 2 : 18.
J. 2 : 19, X8traTe rSx xaSx tovtov. 1 C. 3 : 9.
TrdxTa piv xaB.] (14) oSSex xoivbv SC
iavrov. dXXd -k axbv] sc. tS iffBleiv,
persaepe praecedente pex non sequitur Se,
sed loco illius ponitur alia particula,
(Viger). Cf. 10 : 1 ; 11: 13. II. m. 214,
Traupa pex dXXd pdXa Xiyias. Eurip.
Orest. 462, dvbffia piv Spwv dXXd ripapwv
irarpl. Sid irpoffKbppaTOs] may be
taken subjectively or objectively, 'in a

* av iriaTiv
state of stumbling,' his conscience all the
while condemning him. Or ' so as to give
offence,' causing others to stumble, 1 C.
8 : 9. See Sid, 1 Th. 4 : 14 ; 2 C. 5 : 7, n.
This accords better with the antithesis of
koXSx (21) to the kokSx here.
21 — 23. KaXbv] The Ap. gives here
the general rule which he had expressed
in more peremptory language, 1 C. 8: 13.
pTjSe iv oj] nor (to do anything) by
which ; wherein the effect following is in
volved. irpoffKbirTei k.t.X ] The words
are nearly synonymous, ' stumbles, or is in
danger of falling, or is weakened by dis
tress of mind, or by thy example.' Trio-Ttx]
a firm conviction that no kind of meat is
unclean. The word, however, is used in
a Christian sense, with reference to an
object, i.e., God in Christ ; it is a belief
or a faith towards God on the matter in
question. So mtsTeiei (2). fxets] Viden-
tur haec potius per concessionem quam
per interrogationem dici. (Beza). KOTd
a. ?xe • ¦ • ¦ 0.] i.e., be content to feel
that you have this liberty — are free from
these doubts, and scruples, and infirmi
ties ; to have it in relation to God is suf
ficient satisfaction, the exhibition of it is
not necessary. o ptj Kpivwv i.] that
hath no inward misgiving ; whose heart
condemns him not ; 1 J. 3 : 2 1 . This is
said in reference to the stronger, S Trior.
(xwv. He enjoys the blessedness of the
coincidence of the conscience with the
judgment. SoKiptdfei] approves, sanc
tions. Beatus qui non amplius incertus
se damnat de re quam exploratam et pro-
batam habet; qui itaque Titrreiwv agit.
(Vater). b Si SiaKpivbpevos] On the
other hand, he who makes a distinction
between meats, is condemned if he eats
them indifferently. Or, rather, ' he who
is in a doubtful state of mind,' the oppo
site of the former ; see irXTjpotpopeltrBw
(5). KOTOK^Kp.] stands condemned, (k
irlffrews] from and out of faith ; with a
full persuasion of the lawfulness of the act
(14). ' S. Paul wished to convince the
stronger Christians that it was unreason-

448

ROMANS 14. 22, 23. 15. 1—4.

evety ; koto aavTov sys ivwiriov tov Qbov. fiaKapios o firj Kpivwv
iavTov iv w SoKi/id'?Ei, 23 q Si SiaKpivd/isvos, iav cpayrj koto-
KEKpiTai, oti ovk e/c irlaTsws- irdv Si b ovk iK irlaTsws, dfiapTia
1 t
eaTiv. 15 'OcpelXofiBV Si hf-Bis ol SvvotoI ra aaOsvhfiaTa twv
aSvvaTwv BaaTa^etv, Kal fih iavTois apeaKeiv. 2 e/cacrToy ydp
hfiwv tw irXrjalov apsaKSTW et'y to dyaOov irpos olKoSo/ihv. 3 Kal
yap b XpiaTos ovy iavTW rjpsasv, dXXa KaOws yeypaiTTai, Ol
dveiSiafiol twv dveiStCdvTWV o~e iiriirsaov iir ifis. 4 oaa yap

able in them to expect their weaker bre
thren to act according to their clearer
faith, and that it was wrong in them so
to use their liberty as to induce these
scrupulous Christians to violate their own
consciences.' (Hodge). The stronger could
abstain, and yet enjoy the sense of this
liberty to eat ; by abstaining he did not
act against his conscience, nor come into
condemnation. The weaker could not
eat without losing the sense of rectitude,
violating his conscience, and passing into
a state of condemnation. The stronger
could adopt the practice of the weaker,
without harm to himself or others. The
weaker could not adopt the practice of
the stronger without loss and danger.
Trax Si x.t.X.] This does not carry
with it the truth of the converse proposi
tion, that everything which is of faith
(conviction, trust in God that it is right)
is righteousness. For comp. the Apostle's
own case before conversion, A. 26 :9;
23: i. Ph. 3:6. See J. 16:2.
XV. i — 7. The Gentile and Jewish
Christians are exhorted to cherish a spirit
of mutual harmony ; the strong are urged,
from the example of our Lord, to waive
the exercise of their liberty for the sake of
the common welfare of all the members of
the kingdom of God. Some have thought
that Chapters 15, 16 form no part of the
original Epistle ; the external evidence for
this opinion rests on the sole authority of
Marcion. Origen kne.wof noMSS. in which
these chapters were not found, excepting
those which had been corrupted by Mar
cion. The only variation he found was in
the position of the doxology which several
MSS. place at the end of ch. 1 4. The inter
nal evidence against the chapters is drawn
from the number of persons to whom Paul
sends salutations in ch. 16. It has been
thought surprising that Paul should salute
so many individuals in a church which he
had never visited ; but Bome was the

rendezvous of persons from all parts of
the empire, and Paul could easily become
personally acquainted at Ephesus, and
Corinth, with many Christians from Bome.
The authenticity of these chapters is con
clusively proved by the undesigned co
incidences between passages in them and
in other Epistles, and the Acts, noticed by
Paley in Soros Pamlmm.
I— 5- 'O0eiX. Si] But it is our duty.
Se resumes and carries further the thought
in KaXSx tS x.t.X., 14 : 21. The Ap.
identifies himself with the stronger party,
those who, as far as themselves were con
cerned, feel released from all ritual obser
vances and distinctions. ol Svvaroi]
Strong in faith and judgment ; free from
weakand groundless scruples. dSvvdrwv]
the same as dadevovvra ttj iriaTei, 14 : I.
For /3ao-Tdfetx, see on G. 6:2. The
dpitrxeiv is a caution against a selfish re
gard to the maintenance of our liberty, or
the indulgence of our comfort. As in pt*j
dpitrx., there is a reference to the example
of Christ (3), so perhaps in dtrB. patrr.
'bear,' in the sense of 'relieve;' relieve
by sharing. 7dp depends on pi) dpitrx.,
adding a reason in the inculcation of the
positive duty t$ ttX. dpeaxirw. It is
wanting, however, in most MSS., and is
probably an interpolation, els rb bya-
Bbv] els notat finem internum respectu
Dei ; TrpSs finem externum respectu prox-
imi ; dyaBbv, genus : olxoSopi), species.
(Bengel). Cf. 13 : 4. 1 C. 12 : 7. 14 : 26;
and for the sentiment, 1 C. 10 : 33. 9 : 19
— 22. Kal 7dp] for also, 11 : 1. 16:2.
J. 4:23. Winer, § 53, 8, b. oix iavrtp
¦fjpetrev] submitted to a course and con
dition of life from which his natural feel
ings revolted. Note the expression of
indignation M. 26 : 55. J. 5 : 30. 8 : 29,
rd dpeord aSrtp ttoiw TrdxroTe. Ph. 2 : 8.
H.5:8. oi SxeiSitr p.oi] from Ps. 69:9.
' Such was my zeal for thine honour, that
the reproaches cast on thee I felt as if
directed against myself. ' Other references

ROMANS 15. 4—9.

449

irpoEypacprj, et'y ttjv hf-Bripav SiSaaKaXiav irposypdcpr], iva Sid Ths
virofiovhs Kai Ths irapaKXhasws twv ypacpwv Thv iXirlSa sywfisv.
5 o oe Oeoy TTjy virofiovhs ical Ths irapaKXhasws Swrj vfiiv to ovto
cppoveiv ev aXXijXoty koto Xpiarbv 'Irjaovv, " lva bfioOvfiaSbv
ev evi aTOfiaTi So^aTrjTe tov Qeov Kal iraTepa tov Kvpiov hfiwv
'Irjaov XpiaTov. 1 Sio irpoaXafiBdveaOe dXX/jXouy, KaOws Kal 0
XpiaTos irpoaeXaBero hf-ds et'y Sd^av Oeou. ° Xiyw Si, 'Irjaovv
Xpiarov Siokovov ysysvhaQai irspiTOfihs virsp dXijOslas Qeov, sis
to BsBaiwaat Tay eVayyeXt'ay twv iraTEpwv, 9 Ta de sOvtj virip
eXeouy So^daai tov Qebv, KaOws yeypaiTTai, Aid tovto i^ofioXo-

to the same Psalm occur J. 2 : 17. 15:25.
19 : 28. A. 1 : 20. Stra 7ap] The Ap.
now states the ground (ydp) on which he
quoted from the O. T. Join twx ypatpwv
with ttjs Sirop.. as well as with ttjs TrapaKX.
Whatever was recorded of old in Scrip
ture was written dypdtpn in many MSS.)
to serve for our instruction, that we by
means of the patience andthecomfort which
the Scriptures suggest might hold our
Christian hope (thus grounded and sup
ported) : orwith Theodoret, 'Whatever the
Scriptures record of holy men was written
for us, that by studying the example of
their patience and observing the grounds
for comfort, we might have the hope (tt)v
iXirlSa) which the Scriptures warrant.'
The observation applies especially to the
Psalms as recording the spiritual expe
rience of many of God's servants for the
benefit of the Church universal. See Ps.
32:6. 34:2,3. 66:16. 0 Se OeSs]
Se resumes. The God from whom alone we
can derive patience and comfort. Because
God has this character, the word inspired
by Him was so constructed as to communi
cate these blessings. See on (13). Stprj]
is used for Solij. E. 1 : 17. 3 : 16. 2 T.
1 : 16, 18. tS oStS tppoveiv] See on
12: 16. There may be harmony of feeling
where there is not perfect unanimity of
sentiment. Cf. Ph. 2 : 2. 3 : 15, 16. As
God is invoked under his title 8 ©. «. 8tt.
k.t. irapaxX. to bestow this grace, we
learn that it is one closely associated
with patience and consolation. Hence
the connexion of (5) with (4), indicated
by Se, while it marks the resumption of the
subject (1 — 3) interrupted by the observa
tion in (4). KOTd Xp. 'I.] agreeably to the
example and command of Christ. Spa
s' vpaSbv] with one accord, i.e., with
mutual agreement, iv ivi arbp.] with
one voice — uniting in outward expression.
Solfdf.] by open profession of faith, by
VOL. II.

worship, by good works (M. 5 : 16. J. 15 : 8),
and especially works of Christian, bro
therly love. tSx QeSx x. ttot.] God
the Father, God in his character as Father.
The expression 0 QeSs x. irartjp is equiva
lent to ' He who is both God and Father.'
OeSs defines his nature; iraTijp his Person;
Kal connects together OeSs and iraTijp so
as to carry on the force of the article from
one to the other. Cf. 1 P. 1 : 3. 1 C.
15:24. 2 C. 1:3. 11:31. E. 1 : 3. C.
2 : 2. irpotrXapp.] receive one an
other to Christian communion (14 : 1),
and thus promote the glory of God. J.
15 : 8. 17 : 23. Bather join els 58|ax 0.
with irpoffeXdperoiip., 'as Christ received
us setting forth the glory of God.' Pro
mote the glory of God by Christian fellow
ship and concord, as Christ promoted it by
bringing us into fellowship with the
Father and Himseff. J. 17 : 21 — 23. 1 J.
I : 3. By dXXTJX. is meant members of
different parties or classes ; those who
differed from each other as to meats and
drinks, or, more broadly, Jewish and
Gentile believers, of the union of whom in
Christ the Ap. goes on to speak. Tjp,.]
Spas in many MSS.
8 — 13. The Ap. further argues that
the Jews and Gentiles are one body, by
remarking that their salvation equally
illustrates the faithfulness and mercy of
God. Xiyw Si] MSS. favour 7dp. Either
connects the statement with the close of
(7), where Tjpds (preferable to 8pds) means
' us both,' ' us all,' Jews and Gentiles as
one body. yeyevrjtsBai] was made, be
came, very different from iirdpxwv, Ph.
2 : 6. SidK. TreptT.] in his ministry be
longed to the circumcision, i.e., belonged
to the Jewish race, was subject to their
ordinances (G. 4 : 4, 5), and exercised his
ministry solely among them (M. 15 : 24).
STrep dXnBelas] iirip for the sake of;
in fulfilment of the truth. STrep indi-
29

450

ROMANS 15. 9—14.

yhaofial aoi iv 'iOvEat, /cat tw SvdfiaTl aov ypaXw. I0 Kai iraXiv
Xe'yet, jEtvCppdvQrjTE 'iOvrj fiETa tov Xaov avTov. 1J /cat 7raX/v,
AtvetTe tov Kvpiov iravTa Ta sOvrj, Kat iiratvsaaTB avTov itovtss
ol Xaol. I2 Kal iraXiv 'Haaias Xe'yet, "Ea-Tat tj plXa tov 'Isaaal,
Kal b aviaTa/isvos dpyetv iOvwv, bit ovtw iOvrj sXiriovaiv. '3 b
Si Oeoy Tijy iXirlSos irXrjpwaai vfids iraarjs yapas Kai slphvrjs iv
tw iriaTEveiv, et'y to irspiaaEvsiv Vfids iv Trj iXirlSi iv Svva/isi
irvEvfiaTos dyiov.
]4 IIe'7retcrJu.at Si, aSsXcpol fiov, Kai avTOs iyw irspl vfiwv,

cates the interested cause of the action.
J. 11:4- Ph. 2:13. This is in con
trast with UTrep eXeous, ' in manifestation
of his mercy.' We might render STrep in
both cases ' in behalf of.' God's conduct
is represented as vindicating in one case
his truth, in the other his mercy. Trans
late ' But (or for) I say that J, C. was
made &c. ; but (I say) that the Gentiles
in manifestation of (divine) mercy glorified
God,' i.e., received and professed the
Gospel. The divine mercy is shewn as
much in the salvation of the Gentiles as
his truthfulness is displayed in the salva
tion of the Jews. This is expressed by
the quotations (LXX. ) from Ps. 18:49 (9)-
117: 1 (n). Deut. 32:43 (i°) • Is- 11 : 10
(12), in each of which the sentiment is
the same, but the Apostle strengthens his
argument by accumulated testimony.
Bursus ad hunc mutuum inter eos qui
Judaei et qui Gentiles fuerunt amorem
confirmandum afferuntur loca V. T. qui
bus elicitur Gentiles participes fore cultus
Dei. (Vater). els rb /3e/3.]for thepurpose
of making good, i.e., satisfyingthem. These
must be the promises made to Israel as
naturally descended from Abraham. These
promises then are here described as ful
filled, God's truth in making them vindi
cated, every claim resulting from them
satisfied, in the Messiahship of Jesus, in
the fact that the Saviour of the world is
the Messiah of the Jews. See A. 2 : 40.
3 : 13, 25, 26. 13 : 26, 32, 33. B. 1 : 16.
2 : 10. Trdvres ol Xaol] D^KH
as opposed to DylJ is understood by
some to mean the tribes of Israel, as DlfijJ?
usually. But in Ps. 7 : 7, the form
D pre means Gentile nations, as also does
^P^n always. And the parallel re
quires rather a synonym than a contrast.
tj pl^a] the sprout from the root; the

long promised offspring, descendant. j5d/3-
80s ix pif tjs. Is. 11 : 1. So Bev. 5 : 5,
22 : 16, where, however, the sense of origin,
beginning, is probably indicated. See
n. eXTriouo-tx] upon him shall the Gen
tiles fix their hope. Attic future for iXiri-
trovtriv. Is. 11 : 10 (LXX). There is an
observable progression, or climax, in the
citation of these promises ; the first (9)
indicates the declaration of God's truth
among the Gentiles ; the second (10) the
union in interest of Gentiles and Jews ;
the third (11) the admission of the Gentiles,
and that universally, to the worship of the
true God; the fourth (12) the possession by
the Gentiles of all the benefits and bless
ings of the kingdom of the Messiah. 0
Se GeSs] but may God who is the author
of our hope, &c. (5, n.) ttjs eXTriSos]
suggested by iXiriovtrt, to which reference
is made by 84, which is here used exactly
as in (5), being also, as there, a particle
of resumption, continuing the course of
tboughtins— 7. xapds x. eipTjxTjs]The
gen. marks the material from which the
fulness was derived, the peace and joy which
are the essential properties of his own
nature, els rb irepifftreieiv] that ye
may abundantly possess this hope, els
denotes aim, intention, result, 10: 1, 12.
M. 18 : 20. L. 3 : 3. The Saviour came
in fulfilment of the prophecy, that One
should arise from the house of David in
whom Gentiles as well as Jews should
trust. As both classes had partaken of
this salvation, and were united into one
community, they should acknowledge each
other as brethren, rejoicing alike in their
spiritual privileges and prospects, bpds]
you (all) ; as 8pas, or ijpds, in (7)- It is
represented here that a sense of delight
and peace in the exercise of faith is a
ground and element of hope — also that
the degree of hope will be in proportion
to the degree of 'joy and peace in believ
ing.' ex Svv. irveip. ay.] added because
joy and peace are especial gifts of the

ROMANS 15. 14—18.

451

oTt Kat avrol fieaTol eaTe ayaOwavvrjs, ireirXrjpwfievot ira&rjs yvw-
crewy, Svvafievoi Kal dXXijXouy vouQeTeiv. J^ ToXfirjpoTepov be
eypa^jra vfiiv, aSsXcpol, airb fiipovs, wy iirava/nifivhaKwv vfids, Sia
Thv yapiv Thv SoQsiadv fioi virb tov Qeov l6 et'y to sivai fie
XetToupyov 'Itjo"ou XpiaTov et'y Ta eOvrj, IspovpyovvTa to evay
yiXiov tov Qeov, lva yivrjTat tj icpoacpopd twv iOvwv svirpoaSsK-
tos, hytaafiivrj ev irvevfiaTi ayiw. l7 eya ovv Kavyrjatv ev
XpiaTW 'Itjctou ra Trpoy Oeov lS ov yap ToXfihaw XaXeiv ti

Holy Ghost, effects of his powerful opera
tion in the soul. 14:17. G. 5 : 22.
14 — 21. The Ap. enters into personal
communications ; he sets forth his rela
tion to the Gentiles, his labours and ear
nestness in their behalf; then 22 — 33 he
gives notice of his proposed journeys.
14 — 17. iriireiffpai Si] cf. H. 6 : 9,
from which we may supply ei Kai outws
XaXw, implied in Kal aurSs iyw. The geni
tives dyaBwffivrjs, yvwtrews express the ante
cedent idea of that out of which the fulness
is to be reaUzed. L. 5 : 26, n. 16 : 24. So
(24) bpwv ipirXnaBw. By thus eulogizing
their Christian virtues he binds them the
more effectually to the generous and
brotherly intercourse he wished them to
cultivate. The graces ayaB. yv. are com
plementary to each other as qualifying
their possessors for the office of mutual
admonition, goodness ensuring charity,
gentleness, affection, sympathy; knowledge
a full and accurate understanding of the
case in question, and the proper consi
derations and arguments to apply to it.
Kal aSToi] yourselves also; 'of your
selves,' i.e., without any need for my
admonitions. 1 Th. 5 : 2. 2 Th. 3 : 7.
(ypaipa] as in G. 6 : 11. See n. dirb
p. ip ovs] in some degree (24. -j.. C. 1: 14.
2 : 5), as reminding you over again (4na-
xaptpx.) Connect ottS p. with roXp. (yp.
This has been partially (1 1 : 25), to some
extent, the character of my epistle. The
Ap. conciliates their good will by intimat
ing that his object was notsorauch to teach
them as to bring to their recollection what
they knew already. 2P. 1:12,13. Sid ri)v
Xap iv] is to be connected with ToXptjpbr.
(yp., I write to you more boldly (than you
may think consistent in one who is person
ally a stranger) by occasion of the Apostle
ship. Std is thus used in 2: 24. M. 27 : 19.
2 P. 2 : 2. Contrast the use of the gen. with
the same words in 12 : 3. X^P'" refers to
the Apostleship, 12 : 3. 1 C. 3 : 10. G.
2:9. E. 3 : 2, 8. Several of the terms
which follow are borrowed from the ser
vice in the temple. Is. 66:20. els rb

etxai] connect with SoSeio-ax. Xeiroup-
78x] any public servant or minister, 13 : 6.
H. 1:7. lepovpy. rb 68077.] adminis
tering as a priest the Gospel of God. The
action of the verb relates to 68077. as a
whole, as an olxovopla committed to the
Ap. 1 C. 9 : 17. C. 1 :25. See on xap1"
(15). He represents his office with respect
to the Gentiles as that of a hiero pliant
presiding oversacred mysteries, regulating,
providing for the due performance of ser
vices and sacrifices, lva y4vrrrai k.t.X.
lepovpyelv significat sacra facere, victi-
mas iinmolare, quam notionem Paulus
quoqueinmentehabuitinallegori&quauti-tur. (Kuttner). t^j irpotrtpopa twv iBvwv]
that the offering presented by the Gentiles.
12: 1. Ph. 2:17. 2 T. 4:6. Cf. 1 P.
2 : 5. lepdrevpa dyiov, dveviyxai irvev-
parixas Bvtrlas, eiirpoffS4xrovs rip 0. The
offering is faith, holiness, obedience, self-
devotion, see (18). Tj7iatrp^xTj] As the
sacrifices under the iaw were purified by
water, so we are made fit for the service of
God by devoting ourselves in the Holy
Ghost as the element of our spiritual life.
It is not the office of the Christian minis
try to offer a propitiatory sacrifice unto God,
but by the influence of the Holy Ghost to
bring men to offer themselves Bvirlav
fwtrax, 12 : 1. S. Paul no more calls
himself a priest in the strict sense of the
tei-m than he calls the offering of the
heathen an oblation in the sacrificial sense
of irpofftpopd. Ph. 2:17. (xa> xaixnaiv]
licet mihi gloriari. 1 C. 15 13 1. e'x X.
'I.] in Him whose agent only and instru
ment I am, by whose grace and power I
do all things. Ph. 4 : 13. Td TrpSs tSx
0e8x] in this my relation to God. H.
2: 17. 5:i.
18 — 11. 08 7dp . . . irvebp. 9.] 7dp de
pends upon ex X. 'I., TroXpTjtrw plainly
repeating the notion of KauxTjtrts. I will
not venture to mention, as a subject of
boasting, any of the things which Christ
has not actually wrought by me (i.e. He
alone by me alone), for the conversion of
the Gentiles, through (dat. of instru-
29—2

452

ROMANS 15. 18—24.

wv ov KOTetpydaaTO XpiaTos Si' ifiov et'y viraKorjv sOvwv, Xoyw
Kal e'pyw, '9 iv Swdfist arjfiBiwv /cat TspaTWV, iv Svvafist irvsv
fiaTos Qbov, wcttc fis dirb 'IspovaaXhfi Kal kvkXw fisypt tov
'IXXvptKov irsirXrjpwKsvai to EvayyiXiov tov XpiaTov- 2° ovtw
Si cpiXorifiovfisvov euayyeXtTecr0at ovy oirov wvofiaaOrj XpiaTos,
lva fih iir aXXoVptov OefiiXtov 0'iKoSofiw, 2l dXXd KaOws ye
ypaiTTai, Ots ovk dvrjyyeXrj irspl avrov, b^ovTar koi 01 ovk
aKrjKoaai, avvrjaovai.
22 Ato /cat ivsKOTTTOfirjv Ta 7roXXd tov iXOsiv irpos vfias.
23 i/wl Si flrjKETl toitov i'ywv iv Toty icXlfiaai TOVTOIS, ETTlTToQiaV oe
'iywv tou iXOsiv irpbs Vfias airb iroXXwv eTtov, 2+ wy eav iropevwfiat
et'y ttjv 27ravt'av, iXevaofiai irpbs vfias' iXirli^w yap Siairopsvofisvos

ment or proximate cause) speech and
action, in the power of signs and wonders
(authenticating my mission), in the power
of the Spirit of God (giving effect to my
preaching). trTjp. x. rep. .are to be re
ferred to ?p7W, and ttx. 9. to XS7W. On
oTjp. repdr. see A. 2 : 22, u. 2 C. 12 : 12.
tov 'IXXvpixov] to the confines of Illy-
ricum, on his second visit to Macedonia,
A. 20 : 2, 11. In his former visit, A. 16,
17, 18, his route is laid down from Nea-
polis to Corinth. In the second visit, the
historian uses the general expression
SteXSwx Td pepTj ixeiva, A. 20 : 2, which
allows time and space for the journey to
Illyricum. Moreover, it was natural that
the Apostle should refer to a journey
which was fresh in his thoughts. Horce
Paul. II. iv. TreTrXTjpwKexat] distinctly
set forth, clearly enunciated ; cf. :* T.
4 : 1 7, irXTjpotpopTjB-y, fulfilled as a charge
or mission, in that my Xeirovpyla, lepovpyla
(16). Cf. A. 12 : 25. 14 : 26. C. 1 : 9.
68077. is so used in 2 C. 10 : 14. ou'tw
Se 0tXonp.] yet so aspiring, making it
a point of honour to preach, 2 C. 5:9.
1 Th. 4 : 1 1 ; ' in such circumstances,'
statednegatively in oix birov x. t.X. and posi
tively in dXXdKauws x.t.X. wvopdtr6Tj]was
professed, 'named as Master and Lord,'
2 T. 2 : 19 ; where any bore the title of
Christians. eV dXXbrp. Sep.] on a foun
dation laid by another ; a foundation of a
Christian church. Cf. iv dXXorpiois Kb-
Trots, 2 C. 10 : 15, dXXorplw Kavbvi (16).
ols oiK dxTj77eXTj] Men to whom no
tidings have been sent concerning Him,
shall see. S. Paul acted in accordance with
the prediction, Is. 52 : 15. LXX.
22 — 24. AiS] Whereby ; through his
eagerness to preach the Gospel in countries
not yet evangelized. exeKOTTTSpTjx] 'I

kept meeting with many impediments in
coming to you.' The imperf. seems to
denote many obstacles continually rising
up one after another, 1 Th. 2 : 18. vvvC]
now, at this point of time (25). tSttox]
opportunity, sc. tov eiayyeXlfetrBai. Cf.
A. 25 : 16, tSttox dTroXo7ias. H. 12 : 17,
rbirov peravolas. Meaning that he has no
longer room for the exercise of his mi
nistry in the way just described. There
was no more unoccupied ground in those
regions (of Macedonia and Achaia). kXI-
pa ffi] simply 'regions.* In ancient
geography, tractus inter duos circulos
aequatori parallelos tantae latitudinis
quantam differentia longissimi diei semi-
choraria postulat. (Cellarius). Cf. G.
1 : 21, els rd kX. ttjs Supt'as. tou iXBeiv]
the gen. of the object from which the desire
sprang, L. 5 : 7. eirtTroS'iax] earnest
desire, expressive of regret (irbBos, deside-
rium) that his object had not been attained
previously, lis edx Trope8wpat] subaud.
tare, be well assured that if ever I travel.
StoTropeuSpexos] on myjourney through.
btp' bp.] Some good MSS. have dtp' (con
ducted, forwarded) away from you. Trp 0-
Trep0(?Tjxai] A. 15 : 3, n. iKet] illuc as
well as illic, J. 11 : 8. Hdt. I. 121, iXBwv
iKei. The words (X. irpbs bp. and 7dp
are omitted in most early MSS., and. not
read by Vulg. and Syr. But 7dp is found
in the earliest (Alex., Vat.). Hence De
Wette and Tischdf. contend for the authen
ticity of eX. Trp. bp. as well. Lchmn., of
course retaining 7dp, makes a parenthesis
of eXir. . . . ipirXntrBw, a violent proceed
ing which serves little to disembarrass the
construction. ipirXrjffBw] if first I in
some respect refresh myself with you.
Saturari, ut honoribus, gaudio ; hie, vobis
videndis, ex quo haec iiriBvpla certe dirb

ROMANS 15. 24—30.

453

ueaadaQai vfias /cat vcp' vfiwv irpoirsficpOhvai e/cet", eav u/«wv irpwTov
airo fispovs ifiirXrjaOw. 25 vvvl Si iropevofiai et'y 'IspovaaXhfi
SiqKOvwv Tois dylois. 26 evSoKrjaav yap MaKsSovla /cat 'A^a't'a
Koivwviav Tiva iroirjaaaOat et'y Touy 7TTWYouy twv ayiwv twv ev
lepoucraXTj/x- 2' eudd/cijcrav ydp, Kal ocpstXsTat ovtwv slalv el
yap Toty irvevfiaTiKois avTwv e/cotvwv/jcrav Ta sOvrj, ocpsiXovai Kal
ev Toty aapKiKois XsiTovpyhaai avTois- tovto ovv iirtTsXiaas
Kai acppayiaafiEvos avrois tov Kapirov tovtov, diTEXEvaofiai St'
vfiwv et'y ttjv jYtiravlav- 29 oTSa Si oti ipybfiEvos irpbs vfias iv
irXrjpwfiaTi euXoytay tou euayyeXtou tou XpiaTov iXsvaofiai.
30 irapaKaXw Se vfias, dSiXcpol, Sia tov Kvpiov 7jy</.wv 'Irjaov
XpiaTov /cat ota T/jy dya7rijy tou irvsvfiaTos, avvaywvlaaaOal fioi

jtipovs expleta fuerit. (Vater). Susann.
(32), ol irapdvopoi iKiXevaav diroxaXv-
tpBijvai airi)v Sttws ipirXrjffBwffi tou koXXous
outtjs. ott 8 pep ous] in some degree
(15). Significat se tamen non fore tam
diu Bomae quam vellet; aut Christum
esse, non fideles, unde fideles perfecte
satientur. Bengel.
25 — 29. Siokoxwx] on an errand of re
lief, M. 4 : II, n. 2 T. 1 : 18. SirjxbvTjffe,
¦ Philem. (13), H. 6 : 10. This is one of
those instances in which the present is
said to be used for the future, but the
Apostle at the time of writing viewed
himself as engaged in this service. Sunt
qui loca ubi ejusmodi structura occurrit
audacter corrigenda putent, et ad usi-
tatam orationis formam redigere conentur.
(Viger). Xen. Mem. I. 1. 6, pavrevo-
jxivovs (irepir e el ironjr(a. Demosth., ovr'
iyxaXwv obSels nwirore i)X8ev ovre peptpb-
pevos. eiSbxTjaav] Macedonia and
Achaia have pleased; 'thought good,' G.
1 : 15. Cf. A. 19 : 21. 20 : 3, n. koixw-
xiax] collection of money, 2 C. 9 : 13.
H. 13 : 16. Cf. 2 C. 8 : 1. 9 : 1. toSs
7tt. twv ay.] the poor of the saints, i.e.
belonging to the Christians who are in J. ;
the gen. of partition denoting the class to
which they belonged. Donaldson, § 454,
c. c. euSoK. 7 dp] is simply a repeti
tion of the expression in (26), to give
greater effect to another motive, the
sense of obligation. ' Since they thought
good (I say) ; at the same time their
debtors they are.' 80eiXeYai] debent
iis a quibus salus ad eos pervenit. (Vater).
^Kotxt6xTjo-ax] have shared in their spi
ritual things. iBvij] the neuter plural is
generally followed by a singular verb, as
it was conceived to express a whole col
lective unity ; but when the notion of the

individuality of the several members is
conveyed, the plural is used. Jelf, § 384.
obs. 2. A. 13 : 48. XeiToup7Tjtroi] to
serve them ; denoting that the service was
a sacred duty, an offering acceptable to
God. This proof of Christian love, and
the reciprocal obligations of Jew and
Gentile, would naturally promote the
mutual regard of these classes, trtppayi-
trdpevos] when I have secured ; delivered
over safely this fruit of Gentile love, ws
eis jSatrtXiKd rapieia ivairoBipevos, ws iv
diriXw xal diripaXeixwplw. (Chrys.). Latin,
consignare, consign. SC ipwv] by way of,
through you ; i.e. through Bome. Stto-
vlav] Non videtur Paulus in Hispaniam
pervenisse. Saepe in animis piorum ex-
istit sanctum propositum, quod etsi non
impletur tamen pretiosum est, 1 Ki. 8:18.
(Bengel). The expression of these inten
tions is corroborative of the Apostle's lan
guage, as recorded in A. 20 : 22, iropeiopai
eis T. Td iv airrj avvavrhffovTd poi pi)
elSws, as (3 1 ) is of the intimations of danger
and suffering which he there states he had
received ' in every city.' Corinth, where
he was writing, must have been one of
these cities. Si] annexes the notion of
the mode to that of the simple fact of
coming ; ' I know, too, that in coming,'
&o. iv TrXijpwpaTi e8Xo7ias] hoc
est iv TrXijpei eiXoyla reXelovs eiayyeXlov
Kdpirovs irapexwv, plena evangelii bene-
ficia vobis afferens. B. 1:13. (Ammon.).
tov eiayy. tov are wanting in most early
MSS. 30 — 33. irapaxaXw Si] But I beseech
you ; or ' exhort.' Se suggests a ne
cessity for the exhortation or entreaty
to prayer, arising out of circumstances
alluded to in (31). Std tou K.] 'by,'
real obtestation or adjuration. See on 1 C.

454

ROMANS 15. 30—33. 16. 1—3.

ev Taty irpoasvyais virip ifiov irpbs tov Qeov, 31 \va pvaOw
dirb twv a7ret(9ouvTWv ev T/j 'lovSala, Kal "lva h StaKovia fiov h e'S
'IspovaaXhfi Bi'irpdaSEKTos yivrjTat Tois dylois, 32 'tva sv yapa
'iXOw irpbs vfias Sia OeXhfiaTOS Qeov, Kal avvavairavawfiai vfiiv.
33 'O de Oeoy T/jy etp/jv/jy jueTa iravTwv vfiwv dfihv.
16 Suvt'cTTTj/nt Si vfiiv $o//3tjv ttjv dSsXcphv hf-div, ovaav
SiaKOvov Ths e/c/cX/jcrtay Ths ev Keyvjoeaiy, 2 'lva avThv irpoaSe-
i^rjaQe iv Kvplw d^t'wy twv dylwv, Kal irapaaThTE avTrj iv (j> av
vfiwv XjOt/T/j irpayfiaTi' /cat yap auV/j irpoaraTts iroXXwv iysvhOrj
Kai avrov ifiov.
3 ' A.airdaaaOe lTpt'cr/c/XXav /cat 'A/cuXav tovs avvspyovs fiov
Epistle. 080- ax] is used much as the Eng.
' being' in such cases, to fix attention upon
position or character. See on 12 : 3 (to}
ovti). Sidxovov] Pliny refers to the
deaconesses (Ep. X. 97). Quo magis ne-
cessarium credidi ex duabus ancillis, quae
Ministry dicebantur, quid esset veri et
per tormenta quaerere. See on trvvepyois
(3). For Ke7xpeats, see A. 18 : 18. npotr-
Si^TjffBe] Ph. 2 : 29. Cf. irpotrXapfldveffBe,
14: 1. 15 : 7, receive kindly; entertain
with Christian hospitality. Christ was to
be, as it were, the element in which the
action was to be performed. 1 C. 7 : 39-
E. 6:1. Ph. 2:29. C. 3: 18. d|iws
twv d7iwx] suitably to her credentials
and your own character. TrapatrTTjTe]
stand by her ; support her (2 T. 4 : 17).
iv 0) . . . . Trpd7p.aTi] private business,
doubtless, of a domestic nature, or relat
ing to property. irpoffrdTis ttoXX.]
patroness, protectress, in her attendance on
the sick and poor, in exercising hospitality
(1 T. 5 : 10). The word is used with refe
rence to irapaffTijre (as is plain from its
introduction by ko! 7dp oSttj, 'for also
she herself), but indicates service as of a
superior to inferiors. According to Theo-
doret, the irpoffTatrla of Phcebe is to be
understood of domestic services, <piXo£exia
and KTjSepoxia, cf. (6, 12). airov ipov]
probably in receiving him into her house,
ministering to his infirmities. She seems,
from the circumstances here mentioned
or implied, to have been a person of con
sideration like Lydia (A. 16 : 14, 15), or
Mary, A. 12 : 12. Fideles debent gratiam
referre non modo ei qui ipsis, sed etiam ei
qui aliis inserviit. Bengel.
3 — 7- 'Ao-Trdo-ao-0e] The imperat. form
of salutation or greeting is equivalent to
the conventional ' Give my love to.' Cf.
3 J. 14, do-Trdfou to8s eiiXous kot' Svopa.
We are not to suppose any particular per-

1 : 10. ttjs d7dTrTjs t. IIxe8p.] by
the Christian love which the Spirit has
wrought in you, C. 1 : 8. Ph. 2 : 1. From
Him this love arose, and it was only in the
sphere of his blessed influence that it was
genuine and operative. 14 : 17, xapd iv
Hv. ayiw. trvvaywvltraffBai] strive
earnestly in conjunction with me. e'x
d7wxia, L. 22 : 44. There are three ob
jects for which he requested their prayers :
1. his own safety, lva pvtrBw. 2. the suc
cessful issue of his mission, eiirpbtrSexros.
3. a prosperous journey to Bome, a plea
sant and profitable visit. This last is
stated as dependent upon the two former.
Tots 07(015] to be joined with eiirpbtr
Sexros. The Jewish Christians at Jeru
salem were embittered against Paul as
the Apostle of the Gentiles, and as advo
cating their freedom from the law of
Moses, tva . . . (XBw] only if delivered
he could come, and only if his service was
accepted could he come in joy. ex xap$]
cf. A. 12 : 7. Eev. 1 : 1. So M. 22 : 16,
ex dXTjdeia; Mk. 9 : 1, iv Svvdpei ; C. 4 : 5,
iv ffotpltj, ; E. 6 : 19, ex TrappTjtria. So iv
o-ttouStj, studiose, serio, iv Slxrj, juste, iv
xaipo), opportune, trvvavair. ip.] cf. 1 : 12.
S. Paul seems to have looked forward to
his interview with the Christians at Bome
as a season of relief, hoping to gather
strength for the pursuit of his labours in
more distant lands, ttjs eipijxTjs] This
title accords with the sentiment of each of
the three petitions he has just suggested
to them. Se subjoins and connects his
prayer for them with theirs for him.
XVI. 1, 2. SuxioTTjpi] Bring together
as friends, introduce, recommend, 3:5.
avveffrdBrj Kupw, Xen. Anab. III. 1. 8.
Si] further, or 'moreover,' marking con
tinuation of discourse with change of
topic. $oij37jx] the bearer of this

ROMANS 16. 3—7.

455

ev XpiaTW 'Irjaov, 4 otTtvey U7rep T/jy -^rvyrjs fiov tov savTwv
TpayrjXov viTEOrjKav, ois ovk eyw fiovos EvyapiaTW aXXa Kai irdaat
at EKKXrjatat twv eOvwv 5 Kal Thv kot oikov avrwv e'/c/cX/jcrtav.
aairaaaaOs 'JStiralvsTOV tov ayairrjTov fiov, os iaTiv airapyh TTjy
'A^aiay et'y XpiaTov. ° aairaaaaOs lMapidfi, ^Tty 7roXXa iKo-
iriaasv et'y hfids. 1 aairaaaaOs 'AvSpdviKov Kal 'lovvlav tovs
avyysvsis fiov Kai avvaiyjuaXwTOVS fiov, o'itives slaiv iiriarjfioi sv

sons as addressed here, or as charged with
the conveyal of the greetings. The im
perative form is the same in meaning with
the indicative dffirdlTop.ai (22), only more
energetic. Bpio-KiXXax] diminutive form
of Ttpltrxav, which is the reading of most
MSS. A. 18 : 2, 18, 26. 1 0. 16 : 19.
truxep7o8s p.ou] The ministry of women
to women was more necessary in Greece
than in Judaea, in consequence of the
greater seclusion of females. It is re
marked by Grotius that there were two
classes of female agents, StdKoxot, who,
according to the Acts of the Synod of
Laodicea (Can. XI.), were ordained by the
imposition of hands. Their office was to
relieve the poor and the sick. The other
class was termed Trpeo-jSuYtSes, irpoxaBrj-
pevai, employed in the management of
families and ordering of households. That
they were also teachers is clear from Tit.
2 : 3, where S. Paul requires the Trpetr/38-
TiSes to be xaXoSiSdaxaXoi. Their teach
ing was doubtless private, catechetical,
only. With the tritvepyoi of either class
we may compare the labours of ' Bible-
women' in our own day. oilTtxes] who I
may say are such that — TpdxfXox]
have placed their neck under (the axe) ;
a metaphorical expression implying the
most imminent danger. Cf. 1 Th. 2 : 8.
Ph. 2 : 30. 1 J. 3 : 1 6. Probably this was
at Ephesus in the uproar raised by Deme
trius, A. 19 : 30. Aquila and Priscilla,
from their Jewish extraction, may have
had considerable influence among the
Jewish Christians at Bome. This allusion
to their strong affection for Paul was cal
culated to abate the prejudices entertained
against the Apostle. 7rdo-ai, k.t.X.]
meaning the Asiatic and European
Churches founded by him, especially the
principal, Ephesus and Corinth, in which
the labours of P. and A. were well
known. The thanksgiving is rather to be
referred to their co-operation (o-uxep7o8s)
with the Ap., and their independent ac
tion as teachers, A. 1 8 : 26, than to the
risking of their lives for S. Paul, t^jx
kot' oXkov o8t. (kkX.] Some explain it

'their Christian household.' ou'rws T5trax
eiSbxipot, ware rbv otxov airwv - irdvra
iroiijffai iritrrois' roirovs ydp ixxXtjalav
wvbpatre. (Theoph.). But the Ap. uses
another phrase for a Christian household,
or the Christians of a household, toSs abv
airdis, (14, 15), or as in (10, 11). It is
quite reasonable to suppose that Aquila and
Priscilla held assemblies at their residence,
1 C. 16 : 19. Perhaps the Jewish Chris
tians met in their house, and the mention
of the debt of gratitude which the Gentile
Churches owed to them, was well adapted
to promote mutual love between Jew and
Gentile at Bome. Cf. C. 4 : 15. Philem.
(2). dTrapXTjjthebeginningofasacrifice ;
the first offering from Achaia to Christ,
cf. Trpoatpopb, 15 : 16. Earliest MSS. read
'Ao-ias. The household of Stephanas is
called, 1 C. 16 : 15, dirapxi) ttjs 'Axaitas.
If 'A%. be the true reading, we must
suppose that 'Ett. was the first convert of
this household. It is not improbable that
Map. (6) was another member of the
family, for the Ap. says of them (1 C.
16 : 15), eis StaKoxiax tois 07. eVa|ax
(avrois, with which what is here said of
Mary well agrees, ixoirlatrev els] G.
4 : 11. Personal service in the supply of
wants is meant (12). Tjpds] the Ap.
himself, but probably inclusive of the
whole apostolical company. 'Iouxiax]
probably the name of a woman, Junia, as
TouXiax (15) ; but the nom. may be
'Iouxias, Junianus. tru77exets] Some
understand this to mean only that they
were Jews, as descended from a common
ancestor, B. 9 : 3. So (11, 21). The use
of the term is to be ascribed to S. Paul's
wish to conciliate the Jewish Christians.
He would intimate that he did notrenounce
or dissemble his natural birth in Abra
ham. truxatxpaXwTous] Clemens Bom.
speaks of Paul, cap. 5, inrdxis Setrpa$o-
piffas. Cf. 2 C. 11 ; 23, ex tpvXaxais ire-
pifftrtrripws. S. Paul therefore may have
had numerous fellow-prisoners. Perhaps
this imprisonment occurred during the
three years he spent at Ephesus. iirl-
o-Tjpot] distinguished amongst ; respected

456

ROMANS 16. 7—17.

Toty diroaToXois, oi Kal irpo ifiov ysydvaaiv iv XpiaTW. aaira
aaaOs 'AfiirXlav tov dyairrjTov fiov iv Kvplw. 9 aairaaaaOs
OvpBavbv tov avvspybv hfiwv iv XpiaTW, Kal Zrrayyv tov aya-
irrjTov fiov. IO dairdaaaOs 'AirsXXhv tov Soki/hov iv XpiaTW.
dairdaaaOE tovs e/c twv ' AptaToBovXov. JI dcr7ra<7avT0e 'Hpw-
dt'wva tov avyysvh fiov. dairdaaaOs tovs e/c twv NapKlaaov tovs
ovtos iv Kvplw. I2 dairdaaaOs Tpvcpaivav Kal Tpvcpwaav Tay
Koirtwaas iv Kvplw. dairdaaaOe HepalSa Thv dyairrjTrjv, »jT/y
7roXXa iKoirlaasv iv Kvplw. J3 dairdaaaOs 'Poucpov tov e/cXe/c-
tov ev Kvplw, /cat ttjv firjTspa ovtov Kal ifiov. I4 aairaaaaOs
'Arruy/cptTOv, $Xe'yovTa, 'Epfidv, HaTpdBav, 'Ep/iTJV, Kat tovs
avv avrois aSsXcpovs. IS dairdaaaOs QiXdXoyov Kal 'lovXlav,
N/jpe'a Kal Thv dSsXcphv ovtov, Kal 'OXvfiirdv, Kal tovs avv avTois
iravTas dylovs- dairdaaaOs uXX/jXouy ev cpiXhfiaTi dytw.
dcr7rdtovTat vfids al e/c/cXijo-tat tou XpiaTov.
*' HapaKaXw Si vfids, aSsXcpol, aKOirsiv tovs Tay StyoaTa-

by. Some understand ex ' among, 'as 'of
the number of,' giving dTrooTSXois the
wider sense of 'ministers' or 'commis
sioned persons,' 2 C. 8 : 23. Ph. 2 : 25.
Viderant Dominum, 1 C. 15 : 6, ideo
apostoli dicuntur vocabulo latius sumpto
. . . Apostolico inde (quod Christum vide
rant) testimonio fungi poterant. (Ben
gel). But the article in tois diroaTbXois
seems to point out a definite well-known
class of persons, who could be no other
than those so termed in 1 C. 4 : 9.
15: 7. G. 1 : 19. oJ Kat, k.t.X.] This
remark is in favour of understanding
tru77. literally 'kinsmen.' There would
be something noticeable in the fact that
relatives of the Apostle had been con
verted before himself, but not in the fact
that any particular persons among his fel
low-countrymen had such a precedence of
him. 8 — 13. 08p/3ax8x] In A.V. read as a
dissyllable ; not Urbane. Urbanus, or
Urban, the name of a man. Nop-
Kltrffov] those of the household of Nar
cissus who are Christians. So understand
to8s eK twv ' kpmT. (10). Some refer this
to the celebrated freedman of Claudius,
who was put to death in the first year of
Nero. Tacit. Armal. xm. 1. But this
was three or four years before the date of
the Epistle, tos KOTriiitros] exercenda
liberalitate et hospitalitate, quo sensu H.
6 : 10 kSttos ttjs dydmjs dicitur (6) ; e'x
Kvplw Christi causa. (Kuttner). tSx

iKXeKrbv] that chosen one in Christ ; in
the sense of 'choice,' 'picked.' tSx 58-
Kipov, that approved one (10). rijv prj-
ripa air. k. i.] his mother by nature,
mine by maternal kindness. This had
been experienced probably at Jerusalem.
Bufus is supposed to have been the son of
Simon of Cyrene, named in Mk. 15 : 21.
Cf. Terent. Adelphi I. -j.. 46, natura tu
illi pater es, consiliis ego.
14 — 16. 'Eppax] This person is gene
rally supposed to be the Hermas who
wrote ' The Shepherd.' Euseb. H. E.
in. 3. tpiXijpaTi dylof] cf. 1 P. 5 : 14.
1 Th. 5:26. 1 C. 16:20. This saluta
tion, which was of oriental origin, took
place after prayer, and at the administra
tion of the Lord's Supper. The practice
was a sign of mutual affection, and of
equality before God. etTa Kal dinra^-
ffBwtrav dXX-fjXovs ol dvSpes, xal dXXTjXas ai
7UxatKes tS ex Kvplw <pi\tjpa. Constit.
Apost. 52. 57. Bengel remarks that S.
Paul mentions this practice in his earlier
Epistles only, and then adds, Mox puritas
amoris apud quosdam refrixit, aut abusus
extitit. A caution against this abuse is
possibly conveyed by d7iw, which how
ever may be added to distinguish the
Christian from the ordinary salutation.
The tpiXtjpa, like the elpi/vrj, was given 08
kouws 0 xbapos SlSwtri, J. 14 : 27. aie'K-
KXTjtriot] The Apostle knew that all the
Churches were interested in their welfare,
and affectionately disposed toward them.

ROMANS 16. 17— 2 x.

457

<r/ay /cat Ta ovcdvdaXa -jrapd ttjv SiSayijv tjv vfisis ifidOsTB iroi-
ovvtos' Kai ekkXivote air auVwv. l8 ol yap toiovtoi tw Kvplw
hfiwv 'Irjaov Xpto-TW ov SovXsvovatv dXXd Trj iavTwv KoiXla- /cat
Sia Ths XprjaToXoylas Kai euXoyiay sj~airaTwai Tay KapSlas twv
a/ca/cwv. T9 ij yap vfiwv viraKorj et'y 7ravTay dcp'iKETO- yalpw ovv
to iep' vfiiv OeXw Si vfias aocpovs fiiv eivai et'y to dyaOov, oke-
patouy oe ety to kokov. u o oe tfeoy TTjy stprjvrjs avvTpi-ysi tov

'H

yapis

Kvi

IOV

SaTavdv U7rd tovs irdSas bfiwv iv Taysi
hfiwv 'Irjaov XpiaTov fisQ' vfiwv.
21 ' Aaird^ovrai vfids TifidOsos b avvspyos fiov, Kal Aou/ctoy

He has in mind, however, the Churches
with which he was then in especial and
frequent communication, those of Achaia,
Macedonia, and Asia Minor. Cf. 2 Th.
1:4- 1 7 — 10. The Ap. in the midst of his
salutations, interposes a caution with re
ference to such as caused divisions.
OTcoTretx] take notice of; observe, so as
to keep in view. Not so strong as aijpei-
ovtrBe, 'mark,' 'note,' 2 Th. 3 : 14. Ap
plied to good characters, Ph. 3 : 1 7, ' con
sider for example's sake.' Stxoo-Too-ias]
discussions such as were excited by the
Judaizers who conspired against the Bo-
man government, when they insisted on
the observance of the law of Moses.
(Stanley, p. 219). trKdvSaXa] the of
fences caused by the immoral practices of
false teachers. The articles point to ex
isting dissensions and offences, or such
as had actually transpired under then-
observation. Trapd] beside, i.e. incon
sistent with, 1 C. 3 : 11, n. StSaxijx]
the whole body of truth delivered to
them, whether in doctrine (to which refer
SixooT-ao-ias), or in precept (trKdxSaXa).
ipdBere] semel didicisse, obligat. G.
1:9. 1 C. 15 : 1. 2 C. 11 : 4. Ph.
4:9. 2 T. 3 : 14. (Beng.). eKKXixaTe]
cf. <rTeXXeo-0ai, 2 Th. 3:6, n. irapairov,
Tit. 3 : 10. Nondum Bomse erat forma
ecclesiae. Accommodatum est igitur
monitum singulis potius quam universis.
(Bengel). (kkXivov dTr' airwv, Prov. 4 : 15.
For other terms implying excommunica-
tioD, see on 1 T. 6 : 5. KOtXia] Allusion
is made to the motives of gain, and self-in
dulgence by which false teachers were
actuated, A. 20 : 29. 1 Th. 2 : 5. (ex
7Tpo0. TrXeoxeJias) (3), (e£ dKaBaptrlas). 2
C.2:i7- iT. 6:5. Tit. 1 : 11. 1 P.
2 : 3. Jude (16). With 8ouXet)ouo-i (ttj
k ), cf. wx o 8eSs i) KoiXla, Ph. 3:19.
And see M. 23 : 25, 26. xplo-roXo-

7ios] plausibility, using soft and persua
sive words. The Emperor Pertinax was
called Chrestologus, qui bene loqueretur et
male faceret ; magis blandus quam benig-
nus. 68X07(05] complimentary lan
guage, I Th. 2 : 5, n. C.2:4. twv d/cct-
kwx] the guileless, Prov. 14 : 15. H. 7 : 26.
b ira kot)] This assigns the reason (7dp)
why the Ap. cautions them. Their ready
obedience to spiritual instructions rendered
it more necessary that they should be on
their guard against false teachers, itp I-
Kerb] has reached the ears of all, I : 8.
tS itp' bpiv] Some MSS. omit rb. 'Its
object is to bring out a particular feature
as a subject of joy.' Olsh. Bather it
expresses, My feeling over you is therefore
that of joy. The Si in BiXw Si is adver
sative in the sense of 'yet,' as adding
something that was still wanting. The
desideratum is in aotpois. I want you to
be wise for that which is good, i.e. to
discern it and adopt it, while you are
guileless for that which is evil, i.e. oppose
to it conscience and guilelessness. dxe.
palovs] referring to twv dxdxwv (18).
Our Lord's admonition (M. 10 : 16, 11.),
was certainly in the Apostle's mind. cf. 1 C.
14:20. Ph. 2: 15. ttjs eipTjxTjs] The
title is appropriate to the effect of the ac
tion ascribed to God. He will be the
author of peace by defeating the enemy,
the cause of trouble and conflict. See on
15: 33. 2 Th. 3 : 16. o-uxTpit/Vei] this
consolatory assurance refers to Gen.
3 : 15. 2Zaravav] applied to any
tempter, or adversary of the truth, M.
16:23, n- Mk. 8:33. Perhaps the op
position caused by Judaizers is adverted
to. All who foment divisions are doing
the work of Satan, iv rdxei] Bev.
1 : 1. A. 12 : 7. 25 : 4. Cf. ex xap$,
15 : 32. ex oj, iv ots, interea, J. 5:7.
L. 12: 1. Tjxdpts] 24, n. dpijx, A.V.
and Text. Rec. is certainly an interpolation.

458

ROMANS 16. 21—26.

Kal 'Idawv Kal "ZiwaliraTpos ol avyyeveis fiov. 22 aaira^ofiai
Vfids iyw TepTtoy d ypdxjray ttjv iiriaToXhv iv Kvpiw. 23 aaira-
XsTai vfids Tdtoy 6 £e'voy fiov Kal Ths iKKXrjalas oXrjs- aaira^sTat
Vfias "EpaaTOS b o'tKovdfios TTjy -TrdXewy, /cat KovapTOs 0 ddeXcpdy.
24 'H yapis tov Kvpiov hfiwv 'Irjaov XpiaTov fiBTa iravTwv
vfiwv afihv.
2$ Tw de Svvafiivw vfias aTrjpl^ai koto to EvayyiXiov fiov
/cat to Khpvyfia 'Irjaov XpiaTov, /caTa aTro/caXuxW fivaTrjplov
ypdvois atwvt'oty asaiyrjfiivov, 2(5 cpavepwOevTOS Si vvv, Sid te
ypacpwv irpocprjTiKwv kot' eVtTay/jv tou alwviov Qeov et'y uira/coTjv

21 — 23. AoiKios] Mentioned A. 13 : 1,
a native of Cyrene. 'Idtrwx] of Thessa
lonica, A. 17 : S — 9- 2wo-i7raTpos] of
Beroea, A. 26:4. oi tru77exets] See on
(7). Cf. 9 : 3, where, with dSeXtpwv, it
means simply Jews. Teprios] is
thought by some to be the same as Silas,
CpVp tres). But Silas is only the
contraction of Silvanus. ex Kup Iw] should
be joined with dtrirdlTopai (2). 0 7pd-
ipas] who wrote the Epistle. Aor. of a
thing done and over, 15 : 15, n. Tdt'os]
Probably the Caius who was baptized by
PauL 1 C. 1 : 14. 8 (ivos] The Ap. on
this occasion resided in his house, where
also the Christians of Corinth assembled
for worship. See on A. 20 : 4. "Epa-
aros] A. 19 : 22, n. 0 oiKoxSpos] area-
rius civitatis, Vulg. ; a fiscal officer,
treasurer. The more classical word is
raplas. rijs TrSXews] Corinth (Intro
duction). This appears from the intention
S. Paul expresses (15 : 25, 26) of carrying
contributions from Macedonia and Achaia
to Jerusalem at the close of a residence
for three months in Greece, with Corinth
for his head quarters. A. 20 : 2, 3. Also
cf. 2 T. 4 : 20, "E. ipeivev iv K., ' kept at
C.,' language favourable to the supposi
tion that Corinth was his own city.
8 dSeXtpbs] Quartus your brother, i.e.
one of your own church ; a native pro
bably of Bome or Italy.
24. t^ %dpts] The apostolical benedic
tion which the Ap. wrote with his own
hand to attest the genuineness of the
Epistle, 2 Th. 3 : 1 7, trijpeiov iv irdtrii iwi-
ffToXij. The former (20) was probably
dictated ; or it may have been written by
S. Paul as closing the Ep., then the salu
tations which had been omitted being
added in the handwriting of Tertius, the
Ap. thought it right to repeat the bene
diction in ratification of the whole ; this

shows how strict importance was attached
to everything written under inspiration,
and how careful the Ap. was to give se
curity against the suspicion of unautho
rized interpolations or additions. Hence
it is to be presumed that he continued in
his own hand the Doxology which fol
lows ; unless we transfer it with Alex.
and nearly all the later MSS. to the end
of C. 14, where, however, its introduction
is very abrupt, and interrupts unaccount
ably the line of thought which is evidently
continued in 15 : 1 from 14 : 23. The
Apostle has added other matter to the be
nediction in 1 C. 16 : 24.
25 — 27. Tip Se k.t.X.] The Doxology
is entirely appropriate here, referring,
as it does, to the immediately preceding
subject of exhortation and encourage
ment by upas 0TTjpi£at (17 — 20), to the
calling of the Gentiles predicted in
0. T., as cited in this last section of the
Ep. (15 : 9 — 12), and to the scope and
purport of the whole Epistle, jis setting
forth the mystery of human redemption
through Christ disclosed by the Gospel.
o-T7jpi£ai] make steady in mind; so as
not to be unsettled by deceivers (18), or
schismatics (17). cf. 1 : 11. 1 Th. 3: 2, 13.
koto tS e8a77^Xtox, k.t.X.] in confor
mity with my Gospel (2 : 16, n.) even the
proclamation of Christ Jesus (1 C. 2 : 2),
by way of revealing the secret purpose
silently maintained (ireo-^Tjp.e'xou) in the
eternal ages. (Cf. TrpS xp- alwv., 2 T.
1:9. Tit. 1:2.) Dr. Burton refers to
1 P. 1 : 20. E. 3.9. C. 1 : 26. 2 T.
1 : 9, as implying that 'the doctrine of
redemption had been revealed from the
beginning, but faintly and obscurely.'
This is also true of the calling of the
Gentiles (tou pvtrTijp. ), and of the gratui
tous justification of Jews and Gentiles.
tS xijpvypa] the matter proclaimed con
cerning Jesus Christ — the great object of

ROMANS 16. 26, 27.

459

7rio-Te«y ety TravTa Ta iOvrj yvwpiaOsvTOS, *7 fidvw aocpw Oew
Sia 'Irjaov Xptarov, £ 7} Sd}-a et'y tovs aiwvas' dfihv.

faith. tpaxepwoVxTos] is strongly opposed
to ffeuiyrjp., and vvv to aiwxiots xpoxois' in
past ages silently maintained, publicly
proclaimed, however (Se), at present. Std
Te 7pacSwx] belongs to yvwpitrBhros, 'and
made known by means of prophetical de
clarations to all nations, in compliance with
the appointment of the eternal God, to pro
duce the obedience arising from faith. ' p 8 x w
trotptp Gey] to the wise God by Himseff
alone; ascribing to Him an honour which no
being shares with Him, J. 5 : 44, 11. 17 : 3.
With this is to be immediately connected

Sid 'I. Xp., to Him who in Christ Jesus is
revealed as the wise God. Some supply
ffvvlaTTjpi, To God I commend you through
J. C. But rather we must accept an an-
acoluthon, the relative clause being ac
counted for by the introduction of Std 'I.
X. in connexion with p. tr. Qeip. With
out the relative we might read as in A. V.
' to God, &c. be the glory through J. C. '
But it is the Apostle's object to ascribe
glory to Jesus personally as the revelation
of ' God only wise.' tj 5 8 1 o] See 1 1 : 36, n.

INTRODUCTION TO THE FOUR EPISTLES WRITTEN
AT ROME, A.D. 62, 63.

The Epistle to the Ephesians.
SLUKE records of the great Apostle that he remained for two years at
• Rome in his own hired abode, subject, indeed, to the surveillance of
the imperial court, but free from all painful restrictions, with full permission
to receive all who resorted to him, and to proclaim the kingdom of the Lord
Jesus Christ. A. 28 : 30, 31, n. While S. Paul was thus employed in the
personal instruction of enquirers at Rome, he took heed to the Churches
among whom he had already proclaimed the news of the kingdom. During
this period, from the spring of a.d. 61 to 63, the Apostle wrote the Epistles
to the Ephesians, Colossians, Philemon, and Philippians. Of these the Epistle
to the Philippians was written the last, as the Apostle was in immediate
expectation of receiving his release (Phil. 1 : 25, 26. 2 : 24) ; and it is allowed
by all that the Epistles to the Colossians and Philemon were despatched by
the same messenger, and would, doubtless, be written at the same time, but
the relative priority between the Epistles to the Ephesians and Colossians has
been the subject of considerable discussion. In the absence of external
testimony it seems to us that the arguments drawn from internal evidence are
too slender to justify any one in pronouncing a decided opinion on the
relative priority between the two. We content ourselves, therefore, with
stating our acquiescence in the general impression that the letter to the
Ephesians was the first of the Epistles written by S. Paul during his detention
at Home, 61—63.
Considerable doubt has been felt as to the persons for whom this letter
was originally written. Some think that it is the letter referred to in C. 4 : 16,
as written to the Laodiceans, others that it was a circular letter addressed to
several Churches in Asia, of which Ephesus was the chief. If, however, we
attend to what Ephesus really was, and consider the nature of the Apostle's
connexion with that city, we shall see no reason to question the genuineness
of the title Trpoc 'E^ieo-iovc.
Ephesus, from the number of its inhabitants, the fame of its temple, and
the extent of its commerce, was a centre of vast influence, a key to the
western provinces of Asia Minor, in fact, it had attained such a distinction as
in popular estimation to be identified with the whole of the Roman province
of Asia. (Howson, vol. ii. pp. 79, 80). Of this its metropolitan character,
we have evidence in 1 C. 16 : 19, where the Apostle in writing from Ephesus,
says, ' The Churches of Asia salute you.' And see A. 19 : 10.
In this city, or rather in the province of which this city was the capital,
S. Paul spent a considerable period. We are informed of his residing among
them on two different occasions, the first in a.d. 54, for a very short period,
after which he left Ephesus to keep the feast of Pentecost at Jerusalem, A.
18 : 19, 21, and the second the lengthened visit of more than two years referred
to in A. 19 : 10 (see n.) ; a.d. 55—57. To these two visits S. Paul refers in a

INTRODUCTION. 461
general way by reminding the Ephesian elders who met him at Miletus, that
he had exercised his ministry among them for a space of three years, rpierlav.
A. 20: 31, n.
At Ephesus S. Paul had the assistance of some who exercised spiritual
functions in subordination to his apostolical or episcopal authority. Here we
first read of his sending away two of those who ministered with him (A. 19 :
22, n.) Here, too, were some, originally twelve in number, who received
ability to speak in foreign languages, with other qualifications for exercising
the office of ministers and missionaries (A. 19 : 6, 10, 26, n.) The effect of
these labours, according to the language of St. Luke, was that all who inha
bited Asia heard the word of the Lord Jesus, both Jews and Greeks ; and
this description of their success is corroborated by the language of Demetrius
in appealing to the artisans : ' Te see and know that not only at Ephesus, but
nearly all Asia this Paul has perverted much people.'
We consider then that the title 7rp8c 'E^eeriovc is perfectly correct, but that
in the mind of the Apostle as well as in common language this term was not
confined to the inhabitants of that city, but included all with whom the
Apostle had enjoyed any Christian intercourse during the two years and
three months that he laboured among them ; all, too, who were brought over
to the faith, by the ministers and missionaries whom S. Paul sent to the
adjacent cities ; in addressing the church of Ephesus, he addresses all who
had looked upon that city as the centre of the worship of the great goddess
Diana, who, in the popular language of the Asiatics, was the object of uni
versal reverence — i)v bXrj »/ 'Aaia xal i) oiKovpkvrj oifStrai. A. 19 : 27. This
Epistle was then, we conclude, nominally addressed to the Ephesians, but
virtually to all the Churches of Asia, just as S. Paul in writing to the
Romans, addresses all the Christians in Italy ; or, as in addressing the church
at Corinth, he includes all the saints which are in all Achaia. 2 C. 1 : 1.
It has been maintained that this is the Epistle mentioned in C. 4 : 16, as
the Epistle from Laodicea. But there is no MS. or ancient version which has
in the text roTc Iv AaoS'uKia. Tertullian, indeed, says that some regarded it
as written to the Laodiccans, and that Marcion, fired with the vanity of
superior accuracy and research (quasi et in ipso diligentissimus explorator)
on some occasions, had a mind to change the title, titulum aliquando inter-
polare gestiit; but itis nowhere asserted that thewords rolg Iv AaobiKtiti were ad
mitted into the text. Still, this may have been the letter referred to in C. 4 : 16,
for Laodicea was one of the Seven Churches of Asia, Rev. 3 : 14 ; and in a
qualified sense we may adopt the language of Tertullian respecting Marcion 's
attempt : ' Nihil autem de titulis interest, cum ad omnes apostolus scripserit,
dum ad quosdam.' Tertull. Adv. Marc. v. 11, 17.
It appears highly probable that the effort of Marcion met with partial
success, for a passage has been adduced from Basil, referring to this Epistle
as addressed to the Ephesians, where the first verse stands thus : — roig dyioig
rote ovo-i Kai iriardig ev Xpiartp 'Irjaov. This has given rise to the construction
of a theory which supposes this to have been an encyclical letter, and that
the Apostle inserted in each copy the name of the particular Church after
role ovaiv, as the opportunity of transmission presented itself. It has also
been suggested that Tychicus and Onesimus landed with the Epistle at Ephe
sus that they read it to the Church in that city, supplying the name in the

462 INTRODUCTION.
public reading, and that they communicated orally in every place the several
messages which the Apostle charged them to deliver. E. 6 : 21. In this
manner the messengers would visit the other Churches of Asia in order, till
they came to Laodicea, where they might leave it to be copied, while they
proceeded to deliver the letters they had received for Philemon and the
church at Colossse. Birks, Mor. Apostol. 259.
The propounders of these plausible but unsubstantial theories appeal to
certain expressions from which they infer that the writer was personally a
stranger to those whom he addressed ; they refer to the negative evidence
that the Epistle contains no salutations to individual members of the Church,
and no special allusions to the writer's ministry among them. To such inter
pretation reference has been made in the notes in 1 : 15. 3 : 2, 4 ; it may
suffice here to remark that it was not the Apostle's invariable practice to
insert particular and personal salutations, for none such occur in the Epistles to
Thessalonians and Galatians ; that there were other matters which Tychicus
was charged to make known to them ; that specific allusions after the lapse
of six years would have been out of place, as few of such circumstances could
have been so generally known as to have affected all the Churches of Asia.
On the whole we think there is great force in the conclusion at which Dr.
Davidson arrives, Introduction, n. 341. ' It seems an indubitable fact that
the Ephesians were not strangers to Paul when he wrote to them. Their con
dition, their trials, their dangers were known to him. He had been absent
from them for the space of about six years, but had heard of their steadfast
ness and faith. Changes had doubtless occurred among them since he had
been with them. Some whom he knew personally had died. In those
Epistles which were written to Churches a short time after the Apostle had
left them, we naturally find salutations to iudividuals, and greater minuteness
than in the letter to the Ephesians. So is it with the Epistle to the Corinth
ians. The difference of time is an important element in the account.' The
following passages presuppose on the part of the writer a good degree of
acquaintance with the persons addressed. 1 : 14. 2 : 1, 2. 3 : 13. 4 : 20  24,
30. 5:8. 6:21,22.
Some difficulty has been occasioned by the absence of the name of Timothy
in the opening address, especially as S. Paul associates him with himself in
writing to the Philippians and Colossians. We may, however, account for
this omission by conceiving that Timothy was known at that time to few out
of the whole number of those whom the Apostle had in his mind when he
wrote this Epistle. Timothy was but one out of many missionaries and evan
gelists who preached the Gospel under the direction of the Apostle in the
district connected with Ephesus ; it was consistent, therefore, with the general
character of the letter to avoid circumstantiality.
The style of the Epistle is marked by an unusual elevation of sentiment,
and sublimity of language. The blessings which are treasured up in Christ,
and are freely bestowed on those who belong to Christ, are described with un-
restrained enlargement. The Apostle's ideas glow with his mighty theme ;
and burst forth with exhaustless copiousness ; his diction breaks into rapture,
transgressing the limits of ordinary periods in disdain of the logical links of
argument. It is the remark of Macknight, that no one can read the
doctrinal part without being roused as by the blast "of a trumpet. Grotius

INTRODUCTION. 463
says of the writer — Rerum sublimitatem adaequans verbis sublimioribus quam
ulla unquam habuit lingua humana.
The Epistle has been charged with wanting a specific aim and object.
This charge is unfounded. It is true that S. Paul had no polemical purpose
to answer, as he had in writing to the Colossians, nor had he any particular
doctrine to establish, as in writing to the Romans ; but this Epistle is in entire
harmony with the position of the writer, as a prisoner for the sake of the
Gentiles, and is carefully adapted to the tone of thought and feeling which
prevailed among the worshippers of the Ephesian goddess.
S. Paul had been delivered by his own countrymen into the custody of
the Romans, on a charge which sprung out of his intimacy with Trophimus,
an Ephesian, A. 21 : 29. He writes in the character of the Apostle of the
Gentiles, as vindicating their right and title to the kingdom of God ; and,
instead of being depressed with his position as a prisoner, he calls upon them
to rejoice in his tribulations for their sakes (3 : 13). He reminds those who
had formerly gloried in the magnificence of the great goddess Diana, of the
surpassing excellence of the service of Christ ; and, with tacit reference to
that large Asiatic community in which their city claimed the distinction of
veoxopos (A. 19 : 35), S. Paul descants on the universality and unity of the
Christian system, the spirituality of its precepts, the perpetuity of its
blessings. The tutelary deity worshipped at Ephesus was the means of embracing
in national union, and political federation, those who had no other tie of affi
nity and agreement. In contrast with this the Apostle dwells on the unity
of the Church as one body influenced by one Spirit. Men of diverse races,
aliens in blood and language, separated by countless jealousies, animosities,
and hostilities, now looked upon each other as brethren, being called in one
hope of their calling. The present effects foreshadowed the beneficial results
when, in the fulness of time, all would be gathered together in Christ, when
national antipathies would be subdued, and the human family be reunited in
one brotherhood.
While S. Paul insists on the unity of the Church, he sets before us its all-
comprehending Catholicity. The worship of the Ephesian goddess was,
indeed, a bond of internal union ; but it was also a source of international
hostility; it furnished a broad line of demarcation by which it separated
those whom it united from all others on the face of the earth. These na
tional distinctions are obliterated by the Gospel. The truth of Christianity
is staked upon its universality. It is designed to be a bond of inter
national unity and concord, for it claims the homage and challenges
the acceptance of all nations. The followers of Christ have, indeed, no
national temple, no local sanctuary ; yet are they component parts of a Divine
superstructure, cemented by a living principle of union. The oneness and
universality of the Church correspond to the unity of the Godhead, and to
the relation which all men bear to their common Lord.
A third topic to which the Apostle directs their minds, is the spirituality
of the Gospel rule. Formerly they were darkness, now they are light in the
Lord. It was a shame to speak of those things which were done by the
heathen in their mysteries under the disguise of mental illumination. The
enormities which were practised in the orgies of Bacchus, of Cybele, of Venus,

464 INTRODUCTION.
became so intolerable, that the rites were very generally proscribed, Livy
xxxix. 8, 18. Terence introduces a profligate youth as pleading the example
of the deities he worshipped in justification of his irregular passions. Thus
their understanding was darkened ; they gave themselves up to work all un-
cleanness with greediness. In contrast with this the Christians of Ephesus
are exhorted to walk worthy of their spiritual calling, and to exemplify the
fruit of the Spirit in all goodness, righteousness, and truth.
A fourth topic upon which the Apostle touches, while tacitly contrasting
the body of Christ with the Ephesian temple, is its perpetuity. He carries
back the thoughts of believers to their election in Christ before the founda
tion of the world, and bids them look onward to ages yet future, in which
they would experience the riches of the Divine love.
The sublimity of the style arises from the elevated character of his sub
ject. The Apostle expresses in befitting language the unity, the universality,
the spirituality, the perpetuity, of the body of Christ. Hence the richness,
the variety, the exalted tone of the expressions in periods of unusual length
and intricate structure. The specific aim and object of the writer is well
expressed by one from whom we have adopted many of the preceding remarks.
' The Apostle was anxious to guard the believers of Asia against thinking
meanly of the religion they had embraced because it was devoid of outward
pomp, and the splendour of a worldly sanctuary. His aim is to impress the
Gentile converts with a deep sense of their inestimable privileges, that they
might be rendered proof against the seductive effect of the false glory
attaching to the pompous worship, the wealth, the fame, and magnificence of
the national temple. It is as if S. Paul sought to arm their minds against
the reproach cast upon Christianity as a religion without altars, or temple, or
priesthood, and therefore without any visible bond of unity. In order to
counteract the fascination of a pompous ritual, a gorgeous architecture, a
national hierarchy, and the false glory of a spurious catholicity, he prays for
their spiritual illumination, an enlightenment of the heart, enabling them to
perceive the true grandeur in all its vast dimensions, the spiritual but essen
tial unity under all internal diversities, the secret dignity and moral glory,
under all circumstances of outward depression and meanness, of the only
Church which can be universal or one, the Body of Christ, the Living Temple,
built together for a habitation of God by the Spirit.'*

The Epistle to the Philippians.
The Epistle to the Philippians was written near the close of St. Paul's im
prisonment at Rome (a.d. 62, or 63) when he was in immediate expectation of
being released, 1 : 25, 26. 2 : 24.
The Apostle came to Philippi on his second missionary journey accom
panied by Silas, Timothy, and Luke, A. 16 : 12. His stay there was but short,
but he left at least one of his companions to carry on the work. Six years
afterwards he repeated his visit, when he was on his journey from Corinth to
Jerusalem, A. 20 : 6.
The occasion upon which this letter was written furnishes a gratifying

* The Literary History of the Aew Testament, p. 379. By the late Josiah Conder.

INTRODUCTION. 465
instance of the liberality and consideration of the Church at Philippi. They
had sent by the hands of Epaphroditus a pecuniary contribution to the Apo
stle's relief when he was a prisoner. He had received presents from them on
two previous occasions at Thessalonica, (Ph. 4 : 15, 16) ; and had partaken of
their bounty at Corinth, 2 C. 11 : 9. His willingness to avail himself of their
benevolence shows the high opinion he had formed of their character, for he
declined to receive similar aid from other Churches.
Epaphroditus was seized with a dangerous illness while he was absent
from home on this errand of love. A consciousness of the distress which this
painful and unexpected intelligence would excite at Philippi induced him to
hasten his return. The Apostle, too,' was equally desirous to send him back that
the anxieties of his friends might be allayed. In acknowledgment of their
timely and liberal gift, and as a recompense for the same, S. Paul writes this
letter, full of ardent affection and fraught with warm encouragement.
This Epistle presents a most delightful view of the internal condition of
the church at Philippi. Its members stood firm against the assaults of per
secution, and the wiles of doctrinal corruption . The tone of the letter is that
of satisfaction and commendation throughout, nor do we meet with a word of
direct reprehension and reproof. Some passages, 2 : 3-5, 14. 3 : 15, 16, have
given rise to the conjecture that the character of the Philippians was tarnished
by spiritual pride. Their high state of spiritual advancement rendered it more
likely that they should fall into the sins of vain-glory and high-mindedness
than into any other. Such is the weakness of humanity that the highest
spirituality brings us within the range of some besetting sins which cannot well
co-exist with a state of low and languishing piety.
S. Paul seems to have cherished a peculiar affection towards the members of
the Philippian Church on account of their exemplary and generous character.
In no other portion of his writings does the Apostle disclose so much of his per
sonal feelings, or unbosom himself with such affectionate confidence. The
general style of the Epistle is pathetic ; as the Apostle had no especial error
to confute, the doctrinal and moral are blended throughout, and the regularity
of the construction is not so carefully maintained. The writer pours forth
his feelings of lively gratitude in language of unusual delicacy and affection.
Philippi was the first town in Europe which received the Gospel. The
historian of Rome will ever point to Philippi as the scene of the memorable
struggle between Brutus, the stern defender of his country's freedom, and the
future despot Octavianus, (A. 16 : 12, n.), but the religious historian will regard
it as hallowed ground in memory of the first spiritual victory, and the first
spiritual enfranchisement, known to have been achieved by the Gospel on the
Continent of Europe, the harbinger of a triumph and a liberty which have not
only spread to ourselves at the opposite extremity of the same continent, but
have elevated Britain from a state of lonely and remote degradation to become
the first of the nations.

VOL. II. ^0

466 INTRODUCTION.

Epistle to the Colossians.
We have no distinct account of the introduction of the Gospel at Colossse.
It appears from the Acts of the Apostles that S. Paul went twice through
Phrygia and Galatia. His first visit was in his second missionary journey
a.d. 51 (A. 16 : 6) ; his second (a circuit of confirmation) in his third journey
a.d. 53 (A. 18 : 23). On one, at least, if not on both of these occasions it is rea
sonable to suppose that he visited the principal cities of the district of Phrygia,
Colossse and Laodicea ; yet it is important to remember that he never refers to
his labours among them, or makes any clear allusion to himself as their in
structor. When, however, it is borne in mind that there were sixty-two towns
in Phrygia, it is impossible that the inhabitants of them all could have had
any considerable share in S. Paul's personal ministry, though all had learned
to look up to him as the great Apostle of the Gentiles.
Colossa? was situated on the Lycus, a tributary of the Maander, at an equal
distance from Hierapolis and Laodicea. Xenophon speaks of it as a place of '
considerable importance — irbXig oiKovphvij tvbaipwv xal peydXij, Anab. i. 2, 6.
So Hdt. vii. 30. Afterwards it declined in comparison with Apamea and
Laodicea, and is classed by Strabo among the iroX'iapara of Phrygia. Pliny
refers to it as among the celeberrima oppida, Nat. Hist. v. 41. At a sub
sequent period it regained some of its former importance under the name of
Xwvat. The circumstances under which the Gospel of the kingdom was first pro
claimed in the districts of Asia Minor have not been distinctly handed down to
us. A space of fifteen years elapsed between the conversion of S. Paul and his
first visit to Phrygia. During this time the principal facts of Christianity were
circulated throughout the Roman world by attendants on our Saviour's ministry,
J. 12 : 20, 21 ; by those Jewish inhabitants of Cappadocia. Pontus, Phrygia,
and Pamphylia, who were gathered together at Jerusalem on the day of Pen
tecost, A. 2 : 9, 11 ; as well as by the converts who on the persecution which
arose about Stephen went everywhere preaching the word. A. 8 : 1. 11 : 19.
Accordingly we find that S. Paul refers to the preaching of John the Baptist
as a fact which was well known in Pisidia, A. 13 : 24. J. 5 : 35, n. ; though none
of the Apostles, as far as our information extends, had travelled beyond the
limits of Judea ; and at Thessalonica, which was still further removed from
the field occupied by the ambassadors of the cross, the report of their mis
sion and of the results usually flowing from their labours preceded Paul and
Silas, when the unbelieving Jews stirred up the populace against them as ' the
men who had turned the world upside down.'
We are not able then to speak with certainty respecting the foundation
of the Colossian Church ; it may be that the first authorized teacher found
among them some who were already acquainted with the striking facts of
Christianity, or who, like the disciples at Ephesus (A. 19 : 1. a.d. 55), knew
only the baptism of John. There are, indeed, passages which seem to indi
cate that S. Paul and the Colossians enjoyed a personal acquaintance with
each other. One passage in particular has been very confidently appealed to
by advocates on either side, by those who deny as well as by those who main
tain that the Colossians had seen S. Paul in the flesh (C. 2: 1, n.) But

INTRODUCTION. 407
without giving any absolute opinion on this question, which after all is one
of minor importance, we may remark that the accurate knowledge which S.
Paul possessed of their actual condition might have been gained by inspiration
(dwwv to) awpan TTaptSv rip irvibpan, 1 C. 5 : 3), as well as by the testimony
of Epaphras and others who ministered to them. Upon S. Paul devolved in
some degree the care of all the Churches of the Gentiles ; over all he watched
with solicitude. Doubtless, the Colossians regarded him as their spiritual
father, although we know not that they were his immediate disciples.
The three great evils with which primitive Christianity had to contend were
heathen rites and worship, the mysticism of Gnostics, and the ceremonies of
Judaism. Against these the Apostle writes in his letters to the three con
tiguous and adjacent churches of Lesser Asia — Ephesus, Colossse, Galatia. In
the Epistles to the Ephesians and Galatians the Apostle sets forth the Gospel
of the kingdom in its aspect of antagonism to heathen ritualism and Jewish
ceremonialism. In the Epistle under consideration he confronts those who
„ endeavoured to combine the facts and doctrines of Christianity with the dis
cordant elements of a mystical, ascetic, and licentious philosophy.
The temper of mind which marked the inhabitants of Phrygia was peculiar.
The national character was strongly affected with a taste for the enthusiastic
and mystical. We trace this in the fanatical worship of Cybele, the local
deity, and in the Montanism which disfigured the Church of that district in the
second century. This disposition to indulge in wild and extravagant specu
lation received an impulse by the settlement among them of two thousand
Jewish families of all varieties and shades of opinion, who were transplanted
thither by order of Antiochus the Great, B.C. 198, from Babylon and Mesopo
tamia. We must keep in remembrance this condition of the public mind in
Phrygia, that we may understand the Apostle's object and design in this
Epistle. Various errors and heresies have been named as those which he bad
in view. Some have considered that S. Paul wrote prophetically of the cor
ruptions of the Church of Rome. But he describes a system which was even
then existing in the world. It is a mistake then to apply his language directly
to the Church of Rome, except so far as the corruptions of that Church are
associated with errors of an older date. The difficulty of determining the
parties against whom the Apostle wrote is increased by the fact that he assails
cognate and allied errors springing from different sources. We recognize in
this Epistle, as Neander has well observed (i. 326), the peculiar character of the
apostolic mode of refuting error, and its difference from that of later times.
The modern polemic aims at the confutation of particular errors, S. Paul
seizes the root of false doctrine, assails its peculiar spiritual principle, from
which all the particular errors proceeded, and opposes to it the facts and spirit
of the Gospel. From the root or fundamental principle thus attacked by
S. Paul we may trace various branches of error in the history of the Church.
One point, however, may be considered as ascertained beyond all doubt,
that the errorists against whom S. Paul contended were those who professed
the faith of Christ. S. Paul speaks of them under the figure of an individual
ou xoarwv rr)v xetpaXrjv, ' not holding fast the Head,' not ascribing to Him his
proper dignity and pre-eminence. If they had been Jews, no reason can be
assigned why the Apostle should not have spoken of them by name, as in the
30—2

408 INTRODUCTION.
first Epistle to the Thessalonians. We are justified, therefore, in concluding
that they were professing Christians ; and a careful examination of the
Apostle's language, and a consideration of the speculative tenets which pre
vailed in Phrygia at the time of its composition, will show that they were
Christians who had so modified and disguised the Gospel as to render it
acceptable to the votaries of the Magian, the Cabbalistic, and Pythagorean
philosophy. In some passages of this Epistle we find language which confronts Orien
talism — the system of the Magi. These spoke of the Deity as an abstraction,
as a pure, spiritual, perfect unity, which could have no influence on matter,
and consequently could not create or govern the world. Certain subordinate
deities were therefore presumed to exist, of a compound Dature, and capable
of acting on gross matter. These were the creators and rulers of the world
(brjpiovpyoi Koo-poKpdropeg). These subordinate deities were considered to derive
their existence and power from the fulness, irXhptopa, of the abstract and
essential Deity. It is with reference to this system that S. Paul descants on
the glory of Christ as the Creator of all that exists, visible or invisible ; etre
Bpovoi, etre KvpiOTTjTes, eire apxat, e'ire e^ovcriai. By these titles the Magi
designated the superhuman intelligences, whom they supposed to take an
especial interest in the direction and control of human affairs. In opposition
to such tenets, S. Paul claims the unique distinction for our Lord, rd ndvra iv
avro) tjvviaTrjKe — e'x alrta evSoKrjae irav to irXrjpapa KaToiKrjaai (1 : 17, 19).
The fundamental tenet of the Magian philosophy was a belief in two
beings or principles which exercised an influence over the world and its in
habitants. To the one they gave the name of Ormuzd, the author of light
and beneficence ; to the other the name of Ahraman, the representative of
darkness and malignity. In this we may trace a corruption or distortion of
the first prophecy, ' The seed of the woman shall bruise the serpent's head.'
This was the form in which the Magi expressed the strife which is going on
between good and evil, between the powers of light and the powers of dark
ness, between the Redeemer and destroyer of our race. In the message to
Cyrus, which Isaiah was commissioned to deliver (45 : 7), there is an evident
allusion to the Magian doctrine of two eternal principles. ' I am the Lord,
and there is none else ; I form the light, and create darkness. I make peace,
and create evil. I the Lord do all these things.' In like antagonism, S. Paul
relieves the servant of Christ from the terrors of superstition ; in our contest
against the powers of darkness, we are animated and sustained by the convic
tion that all superhuman intelligences are subject to the Son of God, the
Head and Lord of the Universe.
The inhabitants of Phrygia were also affected by the mystical philosophy
of the Jews, which, in a subsequent age, received the name of the Cabbala.
This was a system founded upon oral tradition, which the Jews brought with
them from the Babylonish captivity. It is to this that we attribute the
cautions of the Apostle against a false humility affected in the worship of
angels, united with a disposition to pry into what is hidden from man. Such
practices prevailed to a considerable extent among the Essenes, who held that
religion consisted in silence and meditation, and endeavoured by a strict
mode of life, and by various ascetic observances, to raise themselves to higher
degrees of virtue. Looking upon matter as the source and principle of evil,

INTRODUCTION. 469
they regarded the body as the temporary prison of the soul, and as consisting
of a malignant substance. From these sprung a class of religious Idealists,
who adopted to die full the position of Origen concerning the threefold sense
of Holy Scripture. (Vol. I. Introduction, pp. xxix. xxx.) They regarded
the historical and literal simply as the covering of general ideas, on the main
tenance of which they considered that true perfection depended, while all
besides was abandoned to those who were incapable of higher conceptions,
and were satisfied with the outward husk of sensible objects. By this alle
gorical mode of interpretation they were enabled to put whatever meaning
they thought fit on Scripture. We may trace this in the manner in which
they received the law of Moses respecting sacrifice. According to the testi
mony of Josephus and Philo, the Essenes offered no sacrifices though they
sent their gifts to the temple. They had a peculiar rule of purity which they
instituted among themselves. Some who lived in Syria maintained the neces
sity of offering sacrifice, though they differed from the rest of their brethren
as to the manner ; others who inhabited the deserts of Egypt maintained that
no sacrifice ought to be presented, except that of a mind which was absorbed
in the contemplation of things divine.
The Essenes, like the Pythagoreans and the Gnostics of the sub-apostolic
age, considered matter to be the principle of evil, and laid great stress on the
prohibitions pr) a^rrj, pTjSe yevarj, jxrjSe Biyrjs. They avoided contact with
external things as much as they could, that they might escape the malig
nant power and influence of evil spirits. They recommended a variety of
ascetic practices which claimed the appearance of superior wisdom, in an arbi
trarily invented mode of worship (edeXoSprjo-xeia, C. 2 : 23), and maceration of
the body, drpetSt'a tov o-dtpaTos. But these practices possessed no intrinsic
value, and were frequently connected with licentiousness of life, or served to
gratify the unrenewed mind by ministering to its pride and self-conceit.
Although, as we have said, the Apostle evidently wrote against existing errors,
we cannot fail to notice the combination and development of all these forms
of evil in the system of the Church of Rome ; e.g., its demonology, and saint
worship ; its sacramental mysticism ; its monastic, sacerdotal, and ritual
asceticism. This Epistle was sent from Rome at the same time as those to the
Ephesians and Philemon, and was conveyed by the same messenger, Tychicus,
accompanied by Onesimus.

470 INTRODUCTION.

The Epistle to Philemon.
The undesigned coincidences which have been pointed out in this Epistle
and the letter to the Colossians establish the authenticity of them both, and
show that they were written during the Apostle's first imprisonment at
Rome. Philemon, an inhabitant of Colossse, and one of the Apostle's converts, had
a slave — Onesimus, who left his master's service, and took up his residence at
Rome. In this city, Onesimus was converted to the faith of Christ by the
instrumentality of the Apostle, and, after remaining with him for a season, is
sent back to Philemon with this letter, which has been universally admired as
a model of graceful, delicate, and manly writing. The Apostle mentions his
desire to retain Onesimus, but declares his unwillingness to keep him without
the consent of his former master, in accordance with the Roman law.
The Apostle advocates the cause of Onesimus in the most insinuating
and persuasive language, yet without the concealment of his misconduct.
He alludes to the errors of Onesimus, but vouches for his future fidelity
on account of his Christian principles. In the words of Eichhorn, ' The
Apostle approaches Philemon on the tenderest side ; who would wilfully deny
the request of an aged, a suffering, and an unjustly imprisoned friend ! And
such was he who thus pleaded for Onesimus. The person recommended is
a Christian, a dear friend of the Apostle ; and one who had personally
served him ; if Philemon will receive him kindly, it will afford the Apostle
a proof of his love, and yield him joy. What need then for long urgency ?
The Apostle is certain that Philemon will of his own accord do even more than
he is asked. More cogently and more courteously no man could plead.'
The following letter written by Pliny to Sabinianus on the reception of a
libertus by his master has been frequently compared with the Epistle to
Philemon : — ' C. Plinius Sabiniano suo S.
' Bene feoisti quod libertum aliquando tibi carum reducentibus epistolis
meis, in domum, in animum recepisti. Juvabit hoc te ; me certe juvat; primum
quod te talem video ut in ira regi possis ; deinde, quod tantum mihi tribuis,
ut vel auctoritati mese pareas, vel precibus indulgeas. Igitur et laudo et
gratias ago ; simul in posterum moneo, ut te, erroribus tuorum, etsi non
fuerit qui deprecetur, placabilem praestes. Vale. (ix. 21.)

nAYAOY TOY AII02T0A0Y
h npos
E$E5IOT5 EniSTOAH.

1 1 TAYA02 a7ro'a-To\oy 'Itjo-ou XpiaTov Sia OsXhfiaTOS
-LA. Oeou Tois dylois Tois ovaiv iv 'IDcpiaip /cat iriaTois iv
XpiaTW Irjaov- 2 yapis v/iiv /cat slphvrj airb Qbov iraTpbs hf-wv
Kal Kvpiov 'Irjaov XpiaTov.
3 EuAoy/jToy 6 Oeoy /cat iraThp tou Kvpiov hf-wv 'Irjaov
XpiaTov, 6 euAoyzJcray >7ju.ay ev iraarj EvXoyia irvEVfiaTiKri iv Tois

I. ,, -l. The introduction mentions
the name and office of the writer, with a
salutation to the persons for whom the
communication is intended. IlauXos] The
Apostle does not associate any one with
himself, as his object was to address all
the Churches in Asia where he had mi
nistered personally, or by means of his
assistants, A. 19 : io, ii. Of these as
sistants, Timotheus and Erastus are espe
cially recorded; others there were be
sides, who were not so well known as to
justify the mention of their names.
dirSirToXos] In writing to the Thessa
lonians S. Paul makes no assertion of his
apostolic office, perhaps because his claim
to the title had never been impugned. In
his Epistles to Galatia, to Corinth, to
Bome, he repeatedly insists on his divine
appointment. In tbe four Epistles from
Bome this dignity is tacitly assumed.
This is an example of undesigned coinci
dence. From the surprising circum
stances attending his wonderful conver
sion, S. Paul would naturally assume that
all the Churches would own his apostle
ship. To this then he deems it unneces
sary to advert in the two earliest Epistles,
a.d. 52, S3- Afterwards, however, there
were some who disputed his apostolical
authority. He magnifies his office with
reiterated proofs and in different ways in
the Epistles which were written a.d. 54—
60. Then, again, when all opposition had
died away, his claim is quietly asserted,
but without any strong or reiterated lan

guage. Xp. 'Itjo-ou] the possessive gen.,
the master to whom he belonged, B.
1 : 1, SouXos 'I. Xp. A. 27 : 23, 08 elpl.
B eXrjpar os] purpose, counsel, M. 18 : 14.
Sid, with gen. ' through and out of,' marks
the exciting cause, G. 1 : 15. 1 C. 1 : 1.
2 C. 8 : 5. B. 12 : 3. In 1 T. 1 : 1, kot'
(iriTayijv Oeou. 5ta c. ace. 'through and
towards,' object in view, tois 07(015,
k.t.X.] to the holy and faithful in Christ
Jesus who are at Ephesus. xapls] See
on B. 1:7; the divine favour towards
man. elp^vij] inward composure and
blessedness flowing therefrom, elprjvevei
irpbs rbv Qebv 6 ttjx eua77eXi/c^jx dtriraad-
fxevos troXirelav. Theoph. Kvpiov 'I.
X.] Salutationes Pauli epistolis prsefixse
eadem a filio precantur beneficia quae a
Patre ; quo docemur non modo illius in-
tercessione ad nos pervenire quae largitur
caslestis Pater sed potentise communione
Filium ipsum esse authorem. Calvin,
Instit. 1. xin. 13.
3 — 6. The ispostle celebrates the exu
berance and freeness of the Divine mercy
and beneficence in the extension of the
blessings of redemption to the Gentiles,
which was no afterthought, but the de
velopment of an original purpose. Eu-
Xo7tjt6s] is placed first because it is used
as a predicate, and represents an abstract
quality, iTIiT ^"13- 2 C. 1 : 3, and
see on B. 9:5. ° Oeds Kal ttottjp] 'He
who is God and Father' is simply ' God
the Father.' xal carries the force of the

472

EPHESIANS 1. 3—6.

iirovpavlois iv XpiaTW, + KaOws i^eXi^aTO hf-ds sv ovtw irpo
KaTaBoXhs Koafov, Eivai hfds dylovs Kal dfiwfiovs kotevwitiov
avTov, iv dyairrj 5 it pooplaas hfds et'y vloOsaiav Sia 'Irjaov
XpiaTov et'y ovtov, KaTa ttjv EvSoKiav tov QsXhfaTOS ovtov,
6 e/'y Eiraivov Sd^rjs T»yy ydptTos avTov, iv fj iyapiTwasv hfds sv

article from the one noun to the other.
Scholefield on i C. 15 : 24. So E. 5 : 5.
C. 1 : 3. 1 Th. 3 : 11. 2 Th. 1 : 12.
1 T. 5 : 21. 2 P. 1 : 1. Jude 4. 6 ei-
X 0717 tras] the participle has a causal sig
nificance, 'seeing he has blessed us.'
' His blessing of us is one of deed, our
blessing of him is only in word. He
makes us blessed, we pronounce Him
blessed. Ours is benedicere, His is be-
nefacere.' (Eadie, Commentary on the
Ephesians). iv irdffTj eiXoy. Trxeup.]
with every kind of spiritual blessing ;
added to euXo7TJtras to heighten the notiou
of the word ; Jelf, § 899. 1 . On ex,
1 Th. 1 : 1, n. ; TrdtrTj, Ja. 1 : 2, u. ex
Tots eTroupax.ois] in the things of
heaven ; in favours originating in heaven,
enjoyed in heaven, descending from
heaven (13), and fitting us for heaven
(14). By these we are exalted to a
heavenly position, character, fellowship,
2 : 6. Cf. J. 3 : 12, to iirovpdvia, rd
iirlyeia. KaBws] a later form for xa&d,
xaBdirep, just as, according as, assign
ing the reason of the previous asser
tion, J. 17 : 2. B. 1 : 28. 1 C. 1 : 6.
Ph. 1 : 7. eJeXef oto] "V12 which de
scribes the selection of Abraham's seed to
be God's peculiar people, Deut. 4 : 37.
7:6, 7. Is. 41 : 8. 44 : 1. (v airip]
Believers were looked upon as being in
Christ when they were elected, as the
Jewish nation was chosen in Abraham.
To the prescient eye of God the entire
church was embodied in Jesus. (Eadie).
Their election involved their holiness.
This is more clearly expressed by the inf.
epexeg. alone than with els rb or wore.
So 2 C. 11 : 2. C. 1 : 22. Eev. 16 : 9.
Cf. irpowptire ffvppbptpovs, B. 8 : 29. Trpd
koto/3, x.] Cf. ott' dpxTjs, 2 Th. 2 : 13, n.
J. 17 : 24. 1 P. 1 : 20. This marks the
wide gulf that separated the irpbBetris irpb
Xpbvwv alwvlwv, 2 T. 1 : 9, of God with
respect to Christians from his temporal
(xXoyi) of the Jews. (Ellicott). etxat]
indicates the ultimate end and purpose,
where the result is supposed to follow from
tbe principal clause directly and of neces
sity. Jelf, § S63, 2. dylovs] akin to
07x6s, pure, clean, with the additional
notion of being entitled to reverence.

Allied to dyapai, fiyos, its radical meaning
is consecrated, cf. ayid£w, M. 23 : 17. J.
10 : 36. 17 : 19, used in a conventional
sense of all Christians, A. 9 : 13 (cf. 14).
26 : 10. 1 C. 6 : 1. The word describes
those who are recogmzed as Christians ;
numbered with Christ's saints, or sanctified
ones on earth, consecrated to his service
(15). See 1 Th. 2 : 10, n. dptipous]
denotes the visible influence of that con
secration in the promotion of personal
holiness, ' unblameable and blameless,' H.
9 : 14. C. 1 : 22. 1 P. 1 : 19, dpxou
dpwpov. used by LXX, Lev. 1 : 10. 22 : 19
(cf. 20, 21), for D,pJp- i.q. dpwpijra, Ph.
2 : 15. 2 P. 3 : 14. Karevwiriov
auroii] before that Being to whom all
hearts are open, all desires known. Jude
24. ' to be saints even faultless in his
sight.' Wisd. 10 . 15, Xadx 6Viox Kal
tsirippa dpepirrov. iv d7aTTTj] is most
naturally construed with irpooplffas, 1 J.
4 : 19. In the element of love having
fore-appointed us to be adopted as sons to
himself by Jesus Christ. u.o0etrtax] the
privilege of the true Israel, B. 9 : 4,
springing from the irvevpa vloB., B. 8 : 15.
This adoption has already taken effect, but
its manifestation is yet to be made. S t a
'I. Xp.] by the intervention or mediation
of Jesus Christ. The order is, ' members
of Christ, children of God, inheritors of
the kingdom of heaven.' els out6x] sc.
tov iraTipa. Our adoption is into the
family of God, whom, and not Abraham,
we are to regard as our Father in Christ.
euSoKiax] the free purpose of grace (cf.
M. 11 : 26), irrespective of everything
out of God, t)x irpoiBeTO iv avrip (9), tend
ing to the glory of God as its end, et's
eVaixox o*6£tjs. aoifa, the impression or
notion of the good qualities of an object
of sense or thought (L. 14 : 10. J.
7 : 18. 12 : 43. 2 C. G : 8), hence, objec
tively, their appearance or representation
(J. 11:40. 1 C. 15 : 41. iC. 3 : 7-10);
hence their intrinsic merit or excellence (6,
12, 14. 2 C. 4: 4. C. 1 : 11. 1 T. 1 : n);
hence, absolutely, a state of dignity (M.
6 : 13. J. 17 : 5. C. 3 : 4). In most cases
there is a combination of these meanings,
one being more prominent than the rest, so
that Sifa is, generally, manifested and ap-

8J3M .'oSbjuotj ao;} pajnVboB aa. uioum
a; 'abb j 'mig; m ['gct)dU\>i3 • • • Axon A3
¦}i.iidg /C[0jj am q}JM. pa[B3S Suraq m
}B3ujb3 aq} puq A"aq} qoiq/n jo '}suq(j ui
e3UB}tjaqui ub 'suBi}suqf) qsiMsp aq} puB
Jiasunq q}iAi nouimoo ui 'pau;«}qo SuiAisq
BB 63n}UaJr) aq} BOSSaippi! 3JX 'fl  II
•qojnqo aq} jo A}i[BSjaAiun pun A}iun oq}
OABq om spr} ut -(mniraqog) 'Amxtisgip
-tjaod swjxipdgAip siox qoxDtd-% tjiq Am\3LA.ip
AtOX Sm A1JK0A3. Atl\Vtp3jl ATJJrl ST3 AV.X  73\T77/
A7Jjm]V\Tjfp3JlTiAT} 'f '. y 'qjj I '777/13073 Og
•sijjsgodjt. aqi jo i u3} xa puB ajo.}Bu oq} Sui}B}fi
'3Ai}UB}sqns reqjsA sb pssn 'iiyar -oBjaAiun
3q} o^ iuouxiBq aJO}saj o} 'puaij auo japun
8}tun 07. ['\ijtp3iiVATj -}8i.iqo ui \ve puaq
auo japun a^iun-aj 0} ''zia : sauii} jo ssau
-raj sq} o} SuiSuopq uotquAiBS jo suiaqos
oq} O} Sut5fOO[ [tmJTloAOllJO SJ3 'Ol
'6 1 : i -q 'uoi}biuouoo3j pun uoi}bujboui
oqq oo, qoadBdJ pBq ixjjioqq3 aq} joj '}8uq£)
ui-a-i 'iuijj ui [Axnv A3 -saso]J4 jo aibt
oq} 0} i}iiujojuoo }noq}i*i 83]i}uag aq} 10
uoi}bajbs aq} joj po£) jo asodjnd }ajoas aq}
ioi 'Q'rx 'II : gl *TM uoaag [a oidlxxDnit o x
•srujjdroA>, SuiAjqBnb SB spjo* aq} nreidxa
'jaA3M.oq 'amog 'AmxAodstprinji Atnx Akriv\
.13XD3Jln A3t>no 'CtZ '. Og 'V n. fi,B l^v,s PfUOM
sai ji 'jCjussaaau 3.ib qiog '£z : qj -aoj£
'AlJJOAfjdtp T3X7HX )dOAV VJtpOJJ 3Q U 'oSpai
-AV0U5[ i1T>oi}OEjd paB reoi}3J03q} uaa.uqaq
uoi}oui}sip aq} jbojo 3.ioui 35JBU1 0} pauoi}
-uaiu am q}oq }njj -ijrQll 'ojtpos psijd
-mi si ajaq} it, f IJ surlxAtjiltp uj •smtpou
•ah Arrln UAq '(Ci) -jo -(ii : I 'ty) uoi}
-BoqddB reopoBjd ft|i i3jjU.Aodq> 'uoi}daojad
paaa}q§iiaa '}qSisui B3}ouap 75j0ojj 'asmasji
-j>jd3ji3 q}m BpioM asaq} }oaanoo om. }\
[•tp 'X 'tpOB U\l>rjJL A3 ¦UOI}OTAI}}«A'q OAI}
-luaS aq} 'soxTdrJX. ry\\tt\ Suiaa.iSe 1aIx joj sb.
'ii : S qi ' '8 : 6 '0 ^ '«""?J? S""9(?0r
ixj>3xnox ''qdoaqj, -asuas l.qdifj aq} ui
pasn '. punoqis 0} pasm?o aq qotq^A \ats
-n3jijjid3Ji3 six -pajjnoui suq uis qoiqtt
'mikxjstpo '}qap Jo uoi}Tj3iiqo ^roads aq}

mojj jo 'gi : f -1 'SJ3}}0J qo.q^ ™«qo aq}
mojj 'spuiq qopiM §uiq}amos mo.ij asBapi
'¦c/xjiyojitt'-j. SuiuiBidxa Jaq}J«J '** '¦ I '0
[Auostpri aIxx ''lx-orlirj tojrlu ¦ • ' 3xUgmdx
-n\3 '61 : x M ' !uoi}objs!}BS v 'mosuBi
¦e S.t\ }nq 'uoissBdmoo ajam jo qoajja aq}
Aq jou 'i}i.un}jodmi iq Jou 'aojoj iq }0U
paAaiqoB bum. qorq*i auo SB 'aouiejaAqap
aq} jo ajn}BU aq} SAioqs soxttt/jd nox mg
jo uopippe aqx u 'St : 01 "1H 'uiosubj
iq aoiiBjaAqap aq} : pa}oadxa 'pajisap 'joj
pa}reA\ 'apiuaf) puB Aiap 'ppoAA apq.vi aq}
}TjqAV f uoi}diuapaj }B3J3 aq} [til Hording
-oilt) aIxx -i}iunSuiAii b smjoj jijom siq
qoiqAi ipiM uosjad stq' Hi }nq 'uosiad siq
uiojj }jBdB }suq3 jo 5)joai aq} ui uoi}dmap
-aj }ou aABq'a^Y -suBam pjuM}no aq} 0}
BJajaj [SOXT7T/7T3 'J TJ'8 'u 'OI : I 'nX x
'AOAsrlond aijx -jq -uoresassod snonupuoo
sa}ouap asua} aqj, 'ii Snwvv .t3!W ajis
os puB 'Saipaau J3A8 ajB aj& [AsrloXg
•uoi}duiapaj jo soinos Suiaij aq} sb }suqf)
0} B}uiod A3 -da.id eqx ['Kg $ tt? -}suqo ui
[(B jo Sni}nm-aj aq} sum uoi}Btuumsuoo s}i
'psSaB.uB ^((Bioads sjaii uoi}Boi[qnd s}i jo
jannBUi puB auii} sqj, -uiSijo 8}i pog jo
ainsBajd pooS aq} .' 0!}STj3}OBJBqo s}i sbm.
ssau3Ai§J0j ! }Suqo jo uoi}Bi}ido.id 3q} iq
pa}oajj3 sbai uoi}dm3p3j siq^ -oi — I
'SnoATSjJVX snox Am\vnvd7jji 0 '9 : £
¦r) z 'Aomirjs jtjj/ Aoikg Atjx 'f 1 : g -y -jo
'3[0i}.iB aq} jo asn siq} q};A\ -pui^uBra
jo aAt}B}aasajday anj} aq} SB }nq '.10}
-Bipaj^[ aq} sb jquo }ou papjBSsj si }sijqg
'noxnu slxjupho sfcx noin nox '£1 : j
'0 '*S = ii 'i1 : £ 'H m0JJ P3AIJ3p
'pjo'j jno jo ar}!} b [-jtTjXfc Ax as -u
'Sz '¦ I "1 'jl3scttiq u. }uajaqui sidvX aq} en
0} p&qddB SBq . juoabj jo 8}03fqo sn sp-Gm
q}Bq [^3j>raxj077X3 'I : g (-ti 'zi)
asiBjd jo }oafqns b aq rji.w uoi}baibb jno
ui pa}iqr.qx3 'sousjraDxa s}i '. a}nqu}}B }Bq}
Saissassod sb poy 0} os '3}nqu}}B ouiaiq;
b 0} paquosB 3jaq si Ajop? [•» -t/pX • '. -Jog
•<l7 77Jtf -JPS}I a0U3r(30X3 JO 'UO!}B}B3jra
-Bra 'uoisuaqsjddB aq} 'irreioads 'puB 'uoi}
-isod jo .ia}OBjuqo jo oon.i|poxs papusqsjd

SoxnrlUyag nox dUynod dUx nxnn SoxdnoLdada nxdnJL nx nox dinag
-odjL nxnn SaxdagmdoodjL dariUgmdUyna mn m da IT 'w-^nn da
'SUL SUx iJLa nx mn Siodndno Siox da ax nx 'rnxnidv mx da nxdnJL
~~v.vv,v. v. tw , , v ^V V t J
nx ingsinximinyncpanndn dmdmn dmx SoxnrlmdUyjL nox dmrlodomo
Sia nr 'mxnn da oxaaaodjL dU 'noxnn dmnoona dUx nxnn 'noxnn
SoxnrlUyag nox doiduxnnrl ox dirlU SnmdmdL g 'lasiUdodcp mn
nicboj) &nnJL da SnrlU Sn dannax/UidajLa SU „ 'noxnn SoxidnX SUx
dOxnoyjL- dox nxnn 'dmxnrlmxjindnJL dmx dinacbn dUx 'noxnn Sox
-nrim nox mo dinmdxnyojLn dUx darloXa m da , 'mdariUjLnLU mx
/J«\0 /^-tt /rvi-.A 4 tw

Uf

'ii—9 1 SNvisaHJa

474

EPHESIANS 1. ii— 17.

avTov, 12 et'y to sivai hfds et'y eiraivov T?y Sbtrjs avTov, Tcuy
irporjXiriKOTas ev tw XpiaTop- I3 ev w /cat vfieis, a/coucravTey
tov Ao'yov T/Jy dXrjOelas, to evayyiXiov Ths awTrjpias vfiwv, ev w
ko.1 iriaTevaavTes iacppaylaQrjTs tw irvevfiaTi Ths eirayysXias tw
dylw, I4 oy eo-Ttv dppa/3wv Ths KXrjpovofilas hfwv e*V a7roAu-
Tpwatv Ths irepiiroihaews, et'y siraivov T$y Sd^rjs ovtov.
J5 Aid tovto Kayw aKovaas Thv KaO' vfids iriaTiv ev tw
Kvplw 'Irjaov ko.1 t^ dydirrjv Thv els iravTas tovs dylovs, * ov
iravofai evyapiaTwv virip vfiwv, fivsiav vfiwv irotovfisvos siri twv
irpoasvywv fov, l1 "iva b Oeoy tou Kvpiov hfwv 'Irjaov Xpi-
14:26. dppafiwvl Tl^™^- Lat. arrhabo,
an-ha, earnest money given to ratify a
contract, Gen. 38 : 17. els diroXiTp.
r. 7r.] to be joined with iutppay., 'with a
view to the final rausoming of his acquisi
tion (acquiring)' ; indicating the ultimate
aim, not of the sealing merely, but of all
the grace bestowed upon them, 4 : 30, n.
it ep itt olijtj is] i.q. ol irepnroiTjBivTes. ri)v
(KxXTjtrlav i)v irepieiroii)ffaTO, A. 20 : 28.
Cf. LXX. Is. 43 : 21. Mai. 3 : 17. Xaos
els irepnr. 1 P. 2 : 9, answering to Xadx
irepioiffiov, Tit. 2 : 14. Deut. 11 : 6. See
the use of ixXoyrj, B. 11 : 7. rrepiTopT),
Ph. 3:3. Si arrhabo tantus, quanta erit
possessio ? (Jerome). els (iraivov] (6,
12). The praise here contemplated will be
in eternity. 86f a, the grandeur of goodness
and power displayed in our salvation.
15, 16. The intelligence he had re
ceived of their steadfastness in the faith,
and their love to the brotherhood, called
forth his thanks and prayers. Sid touto]
referring to (13, 14J ; 1 Th. 2 : 13, n.
Kayw] I, too; in my sympathy with
you, 1 Th. 3:5. C. 1 : 9. dKouVas] The
aorist seems to refer to some specific in
telligence which had lately reached him.
ttjx xaB' ip. TrOTtx] the faith which
continues with you as a community; the
faith you profess and exemplify. The
usual expression is ttjx iriariv bpwv, the
subjective faith of individuals, 1 Th. 3 : 5,
6. Cf. twv xaB' bpds ttoitjtwv, A. 17 : 28.
vbpov tov xaB' bpds, A. 18: 15. eu%a-
pt trTtijx] On the use of the participle with
iravbpai, see L.5 : 4, n. pvelav ipwv]
Ph. 1 : 3. pv. iroieiffBai Tivbs, Plato,
Phmdr. 254 (§ 75). irepl tivos, Protag.
317 (§23). iirl rwv irpotrevxwv pov]
on the occasion of my prayers. Cf. iir'
elpijvTjs, iirl paprvplas, 'in the time of,'
where the prep, expresses the concur
rent circumstances and relations in which
and under which an event takes place ;

made 'a people of inheritance,' Deut.
4 : 20. 32 : 9. On the use of ex throughout
this passage, see on 1 Th. 1 : 1. and cf. E.
2 : 13. TrpoopitxBivTes x. 7rp6f?.] Those
who are described in (5). tois Kard irpbBe-
ffiv xXtjtoIs, B. 8 : 28. The sovereignty and
freeness of grace are dwelt upon in the
most striking teijps. So Ja. 1 : 18.
/SovXTjBels dTrexiTjtrev ijpds. jSouXtjx] coun
sel, resolution, the result of a formal
decision, propositum. tfeXTjpaTos] will,
result of desire, voluntas. robs irpo-
ijXirixbTas] is generally applied to the
believing Jews, but it probably in
cludes all who believed previously, ' see
ing we already trusted in Christ.' irpb
signifies ' previously (to others)' to the
world at large, C. 1 : 5. The privilege of
becoming believers early being here
ascribed, not to personal merit or wisdom,
but to mere grace. Some render, ' that
we, to the praise of his glory, should be
those who first trusted in Christ.' But this
does not agree with the parallel in (5, 6),
and has no historic or doctrinal justifica
tion if applied to the Jews, and no mean
ing at all if applied toothers. Kal ipeis]
you also (obtained the heritage) upon hear
ing the word, in whom, when ye really
believed, ye were sealed with the Spirit
which was promised. otppayllTw, set a
seal to denote ownership, for the purpose
of security, M. 27 : 66 , or in token of
approbation, J. 6 : 27. Bev. 7 : 3- Cf.
Ezek. 9 : 6, Come not near any man upon
whom is the mark (trTjpetbx) ; trippay. in
LXX. for D.TirT. i Ei. 21 : 8. Is. 29 : u.
DPlV> Dan. 8 : 26. Act. Thorn. § 26, b 6e6s
5tct ttjs avrov atppayiSos iiriyivwirxei rd ISia
Trp6/3aro. The sealing rather denotes the
influence of the Spirit over the heart, assur
ing it of the fulfilment of its hopes (14),
2 T. I 12. 8s] ' who ;' takes its gender
from dpp., but intimates personality, J.

B3}onb }}ooinu •q}Sua.i}s rBoisAqd jo
Sojoj Aq 'soxydx sopXjjj soajt 'f6S 'popvj
"qdog -iz : f >u<ecr -iS : t -q 'a}ijoij
-3dns 'sojoj '}03jja ui jaMod 'sox-pdn Cssxia,
'jajiod reoisAqd '}03fqns sq} ui }uspisaj
A"[pim}Ba jaAiod 'snXo; 'Oi : 9 'q}Su3J}B
siq jo A}uouadns jo eojoj aq} [-xnri
'Xjtj -x snoxTidx nox '\z : g -qj -91 : j.
'I, : g 'uoi}Bjado |Bn}03jj3 sq} q}T.M jfyiuuoj
-UOD UI [AVT3A.d3A3 AU.X TTXTJX '30B]d
Bas(B} }oajja s}i raoqM uodn B}oafqo sq}
\svrlU. sjs 'iBun 'sAisssjSoJd '}tiaidioni
. uoi}draap3j ui '}iJidg puB 'nog 'jaq}B^
JO 5[J0M sq} 0} J3J3.1 'smsriTjAnn 'snjrfoA
-odUxx 'S7jty? -Sl <gs : g -r -u : g -g-
'Apoq 3q} jo uoi}oajjnssj aq} ui puB 'mou
(nos aq} jo uoi}BAOuaj ui jaan'od s,}uidg
9l0 J° [loxnv soisriijAng, sfcx -oi : \
'qjj z ¦•*-? H°i ti) 'uiaq} m umoujj apBm
}a/C s; 'oiijj ui piq qSnoq} 'os puB 'unjj
q}iAi auo bb BJiaq} si 3}B}s siqx '(& : g
'£ ' '81 'Ll '¦ 8 '3) pauiB}}B snq} S}B}S
aq} jo ssnarrasxa pus A}ru§;p sq} 'Aqsjaq}
uoi}BDUuofS umo Jisq} puB 'ioiiOAodU\(n aq}
0} pog jo uoi}B}sajiuBUT aq} si ajoiS siqx
•91 : g . 30UB}U8qni s^og sq} 0} bSuot
-aq qoiqM ajoj3 sq} jo (A'jddns 'ui8J8q puB)
3JUSBS.I} snoidoo sq} [-dd\>i -x'sfcjog 'x
soxnoxji 0 '£ : g -p 1 'joj padoq si sbbo
siq} m }Bq} si }i }BqA\ i J3q}Bj; aq} jo S'ai][BO
3q} Aq pajjdsui adoq aq} si }BqM [s; jt\3
Ix aixs>3 sjx -Suiiaaj puB ssausnoiosuoo
}8oniJ8uuiaq}jo suopdsojadaq} * -saia^puB
'ggj\[ }SOUI q?!114 SVjgdvH pB8J [ST7T0^7J7g
,-7x7737/; .mo/C jo ssiCa aq} 0} sb paua}qS;i
-uaSuiaq '.wouij abui aS. }Bq}, 'isjiotaI.
-1M.3 jo }oajja aq} Sui}ouap sb 'svrin tda30J3
ox sj3 q}iAv asj.iA aq} uiSaq 0} pspus}ui
piBj -g }Bq} jspisuoo 3M JI '[BOriBUlUIBjS
si uoi}onj}suoo sqx [snoA3Tijjixmtp3ji
¦(}}Ooqig-) ,'83iJ3}BtCm aui.up 3q} 0}ui
}q*isut jo }jiS retosds sjoiu sq} ''\vhojiv
'. uoi}Buimn[[i jo }ji3 pjJSuaB aq} 'vjtpojj
¦ — uoi)iqaA8J puB uiopsim saisosj 0} S.13M
A*sq} qoiqM ui (}uara3^3 }usiquiBumojio aq}
'sjsqds aq} aq 0} bbm pog jo sSps[MOU!|
8tlX > -oi : g '0 'Ais>mAL-jji3 573 •£ : iT '£
'lamHj/tpAiK, 'Lz : ix 'W 'iwrpALiLui.? -jg
t'A\i-ea\o puB a*i/3"uoj}s sjoui sSuiq} atuBB

aq} aas 0} pasrtu aq \\er\s aiZa .mo 'paAOjd
-tui qonm sq'ipiqs 3J3q p«q sai qoiq^
aSpaiM0U3[ jo uoi}Jod 3i}}q }«qx 'S° J'BJ'B
sjojsq mbb j }Bq} }08fqo ub jo SuiMaiA
}0BX3 sjoiu b 'sjojaq A\ani[ j }Bif} Sapq}
b q}iM p3}uiBnboB ja}}3q em 3u;§ULiq sc
}J , 'SWUOAIlXmi ArriVAnn TJXTTX Stj.\3X<I77Jt
AiDmAL soxvrlhpdiL nox AdxtpdJi aIlx yxsii Ix
s; sijjtvAl.jji.fa 's3[.iBai8j (qouaJX UB30 ^q
ps}onb) naMjsAraQ 'isuqo ui poQ bb ra;H
q}iM 80UB}uiBnboB jmj ui [noxnTT isjOtpAl.
-1J13 A3 :'i : 91 ¦Iz—'iz : \\ -H 70
•01 : g "o 1 'smfpnxmioJL-o 'ajj, iq pa}BO
-ranmmoo si qoiqM aous2rna}Ut jaqSiq
¦6: x '0 [svitpoji 'mimd-oX. jBiinaad aq}
sa}Boipui 'as8 aq} puB '}uidg A^og; aq}
ss}B0ipuj 'ail 3isqM 'sTiisi3go\n 'ail 'Si ' 8
'.su.AQjjmL'q 'am 't : x "a "S \_'4>os> vTinsAJj.
•}do ajog joj UAg puB 'aAi}ounfuoo
oiuot (•raqo'q) dtpo U83M}8q bsijba SuipBSJ
anX "S : 6 "SI <NG.-ftL. "£ : 1 '0 k '"^
¦dixyjo Atnx 'li: \ -Bp 'Atoxtptp Amx '6 : gx
-jj 'AmxvTinsAjL Amx dUxnjL q -jq -ubui
jo uoi}dmapsj aq} m ijop? jo J3}iqprxa
puB Josssssod 3q} 'ajotS jo uiSuo aq}
'suo/ 'uoionv [sujog sdx dlt-x-oji 0 -uoi}
-bajbb jo UBjd aq} ui jaq}B,j sq} 0} ajoq
uog sq} qoiqM uoi}Buip.ioqns T^'OIS0 8tH
Pjbmjoj ipuauiiuojd }nd sapsody siq paB
pjcj jno q}oq }Bq} 3AJ8sqo |pM japBaj raj
-3JB0 aqx -9+ '¦ LZW1-1'- 0!5 U T 'JQ
¦pj.ioM aq} jo juoiABg at|} aq 0} raijj 8AB3
oqM 'psddiqs.ioM snsap moqM pog aqx
¦c/tig -x dlxxii jj. yon sqiQ 0 S80B[d ,iaq}0 u;
f^iuo ajajj; ['rfnj x sosg o -91 : g
og -i -it § 'J3uij^ 'jaiBjd s(apsodY
sq} jo }oafqo aq} ssonpoj}Ui }i ¦ asn
ai}Bqo3 puB oqa} s}; us3M}sq aDBjd axppim
b Suip(oq '. }Bq} jCramBU [vai '^slJqO J° uol^
-B}|Bxa puB uoi}osjjnsa.i sq} jo }inji aq} bb
'uoi}BjauaSaj jiaq} ui aousiodiumo aujAip
sq} jo Atqdsqi' sncipuoM aq} puB 'p3]fB0
ajaM iaq} qoiqM 0} ^}inSip aq} 'sadtiq
Jiaq} JO }oa(qo sq} 0} sb pausiqSqns J8q}
-jnj Suiaq Jiaq} joj sabjcI sjj '?z — ii
(-3{.IOM
jsao Suoi sq 0} , '-S-8 ,f jsao , jo ssn xBinb
-oj]oo sq} ajBdunoo puB ''u '6 : X u aas

SiomndnoJLa Siox da noxnn m5ap da dasnonna mn 'dmdnad na doxnn
SndiaLa mxjjid\r mx da dauULdUda dU n. 'noxnn SonXni SUx Snoxndn
nox dmaLdada dUx nxnn SnxdOnaxMiJL Snox SnrlU Sia noxnn Smarindno
t t \ \ I \ ^ * t - t iO
SUx SogaLarl doyynddaJLn ox ix mn gt 'vj707X.jp. S70J. da noxnn
SnirlododUyn SUx SUioo SUx SoxnoyjL o Six mn 'noxnn SmanUyn
SUx SiJLva U dixioa Six Snrln mdaoia ox Sia 'dmrln Smodmo SUx
w^V,, 1 j ^ i /iit\ t w> t ti~
Snoriyngcpo Snox SnodarlnixmcpajL RI 'noxnn lanmdLiJLa na Smash.
-nynnojin mn Smcpoja nrlnadJL dirln Uobg 'Sk'jpg SUx dltxnjL p 'qoxd

9 If

•os— 1 1 1 sNYisaHja

476

EPHESIANS 1. 21—23. 2. 1.

21 virepdvw iraarjs dpyrjs Kal ij^ovalus Kal Svvafiews Kat KvpioTrjTOS
Kal iravTOs dvdfiaTOS SvofiaXpjiivov ov fiovov iv tw atwvt tovtw
aXXa ko.1 iv tw fieXXovTi- 22 ko.1 irdvTa vireTatsv viro tovs
irdSas ovtov, Kal avrov ecWce KecpaXhv virep iravTa Trj EKKXrjaia,
23 /fny iaTi to awfia avrov, to irXhpwfia tov iravTa sv iraai
irXrjpovfisvov. 2 Kat vfias ovtos VBKpovs Toty irapairTWfiaai Kai Tais

Calvin : Stulti homines frigidam esse
hyperbolem hoc loco putant; sed qui
variis conscientise certaminibus, quibus-
cum pii quotidie confligunt sunt exercitati
facile agnoscunt, nihil hie amplius dictum
esse quam oportuerat. tjx ex Tjp 7.] which
He exercised in the person of Christ, Ph.
3 : 10. i)v (ivipyeiav), as in (6) ex t) (xdpiri)
(Xaplrwirev i)pas. We notice a change
of construction where he passes from
prayer to doctrine. Winer, § 63. 2, b.
ml ixdffiffev] and seated him. Some
read xaBltras, but the change of construc
tion seems to be made designedly, as in
troducing an allied but subordinate idea.
So J. 5:44, Xapfidvovres, xal oi jTijrelTe.
iv rols iirovpavlois] in the heavenly
regions; more suitable to the details in
(2 1 ) than ex tois oipavois. dpxvs x.t.X.]
C. 1 : 16 ; above every conceivable office
and dignity. Attempts have been made to
establish a distinction in the force of the
words employed, but to no purpose. The
names are to us dtrrjpa xal oi yvwpi^bpeva.
(Chrysostom). bvbp. dxopaf.J every
being, by whatever title called ; ' quicquid
existit.' (Beza). Eirst he speaks of these
powers in the abstract, then as possessed
by beings designated therefrom. No no
tion of power, whether human or angelic,
is excluded from the idea of Christ's sove
reignty, Ph. 2 : 10, u. alwvi] In the
classical sense of attbx, and 6 piXXwv alwv
(Dem. de Cor. u. 59), this would mean,
'not only in the present time, but in all
time to come.' But atox in N. T. signi
fies not so much time or an age, but what
goes on in time or an age — the life present,
the life to come. See on 1 C. 1 : 20. p(XX.
does not refer to an alwv which has yet to
exist, but to an alwv as future to us, and
to this whole state of things, which how
ever is a present reality, and has its
names of dignity and power, birb robs
irbSas] expressing subjection and de
pendence ; towards and under ; a quotation
of Ps. 8:6, as in H. 2 : 8. U7rera£e]
as when conquerors put their feet on the
neck of their enemies, Josh. 10 : 24. 1 C.
15: 25, 27. (Swxe ... ttj eK/cXTjiria]

gave Him — Head over all — as Head, to
his Church (Jelf, § 893, c.) 'Though
so exalted and glorified, yet even Him
did God, out of his boundless mercy and
compassion, give to the Church to be its
Head.' (EUicott). Also, his headship of
the Church is connected with his universal
dominion. As Head of his Church he is
Lord of all. See on nXijpwpa (23). cf. C.
1 : 16 — 18. tt; eKKXTjirig] Ecclesia po
test dicere Christus est caput meum ; ego
sum corpus ejus. (Bengel). TjVts] the
Church ' which in this relation.' G. 4 : 24,
26. Jelf, § 816. 5, 6. Tb TrXrjpwpa]
the receptacle of all the gifts, graces, and
blessings of Christ. Cf. 1 C. 10 : 26, tj 7tj
Kal rb irXrjpwpa airijs, the earth and all
its contents, G. 4 : 4, n. Spiritual union
with Christ makes the Church one with
him as a perfect whole : all that He is to
the whole universe is included in what He
is to the Church. The Apostle first re
gards the Church as distinctively the body
of which Christ is the head, then passes
to the whole — Christ and the Church to
gether, as constituting the entirety or
fulness of His being whose presence and
action are universal and infinite. Comp,
4 : 12, 13, 15, 16, and G. 3 : 16 (8s ion
X.), n. In the adoption of this language
there may be a reference to the worship
of the Ephesian goddess. Diana was ac
counted the nurse, supporter, and life
of all living creatures ; she represented
the earth, from which the whole universe
is supported, to which nourishment was
administered by her many breasts. tov
TrXTjpovpivov] that filleth from himself
all his members, each with their spiri
tual gifts and graces, J. 1 : 16. C. 2 : 10,
n. Cf. tpavepoipevov, 5 : 13. Winer,
§ 38. 6. 7rdxTO iv Tract] read to tt.,
' the universe with all things,' C. 3 : 11, n.
1 C. 12 : 6, n. The Church is the object
for which all spiritual provision is made.
3 : 19. 4 : 10, 13. C. 2 : 19. Dr. Burton
considers that irXrjpwpa is used with re
ference to the Gnostics, who said that
God and the ^Eons dwelt in the Pleroma.
S. Paul says that the body of Christians

EPHESIANS 2. 1—3.

477

Cf.

afapTiais, ev ats iroTe irepisiraTrjaaTB KaTa tov aiwva tov
Koafiov tovtov, koto tov dpyovTa Ths i^ovalas tov cte'poy, tou
•jrvBvfiaTOS tov vvv evepyouWoy iv Toty viols T/Jy a7ret0etay, 3 ev
oty /cat hfsis ttovtss avsaTpacprjfisv itotb iv Tais iiriQvfiiais T?y
t la is] evil propensities ; sins in thought
as well as deed ; aberrations from a pre
scribed law or the voice of conscience ;
apapr. is the more general term, J. 1 : 29.
9 : 34. 2 C. 5 : 21. H. 9 : 28. The dative
preserves its characteristic of expressing
what is close at hand, occasions, instru
ments. Donalds. §455. Dead, by or through
the trespasses. TrepieTTOTTjo-aTe] used
repeatedly of the manner of life. Eor =J /iT

connexion,

is the Pleroma in which God dwells.
the use of irX^pwpa in this
C. 2:8— 10.
II. 1 — 3. The great change, of which
the Ephesians were the subjects, had taken
place while they were in a state of spiri
tual death, pursuing a sinful course ac
cording to the spirit of the age, under the
influence of the Prince of darkness, the
same as that which led the Apostles as
well as the rest of mankind. 4 — 7. This
change could be ascribed only to the
sovereign and abundant grace of God,
which had been so displayed in the en
livening and enthroning power of Christ's
resurrection and exaltation as to manifest
to future ages the riches of divine grace ;
for (8 — 10), this salvation was wholly
of grace, not of works, and left no ground
for boasting ; believers, as such, being
the workmanship of God, created anew
for the performance of good works, not
saved as in reward of them. n — 13.
The Apostle next reviews the former con
dition of the Gentiles ; their moral degra
dation, helplessness, alienation from God,
whereas now they were brought into the
same near relation to God, as the Jews.
14 — 18. By their interest in Christ's death
they were incorporated with the spiritual
Israel ; the ritual observances which were
the symbols of separation between Jew and
Gentile, and the exciting causes of repug
nance, were abolished. Both divisions of
mankind enjoyed the like filial access to the
Father. 18 — 20. They were now fellow-
citizens of the spiritual Jerusalem, built
as living stones on one foundation, rising
into the beauty and symmetry of the
Church of God.
1 — 3. ko! bpds] governed by o-uxefu-
onolrjee (5). So C. 2 : 13. The Apostle
declares that the Ephesians had virtually
experienced the power which raised Jesus
from the dead. He resumes the thought
of 1 : 20, ivr)pyt)ffev .... iyelpas, which
again is suspended at ex afs irepieiraTijffaTe,
and taken up again at (5). The argu
ment runs continuously from 1 : 20 to
2 : 7. xeKpous] See on L. 9 : 60. J.
5 ; 25. The term implies the deprivation
of life, insensibility, inability ; those who
were unconscious of spiritual sensation or
feeling, liable to a sentence of eternal
death. iropaxTiipao-ix] particular,
special acts, lapses from ignorance or in
advertence (G. 6:1. Ja. 5 : 16). dpop-

LXX. 2 Ki. 20 : 3. Prov. 8 : 20. Eccl.
11:9; with eutrxTjpoxws, B. 13 : 13,
d££us, C. 1 : 1 o ; frequently with ex, ex
pressing the element in which they usually
and continually moved, B. 6 : 4. C. 2 : 6.
2 J. (4) . Cf. Tropevbpevot, L. 1:6; tto-
pefais, Ja. 1 : II. t6x alwva t. Kbtrpov
t. ] the spirit of this world ; as men
on all sides of them lived, L. 16 : 8.
Kbtrpov is the world or universe, from its
perfect arrangement, mundus opposed to
the indigesta moles of chaos. Frequently
put for the inhabitants of the earth, J.
12 : 31. 18 : 36. 1 C. 1 : 20. 2 C. 7 • 10.
atuxa may perhaps be personified here, as
it was by the Gnostics, who gave the name
of .55ons to the beings who emanated
from God. (Burton). Selon 1' Eon ou le
Prince de ce Monde. (Beausobre, I. 575).
Tempus dicitur non solum physice, sed
etiam moraliter, connotata qualitate ho-
minum in eo viventium, sic alwv dicit
longam temporum seriem, ubi astas mala
malam statem excipit; cf. A. 14 : 16.
1 P. 1 : 18. (Bengel). See on G. 1 : 4.
dpxovra ttjs e^outr.] the prince of the
fallen angels or daemons, who exercise a
secret but invisible influence. Qovtrlas,
domain, jurisdiction; hence those invested
with power, 1 :ai. 3 : 10. tou depos]
all that influences the moral territory
which is not included in the Church of
Christ ; the lower region of spiritual in
fluences ; the corrupt atmosphere of this
world, 6: 12. dTjp is the lower air; the
haze that surrounds the earth, opposed to
alBijp, thepure upper air. Homer, 11. xiv.
288, says of a pine, paKpordTij Trecjuuta Si
ijepos alBip' Uavev. tou Trxe up otos]
The genitive of the primary idea ; the
source or origin of TrepieTroTTjiraTe. or gen.
instead of ace, as nom. for dat. in L.
22 : 20, to iyx.w. n. The writer uses the
gen. because his mind is fixed more on the
character and action of the ttx. as being
rou Kbtrp. toutou ttjs iljwfflas tou depos,

478

EPHESIANS 2. 3—8.

aapKos hfwv, iroiovvTes Ta OeXhfaTa Ths aapKos Kai twv Stavoiwv,
Kal rjfBv TBKva cpvasi dpyhs, wy Kal ol Xoiirol- 4 o Ss Oeoy
7rAoucrtoy wv ev iXisi, Sia Trjv iroXXhv dyairrjv avTov rjv hyairrjasv
hfds, S /cat ovTay hfds VBKpovs Tois irapairTwfaai avveXwoirolijae
tw XpiaTW- yapiTl iaTe aeawafiivor

?v XpiaTW 'Ir,

Kat avvrjyeipe, Kai

iva evoei

ivSel-

avvsKauiasv ev tois eirovpaviois bv JS.piaTw Irjaov,
t/jTat iv Toty alwat Tois iirspyofsvois tov u7rep/3aAAovTa ttXovtov
Ths yapiTOS avTov iv yprjaTOTrjTi iep' hfds iv XpiaTW 'Irjaov.
Trj ydp yapiTl iaTE aeawafiivoi Sia Ths iriaTews" Kal tovto

than as a power or sovereign. iv tois
vlots ttjs direiB.] whose distinguishing
mark and prevailing character is disobe
dience. See M. 23: 15, n. J. 17: 12. ex
ois] sc. viols. Kal Tjp. tt.] even we all;
Jews as well as Gentiles, B. 1, 2, 3 : 9 —
19. 1 P. 4 2, 3. dveurpdtp. TroTe]
we formerly lived. dvatrrpitpeffBai ev
tpavipw, to live in public. Xen. Hell. VI.
4. 16. Plato, Repub. 558 A., used like
' versari,' to dwell in a place, be engaged
in a thing. So dvatrrpotprj, mode of life,
behaviour, 4 : 22, a. Siavoiwv] the
imaginations, the sinful propensities fos
tered in the mind (L. 1 1 : 1 7) , as distinct
from the carnal appetites (ret BeXr)para
ttjs trapxbs). LXX. Gen. 6 : 7, ttos Tts
StaxoetTat ex ttj KapSla airov e'iripeXws
iirl rd irovnpd. Cogitationes callidius
peccandi studium inferunt ; caro casco
ruit impetu. (Bengel). 010X07107101. tto-
VTjpol,M.. 15 :I9# rixva tpiaei <5p7Tjs]
subjects of wrath by birth ; not merely
liable to wrath or deserving of wrath, but
actually under the divine displeasure.
J. 3 : 36. B. 1 : 18. tpiaei. by an inherent
quality, hereditary and common to all the
race, by innate disposition rather than by
developed character. . tois ptj tpiaei oitri
Beois, G. 4 : 8. tputret 'IouSotot, G. 2 : 15.
ol Xoiirol] i.q. Kai to Xotrra (Bvtj, 4:17.
cf. B. 11 : 7. 1 Th. 4:13. 5:6.
4 — 7. 6 Si Qebs] The Si takes up the
thought in (1), and marks the contrast
between man's guilt and God's mercy.
TrXoutrtos wv] because he is rich ; wv
causal participle = 8ri etrri. Donaldson,
616 (a). This is very different from ttXou-
o"ios wv, 2 C. 8 : 9, ' rich though be was.'
For the sentiment comp. Ex. 34 : 6, Kuptos
6 Geos otxrlppwv xal (Xerjpwv, paKpbBvpos
Kal rroXviXeos. e'Xiei] compassion for the
misery which men endured, and the con
demnation to which they were subject, aa
the fruit of sin. Misericordia removet
miseriam ; amor confert salutem, (Beng.).
6"id t-Jjx tt. d7dTTTjx] for the manifes
tation of his abundant love. The senti

ment afterwards more clearly evolved in
lva e'vSel^TjTai, i)v ijydrr.] is a
kind of Hebrew superlative ; his un
bounded love, L. 22: 15. A. 4 : 17. 5 :28.
o-uxefwoTro/Tjo-e] The terms employed
denote intimate spiritual fellowship, awa
kened spiritual feeling in their hearts, as
the result of Christ's life generally.
xdpiri] Dative, signifying the efficient
cause, introduced as a comment on the
fact so emphatically insisted upon. Sxtos
veKpois tois tr. (1) ; cf. C. 2 . 13, n.
trvvbyeipe] has given spiritual activity
as the effect of his resurrection. svve-
KaBitrev] enthroned us with him in his
ascension, made us conscious of our spiri
tual position, C. 2 : 12, 13, n. Bev. 1 : 6,
(irolTjtrev Tjpas (iaffiXeis k. lepets. ex tois
erroup.] 1:3, n' ', 'that in heart and
mind we may thither ascend, and with
Him continually dwell.' Collect for Ascen
sion Day. tois alwtri t. (trepx-] the
oncoming ages, the successively arising
generations, from that time to the second
coming of Christ. ttXoutox ttjs xap.]
With the combination here of itXovtos
with xPVar. comp. B. 2:4. The essen
tial oneness of Christ with the Father in
his nature, attributes, will, and action, as
manifested in the revelation of Gospel
grace, will appear by comparison of
this whole passage with 1 : 6, 7. 3:8.
5 : 2, 25. 2 Th. 2 : 16. G. 2 : 20.
B. 5 : 6, 8. 8 : 35, 36. 1 J. 3 : 16.
4 : 9, 10. e'x xptjo-t6ttjti] expresses
the manner in which grace operates.
He showed this kindness to the Ephe
sians as a specimen of his ability and
desire to embrace others in the arms of
his mercy. The union between Christ
and all true believers is such that they
may look upon his resurrection, ascension,
and glory as the pledge and warrant for
the corresponding events of which they
will be subjects. In the person of Christ,
as their Head and Bepresentative, they
are already risen, ascended, glorified,
C. 3: 13. E. 6: 1— 11.

EPHESIANS 2. 8—12.

479

ovk e£ vfiwv, Oeou to Swpov 9 ovk e£ epywv, "iva fih tis Kav-
yfjarjTar IO auVou yap iafsv irolrj/na, KTiaOevTes iv XpiaTW
'Irjaov iiri spyois ayaOois, ois irpotjTolfaasv b Oeoy lva iv avTois
irspiiraThawfiEV. 11 Ato fivrjfioveveTe oti vfieis itots to sOvrj sv aapKi, ol
Xsydfievoi aKpoBvaTia viro Ths Xeyofievrjs irepiTO/uhs iv aapKi
yeipoiroihTov, I2 OTt hTS iv tw Kaipw e/cet'vw ywpis XpiaTov

8 — io. ttj ydp x^PlTl] f°r by the
grace before mentioned. The article re
calls the use of the word, (5). Dr. Eadie
considers that x^PlTL an(l irlffrews have
each the article because they express
ideas which are at once familiar, distinc
tive, and monadic in their nature. Sio,
ttjs Tr£tTTews] as the instrumental means,
perfidem, ' through and out of,' A. 3 : 16.
C. 2 : 12. xapis, the objective operating
cause, irlffTis the subjective medium by
which it is received. (EUicott). xal
tovto] referring to itrre ffenwffpivoi, ' and
this state of safety.' oix e£ (pywv] not
out of works ; motion from within an ob
ject (intrinsecus) Donaldson, § 475. In
B. 3 : 10, (pywv vbpov. Here (pywv is not
opposed to (pyois dyaBois (io), but the no
tion e£ (pywv to the notion eTri (pyois.
Our salvation is not out of works as its
origin, for it has good works as its effect.
S. Paul, however, does not speak of (pya
vbpov as (pya dyaBa, because, though they
exhibit an outward fulfilment of the law,
they are devoid of the principle of true
piety and morality, H. 9 : 1 4. Art. XIII.
lva pij tis koux-] so that no one can
boast ; cf. ifxa, Mk. 1 1 : 28. J. 5 : 20, or ' to
prevent any one boasting.' TrofTjpa] piece
of workmanship, cf. Art.X. xnaBivres
k.t.X.] being formed in C. J. with a view to
good works. Ip7a dyaBa presuppose the
divine life which proceeds from faith, iirl
denotes the object or aim of an action
considered as the motive or foundation
thereof, 'on the understanding of,'
Winer, §48. o. Jelf, § 634. G. 5: 13,
erri iXevBepla. 1 Th. 4:7. «rt dKaBap-
trla (see n.). II. ix. 598, iirl Swpois
(pX*o. XXI. 445, BijTeitrapev pltrBw (irl
pTjrtp. Xen. Anab. VII. 6. 3, KaXelv (irl
i-evla. ois irpoTjTolp.] for which God
made us ready beforehand that we should
walk in them — which God settled to be
the course of the believer's life, with the
same uniform and constant habit with
which we once walked in sin. So Tynd.,
Luther, Osterv. ' Through the preaching
of the Gospel and the influences of the
Spirit, men are made alive from spiritual
death, and enabled to do good works.'

(Macknight). Gratia itaque cum salute
an tecedit opera. (Bengel). iKriffBrjs oiK lva
dpyjjs, dXX' lva ipyd^Tj. (Theophylact).
Cf. irpowpiae trvppbptpovs ttjs eUbvos, B.
8 : 29. EUicott (with Winer, Olsh., &c.)
considers ois as in the dat. by attraction,
' God before we were created in Christ,
made ready for us, pre-arranged, prepared
a sphere of moral action.' So A. V. See
2 T. 2 : 19. Tit. 3 : 8.
11 — 13. At6] is used to establish the
grounds of an admonition suggested by
ex aurots Trepnrar., but with which the
Ap. does not here proceed. He attempts
it at 3 : 1, delivers it partially in 4 : 1 — 3,
but finally arrives at it in 4 : 17, whence
it is continuous to the end of the Epistle.
Cf. 3 : 13. A. 20: 26. pvTjpoveierej Talis
reoordatio gratum aninium acuit et fidem
roborat (19). Xe7<5pexot...Xe7ope'x?js]
indicate that in the mind of the writer the
distinction between circumcision and un-
circumcision no longer existed. aKpo-
j3vffTia] the collective designation of the
heathen world, as beyond the pale of re
ligious privilege, 1 Sam. 14 : 6. Is.
52 : 1. Ezek. 28 : 10. frKpofSvarla, irepi-
toptjs are here the abstract for the concrete,
Jelf, § 353. i. So irpeff(3ela for irpifftSeis,
trvppaxla for trip/xaxoi, uTTTjpetr.a for utttj-
peral. x€iporJroirjTOv] By this expression
S. Paul tacitly refers to the true circumci
sion made without hands, B. 2 : 29. Ph.
3 : 3. 8Tfi)Te] Sunt tria capita miserix ;
eratis sine Christo, sine Spiritu sancto,
sineDeo. (Bengel). xwpis Xp.] separate
fromChrist, the promised seed. dTrijXXo-
rpiwp.] by actual condition, by voluntary
profession, by formal exclusion. The
state of the Gentile world with regard to
the people of Israel supplies the ideas and
language, but their state with regard to
that Israel which was the subject of pro
phecy, the Israel of God — the Church of
Christ — isheredescribed. $(voitwv Sta-
Btjkwv] strangers, foreigners with regard
to. SiaBijKai may be regarded as the fce-
deraetjura civium. B. 9.4. The cove
nant made through Moses was the supple
ment and confirmation of that made with
Abraham, G. 3 : 17, 19. ttjs 1^77077.] the

480

EPHESIANS 2. 12—16.

airrfXXoT piwfiivot Ths irdXiTelas tov 'lapahX Kal ^evoi twv StaOrj-
kwv Ths iirayysXlas, iXirlSa fih evovTey /cat dOsoi iv tw Koafiw-
13 vvvl Si iv XpiaTW 'Irjaov vfisis ol iroTi ovtss fiaKpav eyyuy
iysvhOrjTB iv tw a'lfiaTi tov XpiaTov. I+ avros yap iaTiv h
elphvrj hfwv, b irothaas Ta dfCpoTspa ev Kat to fsaoToiyov tov
cppayfov Xvaas, 1;> tt/v iyOpav, sv Trj aapKi avTov, tov vdfiov
twv ivToXwv iv Sdyfiaai KaTapyhaas, 'lva tovs Svo KTtarj iv 'eovtw
els eva Kaivbv avOpwirov, iroiwv slphvrjv, Kal diroKaTaXXd^rj

covenant in Jer. 31 : 31 — 34, of which the
chief topic of promise was the Holy Spirit,
H. 8:8 — [2. ptj ixovres] without hope,
not possessing hope ; i. e. in their own
consciousness, subjectively, 1 Th. 4 : 13,
n. 2 Th. 1 : 8. &8eoi iv rip Kbtrpw] re
presenting them as the more criminal from
the order and unity, the marks of design
and contrivance, which the world presents,
cf. E. 1 : 20, 21. J. 1 : 10, n. Plin.if. N.
11. 3, quern Kbtrpov Grseci, nomine orna-
menti appellaverunt, eum nos a perfecta ab-
solut^que elegantia mundum. vvvl] adv.
temp, opposed to rip xaipoj ix. (12). ex
Xp. T.] having a spiritual relation to, in
terest in, fellowship with Christ person
ally (10); opposed to x^pk X. (12), and
parallel, but not identical with ex Tip alp.
t. Xp. Interest in the person of Christ, in
the incarnation, the mediatorship of
Christ, is attained through interest in his
act of atonement, B. 6 : 3. Svres] intro
duced to separate the adverbs, but pre
senting the notion of state or condition, as
well as position (1), C. I : 21. iyyis]
near to God (17), not to Israel or the
Church. Proselytes were always said to
be brought near, Is. 57 : 19. btpBapala
(yyis elvai Troiet Oeou, Wisd. 6 : 20.
Man's state as a sinner is a state of spi
ritual distance from God ; the salvation
revealed in the Gospel is a state of spiritual
nearness. e7exTj(/7jTe] ye became nigh,
H. 3 : 14. 6:4: see B. 15 : 8, n. ex
aifpaTt] in virtue of, H. 9 : 25. 10 : 19.
The stress is laid not on his doctrine or on
his example, but on his making his soul an
offering for sin, explained in (16). Hence
1 J. 2:2, aurds ikatrpbs iffri.
14 — 18. airbs] He himself, and none
other. He personally, M. 1 : 21. tj
eipTjxTj Tjp.fi x] the peace between us ; pax,
non modo pacificator ; nam sui itnpensa
pacem peperit. (Bengel). DW HI iTH
Mic. 5:4; the essence as well as the cause,
Isa. 9 : 6. Td dptp b rep a e'x] the interests
of Jew and Gentile to be one and the same.
rb petrbr. tov tpp.] the partition wall of
the fence, i.e. presented by the fence (M.

21 : 33, from Isa. 5 : 2) of restrictions and
exclusion. See on G. 4 : 25. The social
usages and peculiarities of the ceremonial
law which shut out the Gentiles from fel
lowship with the Jew. As the temple
was still standing, it is not likely that the
Apostle alludes to the wall between the
inner and outer courts, rijv (xB pav] in
apposition with, and explanatory of to
peffbroixov. the natural antipathy between
Jew and Gentile. Diodor. Sio. xxxiv.,
rd pttrdvBpwTra xal rrapdvopa (Btj. Tacit.
Histor. v. 4. Judaai gentes abomina-
bantur ; gentes pro ludibrio habebant Ju-
dseos ob circumcisionem, sabbatum, etc.
(Bengel). The article repeated before
dptpor. and Sio not only indicates the par
ties previously named (1 1), but marks the
definite reality of their previous existence
as two in opposition to their present
amalgamation. Cf. B. 3 : 29. iv ttj
trapxl] by his incarnation, i.e. in the fact
of it ; in the human personality which
establishes one and the same relation be
tween Himself and every believer ; in his
human nature as the second Adam, 1 C.
15:22, 45 — 49. iv S67patrt] Some refer
this to the evangelical precepts of the Gos
pel. The Syr. V. agrees with A. V. in in
terpreting it of the law of commandments
— together with the ordinances it enjoined.
8o7paTa] positive precepts, decrees (A.
16 : 4. 17 : 7), Sixaiiipara, L. 1:6, n.
Ttix exToX. iv Soyp., the law which was
composed of many specific (pi. and art.)
commandments having the form and cha
racter of positive edicts. The precise and
formal character of the whole dispensation
showed itself in the moral and ceremonial
laws, but had expression chiefly in the
latter, the observance of which created
that exclusiveness in which the Jews glo
ried, and which was the offence to the
Gentiles. But that which the Jews con
sidered as their glory was their yoke of
bondage, and their condemnation, testify
ing against them equally with the ex
cluded Gentiles. KaTap7Tj>as] having
rendered of none effect, B. 3:3. 2 T.
1 : 10. H. 2 : 14. The law could no

IS
-oaunssj 'sojajui pn anot}oajojd 'a}Joni b
[/"PB\? -asuas reoi}Binaq}Bui aq} ni}somjB
,'ui jC[}OBxa pauiB}uoa, }nq 'sj3q}o Saoure
uiSurq} suosb }ou .papuaqajdiuoo, suBara
A3 '^}iouna aq} jo uoi}3nj}S8p sq} jo
}0Bj aq} si q}B3p snouBatA Biq jo }OBj aq}
(Af) -zz : X '() aag •302/iTJ tjjing fix A3
'AxyAvg Ax A3 'lxvilpi Ax A3 0} }uaiBAmba
Bi ('xs> Ax) [dtxnv A3 "pog 0} uoi}Bijio
-uooaj puB uis 0}nn q}Bap jno Aq |bm8usj
Jno J3}}B[ aq} 'sn o} uoi}b;iiouoosj s(pog
'uoi}Bog!}snf jno Suiaq jauxioj sq} jo }Bq}
(9 : 9 'H "9Z '¦ 6 'H 'isuqo J° q?«ap am
0} psjjsjsj bi qoiqM jo qoB8 jo uoi}i[oqB jo
uoi}onj}sap aq} 'svjxdvTiii slxx rrrlmu qx puB
Avjxdvrlv aIxx o} }uap3Amba ejaq s; AvdgXj
aIj.x }ng -xo Ax (Si : g -g; jo AvdgXg aUx
= Aoq>nd/U)di3X qx) svj>tp\Uj>odji. 'vi : g ¦£)
ui -Sri aq} o} puodsa-uoo 'xnv as 'dgX-j AU.X
•xiiojlt) sp.ioA\ aqx ,-ajii Suipua-jaAau b
o} uoi}08jjnsaj umo jno jo joojd uiE}iao b
si }i 'uoi}oajjn8SJ 8,}sijq3 q}iM pa}oauuoo
BB puB 'aopjBd jo adoq ajns aq} BJSAsqsq
}us}tuad bsatJeJ }i uis joj uoi}Bi}idojd b sb
'. 8.18UU18 0} pog jo 8A0{ sq} jo uoissajdxa
}S8}bsjS sq} bi }j qnjjaMod }som sq} sjb
}s;.iqo jo q}Bap aq} Aq pajajjo ssoq} 'pog
o} ujn}sj o} s.iaums apBnsjad 0} pajsjjo sq
ubo }Bq} B}usmnSjB sq} ub jo , 'ssAJSsqo
}qSiu5[0Bpj be 'sdusjj -papuajjo A}jcd
aq} — suojb sai}JBd om} aq} jo auo jo uoi}
-ob aq} ui Ba}BinSijo uoi}Bipouooai ren}nui
aq} snq} }Bq} 'oo} 'psjsqiuamaj sq 0}
st }j -uis }suibSb q}BJM }snf s.pog 'gosg
IxLtlq sq} jo '}OBj ui 'uoi}Br[iouooaj o} apB}S
-qo AJBuiud B jo (EAonraj aq} sq sjojajaq}
}snrn }j -(oi '8 '9:0 "g) spuiui jno no
}i Aq paonpojd }03jj3 tCu« jo '}jBd jno uo
UOI}SB jCub 0} ^[}U3p30a}UB uoi}Bqiouooaj
jo ssubo }uaionj3 sq} ei }SiJqg jo q}Bap
sq} }Bq} JB3[0 bi }i }ng 'pog jo }JBd sq}
no ssajdxa pmoo q}Bap siq }BqM jo '}suqg
jo q}Bap aq} tCq '(01 : g -jj "apsody aq} jo
U0l}B}U3SSjd3J 8q}SISB) p8}33Jja BSS( qolllll
'pa}orao.id aq p[noo }i Moq puB}8japun
0} }monjip si }i 'A^qiasoq 'uoi}Euai[« 'uois
-jaAB jo }jBd .mo uo uoi}biouuusj sq} ui
ajuo ps}sisuoo uoiiBqiouooaj aq} jj -soub
-}uadsj 0} uoi}b}iaui aq} '}obj srq} jo uoi}
-Borepojd aq} aq praoM (siubu aq} 0} 3[}i}
eq} miq aAiS AjpjBq pmoM qopjM auo)
japouooai B jo eaujo Ajuo aq} pu« ! pog
O} BS300B 3}Bip3mUII 8Al3 praoM ,'80B3d
jno , Bq praoM A}iuiua jno jo uoi}ni
-ossip ajarn aq} uaq} 'ano|B apis auo no a.ia,u
tasmoSB}UB3q}ji '('ii.'I -Q 'STodkAojL -x -Kdj
swx as vioatjtq dx) ndgXs sAi}osfqns s.ubui
0} aAi}Bxajjoo pog jo }.rud aq} no Suiq}ou

•II "10 A
9J3M a.iaq}Jl -u '8i : g -Q z 'pog 0} ubui jo
BE' IJ8M SB 'UBUI 0} pog JO -S^I 'llBUI pUB
pog uoooipq '. jBn}nra si uoi}BqioaooaJ sq}
}Bq} Axdmr. suns} sq} qy "(81) majP }°
uoissassod jBuosJsd aq} sn o} sajnoss a}«o
-OApB pue josBa3J3}ni bb noiiotj }aasajd spj
'(ii) s}nauaq s}i jo jajjo aq} aJB jadsog
pu« uoiBspn Biq '(91) uoi}Bi(iauooaj pa}»aj
-ja }suqj) jo q}Bap aqx ¦(uoi}Borri}OUBS
'(BMauaj) 'dgAij AqAimt puB (uoi}Bogi}snf)
snA.1.3 Buua} aq} ui paqdmi A"[snoiAajd uaaq
SuiABq 'paAjOAa mou si pog o} uoi}bijio
-uooaj jo aoi}ou aq} 'sqo '££ — oz : \ 'Q
in bb pog 0} noi}B[8j ui pasn bjb (L i '91)
at mdj3 puB iidgXi aouajj 'o2 : X '0 ' n0
puB '(?i) aag •uoiibujbouj siq £q pa}oaija
JC[}08Jip si qoiqM }Bq} JayB pamBU Bi ('xxi
•x tjto) }Sijqj) jo q}Bap aq} iq pa}oajja
bb }nq 'jsuuoj aq} pspsoajd 'paapm 'ja}
-}B[ aqx "pog 0} uoi}Bipouooaj uoinmoo
B ^q objb puB *}SuqQ q}iAA uoran uouiraoo
B jCq jsq}s3o} papouooaj uaaq peq iaqx
•pog q}iM uoi}Bi(ioaooaJ Jiaq} 0} jsq}0
qoBa q}iM noi}Bijiouoosj Jisq} mojj — uoi}
-Bifiouooaj uommoo Jiaq} 0} eassBd aq j-ani
•nvx Jiaq} moJj *pog pjBMO} Sni}s;sqns
i}imuo aq} abjb bbojo aq} jCq puB [A xnv A3
AvdgXji -X -XJtOJLV 'A^A.V\\VXVJl 13A1Vtp
-lis sno\tf.\\Ti sqdjL aIxx 'sni}oq<j 'lz
'¦ ol '0 I "o£ — 8s <£l : 6 'Xq}Bdmfs
puB }sajs}ui ijB^nrn jo sal} sq} Aq
p8}pin 'psip ajj qoiqM joj irrims) A3 aq}
'. V : f *}uaraauo}B siq ui }saja}ui Jiaq}
0} aouajajaj ui A}iuriiuraoo auo Suimjoj
bb 'a*i \ixvrttpj> ta3 A3 'pog q}iM
noi}Brriouooaj Jiaq} mojj asojB ap.}uag
prre Map jo uoinn |Bn}nra aqx 'S:7>'g
'rfaT/mg/pyojiTj og -puBqjo }noqsmu" 'TTJTyo^Tj^
-d3Jivo '. }qSu}no aip 'tmtsilxAgojLii bb 'bais
-ua}ui bi qjLV jo aajoj aq} : a^tsuooaj
X[aji}ua jo jfiqSnojoq} [ajTjyYTJiTjj/
-ojty -9ji}nag puB Map 'sai}jBd Suisoddo
OM} eq} uaaM}aq [ttU.Alxdj3 -paqijos
-sp snq} }0B eq} ui [rfm7 0jt 'Amrtii.
UAlxdj3 Ix niijj? sqxnv '. jaq}0 qoBa 0} puB
mijj 0} pa}iun bjb BjaAaqaq }Bq} 'tnijj
ut ajq ren}uidB jo uoissassod £q 'jC}I(buos
-jad UBmnq puB auuip siq ui }saja}ui
£q si }j -jiasraijj q}p» uoiun ui [Axnv?
A3 01 : g -o -Si :'g -g' -Zi : g 0 z
•is : f 'aSuBqo iBn}uids 8a}B3ipui I'dgAv
AqATon -auo aq 0} bb os 'auo o}n; a}n}i}s
-uoo [tj<ij sj3 djijxjt -pooquBm pa}BA3|a
PUB MSU V- 0}U1 pSUTJOJ 8JB '81l}USg pUB
Aiap'oM} aqx [oqo snox -ffi 'ti :g -g uo
aag -jnoABj spj ui maq} aA.iasa.id jo *pog
jo ajdoad aq} uaui e^Bm 'pazija}OBJBqo
pun psuuap snq} noi}n}i}saoo b bb 'jaSuoj

dUx darloXa noxnn 10 1x0 _, .SnLLa Siox mn dndnnri Siox dirln
v /. ~ v v vi I-. 8' /*- i v " - i
dUdUdia oxniiiyaLLUna dmgya mn ,, .mxnn da dndgXa dUx Sndiaxn
-ojlo 'nodnnxD nox mo maa mx ixnrlms) Ida da Snodaxochrln Snox

181'

•81—91 % SMVISaHda

482

EPHESIANS 2. 18—21.

irpoaaywyrjv ol af(poT6poi bv evt irvEvfaTt irpos tov iraTspa.
.'9 "Apa ovv ovketi iaTE £ivoi /cat irdpoiKot, aAAa iru/i7roAtTat
twv ayiwv Kal oIkeIoi tov Qbov, t0 iiroiKoSofrjOevTes eiri tw
OefisXlw twv airoaToXwv Kai irpocprjTwv, ovtos a/cpoywvtatou
avTov 'Irjaov XpiaTov, 2I ev <S irdaa h olKoSofrj avvapfio-

tione victor lsetus ipse ultro nunciavit, J.
14 : 18. It is clear that our Lord an
nounced peace to the Ephesians, not per
sonally, but by means of their usual pas
tors and teachers. Cf. 4 : 20. A.
26 : 23. J. 10 : 16. So Christ by Noah,
1 P. 3 : 19, Tropeuaels eKijpufe. This
mode of expression should be borne in
mind by those who make it an article
of faith to hold that the second personal
advent of Christ will be premillennial.
Cf. Is. 57 : 19, LXX. elpr)vnv iir' elp-fjvrj
rots pdxpav xal tois iyyis obtri. This
peace, represented as the subject of
Christ's own Gospel message, is certainly
not peace between Jew and Gentile, but
peace for both with God, A. 10 : 30, n.
8ri] seeing that; (17) is parenthetical, Sti
corroborates dTro/caTaXXd^Tj, diroxrelvas,
introduces a subsequent and abiding effect
of Christ's humanity dependent upon the
former, and proving it to have transpired.
t-Jjx Trpotra7W7Tjx] 3 : 12. the intro
duction to the presence of the great Cre
ator which the creatures need ; that ac
cess which was shadowed forth in the
law, H. 9 : 8. 10 : 19 — 22 ; which the
heathens sought after and pretended to
gain by sacrificial rites. Through the One
Mediator under the guidance of the Di
vine Paraclete, both Jews and Gentiles
enjoyed like filial access to the Father.
e'x exJ Trxeup.] united in one Spirit. Cf.
(v ivi ffwpari (16). 4 : 4.
19 — 22. "Apa oiv] Quse cum ita sint.
The Apostle reverts to (14). oixiri]
This glances at the position of proselytes
under the old covenant. The Jews would
have had all Gentiles regarded, if not as
£exot, yet as irdpoixoi merely. See on Cor
nelius, A. 15 ; also G. 2. %ivoi] (12),
who spend a few days in a city, but have
no interest or stake in its welfare, irdpoi
xoi] sojourners; aliens, who live in a
place without acquiring civil rights. Lat.
inquilini, i.q., piroixoi. 'Peregrini atque
incolae.' Cic. Cf. A. 7 : 6, 29. L. 24 : 18.
1 P. I:i7; 2: n. o-up7roXiTai] This
implies fellowship and union with all
God's people, who enjoy the much coveted
ItroTeXela. Christ the king admits those
who are His into the kingdom, olxeloi
t. ©.] implies fellowship withGod Himself ;
members of the family of which Christ is the
head. Christ as Son over his own house

(H. 3 : 6) adopts them, and gives them
the name of sons (14 — 18) olxeloi leads
to the notion of oIkos Geou, regarded in
its character of temple ; which is called
(Micah 4:2)' the house of the God of
Jacob.' In M. 23 : 8, 6 oIkos ipwv, ' your
temple.' Hence he proceeds to consider
the Jews and Gentiles as component
parts of a living temple, distinguished by
its catholicity, perpetuity, spirituality.
BepeXlw] The testimony of the Apostles
and other teachers is indicated as the
foundation on which Christianity rests ;
1 J. 1 : I — 3. 2 P. 1 : IO — 21. irpotpTj-
Tfix] 3:5. 4: 11. referred to in L.
11:49. ^ne single article shows that
diroffr. irpotp. were regarded as one class.
dKpo7Uxta£ou] (XlBov) the foundation,
corner stone ; Is. 28 : 1 6, ippdXXw els
rd BepiXia Ztttix XlBov. — dxpoywviaiov.
ywvla, angle, corner, as that in which
jews and Gentiles are united. Also a
head corner stone, one high up, or even
at the top of the building, as appears
from the language in M. 21 : 44, itp' Sv
dv iriffTj, n. Ha?) t)1X~\' Ps. 118 : 22, 'not
foundation stone.' (Gesenius). Theverb is
used, 1 P. 2 : 6, to denote the dignity and
eminence to which our Lord is advanced.
Our Lord Himself personally, ' by the
mystery of his holy incarnation, by his
cross and passion, by his glorious resur
rection and ascension,' is alike the foun
dation and the headstone and crown.
Zech. 4 : 7. truxappoXo7-] in whom
compacted, every part of the building,
'jointed together ;' dppbs, joining, dpw,
fit (4 : 16). ai^ei] The living temple is
continually increased by the addition of
new members. This growth is exhi
bited in the annals of modern missions.
vabv] the part of the temple in which
the divinity especially resided, the sanc
tuary; L. 1 : 9, n. iv KupCijj] in the
Lord Jesus ; repeated to keep before
the mind the fact, that in Him ia the
completion as well as the foundation (20),
and the construction (e'x tp. . . ati%ei). iv ip]
' in whom even ye Gentiles are built to
gether with the Jews, so as to form a
dwelling in which God resides by the
Spirit.' Your interest in Him makes you
a portion in the temple ; since it is in
terest in Him, iv iS (21) that makes all

EPHESIANS 2. 21, 22. 3. 1—6.

483

Xoyoi/)uev77 ' av^Ei ety vabv dyiov iv Kvplw, 22 ev tp ical vfeis
avvoiKoSofieiaOs ety KaToiKrjThptov tov Qbov ev irvsvfiaTi.
3 Tovtov %dptv eyw HauXoy 6 Siafiios tov XpiaTov 'Irjaov
virsp vfiwv twv eOvwv 2 etye hicovaaTe Thv o'lKovofiav T/Jy
yapiTOS tov Oeou Ths SoOstaris foi et'y vfias, 3 OTt /caTa aTro-
/caAu\jrtv iyvwptas fioi to fivaThptov, KaOws irpoiypaypa iv dXlyw,
4 7rpoy o SvvaaOs avaytvwovcovTey vo/Jo-at t^v avveaiv fov iv tw
fvaTtjptw tov XpiaTov, $ b iv erepaty yeveafy ovk iyvwplaOrj
Tois vlois twv avOpwirwv wy vuv airsKaXvcpOrj Tois dyiots diroaTO-
Xois avTov Kal irpocphTais iv irvsvfiaTi, etvat ra sOvrj avy-

the building a temple of God. Cf. 2 C.
6:i6. Ex.29:45. Lev.26:i2. iP.2:5.
This great temple is constructed not of
stones, but of living men, whose hearts
are purified by faith ; it is dedicated not
to any idol, but to the living and true
God, who fills it with his presence ; who
is worshipped therein not with impure
rites, like those performed in the temple
of Diana, but by holy affections and vir
tuous actions produced in the worshippers
by the operation of the Spirit. (Conder).
III. i — 7. The Apostle addresses
them in the character of a prisoner of
Jesus Christ for the Gentiles in general,
assuming that they had heard of the spe
cial revelation and commission given him
to admit the Gentiles to the blessings of
the Gospel on the same terms of equality as
the Jew. Tourou xipa>\ i.e. since Gentile
believers are raised to the same privileges
as the Jews. The sentence is here inter
rupted, bnt is resumed in xdpirTw (14).
Sitrpios] 4 : 1, n. Philem. 1, a. 2 T. 1:8.
urrep bpwv] in your cause, to protect
your interests. The prep, suggests the
idea of standing over a person to fight for
him. Ttox iBv.] article marks the class.
He refers to the cause of his imprison
ment ; A. 21 : 27, 28. Soin(i3). e?7e]
' supposing at least ;' i. q., you know the
character of my apostleship, the peculi
arity of my commission ; spoken of things
which are assumed, or taken for granted ;
2 C. 5 : 3. G. 3 : 4, C. 1 : 23. i)Koiffare]
with ace. heard it as a thing spoken,
dxpbapa, dxovtrpa, not heard from it as
speaking, Jelf, § 487. 1. t*jx olxovo-
plav] the stewardship entrusted to me
with reference to dispensing the blessing
I have in charge toward you. olxovbpos
pvarijpiwv Oeou, i C. 4 : I. xdpis, .the spi
ritual endowment entrusted to him (8),
4:7. B. 15 : 15. So Apollos, A. 18 : 27.

dTTOKtfXur'ix] This probably refers to
the event narrated A. 22 : 1 7 — 21. And
see on G. 1 : 12. pvar-hpiov] The ad
mission of the Gentiles. By ascribing
his knowledge of this to Divine revelation,
he tacitly disclaims any pretension to su
perior natural wisdom, and appeals to
inspiration as the sanction for his apostolic
authority. Trpot^pa^a] as I wrote
above in brief, 2 : n — 13; 1 : 9, 10.
7rp 6 s 8] by referring to which ; looking to
what he had already stated ou this point.
Trpds ffxXnpoxapSlav, Mk. 10 : 5, n. L.
12 : 47. G. 2 : 14. Cf. Trpos touto,
Trpds oiSiv. dvayivwtrx.] The sublime
nature of the contents of this Epistle was
no reason for withdrawing it from general
perusal. Perhaps S. Paul wished them
to contrast ita subject matter with the
books they had known before their con
version, A. 19: 19. ex rip pvtrr. t. Xp.]
the mystery about Christ, gen. object.
The previously unknown and hidden doc
trine of his relation to all men, and their
universal equal interest in Him as Saviour
and Lord, the redemption of mankind as
such, salvation in Christ for all. The ad
mission of the Gentiles into the Church was
the complete development of the fulness
of Gospel blessings, and hence is spoken
of as the great fact disclosing the mystery
elxat Td (Bvij k.t. X. (6), not the whole mys-
teryitself : 1:9. B.16 : 25. C. 1 : 25—27.
ouk e7xwpio-0Tj] Non notificatum est.
Non dicit oix direxaXitpBTj, non revelatum
est. Notificatio per revelationem est fons
notificationis per prseconium. Bevelatio
est quiddam specialius ; notificatio fit ad
reliquos etiam auditores ; revelatio tantum
adprophetas. (Bengel). tis] with the same
clearness in respect of time, and extent of
information, vvv] in this age, in our
time. dTreKaXuiporj] See G. 2:2, 7 
9. A. 10 : 1 1 ; 13 : 2, 4, 46, 47 ; 14 : 2 7 ;
15 : 3—18. Comp. Bev. 10 : 7 ; anrj
31—2

bbm— qojnqo aq} jo ja}OBjBqo punodinoo
eq} — 8u}uag puB tAa£ jo uoiun sq} }Bq}
}qSnoq} Suioq }i '6 'ft ui -aohjo joj tjmcj/17oj/
jo uoi}n}i}sqns sq} joj }unoaoB abui '\jijI3
sdx Tjjg jo aouajjnooo sqx "PI : f "JQ
-dxsxoM.'Q nox o} pasoddo sb -dtnAh. sonp
-oj}u; 0} pssn si puB 'pvej jo }ob aq} sb
}OU '}OBJ JO J3}}BUI sb 'xmtp puB •ysXXTjjs
uodn spuadsp tj/17 *UBra jo }jBsq aq}
m aoBjS jo 5|J0M sq} Txreai Aaq} 'qojnqg
eq} (TJ7g) jo suBain Aq }a£ puB 'pog jo
oaoi puB ssaupooS sq} puB}BJsputi Aaqx
•q}.iBS uo Suiop bi }BqM mojj BM81A MSU
}aS qiM Aaq} 'usABaq ui uaas aABq sasuaS
-iqa}ni oqaSuB aq} }Bq} qB J8}jy 'X'x-x
-iiTindji3jiojj.il nox o} pasoddo 'oi}Bqdma
ajsa 'aqa -(qoods pdsog aq} ui) mou
umoujt apBin sq abui sjsq} }Bq} japjo
rn [aoa dgaidmAK. uai "OI : g 'objb
}BijqQ Aq ssjrjoag aq} Sui}bjsus3sj jo —
uorjEajo msu jo jjjom }BSjS spj} }qSnojM
mou q}Bq sjj os 'snBaj" }8uqQ Aq 'bmsj"
BB qSM SB B8[I}U8g '}SJII }B J[B pS}BSJO
ajj SB 'oqM . uoi}B8.io .Man sq} jo
]Bjn}BU sq} O} psqddB aq abui \ixavs
-jxh Ax c-saSE aq} mojj pBaqpog aq} ui
(?z : JI "ti) }3Joas }da>j uaaq q}Bq qoiqM
noi}BBuadsip aq} jo ajn}BU eq} o} bb ,
•BJ8j^ puB -ggj\[ \vs ApEau q}iM nrrloAoxjo
rjBejj [vjaioaioji Ix sjx 'z : gi 13; z
'ffJJIJjTjQin joj "XXT ^M. Pu12 - '^uSj 'n03Q
ixurllj.\3g A3 AtoA3Tijnxmtp3JL '6: l "p '}qSq
rtm}utds puB rejoiu }JBdrai 0} '. U8}qSqua
0} [lvxjjxmtp '(ii: LL'S3. -£t' : II "R
•JQ -uorreoqddB puB '}ua}xa 'ajn}BU 8}i
n; aiqEqojEasun '(da}B}ooj 'so/iXi) ,'psjojd
-xa jo paoBj} aq }ouubo }Bq}, 8(}Btrag
si qorqM Suisssrq jBn}iJids jo ajiisesj}
}Eq} . q}[B8M aiqB}njosui aq} ['YJt 'aXt^j
-3at} Aqx 'Ixxnu sidyX U q}iM uorqsoddE
ut "mou aq} ui unou b be pasn \ivgjjvjj
¦j\3>.i.iin3 -oi : gi "0 1 'Si : I M, 1
. A}qiuinq }BajS siq mojj Suisub 'jraBunq
jo 7[00} ai}Sody aq} qoiqM MaiA aAriosfqns
aq} 0} paquosB aq 0} si sSbhSuet siqx

•}B.iij ajsa sq} 'soxjiixtfidji 'sodsxipiyxDji
'7 '£2 'ATjdsxOJISTj Og , '}SB8T Sq} AVJ! HfJ IUB
oqM, 'aAi}BiJadns aq} uiojj pamjoj 'aAi}EjEd
-moo b \_' xoxsjiXuxs -snssp }SiJqQ ui uiijj
0} qSiu Usui SuiSuuq joj ssodjnd auiAig;
aq} jo }rasaj aq} sbm aiuaqss siqx 'P°0
jo mopsiM 8nojJBji}[nra sq} .ispjo puB tjubj
jouadns jo sSuiaq 0} umouj} spEin qoiqM
josjiisopBip aq} '}sjdss }da7[§aoi os amaqos
}Bq} jBaAaj 0} pauoieEimiuoo Suraq ui miq
uodn pa.uo}saq jnouoq aq} jo ssauiq}JOM.
-un umo srq uo sip.up mB,j -g 'Zl — 8
•6s:: I
'0 '8 : Z D "oi : fil '0> '°l '6l : I
. iqnjsssoons puB AfreopaSjaua jnoqBj
0} sm SuqqBUS jo ssodjnd aq} joj '-s'i
'. jSAtod Biq jo ssiojaxa 0i}sSjau8 sq} q}iM
SOUBpJOOOB Ul [ An$ -X 'A.d3A3 'X VXTJJI
•skjy]3Q0t> sdx spBSJ *umqorj '}uauimojd
apBm aq 0} Bi }ji§ ssjj £q jBM0}8sq jo
}0bj aq} asnBoaq '(z 'A ui bb 'soxtBtjX
}oa) 'dmq q}iM aa.iSv 0} apBm ajaq si
[ATUjisgoq -aoBjS ui B}Sisuoo qoiqM }j;S
¦" '11 : f -jj 'uoi}isoddB jo -uag ['d?X 'x
ATjsdtnq -9 : g g z '9z "tlz '. \ g [soaoh
-Tjjg qedsog aq} jo uoi}Bsuadsip 8q} u;
}Bq} puB '}suq|3 ui }Obj B aq 0} sem spq}
qy '\'x'jt 7Tjrf|3 0} }nq '-xnv 'KA.VJ13 sUx
0} }ou pajjajaj aq 0} si [Axj?id-£ Ax ab
"aXox3TiTinjj ajaM ^aq} sb 'Suisssiq sq}
jo }iraouiE aq} ui aouajajjip ou sem ajaq}
'jaAoaJora '. uoiun }saso[o aq} Suyionap
'(¦DrimjijjQJj) Xpoq amB9 aq} jo }nq 'sMap
aq} q}iM ('dd\jihnjj) sjraq Moqaj ipio }ou
e.iaM ss[i}usg sqx -pouBg sn}uidg auoiu
-nminoo ui [•^^TJJtf -x 'xsTirinjj -}0B|
-^qdosqx 'lOASTinoxvdxlMjj '^; A3 d\ptp3ji
tirri svxj\Uvdjij( snox sqdu. 10111 Ags 10 aidtja
-qK,3k. TjTims dvZ A3. — Apoq reoi}8 Ata 84}Suq^)
jo BJaqmaui [rjTirojjjjnij -£i : 1 -Q
f aouE}i.iaqu; sq} jo siraq }iiiof [vrlqAod
-ti\jiLnji -umou5[ aq pinoo siq} }Bq}
aousnnui |BU}uids jo arojio aq} uiq}iAv
^[UO BBM }I [¦rln3AJL A3 'f\ -Q i -ii : F
.' -u 'os : g [S77jjjt0orfjt -gz '%z : \ -g

'noaQ nox mcpoxi SoymiOJLnyojL U SniioUynna SUx mg Sioidnd
-nojia Siox na Siomno'Sa Sinx mn SinXdn Sinx dnd U\gj)idmdL nd-i OI
'noxDidv nox/Ur mo ixdnxnxn nxdnJL nx mx maQ mx na dmdcpm dmx
oJLn nodarlrlndnanojLn nox noidUxDnrl nox nidmdion U Six SnxdnJL
mjjixmcp mn 5 'noxnid-^ nox dOxnoyjL dOXjminXi^adn dox mgs>
-nmyaLLnna disiadga Swx da 'Uxnn SidnX U Ugpga dmiLn dmx dmx
-dnJL mdaxoxijiXnya mx lorla „ -noxnn Smarlndng SUx dmaLdada
dUx nxnn lorl dnmagoo dUx noaQ nox SoxidnX SUx dnadmg dUx
nxnn Sodonmg dUrlpdaLa no , 'noiyaLLnna nox nig rnxnid-g mx
na noxnn SmyaLLnjLa SUx nXoxarlrlnn mn nrlmnxmn inn nrlpdodUyn

•01—9 -e sMVisaHda

fSf

EPHESIANS 3.

Ji — 15-

485

eo~tv twv aiwvwv rjv iirolrjasv iv Xptarip irjaov Tip

•w 'I/j

II * r/\
koto irpoo<
Kvpiw hfwv, " bv tp eypfev Trjv irapprjaiav Kai Trjv irpoaayw-
yrjv ev irsiroiOhasi Sia Ths irlaTsws avTov.
13 Ato a'lTovfai fh e/c/ca/cetv ev Tais OXlypsal fovtjnrip vfiwv,
rjTis sort Sdca vfiwv. l* Tovtov yapiv KafiirTW ra ydvaTa fiov
irpos tov iraTBpa tov Kvpiov jy/xwv 'Irjaov XpiaTov, XS e£ ov

that which displayed the wisdom of God ;
but it is rather the existence of the human
Church — the redeemed among men — the
assembly of those who have tt)v Trapptjulav,
that exhibits the divine wisdom to heavenly
intelligences ; L. 15 : 10. For the sen
timent of (9 — 11) see Isa. 51 : 16, and Isa.
60, also Bev. 5:i. 1. 7: ii. V ttoXvitoIk.
tro0ta] the wisdom which, in various re
spects, is conspicuously excellent. The
accomplishment of the divine pur
poses would afford new proof of wisdom,
exerted in multifarious variety to bring
about its own designs. 1 C. 1 : 30, u. ;
iC.2:7. Kard irpbBetriv t. ai.]inac-
cordance with the purpose of ages, koto
irpoB. is connected with the whole of thepre-
ceding sentence — the manifestation, 7xw-
piffBjj, the witnesses, dpxais, k.t.X., the
instrumentality, Sid ttjs (kkX., the sub
ject, aotp. All the plans of the Divine
mind, had reference to Christ, and led on
to the manifestation of Deity in the ful
ness of time, and the accomplishment of
the scheme of redemption in and by Him.
Jerome (vn. 594), interprets aiwvwv, omnes
spirituales et rationabiles creaturae qua in
B(eculis fuerunt. Saeculutn quippe fre
quenter pro his quae in saeculo versantur
accipitur ut in G. 1 : 4. E. 2 : 7. ex if]
by virtue of union with Him, as being
Hia ; grounded in whom ; 2 : 13, 14. ttjx
irapp. k. t. it p otr ay wyi)v] that liberty
of speech which we have in prayer, and
that freedom of access which characterizes
the present dispensation, 2 : 18. H. 3 : 6;
10:19. 1 J. 2:28; 3:%i, 22; 4: 17;
5 : 14, 15. ex ireiroiB.] refers to both
Trapp. and npoaay. 2 Ki. 18 : 19. Tri
o-Tews outou] faith in Him ; the objec
tive genitive. Trior. Xp. faith in Christ,
Ph. 3 : 9. ttjs Trior, t. ivepy. faith in
the power, C. 2 : 12. So M. 10 : 1. J.
17:2. 13 — 19. He entreats them not to be
discouraged, or to despond, on account
of his sufferings for them ; and states his
prayers for them that they might receive
a renewal of spiritual strength by their
indwelling in Christ, and by their esta
blishment in love, so as to comprehend
the full extent and all the proportions of
the spiritual building. 2 : 20—22. Atb]

whereupon. Quad cum ita sint. Having
finished his comment upon u7rep vpwv twv
iBvwv (1), he takes occasion of it to obviate
the difficulty or uneasiness arising from
his description of himself as 6 Sitrpios . . .
bwip bpwv. His imprisonment was the
testimony and seal to their charter of
Gospel liberty. Cf. Ph. 2: 17, 18. al-
rovpai] like the English 'beg,' often
means ' require,' Mk. 6:24. 1 C. 1 : 2 2.
L. 1 : 63 ; 23 : 25. 1 P. 3 : 15. 'I en
treat you not to despond.' The Apostle
feared lest the afflictions he endured
should awaken in their minds some suspi
cion of the goodness of his cause, and
the truth of his doctrine. eKKOKetx]
turn out a coward, 2 C. 4 : 1, 16. G. 6 : 9.
See L. 18 : 1, n. tjtis] agreeing with
the noun in its own clause, as 1 : 14.
Mk. 15 : 16. G. 3 : 16. Ph. 1 : 28. Com
pare the sentiment, Ph. 1 : 12 — 14. t Th.
3:3. These sufferings proved the success
of his ministerial labours, and showed the
liberty which the Gentiles had obtained
from ceremonial bondage. Well then
might the Ephesians, as Gentiles, exult
that the Apostle endured these things for
their sakes (1), and not be ashamed of
his chain. Cf. Ph. 1 : 14, 19, 20, 28.
Toutou x&P1"] He now proceeds with
the prayer which he had conceived, and
was about to utter, at (1) ; a prayer
framed in accordance with the thoughts
and language of 2: 19 — 22. xdpirTW
Td ybv.] denotes worship, act of homage.
B. 11 :4; 14:n(0. T.). Ph. 2 : 10.
Here specially act of prayer. Dan. 6 : 10.
Bels rd ybv. A. 20 : 36 ; 21 : 5. e| off
dxopdf.J from whom all paternity, every
race derives its name ; who is the true
Father over all that are called children.
irarpid] the term used for a Jewish
tribe, clan, or household, L. 2:4. In
whatever way we divide and subdivide
beings in earth and heaven, there is one
God and Father of all ; E. 4 : 5, 6. The
original character and relation of Father
is in God, and exists in Him essentially.
Hence the eternal Sonship in the Trinity ;
G. 4 : 4, u. xara rbv wX.] xard, in
conformity to, corresponding with (20) ;
M. 9:29, n. Svvdpei xparatwB.] As
in 2 : 2 1 he compares the Christian com-

486

EPHESIANS 3. 15—20.

' ' ' " \ , k ~. i '?'„_„ . 16 ",„rt Snin
iraaa iraTpia sv ovpavois Kai siri yrjs ovofiaierat, tva owrj
vfiiv koto tov ttXovtov Ths Sd^rjs avTov SvvafiEt KpaTaiwQrjvai ota
tou irvsvfiaTos avTov et'y tov 'daw avOpwirov, x? KaTOiKhaai tov
XpiaTOV Sid Ths iriaTews iv Tais KapSlais vfiwv ev ayairrj eppt-
Xwfiivoi Kal TeOBfieXiwfiivot, l8 tva ifyayvarjTe KaTaXa/SiaOat
avv iraai Tois dylois t'i to irXaTOS /cat fihKOS Kal >3a0os koi uvp-oy,
J9 yvwvai tb t^ virEpjSdXXovaav Ths yvwcrewy dyairrjv tou
XpiaTov, lva irXrjpwOhTE et'y irdv to irXhpwfia tov Qbov.
20 Tw Si Svva/iivw virip irdvTa iroihaai u7repe/c7reptcrtrou

munity to a temple, so here he prays that
the living stones may be strengthened by
the infusion of patient hope and steadfast
endurance. Svxdpet] added to increase
the force of the sentiment, ' atrengthened,''
but conveying the idea of power bestowed
(6 : 10), not inherent in the subject, which
is confirmed by the use of els. In C. 1 : 1 1 ,
iv irdff-n Svv. I C. 16 : 13. L. 2 : 40. The
preposition els marks the direction and
destination of the gift which is infused
into the inner man, 'quod attinet ad.'
L. 12 : 21. B. 4 : 20. Ttix (trw dvBp.]
B. 7 : 22. 2 C. 4 : 1 6. Plato, DeRepubl. ix.
589. § 12, tpaltj dv Selv ravra irpaTTeiv xal
Xeyeiv, SBev tov dvBpwirov 6 exros dvBpwiros
(trrai iyKpariffTaros. KaroiKijffai] The
infin. of result, Sure expressing the com
pletion of KparaiwB., the effect of an in
crease of spiritual power. They would
indeed be the temple of God (KaToiKTjrTj-
ptox t. 0., 2 :22), when Christ dwelt in
their hearts; J. 14 : 23. B. 8:9, 11. 1 C.
3 : 16 — 19. Bev. 3 : 20. iv tois Kap
Sla 1 s] Hence the whole spiritual temple
of God, 'the Holy Catholic Church,' is
the aggregate of those who are individually
his temple, who consciously exercise faith
and love, being possessed by the Spirit
of Christ, J. 14 : 17, 20, 21, 23. (ppi£.
TeflepeX.] participial anacoluthon for gen.
referring to bpwv or dat. after Stprj ; C.
2:2. Two metaphors are used, as in
1 C. 3 : 9, Oeou yewpyiov, Oeou olKoSopr),
C. 2 : 7. For reBepeX. cf. C. 1 : 23. 1 P.
5 : 10. M. 7:25. e'x d7dTTTj] 'this
was to be their basis and foundation in
which alone they could realize the ma
jestic proportions of Christ's love toman.'
(EUicott). truxSetrpos ttjs TeXetiTTjTos, C.
3:14. KaraXafidrBai] to seize with the
mind, J. 1:5, i) Si trKorla ov KariXafiev
airb. cf. A. 4 : 13, 10 : 34, 25 : 25.
triv iraai to?s 07.] with the body of
those whose name as a class denotes the
highest character and privileges, 2 : 19.
TrXdTos, vipos] These refer to the di

mensions of a temple. Cf. Bev. 21 : 16.
The general design of the Apostle is to
give as grand an idea as possible of the
extent and beauty of the One and Uni
versal Church. The several terms (cf. Job
11 : 7, 8, 9) describe the whole mystery
of godliness, which is begun and founded
in our love to Christ, and reaches its
highest point in the full realization of
Christ's love to us, C. 2:2, 3. Has
dimensiones templi spiritualis pertinent
ad plenitudinem Dei, cui ecclesia pro sua
capacitate respondere debet. (Bengel).
Believers, as a temple, should expand to
the dimensions of the grace of the in
dwelling Spirit, yvwvai re] dependent
on it)itrxiai]Te. The Te appends a sup
plementary thought to KaTaXa(3iffBai.
yvwtrews after iirep(3dXX. genitive of re
lation, ' a knowledge-surpassing love.'
Comparison is implied. Ph. 2:3. 'to
have some relative acquaintance with the
love of Christ, though the absolute under
standing of it was beyond their power.'
Suavissima haec quasi correctio est, Dix-
erat cognoscere, statim negat cognitionem
idoneam haberi posse ; hoc duntaxat no-
vimus, amorem esse uberiorem notitia
nostra. Amor Christi erga nos semper
excedit cognitionem nostram ; et sic po
tentia Dei cogitationem nostram <2o).
(Bengel). iJxo'VXTjpwa'Tjre, k.t.X.] that
ye may be filled so as to reach to all the
fulness of Deity ; so as perfectly to realize
in your spiritual consciousness the com
plete experience of the divine fulness in
Christ. C. 2:9, 10. Conjuncta sunt no
titia spiritualis et plenitudo. Cf. 4 : 13.
Some render eis 'up to,' 'in accordance
with,' as M. 10 : 41, 42 ; 'in correspon
dence with every element of the commu
nicable fulness of God. '
20, 21. Tip Swap.] Ability in this case
implies willingness, as in B. 16 : 25. H.
7 : 25. Jude 24. uTrep TrdxTa] implying
excess beyond a certain measure or stan
dard; 'more than;' birip epe, M. 10:37.

EPHESIANS 3. 20, 21. 4. 1—3.

487

wv aiTovfisQa rj voovfisv koto Thv Suvafiv Thv ivspyovfievrjv iv
hfiv, 2I avTw h Sd£a ev Trj EKKXrjaia sv XptaTtp 'Irjaov et'y iraaas
Tay yeveay tou alwvos twv aiwvwv dfihv.
4 UapaKaXw ovv u/xay eyw 6 Siafiios iv Kvplw, a£twy irept-
iraThaai Ths /cAiJcrewy »/y ikXhOrjTB, % fETa iraarjs TaiTEivoippoavvrjs
Kat irpaoTrjTOs, fETa fiaxpoOvfitas, avsydfsvoi aAAzj-Awv ev aya7r|?,
3 o"7rouoarovTey Trjpsiv Trjv ivoTrjTa tov irvsvfiaTos iv tw avvSsafw

birip TroXXoiis, G. 1 : 14. birepeKirepiffaov,
a compounded adverb, 1 Th. 3 : 10. 5:13.
birepXlav, 2 C. 11 15. birepviKdw, B.
8 : 37. birepav^dvw, 2 Th. 1 : 3. uTrep-
vipbw, Ph. 2 : 9. uTrepTrXeoxdfui, 1 T.
1 : 14. voovpev] cogitatio latins patet
quam preces. Kard tt)v Siv.] in confor
mity with the power (16). rijv ivepy.
(v Tjptx] which manifests ita working in
us. As S. Paul had classed himself with
the Ephesians in describing their alienation
from God, 2:3, so nere ne identifies them
with himself as renewed by the same spiri
tual principle, (v ttj ^kkXtjo-.] remind
ing them that they belonged to the commu
nity in which alone the true glory of God
could be developed, realized, and acknow
ledged (10). Connect e'x Xp. 'I. with i)
Sofa. Christ Jesus, as the manifestation
of Deity, as the Saviour of men, is the
exhibition of God's glory and the theme of
praise, els irdaas rds 7ex.] Cf. Isa.
60: 15, where "TH) ")VT 'many (or all)
generations' is parallel to D^J/ eternity.
"iVl yeved] by derivation ireploSos, cycle ;
'reaching into all the generations of the
age which lasts for ever.' tou alwvos tux
al. corresponds ejiactly to the Heb. phrase
(Chald.) N)!?^ Q^JJ- Dan. 7 : 18. See
Ph. 4 : 20, n. Thus the Ap. arms their
minds against the reproach cast upon
Christianity as a religion without altars,
temple, priesthood, or visible bond of unity.
The principle of love secured them against
the seductive effect of the false glory which
attached to the gorgeous worship of the
national temple.
IV. 1 — 6. S. Paul, as the prisoner of
the Lord, urges them to act according to
their Christian calling, and points out the
graces of meekness and lowliness as
forming the bond of peace by which they
would maintain Christian unity, oiv]
resumes the line of thought commenced at
2:n, taken up again at 3 : 1, continued
at 3 : 14, in the form of a praj'er, and
now carried on to (3) in the original form

of an admonition, so to 'walk' that they
might be, and appear holy and united in
the Lord. (17). 2 : 10. TropoKoXS]
orig., call upon any one for aid. Hence
'beseech, entreat,' M. 18 : 32. Mk.
1 : 40. Hence 6 irapaKXi/Tos, advocatus,
one who is called upon to give help or
consolation ; intercessor, comforter. 6
Sitrpios iv Kup.] the prisoner in the
cause of the Lord, 3 : 1. Ph. 1 : 13.
d£.ws ttjs KXijtrews] worthy of the
Gospel which you profess (Ph. 1 : 27), the
salvation to which you are called (1 Th,
2 : 10, n.), the Lord who called you (C.
1 : 10), the character which you bear, (C.
3 :i2.) i)s iKXr)8TjTe] cf. 2 T. 1 : 9, tov
ffwnavTos i)pas Kal KaXitravros KXijaei dyia.
Arrian, Epict. Karaiffxiveiv tt)v kXtjo-iv t)v
Ke/rXTjKex. TrdirTjs] every kind of; 'all
possible,' E. 1 : 8. Ja. 1 : 2. raireiv-
otppoffivtjs] modesty of mind, the in
ward feeling of humility. TrpgoTTjTos]
the outward expression, G. 5 : 23, n. The
preposition perd is repeated before paxpo-
Bvplas, as it denotes a distinct virtue, the
result of the former two. dxex6p;exoi]
This explains paxpoB., C. 3: 12, 13, bear
with, have patience with errors or weak
ness, (ws irbre dvi£opat bpwv, M. 17 : 17.
2 C. 1 1 : 1, bear up against a thing, en
dure, dvixeffBai SovXoffivrjs, Od, XXII. 423.
dxexopexot, trTrouSdfoxTes are used aa if the
preceding sentence had been lva Trepi-
iraTijffTjTe , or in concord with the subject
to ixX-qB-rjie. Winer, § 63. 2. o-TrouSd-
tTovres] applying all earnestness; doing
your utmost, 2 P, 1 : 5, 10, 15. ' Endea
vour' (devoir, debere), officium suum
prout debet exsequi (Skinner) ; equivalent
to Fr. s'efforcer ; not ' attempt' merely.
TTjpetx] observe ; for the fact of exoTTjs
does not depend for its existence upon
our efforts, or the maintenance of formal
union. T7jx eV 6 ttj to] The oneness
which ia characteriatic of the Spirit.
Unity, in the aense of union, is a result
of this. The oneness or unity is a matter
of fact, 4 — 6, union should be its ex
emplification and symbol, J. 17 : 21, n.
Tip avvSitrpw] by being united in the
bond of peace ; by the practice of these

488

EPHESIANS 4. 3—8.

Tfjy slphvrjs. 4 ev aw/xa Kal ev irvevfia, KaOws Kal iKXhOrjTe ev fia.
iXirlSi Ths KXhasws vfiwv 5 e£? Kuptoy, fila irlaTis, ev /3airTiafa-
ety Oeoy Kal iraThp iravTwv, b iirl irdvrwv /cat Sid iravTwv Kai ev
irdaiv vfiiv. 1 evt Si iKaaTtp hfwv iSoOrj h \dpts /caTa to /xeTpov
Ths Swpsas tov XpiaTov. 8 Sib Ae'yet, 'Avafias et'y u\|/-oy jj^/ixaAw-

Christian virtues. Cf. d7o7rTj, C. 3 : 14.
Unity ia made perceptible to the world by
the preservation of peace among those who
mutually recognize in one another the
image of Christ, and who feel that they
are one in Him in spite of minor diffe
rences, (v trfflpa] 'the mystical body' of
Christ, ' the bleaaed company of all faithful
people' is one, 2 : 16. B* 12 : 5. The
irvevpa is the Holy Spirit which moves and
vivifies the trwpa, 1 C. 12 : 13. In sym-
bolo apostolico articulum de Spiritu sancto
commode excipit articulus de ecclesia.
Bengel. KaB. x. (xX. ex pif iXir. ttjs
kX. bp.] in one hope belonging to your
calling, tj dxtli kXtjo-is, Ph. 3 : 14. They
had all embraced the blessed hope of ever
lasting life. Upon this hope they all re
lied. By xaBws Kal this oneness of the
hope belonging to their call, characteristic
of the position in which their call placed
them (ixXijB. iv), is represented as the
central element of unity, or a kind of re
ference-fact, or test. They whose hope
is one, arising from the Gospel call, must
be one body, and possessed by OTte Spirit.
On iv, see 1 C. 7 : 15- 1 Th. 4:7, °-
pla irlffTis] iriffr. is that personal trust
in Christ as Saviour and Lord which is
essential to .true Christianity. Clemens
Alex. Strom. 11., tj trvvixovtsa tt)v ixxXtj-
trlav dperi), tj irlffTis iffri. ' Faith ia the
virtue which holds together the Church.'
e'x pdiTTiffpa] as we have one object of
faith (Kuptos) one distinguishing charac
teristic of our religion (tHatis) eo we have
one outward seal and profession, one mode
of acknowledging Christ, one form of ac
ceptance by Christ. Alia sunt in quibus
inter se aliquando etiam doctissimi atque
optimi regulas catholicie defensores, salvd
fidei com/page non consonant. (Augustine).
c. Jul. I. 2, p. 205. Christian unity,
generally, means the unity of dispensa
tion for the various classes of converts ;
it expresses the great principle of pla
irolpvij, els iroiprjv, ' one flock, one shep
herd' (J. 10 : 16, n.). Contrary to the
Jewish prejudice, Christianity was to be
one and the same as to all its benefits and
privileges for Jews, devout Gentiles, and
idolaters, when converts. Hence it is called
tj ivbTtjs tov rrveiparos, in opposition to
the character of the Jewish dispensation,

which was partially allotted, and shaded off,
as it were, from native Jew to the proselyte
of righteouaness, and in a lower degree
still to the proselyte of the gate. Hence
it is said to be preserved ex Tip trvvSitrpw
ttjs elprjvijs, because the main ground of
irritation and enmity on religious matters
was the jealousy of the Jews respecting the
exoTTjsof God's Church. Cf. 2: 15. SeeBp.
Hind's History, c. X. ttottjp] Cf. Mai.
2: IO. TrdxTwx] masculine, meaning all
believers ; ex Trotrtx bplv. Some MSS. have
Tjptx, others ex tt. only, eirl describes the
action of the Father in his own person ;
Sid the action of the Father in the person
of the Son (J. 13 : 13, 20. 17 : 7, 10,
11, 21 — 23) ; e'x the action of the Father
in the person of the Holy Ghost (J.
14 : 16, 17. 16:13 — 15b The idea con
veyed by 5td is more external and general
in its nature, while that expressed by e'x
is intimate and special union, and inhabi
tation. (Eadie).
7 — 10. This unity is consistent with a
variety of gifts which are dispensed by
our incarnate and ascended Lord, who
fills the Church with all spiritual blessings,
and the universe with all appropriate
gifts, ivi Si ixdtrrw] Now to each indi
vidual. No member of the Church is
left destitute. iSbBij tj x°-P's] n's
grace was given ; whatever grace each one
has. This xapts Is exemplified first in the
Xaplffpara or extraordinary endowments,
designating to peculiar offices and duties,
but is by no means limited to them. The
Xdpis thus distributed to individuals was
for the benefit of all, ol irdvres (13). This
grace was in its ordinary sense special
and definite in each believer. With (vl
ixdffTW . . . ilbBrj cf. (16) ex pirpw (vos
(KaaT. pipovs, and B. 12 : 3, 6, &c. KOTd
to perpox] according to the measure
which Christ observes in dispensing the
gift. Xp., the gen. expressing the source
whence the gift proceeds. Sib] in proof
of which, or ' in reference to which.'
Xe7ei] subaud. tj ypatpr), which is omitted, -
B. 15 : 10. G. 3 : 16, and is inserted Mk.
15 : 28. J. 7 : 38, 42. iT. 5 :i8. Ja. 4:5.
cf. Ps. 68 : 19, 20. dxo/3ds] The verbs
in Heb. corresponding to this and (Swxev
are in the second person, and are ad
dressed to Jehovah as the God of Israel

EPHESIANS 4. 8—12.

489

Teuo-ev alyfdXwalav, /cat edWe SdfaTa Toty avOpwirois. 9 (to Se,
avBprj, Tt eo-Ttv et ju.77 oTt Kal /caTe/3/y- irpwrov et'y Ta KOTWTEpa fiprj
Ths yhs'i IO o /caTa/3ay, ai/roy ecrTt /cat o ava/3ay vicspavw iravTwv
twv ovpavwv, lva irXrjpwarj ra TavTa.) T r /cat auToy sSwke tovs ju-ev
a7rocrTdAouy, Touy de irpocphTas, tovs Si euayyeAterTay, Touy de
iroifsvas ko.1 SiSaaKaXovs, I2 7rpoy tov KaTapTiafibv twv ayiwv, et'y

triumphing over his enemies after having
come down to subdue them, vipos] i.e.
to heaven ; so from on high, Is. 32 : 15.
jj'xp.aXioT. oix/^o^.] These words are
joined also in 2 Chr. 28 : 5, rjxpaXw-
revtrev it; airwv alxpaXwtrlav Tro\Xr)x. So
dtj. 11, 17; in V. 15, dxreXd/Soxro ttjs
alxpaX. The abstract for the concrete,
i.q. aJxpdXtoTot, a captive multitude, like
' aervitus' for ' servi ;' He carried away
captive those who were slaves of sin and
death. C. 2 : 15. 2 T. 2 : 26. H. 2 : 15.
The phrase signifies the leading on a train
of captives, but applies with peculiar force
to conquerors and oppresaors who are led
captive, as Judg. 5 : 12, dxdora BapaK,
xal alxpaXwriaov alxpaXwtrlav trov. ^^
XVQVy 1 used continually to signify restora
tion, redemption of those who were made
captive, Deut. 30 : 3. Ps. 14 : 7. Jer.29 : 14,
and alao simple restoration to a former
state, as Job 42 : 10. Ezek. 16 : 53, 55.
(Swxe Sbpara] Ps. 68 : 19. Heb.
J"1\3.T,Q ty}\t?4 thou hast received gifts
(to dispense). dx(7pi&7rois] Dativ. com
modi. Prosunt dona non iis tantum qui
accipiunt sed omnibus, Heb D^1N3>
LXX. (Alex.), iv dvBpwwois. accepisti mu-
nera inter homines quasi in pompa trium-
phali distribuenda. (Dathe).T6 Se, dvifJT)]
Now the expression dxe/3Tj, what means it
save that he descended? Cf.H.12:27. Ob
serve the going off at a word, 5 : 12 — 15.
1 C. 2 : 14. 3 : 1 — 12. t4 Kararepa
jxiprj t. y.] the earth, the place beneath.
7tjs, gen. of appos. Ja. 1 : 12. 1 P. 3 : 7.
2 C. 1 : 22. upets ix twv Kdrw eari, J.
8 : 23. eirl ttjs yijs Kdrw, A. 2 : 19. The
words apply to his incarnation, 'the
lowest parts of the earth,' Ps. 139 : 15.
For the whole sentiment comp. Ph. 2 : 6 —
n. H. 2 : 9, 10, 14, &c. The Apostle
glances at the humiliation as necessary to
the act of redemption and restoration
which takes effect in the exaltation of
Christ, C. 1 : 20 — 22. Some interpret
them of our Lord's descent into hell, but
it is not clear that the descent referred to
in xarapas took place after his death, or

that the Td xarwrepa refer to the unseen
woi*ld. Comparantur non una pars terrae
cum altera, sed tota terra cum coelo.
(Calvin). iirepdvw ir. t. oip.] above
all the heavens. ' Whatever heaven ia
higher than all the rest which are called
heavens, into that place did He ascend.'
(Pearson), tva ttXtjp.] that he may per
vade all with his presence and power.
1 1 — 16. The Apostle states the instru
mental means for the edification of the
body of Christ, and describes the qualities
by which a perfect manhood will show
itself, viz., stability in the faith, declara
tion of the truth in love, proportionate
and harmonious increase in every part
from union with Christ, xal airbs (Swxe]
resuming from (8). airbs is supplied to
indicate accurately the person spoken of,
i.e. Christ. (Swkc is used in harmony with
(SbBij tj x°-P'S' Sbpara, and means 'He con
stituted, appointed,' as 1 : 22; i.q. 1 C.
12 : 28, (Bero b Qebs. diroaToXovs]
called, commissioned, and sent forth by
Christ himself, who had seen Christ Jesus
in the flesh. In this sense there have
been none beside the twelve and the
Apostle of the Gentiles. This ace. and
those which follow are in a kind of apposi
tion with Sbpara, as the Apostles, &c. were
designated to their office by their respec
tive Sbpara. Trp o0tjt as] those who spoke
under divine influence ; inspired expound
ers of O. T. Scriptures ; those to whom any-
thingwasrevealed, kot' dTroKdXut/'ix. eiay-
yeXiffrds] messengers of good tidings, mis-
sionariea where Christ was not yet named,
A. 21 : 8. 2 T. 4 : 5. See M. 3 : 1, n. The
tei m ought not to be restricted to the four
evangelists, conventionally bo called, tt 0 1-
piv. x. 8toatrK.]used of instructors gene
rally, inclusive of those who are named be
fore. Probably both are joined together
here, as Christ alone is b Toipijv. Pascunt
docendo. They form one class, yet with a
difference of offices, though oneperson often,
perhaps generally, held both, iroipijv is a
ruler, guide, conservator of the flock. Cf.
iroipalvw, flbffKw, J. 21 : 1 5, 16. B. 12 : 7, 8.
1 Th. 5 : 12. 1 T. 5 : 17. Nonadduntur hie
thaumaturgi ; nam horum actiones jam
ajjquanto minus pertinent Trpds tAx xarap-

490

EPHESIANS 4. 12—15.

epyov SiaKovias, els olKoSofhv tov awfiaTos tov XpiaTov " fEypt
KaTavThawfisv ol iravTES et'y T77V ivoTrjTa T?y irlaTsws Kai Trjs eirt-
yvwaews tov viov tov Qeov, et'y dvSpa TeXeiov, et'y fiETpov rjXlKtas
tov irXrjpwfiaTOS tov XpiaTov, J4 lva firjKiTi wfisv vrjirioi,
KXvSwviXpfiEvoi Kal irspicpspdfsvot iravri dvifiw Ths SiSaaKaXias,
iv Trj KVj3sla twv avOpwirwv, iv iravovpyla irpbs Thv fisOoSsiav T/Jy
7rAav7;y, IS dAi7#euovTey Si iv dydirrj av^h^wfEV ety ovtov Ta

Tiapbv. Et fortasse jam ante extrema
apostolorum tempora rarius fuit donum
miraculorum. Cf. H. 2 : 4. (Bengel). kot-
apTitrpbv] See on KaTTjpriapivos, L.
6 : 40, n. Trpds intimating an effect de
signed which cannot be wholly attained;
els, an effect which is attainable, cf. L.
14:28, n. irpbs tpwriapbv, 2 C. 4 : 6. 'Look
ing to the perfect training of the saints
(as individuals), for the ultimate purpose of
the work of the ministry, and edifying the
body of Christ. ' Siaxovlas] the ordinary
ministry of the word ; spoken of the apo
stolic office, A. 1 : 17; of a prophet, A.
13 : 1, 2 ; of an evangelist, 2 T. 4 : 5, 11;
of pastors generally, A. 6 : 4. Siaipitreis
Siaxovtwv elal Kal b abrbs Kipios, I C.
12 : 5. Compare our expressions, civil
service, military service. olxoSopTjv]
' The real salvation of a soul depends aa
much upon edification as upon conver
sion. Great success in the conversion of
sinners may minister to spiritual pride.
The work of conversion attracts more at
tention, and is more visible, than that of
edification,; but it must not be taken for
the great end of preaching.' (Scholefield's
Zdfe, p. 390.) KOTaxTTjo-iopex] arrive
at; take possession of, A. 26 : 7. Ph.
3: n. ol TrdxTes] the wholebody of us.
ttjx ex6TTjTa] having a divine Saviour
for its central object, one in essence and
permanence. Haec unitas amice opponitur
¦varietati donoruin, et universitati sancto
rum; contrarius autem huic unitati est
omnis ventus (14). (Bengel). The oneness
which is characteristic of, which arises
from true faith in Jesus, and true know
ledge of Him. If faith and knowledge
were perfect, there would be perfect
unity. Haec duo (irlffT. iirlyv.) et conve-
niunt et differunt ; nam cognitio perfec-
tius quiddam fide sonat. (Beng.). The
three expressions, ttjx evbrTrra, dvSpa riX.,
pirpov tjXik. denote the same result ; each
being explanatory of the preceding. eis
dvSpa T^Xetox] to the condition of a
full-grown man ; when the various mi
nisterial gifts specified in (n) will be
no longer requisite; opposed to pijiTioi,

Cf. H. 5 : 12—14. 1 C. 13 : 10. TjXtKtos]
' stature ;' growth as of the body being the
figure in the Apostle's mind, els pirp.
tjXik.] to the attainment of the full pro
portions of the stature ; reaching the due
height and dimensions (16). pirpov t(/3tjs,
11. XI. 225. perpa poptpijs, full stature,
Eur. Ale. 1053. tou irXijpwp. r. Xp.]
of the Church in its ultimate perfect state,
when it really, as matter of fact, is rb
irXijpwpa t. Xp. 1:23. 1 C. 12 : 12. lva]
dependent upon (Swxe ... eis olxoS. . . .
Xp. (11, 12) ; in order that (making pro
gress by use of the means of grace towards
the perfect state designed for us, as inti
mated in those means) we may be, &c.
Ptjx(ti] as it denies a mental conception.
KXuSuxtfopexot] describes the troublous
agitation of the spirits and feelings, from
want of ballast, i.e. steadiness of purpose,
firmness of conviction ; Ja. 1 : 6, 6 Siaxpivb-
pexos (oixe xXiSwvi BaXdtrtrTjs dvepifypiivw
Kal ptirilTopivw, Joseph. Ant. IX. II. 3, b
Si)pos rapaffffbpevos Kal xXvSwvijTbpevos.
Cf. perewpllTopai, L. 12 : 29, n. irepitpe-
pbp.] this describes the varying opinions
and courses, from want of helm, i.e. spi
ritual foresight, practical wisdom. These
nautical images very aptly represent the
mental state of childhood generally, and
so of spiritual childhood. ' Some men
have just enough of Christian intelligence
to unsettle them, and make them the prey
of every idle suggestion, and the sport of
every religious novelty. Decision and
firmness are indispensable to spiritual im
provement.' (Eadie). ttjs 8 1 8 a ir k.] The
art. represents SiSatrx. as an element of
the Christian system, though perverted in
the case here supposed. The doctrine,
the teaching of the Church, in order to be
edifying, must be in its source that of the
apostles, prophets, and evangelists (1 1) ; in
its order, that of a ministry ; in its exercise,
that of spiritually- minded and spiritually-
endowed men, B. 12 : 6, &c. iv ttj
Kvfiela] as a thing of mere hazard, like
playing at dice, generally referred to the
use of loaded dice ; the devices of false
teachers are compared to the tricks of

EPHESIANS 4. 15—18.

491

iravra, os eaTiv h KscpaXh, b Xpiarbs, *" e£ ov irdv to awfa
avvapfioXoyovfievov Kal avfifSi^a^dfievov Sia iraarjs dcphs T>/y
eirty^oprjyias kot' ivipysiav iv /u-erpw evoy e/cdtrrou fiipovs Thv
auj-r/atv tov awfiaTos iroisiTai et'y olKoSofihv iavTov iv dyairrj.
*? Tovto ovv Aeyw /cat fiapTvpofiai iv Kvplw, firjKBTi vfds
irepiiraTeiv KaOws Kal Ta AotTra eOvyj irepiiraTei iv fiaTaiOTrjTi
tov voos avTwv, l8 iaKOTiafiivoi tiJ Stavola, ovtbs airrjXXoTpiw-
fevoi Ths £w/}y tov Qeov, Sta Thv dyvoiav Thv ovaav iv avTois,

gamblers, twv avBp.] men left to them
selves, teachers unaided by the Spirit of
God. (v iravovpyla x.t.X.] by unscru
pulous conduct in forwarding their system
of error, L. 20 : 23, n. peffoSeias t.
Sta/3. 6:11. 'By cunning artifices laid in
train to deceive.' (Locke). fStox Se tujx
Kvfievbvrwv rb rijSe KtiKeitre peracjepeix
robs ipijtpovs xal iravoipyws tovto iroieiv.
Theodoret. dXTj0euoxresS^] but (that)
holding the truth, in the element of love
we may grow. dXrjB. opposed to TrXdxTjs.
iv d7d7TTj] reiterated in conclusion (16), as
an all important condition and principle of
this growth, els outox] into Him as the
centre of life, unto Him as the standard ;
a universal and proportionate (to Trdxra)
growth of the body, the Church — an ad
vance towards that state in which the
whole shall stand perfect and complete in
union with its origin and principle of life
and action. There is a combination of the
two figures, growth of a body, and progresa
of a building. Cf. Zech. 4 : 7, 9. Trdtrijs
dcJTjs t. eVtx op.] everyjoint which admi
nisters supply, C. 2 : 19. dtpi), from Sirra,
fasten ; any ligature by which the different
members of the body are connected. iiri-
Xopijylas, from x°/77J70s, the leader of the
chorus, one who defrayed its expenses.
Scholefield considers it as dependent on
ivepyelav, and understands it of the ma
teria suppeditata, 17X77 (cf. Ph. 1 : 19).
' Compacted through every joint, accord
ing to the effectual working of the nourish
ment supplied, in the measure of every
part,' or 'according to the measure commu
nicated to every part.' kot" exep7eittx]
in vigorous exercise, 'vigorously;' maybe
joined with TrotetVat. ex pirpip ivbs
ix.] in due proportion of each particular
part ; each part attaining its measure of
strength and dimension. So of the whole,
els pirp. ijXixlas (13). els olKoStiprjv]
for the building up of itself in lovo ; re
turning to the metaphor of the temple,
2 : 20. 3 : 18. e'x dydirrj] is reiterated
as the element in which the edification

takes place. As the human body is com
posed by union among all the members
with the head, and by the fitness of each
member for its own office and place, so
the Church is composed by union of the
members one with another and with
Christ. As the human body arrives gra
dually at maturity by the energy of every
member in performing its proper function,
and by the sympathy of every part with
the whole, so the Church of Christ grows
to maturity by the exercise of the gifts
and graces of individuals for the benefit of
the whole.
17 — 24. The Apostle warns them
against the course of life pursued by the
Gentiles, whom he describes as the prey
of mental delusion, benighted in intellect,
callous in feeling, unbridled in licentious
ness ; he urges them as those who had
been instructed by Christ to put on the
character which corresponded with the
pure and holy precepts they had learned.
oiv] resumes the monitory strain from
which the writer ha8 several times di
gressed; see on 2 :n. 3 : 1, 14. 4 : 1. pap-
ripopai] 1 Th. 2 : II, n. iv Kvplw]
marking the sphere in which the declara
tion is made ; as the servant of Christ, as
speaking in his name, by his inspiration,
and to those who are his, 1 Th. 4 : 1, n.
xaBws Kai] I Th. 4 : 5, n. parato-
ttj ti] delusion; roirwv tux paralwv, A,
14 : 15, n. paralas dvaaTpotpijs, 1 P.
1 : 18, idolatry, and all the vices con
nected therewith. This application of the
term is of Heb. origin. See on B. 1 : 2 1 .
Badix talis ambulations, discesaio ab
agnitione veri dei. (Bengel). itjKOT.
8tox.] Beng., Lchm., De Wette, Tischdf.
place a comma at Svres, so as to join it
with (ffKoriapivoi, perhaps lightly, refer
ring to the gross and carnal conceptions of
the heathens, whereby they made the Deity
one like unto themselves. Staxo.a, the think
ing and sentient faculty ; B. 1 : 21, iparai-
wBijaav iv tois 8toXo7iirp.ots airwv xal
(aKorlffBij i) atriveros airwv KapSla.

492

EPHESIANS 4. 18—23.

Sid Thv irwpwaiv Ths KapSlas ovtwv, J9 otTtvey dirrjXyrjKoTss
iavTovs irapiSwKav Trj dasXysla et'y ipyaalav aKaOapalas iraarjs
iv irXsovE^ltx. 20 vfisis Si ovy ovtws ifidQeTe tov XpiaTov,
21 etye avrov h<covaaTS /cat ev outw iSiSdyOrjTS KaOws iaTiv aXh
Osia iv tw 'Irjaov, M diroOiaOai vfias koto Thv irpoTspav
dvaaTpocphv tov iraXaiov avOpwirov tov cpOstpofisvov koto Tay
iiriOvfilas Ths diraTrjs, 23 dvavsovaOat Se tw irvevfiaTi tov voos

Gross conceptions led to idolatrous prac
tices, which in their turn blinded the un
derstanding and perverted the judgment.
ttjs fwTjs] the principle of divine life,
derived from God, which prevails in all
who are in fellowship with God.
dTTTjXXoTp.] (2 : 12. C. 1 : 21), es
tranged from ; having a positive aversion
to the very idea of spiritual fife, because
of the ignorance which prevails in them,
owing to the callousness of their hearts:
Triipuirtx] hardening; irwpbw, petrify,
turn into stone, Mk. 3 : 5, n. 6 : 52. J.
12 : 40. B. 11 : 7. 2 C. 3 : 14. See
2 C. 4 : 6. dTTTjX7TjK6Tes] 'doloris ex-
pertes.' Hesyeh. dvalffBrjroi yevbpevoi,
insensible to a sense of shame or decorum,
1 T. 4 : 2 ; ' past repentance,' Tynd. Cr. ;
' past remorse of conscience,' Gen.
Thuc. II. 61, dTraX77jtraxTas Td ISia, cease
from grieving for private losses. The
word describes the moral apathy which
supervenes when the heart has ceased to
be sensible of the ' stimuli' of conscience.
(EUicott). do-eX7e£a] outrageous excess,
unrestrained lust, Mk. 7:22. B. 13 : 13.
1 C. 12 : 21. G. 5 : 19, u. els ipyatr.
a xaB. ir.] in order to accomplish every
species of uncleanness. iv TrXeoxe££a]
with grasping greediness ; insatiable cu
pidity of sensual gratification indulged at
the expense and to the injury of others.
See on 1 Th. 4 : 6. rbv jX-pitrrbv] is here
in emphatic contrast to the want of a real
object of knowledge and belief on the
part of the heathen, and to the practices
of their false religions. Expressius (21)
ponit nomen Jesu Christi ideam perfec-
tissime et fulgidissime explevit Jesus.
(Beng.). etye] since indeed. Particula
non minuit sed auget vim admonitionis.
(Beng.). out6x tjkouo-.] dKou. with ace.
3 : 2, n. Him as the subject of discourse.
Him as the dxovtrpa presented in the
preaching of their pastors and teachers,
G. 3 : 1. L. 10 : 16. ex airip] as be
longing to Hiin ; in communion with
Him. Cf. papripopai iv Kvplw (17).
xaBws, x.t.X.] in accordance with the
fact that pure, simple truth— truth, as

such — is in Jesus. The actual teaching is
hence denominated tj dXijBela (24).
Veritas vera agnitio veri Dei, J. 17 : 3, n.
Christianity has been regarded as a re
publication of natural ueligion. The
truths which are considered to belong to
the latter are effectual only as they are
viewed in immediate connexion with
Jesus. ' Christianity is obedience not to a
principle or a rule, but to a Master ; it is
allegiance not to a law or constitution, but
to a Lord ; it is conformity not to an idea
or a discipline, but to the actions, dispo-
aitiona, and character of a Person.' dTro-
BitrBai] Some connect this with Trepnra-
relv (if), but it is more naturally depen
dent on iSiSdxBirre. stronger than dn ixetsBe
dirb, 1 Th. 5:22. To this ivSiaatrBai cor
responds, ' that ye put off with regard to
your former deportment, conduct, and
habits of life,' Ja. 3 : 13. 1 P. 1 : 18.
G. 1 : 13. toxttoX. dvBp.] concrete for
abstract ; the condition and character of
the old man. tpBeipbpevov] debased,
morally ruined ; the particip. praes. indi
cating a state and process of debasement
and ruin, koto, according to, not limiting
the debasement to the e7rt0. dir. but in
dicating its nature by them. Cf. 2 P.
1 : 4. ttjs iv xbapw iv iiriBvplti tpBopas,
Jude 10. Tds i ttiB vp I as] strong-willed
and unsanctified desires. Ja. 1 : 14.
ttjs dirdTTjs] deceit of false religions,
which encouraged the vices and evil pas
sions of our nature, and systematized the
deceit of the depraved human heart.
dxaxeoutrSai] is to be taken like diro-
BitrBai with iSiSaxB-nre. Mid. prajs. ' get
continually renewed.' See C. 3: 10, n. Tip
7rxeupaTt] is that which is the basis of
xous (intelligence, consciousness, reasoning
faculty) ; the inward spiritual principle,
see on 1 Th. 5:23. XTitrBivra] formed,
constituted, 2 : 10, n., opposed to the idea
of ruin in tpBeipbp. (22). koto OetSx] i.e.
God being both author and model of this
new formation, as expressed in C. 3 : 10,
kot' elxbva tou xrltravros airbv, Gen.
1 : 26, 27. So Kard, G. 4 : 23. (v 81-
Katoir. x. baibr.] iv marks the condition

EPHESIANS 4. 23—28.

493

vfiwv 24 /cat ivSvaaaOai tov koivov avOpwirov tov KaTa Qeov
KTiaOsvTa iv SiKaioavvrj /cat baidrrjTt T/Jy dXriOslas.
25 Ato diroOifiBvoi to ypevSos AaAetTe dXhOeiav e/cacrroy
fsra tov irXrjalov avrov, oti iafiiv dXXhXwv fiXrj. 2^ dpytTea"(9e
/cat firj afapTavETs- b /jfAtoy fih ettiSvetw iirl tw irapopytafw
VflWV, 27 fihTe SISotb toitov Tip Siaj3dXw. 28 b kXetttwv firjKBTi

and circumstances of the new creation ;
the state in which similitude to the divine
image exhibits itself; ' in righteousness and
holiness arising from the truth.' Sixaioff.
bffibr. are opposed to 7rXeoxe£fa, dxaBaptrla
(19), ttjs aX-nffeias] opposed to ttjs
dTraTTjs. SiKatoiruxTj, moral rectitude ;
Christian morality, M. 3 : 15, n. On
Six. and oitiot. see 1 Th. 2 : 10, n. As
the unsanctified desires of the old man
sprang from, and fostered the deceit of
human nature, so the rectitude and holi
ness of the new man arise from truth imper
sonated in Jesus, and characterizing his
Gospel. Mihi dubium non est quin haec
loquendi ratio ducta sit ab actoribus, qui
liabitu mutato, vestibusque depositis, alias
partes agunt, aliosque se esse produnt
quam qui in scena esse videbantur. Bengel.
25 — 32. The Apostle warns them
against especial sins by which they would
grieve the Holy Spirit of God ; such as
falsehood, anger, theft, corrupt language ;
he inculcates consideration for each other's
welfare ; industry in order to relieve the
necessitous ; mutual edification, placa
bility, kindness, and forgiveness, on the
ground that they had received mercy, rb
ipevSos] falsehood in the abstract ; the
principle as well as the practice ; cf .
Zech. 8 : 16. J. 8 : 44. E. 1 : 25. The
prevalence of falsehood and deceit is one
of the most striking features in the hea
thenism of the present day, and has al
ways been a characteristic of Orientals.
The first sin named is that which forms
the most direct contrast to the spirit and
principle of Christianity, as expressed by
the title tj dXrjBeia, 1 J. 2 : 21. He be
gins with diroBep. from (22), as if about
to particularize the component parte of
the old man, Td piXij rd iirl rijs yi)s, C.
3:5, n- T°b irXTjfflov abrov] to be un
derstood, of course, generally ; but the
reason annexed shows that the Ap. has
primarily in view the conduct of Chris
tians one to another. The principles of
the Gospel are in the first instance to be
exemplified among those who know them
best, 1 Th. 5 : 15. 2 : 10, n. dXXTjX.
piXti] Keeping up the notion of a body
(12 — 16). Each renewed soul is part of

the whole man, the one body and spirit
which is in Christ (4). To deceive is to
conceal and to injure, both notions opposed
to that of membership in each other, 1 C.
12 : 25, 26. God has designed us to pro
mote the happiness of others and the well-
being of society, as much as to promote
our private and personal welfare. See
Bp. Butler on Human Nature, Ser. I.
6p7(feo-0e] though ye be angry, in your
anger sin not ; from Ps. 4 : 5, LXX. who
render 1U.1I (' stand in awe,' A. V.) by
bpylf., a sense which it will bear (as in
Prov. 29:9), bit not in Ps. 4 15. irapop-
ytapip] irritated feeling, cf. 6 : 4. Af-
fectus noctu retentus alte insidet, cf.
Deut. 24 : 15. See Ja. I : 19. All such
feeling, however, though retained, is not
sinful. Indignation at the sight of cruelty
or injustice is by no means malice ; but
rather is one of the common bonds by
which society is held together. See Bp.
Butler, Ser. vm. on Resentment. pijVe]
'and do not,' i.e. give Satan opportunity
by indulging anger. Some editors prefer
prjSi, 'nor yet,' 'also do not,' as more
correct grammatically. But pTjre marks
the connection between the two subjects of
dissuasion ; the adversat. oi in prjSi re
presents them as different, whereas the
Ap. implies that they are one and the
same, rbirov] scope, opportunity; give
room, L. 14 : 9. The cherishing of anger
in the heart gives opportunity to Satan.
Sore rbirov is used in a different sense in B.
12 : 19, though on the same subject. 6
xXiirTwv] Let the stealer no longer
steal. xoTridrw] In quovis peccati
genere qui peccavit, contrariam deinde
debet exercere virtutem. Saepe furtum et
otium sunt una. (Beng.). rais xepalv]
quibua ad furtum abuaus erat, ' pickers
and stealers.' Shaksp. i py a fop.] pur
suing any reputable calling, Tit. 3 : 14.
Applied generally to the practice of virtue
in E. 2: 10. 13: 3. See on G. 6: 10.
iVa (xv] with a view to having, &c.
He is to seek the means of making
restitution to society as well as of self-
maintenance. peTa8t86xat] Again,
the reverse of his former conduct ;

o} asuodsaj jo abm Aq puB 'epn}i}Bj3 jo
}no ujn}8J m 8ao[ pm A\}Usnbamioo oqM
'aAO[ jo SuiAjassp 'poAoiaq [Tji&jt7jX.Tj
¦(£61 'd$[ -sni}oqj) -AOArotpojL-n si3A3k.aL
snox sqdxvxi swAvdno as nox syxUriiri inn
'Atnsg dojj. ivgji3cjj3Ti-o srojosLdsns jtjji 3q
qx .Aotpojjqxitp ivgjj3AniiTj h\rf 3Q qx .aoatjl
¦tpdgAT) 'vxqjtUjnqk Aqx Aiaxmjii} Aunjq A3ri qx
•u 'ti : z -qx i -n '& ¦ g 'n so -°p
-ubuib ut }a opuEUopuoo ut [jvxdTirrl -uis
joj Suuajjo ub pios siq ajrein 0} }sijqg
par qopqM }Bq} Suqquiaeaj oaoi b }saji.u
-bui 0} puB 'jaq}Blj jCpjaAEaq Jiaq} 83(q aq
0} meq} sojoqxs srisody eqj, 'z 'i 'j^
•pSusg; •££ : 81
•j\[ 'ma}UBUopuoo 'raapjoouasira 'mnuSiu
-aq as }mqaaj -8ab3joj [o.itj.ojo'tjXs
"£' '¦ £ '0 'jpsi'iq WqQ °% paqi.i08B bi }ob
91iE '61 : S '0 z 'JO}Bipapi jno se imjj
£q sasodjnd snoiou.iS siq Smqgmj }suqQ
Ul pa[E8A8J poQ ['d-% A3 S03Q 0 -A^IBOJ
-auaS jBOOJdioaj q}iM J8q}0 qoBa Suiai.9
-joj -6i : et T '"'¦ SZ '1 '9Z ¦ 01 'km
¦sioyjtyyp joj }nd [sioxnna -o 'o£ : \\
¦j^ 'ssausnouosuso puB ssaoepiu qB o}
pasoddo be . ivpusuj [joxjjlidX -(uta|bo)
-Ju}Bdn3unn o3piA BB}pi3rrBui }a 'B}isoddo
}ss i}B}mbss }a i}B}mBmnq asnb ura}B}iABjd
puniB oqjaA ooq }BonmSjg -u 'iz. : \
¦Bp -i : jj -j i 'puiif ajsas jo ssausnoia
-ireai q}iM. [pinvn ujjtjjc Anxi -f : 9
'i 1 -8 =.e -0 -U ¦ Z -TO 'u '£: 6
-j?j 'U-Lnudn jo eouenbasuoo aq} . uoi}
-EuiEjap [TjiTyaoJ^Tjy 5/ -SuqMBjq 'jaSuB
jo uoiSBajdxe |E00A aq} rjtX.tiTJt/j/ 'SiAdrl
'q}BJM [ji/Otfo -(Bzag;) -}ajBpap uibji uj.es
-uaDOB iubC 0J8A u.Ldq 'mauoi}q[nqa siumS
-ubs ruEqi mBumd soring }n uarauosip mnp
-uan}B}s ooq jn}8piA If-ridq jn}Bnbae mno
}a . ojaoiQ }i}jaAuoo org -Ei}uaosapuBoxg;
¦uoi}B4|.u; siq} A'q paanpojd }uauie}ioxa

IE}u8m sq} [soring -a^isouhub i,Bn}adjad
8UIE}UIBU1 qoiqM pupil JO 8}B}B tnj}ajj }Bq}
[rjjrfj/TJt -u '%z : \z "1 'aouB}ijaqui siq
sb msq} miBro puB 'eidoad siq ui }ssja}ui
Biq moab Ajoqqnd rreqs Bnsap picj eq}
uaqM ami} aq} 0} BJ8J8J siqx "xl 'L '¦ I
¦jo [sm3jiipdxn\oji.T> -u 'ti : 1 'b3}eii
-I.UIJ8} uaq} Smreas sq} Aq p8}0uap uo;}OB
aq} f 0} SmqoEaj }08jjd ue q}iM. [573 -u
'Lz : 9 •£ 'noA3rlno\U$ sUajsxs soqiJjodipB
sdx 7070. nox noxqij,jj3Q nox 1x03 nno cgiX,
-¦odtpjj nmXi (tr/ 9 '6 : 8 "3 no }0Bpf qdoaqj
-BjaAiaoap puB sja^E} uiba qB ino.ij maq}
qsm3ui}srp 0} pire '(£ : j\ -Asg; -9 — t : 6
•spzg; -jo) uisq} SuiAJsesjd jo e3[B8 aq}
joj 'uoissassod umo siq bb poQ jo erdosd
eq} BjijBra juidg ajojj aq^ snqr, -ssanaui
-nuaS jo ua3[0} b be puB 'A}uno8B jo aqBB
aq} joj 'diqsjsuAvo jo 5[jbui b sb pasn bbm.
[ebb Y -ZZ'.X'QZ -u '£1 : [ [3XLgjJlA.
¦ndtpof -p^ss aq} jjasmig; be pa}uasajd
-aj si }iJidg i[OH aq} £1 : [ vx -pjBMnojC
0} uoi}EBnadsip Biq ui moqM jo uoi}ob aq}
£.q 'sobjS ssoqM jo uoissassod sq} Xq *s*t
'raoqM ui [^1 A3 -Buoi}B.iado puB sSuqssj
reuoBjad inijj 0} SniqijosB jCq }soqg Afojj
aq} jo ^}qEUOBjed sq} SAOjd qopqM suois
-ssjdxs ssoq} jo auo si stqj, [3x13 jin\ lirj
'8 : 8 'W '""2 lotnaj -jo -aAi}oafpB ub
J8}JB 3x^151 0} }ua[BAmba si puB '-goxjo sqdjx
sqgnho suiBjdxe vai -g 't : 8 "O z -if; : F
"1 'aoiA.ias jo eq 'Suissaxq jo }gauaq }JBd
-mi [tiidriX Aq -(-pfqdoaqx) "bjsdX B.A3T1
-TMorfjt 0.x Aq AoronLTjATi '9 '¦ f 'Q ,'Xoue3
-jama eq} 0} pa}dBpB si puB 'mojj sSuuds
qopiM , f aojnos jo -uoq 'puifx ia1 paeu
ueqM , '. psau jo sbbo ui uoi}Bouipa joj
[¦dX -x Al^rloqoxjo sqdji -u 'g : g\ -rj
'pooS si (aBjnoosqj) J3Aaos}BqM [sqgr>A.T)
six 13 -u 'gi 'Zi : I -pf aag [sydjtoj)
-asuadxe Jieq} }b uoi}iBinboE qsqjas jo
pEa}sni 'sjaq}o q}iM uoi}Espinmmoo ApE3j
mn SnrlU danUjmLu Sox&idsr o mn Smonn 'ijinLn da axiaxnJLidajL
\ W > J l \ ^V * \ V V , t t v
mn z 'nxUjLnLn ndnax Sm 'noaQ nox mxUrliri dno agnadiT c •dirln
oxnmdnXa mXMidsr da Soapk o mn Smann Sioxnna iodario%idnX
'WdXLnyjLjyna 'loxnUdX SnoyUyyn Sia ag agnadiL zg .mnnn
tinnJL dnD dmrln ^cpn mxUgdn mriUcpnnyd mn uLnndn mn uLdo
mn Soring mn mdniJL nnnJL lg -SmaxrmdxnyojLn dndarlU Sia axUgio
-iLndcpna oj da 'noaQ nox dOiLn ox nrlnadJL ox axiajLny UrI mn og
•istnononn Siox didnX mg ndia 'SmadX SUx dUriooomo SodjL SognLn
Six 13 vvn 'maj)anadoJLna UrI dmrln Soxnrloxn nox na Sodjinn
/ttVVfc U t . v —»" / v- ,\
5oXoy SnJL gs -iXddXa dmadX mx mdooionxarl tiXa ndi 'dindaX
Sinx dognLn ox Sodarlp'yoLda mxniJLon ag doyynrl 'mxaxjLayn

•z<i -q -zs— gs -f suvisaHja

fQf

EPHESIANS 5. 2—5.

495

irapeowKev iavrbv virip hfwv irpoacpopav Kal Ovaiav Tea Oew et'y
oafhv svwSlas.
3 LIopvBia Se Kal irdaa aKaOapala \y) irXsovs^la frjSe ovofia*
<^eo-0w ev vfiiv, KaOws irpiirsi dylois, 4 /cat alaypoTtjs Kal fwpo-
Xoyta rj EVTpaiTEXia, Ta ou/c ctviJ/covTa, dXXd fidXXov svyapiaTla.
5 tovto yap bote yivwaKovTes, oti irds iropvos % a/ca(9apToy rj
irXeoveKTrjs, oy iaTiv elSwXoXaTprjs, ovk eyei KXrjpovoflav iv Trj

God's love, 4:32, as well as in considera
tion of the filial relation. uTrep T^ptix] see
on G. 1 : 4. 1 C. 5 : 7. Trpotrtpopdx] an
obiation ; strictly, without blood, a peace-
offering, nnjQ- Ovaiav, a sacrifice made
by blood-shedding, atpdyiov, n Jff or an
expiatory sacrifice for sin, n«J0ri- Both
are named here as implying that the sacri
fices under the law derived their value and
significancy from being types of Christ.
There is a reference to Ps. 40 : 6. See H.
10:5 — 9- e's btrpijv eiwSlas] Gen.
8 : 21. Lev. 23 : 13, 18. savour of sweet
smell ; scent of fragrance. The phrase
is used by Aristotle, Rhet. I. 11, for the
sense or perception of fragrance, together
with dxm), 6ipis. OrT'J IT"! (Eng.
reek), a phrase of very frequent recur
rence in 0. T., referring to the savour, or
steam of burnt-sacrifices; Kvlaarj, II. I.
317. 'Smelling is used to denote the
perception of a moral quality in another. '
(Macknight). Cf. Ex. 5: 21. The figure
denotes the acceptableness of the offering
of Christ, the satisfaction of God in it ;
equivalent to eidpesrov, Ph. 4 : 18.
E. 12 : 1. H. 13 : 16. Comp. ouk euS6-
KTjtras, H. 10 : 6, 8, said of the Levitical
sacrifices as contrasted with the sacrifice
of Christ (ib. 10).
3 — 6. A caution against sins of the
flesh, and of speech, and a declaration of
the penalty which awaits the transgressor
notwithstanding the vain words by which
he attempts to justify his misconduct.
srao-o dKO&apo-(a] every kind of impurity.
srXeoxef fa] joined with sins of the flesh,
1 0.5: 11. C. 3:5. with KXoiral, Mk.
7:22. tpiXapyvpla, the passive sin, the
offence of the miser ; irXeoxefia, the more
active sin, which grasps at what it has
not 'amor sceleratus habendi.' It ex
presses the longing of the creature, turned
away from God, to fill itself with the in
ferior objects of sense. p.7jSe tixopaf.]
let it not exist, even in name ;i C.
5 ; 1, n. Chrysostom well says, oi 7dp

X6701 twv irpaypdrwv eltriv bSol. dylois]
Without article, (Mk. 2:17, n), denoting
the actual character which the name
implies. oitrxpoTTjs] impropriety; a
general expression to denote whatever
is offensive to modesty and Christian
purity. pupoXo7ta] the talk of fools;
both folly and sin, irax pijpa dpybv, M.
12 : 36, n. Tras X670S trairpbs, 4 : 29.
euTpaireXfa] Eutrapelus is the name
¦given to a man fond of practical jokes, by
Hor. Ep. I. 1 8, 3 1 . A nickname of Vo-
lumnius, Cic. Epist. ad Fam. vil. 32 ;
IX. 26. The power of giving a witty turn
to the discourse, which often showed itself
in indelicacy of language. Wit and ele
gance enlisted in the service of sin. The
Epheaianswere notorious for this. Plautus,
Miles Gloriosus, II. 3, 25 ; m. 1, 42 — 52.
rd ouk dxT^Koxra] which do not belong
to you, which are essentially opposed to
what is suitable. The statement is abso
lute ; an unqualified proposition. C. 3 : 18.
Philem. 8. In E. 1 : 28, the subjective
denial, to P'f; KaBijKovra, such as seem un
suitable. Seen, eixapiarla] Linguae
abusui opponitur sanctua et tamen laatus
usus. (Bengel). Let your cheerfulness and
hilarity find exercise and utterance in eixa-
piffrla. Ja. 5 : 13, eiBvpei tis; ipaXKirw.
The most exalted use of the gift of speech
is to show forth the praises of the great
Creator (19, 20). icrre yivwtrKovres]
Of this point, however, ye are well aware ;
as 7ixtio-KeTe, L. 10 : 1 1 ; 12 : 39. Some read
fore. ttos. . ouk e'xet] whoever is afbr-
nicator, &c, hath not, G. 2 : 16. Cf. 4 : 29,
where ttos X670S — ptj corresponds to el tis
(X070S). e.SuXoXdTpTjs] C. 3:5. M.
6 : 24. Mammon worshipper. Avaritia est
surnnia defectio a creatore ad creaturam,
et Bumme violat eadem praeceptum de dili-
gendo proximo quod aimile est pra?cepto
de diligendo Deo, Ph. 3 : 19. 1 J. 2 : 15.
(Bengel). efSoiXox (elSos, form). Od. xi.
476, /3poTtux erSwXa Kapbvrwv, images of
the dead. XaTpeuw, A. 7 : 42, n. L. 1 174,
n. tou Xp. k. Oeou] of Him who is
Christ and God, as 1 : 3 (20). (0 O. koJ
ttottjp). The unity of Christ with the

jassoiS aq} jo iCqEioadsa Treads o} spaaoojd
sq '}oadsE ja}}Bi syq} ui uiaq} SuipjESag
•I, — S: fi "qj, i 'pa}}rauioo bjb Aaq} '}jBd
}Sora aq} joj 'uaqM '}q3m jo sssujijBp
0} 8[qB}ms objb }nq 'asuas jbjoui E ut ssau
-TjjBp jo epaap ajB spaap qAg; -(g) raojj
snoxqjijj nox *a3E8SEd aq} jo 3uiuEdm aq}
B}0U}8aj qonm 00} 'jdAaMoq 'siqj, -pa}B
-rqui aq} 0} }puj ou Suijq qoiqM '}qSm
jo ssaujriBp aq} japun S3ua}sAtu uaq}Baq
aq} 8}Bjqapo oqM asoq} o} srq} sjajaj
}q3iu5]OB]>j -u -zt :<?'£) 'tt 'is : 9 -jj
'JO '(6) SO-HOT)* q}lM }SEJ}UOO Ul [S70JI
-rfpj/TJ sjoi 'Am^jxttttp r>xrrl3gTj inn mtpndji
nxnAlfriT) nx tdj/ AmX/lpx? soiiyvgtpq sdjtjq
sdx 0 — uo}jng -jq; Aq pa}onb 'sruopoq
-8H 'dgmd3AVtp q}iM raqEJBd si dgXtex?
'\z 'oz : g '£ uj -Aouapua} puB 'j8}obj
-Bqo 'uiSuo Jiaq} 6}Bj}suomap '. saouajjo
eq} eBodxa puB 'japuajjo eq} puBiuudaj
• z: f 'X z '^z ¦ vl '0 1 '}ub3ui si joojdej
jbjo . raaq} aTjnqaj 'srq} UBq} sjom 'BaA
[sisXX^Y^ tdj, 3g Aowgrl •(') q}iM
diqsMoqsj u; }on uiof ['AtoAionLnj) iirl
-u 'Si : g *0 1 '^r • fi 'H 'ioA3TiTjAnq AisAjdn
jo sjb TOTsy^x jo snqx 'Z : z\ 'a '(£l)
pjcj aq} 0} araB}daooE }ou si jaAa}BqM
Smpjrasrp . aoi}OBjd puB aidiauud j&aAa
3ui}SS} '(g) 3xi3xnjnd3jt. q}iM pa}oauuoo
[S3 2rf0TTJTTTJ/0g 'MOpBqS BUT V$\\ PUB
'jCpoq Biq si q}njj| — A}ia(j aq} jo uoi}duos
-ap eq} sjEduiog -}uaiuajqap jo ajqEd
-Bou; be '}q3q jo hfund eq} 0} Suusms
-ub .' -u '?i — £1 :g\ ¦£ [i-jsgUx? -auou
0} Bnounfui bi }I se '}q3q jo ja}OBJBqo
smotmommt, aq} 0} Smpuodssjjoo 'apn}i}aaj
3ui}BiAepun '-u 'Si :g -jij [ttrf{i.oo77j>/7g
¦u '01 : 1 -qj z '}q§!l A°q pa.uajuoo sjifmisq
eq} 0} Smpuodssuoo 'aouaroAauaq 8ai}ob
'. zz : 9 -jj 'aotIjjtji'.i} sj3 Atnrln Aqjxdmi Aqx
'. Si : 8 '1 'dAOrtojin A3 AijTnodotpojxdvjt -jo
. ssaupooS jo pupr ajsas (ut uaas si) [".Ana
-mgvtv dDrjjL A3 \rarsnrD auo 'sjsm }i
BE 'UIJOJ }IJldg 8q} JO 830Bj3 |BJ8A8S Sqj,
•u '11:5 -g 'pauoriaaui ajB sjErnoi}JBd
IBjaABB qSnoq} 'jBmSuis eq} ui [sojii/tjji
0 -g2 : g [ -j» '}sijqQ ui sjaAaqaq be

pjorj eq} q};M dpqsMoqej ut [Ajdn-^ A3
•u "iz : 9 -j^j }sbj}uoq -6 : 5 • j i 'ssau
-iddBq puB 80Ead jo abm aq} 0}iii }q3nojq
.' 9 'S : [ -jf 1 'pof) jo 83buii eq} 0} paiujoj
-uoo . ti : g 'j/ff 'sjaq}0 0} }q3q Suisnjnp
puB (70o^7/^7xmoi3Jt) saAl8Bra8q}paua}q3i[ue
[smtp ('yjdiuajj Bninyj 'aMog;) a*jaq}ouB
auo auuap jCeui sssu^.iBp puE ag , -ssau
-2ijBp si jauuis aqx ,-BsaujxJBp iijauuoj ,
'i3xqno A3 soA3rib.g'OjT o sorry 9 '91 : v *P£
'¦b-i ! £S : ZZ 'T 'snoxqnji nox vjjjno$? Ix
'. UE}Bg jo aouangui aq} jepun '-u 'S : 1 "P
'BSSUTfJEp |BJOUI JO S}B}8 E Ul [&0xq3lJJ
¦spaap UA8 Jiaq} ui maq} q}iM sa}E!0OBBE
}0U aq '. sousipsqosip jo suob 8q}q}iM "a-i
[AmxQV -aidmsxa Jiaq} m esauqoq puB
q}nj} jo }q3q aq} tuaq} uodn 3uiMojq}
Aq ssau7[.iBp jo spaap aq} Bijnqaj 0}
ajaM Xaqj, *}q3q puB ssau^aup uaaAV}aq
i}8ijEj}uoo aq} jfq pa}Bj}snqi si uoi}qjuoo
IB^uids Jiaq} ui aSuEqo sqj, -ri — I
¦ppoM uaq}E3q 8q} p8ua}Bajq} qopiM
8}n8mSpnf suiAro sq} iuojj maq} ajnoas
}ou pmoo 'uo;}oiauoo « qons jo aouann
-ui 3uimjojsuEj}-sjq aq} }noq}iM 'qEissapj
eq} SB snsap jo }U8iu3pajMou>71OB sjsui 8qjQ
"aoiA panpqneun AJ8A3 puB 's8ausno}SAOo
Joj }nq 'AJ}Eiopi joj Ajsjaui }ou 'uoi}
-Buraapuoo aupup 8q} 0} 3{qEq aq prriOM
SJ8A8qaqa0 -u 'Iz : \ -Bp ¦£ : z 'qj, z
"8:9I-T3aS 'Z'.z ['$i3Jiy sUx sqojn
-ja}OBJEqo puB loafqns Jiaq} B3}B0ipui Bnq}
puE 'sioA-qx S10A3H sq} ui psqdmi }Eq} 0}
uoi}isodojd Xjbj}uoo 8q} 81 uoi}j3SSE spq}
}Bq} SMoqs o'TJ^ "odotpTnqi) tjx '}usjajjqj
-ui 63uiq} be pa}unoooB dJSM qoiqM '(S)
psaopuaul bsoia aq} [tjxotjx T7 7g -}nara
-Spnf ajn}nj jo jesj aq} jo 'amEqs jo asuas
rejn}EU aq} ^oj}sap 0} 'soia s}Bqp3d 0}
B}dlU8}}EqE •s*i[s?o£oy swash -po^)08[E
'bi josjsq} 3U13 si oqM spj }Bq} Saisas 'mop
-Sara, eiq} ui 80E[d ou aABq pmoo .ia}Biopi
Uy 'VJ3\1JTT}CJ 0} 80U3J3J3J q}IM 8}EIjd
-ojddE si -t/x ? 'I : il ; £ :fil 'V '8P!1
-jb 8p?uis eq} jo }oajja aq} 88g 'HjlViioj.
aiqi.siAi.pui Jiaq} jo uoi}ou aq} japun
ps}U868jd3j ajaq si pBaqpog sq} ui jsq}Blj

ndarloXLaya nxdnJL ag nx £l -diaLay mn ixna dpdXnin dmxnn xn
ndariodiL Ucpndn dnL nx l7 -axaXLaya mn ag doyynrl 'Snoxpno
nox siojLdnnn Siox SioLda Siox axiadmdionLno UrI mn ., 'midnyc
mx doxuadnna dixna ix Saxdd\orlmog OI .magUyn inn idnj)ommg
mn lidnnmanLn tinnjL da SoxnrlnadJL nox SoJLdnn dnL o fi .axiax
\ J U l J l I w k \ t v *
-nJLidaJL Soxmcp ndnax Sm .midnyi da Smcp ao dnd 'soxonn axojL dnL
axU o -dmxnn loXoxarlrlnn agnadiL dno UrI > -SmagiaJL-p SUx
Snoin Snox iJLa noac\ nox uLdo U mxaXda dnL nxnnx mo .SioLpy
SiOdan mxnxnJLn Snrln SiagUrl _ 'noaQ mn noxmd^ nox niayumd

•£i— s '9 SMVISaHda

96f

EPHESIANS 5. 13—19.

497

u7ro tov cpwTos cpavepovrai- irdv ydp to cpavspovfsvov <pwy ecTt.
14 Sio Xiyst, "Eyeipat b KaOevSwv /cat avacrra e/c twv veKpwv, Kal
sirtcpavasi aoi 6 XpiaTos.
*S BAeVere ovv irws d/cpt/3wy irspiiraTsiTS, fih wy daocpoi,
aXX ws aocpol, l6 i^ayopa^dfevot tov Kaipov, oti al hfipai
irovrjpai siai. l1 ota tovto fih ylveaOe acppovss, aAAa eruvtevTey
Tt to OeXrjfia tov Kvpiov. l8 /cat fih fsOvaKeaOe o'lvtp, iv w iaTiv
aawTia, aAAa irXrjpovaOs ev irvsvfiaTi, '9 AaAouvTey savTois
yaXfiois Kal vfivots Kal wSais irvev/iaTiKais, adovTey Kal \JfaAAov-

and more secret enormities of heathenism.
Hence the 7dp, dependent upon trx. Be-
suming, however, the notion of <?Xe7xetx,
he makes use of it to illustrate the nature
of the true and pure religion which they
professed. Its action upon vice and wick
edness, as well as its own characteristics
(9), shew that it is light. Td Se irdvra
(Xeyx- The whole class of things detected
is made manifest by light. Whatever you
can speak of as detected, you must speak
of as exposed to view by light, tou tpwrbs,
what has generally the name 'light.'
By aurtSx (12) is meant those who are im
plied in (11) as committing those deeds.
aurots, M. 19 : 13. aurous, L. 5 : 17.
exelvwv, A. 10 : io. ttox 7ap rb tpa-
xep.] for everything that makes other
things show themselves is (characteristi
cally) light ; tpavepoip. middle, as irXrjpov-
pivov (1 : 23). Xe7ei] sc. tj ypatprj, or 6
0e6s. The Ap. adopts the language of
Is. 26 : 19 ; 60 : 1, to express his own
sentiments. Cf. the quotations, M.
2 : 23. 1 C. 6 : 16, 17. This language
harmonizes with the middle sense of cpa-
vepoipevov, aa indicating the true eource
and operation of the light of the Gospel.
A specimen is herein given of the «?Xe7xos
(11, 13). 6 xaBeibwv] thou sleeper, 1 Th.
5 : 6. dxdtrro, a later form for avdffTTjBi.
awake, arise from the sleep and death of
sin unto the light of life, J. 1 : 4 ; 8:12.
Cf. Mai. 4:2.
15 — 21. The Apostle next addresses
them on their social life ; urging strict oir.
cumspection in the improvement of oppor
tunity, the cultivation of temperance, the
expression of their feelings by grateful
hymns of praise, and the maintenance of
the principle of mutual submission, oiv]
indicates continuation and retrospect (8 —
11); 'as was said.' Si aliorum discutere
tenebras fideles debent fulgoresuo ; quanto
minus caecutire ipsi debent in proprio
yitse instituto. (Calvin), ttus dxpifiibs]
with what degree of accuracy ; how
VOL. II.

closely to the line of duty, ttws qualifies
the adverb in M. 21 : 20. Mk. 10 : 23.
But perhaps the verbal notion is comprised
in dxpifiws irepiirareiTe, i.e. 'in what way
ye pursue your exact walk, ' as Mk. 1 4 : 1 1,
ttws ebxalpws TrapaSip. pi) ws Affoipoi]
Carelessness as to moral conduct, and the
discharge of social duties, is folly, pij, as
the sentence presents a case already sup
posed. e|a7opa^6pexot t. xaip.] is a
special inatance of the wisdom which was
to distinguish them ; ' making the most of
every opportunity ;' ' choosing the right
opportunity for accomplishing what is
good.' The verb means, ' to buy up for
one's own use.' Dan. 2 : 8, iir dXtjBelas
olSa Sti xaipbv ipeis it)ayopd^ere, I know
that ye are seeking to gain time. Sri]
to be joined with dxp. TrepuraTeire, 'seeing
that.' Trox7jpo£]evil through opposition,
malice of enemies, danger, temptation,
6 : 12, 13. G. 1 : 4, n. Sid tovto] as
ye are bound to maintain thia character.
d0poxes] aenseless, stupid, not re
cognizing the principles by which that
social walk ought to be guided, Mk.
7 : 22, n. The admonition in (15) is re
peated before coming to particulars.
trvviivres rl . . . K.] i.e., wise with the
true wisdom, which belongs only to the
renewed in soul, B. 12:2. Job 28 : 28.
Pr. 9 : 10. Amoe 5 : 13, LXX. b trvviwv
iv rip xalpw ixelvw ffiwTT)fferai, 8ri xatpos
irovTjpbs itrriv. peBitrKetrBe] convenien-
ter dehortationi ab impuritate subjungit
dehortationem ab ebrietate. iv tfl sc.
ofxip, the material for the practice, dtrtu-
rla] in which practice is self-abandon
ment, or dissolute 'wretchlessness.' See
L. 15 : 13, n. Prov. 23 : 31. LXX.
p.Tj peBiaxeaBe iv otvois dXXd bptXeire
dvBpwirois Sixalois. irXrjpovffBe] usually
wilh gen., also with dat. E. 1 : 29. ace.
C. 1 : 9. with els, 3 : 19. Let the
Spirit be that in which consists the enjoy
ment of repletion. The influence and
grace of the Spirit are frequently pre-
32

498

EPHESIANS 5. 19—25.

)Si

tss ev Trj Kapoia v/iwv tw rsjjpitp,

Kvc

svyapiaTovvTBS iravTOTe

virip iravTwv iv SvbfiaTi tov Kvpiov hfwv 'Irjaov XpiaTov tw
Qew koi iraTpl- 2I viroTaaabfsvot dXXhXois ev cpdj3w Qbov.
22 al yvvaiKes, Tois tot'oty avSpaaiv viroTaaasaQe wy tw Jvuptw-
23 oTt 6 ctv7;p iaTi KscpaXh T>}y yuvat/coy wy /cat 6 XpiaTos
KecpaXh Ths iKKXrjalas, Kai avTos iaTi awTijp tov awfiaTos-
2+ aAA' wairep h iKKXrjaia viroTaaaeTai tw XpiaTW, ovtw koi al
yvvaiKes tois ISiois avSpaaiv iv iravri. 2$ ol avSpes, ayairaTs

sented under this aspect, Is. 44 : 3. 55 : 1 .
J- 7 : 33 — 39- 1 C. 12 : 13. He seems to
have in view the revelry of the heathen at
their festivals (dtrotpoi, dtppoves, desipere,
insanire, furere, Hor.), and indicates the
nature of social enjoyments among Chris
tians. Ja. 5 : 13. XaX. iavr.] 'speak
ing to one another' in antiphonal strains,
cf. 3 : 16. Pliny, x. Ep. 97, Carmen
Christo quasi Deo dicere secum invicem.
ijVaXpois] is generally referred to songs
accompanied by the harp, but from the
metaphorical use of ipdXXovres this must
not be pressed. oJS. irvevpariK.] those
which were dictated to spiritual persons
by the Holy Ghost, as the language of
Elizabeth, Mary, and Zacharias. $8ov-
Tes] singing with expression of words.
^dXXoxTes] singing in tunes, making
melody with music of the soul. Theodoret,
Kal rbv vovv els rijv twv Xeyo/xivwv Kara-
vbrjffiv Sieyelpwv.. eixapicrr.] inculcates
a perpetual frame of thanksgiving main
tained in Christ for all blessings as re
ceived through Him. C. 3 : 15, 17. 1 Th.
5 : 18. Tip Kvplw] in honour of, or
with conscious and direct reference to
Him. rip Qeip x. irarpi] to him who
is God and Father in one person, 1 C.
15 : 24. iTToraairbpevoi] in subordi
nation, L. 2 : 51, n. 1 P. 2 : 13. Con
nected with the former admonitions, as
enjoining the constant preservation of
order, discipline, mutual respect, and de
ference. This general injunction is fol
lowed up by particular application to
various social duties, all of which are
to be discharged iv tpbfiw ©., out of
regard to the authority of Him who has
appointed them, reverential submission
to Christ, 2 C. 5 : 11. A. 9 : 31. 1 P. 2 : 18.
The reading XpurTov is well supported,
and is adopted by Scholz, Tisch., Theile.
22 — 24. The duty of wives to their
husbands enforced and illustrated from
the subjection of the Church to Christ.
S. Paul instances three classes of persons
under subjection, and these in order of

inferiority — wives, children, servants ;
stating after each the duties of the classes
to which they are respectively under sub
jection, husbands, fathers, masters. All
these would also be found in each separate
family, tis Tip Kvplw] i.e. willingly, from
affection, from a conscious need of support,
from a just view of relationship ; as to Him
who has a right to loving submission, of
whom the husband is the representative.
8ti] introduces the reason for the preced
ing injunction ; ' inasmuch as,' ' seeing
that,' M. 11: 25, 26. L. 7 : 47. dvijp]
with Art. as a monadic noun, or expressing
a general proposition, ttjs 7UX.] of his
wife, 1 C. 11 : 3. airbs . . . ffwrijp r.
trwp.] Himself, and none other, the Sa
viour of his mystical body. The Apostle
adopts from the O. T. the image of mar
riage so frequently employed to represent
the relation . between God and his people.
Ps. 45. Is. 54. Jer. 3. cf. 2 C. 11 : 2.
Through his becoming personally Saviour
of his Church, it becomes his mystical
body ; by his personal act of salvation He
enters into the relation of head and hus
band. uTTOTdtrtreTat] is in a state of
subjection, de jure; he is not arguing
from the action of the Church, but from
its position and duties. dXXd] is used in
a somewhat adversative sense, as in a
process of reasoning : — let wives be sub
ject, &c, inasmuch as the husband is
head as Christ is head ; but (in virtue of
headship) Christ claims the subjection of
the Church; hence, in like manner, let
wives, &c.
25 — 33. The duty of husbands to their
wives is illustrated from Christ's devotion
to his Church, and from the means taken
to promote its purity. KaBws] according
as. The example of Christ was to be
their model, t^jx dKKXTjirfax] the one
company which is called to partake of sal
vation, 7np> the community of believers.
iavrbv irapiSwKev] allusion to the pay
ment of dowry /or a bride, 1 Sam. 18 : 25.

EPHESIANS 5. 25—31.

499

Tay yvvaiKas eovtwv, koOws /cat 6 Xptoroy rjyairrjas Trjv ekkXij-
aiav Kai bovtov irapeSwKev virip auT/Jy, 2<* 'lva avrhv dyidarj KaOa-
piaas tw Xovrpw tov vSotos iv phf oti, 21 iva irapaaTharj avrhv
eauTw EvSafepv t»)v iKKXrjalav, fh Eyovaav airiXov rj pvT'iSa rj ti
twv toiovtwv, aAA' tva $ dyt'a /cat dfiwfios. a8 ovtws bcpslXovaiv
oi avSpes ayairdv Tay eauTwv yvvaikas, wy Ta iavTwv awfaTa. b
ay airwv Trjv iavTov yvvaiKa iavTov dyaira- 29 ovSeis yap ttotb
Thv bovtov aapKa efiiarjaev, aAA' iKTpecpei Kat OaXirsi avTrjv,
KaOws Kai d Kvpios Thv EKKXtjalav, 3° OTt fiXrj iafBV tov
awfiaTos avrov, iK Ths aapKos avTov Kai e/c twv oaTswv avTov.
31 avTi tovtov /caTaAet'-v^et avOpwiros tov iraTspa ovtov Kal Thv
frjrspa Kai irpoaKoXXrjOhaErai irpos Thv yvvaiKa avTov, /cat eerov-

Hxa] 'that,' having thus secured it as his
own by right, he might make it fit and
suitable to himself in fact. £7 id 0-77]
that he may consecrate it, set it apart.
The idea is expounded in irapatsTTjuTj.
KaBapltxas] 'by cleansing it' with water
as the symbol, by the word as the instru
ment. The action of the participle pre
cedes that of the verb. There may be
some .allusion to the lustrations of a bride.
Tip Xovrpip] properly a bath, but fre
quently used for the water of the bath, or
ablution, Tit. 3 : 5. H. 10 : 22, n. Con
nect iv pijpaTi with KaBapltrrj. iv intimates
its element, the circumstances necessarily
attendant upon the action (07. KaBap.);
in the ministry of the word, regarded as
an actual utterance of invitation, promise,
instruction, J. 15 : 3. A. 15 : 9. E. 10 : 17.
And cf. 1 P. 1 :22, 23, 25, where X670S,
the instrument of regeneration, and pijpa
(rb p. rb eiayyeXiffBiv) are synonymous.
outtjx] Some read ouros, Himself to
Himself. Christ permits neither attendants
nor paranymphs to present the Bride. He
alone presents ; He alone receives. (EUi
cott) . ? x 8 0 f o x] in glorious array, adorned
as a bride, Bev. 19 : 7, 8. 21 : 9. ttjx
ixxXijalav] quasi T-ijx iKXeKrijv airov.
With the reading airi)v the art. gives
great effect to the personification, suggest
ing a formal introduction, as of a bride
adorned for her husband, and no w complete
and ready. airiXov] 2 P. 2 : 13, stain,
such as a mark, freckle, mole. pvrlSa]
wrinkle, from old age ; jjuw, ipiw, draw
together, contract, dpwpos] 1 : 4, n.
The terms are taken from physical beauty,
health, and symmetry, to denote spiritual
perfection. dXXd] adversative to pi)
(xovaav trirTXov. lva] depends upon
ayidffrj KaBap. Oratio variata, lva (tj

ixxXTjffla) j. So (33), 1 C. 14 : 1. Ph.
2 : 22. Winer, § 63. 11. 1, p. 509. ws
to iavrwv awpara] inasmuch as they
are their own bodies (31). ftox e«ao-Tos
iavrov, 8 irdvrwv pdXiffra tpiXei, tov trwpa-
tos, k.t.X. Xen. Mem. I. 1. 54. ipltnj-
trev] aor. aa expreasing a general truth.
iKrpitpei] valde nutrit, intua — food ;
BdXirei, fovet, extras — clothing. KaBws
Kal] which ia also how the Lord acts to
wards the Church. The human action
here is illustrative of the divine, oti] in
troduces the proof, tou o" tip. a t 0 s] mem
bers of his mystical body, (k ttjs trap-
Kbs] being formed from his flesh (iK),
alluding to the formation of Eve, Gen.
2 : 23. So in 1 C. 11 : 8. Our union with
the Deity rests entirely in our mystical
union with our Lord's humanity, which
is personally united with His divine na
ture, which is essentially united with God
theFather. (Waterland). dxri toi)tou]
By these words Q3 ™7S?» in LXX. (veKev
toutou), in Gen. 2 : 24, the closeness of
the conjugal union is represented as re
sulting from the manner of the formation
of Eve, tovto vvv barovv (x twv tJoreW
p.ou, koI o-dpf ix ttjs trapxbs pov. The
citation of them here by S. Paul is equi
valent to his saying, This (iK ttjs trapKbs
k.t.X.) is the very consideration referred
to when it is Baid dxTi tovtov k.t.X. els
adpxa p. fax] tis marks the end de
signed; the tie of a wife supersedea all
other ties, ' one in personality,' M. 19 : 5.
Mk. 10 : 8. Under this head of the duties
of the husband is given a perfect allegory,
taken from the marriage state, describing
Christ's relation to the Church. There is
the choice, the contract (25), the prepara
tion, the espousal, the appropriation, the
32—a

500

EPHESIANS 5. 31— 33. 6. 1—3.

Tat ol Svo et'y adpKa filav. 32 to fivaThptov tovto fieya eaTiv-
iyw Si Ae'yw et'y XpiaTOV Kai et'y Trjv e/c/cA/rcrtav. 33 rrXhv Kai
vfieis ol KaO' eva BKaaTos Ttjv savTov yvvaiKa ovtws ayairaTW wy
eauTov h Si yvvh "va <po/3>p-at tov avopa.
6 Ta Te'/cva, u7ra/coueTe TOty yovsvaiv vfiwv iv Kvpiw- tovto
ydp iaTi S'iKaiov. 2 Tt'jU-a tov iraTepa aov ko.1 Thv frjTspa- ^Tty
etrTtv ivToXh irpwTtj iv iirayyeXlcy 3 "tva ev aoi yevrjTai koi

exaltation in state and character (26, 27),
the connubial maintenance, protection,
and love, the identity of interests, and in
timacy and indissolubility of union, pv-
o-TTJptox] M. 13 : 11, n. C. 1: 26, 27. The
Vulgate renders it, Sacramentum hoc
magnum est ; but, as Beza remarks, this
interpretation is not supported by S.
Jerome, Augustine, or Dionysius. ' This
mystery is great, i.e. the human relation
in its origin, nature, and results is a mys
tery, and a great one, but I especially ad
vert to the union between, &c.,' where
Stf, which is adversative, indicates ' how
ever the human relation is not my subject,
I am using the language with respect to,
&c. What I mean has respect to, &c. ;'
respiciens in Christum. (Beza). The
mystery was, that Christ should leave the
glory which He had with his Father, and
should join himself to the Church as his
spouse. Id est arcanum, quia fit per
Spiritum sanctum arcana sua virtute in
nobis sese exerentem. Quid autem a
communi hominum sensu magis remo-
tum, quam nos miseros in terris repentes,
cum Christo Filio Dei, terras et cceli Do
mino ad dextram Patris sedente, ita spi-
rituali connubio unum fieri, ut ab eo
justitiam omnem ac proinde vitam aeter-
nam hauriamus ? (Beza). ttXtjx] apart
from this ; q.d. quitting this deep subject,
and reverting to the original purpose of
ita introduction, 1 C. 11 : 11. L. 19 : 27,
n. koI upets] you as well; in the
human relation of husbands and wives.
7 u x tj] subaud. pXiirerw. ellipsis with
lva, as J. 13 : 29. Mk. 5 : 23. So in
Soph. 0. C. 156, dXX' lva TipS' iv
dtpBiyKTw pi) irpoiriffTjs vdirei, where
0uXd£ai may be supplied. Cic. ad. Fam.
xiv. 20, ibi ut sint omnia parata. Winer,
§ 43- 5-
VI. The reciprocal duties of children
and parents, 1 — 4 ; of slaves and masters,
5—9- 1 — 4- & Kvplw] in conformity with
your condition as having part in Christ.
^x denotes the sphere to which the iira-

Koieiv is to be limited. 5 (koi ox] equit
able, reasonable, in perfect consistency
with all our notions of moral obligation,
M. 20 : 4, 7. Kal tpiaei Slxaiov kal birb tov
vbpov npoffTdfffferai. (Theophylact). t'i pa]
treat with that affection, care, and respect,
which reverence will dictate; 'love, honour,
and succour.' tt^x pTjTepa] The law of
Moses places the claim of the mother on
the same high level as the father's. This
command is the true source of the respect
paid to the weaker sex where Christianity
exerts its influence. In heathen and un
civilized countries, women and slaves are
in the same category. Hjtis, x.t.X.]
seeing it is a command which takes pre
cedence of others, as it is characterized by
promise, 2 C. 3 : 7, 8. 1 Th. 2 : 5, n.
Haec observatio apostolica argumento est,
legis meditationem in N. T. non esse anti-
quatam. (Beng.). t^tis explains the reason
why Ttpo occurs after iiraxoieTe. Per
haps the term irpwrTj.ivroXT) came into ge
neral use from the discussions referred to
in Mk. 12 : 28, n. For children this is the
first commandment, as it is the first which
they have direct opportunity for observ
ing ; the first, too, as it is the foundation
of loyalty to the sovereign, and of sub
mission to all their betters. eS trot yi-
xtjtoi] a common mode of expressing in
terest in another's welfare, Deut. 4 : 40.
Gen. 12:13. (ffrj] indie, fut. the second
consequence, the result and development
of their prosperity. So pi} irore ixrelvrj
.... Kai tpdyrj xal frjo-erai, Gen. 3 : 22,
LXX. See on L. 14 : 8. 1 Th. 3 : 5.
Ph. 2 : 11. The blessing of God is pro
mised as a reward for filial obedience
in terms which all can understand.
There is selected, as a type of many other
blessings, one which all can appreciate.
Trapop7<feTe] chafe, work into a pas
sion. For the meanings of irapd, cf. L.
6 : 7. ipeBlfere, irritate, C. 3 : 21.
This prohibition is addressed to fathers
as having chief authority in a house
hold, and as being more likely than
mothers to chastise in ill-humour. Trot-
8 el a] discipline ; implying the necessity of

EPHESIANS 6. 3—9.

501

* 0"J7 faKpo)(pdvios eirl Ths yhs- 4 Kat ol iraTipsi, fih irUpopyl-
(£sre to Te/cva vfiwv, ctAA' SKTpscpETE auTct e'v iraiSsla Kal vovOsala
Kvpiov. 5 Ol SovXoi, viraKovETE Tois Kvpiois KaTa crdp/ca fETa cpdj3ov
Kat Tpofov iv dirXoTrjTi Ths KapSlas vfiwv, ws tw XpiaTW, 6 fih
kot' dcpOaXfioSovXElav wy dvOpwirdpEaKot, aAA' wy SovXoi tov
XpiaTov, ttoiovvtbs to OiXrjfia tov Qeov e/c spvyhs, ? fET
evvolas SovXevovtcs tw Kvplw Kal ovk avOpwirois, 8 eISotss oti
o eav Tt e/cacTToy irotharj ayaOov, tovto KOfiisiTai irapa tov
Kvpiov, e?Te douAoy, bite iXevOepos. 9 Kat ol Kvpioi, Ta avra
iroieiTE irpos avrovs, avtevTey Trjv dirstXhv elSoTes oti Kal vfiwv

correction ; ' per molestias eruditio.' (Au
gust), x 0 u 6 e tr I o] verbal admonition, but
admitting occasionally the idea of correc
tion, as ' taught,' Judg. 8: 16. Emendatio
animi et studiorum qualem Christua
poatulat. (Beza). In Christian discipline
and teaching.
5 — 9. KOTd trapxa] is used in contrast
to the spiritual lordship of Christ.
That spiritual lordship is, however, to
sanctify the human relation. Human
masters are to be served sacramentally,
as the means of acknowledging and obey
ing the Divine master, iis rip Xp. tis
SouXot t. Xp. SouXeuoxres rip K. x.t.X.
The slave is represented as under a
8eo-7rore£a irpbffKaipos xal jSpaxeia.
(Chrysost.). perd tpbfiov x. rp.] with re
spect and awe ; as the external accompani
ments of obedience, 1 C. 2 : 3, n. iv air-
X6ttjti] the internal principle, 'sincerity,'
probity, 2 C. 1 : 12. Joseph. B. J. v. 7,
4 of Titus. LXX., 1 Chr. 29: 17, for
"Qj? "lli',3' in rectitude of heart, pi)
Kar btpBaXpoSovXelav] Here only and
C. 3 : 22. ' Do not obey on the principle
of eye service,' i.e. service rendered when
under the eye, so as to become visible to,
or cognisable by, a master, the only prin
ciple which can be supposed to influence
slaves. SouXot r. X.] but obey as the
servants of Chriat ; as his by peculiar pur
chase and special proprietorship ; as if He
were the master and gave the commands.
The most menial employment is rb BiXtjpa
t. 0., if it is thus carried on. eK ipvxi)s]
cordially., because it is the will of God.
This points out the relation of the servant
to his work, per' euxo/as]This marks
the disposition of the servant's mind to
wards his master. iXevBipws SoiXeve,
SovXos oix (trr/, Menander. dvev euxoias

tI StpeXos, Xen. CEcon. XII. 5. (tis) rip
K.] There is good authority for lis, which
is read by A.V. See C. 3: 23. 5edxrt
. . . d7ao6x] whatever service, benevo
lence, touto] i.e. benefit corresponding
to this, as Kopietrai 8 i)SlKTjtre, C. 3 : 25.
Cf. M. 25 : 27. 10 : 42. 2 C. 5 : 10. Td
out a] observe the same benevolent prin
ciples of equity towards them ; rb Slxaiov
xal ri)v Itrbr-qra, C. 4 : 1. Ea qua? sunt
benevolentiae compensate. Amor offlcia
servilia et herilia moderatur ut lux una
eademque varios colores. -tEqualitas na
turae et fidei potior est quam differentia
statuum. (Beng.). T'fjx dTreiXTjx] 'giv
ing up the menace," the chief feature in
slave ownership ; dispensing with it,
though it be generally thought necessary,
like swearing in our naval and mili
tary service. Trpoo-WTroXTji/'fa] 'par
tiality,' Mk. 12 : 14, n. ; formed from the
Heb. D^B NK73 One rule of judgment
will be applied to masters and slaves with
inflexible rectitude. Trap' airoj] has
it not, keeps it not, like an earthly sove
reign, as a matter of policy. M. 6:1, n.
10 — 12. To Xoittox] Particula sive for
mula concludendi, et ut ad rem magnam
excitandi, 2 C. 13 : 11. 1 Th. 4 : 1, n.
dSeX0o.] Hoc uno epistolae loco sic eos
alloquitur. Nusquam magis milites fra-
trum invicem titulo utuntur quam in
acie. (Beng.). Cf. w dvBpwire tov Oeou,
1 T. 6 : 11. exSuxap.outru'e] be ye
strengthened ; applied to Saul mentally,
A. 9 : 22 ; spoken of the body, aa made
atrong out of weakness, H. 11 : 34 ; of
Abraham, B. 4 : 20, iveSwapaBtj ttj
irlffTei. Cf. Ph. 4:13, ndvra Itrxiw iv to)
ivSvvapovvrl pe Xpto-Ttp. 2 T. 2 : 1, ai oBx
TeKXox pou ivSvvapov iv ttj x&piri. 4 : 1 7,
b Kuptos pot irapiffTij Kal iveSvvdpwtxe

502

EPHESIANS 6. 9—14.

ovtwv b Kvpios iaTiv ev ovpavois Kal irpoawiroXtj-^'ia ovk saTi
irap1 avTW.
10 To Aot7rov, aSsXcpol fov, ivSvvafovaOe iv Kvplw koi ev
tw KpaTBi Ths layyos avrov- XI ivSvaaaOs Thv iravoirXlav tov
Qeov, irpbs to SvvaaOai vfias aThvai irpbs Tcty fisOoSslas tov
SiafidXov, t2 oti ovk iaTiv hfiv h iraXrj irpos aifia Kal aapKa,
aXXa irpbs Tay apyas, irpbs Tay ij~ovalas, irpos tovs KoafOKpa-
Topas tov aKOTOvs tov alwvos tovtov, irpos Ta irvEVfiaTiKa Ths
irovrjplas iv Toty iirovpavlois. I3 ota tovto avaAa/3eTe Trjv
iravoirXlav tov Qeov, lva SvvrjOhTe dvTiaThvai iv Trj hfipa Trj
irovrjpa Kai airavra KOTEpyaaafsvot aThvai. I4 ctt^tb ovv irspi-
Xwadfievot Thv dacpvv vfiwv iv aXrjOsla, Kal ivSvaafisvot tov
having these titles are in the writer's
mind, C. 2 : 15. From A. 19 : 19, we
may conceive that the Ephesians had been
greatly under the influence of the powers
of darkness. KotrpoKpdropas] world-
rulers ; whose realm is the darkness of the
present course of things, C. 1:13. But
tov alwvos is probably an interpolation.
tou trK. toutou] of the present darkness;
Satan and his angels, J. 12 : 31. 2 C.
4 : 4. Ignat. I. 1. 8id/3oXox 8x xal xoirpo-
Kpdropa KaXov tr iv. irvevpariKd] The
abstract notion for irveipara, the spiritua
lities of wickedness in the higher regions.
Opposed to afpa k. adpxa, evil intelli
gences, whose sphere "of action ia the in
tellectual and apiritual atmosphere of our
preaent state, cf. 2 : 2. Comp. L. 10 : 18.
Eev. 12 : 7.
13 — 20. dxaXd/3ere] (16) take up, 'as
sume ;' the technical expression, Deut.
1 ".41, dvaXajSbvres (Katrros rd ffKebrj rd
ToXepiKb airov. So with SirXa, Jer.
46 . 3. The Ap., from his residence in the
barracks of the Praetorian guard, was fa
miliar with the sight of soldiers arming
themselves for duty,, An internal evi
dence of the genuineness of the Epistle.
dxTttrTTjxai] to face the adversary.
a ttj vai] to keep your ground. ttj
ijpipa t. irov.] 5 : 16. Ps. 41 : 1.
49 : 5, LXX. the time of Satanic as
sault. Bellum est perpetuum ; pugna alio
die minus, alio magis fervet. (Bengel).
drraxTa Karepyaaap.] having made an
end of the contest. Xen. Oyr. rv. 6, 4,
Karepyd^. rbv Xiovra, to despatch the lion.
Lat. conficere. The Syr. renders Karep-
700-. by A) tsS^O naTmg made arrange
ment or provision — the word used (in the

pe. Judg. 6 : 14, 'Go in this thy might,'
i.e. communicated (to Gideon) when Jeho
vah looked upon him. The Ap. animates
them to the warfare by reminding them of
the element of spiritual life, iv Kvp. By a
sense of mercy already received, and trust
in the Divine promises, they would be
filled with energy and vigour, Ps. 60 : 12.
Tip Kpdrei t. lax-] the efficacy of his
strength, 1 : 19 ; the force which He
exerts, not the strength which He sup
plies. tt,x TroxoTrXTax] the complete
armour ; offensive and defensive, L.
11 : 22. Trpos to Siv.] with a view to
your being able. So M. 5 : 28. 6:1.
peBoSelas] 4 : 14, stratagems by force
and fraud. piBoSos, an indirect route, such
as would be taken by Hera in wait.
LXX., 2 Sam. 19 : 27. 2 Mace. 13 : 18,
KaTeirelpatre Sid peBbSwv robs rbirovs. So
of Haman's stratagems, in the letter of
Artaxerxes, Esther 16 : 9, tjjx dpepirrov ttjs
fSairiXelas Kolvwvov 'Etrurjp aiv iravri Tip
roirwv (Bvei iroXvirXbKois peBbSwv irapaXo-
yiffpdls alTTjtrdpevos els airwXeiav. Artemid.
in. 25, dirdrij Kal piBoSos. Chrysostom
applies it to the divine dealings (Horn. rv.
de Pcenit.), eixapurreiv btpelXopev rip Oetp
rip Sid irbXXwv pe&bSwv Iwpivw (per secunda
et adversa), Kai trw^ovri ras ipvxds i)pwv.
tj TrdXTj] our combat, fight as in a battle —
a fight with weapons, as is implied in Trax-
07rX(ax and 12 — 17. TrdXTj is used not to
give the notion of wrestling, but of close
personal encounter, alpa x. trdpKa]
human beings merely, irpbs rds dpxds,
e£ouir(as] Mention is made, 1 : 21,
3 : 10, of the spiritual powers which take
interest in the salvation of man ; the Ap.
here refers to those which were adver
saries to man's redemption. Tds is in
serted because certain definite objects

EPHESIANS 6. 14— ii

503

OwpaKa Ths SiKaioavvrjs, Ij> Kal viroSrjadfevot Touy irdSas iv
BToifaaia tov svayysXiov Ths slphvrjs,. '" iirl irdaiv avaAa/So'vTey
tov Ovpsov Ths irlaTsws, iv & SvvhasaOe irdvTa Ta j3iXrj tov
irovrjpov Ta ireirvpwfieva aj3eaai' I1 Kal Trjv irepiKecpaXatav tov
awrrjplov Si^aaQs, Kal Thv fd-yaipav tov irvsvfiaTos, o iaTi phf a
Qeov- i8 ota iraarjs irpoasvyrjs Kal Sehaews irpoasvydfEVOi iv
iravTi Kaipw ev irvevfiaTi, Kal els avTO tovto aypvirvovvTSS sv

sense of irpo(Bero) for KOTd trpbBea'tv in
3 : 11. This interpretation accords
with the exhortation immediately fol
lowing, ffTTjre oSx, k.t.X. But Karepy.
in N. T. is only used in the sense of
'work out,' 'thoroughly effect;' hence
rather ' having thoroughly done your
work (your duty in the fight) still stand,'
meaning not only resist, but never con
sider your danger or conflict as at an
end. Keep the field. Treptfuo-dp.exoi]
cf. L. 12 : 35. Ia. 59 : 17. 11 : 5, 'righ
teousness the girdle of his loins, and
faithfulness the girdle of his reins.' iv
dXrjBelti] the inward practical acknow
ledgment of truth in Jesus (4 : 21), in
opposition to that which is hypocritical ;
for by sincerity in the profession of their
faith the whole faculties of their mind
would be invigorated. (Macknight).
ttjs SiKaiotrivTjs] 2 C. 6 : tj. Alludit
manifesto Paulus ad locum, Esa. 59 : 17, ut
sit convenientia inter ducis et strenui mi
litia armaturam. (Beza). iv iroipatrla]
with the readinesa which springs from the
Gospel of peace, from a believing recep
tion, and a personal consciousneas, of its
benefits and bleasings. Cf. 2 T. 2 : 21.
els irdv (pyov dyaBov ijToipaff/xivov, Ps.
26 : 1 1, 12. Optime autem convenit epi-
theton, cum nos ad Deum per infensissimos
hostium cuneos pergentes, id unum ad for-
titer pergendum hortetur, quod sciamus
nos ad Deum nobis jam reconciliatum
contendere. (Beza). Beadiness for action
is a thought naturally connected with the
equipment of the feet. Compare the eat
ing of the Passover, Ex. 12 : n. This is
expressed by iiroSijaapivovs, which illus
trates the confidence the Christian warrior
feels arising from the peace which is ef
fected between God and his soul, and the
advantage he enjoys for parrying the as
saults of his adversaries by a benevolent,
peaceful, and forgiving disposition, ivi
irdaiv] over all ; implying 'accession,'
absolute superposition, C. 3 : 14. Do
naldson, § 483. Observe dvaXafibvTes as
in (13). tox Bvpebv] the large oblong
shield of the ottXittjs, scutum of Boman

infantry, ota Tts Bipa tpvXdrrwv rb trwpa.
(Theophyl.) dtrirls, clypeus, around lighter
shield, iv $] by receiving them in it, so
as to smother them, tou irovijpov] of
the evil One, 1 J. 5 : 18. TreTrupwp;^xo]
added to augment the idea of danger and
malice, and perhaps to indicate the origin
of the weapons. Cf. tpXoyifrpivrj birb ttjs
yeivvrjs, Ja. 3:6. Td /S^Xtj] are malleoli,
small firebrands in the shape of darts.
Some explain it of poisoned arrows which
fire the blood, and make the least wound
mortal ; but trfliaai seems to limit it to
burning arrows, diirToi irvptpbpoi, 'those
furious suggestions which the wicked One
may sometimes discharge into the mind,
like so many envenomed darts, which
kindle by the swiftness of their passage.'
(Doddridge). 8(£atrBe] accept, receive,
oblatwrn. a Domino, (rb ffwnjpiov, L. 3 : 6,
n.), ' embrace and ever hold fast that
blessed hope,' the conscious possession of
eternal life, t Th. 5 : 8, ivbvffdpevoi Bw-
paxa irlffrews xal dydir-qs Kal irepiKetpaXalav
iXirlSa ffWTTjplas. See 11. The head,
being a mortal point, requires especial
protection from deadly blows. ' The hope
of salvation built on the promises of God,
and arising from the consciousness of in
tegrity, will ward off the fatal effects of
all temptations from worldly terrors, so
that they shall not disorder the imagina
tion, pervert the judgment, or cause men
to desert the path of duty.' (Macknight).
tt^x pdxaipav t. ttx.] H. 4: 12. because
it was given by the inspiration of the
Holy Ghost, and as the use of the written
word is the most effectual means of put
ting our spiritual enemies to flight, M.
4 : 4, 7, 10. 8 itrri] the relative refers to
ttjx pax. t. ttx., but takes its gender from
the predicate pijpa. cf. Ph. 1 : 28. Jelf,
§ 821. 3. Std] c. gen. denotes that
something ia done ' through and out of.'
Donaldson, § 478, 'by means of,' ' in the
use of,' ' conditio in qua locatus aliquid
facias.' (Fritzsche). 7rpotreuxTjs] prayer
in general, in all ita parts. SeTjtreoJs]
direct and earnest petition. ttoo-tjs]
every kind of prayer, formal or ejacula-

504

EPHESIANS 6. 18—24.

iraarj irpoakapTsphast /cat Sehaei irepl iravTwv twv ayiwv, '9 Kai
virip ifiov, 'lva fioi SoOslrj Xoyos iv avol^et tou aTOfaTOS fov, ev
irapprjala. yvwplaat to fivaThptov tov svayysXiov, 20 uxep ov
irpsafisvw iv dXvaei, "iva iv ovtw irapprjaiaawfiat ws Sei fe Xa-
Xhaai. 21 "Iva Si slShTS Kat vfieis Ta kot ifs, ti irpaaaw, iravTa
vfiv yvwplast TvyiKOS b byairrjTOS dSsXcpos Kai iriaTOS dta/covoy
ev Kvplw, 22 ov Birsfiyp-a irpbs vfias et'y avro tovto, 'lva yvwTe
to Trept hf<*>v ko.1 irapaKaXiarj Tay /capotay vfiwv.
23 HHphvrj TOty dSeXcpois Kal dyairrj fierd iriaTews airb Qeov
iraTpbs Kal Kvpiov 'Irjaov XpiaTov. 24 h XaPls feTa tovtwv

tory. ex TraxTt Kaiptp] at every season,
turning point, or crisis, L. 18 : i.
21 : 36. e'x TTxeupari] spiritually; under
the prompting and guidance of the Spirit,
B. 8 : 26, 27. Jude 20. dypuTrxoux-
res] Allusion is probably made to a sol
dier's night watch, especially as the Ap.
is recommending vigilance on behalf of the
whole Christian host, TTepi Trdxrux tSx
ayiwv, cf. H. 13 : 17. els airb touto]
to this very purpose ; refera to the Chris
tian warfare (14 — 17), which is to be
maintained by us not singly, or on our own
account alone, but on behalf of others — in
this respect, however, chiefly by vigilance
in prayer, cf. 2 C. 5 : 5. irpotrKapT. k.
Seijirei] seem to form a Hendiadys, with
all perseverance of supplication, ttj irpoo'-
CVXV irpoffKaprepeiTe, C. 4 : 2. Trepi ttox-
tux twv 07.] all the holy people; Trepi tt.
is followed by urrep ipov. Some make the
distinction between Trepi and uTrep to con
sist in this — that the former denotes more
general supplication, praying about them,
as J. 16:19, 17 : 9, 20, but that UTrep de
notes direct intercession, E. 1 : 8. 8 : 26.
H. 7 : 25. It is admitted that this dis
tinction is not uniformly carried out, for in
L. 22 : 32 our Lord says, iyw iSeijBijv
irepl aob, where the petition was personal
and direct. In 1 T. 2 : 1, the Apostle
directs iroielaBai Serjtreis . . . UTrep irdvrwv
dvBpwirwv, where the petitions must have
been general and indefinite, iirip cor
responds in meaning with the cognate
Trepi (Donaldson, § 480), Td Xe76pexa
urrep ixdtrrwv, Hdt. II. 123, but marks
deeper interest, Ph. 1 : 4, 7. Trepi solam
mentis circumspectionem, uirep simul
animi propensionem significat. (Weber).
SoBelrj Xbyos] read SoBjj. a door of utter
ance may be opened, C. 4 : 3. For the
use of SoBelrj see Jelf, § 807. 1:17.

3 : 18, XA70X StSoxat, grant permission to
speak, ut mihi Deus facultatem largiatur
libere tradendi religionem Christianam.
(Schleusner) . Vel ut suggerat mihi Domi-
nus quod loquar. Vides ut omnia gratiai
tribuat etiam renatus Apostolus. (Beza).
ex dxotifet] is to be taken with So0tj.
Connect iv irapptjala with yvwpltrai.
The Gospel in its character of pvtrrr)-
ptox was not to be held in reserve. Cf.
lva tpavepwaw, C. 4 ; 4. ex dXiJiret] an
expression exactly corresponding with the
nature of his imprisonment, as described
in A. 28 : 16, 20. Noticed byPaley, Hot.
Paul, as an undesigned coincidence. The
notion Trpeafieiw may be due to his pre
sence at the Imperial Court (Ph. 1 : 13.
4 : 22), and the fact of his having appeared
before the Emperor and expecting another
audience. ex auTtp] herein ; in the
Gospel as defining his vocation, sphere of
duty ; in it as a ministration and revela
tion. 21 — 24. Kal upets] Those who maintain
the priority of the Epistle to the Colos
sians explain the xal as intimating that
the Ephesians would hear as well as the
Colossians. rl ir pats aw] how I fare;
explanatory of Td xar1 ipi, C. 4 : 7 — 9, n.
Tuxik6s] an Asiatic Greek, A. 20 : 4.
2 T. 4: 12. Tit. 3: 12. b ay air. dSeX-
tpos] our beloved brother. Trto-TtSs]
trustworthy for general service, qui vera
vobis nuntiabit. (irepipa] I sent; re
garding the action from the point of time
when the Epistle Bhould be received and
read, A. 23 : 30. 1 C. 9 : 15. C. 4 : 8.
d7dTTTj . . . dirb] love, as well as faith
and peace, proceeding from, i.e. given by
God ; the grace of love to God, Ph. 1 : 9.
On dy. and iriffr., see 1 Th. 3:6, n.
perd denotes association of relation, G.
1 : 2, n. Thuc. I. 18, (pneipbrepoi iyivovro,

EPHESIANS 6. 24.

505

twv aya7rwvTwv tov Kvpiov hfwv 'Irjaovv XpiaTov ev dcpQapaia.

afirjv.

[TIpbs 'Ecpealovs iypdcptj airb 'Pwyu/ry Sia TvyiKov.l

perd KtvSivwv Tds peXeras TrotoiSpexoi. (v
dtpBaptrlq]iv marks the condition in which
the action takes place, Tit. 3 : 15, 'in in
corruptibility,' soundness of belief and
feeling which receives not corruption.
Cf. 2 C. 11:3, outw CJoapjj" rd vo-fjpara
bpwv, k.t.X. Tit. 2:7, (v Ty SiSatrxaXltf
dSiaqjBoptav. also dSidtpBopos, incorrupt,
free from corruption, Phosdrus, § 71
(252), t) ydp els rbv Xp. dydTTTj daiBapros

xal dpelwros, pSXXox Se KaB' iKdarijv iiri-
StSouVa ttjx i)pipav ibtpeXev elvai. (Ecum.
'in pureness,' Tynd. ' unfeignedly,' Cr.
'to (their) immortality,' Gen. unwaver
ingly, unverriicht, Luth. Beza, Bengel,
and apparently Gen. V. connect with
Xdpis. ' This love is so simple and genu
ine that it cannot be decomposed, and it
lias no seeds of dissolution.' Eadie.

nAYAOY TOY AII02TOAOY

h npos

<£iAinnH5ior2 Eni^TOAH.

1 I I AYAOS ko.1 Ti/idOsos, SovXoi 'Irjaov XpiaTov, iraai
JLJL Tois dylois iv XpiaTW 'Irjaov Tois ovaiv iv QiXiirirots,
avv iiriaKoirois Kal SiaKOvois' 2 yapis vfiiv /cat slphvrj airo Qeov
iraTpos hfwv Kal Kvpiov 'Irjaov XpiaTov.
3 Evyapiarw tw 0ew fiov iirl iraarj Trj fveia vfwv 4 7rav-
Xajstx, 'expresa gratitude,' L. 17 : 16 ;
previoualy, its meaning was StSoxat x&Pwi
'to requite a favour.' iirl 7rdtrTj ttj
pvela] iirl marks that upon which any
thing rests as a basis, foundation, sup
port. On the ground of all my remem
brance (all the circumstances of it).
Donaldson § 398 (2). All he recollected of
them prompted thanksgiving. Omnibus
modis ac praesertim omnibus apud Deum
precibus memor vestri. (Beza). t^jx
S^Tjtrtx] The article carries back the mind
to Seijtrei. Every prayer I make for you
is a prayer of thanksgiving ; I make it
with joy. On urrep see E. 6 : 19, n. iirl
ttj Kotxtiixia] to be joined with perd
Xapds, ' founded on your fellowship,' your
joint action, toward the Gospel ; your
exertions toward its furtherance ; your
contribution to my relief. They had
shown themselves to be truxep7ol els r.
§atxiXelav t. ©., C. 4 : n. Their fellow
ship was the same as that in (7), 2 : 1 ;
but Koivwvia may also refer to their libe
rality, 4 : 15. E. 15: 26. 2 C. 9 : 13.
dTrd rrpwr. Tjp.] i.q. ex dpxH tov eiayy.
4 : 15 (to be joined with Kotxtuxta). airb
tovto] is used to intimate that what fol
lows is involved in, or intimately con
nected with what precedes, 2 C. 7 : 1 1. G.
2 : 10. 2 P. 1 :5. iv ipiv] in you as the
subjects of operation ; cf. 2:13. iirire-
Xitrei] will bring to completion ; the sub
ject of his thanksgiving (tj Koivwvia abrfiv
els rb eiayy.) would go on to perfect con
summation. The same words are opposed
in G. 3 : 3, ivap£dpevoi irveipari vvv
ffapKl iiriTeXeiaBe. See n. and in 2 C.
8:6, (TrpoexTjpfaTo). dxpis] He carries

I. 1, 2. The Apostolic salutation to
the Church, with the Bishops and Dea
cons. SouXot] A term is used applicable
to Timothy as well as Paul ; in C. 1 : 1,
nauXos airbtrroXos .... Kai T, b dSeX-
<pbs. d7iois] persons set apart to God,
sacred ; cf. 0710^11;, M. 23 : 17. J. 10:36.
17 : 17. Ex. 19 : 14. 20 : 1 1. Personal
holiness is implied, from the fact of a
near relation to God, 1 C. 1 : 2, n. So
with Heb. ttf"T£. Lev. 11 : 44, 45.
19 : 2. Ps. 34 : 9. This Epistle is ad
dressed to the whole Church, and not
merely to the officers therein. The iirl-
ffKoirot are clearly the ordinary pastors, re
ceiving the assistance of the StdKoxot, A.
20 : 17, 28. S. Luke probably exercised
the episcopal office over the iirlffK. x. Sidx.
at Philippi, while S. Paul and his compa
nions went to Thessalonica, A. 16 : 40,
n.; 20 : 5. It is clear, from 2 : 19, 22,
that Timothy was well known to the
Philippians. Perhaps S. Paul inserted
his name in the salutation to remind the
Philippians of the respect they ought to
feel towards him, 1 T. 4 : 12. See C.
1 : 1, n. S. Luke seems to have left
Bome some time before this Epistle was
written, 2 : 20.
3 — 7. The Ap. expresses his devout
thankfulness and joy at their participation
in the Gospel ; and his conviction that
the Author of this good work would carry
it forward. It was but right for him to
entertain these feelings, after the proofs
they had given of having received like
grace with himself. eixapitrrw] in later
Greek acquired the meaning of elSivai

PHILIPPIANS 1. 4—9.

507

tote ev iraarj Sehasi fiov virip iravTwv vfwv fBTa yapas Thv
oerjatv irotovfisvos * eVt t;} Koivwvia. vfiwv et'y to euayye'Atov
airo irpwTijs hfspas dypt tov vvv, 6 ireirotOws avrb tovto, oti
o svap^afiBvos iv vfiiv spyov ayaOov iiriTsXiaEi aypts hfspas
Irjaov XpiaTov, 1 KaOws iaTi SIkoiov ifiol tovto cppovsiv virip
iravTwv v/iwv, Sta to systv fis iv Trj KapSla ifids, ev Te TOi'y de-
afiois fov Kai Trj airoXoyia Kat /3st3aiwasi tou svayysXiov cruy/co/-
vwvouy fiov Ths yapiTOS iravTas v/ias ovTay. ° fdpTVs ydp fiov
eaTiv d Oeoy, wy eiriiroQw iraVTas vfids iv airXdyyyois 'Irjaov
XpiaTov. 9 Kal tovto irpoaevyofiai, lva h ayairrj vfiwv bti

on the thought of continuance from dxpt
tou vvv. Hence the (py. dyaBbv is the
same with t) koiv. els rb eiayy., and is
named characteristically, i.e., without the
art., to give effect to the expression of con
fidence, q.d:, a good work, which (as such),
he who begun, &c. E. 14 : 20. The con
summation in view is the same with that
prayed for in (10, 11), tva ijTe elXixp.
eis ijp. X. ireirXijp. Kapirwv Sik., k.t.X.
ijpipas 'I. Xp.] when the Saviour shall
return to judge the world, and shall visibly
establish his kingdom. L. 17 : 30, 7}
Tjpepa 6 vlbs t. dvB. diroKaXiirTerai. 2 P.
3:i2, ttjs i)/xipas tov Oeou. M.7:22. Mk.
13 : 32. 2 Th. 1 : 10, eKeixjj tjj ijpipa.
k at? lis] introduces a justification of his
use of the expression UTrep irdvrwv bpwv,
which is highly emphatic in this passage
(3 — 8), and occurs four times, touto
clpoxetx] to be thus minded ; 'have this
care;' referring to his prayer, and grati
tude in their behalf. For obs. that urrep
tt. here is repeated from (3), where it
stands in close connexion with Serjo-ei pou.
.And see on 70P (8). Std tA e^etx pe]
This marks an actually existing cause.
Some, referring tovto tppov. to (6), render
' because you have me in your heart ;' on
the ground that the concern of S. Paul for
the Philippians was no valid reason for his
thinking favourably of their spiritual con
dition ; but that their affection for him, of
which they had given proofs by sending
pecuniary relief on former occasions, and
by the especial mission of Epaphroditus
at this critical period of the Apostle' a im
prisonment wa3 a striking mark of their
subjection to the faith of Christ, tt;
d7rd\o7ia k. /9e/3at.] single article, as
both nouns refer to one and the same
action (16, 17.) d7roXo7. 1 T. 4 : 16. cf. A.
28 : 23, 30. tru7Koix. pou] parta
kers as you all are of grace with me.
ttjs x6ptT0Sj '^le BVec^ grace which

waa an endowment and distinction of
those called to a particular office and mi
nistry, B. 1 : 5 ; 15 : 15. G. 2 : 9. E.
3 : 2, n. 8. Voire conjunctionis in Christo
certum erat argumentiun quodet absentem
etcaptivum nonmodo non deseruissent, sed
etiam omnibus officiis essent prosecuti,
perinde ac si cum eo una captivi fuissent.
Beza. 8 — 11. He declares his yearnings to
wards them, and prays that their love
might be regulated by spiritual know
ledge and discernment, so as to secure
their conduct from reproach, and by their
fruitfulness enhance the glory of God.
pdprvs ydp] ydp introduces an assevera
tion of the fact before stated (7), i.e., his
love for them. iiriiroBw] expresses the
longing desire, or regret which arises from
the absence of friends, 2 : 26 ; 4 : 1. irbBos,
desiderium. E. 1 : 1 1, iiriiroBw ISeiv bpds.
iv airXdyxv. T. Xp.] with the feelings of
affection which belong to my relation to
you in Christ ; with the love of a father
in Christ, t C. 4 : 15. Kai tovto] this
may be the matter of the petition referred
to in t^jx Beatrix (4). i) ay dirij] the Chris
tian grace of love aa possessed by you ;
love to God and the brethren, 1 C. 13.
iv iiriyvwffei] the prepos. marks the
particulars in which the increase was
to take place ; in recognition, apprehen
sion, acknowledgment of the truth, so
that, while you exercise the grace of love
in perfection, you may also exercise know
ledge, I C. 13 : 6, tj dydiTTj trvyxalpei ry
dXrjBela. E. 1:8, 17. C. 1 : 9. err^x. is
used subjectively, and expresses the act of
coming to a full knowledge. E. 1 : 17,
ti. ex irdffTj alffBijffei] in every kind
of perception, denoting that moral feeling
with which we at once detect whajt is
wrong, or suspect the existence of error,
just as a good ear distinguishes a false or
imperfect note, els rb Soxipdieiv] eis

508

PHILIPPIANS 1. 9— 15.

juaAAov Kal fdXXov irepiaaevrj iv iiriyvwaei Kal ira&rj ataOrjaei,
IO et'y to SoKifia^Eiv vfids Ta StacpipovTa, "va rJTE ei'At/cptvety /cat
airpdaKOiroi et'y hfipav XpiaTov, " ireirXrjpwfiivot Kapirwv
SiKaioavvrjs twv Sia 'Irjaov XpiaTov, ety Sd^av Kal siraivov Qbov.
12 rVvwcr/cetv Si vfias /3ovXofai, aSeXcpoi, oti Ta KaT ife
fidXXov et'y irpoKoirhv tov euayyeAtou iXhXvOev I3 werTe Touy
Ssafiovs fov cpavspovs iv XpiaTW ysvsaOai iv oXw tw irpaiTwpiw
Kal Toty Aoi7roty iraai, I4 /cat tovs irXslovas twv aSeXcpwv iv
Kvplw irsiroiOoTas Toty Ssafois fov irspiaaoTEpws ToXfdv acpo-
/3wy tov Ao'yov AaAetv. *5 Ttvey fsv Kal Sia cpOdvov /cat spiv,

denotes the ultimate end and purpose, ' as
far as to test things which differ.' E. 2 : 18 ;
12:2. TTpis Sidxpiaiv KaXov re Kal xa-
kou, H. 5 : 14. Non modo prae malis
bona, sed in bonis optima, quorum prae-
stantiam non nisi provectiores cernunt.
(Beng.). tva] depends not upon eis t5
SoKip., but upon the whole Sirjffis. elXi-
Kptxets] clear as light, walking in the
sunshine of truth. Cf. E. 5 : 8— 13. 1 C.
5 : 8, n. As if examined or tested by the
light of the sun (efXTj), eiXiKpixrjs Siavota,
pure intellect, Plat. Phcedo, 66 A. §28. elXi-
Kptxrjs dSiKla, sheer, palpable wrong, Xen.
Mem. 11. 2, 3. dTrp6o-KOTrot] not stum
bling; avoiding error, A. 24 : 16, n. ; refer
ring especially to atff&tjffis. Cf. dpepirroi,
dxipaioi, 2:15. KapTrtix] genitive of the
antecedent idea, L. 5 : 26, n. ; 16 : 24.
The same as 6 xdpiros tov irveiparos,
G. 5 : 22. TtSx Std 'I. X.] which are
the results of his grace, proceed from faith
in Him, E. 2 : 10. The plural brings before
us the various qualities which distinguish
the man who makes it his aim TrXTjpwuai
iratrav SixaiotrivTjv, M. 3 : 15, n. The singu
lar marks the affinity which these qualities
bear to each other, and their cognate rela
tion as produced by the same Spirit.
12 — 14. The progress of the Gospel
was not retarded by his imprisonment ; for
many, taking courage by his example,
preached the word fearlessly. Yivwaxeiv
bp. j3ouX.] a form of calling attention to
an important statement. See 1 Th. 4 : 13.
oi BiXw upas a7xoefx, 1 C. 10 : 1. Per
haps the Philippians had been perplexed
by rumours to the effect that the spread
of the Gospel was entirely checked by the
Apostle's imprisonment. paXXox els
TrpoKOTTijx] tantum abest ut vincula mea
obfuerint. Cf. t) TrpoKOTrrj, iT. 4: 15 ; Trpoe'-
KOTrre, L. 2 : 52, n. els marks generally the
result to which anything leads ; an effect
attainable, or (as here) accomplished, diro-

fMjfferai els ffwrijplav (19). eis to ^ttox
tsvvipxeffBe, 1 C. 11 : 17. So A. 10 14.
L. 2 : 34. 13 : 9. E. 4 : 12, n. See on
(23). tpavepobs iv Xp.] so that my
bonds become publicly known aa en
dured in the work of Chriat. It waa
clearly underatood that he was not a pri
soner for any political offence, or any vio
lation of the law. TTpatTwpit/j] the
quarter of the praetorian guards, A. 28 : 16,
n. The soldiers to whom S. Paul was
fastened from time to time would be the
means of making Paul's case known in
the army. x. tois Xoitt. iraai] and
among all the rest in Bome ; all who were
not added to the church, irdvra rd (Bvij,
jT. 4:17; rois efto, iTh.4:i2. C.4:5,
n. Or, Casteris Eomae versantibus, quos
ab aulicis distinguit. (Beza). toi>s irXei-
oxos] the greater part of the brethren
who had previously been dismayed, evi
dently not ministers ; or perhaps, ' the
brethren in increasing numbers.' ip
Kvplw TTeTroiu.] relying on the Lord.
ex Kup. is never joined with d8eX06s, but
frequently with TreTroiO., 2:24.2 Th. 3:4;
assured of support in the character sus
tained by me as a prisoner for Christ.
Secpols pov] the dative of special limi
tation, ' as far as my bonds are con
cerned.' Donaldson, Or. § 456 — 8. On
atpbjSws, see L. 1 : 74.
15 — 20. Some of these were actuated
by sinister motives, who, from feelings
of emulation and jealousy, intentionally
thwarted the Apostle ; others were led
by pure attachment, and owned that the
Apostle was set for the maintenance of
the Gospel. In either case the writer ex
presses his joy, and hia confidence that
spiritual benefit would result to himself,
whether prolonged life or immediate death
were the issue. Tixes piv] These are
different from the dSeXtpfix in (14). Std
006xox] to gratify envy, M. 27 : 18. Mk.

PHILIPPIANS 1. 15—20.

509

Ttvey de /cat Si euoWav tov XpiaTov Krjpvaaovaiv- ,6 ol fiv e£
epiOeias tov XpiaTov KaTayyeXXovatv ov% ctyvwy, oldfsvot OXi-^iv
iirtcpipsiv Tois Ssafiois fov ll ol Si e£ aya7T7;y, sISotss oti et'y
airoXoylav tov euayyeAtou KBi/xai. iS t'i ydp ', irXhv itovtI
Tpoirw, eitb irpocpaaEi etTe oXijOeIo, XpiaTos /caTayye'AAeTar /cat
ev tovtw jcalpip, aAAa /cat yaphaofai. r9 oTSa yap oti tovto
fot airophaErai et'y awrrjplav Sta Ths vfwv Sehaews Kal iiriyoprj-
ytas tov irvBVfiaTos 'Irjaov XpiaTov, 2° koto Thv diroKapaSo-
Ktav Kai iXirlSa fov, oti iv ovSevl alayyvOhaofai, aAA' ev iraarj
irapprjata wy 7ravTOTe ko.1 vvv feyaXwOhaerat XpiaTos iv tw

15 : 10 ; or to spite Paul. (Si') (put to
raise opposition against him. These acted
ef ipiBelas (17), out of factiousneaa, G.
5 : 20, n. Ja. 3 : 14. (16), to excite men
against S. Paul, and make his confinement
still more severe. They were probably
Judaizers, who sought covertly to impose
the law of Moses on the Gentile converts.
Ttxes Se Koi] but some also. St' euSo-
Kiax] to fulfil their kindly feelings. ^|
d7dTTTjj] out of love to him as the Lord's
servant, leading them to active sympathy
with him in his service. oix 07x0)5]
with impure motives ; i.q. irpoipdffei (18),
non puro videlicet animo, etiamsi alioqui
pura esset doctrina. (Beza). otopevoi
k. t. X.] explains oix ayvws, ' with an inten
tion of causing trouble to me in my state
of bondage ;' by exciting the opposition of
the Jews to the Gospel as preached by Paul.
iwiaiipeiv BXiipiv] is explained by
Beza, nempe ut urar ipsorum gloria, as
if S. Paul would be jealous of their repu
tation. This is very questionable ; it may
rather mean to inflame the odium existing
against Paul. Several MSS. have iyel-
petv, 'raise up,' 'excite.' So Vulg. Sti
x el pat] divinitus videlicet delectum et in
hac statione collocatum, 1 Th. 3 : 3. L.
2 : 34, n. tI ydp-"] Quidrefert? What
matters it, so that my object is gained ?
ttXtjx] after all; it remains that. (to
TrXeox) E. 5:33. Trpooidtret] speciosam
quidem causam, i.e. Christum ipsum isti
praetexebant suae ambitioni et invidiae qu&
intus aestuabant. Cf. npotpatrei paxpd irpotr-
evxbpevoi, M. 23 : 14. dXTj/?eia] non
opponit Paulus hoc loco veram doctrinam
falsae, sed sincerum animum fucato. Heb.
/ION animi integritas quae omni dissimu-
lationi adversatur. (Beza). dXXd Kal]
as if anticipating objection to the senti
ment. The fut. here, in expressing the
continuance of the action, certainly inti
mates the will of the agent. Jelf, § 406. 5.

Hence ' will rejoice' is better than ' shall
rejoice.' touto pot] probably a quotation
from job 13 : 16, rymrb. b NvrDp.
where Dathe renders NIPT id ipsum; 'this
myimprisoninent and its effects.' dxo/STj-
fferai] cf. L. 21 : 13. J. 16 : 20, 'shall
result in salvation.' o-oiTTjpiax] Though
the word is used of temporal deliverance,
yet it altogether enervates the force of the
passage to apply it to his expected libera
tion from captivity. We may reasonably
question whether S. Paul would have ap
plied the words Seijo-ews k. iirixopirylas t.
Trxeup. to a temporal deliverance ; if how
ever we refer awr-riplav to full and com
plete salvation, the striking language,
peyaXwdrjireTai Xp. Sid ftuijs, Std Bavdrov,
is most apposite ; cf. o-oit. (28). rijs bpwv
SeTjtr. k. itrixop.] your prayer and the
supply (granted in answer to your prayer).
This is the connexion indicated by the
single article, k a t d] in accordance with ;
the result (salvation) shall be through my
receiving what you pray for on my behalf,
and shall answer my expectation, namely,
that, &c. errixop., the administration of the
supply granted by the Spirit, E. 4 : 16, n.
G. 3 : 5. ttjx diroKap.] the single ar
ticle intimates the coalescence of the feel
ings of desire and hope. diroxapaSo-
Klav] (xdpa, Soxeiw, try to catch), ttj
xetpaXy irpo^Xiireiv, to look to an object
with the head bent forward ; ' earnest de
sire.' e'x ouSexi] in no event; whatever
may happen, (28). Cf. iv iravri, 4 : 6, 12.
altrxvvBijffopai] said with a view to
peyaXvvB. which is to follow, opposing
shame to glory, but in the O. T. sense,
'confounded,' 'ruined,' E. 9:33. Ps'
22 : 5. Is. 50 : 7. ex TrdtrTj 7rappTjtriaj
with all freedom and openness of action
especially of utterance, on his part; by his
open acknowledgment of Christ, as a
preacher or martyr, E. 6 : 19, 20; with all

510

PHILIPPIANS 1. 20—26.

awfiarl fov, e'Ite Sia X,whs e'Ite Sia OavaTov. 21 'Efiot yap to
Yhv XpiaTos, Kal to diroOavsiv KspSos' 22 et Si to Xrjv iv aaptci,
tovto foi Kapirbs i'pyov. /cat ti alphaofai, ov yvwpliw- 23 avvs-
yofiai ydp e/c twv Svo, Thv iirtOvfilav ev_wv et'y to avaXvaai Kai
avv XpiaTW sivar iroXXw fidXXov Kpsiaaov 2+ to Se iirifivsiv
'ev TYJ aapKi dvayKatOTspov Si' vfids. 2& Kal tovto irsiroiQws oTSa,
oti fievw Kal avfiirapafsvw irdaiv vfiiv ety tijv vfiwv irpoKoirrjv Kat
yapdv Ths irlaTsws, "tva to Kavyrjfia vfiwv irsptaasvrj iv
XpiaTW 'Irjaov iv ifiol, Sta Ths if hi irapovaias iraXiv irpos v/nds.

publicity, J. 11 : 54. C. 2 : 15. iv Tip
ffwparl pov] in my person ; by the tes
timony which Paul would bear to Him as
Bedeemer, and Lord, in either case. Std
f. Std B.] by means of prolonged existence,
or of immediate death. S. Paul would
have gained ffwrrjpla in the highest sense,
even if his days had been violently cut
short. This whole passage shows how
entirely the Apostle's zeal set aside all nar
row and selfish considerations.
21 — 26. The Apostle knew not whether
life or death were most desirable ; in
either case Christ was his portion ; yet as
his life might be of service to the Church,
he indulged the thought that he should yet
be spared to promote the spiritual ad
vancement and joy of his converts. 'Epoi
7ap] the fact is, in my case (in the view
I take of it) ; where 7ap denotes a conse
quence from ex ouSexl alaxvvB. xipSos]
Not because death would release him from
his troubles, but because it would intro
duce him into the most unrestricted op
portunities of holding communion with
Christ. That communion with Christ
which enabled the Apostle to say rb £gx
Xpiirros (see G. 2 : 20. C. 3 : 3, 4), would
be so enlarged and extended that he could
say, to dTro0axetx KipSos. It is evident,
then, that the soul, after death, does not
pass into a state of unconsciousness.
Prom. V. 747, rl Sip-' ipol fjx KipSos.
el Si rb ^tjx] Se is adversative in re
ference to rb diroBavelv, and touto most
naturally refers to ei 8e . . . ffapKl. We
have then Kapirbs (pyov in a sense similar
to KipSos, and intended to correspond to
it, and also agreeing with what is said
below about the same alternative (rb
e'trip. (v trapKi dvayKaibrepov). Translate,
'But if to live in the flesh (be my lot),
this is to me the fruit of labour ;' i.e.
the enjoyment of success in my ministry.
Kal will then mean, as often, ' and yet.'
rl alprjuopai] fut. for conjunctive.
Jelf, § 406, 3. 415, j,. More expressive
of decision. Comp. our Lord's language,

and state of mind indicated by it, in J.
12 : 27, 28 (Kai rl eiirw). oi yvwpliw]
Elsewhere in N. T. has the usual sense,
' I make known. ' Here it corresponds with
the English ' I cannot tell.' trvvixopai
ydp] Se is almost certainly the correct
reading ; adversative to alprjaopai. ' But
(instead of being decided in choice) I
am perplexed by the two considerations'
((k twv Sio) ; presse des deux c6te"s. (Os
terv.). trvvixopai refers to the action of
two opposite motives, as in L. 12 : 50.
A. 18 : 5. 2 C. 5 : 14 ; the magnifying of
Christ in life, and the gain which will
ensue after death. rijv eTrtu'upiax] The
art. is emphatic by position : — ' having my
desire turned towards my departure, and
being with Christ.' As far as his own de
sire was concerned, his mind was set on
departure, els rb belongs to elxat as well
as dvaXvaai, the two being considered as
necessarily combined. See 2 C. 5 : 8.
L. 12 : 36, 19 : 11. 2 T. 4 : 6. els fre
quently marks the ultimate aim of the
mind ; the object of desire ; that to which
it fully extends, E. 10 : 1, n. p.dXXox
Kpeitrirov] by far a much better thing
than aught in this life. 2 C. 7 : 1 3, irepar-
troripws paXXov. Dr. Burton quotes ttoXu
paXXov iroipbrepov, Isaeus. xpetTTox eixai
re&vdvai paXXov, Isocrates. dxo7Koto-
repov] The comparative is used because
of the previous comparatives, not aa im
plying that his death was in any degree
necessary, but intimating preference on
account of their benefit, touto TreTrot-
8 ois] being well persuaded of this (6).
pexfi] remain (in the flesh), trvpirapa-
pevw] abide in presence with you (26).
Plato, Phcedo, 1 15 D. § 148, erretSdx Trial to
tpdppaKOv, oiKiri bpiv irapapevw. irdffiv]
not the Philippians only, but as bpeis iravres
is explained in A. 20 : 25, tt. iv ots SiijXBov
Kijpifftrwv t. fSatriXelav t. O. eis tt^x
bp. TTpoKOTriJxjtoeffectyouradvancement
and joy in the faith. The single article
shows that the two qualities are necessarily
combined. Kaixypa] occasion for glory-

PHILIPPIANS 1. 27—30. 2. 1.

511

27 Movov a^t'wy tou euayyeAtou tou XpiaTov iroXtTsveaOe,
tva etTe eXOwv /cat ISwv v/mas eiTe airwv aKOvaw Ta irepl vfwv,
oti o-Ti//ceTe ev evt irvsvfiaTi, ftq. ^vyy* vvvoOXovvtss Trj irtaTEi
tov svayysXiov, 2° /cat fih irTvpdfisvoi iv firjSsvl viro twv dvTi-
Kstfisvwv rjTis auVoty fiv iaTiv svSsiQs dirwXslas, v/niv Si awTrj
pias, Kat tovto dirb Qeov- 29 oti vfiv iyapiaOrj to virsp
XpiaTov, ov fiovov to et'y avrov iriarevetv aAAa Kai to virep
avrov iraayeivx 3° tov ovtov dywva evovTey otov tdWe iv ifol
KOl VVV aKOVBTE iv ifol.
2 Et Tty ovv irapaKXrjais iv XpiaTW, et ti irapafvOiov
grace is given to you, ' ' it is granted you as
a privilege.' Tribulation is part of our call
ing, 1 Th. 3 : 3. Our belief in Christ is
here assumed to be the gift of God's free
grace. oi pbvov . . . dXXd Kai] is to
be read as a parenthesis, containing a re
mark arising out of the expression t8 u7rep
X. (7rdirxeix), and intended to enhance ita
force. ' To you it has been granted that
you, for the sake of Christ — not only I
say has it been granted that you should
believe on Him, but that you for his sake
— should suffer.' eis airbv iriffr.] 'to
have Him as the object of faith,' eis de
noting the ultimate aim of the mind.
d7toxa] contest, warfare; 1 T. 6 : 12,
dywvlfav rbv KaXbv dywva ttjs irlffrews.
2 T. 4 : 7, rbv d7wxa rbv KaXbv Tjywvitrpai.
fxoxresjanacoluthon; nom. instead of dat.
agreeing with uptx, or ace. agreeing with
bpds as subject to Trdtrxeiv. Cf. C. 3 : 16.
A. 15 : 22, ypdipavres. Hence the sen
tence is causal, explaining or accounting
for the previous statement, 2 C. 1:7.
Or we may consider it nom. in apposition
with truxaffXouxTes . . . irrvpbp., with the
former of which the notion d7t3xa (xovres
is in remarkable accordance. Thus
Lchmn., who marks ijris . . . irdtrxeiv as
a parenthesis, oiov ISere] referring to
his persecutions at Philippi, A. 16 : 16.
iv epoi] in my case. Just as the feeling
and exhibition of confidence by thoae who
sustain the charge of the enemy is a token
of victory to one and of defeat to the other,
so their firm adherence to the faith in spite
of numerous and powerful opponents was
a prelude of the destruction of their foes,
and the presage of their own salvation. Cf.
2 Th. 1 : 5, n.
II. I — 4. The Apostle adjures them,
by all the claims of Christian privilege and
blessing, to fulfil his joy, by cultivating
unanimity, by having a modest estimate
of themselves, and a generous regard for

ing, B. 4 : 2. LXX. Deut. 10 : 21, p\<!R-
irepiatrevTj] may be more than ever.
ex ipoi] in my case; by means of my
being with you again.
27 — 30. This at least he urgently en
treated, that they would live as worthy
citizens of the kingdom of Christ, united,
determined, undismayed, counting it an
honour, as he did, to suffer for the cause
of Christ. Mixox] hoc unum curate, 2 Th.
2 : 7, n. 7roXiTeueo-(?e] live as citizens ;
under the laws and obligations of the
kingdom of God, 3 : 20. There may be
an allusion to the distinction of their city
as KoXavla, A. 16 : 12; cf. A. 23 : 1, a.
After iXBwv k. ISwv some verb, like imyvw
would be appropriate, but this is merged
in dKoiirw, — 'whether on coming and see
ing you I know of your affairs, or while
absent hear of them.' 8ri] introduces the
subject of what he may see or hear.
tTTijKeTe] maintain your stand; as duXTj-
Tat, d7aixi0Tat, (30). evi Trveipari] in-
telligo Spiritum sanctum aut certe ejus
affiatum, cujus vinculo devincti, et cujus
vi armatijfortiteraerventgaudium. (Beza).
irvevpa, the higher part of our immaterial
nature on which the Holy Spirit especially
operates. ipuxTj the lower part ; the sphere
of the will and affections. With pitf ipvxv
cf. A- 4 : 32, 11. truxaOXouxTes] 4:3;
wrestling together to maintain the faith
(Dat. commodi). irTvpbpevoi] startled,
akin to Trroew. iv pijSevi] (20), in no case,
whatever happens or is done, birb twv
dvTiKeip..] by the adversaries, L. 13:i7.
21 : 15. 1 Th. 2 : 4. 1 C. 16 : 9. ijris
.airois . . . eVSeiifis] seeing that their
opposition thus met, is aa far as they are
concerned, an indication, t^tis agrees
with exSetjts, the predicate ; cf. C. 1 : 27, 8s
(an 'S.-piffrbs. G. 3 : 16. Mk. 15 : 16. Kai
tovto] and this fact, the indication of the
issue, is from God. dirb Oeou] is ex
plained by Sn bpiv exaplffBrj, ' inasmuch as

512

PHILIPPIANS 2. 1—7.

ayairrjs, bi tis Koivwvia irvEvfiaTOs, et Ttva atrXayyya Kat oiKTip-
fioi, 2 irXrjpwaaTE fiov Thv ¦yapav, lva to auTO cppov/jVe, tt;v
auT»;v ayairrjv syovTss, av/i\pvyoi, to ev cppovovvTSS, ' firjSsv
koto iplOsiav 77 KsvoSo^lav, aAAa Trj TairEivocppoavvrj aAAzJAouy
hyovfisvoi virspEyovTas iavrwv. + fih to iavTwv e/cao-Toy cr/co-
ire'tTe, aAAa /cat Ta erepwv e/cacrroy. S touto yap cppovelaOw
ev vfiiv b Kal iv XpiaTW 'Irjaov, " oy ev fiopcpfj Qeov virapywv
ov% dp'irayfov hyho'OTO to etvat taa Qew, 1 aAA' 'bovtov

others. E? tis oux TrapdKXTjiris] A form
of adjuration ; cf. Virg. jEn. n. 142 :
Per, si qua est quae reatat adhuc mortalibus
usquam
Intemerata fides, oro.
No doubt is implied in ei" tis. By all
the consolation stored up in Christ, how
ever great that may be, fulfil my joy, fill
to the brim my delight. et ti irapa-
piBiov] whatever persuasive power there
is in love. Kotxwxia] common interest
and participation in the Holy Spirit. Gen.
as in 1 C. 1 : 9. 10 : 16. The best MSS.
read Tts tnrXdyxva instead of t(xo, a re
markable instance of rational concord, as
tis agrees with the notion of tender
heartedness, conveyed by o-TrXo7xxa k.
olKTippot. TrXTjpojffare] fill up; make
complete the joy which I already have in
you, 1 '.4.. 4 : 1. lva] explicative; used
in pointing out the object from which the
effect desired would follow, J. 15 : 8. 17:3.
1 C. 9 : 18. to airb tpp.] have the
same sentiments on common subjects of
thought, 3 : 16. 4 : 2. ttjx outtjx o7d-
tttjx] i.e. mutual and equal love, irup.-
ipuxot] i.q. pla ipvxy, 1^27; 'that ye
mind the same object, having the same
love, being of one soul, having the subject
of thought one and the same.' H. rv. 361,
Td 7dp tppovieis dr iyw irep. It appears,
from the pointed character and the recur
rence of such admonitions (14), 3 : 16,
4:2, that there was at least a tendency
to discord, disunion, and personal indul
gence in the Philippian Church. pTj5e>]
subaud. iroiovvres, opposed to to ex tppo-
vovvres. Kard ipiB.] by way of factious
ness, 1 : 16. Ja. 3 : 14. G. 5 : 20. Kexo-
8o£iax] by way of empty conceit, Suidas,
parala tis irepl iavrov olrjffis. ttj to-
ireivotppoffivrj] by the exercise of alowly
mind, E. 4:2, n. uTrepexoxTas] excel
ling in position, character, wisdom; do
not oppose them kot' iplB., nor despise
them Kard KexoSof. a x oire ire] regard
not each their own party interests. Some
read (Katrroi (bis) and axoirovvres. See
Bev. 6:11. ffKoireiv, i.q. JTTjreiv, 2 : 21.

1 0. 10 : 24, 33. 13 : 5. This well follows
the exhortation to raireivotpp., as pride is
selfishness in its most naked form, xal
Td iripwv] of others also, 1 C. 13:5.
Act on the sentiment, Homo sum, hu-
mani nihil a me alienum puto. The mat
ter which the Apostle urged upon them
was unanimity, tva rb airb Qjpovijre.
Thia he goes on to describe positively, ttjx
airi)v dyairijv (xovres, ffipipvxoi rb (v
tppovovvres : then negatively, p.7jSex (ttoi-
OUXTes) ... pTJ 0"K0TTOUXTeS.
5 — 11. He exhorts them to imitate the
condescension and self-sacrifice of Christ,
who being God, and of his own right equal
with God, became a servant of the Father
in human nature, and in that nature sub
mitted to death in its most ignominious
and painful shape. As the reward of this,
Christ, as Mediator, is exalted to univer
sal supremacy, tovto ydp tppov.] ydp de-
pendson0poxrjTe, 0poxouxres(2), 'let this dis
position in fact be in you, ' this way of think
ing and acting ; the humility and devotion
of self to the interest of others, which was
exemplified in Christ. uTrdpxwx] being
to begin with, A. 16: 20. G. 1 : 14, n. In
effigie Dei constitutus, Tertull. adv. Prate.
iv poptpfi 0. utt. and popo>. dovXov Xapwv can
not refer to our Lord in the same state of
existence ; ex p.. 0. birdpx. describes his state
before assuming the popci. SouXou, for thia
is clearly spoken of as another and opposite
state, and an action is interposed between
them, iavr. ixivwtre, indicative of transi
tion from one to the other — of the abdica
tion of the one preparatory to the assum
ing, or in the act of assuming, the other.
Now this former state could only have
existed before his birth, to which the
assumption of the poptp. SoiiX. is referred
by the words ex bpoiwp. dvBp. yevbpevos.
It was the state which He described as
' the glory which He had with the Father
before the world was,' J. 17 : 5, the state
peculiar to Him as ' the image of the in
visible God,' C. 1 : 15. Hence oix apiray.
. . . . 6. must describe a mental action
which took place while He was in that

PHILIPPIANS 2. 7—10.

513

eKsvwae fiopcphv SovXov Xa/3wv, ev SfotwfaTi avOpwirwv ysvofEVost
Kat ayrjfiaTt svpsOsis wy avOpwiros, Erairslvwasv bovtov, yevoV
fsvos virhKoos fiypi OavaTov, OavaTov Si aTavpov. 9 Sib Kal 6
Qeos ovtov virepv^was /cat iyaplaaTO ovtw bvofa to virip. irdv
ovofa- I0 tva sv tw bvbfaTi 'Irjaov irdv ydvv Kafyp-rjjirovpavlwv-
state, and with reference to it. We may
render it, ' did not deem equality with
God a matter of tenacioua seizure;' i.e.
to be kept so as on no account to be sur
rendered; which affords an exemplifica
tion of pi) to iavrwv (x. trxoireire, q.d.
oi rd iavrov iffKbirei. Or rather, as in
A. V., 'thought it not robbery,' deemed
it not usurpation, to be equal with God ;
expressing his consciousness of his essen
tial Deity in that pre-existent state, in
order to enhance the condescension of his
humiliation. In this sense the words are
understood by Vulg., Syr., and moat of
the ancient writers. So Tynd., Beza,
Luth. It is an objection to the former
rendering, that dpiraypos, raptus, direptio,
is taken as dpiraypa, res rapla, or res
rapienda, contrary to analogy and usage,
see Jelf, § 325 /3. 7. ; yet we meet with
various permutations of -p.a, -pos, aa
Siwypa, Siwypbs; ao xPnapbs, Betrjxbs,
SSvppa, bSvppbs, alrrjais, atTijpa. Eusebius
applies dpiraypa to some Christians who
caught at an opportunity of returning
from exile, olfox dpiraypd ti ttjv indvoSov
Troiijadjxevoi, de Vitd Const. II. 31; and to
some who preferred death rather than fall
into the power of the heathen, rbv Bdvarov
b.piraypa Bipevoi ttjs twv Svfftreflwv ixoxBtj-
plas. JI we adopt the exposition of Arius,
obx^tpiraffeTb elvaitffa Qeip, or the transla
tion and comment of the so-called Im
proved (Unitarian) Version, ' who, being
in the form of God (i.e. invested with ex
traordinary divine powers), did not eagerly
grasp at the resemblam.ce to God,' we de
stroy the logical consistency, and indeed
the common sense of the passage, and ex
hibit the following as the Apostle's argu
ment : ' If you would learn to repress as
piring thoughts and check vain glory, and
to forget self in seeking the good of others,
look at the example of One who, being of
like nature with ourselves, so far conde
scended aa not to grasp at equality
with God ; and being a man, so far
laid aside his glory as to be made in the
likeness of men.' (Best'a Letters, 1840).
If we admit here the privative force
of ouk, we may render 'he deemed it
hia natural right.' See thia force of ou,
M. 22: 3, n. lira] used adverbially, 'on
an equality.' dXXd] nevertheless; 'but
VOL. II.

yet;' denoting strong contrast, 1 C. 6 : n.
iavr. iKivatre] emptied himself; op
posed in terms to the notion in C. 1 : 19.
2 : 9, yet fully consistent with it, as repre
senting the voluntary humiliation of
Christ. Manebat plenus, J. 1 : 14, et
tamen perinde se gessit ac si inanis esset.
Celavit enim quoad expediebat homines
et angelos imo etiam se ipsum, E. 15:3,
adeoque non solum celavit, sed etiam
abnegavit et abstinuit. (Bengel). p-op-
ipi)v SouXou] This is evidently antithe
tical to ex poptp/n Oeou, denoting not
mere resemblance, but eaaential condition.
Talis qualis Deus est, ideoque verus Deus.
Veteres omnes turn Grasci turn Latini
summo perpetuoque consensu per formam
Dei, Deitatem Filii, per formam servi
humanam naturam a Verbo assumtam
intellexerunt. (Beza). Cf. elxwv, 1 C.
4:4. C. 1 : 15. Haac tria, poptpi), bpol-
wpa, axijpa non sunt synonyma ; neque
enim inter se permutari poterunt, sed ta
men affinia. poptpr) dicit quiddam abso-
lutum ; bpolwpa dicit relationem ad alia
ejusdem conditionis, itxtjpo refertur ad
aspectum et sensum. (Bengel). eipeBels]
Heb. idiom ; 1 Chr. 4:41. Is. 22 : 3. M.
1 : 18. A. 8 : 40. 2 C. 5 : 3. utttjkoos
piXP1 Bavdrov] subject to the lot and
condition of humanity, so far as to suffer
death. H. 5 : 8, xalirep wv vlbs (paBev
dip' wv (iraBe ri)v inaKoijv. His whole life
on earth was an act of obedience, of which
the crowning point was his death on the
croas. (Tairelvwaev] This word con
nects the Apostle's exhortation with the
quality he wished to enforce, Taireivotppo-
ffivrj (3). Two distinct acts of condescen
sion are set forth ; the assumption of
human nature, and submission to the con
dition of humanity, even to the suffering
of death. The first is no act of condescen
sion, if we deny that Jesus had been in a
previous state of existence of a higher
order, from which He descended to be
come man ; the second, too, would
have been no act of condescension, unless
we suppose that the original and supe
rior nature was united to the assumed
and inferior nature in such a way that He
could at any time have laid aside the
human and retained the divine, if thus He
had willed it. Sib Kai] even for which
33

514

PHILIPPIANS 2. 10— 12.

/cat iirtyslwv Kal KaTayOovlwv, lI Kal irdaa yXwaaa i^ofdXo-
'yho'lTat oti Kvpios 'Irjaovs XpiaTos et'y Sb£av Qeov iraTpos.
12 "QaTE, ayairrjTol fov, /caflwy TrdvTOTe virrjKovaaTS, firj wy
ev Trj irapovaia. fiov fiovov aAAa vvv iroXXw fidXXov iv Trj airovata
fov, /U-eTa cpbfiov /cat Tpdfov Thv iavTwv awrrjplav KOTepya^saOe-

cause ; ' propter hoc ;' adding this as an
important fact connected with Christ's
humiliation, though not illustrative of the
duty enjoined, except that St5 introduces
it as the highest instance of iforis Ta7ret-
ywtsei iavrbv, bipwB'haerai, M. 23 : 12.
uTrepu^too-ex] This is opposed to irairel-
vwaev. So in 2 C. 11:7, uTrep, ' dignitate
atque iniperio supra omnes.' This exal
tation cannot be referred to the divine
nature, but only to the human which had
come forth from that act of self-humilia
tion. An investiture, as the Son of Man,
with all that full power, glory, and domi
nion which He always had as God. ixa pi-
ffaro] opposed to iKivwtrev. 'freely gave;'
denoting the Father's testimony of appro
bation to this act of humiliation, and the
Son's subordination, with respect to his
human nature, in receiving it. 8 v op a] M.
1 : 23, n. 12 : 21. 18 : 20. to UTrep
ttox fix.] i.e. as being the name by which
men shall designate their object of worship.
This sense is still clearer, if from goodMSS.
we read rb Sv. rb bir. Is. 42 : 8. Ps. 83 : 18.
Cf. L. 10 : 22. 1 C. 15 : 27. E. 1 : 21.
iv Tip bv. 'I.] 'at,' A. V. from Gen.;
but certainly as in Tynd. Cr., 'in the
name of Jesus ;' i.e. addressing prayers to
God in Jesus, under the name of Jesus.
Thus in J. 14 : 13, 14, 8 ti dx alTTjarjTe iv
rip bv. pov means, 'ask by prayer addressed
to me,' as is evident from the promise,
tovto iroiijffw, iyw iroir)ffw. Cf. Ps. 63 : 4,
ex Tip bv. trov dpw ras xe'/>°-s /iou- The
Apostle is citing, and explaining as he
cites, Is. 45 123, epoi (for which he sub
stitutes e'x rip bv. 'I) xdpipei irdv ybvv, xal
bpoXoyrjffeTai irdaa yXwffffartp Qe$ [Alex.,
but in Vat. bpeirai rbv O. Heb.], para
phrasing rip 0. by Sti Kvp  iraTpbs.
Comp. the use made of the same passage
in E. 14 : 10 — 12, where, as here, the ab
solute Deity of Christ can alone account
for the terms employed and the interpre
tation put upon the O.T. Note especially
the preceding context of Is. 45 : 2 3 in vv.
21,22. 70XU Kop^Tj]adumbacknowledg-
nient, the external representation of wor
ship, iirovp. iiriy. KaraxB.] This three
fold division answers to that which the
Pagan world made of their deities ; (see
II. in. 276 — 9), and is here introduced as
a gloss upon a passage which predicts uni

versal submission to the one true God, as
contrasted with the heathen objects of
worship ; intimating the subjection and
homage of all spiritual powers and beings
to Christ, as Lord of heaven and earth,
the holder of the keys of the invisible
world and of death (Eev. 1 : 18). See E.
1 : 20—22 ; cf. 1 C. 8 : 4—6. 10 : 20. The
same distribution of intelligences, and
their conjunction in the same act of ho
mage and worship, is found in Bev. 5 : 13,
where ttox xrltr/xa means ' every consti
tuted order.' xaraxB. may be those whose
bodies are under the earth, and their souls
in Hades, see E. 14 : 9. 7X. <?f opoXo-
7 7J0-7J rat] the vocal confession of adora
tion. e^opioXoyTjo-erai is the reading of a
large majority of the MSS. for which the
subjunct. is probably a correction, the ind.
fut. being regarded as anomalous. But the
fut. is preferable in a grammatical view ;
denoting a second consequence result
ing from the first. See on E. 6 : 3.
L. 14:8. iTh. 3:5. eis 5of ax] The con
fession of Jesus as Lord of all redounds to
the glory of the Father. J. 5 : 23. bpbis
Travraxov Srav b Tibs Sof dtTTjTai rbv liaripa
8o|af6pexox outw 6Vax dTtpdf tjtoi 6 Tids 0
IlaTTjp dTiptdfeTat. Theod. Ergo Christus
qui est homo ad dextram Dei sedens
verus est Deus ; neque cum hoc dicimus,
detrahimus de Patris gloria, cum non
possit nisi in Filio gratus honor illi tribui.
(Beza). See on 1 Th. 1 : 3. J. 5 : 20.
12 — 16. The Ap. enjoins them as his
spiritual children who had shown their
obedience in his absence, quite as much aa
when he was with them, to effect their
salvation with awe and reverence, re
membering that the desire as well as the
ability came from God. He Cautions them
against a spirit of envy and contention,
and urges them to give forth light in a
benighted world by a blameless conduct ;
thus would he rejoice in them at the day
of Christ as the reward of his labours.
"flore] As this is the case, after the example
of his great humility, KOTep7dfetroe, k.t.X.
Proposito Christiexemplo infertutsalutem
ab illo nobis partam tueamur. After
xaOws irdvroTe birTjKovtrare, we must sup
ply oOtus Karepy df., aa ye always obeyed,
thus work out your own salvation, pi)
ws] ne dicam. ws supports the notion in

PHILIPPIANS 2. 13—16.

515

3 o Oeoy yap eo-Ttv 6 ivepywv iv vfiv Kal to OeXeiv Kal to
evspysiv virsp Ths eudo/ctay. '+ 7ravTa iroisiTE ywpis yoyyvafiiv
Kai StaXoyiafiwv, *5 "va yevrjaOe dfiefiirTOi ko.1 aKepaioi, tekvo
Qeov afWfirjTa iv fiaw yeveay tr/coAtay Kal SieaTpafifivrjs, iv ofy
cpalveaOe wy cpwaThpes iv Koafip, L^ Xoyov £wi?y iiriyovTES, et'y
Kavyrjfia ifiol et'y hfipav XpiaTov, oti ovk et'y /cevov i'Spafov ovSe

KaBws. pi) is used as in a matter of the
writer's perception or opinion. iroXXtji
p.£XXox] not meaning that they yielded
more obedience, but that their obedience in
such circumstances was more remarkable
and satisfactory, perd ip. k. rp.] Some
alleging the use of this phrase in connex
ion with biraKoi) in 2 C. 7 : 15. E. 6 : 5,
would join them here with the foregoing
uTTTjKOiJiraTe. Without doing this, we
may understand by the words an allusion
to the humility for which they have been
just commended, as necessary in the
highest degree to the work of their salva
tion. See on I C. 2 : 3. Karepyd^e-
a Be] bring about, accomplish; by seek
ing grace, by prayer, by keeping
under the body, by enduring temptation,
by resisting the devil, by putting on the
Lord Jesus Christ. Cf. J. 6 : 27 — 29.
Conficere salutem dicitur qui in justitiae
stadio currit. Quamvis enim gratis in uno
Christo per fidem apprehenso serve-
mur, tamen per viam justitiae ad salutem
contendere nos oportet ; cum filii Dei ejus
Spiritu ducuntur, per quern sunt justificati
ut in bonis operibus ambulent. (Beza). 6
Beds ydp] as the case stands (ye, dpa),
God is he who worketh in you to will and
to work. 7dp introduces a reason alike
for confidence (1 : 6), and humility. It
may be that the Philippians limited the
effectual operations of grace to the per
sonal presence of the Ap. They are re
minded that this powerful agency was
ever at hand. Deus praesens vobia ; etiam
absente me, 2 P. 1 : 5 — 10. (Bengel). b
ivepywv] that produceth in your
minds ; used in E. 2 : 2, of the working of
Satan. Cf. B. 7 : 5, n. M. 14 : 2,
' operatur in vobis et velle et perficere. '
Vulg. Obs. the play on words in Karepy.
ivepy. (bis), rb ivepyeiv] is that effec
tual work which begins and has its source
within, and the result of which is t8 kot-
epya^eaBai. This, aa well aa the original
disposition to exertion, and the result of
it, is the work of God. u7rep ttjs euSo-
Klas] to carry out his good pleasure to
be your friend, helper, Saviour, E. 1 : 5,
9. So UTrep ttjs dXijBelas, B. 15 : 8, birip
ttjs 86{tjs, J. 11 : 4. The Apostle reminds

them that they have an Almighty helper,
without whose aid their labour would be
in vain. Cf. 2 Th. 2 : 14. See Art. X.
Of Freewill. irdvTa TrotetTe] This is the
continuation of the apodosis to KaBws
TrdvroTe iirTjKoiffare. yoyyvtrpwv] used
of the Grecians, A. 6 ; 1 ; the outward
expression of discontent, 1 P. 4 : 9. 1 C.
10 : io. 5iaXo7itrptox]the inward feel
ing, Mk. 7:2i. L. 2 : 35. B. 1 : 21,
Be not like discontented servants, who
murmur against their masters' commands
as oppressive ; nor like disobedient chil
dren, who dispute their father's injunc
tions as unreasonable. (Macknight). tva
yivTjaBe] that ye may prove yourselves
to be. dp,epvTrToi] not blamed by others ;
from doing everything cheerfully. (14).
dpepiTTos proprie est ia in quo nihil desi-
derari potest, dpwpos in quo nihil est quod
reprehendas. (Tittman). ok (p ai oi] guile
less, harmless; not of the temper which
produces SiaXoyitrpois, M. 10 : 16, n.
dp.iip7jra] irreprehensible, 2 P. 3 : 14.
pwpdopai, blame, ex jxitrw] implying life
passed in publicity, exposed to the temp
tations of society, 1 Th. 2 : 7. ctkoX.
Sietrrp.] quoted from Deut. 32 : 5, with
a reference in tckxo 0. dpwp. to the pre
ceding words ouk airtp riKva, pwpTjrd.
Cf. A. 2 : 40, n. e'x ois] sc. dvBpwirois
yeveas ax., k.t.X., rational concord.
tpalvetrBe] among whom show youraelves
as dispensers of light in the world ; lumi
naries, Gen. 1 : 14, 16, r\ )1ND from
11X %K M. 5 : 16. e'x Kbtrpw] to be
joined with tpwtrr., thus exhibiting the
complete figure of the luminaries of
heaven which were 'to give light upon
the earth.' tpwtrrijpes els tpavtriv (irl ttjs
7tjs, Gen. 1 : 14. e7rexoxTes] i.q. Kpa-
rovvres, retaining ; 'keeping, ' as that which
is your illumination, and makes you lumi
naries. Cf. Tit. 1 : 9. els Kaixvpa
ipol] to be my ground of glorying.
Xopd k. tsritpavbs pov, 4 : 1. 2 J. 8.
eisipe'pax] when arrived at the day of
Christ, i.e. the day of judgment, 1 Th.
5:2. 2 Th. 2 : 2. The simple obedience
of the people, their moral purity of life
and character, their diatinctively Christian
33—2

516

PHILIPPIANS 2. 16—23.

ety /cevov ikoirlaaa. '? aAA1 et Kal airivSofiat siri Trj Ovaia Kai
XstTovpyla Ths irlaTsws vfiwv, yalpw koi avyyatpw iraaiv vfiv
18 to S' axno Kal vfiEts yalpETe Kal avyyalpeTe foi.
l9 'EAtt/^w Si iv Kvplw 'Irjaov TtfidOeov Tayiws irifi^ai
vf.iv,1va Kayw evi^rvyw, yvovs Ta 7rept vfiwv. 2° ovSiva yap iyw
ladyp-vyov, oaTis yvrjalws Ta 7rept Ifwv fispifvhaei- 2I ot 7ravTey
yap Ta eauTwv CTTToutrtv, ov to tov Ap/orou Irjaov. " Trjv de
SoKifihv avTov yivwaKETE, oti ws iraTpl tekvov avv if 01 edouAeucrev
et'y to euayye'Atov. 23 tovtov fiv ovv eA7rt'y» irsfyp-ai wy dv

example and zeal for Gospel truth will be
the proof of the efficacy of the minister's la
bours, and the cause of his rejoicing in the
day of judgment. (Spapov, iKoirlatra]
are metaphorical terms to denote exertion
of every kind. Anth. Or. rv. p. 136.
7rtxe Kat evfrpalvov' Tt yap avptox r) Tt to peAAox,
ovSeis yiviaiTKei' pr/ rpe'xe ttj) K07Tta.
eis Kex6x] for a worthless object, cf.
1 Th. 2 : 1, eftroSos ou Kexij, and see I C.
9 : 24. G. 2 : z, n. So eis koX6x, els
Koivbv, Job 39 : 16. p*H>
17 — 24. Should he be called to shed his
blood as a victim in the service of the
Gentiles, he rejoiced at the thought, and
he called upon them to rejoice with him.
He expresses his hope of seeing them
again, and in the meanwhile announces his
intention of sending Timothy as soon as
his own case was decided upon. dXXd] to
go further, in addition to labour if I have
to suffer in confirmation of your faith.
ei Koi o'Tre'xSopai] if I am even poured
as a libation. He regards hia probable
martyrdom aa the completion of that of
fering which the Gentile Church preaented
to God, as consecrating and pledging them
to the cause of Christ, B. 15 : 16, and ex
presses his willingness to. have his blood
presented as an accession to that sacrifice,
like the wine and oil poured out upon the
meat offerings, Ex. 29 : 40, 41. II. I.
462, erri S' atBoira dlvov XetjSe, III. 295.
\etT0up7ia] L. 1 : 23, n. The single
article shows that Bvtr. and XetT. are acts
of which irlaTis is the common subject.
Xalpw k. 0-U7X-] The use of the present
tense vividly sets forth the certain associ
ation of these feelings with the event
rb 8' airb] in the same

manner. xa'/>eTe] CI- E. 3: 13, rejoice
in my present orapprehended trials and suf
ferings. 'EX7riftt> Se] yet I hope; suppos
ing that the tririvSopai does not take place.
This hope was centred in the Lord (iv K.);
in subordination to his will (24). Tip,tS-

8eov]The other companions of Paul men
tioned in the Epp. to the Colossians and
Philemon had probably left Bome. Cf. H.
13 : 23. It is clear from this passage that
Timothy is associated by the Ap with
himself in the opening of the Epistle
simply as ' socius salutationis, ' and that
Timothy had no share in the authorship.
See on 1 Th. 1 : 1. Kd7tb eiipvxw] I
also may be of good heart— I who am ex
horting you to rejoice in my behalf. The
expression is a touch of nature, evincing
that while the Ap. could rejoice in tri
bulation and in the prospect of martyr
dom, 'he felt' his trials 'as a man' (27),
and needed encouragement under them,
although self was absorbed in devotion to
the cause of Christ, A. 28 : 15, n. 7x77-
o-ius] If we render with A. V. 'natu
rally,' 7X7jtr. qualifies the essential charac
ter of the action, 'who will care, as is
natural that he should.' Better, in the
more usual adverbial sense, as qualifying the
manner, 'with pure affection.' Tynd.,
from Vulg. 'sincera affectione;' Syr. .o\ »
vj
with anxiety, 'genuinely,' 'really.' Cf.
yvijffiws in 4 : 3. 2 C. 8 : 8. 1 T. 1 : 2,
'der so herzlich,' Luther. Td i:auTt3x]
1 C. 13 : 5. The connexion shows that he
is speaking not only of professed Chris
tians, but of office- bearers in the Church.
By ol irdvres is to be understood plerique,
men in general. Tt is a melancholy testi
mony to the selfishness of human nature,
as exhibited in the purest age of the
Church (4). 01) Td Xp. T.]Hocexperiuntur
qui communi sedificationi ex animo inser-
viunt. Baros inveniunt adjutores. Ubi
nulla obligatio e propinquo, nulla spes
mercedia aut famre, destituuntur. (Ben
gel). ttjx Sokiptjx] his approved inte
grity, his constancy and fidelity ; 2 C. 2 : 9,
I'xa 7x0) t$Jx Soxipijv bpwv. yivibtrxere]
i.e. by his conduct when in attendance
upon S. Paul at Philippi, A. 16 : 3. £j

PHILIPPIANS 2. 23— 29.

517

airiSw to irspl ifis, i^avrhs' ,4 iriiroiQa Se iv Kvpiw oti /cat
auToy Ta^ewy iXevaofat.
2b Avay/catov de hywafrjv 'IDiracppbSiTov tov dSsXcpbv /cat
avvspyov Kat avaTpaTiwrrjv fiov, vfiwv Si airdaToXov /cat XsiTOvp-
yov Ths ypslas fov, irifiypai irpbs vfids, 2<5 iirsiSh iirnroQwv r)v-
iravTas vfids /cat dSrjfiovwv, Sioti hKOvaaTs oti wOivrjas. 21 /cat
yap rjaOevrjae irapairXhatov OavaTip- aAA' o Oeoy auTov hXirjasvi
ovk avrov Se fiovov aAAa Kal ifs, lva fh Xvirrjv iirl Xvirrj ayw.
2 airovSaioTEpws ovv sirsf^ra ovtov "va ISdvrss ovtov iraXiv
yaphTe Kayw aXviroTspos w. 29 irpoaSiysaOs ovv avrov iv
Kvplw fiera iraarjs yapas, Kal tovs toiovtovs ivrlfovs eyere,

irarpi] as a child for a father ; dat. com
modi. rixvov aiv epofjconcinnfeloquitur,
partim ut de filio, partim ut de collega ;
sic 3 : 1 7 se ut typum sistit, et tamen
o-upptpTjTds, MTitt imitatores, non mere
imitatores esse jubet. (Beng.). tfSouAeu-
trex] devoted himself for the furtherance of
the Gospel (1 : 12. 2 C. 2 : 12), as a bond
servant. oSx] resumptive from (19),
marks continuation and retrospect. Do
naldson, § 604. tis dx dTriSw] when
I shall have seen my matters to an end,
cf. tis dx (XBw, 1 C. 11 : 34, when I shall
have come. On dn. see E. 2: 16, (dTro-
KaraXX.); or dirlSw may mean ' get a clear
view,' as when a thing is seen apart from
all other things. So dtpopwvres, H. 12:2.
On Paul's prescience, see A. 19 : 2 1 . 20 : 25.
Td 7repi ijxi] the circumstances in which
I stand ; Trepi c. accus. implies motion
or extension round. ef outtjs] sc. Spas,
on the instant, Mk. 6 : 25. A. 10 : 33.
23:30; not in common Attic use, but found
in Hyperides, A07. "Snrnatp., col. 8 (Ed.
Babington,i858). With iriiroiBa ivKvp.
compare (19) (XirllTw iv Kup. These ex
pressions show how all hia feelings were
regulated by a reference to the will of
God. 25 — 30. For the present he deems it
necessary to despatch Epaphroditus ; as
his desire to see them was enkindled by a
consciousness that the Philippians had
heard of his serious illness. The Ap.
makes honourable mention of the aervicea
of their messenger, and commenda him to
their renewed affection from the consi
deration of the work in which he was
engaged, avvepybv, avffTpaTiwnjv] Both
words are used Philem. 1, 2, and imply
fellowship in the work of the ministry,
cf. C. 4 : 17. But it is not probable
that Epaphroditus exercised hia ministry

in Eome, as his illness seems to have oc
curred soon after, if not before, his arrival
(30), and he was sent away as soon as
convalescent. He is mentioned here only,
and 4 : 18. The Philippians had sent him
as their mesaenger, dxio-ToXox, with con-
tributiona for the support of the Apostle.
Some think him to have been the same as
Epaphras, C. 1 :1. Comp. Lucas (Lucanus),
SUas (Silvanus). The equivalent word
to Sulla's epithet, Felix, or Faustus. (Lidd.
and Sc.) rbv. . .pou] who is in relation to
me a brother, &c, while your messenger,
Ate. It has been suggested that the term
dir6o-ToXox means your bishop. This, how
ever, is refuted by the other descriptive
word Xeirovpybv, 'your messenger and mi
nister to my necessity.' Hue quoque refer
ipwv nam Philippensium nomine inservie-
rat Paulo. Et vide quanti aestimatur etiam
externa ministratio. (Bengel). On Xei
rovpybv, see L. 1 : 23. B. 13:6 ; here
appropriately used of one who was per
forming a public service, a service for a
community to a public character.
exetSij] supplying the reason for the
dvayxaiov (25). dSTjpoxfflx] Mk. 14 : 33,
n. TjXifTjo-ex] Hence life and health are
blessings — mercies to be prized, prayed
for, enjoyed by the righteous. Obs. too,
that the Apostles could not at all times
exercise the gifts of healing. See 2 T.
4 : 10. xal ipe~] Not meaning that
Epaphrod. was spared primarily on the
Apostle's account, but that he esteemed
the mercy shown to E. in his recovery as
a mercy to himself, thus representing his
great affection for him, and high estimate
of his service. Xvtttjv iirl Xutttj] sorrow
added to sorrow, i.e. the general distress
and sorrow of his imprisonment. The
Apostle writes as if he had recently ex
perienced a heavy loss, and apprehended a

518.

PHILIPPIANS 2. 30. 3. 1—3.

3° oti Sia to spyov tov XpiaTov fiypt OavaTov rjyyiae irapa-
fiovXsvaafisvos Trj -^rvyfj, 'tva avairXrjpwarj to vfiwv vaTsprjfia Ths
irpbs fE XstTOvpylas.
3 To Aot7rov, aSiXcpol fov, yalpsTE iv Kvpiw. to avTa
ypdcpsiv vfiiv ifol fiv ovk OKvrjpbv, vfiv Si dacpaXis- 2 j3XsirETe
tovs Kvvas, fiXeireTe Touy /ca/couy epyaVay, ftXsirETS Trjv kototo-
fihv. 3 ij/xety yap iafsv h irspiTOfhi ol irvsvfiaTi Oew XaTpsv-
ovtes Kal Kavywfisvoi iv XpiaTW 'Irjaov koi ovk ev aapKi irsiroi-

similar loss in the removal of Epaphroditus.
ffirovSaioripws oiv (irepipa] The epis
tolary form of the Aor., or, as it may be
termed, the anticipatory retrospective, so
E. 6:22. C. 4:7,n. I send him therefore the
morehastily, i. e. earlier, than I should other
wise have done, 2 C. 8 : 1 7 (comparative) .
tt dX ix] is to be joined with xapijre, that ye
may on the other hand rejoice. TrdXtx, 2 C.
10:7. 12:19. G. 5 : 3. dXu7roTepos S]
by his sympathy with the Philippians in
their satisfaction at seeing him. This he
says although he would, by sending E.
home, lose the benefit and comfort of his at
tendance on himself. The indifference, of
S. Paul to his own comfort, where the satis
faction of others was concerned, is seen in
I Th. 3: 1, n. ex Kvplw] with the feel
ings belonging to your relation to and in
Christ. o8x as in (23). TJyyiae] usually
with Dat., but pixP1 ls introduced to ex
press the extreme nearness of approach to
death. Sid rb (pyov] on account of the
cause of Christ ; in order to help on the
work by bringing supplies to the Apostle,
as explained in tva dvawXijp. irapaj3ov-
Xevtrdpevos] having neglected to con
sult for his life. On the force of irapd in
composition, see L. 6 : 7, u. Some read
irapafioXevadpevos 'having risked with
his life,' from irapdfioXos, venturesome,
irapaj3dXXeff8ai, expose oneself to danger ;
aliv ipi)v ipvxi)v irapafSaXXbpevos, setting
my life upon a cast, II. ix. 322. dxa-
irXijp. rb bpwv iffripijpa] thathemight
fill up what was lacking on your part; i.e.,
the personal attendance and intercourse
which the Philippians at their distance
were not able to discharge. See also 4 : 10.
Cf. 1 C. 16 : 17, rb ipwv baTiprjpa oiroi
dveTrXTjpwtrav. 01:24. It has been in
ferred that the illness of Epaphroditus was
brought on by his anxiety to reach Eome
in the execution of his commission. Cf.
Karaprlffai, 1 Th. 3 : 10.
III. I — 7- He exhorts them to rejoice
in their Christian privileges, and warns
them against false teachers. To spiritual

worshippers belongs the honourable title
of the circumcision. None of these teachers
could compete with himself in Jewish de
scent and distinctions.
1 — 4. lb Xoiirbv] 'Quod reliquum est.'
As to what I have further to say — mark
ing a transition in the letter. E. 6:10.
G.6 : 17. 1 Th. 4 : 1, 11. xalpere ivK.]
i. e. rejoice as Christians, and because ye
are such . Such delight and satisfaction as
Philip expressed, J. 1 : 46, and the ^Ethi
opian Eunuch entertained, A. 8 : 39, would
prove their best security against the errors
of Judaizing teachers, 4:4.' Th. 5 : 16.
rd air a] the same by letter as by word
of mouth. He alludes to the admonitions
which he is about to give. 8kxtjp6x]
irksome, annoying. Soph. (Ed. R. 834,
Tjptx tout' bKVTjpd. fiXiireTe] the more
usual expression would be pSXiirere dirb, as
Mk. 8 : 15, 12 : 38. Kivas] The image
of the dog, both in Greek and Hebrew, as
still in Oriental countries, combines with
the expression of scorn the double idea of
shamelessness and uncleanness, II. I. 225.
in. 180. Cf. Ps. 22 : 16. Deut. 23 : 18.
Bev. 22 : 15. (Stanley). By dogs are
meant Jewish false teachers. He gives
them thenamebestowedbythemselves upon
the Gentiles, M. 15 : 26, and which they
well deserved, as representatives of a race
distinguished by that 'adversus omnesalios
hostile odium ' (Tacitus) which Cicero,
N. D. n. 158, mentions as characteristic of
the dog, 'odium in externos.' Comp. the
Apostle's reversal of Sarah and Hagar in
G. 4 : 24, 25, making Hagar typical of the
Jews. The use of the art. shows that he is
indicating not merely character, but a class
specially distinguished by the character.
robs kokous ep7dTas] the same as oi
ipyarai ttjs dSmlas, L. 13 : 27, applied to
the wicked and rejected among the Jews,
in contrast to the faithful and accepted of
the Gentiles (28, 29). Cf. Ps. 22 : 16, 20.
59 : 6, 14. So (pyarai SbXioi, 2 C. 11 : 13,
are the same false teachers as those here
stigmatized. The three terms, Kiv., kok.
(py., kotot. describe one class. koto-
Topijv] The LXX. use Kararipveiv, to

PHILIPPIANS 3. 3—7.

519

OoTes' 4 Kalirep eyw e^wv ireirolOrjaiv /cat ev aapKi. bitis Soksi
aAAoy irsirotOsvat iv aapKi, eyw fidXXov, 5 irspiTofh OKTah-
fepos, iK yivovs 'lapahX, CpvXhs Hevtafilv, 'E/Spaios e£ 'E/3palwv,
KaTa vdfiov Qapiaaios, " /caTa ftjXov Siwkwv Thv iKKXrjalav,
/caTa SiKaioavvrjv Thv iv vdfiw ysvdfsvos afsfi-mos. ? aXX'

express the idolatrous mangling of the
flesh, practised by the heathen, Lev.
21 : 5. 1 Ki. 18 : 28. By this word S.
Paul designates the rite when characteris
tic of Jewish unbelief, or of a spurious
Christianity (G. 5 : 3), as a brand of dis
grace, and not as a badge of honour. He
represents the consequence to be abscission
from God's grace, instead of the putting
off the body of the sins of the flesh (C.
2 :ii). Cf.G. 5:n, 12 (dTroK6r/oxTai), n.
Compare the use of Nehuahtan aa a term
of contempt, 2 Ki. 18 : 14. See Macmi-
chael, who quotes Kuttner, irepiTopi)v
vocat inutilationem ; nam per circumci-
sionis ritum mutilatur doctrina N. T.
ijpeis . . . tj irepiTopi)] Mr. Birks (Hor.
Apost. p. 271) remarka on the striking
gradation which may be traced in the
language of the Apostle respecting cir
cumcision. In A. 13 : 39 circumcision is
included in the negative description as a
part of the law which could not justify.
In the Epistle to the Galatians, its spiri
tual inefficiency is proved, G. 5:6; but
it still remains the distinctive title of the
Jewa, G. 2 : 9, 12. In 1 C. 7 : 18, 19, it
ia apoken of as a point of indifference. In
later Epistles stronger language is used.
In E. 2 : 28, 29 the substance of the ordi
nance is claimed for every true believer,
while the shadow is assigned to the unbe
lieving Jew. In C. 2 : 11. 3 : 11, the
true circumcision is described as the ex
clusive privilege of the believer in Christ ;
and in Ph. 3:2, 3, the very name is de
nied to those who rejected or persecuted
the Goapel of Chriat, and an expressive
term of reproach is substituted as the
proper designation of those who rested in
their outward circumcision, irveip. . . .
XaTp.] worship spiritually; as opposed to
a ceremonial and material worship, re
stricted by circumstances of time, place,
and manner, J. 4 : 21, 23. Some read
Oeou, who serve by the Spirit of God.
Kavx<bpevoi] the highest expression of
faith and trust ; beyond xalpovres, E. 5 : 2,
11. H. 3:6, with a notion here of contrast
to the boast which the Jews made in
Moses or Abraham. oiK (v aapKl
ireiroiBbres] i.e. who reject all carnal
grounds of confidence ; repudiate reliance
en externals, as rites, and ordinances, and
circumstances (5), or on self in any way

(6, 9). The negative characteristic is placed
last in the climax, as of supreme impor
tance, necessary to the possession of tho
others, and difficult of attainment. Withr
out the renunciation of confidence ' in the
flesh' there can be no pure worship, creed,
religion, faith of churches or individuals.
Sixaiwpara trapxbs H. 9 : 10, ia oppoaed to
spiritual religion. Cf.G. 3:3. — These three
characteristics (3) equally distinguish the
real from the nominal and formal Christian.
iyw e'x it"*] Nomin. absol. I who say
this am one who might have ground of
confidence (ko! ex tr.) even in the flesh.
The concessive meaning lies in the par
ticiple, xalirep signifies ' even very
much,' 'as much as you please ;' quantum
vis, H. 5 : 8. 12 : 17. 2 P. 1 : 12. SoKet]
claims, has pretensions to be, Mk. 10:42.
L. 22:24. iC. 3:i8. Prom. V. 385.
Med. 67.
5 — 7. ireptTopS bKrarjpepos] eight days
old in respect of circumcision. I am no
proselyte ; my circumcision was on the
eighth day. The dat. of special limita
tion. 'E/3pafos ef 'E/3p.] a Hebrew of
the purest descent ; of unmixed Jewish pa
rentage, by his mother's side as well aa
by his father's. 'E/3patos was used to
mark their superiority over the Helleniats
in lineage, education, and language, A.
6 : 1. Hence S. Paul was a Jew of the
more honourable class, of higher rank than
the Judaizing teachers at Philippi, sup
posing them to be Hellenists. B eviaplv]
descended from Bachel, not from a hand
maid ; hence the distinctions of tribe were
not yet lost among the Jews, L. 2 : 36.
This tribe remained steadfast in the wor
ship of Jehovah at Jerusalem, when the
ten tribes under Jeroboam bowed down to
the calves of gold at Bethel and Dan.
3>opitraios, Siwkwv] mentioned as
summary answers to all objections con
cerning x6pos and ^tjXos. tt)v (kkXtj-
trlav] the technical term for the com
munity of Christians, A. 2 :47. Sixaio-
ai v rjv] as to the righteousness which
is contained in the law(9). yevbp. dpep-
tttos] The Apostle was blameless, i.e. free
from suspicion, and above suspicion in
all external requirements (L. 1 : 6, n.), and
conscientious in the discharge of moral du
ties, A.- 23: 1. 24: 16. 2 C. I:i2. yevopr
not noticed in A. V. Its force is probably

-xa aq} '(vz, : 6 Sz : £ -H •*£ : 8 "a)
jaq}Blj siq ajojaq sn joj sjajjo ag; qarqAS.
noissaoja}n; aq} '(Ss : F -ji) Aji}snl' o} }qSu
s.q }° sn 0} uoi}BDqddB aq} 'uopoauns
-aj Brq o} anp puB 'uodn }uanbasuoo
nol}OE }uasajd s^suqQ et [ -.1.077,177 -x
ArrtvAnn aIxx -u '£ : /.j -p aas '}uam
-rjuas aq} jo,j -u '£ : p -jjjjfl 'asodjnd
jo pua jBuq aq} jo -ugaj •mj>U.qd3n -oat
ajisap aq} jo }uauqymj aq} Suunsua se
a}B}S }<iasa.id svq ui pazqBaj aq o} }oefqo
eqx [ivamtiL nox -u '6 : z 'a -aoua
-maqo p3uja}xa ub jo B}ob ajaA*. .Aaq} se
'£%ir«Sai ajaiu jo ssajdrni aq} jBaq pmoA
Aaq} 'avbt aq} jo Suiqnqnj aq} pa}iqnjxa
qoiqAi bttjoja aq }q3pn noTitjA TjLdg qSnoq}
}Bq} sqjsraaj japuBa^j -paiio}saq si pog
mojj st qoprAi ssausnoa}q3u aq} qoiqM
uo. uoi}ipuoo jCpio aq} Suiaq }Si.iqQ ui
q}p3,g; -u '91 : £ -y eag -jo uaqods }snf
q}iEj aq} '(i3xjojji. dx ijif) q}iBj no papunoj
'aoinos 8}i 8B pog mojj Aja}Brparjran
Bamoo qoiqA ssaasnoa}qSij aq} ['ii$ "0 "J
Alt. x -}suqQ in q}JBj jo BUEara £q samoo
qoiqji }Bq} }nq '(norltjA us) met aq} jo }no
sasuB qopqM. ssausnoa}q3u ws\o Am (uois
-sassod e sb) SuiABq }0^x 'Uqd3ji jo uoi}ou
aq} (ifT^SrnniiBpsro [« oj X^ Ij. rl -u 'os : z'O
'Suraq rEU}i.iids aui jo }uamaila puB ajaqds
eq}sB1mij£ui, 'BijjBEpaui}uapiip73nojoq}
[Axnv A3 -}STjqo qSnojq} uor}BOUi}snf
a}Bmi}T1n Suiqaas jo }ob aq} in paAmAui sb
}daoxa 'uorrtsod }nasajd siq }ou '}uauiSpnf
ui pog ajojaq SmpuE}s aq} 0} sapnqB
mg3di}3 og -(is : I -jo) miq 0} sq pmoAi
}Siiq[) qopjAV uibS a}Biui}m }nq '}uasajd
aq} jo Suppjads }ou si ajj '([,) dqdsx
mojj sasuB pjoAi aq} jo asn aqx [mnjij
¦d3n -(-Snag) -ajBnbassB um}si.iqQ
}a 'Bja}aD SBaui}ej }a }n 'uag anbunupi
}sa}od uojj -JJBqa 'asnjaj 'sSajp '(qEj
-jjo) 'rejjo '/iwyrjcy STJAnn S3 rnojj pamioj ji
8B [Tj\Tjcy(ij/jj -(-3uag;) -loafqB B/aaAaj pas
'ixnp mB.m}OBf opom uo^j 'Avyrld^ rmilxfji
aSEnSuEj snoiAajd Biq uo aouBApE ue '. qB
tnaq} jo jrasAui paAudap AflEn^B J [Adg
'cpirlu.$3 -pauiB}}B aq 0} }oafqo ub sb am
0} pasodojd Suiaq ajj . raoqji jo asnBoaq
["9 i>9 •$* '•«'&* "S:i 0 ' •+i;ei

¦jj qadsog eq} jo 9uu}0op aq} jo 'uoiS
-qaj anj} jo eSpapsioujr b joj ajaq }nd at
[smsjjtpA*. slxx -obzi -y "ijdr -dtmgf;
¦AOA3Tiqxnocj nodpn qx -9?. -i 'onqx 'Anojj
-dug 3q qx • • • ¦ noxnn soiqiq asiI qx -S : f
'S3>I131J13 qx og -A. 9Sf § 'J.Q 'j]3f -uoi}
-ou }OBj}sqB amos pjbmjoj jf|}uammoid }nd
0} pasn uayo si a^dioi'pBd jo aApoafpB ub
q}iA\ api}jB aqj, -asnEO Suiaoot aq} stijeui
7J7g -aanaqaoxa aq} jo asnBoaq \t10X3d
-3jin qx x>7g -(Bzag) -mapq Bi}uanbasuoo
mEi}a um}Bi}uapaoa3jdmn} '}Bpnpxa Biado
Emrao '}aui}}B oag; mB.100 uiauoi}Eoqi}snt
pE ponb 'sn[o}sody mBf }n 'oi}Ejo }io
-sajo unrio oig -sndcua} suasaud ump
-ub}o)jT [iTJTVno/Cit 'lg9 § 'uospreuod
-uoissaouoo aq} 0} papuaddE si uoi}oaJ.ioo
jo uoi}T.ppE orreqdme amos }nq 'papaouoo
si }Uiod uibui aq} aqo ast! uj -u '8S : l\
¦ it t 'paapai vai — ajouj ^bs }snm j }ng ,
¦B}nauii}uaB Biq jo uoi}BjBpap iEi}JBd
ijaA b apEUi pBq aq ji be 'aSBnSuBi siq jo
aorpajjoo B aonpoj}Ui 0} jrasonq sqoaqo
3|}sody aqj, \3ljinoA3ri vxxv 'uoi}oajjns
-ajj siq jo XiotS puB jajiod aq} ui uoi}Bd
-ioi}JBd puB '}suqg jo aSpapBousr aq} jo
/Couaqaoxs SaissBdjns aq} q}iA\ pajBdmoa
saSB}uBApBsq> sb uodn paqooi -dy aq}
suoisa3}ajd jBuosjad asaq} qy -n — 8
¦g4f § 'uospreuofj;
¦jo }uuooob uo '0} aouajajsj q}iM 'spjEiio}
paB qSnojq} '-oob -a viq 'mjjlxqdsji 'd-% tja%
'(S) • J° 31*3 aq^ J0J ["''X "9s V'8
¦nmi puB ssoi ajam aq pmoAA '}Suqo mojj
}iBdE 'saSB}uBApB pjBA\}no ny 'isijqg
jo sobjS aq} ssassod }qSim aq }Bq} ajbs
-B303U U0I}El0Unu3J B 'swligjojisji. JBUXEO
AJ8A3 jouoi}Biounu3jaq} SBii siqx [Avjrlk^
 m rid Iff -^}3uba 2ui}ouep \ex
¦n]i -ssausnoa}qSiJ-jxas jo }iJids b ja}soj
0} iouapua} Jiaq} uiojj i^qEqojd ^uatrt
-ij}ap aq 0} maq} punoj aq '. saSE}uBApE
-sip aq 0} pauoqoaj aq asaq} 'ajq iBUja}3
jo }uarnu;B}}B aq} joj 3SB}UBApB amos miq
SuiAi3 SB 'paqaj aq qoiqm no saoi}Dui}S!p
aq} (Uqd3H -A^qEnb puB pap^ aq} 3ai3[jBUi
'. ajaAV SB sSuiq} qons \tilx vaixtj -u't^
•H '£:9'vt[ '9:8'<Ii -Ss:i-Bf -(sgsatsK)
Si : g -jq ,-BBapuiBjq jpsiin SuiAOjd ,

mxndng mx SodarlnocpdorlrlnD 'noxnn dmxnrlUgnJL dmx dnidmdion dUx
mn noxnn Smannxxwdn SUx dirlndno dUx mn doxnn indmdL nox 01
\Wt t fc~ /^V\ ^t «V.V*
'lax&iJL itx iJLa dUdixDomnig noaQ na dUx 'noxnid-g SmaxniJL mg dUx
nyyn norlod na dUx dUdnx/omnig dUrla dmXa UrI mxnn da mgadna mn 5
'mjjUodan doxnidy^ ndi 'india nyndnnjo mrlnoLU mn 'dUgmirlUja
nxdnJL nx do 10 'norl noidnyc nox qoaUt noxmd-g Sma&mdL SUx
doXadaJLn ox mo india dmrlU^ nxnnJL mrlnoLU mn aLdnodarl nyyn q
, »,,,,$ vS. t irj l •* j \ — \to
•jimrlU^j dox£id\r dox nig mrlULu nxnnx_ 'Mgdan {ori dU ndixn

¦ox— I -8 SKVItMniHd

OZQ

PHILIPPIANS 3, 10—15.

521

avrov, ve/cpwv

"" et 7rwy /caTavTiJcrw'. ety t»;v e£ava<rTa<nv twv

12 ®"X oti hSrj eAa/Sov rj 'hSrj TSTsXslwfai, Siwkw Se el /cat
KaTaXaftw, iep' <3 Kal KaTsXhcpQrjv virb tov XpiaTov 'Irjaov.
13 aSsXcpol, eyw ifiavTov ov AoytTojuat KaTsiXrjcpivai- sv Sb, to
fev oiriaw iirtXavOavdfievos, Tois Si sfirpoaOsv iirsKTSivofsvos,
14 koto aKoirov Siwkw iirl to ftpafieiov Ths dvw /cA/Jcrewy tov
Qeov iv Xpiarw 'Irjaov. *$ oaoi ovv teXeioi, tovto cppovwfsv

ercise of his grace and power as Saviour,
Lord, and Head (A. 5 : 30, 31. 2 C.
4 : 11, n. E. 1 : 20, to.), the bestowal
of spiritual life upon dead souls, J. 5 : 2 1,
25, 26. E. 5 : 4, 5. E. 2 : 1—5. 1 P.
1:3. 3:21. The resurrection involves the
great central fact, and cardinal doctrine of
the Gospel, — a living, present, acting
Lord, Author and Giver of life spiritual
and eternal. Siv. dvaar. aurou immediately
follows airbv, as being an object of know
ledge and faith, and the acting cause of
good to the soul, in close connexion with
hia peraonality. Bengel explains dvaar. of
the incarnation, de exortu Christi (dxaTe'-
TaXKex, H. 7 "• 14.) Sane ipse exortus sive
adventus Messiie suam habet Sivapm, cujus
cognitione fideles nituntur, 2 P. 1: 16. rijv
Koixuxiox] and experience (yvwvai) the
personal interest, and so participation in
his sufferings. The perfect union and
sympathy of the members with the Head
is thus expressed ; the deepest realization
of their union, M. 20 : 22. L. 14 : 26,
27. 2 C. 4 : 10, 11. C. 1 : 24. 1 P.
4:13. This is still further explained by
the addition of avppoptpoipevos, denoting
a crucifixion of the outer man, not only by
the mortification of the body of sin, but
also by the endurance of tribulation and
suffering, necessary to complete the con
formity and likeness of the believer to
Christ, 2 C. 13 : 4. B. 5 : 3. G. 6 : 17.
H. 10 : 32—34. See J. 15 : 18—21.
16: 1 — 3, 33. eltrws] in order that by
any means, by any sacrifice, or any afflic
tions ; ' quocumque modo,' not intimating
doubt or uncertainty of the result. etirws
c. indie, fut., B. 1 : 10. KOTaxTTjtrw] a
travelling figure, 'arrive at,' A. 16 : 1, et
passim. ri)v it;av. twv veKpwv] So in
L. 20 : 35, ol Kara^iwdivres tov alwvos
(Keivov rvxelv x. rijs dvaaraffews ttjs eK
veKpwv. By efax. t. vck. ia meant the re
surrection of life, J. 5 : 29, the ' better
resurrection,' H. 11 : 35, the resurrection
as viewed in 1 C. 15. Comp. the expres
sion jrwij alwvios for eternal blessedness,

not merely eternal existence. Some
MSS. read t. e'fax. Tijx ix vexpwv. A
distinction lias been attempted between
dxao-T. vexpwv and dvaar. ix vexpwv, as if
the former meant the general resurrection,
the latter a (supposed) previous resurrec
tion of the just. But it is untenable.
dx. ix vexp. is applied to the general re
surrection inMk. 12:25. (Cf. M. 22:31),
A. 4 : 2, (cf. A. 23:6), and dvaar. veKpwv
to the single resurrection of Christ in A.
26 : 23. E. 1 : 4. dx. eK veKp. signifies
resurrection from the state of death, not
literally from among the dead, i.e. so as to
leave some not risen. Cf. jTwi) ix veKpwv,
E. ll:is, tis (k v. ftixTas, B. 6 : 1 3. E.
5 : 14. Thus Syr., (who seems to have read
here ttjx (kv.), generally renders the phrase
from the house of the

]L2js 2us ^o

dead, L e. the state of the dead.
12 — 16. He describes himself as a
racer who had not yet reached the goal,
but was stretching on along the course
eager to grasp the prize. He urges all to
observe the same rule, whatever their de
grees of attainment might be. Oix brl
. . . (Xaf3ov] I say not that I have received
the prize, rb ppafieiov for (Xap. must apply
to the same obj. as kotoXo/3., and this i3
closely connected with Pp. in (13, 14).
TeTeXetwp.ai] reached the end of the
course, cf. rbv Spbpov reriXeKa, 2 T. 4 : 7.
5 116 Kid] press forward that I may lay hold
of the prize, for which very end I was
also laid hold of by C. J. itp'$] 'sub
qua dbnditione.' i.q. eis i)v eKXrjuSjs, 1 T.
6 : 12. KOTeXijipuTjx] conveys the idea
of impressment for public service. Vulg.
comprehensus sum. It was for the pur
pose of giving him this prize that Christ
Jesus took Paul into his service. The
idea of KareXijajB. as connected with racing
is well expressed by Doddridge, —
Blest Saviour, introdue'd by Thee
Have I my race begun.
iyi} ip. 01} Xoylai] whatever others

522

PHILIPPIANS 3. 15—18.

ical e'i ti eVepwy cppovEiTe, /cat tovto b Qsbs vfiiv diroKaXvy^si.
™ irXhv et'y b icpOdaafisv, tw outw aTOiysiv Kavovt, to ovto
cppoveiv. l1 ~2tVfififrjTal fov ylveaQs, aSsXcpol, /cat aKoirsiTs tovs
ovtw irspiiraTovvTas KaOws i'yeTe tvttov hfds. 7roAAot yap
irspiiraTovaiv, ouy iroXXaKis eXeyov vfiiv, vvv Se Kal /cAaiwv Ae'yw,

conclude, I do not. Eacile hoc alii de
Paulo existimare possent. Convenit
Sanctis et ad alacritatem conducit, ut
minus quam pro veritate rei de se existi-
ment. (Beng.). Iv Si] sc. peXei poi, or
iroiw, Jelf, § 895. c. Td piv birltrw iiri-
XavB.] thinking nothing of past attain
ments ; not resting in them. Nil actum
reputans dum quid superesset agendum.
Tots Se (pirpofft).] Mn. v. 317, simul
ultima signant. rl ydp ijpds wtpeXel rb
dvvtrdiv Srav rb Xenrbpevov pi) irpoffTeB-tj ;
(Chrysost.). eVeKTeixipexos] The word
well expresses the outstretched head
and hands of the racer. koto ffxo-
irbv Siwxw] I hasten along toward the
goal. This is a good exemplification of
Dr. Donaldson's remark, that the distinc
tive signification of the ace. implies ' ap
proach with a view to conjunction,' and
that kotA o. accus. signifies 'horizontal
motion or direction.' (Gr. § 469, 479).
tTKoirbs is any object to which the eye is
turned. <?Tri t. /3.] after the prize ; ex
pression of the mind directed towards and
set upon the prize. /3pa/3etox] the
wreath or garland bestowed by the |3pa-
/3eus as umpire on the victors in the public
games. Hesych., iirivlxiov, (iraQXov, vixrj-
TTjptox. ttjs dvw KXijtrews] the call from
on high, inciting man Td dvw fijreix, C.
3 : I. Cf. H. 3 : 1, KXrjtrews (irovpavlov
piroxoi. riXeioi] generally means
'fully grown,' mature in the knowledge
of the truth, 1 C. 2 : 6. H. 5 : 14 ; ripe
in mind and understanding, tois tppeal,
I C. 14 : 20. From ttXtjx els 8 itpd. its
meaning here is, those who are well ad
vanced in the race. Ja. I : 4, 11. tovto
tppovwpev] let us mind this one thing;
make it our common aim. Non quantum
viae jam confecerimus, sed quid nobis ad
metam supersit cogitemus. (Beza). et ti
iripws] as opposed to Ttp auTtp or., in
whatever matter ye are variously minded ;
diversely from each other, not from me, or
from the perfect. Kai touto] this also
God will make known to you ; in its
due relations, by the teaching of the Holy
Ghost. Ad assensionem in doctrina refe
rendum esse liquet ex verbo diroKaXbipei.
Notante videlicet Apostolo, ut alii alios I

etiam pro humani judicii imbecillitate in
nonnullis dissentientes tolerent Christiana
charitate. (Beza). ttXtjx] apart from
this, 1 : 18. E. 5 : 33. Mk. 12 : 32. J.
8 : 10, putting out of the question the
case in which there may be diversity of
opinion or feeling. eis 8 etpddtrapev]
with respect to the point at which we
have arrived ; as far aa we have
reached ; keeping up the figure of a race,
and identifying himself, for the sake of
encouragement, with the less advanced, as
before with the TeAeiot. trroixeiv] innn.
for imper., asL. 9 : 3, n. B. 12 : 15. walk
in the same track, expressive of law or
habit of life. Many make the sentence
end at oroixetx, and consider the words
which follow a gloss. We may observe
that the Apostle is not speaking of Chris
tian unity, but of consistent conduct, of
the agreement of practice with know
ledge. If they employed faithfully the
knowledge they po8sessed, God would re
veal to them what was still necessary, and
thus all would by degrees arrive at a state
of Christian maturity.
1 7 — 2 1 . The Apostle explicitly proposes
his own example, and reminds them of
the sordid motives and corrupt principles
which swayed the false teachers. He ap
peals to them as citizens of heaven, and
animates them by a prospect of the glory
which awaited them at the coming of
Christ. SuppipijTai] unite with me in
imitating God, E. 5 : 1. o-K07retTe] mark
for imitation. In E. 16 : 1 7, mark in order
to avoid, ous ttoXX. e'Xe70x] L. 9: 31,
n. whom I often used to name, rois (x-
dp ois] the enemies, kot' efoxijx- cf. use
of art. E. 5: 27. contradicting and deny
ing by their practice the very design of
his death, G. 6 : 14,, making the religion
of the cross a scandal to the world, 2 P.
2:2. av to TiXos] follows immediately
after rois ixdp. k.t.X., as intimating the
inevitable result of such antagonism.
re'Xos] final and complete state, 2 C.
Il:i5. 1 P. 4 : 1 7. Or, merces ; sicut apud
Hebrssos 2.\?jV. accipiturpromercedequse
opus sequitur. (Beza). Cf. Xoio-07J7a, a
reward. xopioipevoi pitrdbv dSixtas, 2 P.

PHILIPPIANS 3. 18—21. 4. 1.

523

Touy syOpovs tov aTavpov tov XpiaTov, l9 Sv to TeAoy airw-
Aeta, wv 6 0eoy h KoiXla /cat h Sd^a iv Trj alayyvrj avTwv, ol to
eirtysia cppovovvTes. 2° hfwv ydp to iroX'tTEVfia iv ovpavois
virapyEi, e£ od /cat awThpa dirsKSeydfieQa Kvpiov 'Irjaovv Xpi
aTov, 2I by fiBraayrjfaTiaEi to aw fia Ths TairsivwaEws hfd>v
ety to ysviaOat auTO avffopcpov tw aw fan Ths Sd^rjs avrov,
KaTa Thv evipyeiav tov SvvaaOai avrov Kal viroTa^at iavTW to
iravTa. 4 ' QaTE,, aSeXcpoi fov dyairrjToi Kai EiriiroOrjTOi, yapa /cat
aTecpavos fov, ovtw oTTy/ceTe ev Kvplw, dyairrjToi.

2 : 13. dTriiXeio] such as is meant by
dTroXeVai ex yeivvrj, M. 10 : 28 ; such as
that of Judas (J. 17 : 12. cf. A. 1 : 25) ;
and cf. L. 12 : 45, 46. 21 : 34. iSx . . .
KotXia] These were sensualists, but they
justified their evil practices by doctrine
and principle, E. 16 : 18. See especially
1 P. 2 : 3, 10 — 14. Jude (12), Bev. 2 : 14,
20, 24. Hence he adds, ' whose glory,'
as they deem it to be, ' exists in the sphere
of their shame,' iv altrx- ', their assumed
distinctive character consists in that which
is their present disgrace, and will be their
everlasting confusion. oi tppovovvres]
He adds another and a moie comprehen
sive definition of the class — the worldly,
cf. B. 8 : 5 — 7. On the constr. see Mk.
12 : 40 ; but it may be considered an em
phatic return to the primary construction,
TroXXoi TreptTroT. (EUicott). ijpwv 7dp
tS ttoX.] The fact ia, our commonwealth,
our life of common interest, duty, and pri
vilege is, &c, 7dpmayberendered7t)/\e7-cas,
assigning a reason for the admonition (17).
iroXlTevpa is opposed to oi to iirlyeia
tppovovvres' the citizenship we prize ; that
which we value as existing from the very
first (urrdpxet), in contrast with the rights
and privileges which the Philippians en
joyed as citizens of Bome, cf. 1 : 12. A.
16 : 12. 23 : 1. Perhaps the Apostle
glances at the revolutionary doctrines of
the Judaizing heresies ; as though he had
said ' they desire an earthly empire, but
we look only for a heavenly one.' There
were among the Jews some whose disaf
fected principles gave rise to the edict of
Claudiua, A. 18 : 2. Hence the repeated
exhortations given to the brethren to
avoid all who took part in such proceed
ings, B. 3 : 8. 13 : 1—14- 16 : 17. i§-
Tit. 3 : 1. 2 : 8, 10. 1 P. 2 : 16. 3 : 16,
4 : 15. Cf. Stanley on the Apostolic Age.
p. 219. ii. oi] to be taken adverbially
'= Sdev 'whence.' Connected with the

political notion suggested by to iroXlrevpa
ia another, conveyed by the term o-ojTTjpa,
a Saviour. We not only have rights and
duties of a high citizenship, but we look
for an emancipator, q.d. ut salva fiat res-
publica nostra, one who will deliver us
from all oppression and dishonour (such as
the Jews groaned under, and resented,
while expecting a carnal Messiah), and
will become conqueror and Lord of all,
dTreKSexi5pe(9a] expresses the longing
of ardent desire, B. 8:25. peratrxv
parltrei] non modo salutem dabit, sed
etiam gloriam, 2 T. 2 : 10. Cf. dXXa7Tjo-<S-
pe$a, I C. 15:51. rb trwpa ttjs to-
ireiv.] the body of our humiliation; so
ttjs SoJtjs outoO, the body of his glory,
i.e. belonging to that state, els rb yev.
airb] even so as to become. This is
omitted in important MSS., in which case
the construction is the same as dxe7KXTj-
tous in 1 C. 1 : 8, (prolepsis) E. 1 : 21, n.
trippoptpov] having like form, E. 8 129.
1 C. 15 : 49. 1 J. 3 : 2. tt)v ivipy. tov
Siv.] The gen. is used to define and explain
exep7. Jelf, § 678. 3. Cf. E. 1 : 24. 15: 23.
2 C. 8 : 11. u7TOTd£ai] depends on tov
Sivatrdai, according to the efficacious ex
ercise (E. 1 : 19) of his power to subject
to 7rdxTa, etiam mortem, 1 C. 3 : 22.
15 : 26. The same action, in the exercise
of the same power, is predicated of God
the Father in E. 1 : 19 — 22.
TV. 1—3. From the consideration of
the coming of Christ, he urges upon them
steadfaatness in the Chriatian profession,
and admonishes two of the female helpers
to act in cordial co-operation, "fiore] em
phatic illative particle, so then, 2 : 12.
1 C. 15 : 58, tantlt expectatione propositi.
d7a7T7jToi k. iiriirbd.] whom I greatly
love ; whom I exceedingly long to see.
1:8, n. Xapa x. aritp.] Cf. 2 : 16,
t Th. 2 : 19, 20. 2 J. (8). , outw] is used

524

PHILIPPIANS 4. 2—6.

12 EvoSlav irapdKaXw Kal *2iWTvyrjv irapaKaXw to ovto-
cppovsiv iv Kvplw. 3 Ka\ ipouTw /cat ai, cruTuye yvhaie, avXXafi-
jSavov auTaty, atTtvey ev tw euayyeAt'w avvhOXrjaav fiot_ fETa /cat
KA/y/jievToy /cat twv Aot7rwv avvspywv fov, wv to ovdfiaTa iv
filfiXtp fyohs-
4 XalpsTS iv Kvplw iravTOTE- iraXiv ipw, Yat'peTe* S to
eirisiKBs vfwv yvwaOhTW irdaiv avOpwirois- b Kvpios eyyuy.
firjSsv fEptfivaTB, aXX' iv -7ravTt Trj irpoasvyh Kal Trj Sshasi
fSTa evyapiaTlas Ta alThfaTa vfwv yvwpiZiaOw irpbs tov Geo'v.

indefinitely, giving a general notion of
such standing as was worthy of the name,
and became them, i Th. 3 : 8, n. ¦* Th.
2 : 15. Odyss. V. 146, outw vvv dirbirepire.
d7a7TTjToi] The repetition and position
give great force and pathos to the word,
G. 6 : 18, 11. EuoSiax] Euodia was pro
bably a deaconess, or female presbyter of
the Church, together with Syntyche. oipo-
xetx] to be of the same judgment, and
work harmoniously together in the further
ance of the Gospel. Beza explains ex
Kvplw, ea concordi^ cujus vinculum sit
Dominus. 7XTjcrte trifvye] genuine
yokefellow, 2 : 20 ; 'german,' Wiclif.
Some one is addressed who was eminently
fitted to be a peacemaker between these
two ; one who could knit together the
loosened bonds or yokes of love. (Trench).
This may have been Luke (A. 28 : 30, 31,
n. cf. 20 : 5, 6, n.), or Epaphroditus, the
bearer of this letter. iruxep7ous, co-ope-
rarios habuit multos ; trv^iyovs, compares
nonmultos. (Bengel). a ir a is] assist them
(i.e. E. and S.) in their various plans,
since they (a'inxes) took part with me in
their strivings for the Gospel, o-uxtj0X.,
1 : 27. Bengel explains avXXappdvov ut
concordiam inter eas amotis impedimentis
retineas. peTd x. KX-f/p.] The prep.
implies 'companionship ;' to be joined with
ffvvijdXrjffav. These women were worthy
of being named with distinguished indivi
duals who had contended for the faith as
an integral part of the whole body of the
conjoint ministry. This is generally sup
posed to be the Clement who was after
wards Bishop of Bome ; but nothing is
known of his connexion with Philippi.
ex /3(/3Xw fwijs] Cf. L. 10 : 20, n. Mai.
3 : 1 6 ; ' written in the writing of the house
of Israel,' Ezek. 13 : 9. ws Kai trvyxXifpo-
vbpoi xdpiros fwTjs, 1 P. 3 : 7. Eev. 13 : 8,
20: 12. Egregium concordhe fomitem
habent ii, quorum alii alios vita? Esterase
consortes existimare possunt. Bengel.
4 — 7- He repeats his exhortation (3 : 1)

to rejoice ; enforces moderation ; and the
union of thankagiving with prayer, as an
antidote to perplexing anxiety. iirieiKis]
is especially opposed to Slxaios, not insist
ing on strict justice, making allowance.
(L. and Sc). The charity which oi iTiyrel
Td iavrijs, 1 C. 13 : 5. Hence rb iirieiKis =
iirieiKela, reasonableness, fairness. Hdt. ill.
53, Ttox bixalwv rd imeixiffTepa irpoTiBedtri.
The word implies the entire government
of the passions. We may explain it by
perpioiraBela, the evenness of mind which
curbs extravagance of feeling, tj dxwf/ex
trotpla . . . eltjTjviKi), eVteurijs, euirei(?Tjs, Ja.
3:17. dpdxous elvai, iirieiKets, iraaav iv
SeiKvvpivovs irpabnjTa, Tit. 3: 2. By ipwv
it is assumed that they possess this virtue.
yvwtsOTjTw ir. dvBp.] ex re ipsa\ (Beng.).
Christians will be placed in such circum
stances in relation to all around them
as will give occasion for the exercise of
this quality. Let all experience its ex
ercise. 1-77 lis] is most naturally under
stood of time. Guarded by such ex
planations as 2 Th. 2 : 1 — 8. 2 P. 3 : 8,
the language of the Apostles certainly in
timated the near approach of Christ to
judgment. The contemplation of this
event would naturally have the effect of
equalizing and levelling in men's minds
all earthly objects, and subduing and
tranquillizing their emotions with regard
to them, promoting rb iirieiKis. pijSiv
pepipvdre] Be perplexed at nothing,
M. 6: 25; cf. tj pipipva, M. 13 : 22, n.
ex iravri] on every occasion, 1 Th. 5 : 18.
tt) irpotr. ttj Seijaei] sc. for special blesa-
ingB. The art. signifies the formal act. Its
omission with euxap. arises from the fact
that thanksgiving for past blessings is in
its nature more general and comprehen
sive. Td alrijpaTa] the things asked
for; the purport or matter of the suppli
cation (Seijaews). Those who have the
spirit of adoption will freely make
known their wishes with filial confi
dence ; those who have the spirit of bon-

PHILIPPIANS 4. 7— n.

525

• Kai rj eiphvrj tov Qeov h virepiyovaa irdvTa vovv cppovphaei
Tay KapSlas vfiwv Kal to vohfaTa vfiwv iv XpiaTW 'Irjaov.
To Aot7rov, aSsXcpol, oaa iaTiv aXrjOh, oaa asfva, oaa
S'iKaia, oaa ayvd, oaa irpoacpiXh, oaa evcprjfia, e'l tis dpsTn Kal
et Tty eVatvoy, tovto XoylQaOs. 9 d /cat ifidOsTe Kal irapeXd-
/3eTe /cat rjKOvaaTe Kai etSsTe iv ifiol, tovto irpdaasrs- Kal o
Geoy T/jy slphvrjs saTai fsQ' vfiwv.
10 'Eyaprjv Si iv Kvplw fieyaXws oti rjSrj itots dvsOdXETE
to virsp ifiov cppovslv iep' & Kal icppovsiTE, hKatpsiaOs Si.
11 ovy^ oti KaO' vaTiprjaiv Ae'yw eyw yap s'fiaOov, iv oils slfil,

dage will suppress and stifle them, from
servile apprehension and shame. Trp 6 s t.
0.] The prep, indicates the quarter to
which we turn, Ps. 5:3, 'I will direct
my prayer unto thee.' yvwpilT. has refe
rence rather to ourselvea than to God.
tj eipiJxTj] aa opposed to the thought of
pipipva, involved in ptjSiv jxepipv. The
peace of which God is the author, the firat
and highest perception of which is a senae
of reconciliation with Him, C. 3 : 15.
TrdxTa vovv] everything conceived of in
the mind, much more everything requeated
with the lips ; ' every conception.' tppov-
pi)ffei] a military term, as 2 C. 11 132;
will garrison, will guard from the assaults
of your spiritual adversary, who wishes to
rob you of that peace, Is. 26 : 3. Tds
KapSlas] the seat of the affections, pas
sions ; that your ' love ' may not ' grow
cold.' xoTjpaTa] the seat of the intellect ;
'that your knowledge may not be per
verted.' Animum dividit in cor, id est
voluntatis et affectuum sedem ; et xorjpa
id est inferiorem partem, qua inteili-
gimus et ratiocinamur. (Beza). iv 'Xp.
'I.] aa the sphere or element of spiritual
life. This is the necessary circumstance
and condition for possessing the peace of
God. Out of Christ no man has security
or a right to peace.
8, 9. He sets before them his own in
structions, and example, as a model of just
and honourable deportment, if they would
enjoy the presence of the God of peace.
Tb Xoittoxj See on 3:i. S. Paul men
tions all the different foundations on which
virtue has been placed, to show that it
does not rest on any one of these singly,
but on them all jointly ; that its amiable-
ness and obligation result from the union
of the whole. (Macknight). Saaiari]
Whatever actions and principles exist and
are known as true, &c. Let Christians
exhibit all known and recognized virtues

which adorn the moral character, d X tj 6 tj]
in word and deed (see on J. 3 : 21) ; com
prising sincerity, ingenuousness, simpli
city of character, trepvd] honourable in
action, grave in demeanour. Hor. Epist.
I. 1. 11, verum atque decens. Slxaia]
just in respect of the law, or other men,
1 Th. 2 : 10, n. d7xd] pure in the sight
of God and your own conscience, 2 C.
7: 11. 7rpoo-0iXTj] acceptable, agreeable ;
whatever conciliates love. 7rpoo-0iXrj trvv-
aywyij aeavrbv iroiei, Ecclus. 4 : 7, get
yourself the love of the congregation. 6
aotpbs (v Xbyw iavrbv irpotrtpiXij iroiijtret,
Ecclus. 20 : 13. dXrjBi) relates to the essen
tial difference of things, trepvd to the moral
sense men have of this difference, Slxaia
to law ; dyvd, pure, refers to truth, honesty,
irpofftpiXi), lovely, amiable, to (trepvd),
eitpTjpa, reputable, to the observation of
law and justice. Warburton, Div.
Leg. I. 4. et tis dperr)] whatever
moral excellence there is. Nusquam alibi
utitur Paulus hoc verbo, ut nimium humili
si cum donis sancti Spiritus comparetur.
(Beza). eVatxos] whatever is an object
of praiae. touto Xo7if.] theae things
make account of ; 'to theae things have
regard,' 1 C. 13 : 5. ipdB. TrapeXd/3.]
refer to his precepts (irapaSbaeis, 2 Th.
2 : 15), TjKouaxiTe etS. to his example. iv
ipol strictly belongs to the two latter,
' in my conduct and character.' Tjxoiffare
etiamsi nondum satis acceperitis ; etSere
etiamsi nondum satis didiceritis. touto
irpdaaere] opposed to touto Xo7if. Ee-
peatedly S. Paul proposes his own conduct
as an example, 1 : 30. 3 : 17. 0 Qebs
r. elp.] The fulness of the blessing pro
nounced in (7). God, in the character
of the author and giver of peace, shall be
with you to maintain that peace.
10 — 14. He assures them of the joy
he had derived from the proof of their
affection for him ; not because he was in

526

PHILIPPIANS 4. ii— 15-

avrdpKrjs elvai. I2 oTSa Si TaireivovaOai, olSa Kat iripiaa'svetv
iv 7ravTt /cat ev iraai fiBfivrjfiai, Kal yopTa^CsaOai Kat irstvav, Kat
irepiaaeveiv Kal vaTspsiaOar I3 irdvTa layyw iv tw ivSvvafiovvTi
fis XpiaTW. I4 irXrjv KaXws iiroihaaTs avyKotvwvrjaavTES fov
Trj QXl-^rst. x5 o'lSaTe Si Kal vfisis <J?tXnnrhaiot, oti iv apyrj
tov euayyeA/ou, ote i£fjXQov airo Ma/cedovtay, ovSefiia foi e/c-
KXrjala iKoivwvrjaev et'y Ao'yov Sdasws Kal A7?\|/-ewy et fih v/neis fdvoi-
need of the supply they had sent him, for

he had learnt to endure want, but as this
expression of their sympathy was credit
able to them, ex Kupiw] as our com
mon Lord, in whom and by whose grace
we are one, of which this action of yours
is a proof (17). pe7dXws] Hoc vix
placuerit Stoico. Paulus ingentes affectus
habuit, sed. in Domino. (Beng.). ^Stj
Trore] 'tandem aliquando.' dveBdXere]
ye blossomed again in your consideration
for me, upon which ye were indeed consi
derate ; but ye were without opportunity.
dvaddXXw, a neuter verb, generally taken
in a transitive sense, like dxaTeXXei, M.
5: 45. So LXX. Ez. 17:24. Ecclus.
1 : 18, tpbpos Kvpiov dvaddXXwv elpijvrjv.
The word expresses the putting forth of
vegetation in the season of spring, rb
Oipoveiv] accus. of equivalent notion, i.q.
t6x xapnbv (17). Jelf, § 548 c. itp' t$] upon
which your mind was placed ; equivalent
to 'not but that ye were considerate. '
Kai marks emphatically the fact of the ac
tion, ijxaip. Si] only ye lacked oppor
tunity, oix bri] understand that I do
not speak by way of want (17), i.e., to
represent myself as in need and desiring
assistance, (pa&ov] not as a habit,
from experience only, but as a duty and
a grace, auTdpKTjs] satisfied with my
lot. So abrapxela, 1 T. 6 : 6. o?5a S(]
See on L. 11 : 13. 1 Th. 4 : 4. 'can,'
Wicl., Tynd. &c. Here, however, with the
literal signification, as cognate to (paB. and
pepiijpai, with which it forms a climax.
Se refers to (paBov, and has an inferen
tial force, ' hence I know. ' olSa Kai ' I
know also how,' introduced as a pro
position which would not, perhaps, be
expected, but required to be stated, as in
volved in (v ots elpl, and implying the
important, but not generally recognised
truth, that it is as necessary and as diffi
cult to exercise abrapxela in prosperity as
in adversity; cf. Prov. 30 : 9. But the
right reading is almost certainly o!5a Kal
Tax., I know both, &c, A. V. TOTrei-
xo Do-flat] to bring myself low ; to adapt
myself to a low condition. irepitr-
aeieiv] to have abundance, (v iravri

. . . . irdtri] in every matter (6), at all
times, under all circumstances ; pepiijpai,
discipline arcana imbutus sum, ignola
mundo. (Beng.). M. 13 : 1 1, n. pviw, ini
tiate into heathen mysteries. Hdt. 11. 51.
Diodor. Sic. IV. 7, pveiv rois dvBpwirovs'
tovto 5* (arlv rb SiSdffxeiv rd KaXd Kai
trvptpipovra xal birb twv diraiSeiTOiv dyvo-
oipeva. x0/>r£^e(r^cu] ^. ^ • 20-
Ja. 2 : 16, sumere quantum satis est. . . .
Multo plures perdidit copia quam inopia.
Longe alia haec sunt quam qua? de istis
virtutibus tradideruntPhilosophi. (Beza).
irdxTa Itrxiw] I can endure all states,
all conditions of adversity or prosperity.
'I am able to bear all situations.' (Mac
knight). ex rip ivSvvap. pe X.] not
merely meaning 'through the strength
which Christ supplies,' but 'as being in
real living union with Christ, whose cha
racter and action is that of my strength-
ener.' ex Tip X. is the main idea, ivSvv.
pe being introduced as an epithet between
the art. and subst. Cf. ivetrrwros in G.
1:4; trwTTjpos, 1 T. 2 : 3, &c. Xp. omit
ted in early MSS. andVulg., occ. in Syr.
ttXtjx] has the force of an adversative
particle;txpaT-i/?-i)mr/i'is(3:i6. E. 5:33) —
for I mean not to depreciate your benevo
lent conduct, or to say that it was not ne
cessary — ye did well KaXws eTroiTjVaTe. Cf.
A. 10:33. 3 J- 6. 0-u7K0ixwx7jo-axres]
in jointly contributing. Composito verbo
innuitur etiam alios alio modo fuisse
xoivwvijffavras. (Bengel). Cf. trvyxolvwvos,
E. 11 : 17. 1 C. 9 : 23. trvyxXrjpovbpa,
E. 3 : 6. pou ttj BXlipei] with me in
my affliction. The BXlipis was not want
specially, but imprisonment generally.
15 ¦ — 20. otSare Se] Se not merely
marks transition, but introduces a further
consideration of the subject under another
aspect. Kai upets] ye yourselves also
know (as well as I do). *iXiTrTr.] their
name is mentioned, as endeared by the re
collection. Cf. 2 C. 6:11. iv apx- rov
eua77.] at the beginning of the preaching
of the Gospel (in Europe), 1:5. The time is
explained by 8re igijXBov, when I had left
Macedonia, and was now at Corinth. 2 C.
11 : 8, 9. eis X670X] as to the matter or

PHILIPPIANS 4. 16—21.

527

1 oti Kal iv QeaaaXovlKrj Kal dira£ /cat Sis ety t>?v XPe'av
foi iirifiypaTE. '1 ov% oti iirt^rjTw to So fa, aAA' eVi^TjTW
tov Kapirov tov irXsovd^ovTa et'y Aoyov vfiwv. lS airiyw Si
iravTa Kat irspiaaEvw ITEirXhpwfiai, Ss^dfisvos irapd 'EiracppoSi-
tov to irap vfiwv, dafhv euwoYay, Ovaiav de/cT/jv, svapsaTov tw
Qew. i9 o de Geoy fiov irXrjpwaEi iraaav ypslav vfiwv /caTa tov
7tAoutov avTov iv Sdj-rj iv XpiaTtp 'Irjaov. 20 tw Si Qew /cat
iraTpl hfd>v h Sd£a et'y tovs aiwvas twv aiwvwv, dfihv.
21 ' A.airaaaaO£ irdvra dyiov iv XpiaTtp 'Irjaov. daird^pvTai

.subject of giving ; this limits ixotvwv. Sti
xal] seeing that even in Thessalonica,
the city which Paul and Silas visited im
mediately on leaving Philippi, A. 17 : 1.
Contributions at distinct periods are re
ferred to; first at Thessalonica, &ira£
xal Sis, afterwards at Corinth. els
tt)v xpeiax p,ot] sent to me for the pur
pose of supplying my actual need. irip-
Tretx is uaed absolutely ; A. 1 1 : 29. — It
is unnecessary to suppose that the
Christiana at Bome suffered the Ap. to
be in need from neglect ; as the Bomans
were not his converts, perhaps he consi
dered that he had not so much right to
look for maintenance from them as from
some others. It may be that he declined
to receive remuneration, lest his adversa
ries should charge him with interested
motives, 2 C. 11 : 9. A. 20:34. 0UX
Sti eTrifTjTw] The force of the iirl may
be given thus : I mention it, not because
I desire a repetition of the gift, but I de
sire oti increase in the fruit which re
dounds abundantly to your account.
TrXeoxdfetx els is used as irepifftjeieiv els in
2 C. 4 : 15 ; 9:8. E. 1 : 8, &c. eis X670X
bp. L. 12 : 23. 1 T. 6 : 19. rbv xaptrbv
is the fruit of good works ; ' that they
plenteously bringing forth the fruit of
good works, may of Thee be plenteously
rewarded.' ii,ih Sunday after Trinity.
direx"] have all I require; have re
ceived in full. Cf. M. 6:2, n. irepitr-
o-eiiw] have more than enough ; ireirXT)-
pwpot, I am fully supplied, bapi)v eiwS.
Bvtrlav SexT. ebdp.] Expressions pro
perly applicable to all kinds of sacri
fices; E. 5 : 2, n. E. 12 : 1. Here
they are applied to those presents which
the Philippians sent the Apostle, not be
cause such benefactions partook of the
nature of an expiatory sacrifice or offering,
but merely to show how acceptable to
God that work of charity was. Cf. H.
13 ¦ 16. 1 P. 2 : 5. The extent to which
such a XeiTOvpyla (2 : 30) resembled a

sacrifice, is shown in 2 C. 9 : 12 — 14. It
is a service of God, in the benefit of which
his worshippers and servants partake, and
is the occasion of thanksgiving and prayer.
0 0e6s p,ou] cf. A. 27 : 23. my God,
who will repay whatever is given to his
servant. TrXTjpwtrei] fully supply, in allu
sion to ireirXrjpwpai. xPc^av] your spiri
tual need, ex 56£tj] qualifies ttXoutox,
as indicating that in which the riches spo
ken of consisted. Cf. 6 ttXoutos T77S 5.
E. 1 : 18 ; 3 : 16, C. 1 : 27 ; or with
irXrjpwffei, implying the attribute in which
the action is evinced. iv Xp. 'Itjo\] as
in (7), showing the relative position of the
giver and recipients, as well as the condi
tions and character of the gift. Tip Se
0. x.t.X.] To our God and Father. G.
1 : 4, n. Expression of adoring gratitude
arising out of the consideration of God's
abundant grace and goodness (E. 3 : 20),
especially in his paternal character, eis
tous aiwxos t, ai.] The phrases els rbv
alwva (freq.) eis tous al. B. 1:25; 9:5;
11 : 36 ; 16 : 27. 1 C. 11 : 31. H. 13 : 8.
els rbv al., tov al. H. 1 : 8, and els robs al.
tSx al. G. 1 : 5. 1 T. 1 : 17. 2 T. 4 : 18.
H. 13:2i. 1 P. 4 : 11 ; 5: 11. Bev.
(freq. ) denote eternity, in an ascending scale
of emphasis, and correspond to the Heb.
D^7 '. T^bif? (Chald.Dan.2:4,&c),

waby

(Ch. Dan. 7: 18. Cf. E. 3: 21.)

The double pi. is not in Heb., nor occurs
in the kindred phrase answering to els
yevelis 7exewx, which is U j VI "rl !
but the repetition of the word alwv, and
the use of the plural are both Hebraic,
having a superlative signification. See
E. 3: 21.
21 — 23. The Epistle is concluded with
general exhortations, and the Apostolical
benediction ; it is remarkable that

528

PHILIPPIANS 4. 21—23.

vfds ol avv ifiol aSeXcpoi. 22 dairaXpvTai vfds iravres 01 ayiol,
fiaXiaTa Se ol iK Ths Kaiaapos ot/ct'ay.
23 'H yapis tov Kvpiov hfd>v 'Irjaov XpiaTov fera iravTwv
vfiwv. afihv.
fnpoy <£>iXnnrrjalovs iypdcprj dirb 'Pwfrjs St' 'EiratppoSlTOV.J

ho individual is saluted by name. dSeX-
tpot] Those of the #7101 who were in per
sonal attendance upon Paul, and aided
him in the ministry, i.e., the avvepyol.
Cf. Philem. 13. 2 T. 4 : 11. and see on
G. 1 :2 ; 2: 3. oiKias] The word may
mean the relations of the emperor as well
as the servants of his household (familia),
Mk. 3 : 25. J. 4 : 53. 1 C. 16 : 15. Plato,
Gorg. \fi, § 61. t) tiepixXiovs SXrj olxla, i)
dXXrj trvyyiveia. The reason why these are
specifically mentioned is not plain. Dean
Afford suggests that it may be accounted
for by the connexion between a colonia
and some of the imperial household. We
may connect this reference with Ex. 9 : 20.
1 K. 18 : 3, as illustrating the fact that
the servants of God are often found in
places and positions where we least ex
pected to find them. perd irdvrwv

bpwv] According to Alex., Vat., &c,
Vulg., perd tov irveiparos bpwv, as in G.
6 : 18. Philem. 5. The preposition im
plies fellowship, with the ideas of sym
pathy and aid resulting from companion
ship, or (with accus. ) pursuit with a view
to companionship. Here it denotes fel
lowship in blessing, mutual interest. The
same ideas may be traced in L. 9 : 49, oiK
dKoXovBet peB' ijpwv. J. 8 : 29, 6 iripipas
pe per' ipov itrrlv. In L. 10 : 37, 6 ttoit)-
tsas (Xeos per airov, it marks the mutual
action of giver and receiver. Hence it is
used with expressions implying agree
ment : L. 23 : 12, (yivovro tplXoi per'
dXXTjXwx. B. 12 : 18, peTd iravTwv dvBpw-
irwv elprjveiovres. I J. 4 : 17, TereXeiwTai
tj dyamj peB' ijpwv : and occasionally hos
tility, Eev. 2 : 16, TroXepTjtrw peT' airwv.

nAYAOY TOY AnOSTOAOY

h npos

KOAA25AEI5 EniSTOAH.

1 I I AYAOS a7ro'o-ToAoy 'Irjaov XpiaTov Std OsXhfOTos
_L- L Geou, koi TifidOsos b dSeXcpos, 2 tois e'v KoAao-o-ai"y
aytoty Kat iriaTois dSeXcpois iv XpiaTW- yapis vfiiv /cat elphvrj
airo Qeov iraTpbs hfwv /cat Kvpiov 'Irjaov XpiaTov.
3 EvyapiaTovfisv tw Gew /cat iraTpt tov Kvpiov hfwv
Irjaov J^ptaTov ttuvtote irspi Vfiwv irpoaevyofisvot, * a/coucravTey
ttjv iriaTiv vfiwv iv XpiaTW 'Irjaov /cat t»,v dydirrjv Thv et'y •jrav-
Ttp Oetp k. UarpC] the God and Eather
of our Lord Jesus Christ, G. 1 : 4, n.
Neque vero aliter a nobis considerari po
test Deus in salutem, nisi quatenus est
Pater Christi, in quo sumus adoptati.
(Beza). See on Ph. 2 : 11. 1 Th. 1:3.
For Kai some read Tip. 7rdxTOTe] to be
joined with eixapitrrovpev. ' We always
give thanksinourprayersforyou.'E. 1 : 15.
Bp. Wilson remarks, Gratitude is one of
the highest duties of the Christian. Charity
interests ua in the happiness and espe
cially the spiritual welfare of others, and
this interest mounts up to God in grati
tude, adoration, and praise. dKoitr ax-
res] aor. simply denoting the fact as the
origin of the action just specified, ' be
cause we heard, we now thank.' ttjx
irltrriv ip. iv Xp. 'I.] extra Christum
non est fides, sed opinio, quod ad salutem
quidem attinet. (Beza). G. 3 : 26, n.
Faith in Christ, i.e. with Christ as its ob
ject and foundation, is the commencement
of practical Christianity, love to Him and
his the completion ; faith informs the un
derstanding, love purifies the heart (1 P.
1 : 22) ; the one is the light, the other is
the warmth of the soul ; what the one be
lieves as true, the other embraces as good.
Std tjjx eXTriSo] to be joined with
evxaptffT. ' with reference to the (object of)
hope,' the same as in 1 P. 1 : 3 — 5, els
iXirlSa fwtrax .... eis xXrjpovoplav dtpBap-
tov . . . TeTTjpTjpexTjx iv oipdvois. H. 6 : 18,
ttjs irpoxeipivrjs iXirlSos. -TpoTjxoiaaTe]
34

I. 1, 2. The salutation. IlauXos . . .
0eou] The first clause is the same as in
E. 1 : 1. Std t?eX.] through and out
of. This is mentioned not only by way
of acknowledging the divine favour, but
in order to show that he was not acting
by his own will as the false apostles, nor
intruding into a province which was not
assigned him. See on 1 C. 1 : 1. G. 1 : 1.
Ttp. d dSeX06s] So the Apostle, in
writing to the Corinthians, unites Sos
thenes with himself ; and in the Epistles
to the Thessalonians mentions Silvanus as
well as Timotheus ; see on 1 Th. 1 : 1, n.
This he did, not to add anything to his
own authority, but rather to strengthen
their influence over those with whom they
had been or were to be especially con
nected, 1 C. 1 : 1, u. 2 C. 1 : j. tois
ex KoX. . . . Xp.] to the holy and faith
ful brethren in Christ who are at Colossae.
On 07. and dSeX0. see 1 Th.5: 27. H.3 : 1.
The form KoXoirirai is generally pre
ferred as the provincial mode of spelling
in the time of S. Paul. It appears from
coins that KoXofftral was the more cor
rect form, though probably an emendation
of the more ancient KoXatro-ai.
3 — 8. The Apostle expresses his thanks
to God for the tidings he had received of
their faith in Christ, and their love to the
saints, giving evidence of their well-
founded hope of heaven, since the word
they had heard from Epaphras brought
forth fruit and prospered abundantly.
VOL. II.

ajaqM. '£ : f puB (gz) ui }daoxa '-Suis eq)
ui S3[Bads aq p.iEA\jojaouaq }nq f jbj snq}
paAjassjd bi (£) }uamaouamuioo eq} jo
•jd aqx [s 737/(1. -(v '£) ui bb }qSnoq} amB8
eq} '. noA" 0} 8A0] jno aAojd jaABjd Aq
}.iBd jno no obibom os 'sn oaoi noA1 be 'Xtj
Amrln au.x 0} 'ddo ''lilt, jtjj/ "jpjqaq Jiaq}
uo s.iaABjd siq jo }oafqo aq} sa}B}8 '(£)
uiojj Suiumsaj 'ajaq ajj -£i : g -qj, i
'uorjdmnsaj paB uorqsuEj} qjBtn o} ™e,x
•g q}iM uoissajdxa 3}unoAEj y [oxnox tjixj
¦sSuissaiq ren}uids jo aouEiuaqui Jiaq}
joj jaq}B1jf eq} 0} rajspraq} puB 'aouai}Ed
q}iA\ [Ei.i} AJ3.\e ajnpua o} q}3uaj}6 auiAi(T
q}iM panpua Suiaq '. auiEn UBi}sijq<3 eq} jo
Xq}JOM}0npUOOBUlB)UlElU 0} BE OS 3UIJ}00p
spq jo q}Uj} eq} q}iM paqspi3[d3J aq }qS;m
Aaq}}Bq} }sanbaj Sunpeui 'uiaq} joj BJ3ABjd
Biq jo maq} saqi}jaa -dy aqx -zi — 6
•EZ3C£ -mn}03jojd snqq
-Bj}3uad uuraB spiii}ui xa }a 'iu3}ubueiu
o}oubs n}ijidg y -(STjjjir)\ao) baot siq}
jo uoissaidxs aq} q}iA\ ps3jBqo ssapqnop
bbm SBjqdBdjf -aj}sody eq} 0} pjESai
q}iA*. asiojaxs reioadsa ui (t) saoj uBi}Sjjqg
sem siqx '(9) 'B^W rf? *0 O0-1 '%¦ tdx
'(X) 'J( -^ A3 'Tin 'XjjJJL AU.X 'JQ '30U3}
-sixs jo asnBO SuiuiB}sns reuijfijo S}i joj
}mdg aq} SBq qoiqAi 3A0] ['A\r A3 aUji
-tjX.tj -jrssuiiq }ieiA }0u pjnoo aq qoiqAi
Bi§A\iq,j jo s}JBd jaq}0 ui puB asssojog
}E qoBaJd 0} imq pa}uioddB pBq piEj }Eq}
uoi}isoddns 3q} Aq pauiBrdxa A^reisusS s;
soaojitjiq -}Tjauaq juoa* joj [Amrln dsjin
¦ainojj }B piBj q}!M }uaiuuosi.idmi p3.iajjns
eABq o) BJBsddB 3q (Sz) iioui3iiq,j tooj^j
•$z : z 'qi "£' : f 88s 'v3esso|oo }B qojnqo
eq} jo japunoj 3q} eq 0} pasoddns usaq SBq
BBjqdBdg; [tj dtp tj ji ;j, 'I ¦ Z aas 'saqi}Bj
e.i3q spsody sq} Su;q0E3} asoq« 'sEjqd
-Bdg; uiojj q}iBj aq} ui uoi}onj}sni Jiaq}
psAtsasj pBq saBissojoQ aqx -paujEai
a£ }0Ej ui be [3X3grjri3 jtjji smgvx
•aiqBj B{ 3uiq}i.i3A3 qoiqai 0} uoi}isoddo

ui '}UB}joduiran bi esja §uiq}A"jaAa qoiqM
q}iM uosiJBdmoo ui 'q}iEj Aq uoi}ba[bs
Suiujaouoo pdso£) eq} jo eaij}oop snj} sq}
'¦lAvas -x -yp skx -A.qx Ax A3' (9) q}iM jaqBj
-Ed 'ardiouud ]e}ia puB }iiauia]a s}i be 'q
•x AidfX 'x B3zua}OBJBqo si.qx [t>P0dx?
A3 -peausijadxa 'pazmSooaj [3xf>aL3ji.3
"S : T 'qj 'JO 'tpojxdnn qipa paraof aq 0}
["rid s^ $1} -(oi) uiojj uopqjpB a^jbo ub
sem }t }Eq} aiqissod si }i }ng -s£ : gi -jtj
¦jo puB . ok : 61 -u lStz :z\ -u 'I : 9 -y
•q}apBajds -a-i 1'q}asBa.iohi puB, ''tpondvn
J3}JB A0A3i1qAv$nij ivx SuipBaj aq} joj aouap
-iAa -gj\[ poo3 bi ejaqx ,-noi Saoure os(B
os 'piJOAi aq} qB ui sb }mjj q}.ioj SniSnuq
si , . -it 't : gr -oi : gx -i 'uoi}ob aq}
jo aoua|BAajd panui}uoo a}ouap 0} smass
''dotpojidvH 1X&3 be 'jrVja puB ejdiorijBd
eq} q}iA\ peuuoj '}uasajd aqx -}naitq}ua8
puB uoi}onj}suoo jo Baiqnonjrp paAjssqo
aq} 0} anp A'mBqo.id si uoissimo aq} }nq
• 'SSW P00^ amos ui pa}}imo si jjjji aqx
['X'x-ji ixjj% inn -g£ : gj -pj 'aoi}Bjado
s}i jo a jaqds aq} be pijOM aq} qB ui '. (£ z)
jo og -pjJOAi ajqisssooB jo umout] aroqAV
3q} jo jCqBJ3}q ua3[E} aq 0} }0U 'uoissajdxa
aSjE| e [-J/ Ax IXATJJI. A3 '(I) puE s.isq
ssuas }SEi aq} ui pasn si }j -(i 1 : q 'qx 1)
uoiseimpB ub Suiheui JO '8a0UB}SUl jo uoi}
-B}!ojo'nosT.iEdmoojoBilnmjojBBi;7JJistr757J7/ •ui (asBO aq} si) }obj ui be [jtjj/ s to gnu
•lxjjidTjjj, 0 aq 0} spq} pa}oadx3 aABq }q§ra aM
'(ixj>H jtjj/) BMOqoj qoiqM uoi}onj}snoo aq}
mojj; -noi q}iM }uasajd bi 'noi paqoBaj
SuiABq (]adso£)) qopqM [¦?itj S13 'dvx
nox 'glfXV 't 'm sidfX U. 'Cl '7>i : r -jf
uo aag -£i : i -g; -S : g -q 'jadsoQ aq}
jo }oafqns puE oi}8i.ta}OBJEqo aq} si qoiqM
*q}nj} eq} jo SupqoEajd puB SapqoEa) aq}
[¦LLvi}3 ' •• 'x Ax A3 -ji : j -g; 'svx
-qjnjLXv.odji. sb aures aq} si }j -uoi}oaj.ioo
B aajSsp sraos ui sb 'Ati^qn — sptquji £q
paMOqoj 61 }qSnoq} Bpqx /^[Jbs pjEaq ,
'. ({EjauaS ui p[JOAi sq}) sjojsq pjESq si

Snrln innUxnJLidajL „. 'tinixnrinadJL lajyadnjo mn nitrhojo linnjL
~>~ uiv , \ j 1 ,
da noxnn SoxnrlUyag nox dinmdLiJLa dUx axUgmdUyu, nd\ lOdarlnoxm
mn lOdarioXnanodjL dmrln dajm noarlonnjL no 'darlnxinonU SndarlU
, / V- J t) , V J t / 4 J i
SU cbn 'SiarlU mn oxnox mr? < -ixnrlnadJL da dUnnLn dmrln dUx
si. 4 r t - J v. - \VO , t ,4vvii
dirlU SnumyUo mn o . 'noxnid'ST nox SOdonmq dmrln daJLn Soxjdijl
-i /^-tt*. »o ^ ^v " I ti v- * l J \
ixjia So 'dmrlU noynoodnn noxUjLnLn nox ndtrpnjLr^r ojin axagnrla mn
Smgnn , .niagltyn da noaQ nox didnX dltx axmdLajLa mn axnnnonU
SndarlU SU cbn 'dirln da inn Smann dOdarlnodotboJLdnn ixsia mn
(j 4 1T1 - 1 it \U 1 r it \
'mrlnon mx iXdnJL da mn Smann Smin Sia SoxdodnJL nox . 'noiyaL
j ^ \ t ». \U ^ » 4 , vy ,v
-Lnna nox SmanUyn SUx mLoy mx da axnunonUodjL dU 'Siodndno
4-. ,r/vtw ,\.« 4 , \> 4
Siox da dirln dUdarlianojin dUx noijLya dUx mo c 'SnoiLn Snox Snx
t v J I 4 v Ot^4Vi^S i J \

•o\—\ \ SNVISSOTOO

OSS

COLOSSIANS 1. 10—13.

531

a<Wwy tov Kvpiov et'y 77-aa-av ape'cr/cetav, ev 7ravTt epyw aya0w
KapirocpopovvTss Kal avpavdfisvoi et'y t»?v iirlyvwaiv tov Qeov,
ev iraarj Svva/isi Swafiov/msvoi koto to /cpctroy tTjs Sd^rjs ovtov
eis iraaav virr\iovhv Kal fiaKpoOvfxlav fieTa Xaj°™?> 12 e^XaP1'
aTOWTEs tw iraTpi tw t'/cavwa-avTt hfds et'y T/yv fisplSa tov KXhpov
twv ayiwv e'v tw cpwrl, '3 oy ippvaaTO hfds iK T^y itpva'ias

he evidently means himself by tj/iwx.
There is no reason to suppose that he de
signedly includes Timothy here ; see on
1 Th. 1 : 1. There seems, however, to
have been a union in prayers, perhaps
special, on behalf of the Philippian Church,
4 : 12. iravbpeBd] Verbs of ceasing are
followed by the participle instead of the
infinitive, on the principle stated at L.
19:17. 23:8. ttjx eTrt7xwo-ix] accus.
of equivalent notion. Jelf, § 548. 2 c.
ttjx eirlyv. is the irXTJpwpa implied in
trXTjpwB. the object toward which the
action tends, at which it terminates.
The term may be used in allusion to the
boasted knowledge of the Gnostics ; ' have
» full and perfect knowledge of his re
vealed will.' This is amplified and ex
plained by xapTTotpopovvres n. ai^av. ttj
eVi7x. t. 0., E. I : 9. 5:17. xapTTotp.
the inner and personal, auifox. the outward
and collective increase. 0eXTjpaT6s]
purpose. The benignity of God is the
result of his spontaneous will, ex TrdtrTj
. . . Trxeup.] A general expression of the
spiritually-intellectual condition, which
comprehends (ex) the circumstance parti
cularly named, ttjx eirlyv. t. BeX. airov. The
frequent occurrence of the word ttos in this
passage is to be noticed, expressive of the
completeness in grace which he desired
and asked for them, and at which they
should aim, 4 : 12. 1 Th. 4 : 1. 2 P.
1 : 8. o-ooita] Erequens verbum in hac
epistola quo magia deducantur a falsa sa-
pientia et philosophic. (Bengel). Cf. E.
1 : 8. trotpla is the general term ; tjiveois,
the more special result and application,
'the putting ideas together. ' See on trvv-
levai, M. 13 : 19. TrxeupaTtKTj] applies
to both nouns, ' all spiritual wisdom and
comprehension.' irepiiraTfiffai] This ap
plication of the word originated in Heb.
q^ri for 'course of life.' dt;lwsr. Kup.]
In E. 4 : I, dft'ws t^s KXijtrews t5s ixXijBijTe,
in harmony with, consistently with the cha
racter of Him whom you profess to serve,
M, 3 : 8. Ph. 1 : 27. 1 Th. 2 . 12.
2 Th. 1 : 11. els iratrav dpitrx.] so
as to attain every form of pleasing God.
LXX. for ]ij Prov. 31 : 30, spoken of

personal beauty, gratia, decus, cf. placens
uxor. The word generally denotes obse
quiousness. Kapirotpop.] nominat., as
if the construction tva TrXrjpwBijTe had been
maintained. See 3 : 16. E. 3 : 17, 18.
4:2. 7repi7raT7jo-ai may be taken as de
pendent on the clause, lva irXrip. . . .
Trxeup.., indicating the effect of the grace
therein sought for. els ttjx iirlyv.]
so as to arrive at the full knowledge ; this
is the force of eis with inopovtjv (11). 'In
the practice of all that is good, so as to
attain,' &c, implying that the practice of
goodness leads to this knowledge. There
is good authority for ttj iiriyvwaei, which
would imply that ' by the knowledge of
God' we bear fruit, ex irda-n Svvi]
in the communication and possession of
all might. Eor Svvapoipevoi, see on E.
6 : 10. KOTd to Kpdr. rijs Sb!;.] ac
cording to the might which belongs to his
glory, i.e. his Divine Majesty exhibited to
us in grace, E. 1:6, 12. uttopoxtjx]
endurance of evils which we cannot re
move or alleviate. paKpot9upiax] for
bearance when opportunity is offered for
retaliating on our adversaries ; lit. long-
mindedness, in opposition to shortness of
temper, perd xapas] as opposed to
that Stoical endurance and indifference
which admits of no feeling, and is ac
companied with severity and melancholy.
perd, association of mutuality, G. 1 : 2,
n. Some take this with eixapiffT. iKavw-
ffavri] used 2 C. 3 : 6, in imitation of the
Hiphil conjugation, like ixaplrwtrev.
'who has qualified us,' 'who has im
parted the qualification for our share in
the inheritance.' See 2 C. 3 : 5, 6. eis
ttjx p.. t. kX.] Cf. A. 8 : 21, oi . . . pepls
oiSi kX. iv rip X07. toutw. 26 : 18, xX. iv
tois ijyiaffp. 20 : 32, KXrjpovoplav iv rots
777. Trdtri. tj pepls tou kX. is each one's
share in the inheritance. See L. 12 : 13,
pepltratrBai per' ipov ttjv KXtjpov. iv rip
tpwri] opp. to bkotovs (13). 'in the light'
of Gospel grace, i.e. of spiritual know
ledge and holiness, A. 26 : 18, 23. E.
5:8. 1 P. 2 : 9. 1 J. 1 : 7. 2:8.
This is usually quoted as if it referred to
the blessed in heaven. Lux est regnum
Dei ; habentque fideles in hoc Regno fon-
34—2

532

COLOSSIANS 1. 13—16.

tou cr/coTOuy Kal fieTeaTrjaev ety tt;v (SaaiXeiav tou viov Trjs aya
irrjs avTov, I4 ev w i'yofiev Thv airoXvTpwaiv Sia toi aifiaTOS
avTov, Thv atpeaiv twv afiapTiwv, z5 oy iaTiv eikwv tov krfeov

tov aopaTOV, irpwTOTOKOS iraarjs KTiasws,

16

OTI BV OVTW

tem beatam. Lux est agnitionis et lasti-
tise. (Beng.). Cf. E. 5 : 8.
13 — 17. The Apostle next speaks of
their rescue from the dominion of dark
ness, and of their deliverance by the in
tervention of Christ. This leads him to -
dwell on the dignity of the Saviour's
person and of his work, as holding the
first place in the present world, ippitraro]
See on L. 1:74, (k xfipbs twv ixBpwv t)pwv
pvadivTas. ttjs e£. t. o-k6tous] Dark
ness, thus personified, means the Prince of
darkness, L. 22:53. cf. E. 2:2. 6:12.
Darkness is the emblem of ignorance, and
marks out the region in which the natural
depravity of the human heart bears un
controlled sway, E. 4 : 18. cf. A. 26 : 18,
11. The terms here used, ippitraro . . .
prritrr., intimate an exertion of power for
rescue and removal, a change from a
tyranny to a. just and gracious govern
ment, from captivity and bondage to
liberty (L. 4 : 18, n. 2 T. 2 : 26), from
slavery to citizenship (Mk. 10 : 14, n.), from
alienage and hostility to sonship (v. 21,
E. 2 : 12, 13). t. viov rijs dy. air.]
Hebraic, but with a fuller meaning than
6 u!6s out. 6 d7aTT7jT6s, as including the
sentiment ex ip eiSbxtjaa, Ja. 2 : 1, n. In
E. 1:6, simply 6 ijyaTrrjpivos, 'the central
object of his love,' Prov. 8 : 30. iv tp]
in whom ; personally, in his incarnation,
present life and action, and relation to
ourselves. (xopev r. diroXirp.] we
are having the looked-for, the expected
redemption, E. 1 : 7, n. Forgiveness is
not a blessing complete at any point of
time in our human existence, and so we
are ever receiving it. diroXirpwaiv]
This was stated by our Lord, M. 20 : 28.
See on Xirpov, Mk. 10 : 45, deliverance
by payment of price or ransom. The
atonement was indispensable to the remis
sion of sin. The law must be magnified
and upheld. By the death of Christ the
requirements of the law are preserved in
violate, and the Governor of the universe
can righteously forgive transgressors. The
connexion between the two we cannot
clearly discern, but it is a plainly revealed
truth that the death of Christ has an
effect upon our salvation, over and above
its subjective power in subduing the heart
and moulding the will. Std t. atp. a.]
omitted in early MSS., Vulg., Syr. Pro
bably added from E. 1 : 7. cIkwv tov. . .

dopoTou] The apparent contradiction in
terms is explained in J. 1 : 18 ; see 14 : 8,
9, 11. And cf. xapaKTi)p rijs iiroffrdaews
airov, H. 1 . 3. eirTix eUwv] 'is,'
now and permanently, the visible mani
festation of Deity ; in quo vere nobis con-
spiciendum prsebet Deus. (Beza). t T.
3 : 16. Eev. 7 17- 21 : "> 23-
22:1,3. tou dopdTou] iT. 1 :i7. Deum
invisibilem solus Eilius unigenitus reprie-
sentat, qui ipse imago invisibilis est
secundum naturam divinam ; visibilis se
cundum humanam, J. 14 : 9, visibilis
etiam ante incarnationem, quatenus a
creatione quae per ilium facta est, invisi-
bilia Dei coepta sunt cerni. (Beng.j. Trpw-
totokos] begotten before all creation.
Non scripsit iravTwv t(kvwv . . . sed
irdtr-ns KTltrews nempe ut astern us Dei
filius a rebus ex nihilo factis distingue-
retur. Eaeilis est itaque responsio ad
Arianorum cavillum, qui ex hoc loco
asserebant Christum manifeste dici crea-
turam. Nam hac ratione dicendus fuisset
irpwros KTitrBels. At cum dicitur irpuTb-
toxos manifeste distinguitur, quod genitum
est, ab eo quod est conditum. (Beza).
Genitus ante creationem rerum omnium.
Tempus est accidens creaturaa ; ergo ortus
Filii Dei priecedit omne tempus. (Beng.).
tj dpxTJ ttjs xrltrews t. 0., Bev. 3 : 14.
irpwrbroKos ir. k r I ff. ] implies that the
Son of God was the Heir or Lord of the
whole creation; for anciently the first
born was entitled to possess the father's
estate, 2 Chr. 21 : 3. Hence first
born, heir, and lord were synonymous
terms. The creation of all things, (C.
1 : 16), and the making of the world (H.
1 : 3), through the Son, is a direct proof
that He is the first-born Heir or Lord of
the whole. Krltrews governed by irpwros,
J. 1 : 15, 30. 15: 18. L. 2:2, n. Sti]
introduces the direct proof of the preced
ing assertion ; ' seeing that' by Him all
things were constituted in the natural
creation. iv auTtp] in Him ; his existence
was the source of all other (J. 1 : 4) — in
Him all things had creation ; so, con
sistence, or subsistence (17)- rd iravra]
the universal whole, J. 1 : 3 ; cf. H. 1 : 3.
iKTlffBrj, iKTiffrai) were formed, con
tinue to exist. The change of tense may
be explained on the ground that in the
first clause the one historic act of creation
is regarded ; in the next clause the idea

COLOSSIANS 1. t6 — 18.

533

BKrlaOrj rd irdvra to ev TO/"y oupavot"y /cat Ta iirl Ths' yhs, Ta
opaTa Kal to ddpaTa, sits Opovoi etre KvpioTijTes e/'re dpyal
e/Ve efouer/ar to Tra'vTa oV auYou /cat et'y avrov EKTiaTat, l? Kal
ovtos iaTi irpo irdvTwv, ko.1 Ta irdvTa iv ovtw avviaTrjKS-
Kat avTos iaTiv h KscpaXh tov aw/uaTos, Ths iKKXrjalas' os
eaTiv apyrj, irpwTOTOKOS e/c twv vsKpwv, lva yevrjTai iv irdaiv
whole.' Omnia in illo convenei-unt in unum
systema; rerum universitas in illo coin-
plemcntum nacta est. (Bengel). Cf. Bev.
22 : iii h&> df-l rb 'A. Koi rb 'fi. dpxi)
xal t(\os, 6 irpwros xal b (trxaros. Aristot.
de Muitdo, VI. ws ix tov Oeou Td Trdvra
Kai Sid Oeou Tjptx avviffTijxev. Bp. Pear
son, oti the Creed, on the words ' His only
Son,' shows that the creation here spoken
of is the literal or natural creation, and
not the moral or metaphorical. The new
creation is described to us as consisting
wholly in renovation, or a translation from
a worse into a better condition by way of
reformation ; by which those who have
lost the image of God, in which the first
man was created, are restored to the image
of the same God again. But the second
or new creation cannot be the one here
meant ; for the object of the creation men
tioned in C. 1 : 16, 17 is of as great lati
tude and universality as the object of the
first creation, not only expressed but im
plied by Moses. But the object of the
new creation is not of the same latitude as
that of the old.
18 — 20. Next he mentions the dignity
of Christ in the moral creation, as holding
the first place in the future world, and as
carrying out the purpose of the Father to
reconcile all things to Himself by Christ.
KetyjaXTj tov ffwparos] In E. 1:22 aurox
(8wxe xetpaXijv iirip irdvTa ttj ixxXrjfflq..
He is by his Father's appointment Head
to the Church, rijs iKKXijfflas] /Pip
The believing community, who have been
summoned together to salvation. The
Church on earth is especially meant, as
this requires his protection. Between the
head and the body there is a connexion of
life, of mind, of power, of sympathy. A.
9 : 4, n. From our Lord's self- existence
and priority as the framer of the physical
world, S. Paul makes a transition to ex
press his mediatorial office in human na
ture, and his work in the evangelical
creation, as the reason why he had entered
on the description of his original glory.
Thus in H. 1 : 1 — 3, his work as mediator
is similarly introduced, St' iavrov xaBapi-
trpbv Troirjffdpevos, k.t.X. dpxr)] The ab
stract noun is used indefinitely (without

involved in St' airov introduces the
permanent results flowing therefrom,
and the aorist is changed into the per
fect. Cf. e5607j, M. 28 : 18; KaTTjp-
yrjtirjTe, i^erritraTe, G. 5 : 4. So ippitraro
(13). Bpbvoi, Kvpibr. k.t.X.] In the
Chaldiean demonology these expressions
denote the different orders of spirits to
whom was assigned the office of governing
the world. Various genii were considered
to preside over the different elements of
nature and the productions of the earth,
who were to be propitiated with honour
and worship. It is to this fiction of the
Magian philosophy, which was but a cor
ruption of the discoveries of revelation,
that S. Paul probably alludes, for these
Oriental genii may be but a perverted ac
count of the ministry of angels. S. Paul
appears to exhaust his vocabulary, and to
dive into the arcana of Gnosticism, that
he may prove Christ to have existed be
fore all time ; before everything which
the most profound abstraction or the most
inventive fancy had clothed with an ima
ginary existence. See Burton, Apostolic
Age, 113. Hugh Miller remarks, It is
the especial glory of our race that it should
have furnished that point of contact at
which God has united himself, not to man
only, but also through man to his own
universe, to the universe of matter and of
mind. Subdividit invisibilia ; quse etiam
exornat iis nominibus quibus summa quae
que inter homines significantur ; ut ex
spirituumpriEstantissimorum collatione in-
telligamus quam infinita sit Christi po
tentia. B. 8 : 38. (Beza). Descnbit glo
riam Christi et eminentiam, etiam super
angelos summos ; atque easemina spargit,
ex quibus deinceps redarguet angelorum
cnltores. (Bengel). There are four distinct
proofs of the eternal power and Godhead
of the Son: 1. HeistheCreatorofallthings,
Td iravra Si avToviKTiarat. 2. He is their
final end, eis airbv. omnia ipsique adeo
Angeli subserviunt Filii glorias, H. 1 : 2.
2 : 8. See B. 11 : 36, where the same
thing is asserted with regard to the Father.
3. He existed always before them, Trpd
iravTwv, i. q. irpwrbroKos irdtrijs Krltrews.
4: He preserves them in being, ex outoj
trvviffTTjKe, 'in Him all the parts form a

534

COLOSSIANS 1. 18—21.

avrbs irpwTsvwv T9 oTt ev outw svSoKrjas irdv to irXrjpwfia
KaToiKhaai, 2° Kal St avrov diroKOTaXXd^at Ta iravTa eiy
auTov, slprjvoicoihaas Sid tov a'lfiaTOS tov aTavpov ovtov, 01
avTov, e'Ite to iirl Ths yh1! bite Ta iv Toty ovpavois- 2 /cat
vfids iroTE ovtos dirrjXXorpiwfiivovs Kal iyOpovs Trj Siavoia ev

article) to express the characteristic of
priority and origination which is alleged
now as the reason for Christ's headship
over the Church. The notion of ' begin
ning,' first(begotten), evidently leads here
to that of precedence in rank, Trpwreiwv.
irpwrbroKOs] i.q. I C. 15 : 20, dirapxi]
twx KeKoiprjpivwv, denoting that Christ is
the first who has risen from the state of
the dead, never more to return to it, and also
that he is the raiser of the dead. Prirao-
genitus ex mortuis quia primus resurrexit
ut nunquam moriturus ; deinde quod vere
sit Filius, nos autem per adoptionem fra
tres ; postremo quod resurrexit ut nos eum
seqneremur. (Beza). ex iraai] in all points
of comparison ; or, ' among all beings.'
outos TrpwTeuwx] holding the supremacy
in his own person alone. ThefrequeDt and
obviously significant repetition of ai/Tos in
this passage (16 — 20), is very remarkable,
impressing on the mind the practical reality
of Christ's personal existence and action
as Deity, Creator, God of Providence,
Mediator, Lord and Buler and Head of
mankind and his Church. 8ri] brings in
again a reference to the essential Deity of
Christ as a reason both for his pre-emi
nence over the Church just stated, and for
his agency in the reconciliation of the
world now about to be stated, e'x auTtji]
in Him, in his manifestation here, in Him
as man. Cf. trwpaTiKws, 2 : 9. The good
pleasure of the Father with regard to
this indwelling of the perfect Deity in the
person of Christ was expressed symboli
cally and orally at our Lord's baptism.
M. 3 : 16, 17; and cf. J. 1 : 33, 34;
3 : 34, 35- euStJKTjirex] is always used as
a personal verb, M. 3 : 17. L. 12 : 32.
i Th. 2 : 8 ; 3 : 1. H. 10 : 6. Prof. Schole-
field would render it ' For all the fulness
of the Godhead was pleased to dwell in
him ;' but this occasions great difficulty
in the construction of the following verse.
We may render it ' Because in him (the
Father) pleased that all the fulness of the
Godhead should abide.' TrXTJpwpa] The
general meaning is plenty, abundance.
Hence the idea coincides with that of per
fection. G. 4 : 4. The heathens thought
that the fulness or perfect status of the
Deity was made up by inferior local deities
who presided over particular parts of na

ture. According to the Jews, the fulness
of the Godhead was composed of ranks
and orders of angels. S. Paul teaches that
in Christ abides the fulness of the divine
attributes and authority. It was the
boast of the Gnostics that they who had
knowledge might in time ascend to the,
Pleroma, i.e., the abode of God and the
yEons. 2 : 9. KaTOiK7jo-ai] a probable
allusion to the indwelling of God in the
Holy of HolieB, signified by the Shekinah
over the mercy-seat. Exod. 25 : 22. Lev.
16:2. Num. 7:89. 1 Sam. 4:4. 2 Ki.
19 : 15. Ps. 80 : 1. Habitare constanter
tanquam in templo, in quo nobis prsesto
est. Hajc inhabitatio est fundamentum
reconciliationis. (Bengel). Koi. . . otto-
KoTaXXdfai] and by Him to reconcile,
&c. diroK. by conjunction with kotoik. de
pending upon eiSbKTjae. This reconci
liation was in the eternal eiSoKla. E.
1 : 9. The dTrd strengthens the original
signification of the word, as in dTro-
BvijffKW, dtrixw. it implies change
from one state of feeling to another, the
cessation of enmity, and restoration to
friendship. Cf. E. 2 : 16, n. 2 C. 5 : 18—20.
B. 5 : 10. Scripture speaksof twooffended
partieB — God and man. God is repre
sented as letting go his displeasure, and
then as sending to man to invite him to
give up his enmity, and be reconciled to
God. eis out6x] to Himself, i.e., to
God the Father, as is expressed in E. 2 : 16.
eipTjxoTroiTjo-as] the idea involved in
diroKOT. , agreeing with the nom. to eibb-
KTjtrev. the aor. as referring to the single
prominent act of reconciliation, Sid t. alp.
rd iv rots oip.] An effect of the
atonement extending to spiritual beings
not of this world is here intimated.
E. 1 : 10 ; 3 : 15. Ph. 2 : 10. H. 9 : 23.
Bev. 5:13. In terra initium f uerat in-
imicitiarum, ideo terra priore loco ponitur.
Certum est angelos Dei amicos fuisse ini-
micos hominum Deo infensorum. Bengel.
21 — 23. From the reconciliation of all
beings in general, the Ap. reverts to the
personal benefit they had themselves de
rived ; though once estranged, they were
now reconciled, and would be presented
faultless before his face if they held fast
the blessed hope of everlasting life, ko!
upas irori] You, for example, though

COLOSSIANS 1. 21—24.

535

** Nu

TO?y spyois Toty irovrjpois, vvvl Si diroKaThXXa^sv 72 iv Tip
aw/iaTi Ths aapKos avTov Sid tov Oavdrov, irapaarhaat vfids
ayiovs Kai a/iw/novs Kat avey/cA»/Touy kotevwitiov avrov, 23 e'Lye
eirtfisvsTs Ttj iriaTei TeOe/iBXiWfiivoi /cat iSpaioi Kal fh feraxi-
vovfievoi airo Ths eAxt'doy tou euayyeAtou od htcovaaTS, tov
KrjpvyOsvTOS ev iraarj Trj Krlaei Trj virb tov ovpavov ov iyevofirjv
eyw jLIauAoy Siokovos. Ohfiaal fiov virsp vfiwv, Kai avra-
dxe7KX7jrous] so that no legal charge
or accusation can be brought against us.
' C. 1 : 8. dpwpous] having no stain
upon our consciences. E. 1 : 4. ef 7e
trTrip..] that is, if ye are continuing in.
J- 8 : 31, 32. The reconciliation, and its
blessed results, belong virtually to those
alone who have a personal, conscious, per
manent interest in them. The faith and
the hope of the Gospel are both here repre
sented as the foundation, and both objec
tively, aa presented in Christ (2:7); the
subjective operations of the mind corre
sponding to each, and expressed by the
same terms (faith and hope), being neces
sary to the actions mentioned. reOepe-
Xiwpivoi] aflixi fundamento. The living
stones are united to Jesus the foundation,
in love. E. 3: 17,11. eSpaioi] stabiles,
firmi intus ; as a building stands by
its own weight. peTOKtxoi/pexot] op
posed to redepeXiwpivoi x. (Spaloi. Cf. Ja.
1 : 6, p.7j5ex Siaxpivbpcvos. 1 : 8, dxTjp
Slipvxos dxardtrraTos iv irdtrais tois 0801s
avrov. Cf. 1 Th. 3 : 3, n. ex irdaTj ttj
xrltrei] which is proclaimed in all the
creation, as its sphere, i.q., ex Traxri roj
xbtrpw (6). This describes the universality,
catholicity, and perpetuity of the Gospel,
in contrast with the restricted, local, and
temporary character of Judaism. oS Sid-
xovos] He thus connects with the pre
ceding statements the consideration of his
own office and authority, as he draws to
wards that part of his Epistle in which he
makes application of the truths laid down
for the special benefit of the parties ad
dressed. So (25). i-yexApTjx] was
made ; became, was ordained (A. 1 : 22) ;
referring to the fact of his conversion and
call. E. 3 : 7.
24 — 29. S. Paul states the satisfaction
he felt at his sufferings for the universal
diffusion of the Gospel to the Gentiles ; as
well as his anxiety and labour for their
personal interest and individual welfare
in the Gospel. Nux xalpw] The insertion
of 'who' in A.V. from Vulg. and some
MSS. is unnecessary. S. Paul marks his

ivv yaipw ev tois ira
formerly — Svras] seems to express their
continuing in a state of estrangement
(dirijXXorpiap. ), and positive enmity (ex-
Vpois). ttj Staxoio] 'the sentient fa
culty,' mente operibus malis intents. The
evil was deeply seated in the will and af
fections, and manifested itself in the prac
tice of (ex), while habitually committing
(py. rov. Stdvoiav vocat prasstan-
tissimam animi facultatem, earn vide
licet quS cogitamus et ratiocinamur, et ibi
veluti sitam fuisse docet harura inimici-
tiarurn arceru. (Beza). xuxi Si] opposed
to irore, as in E. 2 : 11, 13. He brought
into your present state of reconciliation.
drroKOTTjXX.] The subject of the verb is
changed, and is now Xpttrrtrs. The repe
tition of St' airov in (20) prepares for this
change. Cf. E. 2 : 13 — 16. We must,
therefore, read trapxbs avrov. Also kotc-
xwttiox aurou (sc. XpwTou) will be more
natural than airov sc. Oeou. Christ is
said to present his people to Himself in
E. 5 : 27. Jude 24. and cf. E. 1 : 4. If
we take 0. as subj. to dxoKarijXX. we
must read trapxbs airov, and then xarev.
avrov will mean God's presentation of the
saints before Christ ; or xarev. airov, his
presentation of them to Himself (the Fa
ther). 2 C. 4 : 14. trwpari rijs trapxbs]
The body by which he became partaker of
our mortal nature, his human nature re
garded corporeally; H. 2 : 14. See on
2: 11. Perhaps this implies that Christ
had another nature besides the human, or
that it was real flesh, not imaginary, as
the Docetae affirmed. Tota hac appellatione
distinguitur ab ecclesia quae corpus Christi
dicitur ; simulque corpus notat veram et
totam humanitatem Christi. B. 7:x. Caro
innuit capacitatem patiendi et passionem
ipsaro. E. 2: 15. (Beng.). Std tov Bav.]
Cf. H. 9 : 15 — 17. A sacrificial death, as
usually denoted by the more frequent term
atpa. irapaarTjaai] inf. without wore,
expresses the result as involved and in
tended in the notion of airoxaraKk. Jelf,
§ 669, 1. § 863. Obs. 6. 07(005] holy in
the sight of God. E. 1 : 4. 1 Th. 2 : 10, n.

536

COLOSSIANS 1. 24—27.

vairXrjpw Ta vaTsphfOTa twv QXlypewv tov XpiaTov ev Trj aapKC
fiov virep tov awfiaTos avTov, d ianv h EKKXrjaia, 2s hs
iysvdfirjv eyw Siokovos KaTa Thv olKovoflav tov Qeov Trjv SoOeiaav
fioi et'y vfids irXrjpwaai tov Xoyov tov Qeov, to fivaTrjpiov
to diroKCKpvfifiivov dirb twv aiwvwv Kal airo twv yevewv, vvvi de
itpavepwOrj Toty dylois ovtov, 21 ois hOiXrjaev b Oeoy yvwptaai
Tty 6 TrAouToy Ths Sb£rjs tou fvaTrjplov tovtov ev Tois iOvsaiv,

present circumatances as a prisoner by
expressing his present state of feeling
with regard to them, E. 3 : 1, 13. 4 : 1.
dxTaxaTrXTjpw] fill up in return; oxtJ
preserves its usual si nse in composition of
equivalence, correi-pon fence, one thing
set against another, 3 : 24. L. 14 : 6, 14.
24 : 1 7. 2 Th. I : 6 ; 'in grateful return
for,' ' in suitable correspondence with '
what Christ has suffered, a sense which
assimilates with vvv xalpw and UTrep tou
trwp, airov. rd iffTepTjpara] what is
still wanting to complete the afflictions
endured for Christ by me in my own per
son. 2 0.1 = 4—6. G. 6:17. : P. 4: 1,
13. ex ttj aapxl pou] defines and limits
the sphere of to itrrep. 1 Th. 3 : 10, n.
twv BXlipewv 7. Xp.] Gen. objecti:
asrumnae propter nomen Christi Chris-
tianis exantlandse. (Valckner). Or ai BX.
r. Xp. may be Christ's (gen. subjecti)
sufferings, regarded as continued, pro
longed, remaining for the participation of
his followers. M. 20 : 22, 23. 2 C.
4 : to. A. 9 : 4. The sufferings of Christ
for our redemption were called by the
Fathers Trporep-qpara. Christo semel passo
in sese, superest ut in suis etiam membris
affiigatur, non ut Ecclesiam redimat,
quam sanguine suo jam sibi acquisivit, et
semel una oblatione in seternum sanctifi-
cavit, sed ut virtutem suam in quotidiana
suorum infirmitate exserat, denique pro
totius corporis consolatione ac salute.
(Beza). t^s] objective gen. as in (23) o5,
sc. eua77eX(ou, not ' belonging to, ' but 'in
relation to ;' the object of whose ministra
tion is the Church, or the Gospel. See on
G. 2:17. o5 (eiayy.) &/& Si&k. said in
order to assert his authority in doctrine, tjs
(iKKX.) iyw Siax. to assert his authority in
discipline, olxovoplav] stewardship, spi
ritual function. Siolxtjiris, xardffTatris.
(Theophyl.). L. 16:2—4. B. 6:23. 'It
describes the Christian dispensation as an
arrangement organized and secured in all its
parts ; not a series of disconnected events,
but a compact and symmetrical system ;
a plan of infinite wisdom where nothing is
out of place or happens either within or

beyond its time.' (Eadie on E. 1 : 10).
eis upas] may be taken with TrXrjpwaai,
' to fulfil towards you.' This comprises
not merely the preaching of the Gospel,
but the effect of his sufferings in the cause
of the Gospel, the proof of his sincerity, of
his firm conviction of the Christian doctrine
in general, which has established the faith
of believers in every age. It is better,
however, to adopt the constr. SoB. . . .
els ip. from the parallel passage E. 3 : 2.
and so to understand (marg. A.V.) ttXtj-
pwtrai ' to proclaim fully,' in the sense of
TreirXrjpwxivai, B. 15 : 19, with an allusion
to the completion of the Gospel message,
or system, in its communication to the
Gentile world. See on E. 3 : 4. to p.]
being equivalent to rbv Xby. tov 0. cannot
mean the mere fact of the calling of the
Gentiles. aToxeKpvppivov] keptsecret.
See E. 1 : 9, n. 3:6, 9. Instead of
itpavepwBrj some MSS. have qjavepwBiv by
which the anacoluthon is avoided. The
change of constr. however is highly em
phatic. J. 5 : 44, n. 1 C. 4 : 14, n.
7 : 37. E. 1 : 20, n. ottS twx ai.] Cf.
twv air. alwvos npotp. L. 1 : 70. A. 3 : 21.
15 : 18. By comparison with E. 3 : 5 (iv
iripais 7exeats), the phrases dird t. a. . . .
twv y. as here used, seem to signify not
eternity, but time past. B. 16 : 25. See
on E. 3:21. Ph. 4 : 20. itpav. rots
ay. air.] first to the Church by its in
spired teachers, then to the world, E.
3 : 5, u. 9, 10. In E. dTTOKaXu7TTW is used,
to denote the immediate revelation as of a
Divine intention (A. 13 : 1 — 4) ; here the
more general term, in speaking of the
Church at large, to denote the disclosure
of a fact. A. 11: 18. 14:27. 15 : 12.
6 7tXoutos ttjs S. k.t.X.] the fulness,
abundance of its glory (E. 1 : 18. B.
9 : 23), explained by 6 Xp. . . . tj iXir.
ttjs 56£tjs, cf. ex tois (Bvetriv eiayyeXltrattBai
Tbv dve^ixvlatrrov ttXovtov tov X. E. 3 : 8.
What gave the mystery its character of
ttXoutos SoJtjs was the treasure of spiritual
and heavenly blessings which they pos
sessed in Christ (2 : 3). Hence 8s is best
understood as referring to ttXoutos ; several

COLOSSIANS 1. 27—29. 2. 1, 2.

537

oy iaTi XpiaTos iv vfiiv, h iXirls Ths Sd^rjs, 2S bv hfB~tS KaTay-
yiXXofsv, vovOeTOWTes irdvTa avOpwirov, Kal SiSdaKovTSS irdvTa
avOpwirov iv iraarj aocpla, lva irapaaThaw/isv irdvTa avOpwirov
TeXeiov iv Xptrrrw 'Irjaov- 29 «s 0 Ka\ K07nw dywvi(dfisvos
koto ttjv ivipysiav avTov Thv ivepyovfiivrjv iv ifiol iv Svvdfiei.
2 OeAw yap vfids elSivai //-At'/cov ciywva e^w 7rept vfiwv Kal
twv ev A.aoSiKela /cat otrot ovy iwpaKaai to irpoawirov fiov iv
aapKi, 2 zva irapaKXrjOwatv al KapSlai ovtwv, avfi/3i/3aa0ivTWv iv

MSS. however have S. Vulg. Christus in
nobis, per se laetissimum : sedmultolaetius
respectu eorum quas revelabuntur. 3 : 4.
E. 1 : 18. B. 5 : 2. Christus in gentibus, sum-
mum illis temporibusparadoxon. (Bengel).
8x i)p. KOTa77tfXX.] whom (personally) ;
the same subject as the App. preached in
Jerusalem, A. 5 : 42 ; and as Philip to the
Samaritans, A. 8:5; i.e. the advent of
Messiah, and the Messiahship of Jesus.
So also S. Paul, A. 17 : 3. 28:31, Si-
SdffKWv rd Trepi t. K. 'I. Xp. vovBerovv-
Tes] putting in mind, administering ; ap
pealing to their affections, their hopes and
fears ; the practice of domiciliary and per
sonal ministration is alluded to. A. 20 : 3 1.
oiK enavffdpijv perd SaKpiwv vovBerwv eva
(Katrrov. SiSdtrKovres] refers chiefly to
the intellect. iv irdff-rj troojla] This is
the wisdom of the teacher who is furnished
with spiritual knowledge and skill suited
to every case. 3 : 16. Jude (22, 23).
Trapao-TT)o-wp.ex] 'present' before the
throne of judgment (22). Cf. 2 C. 1 : 14.
Ph. 2 : 16. 1 Th. 2 : 19. The word de
notes the office of the priest in bringing
the sacrifice to the altar. Cf. B. 15 : 16,
and the exhortation, B. 12: 1. ttoxto
dxt9pwTrox] Gentile as well as Jew; the
wall of separation being entirely removed.
E. 2:14. 3:6. TtlXeiox] mature in
Christian faith and experience ; perfectly
prepared for glory. E. 4 : 13. Ph. 3 : 12.
els o] to accomplish which result, 2 Th.
1 : 1 1 ; denoting the object of kottiw. On
eis see E. 4 : 12, n. Ph. 1 : 12. H. 11 : 3.
d7wxtfop.exos] combating vigorously;
exerting energy, courage, diligence, like
those who combat in the games, koto ttjx
ivipy.] in conformity to his effectual
working. With iv ipol, cf. E. 1 : 19, 20.
1 C. 15: 10.
II. 1—3. The Apostle declares his
great anxiety for all in Phrygia, that they
might be comforted by an experience of
the consolations of the Gospel ; that to
this end they might be fully assured of its
truth, and arrive at a distinct apprehen

sion of its leading feature — the mystery
of God the Father, and of Christ, aa
comprising all the hidden treasures
of wisdom and knowledge. OAw 7dp]
For I wish you to know. The 7dp
assigns a reason for the use of the ex
pression kottiw O7wxt^6pexos in 1 : 29.
This formula, or an equivalent, is fre
quently employed by the Apostle in in
troducing a matter which he deemed of
considerable importance, but of which hia
hearera or readers had no satisfactory
knowledge, Ph. 1 : 12. 1 Th. 4 : 13.
1 C. 10 : 1. t)XIkov $7wxa] referring to
dywvilT., 1 : 28, 'how great a contest;' im
plying that it was a conflict of which
they could hardly form any adequate con
ception ; wrestling in prayer like Jacob.
AaoSiKela] the chief city of Phrygia
Pacatiana, on the river Lycus, north of
the spot where the Lycus joins the Mar
auder. Its former name was Decapolis ;
it was enlarged by Antiochus II., from
whom it received the name of Laodicea
after his wife. This was one of the Seven
Churches of Asia, Bev. 3 14 — 19. oix
iwpdKatri] These words are appealed to
both by those who maintain, and those
who deny the personal ministry of the
Apostle among the Colossians. The for
mer would translate ko! Stroi ' also for as
many.' So Theodoret explained the
words, ' I have not only a concern for
you, but I have also a great concern for
those who have not seen me.' But if the
Colossians had known Paul personally,
we can hardly understand how he should
introduce this declaration of his affec
tionate interest with the peculiar expres
sion BiXw upas eiSexat. If, however, they
had not received the Gospel from him
personally, but from some of the evange
lists and pastors who went out by his
command through the sixty-two towns of
Phrygia, then we can see some reason
why he should thus earnestly assure them
of his anxiety for their, welfare, though
personally they were strangers. trvpj3i-
fiatrBivTwv] The reading trup/3ij3a-

538

COLOSSIANS 2. 2—5.

ayairrj Kat ety 7ravTa ttXovtov Th? irXrjpocpopias Ths avveaews, ety
siriyvwaiv tov fivaTrjpiov tov Kjsov koi iraTpos koi tov -tVp/o-Tou,
^ iv S slat iravTSs ol Orjaavpoi Ths aocplas Kai T7/y yvwcrewy a-jro-
Kpvcpot. 4 tovto Si Xiyw, 'lva fih tis vfids irapaXoyi^rjTai sv
iriQavoXoyla. 5 et yap /cat t? aapKi airsifii, aAAa tw irvsvfiaTi
rov 0. k. TraTp.] of God and the Father,
i-.e. of Him who is God and Father. The
readings vary greatly. Lchmn. from
Vat. MS. edited tou Oeou Xpttrrou. ex ip]
i.e. ~X.piffToj. ol B-ntravpol] maintaining
the notion of ttXoutos from (2), 1:27.
rijs trotp. k. rijs 7 x.] opposed to the false
philosophy which he proceeds to condemn
(8). Articuli additi praastantiatn signifi
cant certae cujusdam sapientiae ac cogni-
tionis. Sit ergo haec adversus omnes ca-
villatores firmissirua ratio extra Christum
nullam esse veram sapientiam, 1 : 9.
(Beza). airbKpvtpoi] are hidden away, are
laid up in store ; calling therefore for the
exercise of much patience and diligent
search ; implying that many might enquire
but not ' search for wisdom as for hid
treasures,' Prov. 2:4, 5. He who finds
Christ, and possesses Him, has in Him all
these treasures, 1 C. 1 : 24. Cf. M.
11 : 25, Sri diriKpvipas ravra dirb ffotpwv
Kal trvverwv. ib. 27, n. See M. 13 : 44 — •
46. The word occurs in its primary
meaning in 1 Mace. 1:23, koi (Xafie rois
Btjiravpois rois diroKpiqjovs ous eipe.
4 — 7. From the danger of the false
plausibilities to which they were exposed,
he exhorts them to maintain with stead
fastness and gratitude the truth they had
been taught, touto Se Xe7w] Bat my ob
ject in saying this is — touto refers to
the previous expression of earnest desire
(1), and of the subject matter of that desire
(2, 3). TrapaXo7if. ex Trtt9ax.] that no
one may mislead you by plausible speech ;
i.q. X670S xoXaxelas, 1 Th. 2 : 5, n. Cf. I
C. 2 : 4. For the influence of Trapd in com
position, see L. 6 : 7, n. ' reason falsely,
delude by fallacies.' 7op introduces an as
sertion in support of the preceding observa
tion, wliichimplied adeep interest in them.
That interest was personal, present, con
stant, and due in a great measure to their
prosperous spiritual condition. xa^Puv]
sc. e'0' uptx, ketans de vobis. Kai /3X ] Kai
epexegetical, even as I see ; mentis acie
vestrae disciplinae ordinem videos.
Tdf ix]' intellige disciplinam Ecclesiasti-
cam, sicut irlffriv vocat doctrinam ipsam
ex quibus velati generalibus partibus con
stat Ecclesia, sed ita ut doctrina sit totius
aedificii arepiwpa, id est fulcimentum.
(Beza). S. Paul unites two things : rdl-iv,

tr&ivres is preferred by many, agreeing with
airol implied in al xapSlai airwv. Cf. use
of eiSores, 2 C. 1 : 7 ; epptfwpexot, E.
3 : 17 ; dvexbpevoi, E. 4 : 2. In these in
stances, as Green remarks, p. 313, the
transition to the nominative, though a
marked anacoluthon, presents nothing
harsh, but rather an agreeable animation
and force of expression. trup/3t/3dfw,
bring together ; ' brought and held toge
ther by love.' From the use of the word in
A. 9 : 22, 16 : 10, and 1 C. 2 : 16,
(LXX. ), the meaning seems to be 'in
structed. ' Vulg. instructi, cf . trvvltjpi. trvpj3.
iv 07.] their instruction having love for
its foundation, element, characteristic.
Cf. dXijBeiovres iv 07., E. 4 : 15, and the
whole context. Their minds might be so
satisfied with the evidences for the Chris
tian faith, and be so established in their
personal reception of the truth, as not to
be disturbed by false teachers. Bp. Wil
son remarks, — Three steps are mentioned
by which establishment in the faith might
be obtained ; comfort, union, and the full
assurance of understanding in the mystery
of Christ. Their hearts were disconso
late, their love was chilled, because their
apprehension of the glory of Christ
was beclouded by the sophistry of
false teachers, eis ttoxto ttXoutox]
their instruction proceeding also to the
attainment of all the riches of the perfect
satisfaction of the intellect (] : 9), to reach
the knowledge of the mystery, &c. His
desire was the spiritual comfort and sa
tisfaction of these believers (Ixa TrapaKX.
al k. air.), and having stated his ob
ject he proceeds to express the means
through which it was to be most effectu
ally attained (trvpfSifi. k.t.X.). ttjs ttXtjpo-
tpop. rijs trvv.] perfect certainty possessed
by the intellect. See L. 1 : 1, n. 1 Th.
1 : 5, n. H. 6 : 11. 10 : 22. Opponit
ttjx irXtjpotpop. caeteris omnibus hominum
judiciis, qui rationibus humanis edocti hoc
vel illud de Dei natura, voluntate, et cultu
tantum opinantur. (Beza). els iirlyvw-
triv] attaining to the apprehension, eis
marking an end which was attainable, E.
4 : 12, n. ; implying that there were many
who knew much about this mystery, but
who had not apprehended it so as to de
rive therefrom stability, comfort, or peace.

COLOSSIANS 2. 5—8.

539

oruv vfiiv sifit, yatpwv Kai /HXiirwv vfiwv Thv Ta^iv /cat to arspewfa
Ths et'y XpiaTov irlaTsws vfiwv. 6 'Qy ouv 7rapeAa/3eTe tov
Xptarov 'Irjaovv tov Kvpiov, iv ovtw irsptiraTEiTS, 1 ippiCw-
fsvoi Kat iirotKoSofovfiEvoi iv avTW /cat /Se/Satoujuevot ev ti/ irlaTst
KaOws iSiSayOrjTE, irspiaasvovTSS iv avTrj iv svyapiaTla. 8 /3Ae'-
7reTe fih tis vfids sarai b avXaywywv Sta Ths cptXoaocplas /cat
Ksvhs diraTijS, KaTa Thv irapdSoaiv twv avOpwirwv, /caTa xa otoi-

the fence and guard ; trrepiwpa, the sub
stance of the Christian character, the
condition described in 1 : 23, reBep. x.
iSpaioi. Cf. oTepeol rfi irlffrei, I P. 5 : 9,
See also 2 P. 3 : 17 ; and note the com
bination in (16), dpat9ets Kal dffT-tjpixToi
as compared with (2, 5) here, 'fis] inas
much as, 1 Th. 4 : 1. oiv] refers to ttjs
eis Xp. Trior, bp., as involving all that had
been expressed in 1 : 4 — 7. TrapeXd/3.]
ye accepted, as the whole subject of
evangelical testimony, J. 1 : 11, n. t6x
Xp. T. t6x Kip.] The mode of designat
ing the person is significant, setting forth
his' full character and relation to them —
his Messiahship, his human manifestation,
his present glory, headship, authority.
The expression implies that this testimony
was not found out by reasoning, nor es
tablished by reasoning, but delivered and
accepted on authority, 1 C. 15 : 1, 3.
iv atrip] in Him; so revealed, known,
being such. TrepiTraTetTe] joined with
dfiws, 1 : 10. (See n.) ebtrxrjpbvws,
I Th. 4 : 12. ex dXTjoeio, 2 J. 4. Cf.
iropevbpevoi, L. 1:6, n. irepiir. ex
presses a notion corresponding and sup
plementary to that in irapeXdiS., having
Christ live in Christ, keep to Him, make
Him the companion, the rule and law of
your daily life. ^ppifwpeVoi] rooted in
Christ and still abiding in Him, as a tree
planted in a firm and immovable soil.
In the perfect there are two constituent
ideas — the terminated action, and the
permanent effect, of which the latter is
expressed by the participles which follow.
£ tto ik oSopo up exoi]particip. press, utsig-
nificetur banc bominum extructionem suc
cessive fieri. (Beza). Observe the combi
nation of the agricultural and architec
tural figures, as in I C. 3 : 9, 11. /3e/3ai-
oipevoi] rendered steadfast, 1 C. 1 : 8.
8s Kal j3e/3aiwirei upas. See also 2 C.
1 : 22, frequently used to denote the esta
blishing statements by signs and argu
ments, Mk. 16 : 20, tou Kupiou t6x X670X
f3ef3aiovvTos ; 1 C. 1 : 6, To papripiov t.
Xp. i§e$aiwBrj iv bplv. See I Th. 3 : j..
iv ttj rrlffTet] in that which you have
been' taught to believe. Some MSS. omit

ex, which would give tjj it. * your faith,'
subjectively, x at) ws iStS.] He again ra
tifies the teaching which they had re
ceived (1 : 7), and which he has just
compendiously described (6). Hence we
learn that we must derive our faith from
the original teaching of Apostles, and
Apostolic men acting under their imme
diate and personal sanction, and that thia
teaching allows no addition, or develop
ment. While ' the faith' objectively re
mains fixed, and its unchangeableness is
the element of our own stability, our faith
subjectively admits of progression,
growth, increase Jesus Christ is the
same always (H. 13 : 8), but our know
ledge of Him, on which personal faith
depends, may, and should, increase daily,
E. 4 : 15. 2 P. 3 : 18. irepitrtreiovTes]
exceeding ; making continual advances.
S. Paul furnishes an example in his own
conduct of the course which he here re
commends, A. 28 : 15, n. From every
fresh trial he derived fresh accession of
strength, and of thankfulness for the
grace and hope given in Christ, 2 C.
1 : 10, 11. 9 : 15.
8 — 15. The Apostle cautions them not
to be robbed of their Christian freedom
by a fallacious and vain philosophy, hav
ing its origin in human opinions, and
framed of worldly elements. In Christ
dwelt the fulness of the Godhead ; in Him
believers had everything requisite for their
perfection. He, too, was the common Head
of all the powers of the spiritual world.
They needed no ritual circumcision, having
in their baptism put off their old nature,
and buried it in the grave with Christ. In
a spiritual sense they too were raised from
the dead, as through his death their sins
were forgiven; for Christ had cancelled
the indictment of the law, and had spoiled
the powers of darkness of their prey.
8, 9. pr) tis . . . eVrat] Take heed lest
there shall be any one. The indicative mood
(eVTai) conveys an impression existing in
the mind of the writer that the evil would
certainly occur. See H. 3 : 12. L. 11 : 35,
n. b trvXaywywv] lead off as prey;
make booty of you ; a military term, as ia

540

COLOSSIANS 2. 8, 9.

•V€ia TOV KOCTfXOV Kal OV fCUTa XpLCTTOV" 9 bri ev aVT(f KCtTOLKei

aireKSva&fievos (15). qui non solum de
vobis, sedvosipsosspoliumfaciat. (Beng.).
Cf. 2 P. 2 : 3, iv Tr\eove£la ttXckxtois \6-
701s vfias i/jjirope^KT ovrai. See on G.
1 : 7, rwis elatv oi rapdcro-ovTes {i/xas. 8 1 a
ri]s <pt\o(ro<p.'\ by his philosophy, which
is empty deceit. Kal is here epexegetical,
'namely,' 'that is to .say.' Kal wapaSdv-
tos, G. 2 : 20. Kal iirl rbv 'Iff/)., G. 6 : 16.
The use of the single article represents
tpLXocroip. and kcv. air. as identical. Quod
adversarii jactabant esse philosophiam et
sapientiam {23), id Paulus inanem frau-
dem esse dicit. (Bengel). There seems to
have been a combination of Greek theo-
sophy, and Jewish ritualism and asceticism,
in the system here denounced by S. Paul,
which was substantially the same with
that of Alexandrine Judaism, as expounded
in the writings of Philo. Its promoters
at Colossse were probably Jews who, de
sirous of retaining essential Judaism,
Mosaic and patristic (or traditional), as
an element of Christianity, and of securing
its ascendancy as such, allied themselves
with the other great party which had a
previous system to maintain, that of the
Grecian sophists or speculatists, by adopt
ing their language, and representing the
ascetic and ritualistic principle as the
highest philosophy. The infusion of Sad-
duceeism noticeable in the opinions of the
Judaizers at Corinth (see Introd. to Cor.)
would greatly promote this amalgamation.
A similar alliance between rationalism
and formalism is among the tendencies of
our day. Many consider that the Apostle
mentions three sources of error ; but this
is to overlook the distinction between Sta
and Kard — through and out of deceitful
philosophy, in conformity with rtyv irapa-
5o<tlv k.t.X. The main error was an at
tempt to amend revelation, to add to it
by speculative theories, or to show ita
harmony with philosophical systems. This
attempt would ally itself at one time with
tradition, by giving to the interpretations
of fallible men an authority co-ordinate
with Holy Scripture; and at another time
with the obsolete system of Judaism, by re
viving its rites, and making of permanent
obligation that which was instituted to
serve a temporary purpose. Both of these
were ov /caret Xpi<xr6v. J. 10 : 8. <ttol-
X€?a] from creix^t ' S° UP DV steps,' the
first principles from which the system
proceeds, (ttoix^. In 2 P. 3 : 10, 12,
the primary constituents of the natural
world. Wisd. 7 * 1 7» ciVrafTw Kbcfiov
Kal ivepyelav crroLxeicov, the constitution
of the world and the operation of the ele

ments. In a secondary sense, in G. 4 : 3
ra <7TOLxela tov k6o-,u,ov. (9), iirl Ta a<rdevT]
Kal TTTO^xa (TTOLxeia, meaning the rudimen
tary dispensation, which was of a tempo
rary, earthly, carnal character. Seen. Here
the Apostle has chiefly in view the perver
sion even of this imperfect dispensation
by the traditions of men, who exalted its
forms and symbols into substantial, essen
tial religion (17), giving them that undue
importance which led the Apostle, like
the prophets of old, to depreciate them as
in themselves valueless, and, apart from
their spiritual signification, pernicious,
Ps. 50 : 8—14. Is. 1 : 1 1— 14. 58 : 3—6.
Am. 5 : 21 — 23. It must be also borne
in mind that he speaks of them in their
present character, not only as debased by
the corruption of men, but as now no
longer belonging to the Church of God,
or acceptable in his service, and hence as
entirely tov k6<t,u.ov (22), n. 8tl] This
assigns the reason for the caution (HXiireTe.
Everything which was ov KaTa XpiffTdv
was a delusion, for in Him the fulness of
the Godhead was embodied, J. 14 ; 9 — ¦
n, n. cojfAaTiK&s] corporaliter ; i.e.,
enshrined in a human body, in Christ's
present glorified state, Ph. 1 : 21. A.
¦x o 0 *.
l:ir. So Syr. Zujl^fiAC^ See on J'
2:2i. Cum falsos aliormn cultus quae-
rant homines, quod Christum unum suf-
ficere non arbitrantur, opponendus est
illis Christus qualis est re ips^,, nempe ita
verus homo ut sit verus Deus, et ita
junctis naturis ut unus sit Christus, in
quo uno perficimur. iv avTU) manifeste" in
unica" hypos tasi duas naturas statuit et
quidem distinctas. KaToiKci unionem de-
claratminimetemporariam, sed perpetuam
(1 : 19, r..). Preeterea non dicit ttjp 6ub-
T7]Ta divinitatem, sed tt\v 6e6T7)Ta, id est
Deitatern, ut magis etiam express^ loqua-
tur. From Beza, who remarks that the
heresy of the Eutychians compels us to
desynonoinize 8ei6TT}Ta, divinity, and
BedTTjTa, essential deity. Prospiciens
Paulus Arianorum et aliorum hsereses qui
secundarium Deum erant annunciaturi,
non scripsit simpliciter ttjv QebTiyra sed
irav Tb ir\r)pO)fJLa ttjs 6€6tt}tos in Christo
habitare ; ut jam nulla sit causa cur Filius
Patre minor censeatur, vel hypostases
cum ovaig. confundantur. Addit atofia-
tikujs, ut significet non ex virtutis nude
communicatse efficaeitate (sicut in pro-
phetis et Sanctis omnibus dicitur Deus
habitare) nee sacramentali et o~xeTLKy
coiijunctione (qu£ ratione petra dicitur

COLOSSIANS 2.

9 — 12.

541

Kai eaTe ev auTW

irdv to irXhpwfia Ths OsoTrjTOS awfiaTiKws,
irEirXrjpwfLEvor os saTiv h KECpaXh iraarjs dpyrjs Kal i£pvalas,
BV W Kai TTEplBTflhOrjTB 7TeptT0/Up dySipOTTOlhTW, iv Trj dlTSKSv-
*. f -. t «« . , ,* ^ „
aei tov awfiaTos twv afapTiwv Trjs aapKos sv t»j irspiTOfirj tou
XpiaTov, I2 avvTacpivTES avTW iv tw j3aiTTlafiaTi, iv fit Kal

fuisse Christus, et Deus in templo et in
medio populi sui habitasse) sed substan
tial! sive ipsarum naturarum hypostaticd
unione sancitam esse hancconjunctionem,
ut ipsa Verbi Persona et Humanitas in
ilia subsistens unieum sint bqjiardpevov,
sicut homo ex animo et corpore constat
hypostatic^ conjunctis, quam vis per om
nia non respondeat tanto mysterio haec
similitude. On xaroiKei, see 1 : 19, n.
Dr. Burton considers the sense to be,
Listen not to that vain philosophy which
boasts by knowledge, falsely so called, to
bring you to God, who dwells in an ima
ginary Pleroma ; He dwells in Christ, and
Christ in Him ; seek, therefore, by the
love of Christ, which passeth knowledge,
to dwell in Christ, and so may ye come to
the only real and true Pleroma. Aposto
lical Age, p. 126.
10 — 12. TreTrXTjpwpexot] a kindred term
to irX-bpwpa, ' replete,' fully supplied with
everything. The breach of our nature is
completely and in all respects repaired.
As there is an original and divine fulness
of the Godhead in Christ, so there is a
divine fulness communicated to us, 1 C.
1 : 30. E. 1 : 23. As the fulness of the
Godhead resides in his human person, you,
as spiritually united to Him, have in Him
the fulness or perfection and completeness
of your humanity — of your whole being
and character. The complete Christian is
the complete man. God is in Christ, and
Christ having a human nature, ye are in
Him : — In Him is the fulness of both na
tures, iis iffTiv tj Ketjj. k.t.X.] He is
thus described here that they may better
understand the doctrine of their immediate
interest in Him, which is independent of
any delegated government or authority, in
earth or heaven (19) ; a Christo igitur
non ab angelis petere debetis. (Bengel).
1 : 16. E. 1 : 10. He opposes the perfec
tion of believers in Christ, ' the truth as it
is in Jesus,' to Judaism — the perpetuation
of an abrogated and corruption of an im
perfect dispensation — and to the allied
Gentile philosophy of dasmonism and
asceticism, the conjunction of which sys
tems was rapidly developing into Gnosti
cism. He first (as in 16, 20) notices
Judaism, the aroixeia Kbtrpov, and begins
with circumcision, which was the distin

guishing feature of the law of Moses.
e'x ij)] Our personal interest in Christ is
significantly indicated, and really involved,
in the processes of his incarnation. We
are circumcised in his circumcision (R.
2 : 29), dead in his death (2 C. 5 : 15),
buried in bis burial (R. 6 : 3, 4), risen in
his resurrection, alive in his life. xal
TrepteTp.] ye are circumcised also; not
as something added to ireirXTjpwpivoi, but
representing Christian completeness as
commencing with the spiritual grace of
the badge of the old covenant. If cir
cumcision be preached as necessary, you
have it in Christ, whose circumcision be
comes yours when its spiritualimport takes
effect in you by 'the putting away,' &c.
ex ttj dtrexSvffei tov trwp. k.t.X. Ye were
circumcised with the spiritual circumcision
which Christ requires, Deut. 10 : 16. Cir-
cumeisione Christi novo testamento con-
grua cui cedit ilia Mosis in carne. (Beng.) .
tou trwp. ttjs ffapKbs] is the body
whereby we exist in our fleshly nature,
trapKbs here signifying sensuality or moral
weakness, as in 1 : 22 the mortality, or
physical weakness of human nature. The
diriKSvffis tov trwp. r. txapK. is the same as
the viKpwiris twv piXwv twv iirl ttjs yfjs,
3:5; dTreKSutrts tov iraXaiov dvBp., 3 : 9 ;
Bavdrwais twv irpd^ewv tov trwp. R. 8 : 13.
twx apapr. is not found in the earliest
MSS. or Vulg., and is probably an inter
polation from R. 6 : 6, to distinguish rb
trwpa ttjs trapKbs here from 1 : 22. Syr.
p -t.
has 'the flesh (|-£Q^ trapKbs) of sin.'
ex ttj ireptT. tov Xp.] involved in
Christ's own circumcision, (Gen. sub
jects) in which we are represented as
having a mystical interest. ' By thy holy
nativity and circumcision, Good Lord de
liver us.' ffwrattjivres k.t.X.] In your
baptism you were assured of your fellow
ship in his death, burial, and resurrection,
R. 6:4. In baptism that was symbo
lized, and by faith was realized, which
had already been effected for you in Christ.
Std t. iriffr. t. exep7.'| through faith
resulting from the powerful action. The
first movement of the new spiritual life is
ascribed to the same power as that which
raised Christ from the dead. E. 1 : 19. If

542

COLOSSIANS 2. 12—14.

avvijyipOrjTE Sia Ths iriaTBWS Ths ivspyslas tov Qeov tov iysl-

pavros avTov bk twv veKpwv.

13

sat vfias VBKpovs ovtos ev tois

irapairTWfiaai Kat Trj aKpoBvaTia. TJ?y aapKos vfiwv, avveTwoirolrjaE i£a-

H

avv avTW, yapiaafiEVos rjfiiv iravTa Ta irapaiTTWfiaTa,
Xel\pas to KaO' hfwv yeipdypacpov Tois Sdyfiaaiv b hv virsvavTlov
hfiv, Kat ovto rjpKEv bk tov fisaov, irpoarjXwaas avTO tw aTavpw,

ivepy. be gen. objecti, 'faith in the powerful
action,' the sense will be, Fide amplexi estis
opus quod effecit Deus in Christo ilium
excitans a mortuis. (Beza). Faith has re
spect to the power of God in the resurrec
tion of Jesus, as having therein effected
that on which objectively our salvation
depends, and also as effecting that sub
jectively which is our salvation, viz., our
new spiritual life in Him. Comp. J.
5 : 25—29.
13 — 15. Kal bpds] The Ap. takes up
the word veKpwv, and repeats the last
thought in a more explicit form, ' God
raised Christ, who was numbered with the
dead ; so, too, yourselves also when dead
in trespasses. . . He quickened.' trvv-
e^wrr. carries on the notion of the resur
rection to that of the new life in Christ.
In E. 2 : 1, 5 ffvvejTwoirolTjtre precedes
ffvvrjyeipe, as being the exact antithesis to
oVtos vexpois, which is there the leading
thought. See E. 2 : 5, 6, n. vexpois
Svras] They had just been spoken of as
dead unto sin ; now they are reminded that
before they were dead in sin. So in R. 6 : 2,
5 — 7, ttj dxpoj3. ttjs irap. bp.] that un
changed carnal state of the natural man
which is signified by uncircumcision (not a
negativeterminHeb., Gr., Lat.). Equiva
lent here to trwpa in (i 1), as that which had
to be put off, and to become dead. The
whole original o-wpo was to become spiritu
ally what the literal dxpofivtrrla (dxpoiroffBla,
praqjutium) became. So in the Prayerafter
Baptism : ' that he may utterly abolish
the wbole body of sin.' triv auT$] evi
dently refers to Christ; hence trvvetT aoir., He
quickened, refers to the Father ; we must,
therefore, interpret igaXelfas, irpoffijXwffas,
dtrexSvffdpevos, Bpiapfieitras of the Father
also. xaPLadpevos] forgiving, or on
forgiving, the action being synchronous
with that of txvvelTwoTro'njffe : — 'that he may
receive remission of sins by spiritual rege
neration.' Baptismal Office. See on 1 C.
6:11. Every act by which salvation is
effected is here represented as having been
virtually accomplished in Christ, to carry
out the notion (10), ex airip ireirXrjpwpivoi,
which is expanded in the whole passage
(11 — 15). The free forgiveness is evi

dently connected with the satisfaction
made by Christ in his death, his cross and
passion (14) ; L14. Tjptx] Text. Recept.
has ipiv ; but the evidence against it is
overwhelming. Having shown how their
former condition as symbolized in their
uncircumcision was changed in Christ, he
unites them with the rest of the Church
in proceeding to speak of God's act of
grace in the sacrifice of Christ. All were
equally under condemnation before, all are
equally justified now; and all in the per
son and actions of Christ. So, more fully,
in E. 2: 1 — 5. irdvra Ta TrapaTTT.]
all the actions so called ; all the class of
actions to which the term applies. e£o-
Xeliyas] There is an allusion to the dis
charge of a debt by defacing the writing
which contained the obligation to pay, or
by smearing over the waxen tablets and
obliterating the record, tois 5o7pairix]
The only noticeable reading, not ex 5o7p.,
and to be explained from E. 2 : 15. The law
of ceremonies, the typical ordinances, are
here represented as giving its opposing
power to the bond of the old law. They are
the expression and seal of the covenant,
witnesses against us of our state of condem
nation. So of the sacrifices H. 10 : 1 — 3.
The use of Soypari^etrBe (20), as explained
(21, 23), shows that the Levitical obser
vances are especially meant by rots Sby-
paaiv. Tb x£lpbypaqjov] The bond of
the ancient Church for the payment of the
debt of sin. Tobit5:3. 9:5. Ctypdppa,
L. 16:6, 7. rb xaB' Tjpwx] which
testified against the Jews as in a state of
bondage, disobedience, and condemnation,
and excluded the Gentiles from the cove
nant of promise. E. 2 : 11. birevav-
rlov] covertly hostile; hinting, perhaps,
at the fact that it was hostile to the Gen
tiles, though unknown to them ; and to
the Jews, though supposed by them fa
vourable and justificatory, A. 13 : 39.
ijpxev ix t. pitrov] removed the ob
struction (a?pw) ; i.q. xarTjpyijffe, E.2: 15.
2 Th. 2 : 7. ir poffTjXwtras  Tip
trraupw] nailing it to the cross; not 'his
cross,' as in A.V. This marks the com
pleteness of Christ's mediatorial work.
A deed, though said to be cancelled, might

COLOSSIANS 2. 15—17.

543

Jb direKSvadfievos Tay apyas" Kal Tay i^ovalas iSeiyfariaev ev
irapprjaia, 0ptafi(3svaas auTOuy ev auTW.
15 Mi; ovv tis v/ids tcptveVw ev j3pwasi rj iv irdasi, rj iv fiipst
ioprhs h vovfirjvlas rj tra/3/3aTwv, 1' a iaTi or/cta twv /xeAAovTWV,

yetbe concealed, and afteratime produced,
as a matter of dispute or reproach ; but
this deed is affixed publicly to the cross,
and exposes to view the hand-writing
already cancelled. (Bp. Wilson). direx-
Buo-dpexos] The allusion is to a Roman
triumph. Having stripped his enemies of
their dress and accoutrements (L. 1 1 : 22),
he drove them before his car, conducting
them in open triumph. Ps. 68 : 18. LXX.
dxa/3ds eis vit/os rJxpaXwTeitras alxpaXw-
trlav. rds dpxds k. Tds it;.] These
are the evil powers of Satan's kingdom,
whose influence, and the reflection of
whose existence, was seen in the demon-
worship of polytheism (1 C. 10 : 20). The
defeat of these is spoken of in conjunction
with the abolition of the hostile and con
demning law, because the theosophy which
S. Paul is opposing connected with Ju
daism a system of belief and worship in
regard to spiritual intelligences which was
virtually a perpetuation of the old demon-
olatry. The Apostle proceeds to contend
against both (16, 18), carrying on the
conflict as a soldier of the great conqueror.
See 2 C. 10 : 3 — 5. ex TrappTjffla] here
' with boldness of action.' E. 6 : 19. Ph.
1 : 20. 6piapj3eitras] from BplapjSos,
akin to triumphus, a hymn in honour of
Bacchus. (SatriXeis iBpidpj3evtre xal iryi-
povas, Plutarch, ex a irifi] sc. rip ffravpip
as in E. 2 : 16, and in accordance with the
use ofor. in lC. 1:17,18. G.6:i2. Ph.3:i8.
The cross was apparently the triumph of
the powers of evil (L. 22 : 53, n.) : but
in it Christ, in the power of God, over
came them (H. 2.14. Rev. 3:21, 5:6). By
the doctrine and preaching of Christ cruci
fied, the dominion of Satan, as exhibited
in idolatry, was then, and has since been,
successfully invaded, and must be eventu
ally destroyed. Ritus cieremoniales, qua-
tenus erant non Evangelii suo tempore
exhibendi sacramenta, sed Legis nos ar-
guenfis appendices, quid aliud erant quam
miserse hominum conditionis publica pro-
fessio ? Nam circumcisio ita usurpata, na-
tivam pollutionem; ablutiones, peccatoruni
sordes ; victimae denique capitalem re-
atum publiee testabantur. Quo spectat
scitum illud Augustini dictum : In casre-
moniis illis fuisse potius delictoruni con-
fessionem quam expulsionem. Christus
igitur cum nos ab iis omnibus sanguine

suo repurgarit dicitur etiam chirographum
delevisse. Beza.
16 — 19. He first cautions them against
the Judaioal, then against the Gentile or
heathen element of the false teaching which
then prevailed. In opposition to each they
are reminded that their Christian profession
did not consist in the observance of any
outward practices, oiv] as founding his
admonition upon what had been said about
the deliverance achieved by Christ for his
people from the bondage of the law, and
the dominion of the powers of evil, xpi-
virw] Let no man pretend to say that
your religion consists in meats, &c.
(Burton). Let no one decide on your state
and character by such observances. Cf.
the use of the word in R. 14 : 3, 4, 10.
Tr6trei] In the law no kind of drink was
forbidden, except to the Nazarites, and the
Priests during their service in the Taber
nacle. Lev. 10:9. Perhaps the elders
took occasion from this to enjoin absti
nence from wine or strong drink to such
of their disciples as aimed at superior
holiness ; so, too, the Mosaical prohibi
tions of meats were extended by the oral
law, and the rules of the Pythagorean
philosophy. H. 13 : 9, n. ex pipei] in
the matter of ; 'in respect of.' 2 C. 3 : 10.
9:3. 1 P. 4 : 16. eopTTjs] a festival,
such as the Passover or Pentecost, xeo-
pTjxias] the festival of the New Moon at
the beginning of the month, when especial
offerings were made in addition to the
daily sacrifice (see Num. 10: 10; 28: 10).
o-a|3(3dTWx] the Jewish weekly Sabbath,
the Sabbath of every seventh year, and
that of each fifty years. Cf. Is. 1 : 13.
The first of these, however, was the only
one which could at this time, or out of
Judaea, be observed. This triple division
of sacred times is taken from 1 Chr. 23:3 1,
where, undoubtedly, trdppara means the
weekly Sabbaths. See also in Num. 28 the
samedivision — the weekly Sabbaths (9, 10),
the New Moons (1 1 — 15), the Passover (16).
axid] (mere) shadow. The types of the
law were shadows of evangelical blessings,
but the truth, reality, substance, were
now found in Christ. To catch at and
embrace the shadow, when Christ is come
in the flesh, is to declare that we are not
complete in Him. This mock humility S.
Paul classes with spiritual pride, as it was

544

COLOSSIANS 2. i;

— 19.

to Se awfia tov Xpiarov. l8 firjSels v/ids /caTa/3pa/3eueTW OeXwv
iv Taireivocppoavvrj icai OprjaKela twv dyyiXwv, a firj ewpa/cev ifij3a-
tevwv, et/CT/ cpvaiovfisvos viro tov voos Tfjy aapKos avTov. '9 Kal
ov KpaTwv Trjv KecpaXrjv, e£ ov irdv to awfia Sia twv dcpwv Kal

veiled under the form of an ascetic self-
debasement, twx peXXtSxTwx] as in
R. 5 : 14. H. 10 : 1, of things then future,
but now present. Latet autem tota vis
argumenti in illo vocabulo twx peXXbvrwv :
quasi diceret Apostolus, cum iili ritus in-
stituti fuerint ut Christum venturum
adumbrarent, illos nunc observare quid
aliud fuerit quam inficiari Christum ad-
venisse? (Beza). to trwpa] 'the body,' of
which they are the shadow ; not merely
the substance, reality, as opposed to sha
dow, but that substance, that reality,
which had its outline and form in them ;
aiVd Td iirovpdvia, of which they were the
biroSelypara, H. 9 : 23 ; Td irpdypara, of
H. 10 : 1. tou Xp.] belongs to Christ ;
is from Christ, part of Christ ; whatever
they foreshadowed is found in his mani
festation. pijSels xara§p.] Caution
against the second or ethnical phase of the
erroneous system then developing itself
(8). xarafipafievirw] pass unjust sen
tence upon you (xpivirw 16). /?pa/3eus,
director, arbiter in public games. /3pa-
/3euetx, to decide in the public games. Std
Tairrjv ttjx alrlav iiriffrdpeBa ~2jrpdrwva
birb MetSt'ou Karaj3paj3evBivra (had an un
fair decision against him). Dem. Mid.
544. Cf. /3po/3euerw,3:i5. Qui leges audent
hodie conscientiis pi-Eescribere, et modum
etiam admetiri quo Deus poenas indulgeat,
nonne isti plane agonothetarum et /3pa/3eu-
twx officium usurpant, quasi pleno jure
possint de salute vel exitio prout ipsis li-
buit decernere ? (Beza). The directions of
the false teachers held out the offer of the
crown to the wrong parties, and would de
prive the diligent and earnest of their re
ward by transferring their aim and their ef
forts from the true object to a false one ;
from Christ to angel mediators. (Bp. Wil
son). BiXwv iv TaTreivotjjp.] delighting
in the show of humility. BiXeiv, to take plea
sure, Mk. 12:38, used with ex, like eiSoKiw.
Heb. ^1 V.?P' ' w'tn affectation in,' &c,
ex marking the range or sphere in which
their BiXijpa acted. 1 Sam. 18 : 22.
Ps. 112 : 1. 147:10. BprjffKelif] A.
26 : 5, n. Ja. 1:27; to be referred to BiXwv
with TOTretx. see iBeXoBpijffKeia (23). twx
tX77^Xwx]of the angels as a class of beings.
A council held at Laodicea, in the fourth
century, condemns some called ' angelici, '
who held, that as God was not capable of

being reached or comprehended, it was fit
to conciliate the Divine benevolence
through angels. The only plea advanced
in support of this practice is the show of
humility which says that it is presumption
in men to go immediately into the pre
sence of God to worship. Neque enim
isti Angelorum cultores aliud magis urge-
bant, quam Dimium esse arrogantes qui
auderent ad Deum statim perrumpere ; ac
proinde beatorum spirituum dicebant im-
plorandas intercessiones, quod ipsi guoque
philosophi prwsertim Platonici docent.
(Beza). pr) ewpa/ce] ptj refers to his
own consciousness. The reading of most
MSS., Vulg., Syr. Some MSS. have
oiK, and others no negation. In the^ latter
case the meaning might be as given by
Tertullian — ' Ex visionibus angelicis dice
bant (cibis abstitiendum).' Adv. Marc.
5, 19. Or, 'presuming on what he has seen
(in fancy),' 'advancing on the ground of
his views ; ' — a common practice, ex
emplified in Origen, and mediaeval and
modern writers innumerable, and syste
matized by Cocceius. ipf)aTeiwv] put
ting our foot into the lands of another as
if they were our own, 'stepping into the
unseen world ' with an impertinent eager
ness to pry into what is hidden from
human sight. Compare the satire of Ari
stophanes on the speculations (falsely)
ascribed to Socrates, Nub. 225 — 233,
depofiaTw Kal irepitfjpovw rbv t^jXiov, k.t X.
The false teachers would discourse about
the nature, employments, and offices of
angels, and would assert that new revela
tions of the details of Divine worship
might be expected through them. elxTj
0utr.] always in S. Paul, in the sense
of ' uselessly.' R. 13 : 4. G. 3 : 4,
&c. So here to denote the hollow and
superficial character of such preten
ders, tpvaidopai, be inflated, 'blown up'
with pride. 1 C. 4 : 6, 18, 19. tpvtridw,
breathe hard, snort, iirb rod v. ttjs
dap.] The origin of such schemes and
systems is in man's depraved intellect,
the intelligence belonging to his lower,
carnal nature ; while he in his pride
ascribes it to his affinity with pure spirit.
This is the case with modern ' Spiritualism.'
oi) Kparwv t. Ketp.] An absolute denial of
the fact, not a mere representation of their
doctrine. This shows that S. Paul is
writing with reference to professing Chris
tians. If these errorists had been profess-

COLOSSIANS 2. 19— 22.

545

avvSeafiwv iir tyoprjyov fisv ov Kal avfifiifiaYbfisvov au^si tt/v av^rjaiv
tov kjeov. 2° Et ovv direOdveTe avv tw XpiaTtp dirb twv
aToiysiwv tov Koafov, t'i wy £wvTey ev Koafiw SoyjuaTl^saOs,
Mh dyp-rj, firjSi ysvarj, firjSi Olyijs, 22 (a iaTi irdvTa ety

edly heathen or Jews, he would have used
the term ouk e^wx. The Ap. intimates
that the cause of such error is the want of
apprehension of and firm adherence to
Christ as, in his personal manifestation,
and spiritual presence, the immediate
source of life, growth, sense, and feeling
to the whole and each part of the mystical
body. He also cautions us against re
finements, speculations, or developments
in Christianity, which have any tendency
to derogate from the authority, office, and
honour of Christ as Head of the Church
(10), author and finisher of the faith.
ii; ou] the antecedent is Xpiin-ds, implied
in xetfj. SeeE. 4 : 16. dtpwx, nexus fidei;
ffvvSitrpwv, juncturas amoris et pacis.
^Trt^opTj70upexox] furnishing mutual
aid, the one part to the other. E. 4 : 16, n.
atit^Tjaiv t. Geou] the increase which
God bestows by the working of his Spirit,
and which is an increase in every divine
and spiritual grace. This is the true ex
pansion, development, spiritualization of
Christianity and the Church. The great
result will be seen when each member so
affected (tcot' htipyeiav iv peVpw ivbs
ixdtTTov pipovs, E. 4 : 16), freely combines
with and acts upon every other.
20 — 23. The Ap. remonstrates with
them for being subject to the ordinances
of a past age when professedly they were
dead with Christ. He shows the unsatis
factory nature of the prohibitions imposed,
as tending to no real advantage or comfort.
Et! oSx dTred'dx.] oiv is not found in earliest
MSS. ; it indicates his recurrence to
(10 — 13), where he has shown what was
their state xara ~S.piarbv, as iv airo) ire-
TrX-npwpivoi, with especial reference to
their preceding state of dispensational or
moral carnality (8). And first, as in (16),
heapplies his argument to thatfbrmerstate,
' since ye died with Christ from — ;' d7rot9a-
velv airb to renounce, R. 6 : 2, n. By virtue
of their baptism they were brought into
the school of Christ, were subject to his
rules and discipline, and had nothing to do
with the rudimentary instructions, irroi-
jtefa tou xbapov, of a former age or dispen
sation, cf. R. 7 : 4- G. 2 : 19, vbpw
diriBavov. The A p. asks, Why, as if
ye were living in that state, rl iis fwxres
iv xbtrpw, do ye render yourselves subject
to like rules ? such as these of the Mosaic
VOL. II.

ritual, rendered more numerous and strin
gent by the traditions of the Rabbis, and
now brought into alliance with probably
the Pythagorean discipline. Instances of
S67paTa are given in terms which certainly
recal numerous prohibitions of the Levi
tical code. These prohibitions increase in
minuteness : pi) diprj handle not, so as to
eat (Xen. Mem. 1. 3, 7. II. 1, 2) ; pijSi
yeiffrj do not even taste ; pTjSe Blyns
venture not to touch. ' There is no end
of new prohibitions being added to old
ones, the moment men assume a tyranny
over the souls of others. Human traditions
are a labyrinth, in which the conscience
is more and more entangled, till at length
it loses Christ and heaven.' (Bp. Wilson).
els tpBopdv] referring to meats, &c,
which d (fipwpara) are made for use and
consumption, which turn to their own decay
(M. 15 : 17, els dipeSpdiva ixfidXherai.
Mk. 7 : 15, n.), and consequently cannot
commend us to God. R. 14 117. iC. 6:13.
8 : 8. Quae est enim insania dtpBaptrlav
sive directe sive indirecte ex iis ullo mode
sperare, quorum usus ad hanc vitam totus
respicit, etin ipsa eoruin tpBopd positus est.
(Beza). Td ivrdXp. x. SiSaax.] almost
the very words of our Lord in connexion
with the same subject, when reproving the
Pharisees for their superstitious traditional
practices. M. 15 : 9 (read 10 — 18). See
Tit. 1 : 14, TouSat/cois piBois, xal iv-
roXais dvBp. twv dxt9p.] Misinterpre
tations and abuses converted even divine
precepts into huuian and erroneous rules
of action, as Christ shows in the Sermon on
the Mount. M. 5 : 31, 33, 38, 43. Ordi
nances and observances, though command
ed under the law, became ivrdXp. x. SiSatrx.
r. dv&p. if represented as necessary or obli
gatory under the Gospel, driva] a class of
things which; referring generally to the
subjects of discourse in (16, 18). He now
proceeds to join with the characteristic
dogmas of the Jewish portion of the false
system those which appropriately belonged
to the Gentile or philosophic portion (ex
iBeXoBp. x. rair. v. 18), the rules of the
Platonists respecting the worship of spi
ritual beings, Saipbvia, and perhaps of the
Pythagoreans concerning abstinence from
animal food. The heresies of forbidding
marriage and commanding abstinence from
meats which St. Paul predicts in 1 T. 4 : 1,
35

546

COLOSSIANS 2. 22, 23. 3. 1—3.

cpOopav tj? airoyphasi\, KaTa to ivTaXfiaTa Kal SiSaaKaXias twv
avOpwirwv ', 23 aTiva iaTi Xoyov fiv syovra aocpias iv eOeXo-
OprjaKsla Kal Tairsivocppoavvrj /cat bcpsiSla awfaTOS, ovk iv Ttfrj
tivi irpbs irXrjafLOvhv Ths aapKos.
3 Et ouv avvrjyipOrjTS tw XpiaTW, Ta dvw XrjTE~iTE, ot 6
XpiaTos iaTiv iv Ss^ia tov Qbov KaOhfsvos- 2 to avw cppovsiTs,
fh Ta iirl Ths yhs- 3 a7rel9aveTe yap, Kal h <wh v/iwv KiKpvirTat

are there ascribed to irveipairi irXdvois, and
StSatrKaXtats Saipovlwv. Xbyov piv]& mere
talk indeed, or credit, or pretence (irpbtfja-
aiv) of wisdom, as opposed to actual wis
dom. Hdt. V. 56, KXeiaBivtjs Xbyov t?x«
tjjx nuoVox dvaireitrai. Such prohibitions
have an air of wisdom to those who forget
the folly and guilt of departing from,
or of thinking to improve upon, the
revealed will of God. et7eXoi9pTjo-Ke/a]
arbitrarily invented worship ; the follies
and impositions of one's own will are
pleasant in comparison of the worship of
God in spirit and in truth. Thus the
Romish doctrine concerning invocation of
saints is ' a fond (foolish) thing, vainly in
vented.' Art. XXII. Mr. Litton renders
iBeXoBp. 'affectation of religious zeal,' and
refers to the compounds e^eXoSouXefa, volun
tary slavery ; iBeXbirovos, prompt to labour ;
iBeXbtroqjos, one who affects philosophy
(Guide to the Study of Scripture, p. 1 36) .
TaTretxovTjpoo-uxTj] This gratifies the cor
rupt heart of man as a substitute for real
abasement of soul, and simple faith in
Christ. In these points S. Paul glances
at the errors of the Platonic philosophers.
dtpeiSlq. t. trwp.] the chastening of the
body. Here we have S. Paul's judgment
on the extension of prohibition of meats
beyond the terms of the Mosaic law, and
on the practice of rigid fasts and mortifica
tions of the body, in both which points
the Pythagorean coincided with the later
Jewish systems, Pharisaic and Essene.
M. 6 : 16. L. 5 : 33, ,1. 18 : 12. In
these systems no respect, Ttp^, was shown
for the due repletion, irXTjffpovrjv, of the
body with wholesome food, so that it could
serve the soul in the ordinary functions
and offices of life. Tynd. renders, ' and
do the flesh no worship unto his need.' So
Cranm. Luth. Beza renders it 'riec tamen
ullius sunt pretii, cum ad ea spectant,
quibus farcitur caro.' Neander, 1. 328,
' things which have no real value and only
serve to gratify an ungodly mind.' odpi\
is equivalent to 6 xous ttjs trapxbs (18),
' carnal conceit and pride.' But it is
difficult to understand ttX. ttjs it. in any

other sense than that of sensual satisfac
tion of the carnal appetites. Hence,
taking oix e'x Tipfj tivi as the antithesis to
Xtryox pex the meaning will be: — 'these
things had a show of power and fitness for
mortifying the flesh, but in reality they
were of no value for that purpose.' ex
Tipjj Ttxt is employed, rather than Siva-
ptx, or trotplav, in apodosis to Xoybv piv,
to mark the fact that these practices,
though they had the pretence, had not
only not the substance and reality of
wisdom, but also not its consideration,
possessed no estimable value in respect to
it. The form ex Tiprj t. is probably due
to the intervention of ex iBeXoBp., x.t.X.
irpbs ttX. ttjs a.] with regard to; with
a view to ; iooking to that which it is
their professed object to meet or counter
balance. The asceticism against which S.
Paul here protests rested on the belief that
matter is essentially eviL the main princi
ple of the Manicbaean Gnosticism which
afterwards so extensively prevailed in the
visible Church.
III. Since by virtue of their union
with Christ they were risen with him, let
them set their thoughts on heavenly objects
and the hope of glory, which would be ma
nifested at the appearing of Christ Jesus.
1 — 4. Ei oSx avvrjyipB.] opposed to
el direBdveTe (2 : 20), and referring to their
state in Christ as described (2 : 12, 13).
This has been (as afterwards 3, 5, 9) repre
sented asnegative, or renunciatory, to cor
respond to his death, now as positive and
active, to correspond with his resurrection
and life; 'since then ye rose with Christ;'
assuming that their profession was to fol
low Christ, and to be made like unto him.
R. 6 : 8 — 11. e'trriv] with participle
xaBrfpevos presents prominently, and fixes
attention on, the fact predicated, denoting
also the permanence of the act. aJpoxetTe]
mind, favour (R. 8:5); with the sense of
acquiring a relish for, a delight in heavenly
objects, such as we naturally have for Td iirl
ttjs 77JS. d7ret9dxeTe] sc. rots eirl ttjs yrjs,
ye have renounced and eschewed them.

COLOSSIANS 3. 3—9.

547

avv tw XpiaTW iv tw Qew- 4 ©Tav o XpiaTos cpavspwOrj, h
^wh hfwv, tote Kal Vfisis avv a:Vw cpavspwOhaeaOs iv Sd^rj.
5 NsKpwaaTE ovv Ta fiiXrj vfiwv to e7rt Ths yhs, iropveiav,
aKaOapatav, iraOos, iiriOv/ilav Kaichv, Kal Thv irXsovE^lav ^Vty
eo-Ttv etowAoAaTpeta, ° oV a spyETat h dpyh tov Qeov iirl
tovs viovs Ths airstOElas- 1 iv ois Kal vfisis irepieiraThaaTi
itots, ote i^JTE iv avTois' 8 vvvl Si dirdOeaOe Kal v/isis Ta
iravTa, opyrjv, Ovfiov, KaKiav, j3Xaacprjfilav, alaypoXoylav iK tov
aTOfiaTOs vfiwv- 9 fih ypsvSsaOs ety dXXhXovs, dirsKSvadfisvoi

R. 6 : 2, u. v*e"7fpuTTTai] perf. remains
hidden ; as a treasure stored up and secured
for you (1 : 5). Mortui estis mundo ut
Deo vivatis ; ea autem vita est abscondita
adhuc quidem. Neque Christum neque
christianos novit mundus ; ac ne christiani
quidem plane se ipsos. (Bengel). cf. G.
2 : 19, 20, where dTre'l9axox, aor. trvveffraipw-
fj-ai, perf. ex Ttj> Oetp] Christ being now in
the bosom of the Father. J. 16 : 28. 1 7 : 5,
11, 24. 1 P. 1:21. Srav tfavepwOij]
whenever Christ is manifested. Cf. Ph.
3 : 20, 21. tj jTwij tjp tSx] Atqni (2 C.
4 : 10, 11) dicit illam vitam patefieri quo-
tidie in nobis, quatenus videlicet habemus
ejus primitias. Cnmpleta enim ilia in
ultimum diem differtur, et tantum
abest ut nunc appareat carnis oculis ut
contra nihil sit Christian!; viventibus cala-
mitosius. (Beza). As a comment on the
whole passage 1 — 5, read R. 8:1 — 13,
19 — 25. abv airip qiavepwS.] See on
I Th. 4 : 14—17.
5 — 8. They are exhorted to slay those
vices which drew down the divine displeasure
upon the heathen, in the indulgence of
which they had once lived, and to lay
aside all sins of the tongue, jjiexpwffare]
put to death by keeping the will untainted,
the affections unexcited. This was the
mortification at which they were to aim in
opposition to the dtpeiSla t. trwp. recom
mended by the ascetics. Td piXrj ipwv]
R. 6 : 13, 19 ; ex quibus conjunctis constat
corpus peccati (2 : 11). (Beng.). to iirl
rijs yrjs] those of your earthly life, as op
posed to the hidden spiritual heavenly life
just spoken of. Sins by which are fulfilled
to BeXi)paTa ttjs trapKbs k. twx Staxotwx are
here represented as component parts of the
natural self. E. 4 : 25, n. irdBos] though
not defined by a genitive, or conjoined
with any similar word, is here evidently
sensual passion. See on G. 5: 24. In Syr. V.
iiila morbi, perhaps in the sense in
which Hor, Od. I. 37> «se> the term: .con

taminate cum grege turpium morbo vi-
roruin. Cic. Tusc. Disput., iv. 5, 6,
quae Graeei Trdu'Tj vocant nobis perturba-
tiones appellari magis placet quam morbos
. . . Est igitur Zenonis hase definitio ut
perturbatio sit quod irdBos ille dicit, aversa
a recta ratione, contra naturam, animi
commotio, ttjx irXeove^lav] the (pre
vailing) covetousness. Or, the art. rijv ttX.
may be accounted for by the preceding
terms being all of one kind, denoting sins
of self-indulgence. It is introduced to give
definiteness and distinctness to the warn
ing against the second great class of sins
— those of self-interest. E. 5:5, n. Avaritia
maxime affigit ad terrain. The love and
pursuit of wealth, to the injury of our
neighbour, and in violation of our duty to
God, is the idolatry of the heart, t^tis
iari] which is to be classed as, such as
is. The covetous man deifies the world.
St' d] in consequence of which sins, ip-
Xerat tj bpyh] E. 5:6. The wrath tq
come, tj dp7ij ipxopivij, i Th. 1 : io. tj
piXXovtra bpyij, M. 3:7. The wrath
spoken of in R. 1 : 18. 2 : 8 — 16. tj piX-,
Xovtra bpyij Kal t) iv rip vvv alwvi iroXXdKis
KaraXapfidvovtri robs roioirovs. (Theoph.).
TrepieTraTTjiraTe] refers to the commis
sion of vice habitually and with pleasure.
The rites of Bacchus and Cybele were
celebrated at Colossae with frantic mad
ness. It is generally considered that e'x
ofs and e'x aurots do not both refer to the
practices enumerated in (5), but com
mentators are not agreed as to the sub
stantive to be supplied to each. Scholefield
would render it, ' In which things ye
walked when ye lived among them,' i.e.,
tois uiots t, direiB. But it is questionable
whether fijx iv can be used with persons.
irepiirar, ev is, indeed, so used in J. 1 1 : 54,
2 Th. 3 : 1 1, And tbe rendering 'among
whom' is recommended by the parallel pas
sage E. 2 : 3.. e'x ois (r. vlois ttjs direiB.) . . ,
bveffTpdifynpev. However, a more vigorous
and natural sense is obtained by under-
35—2

548

COLOSSIANS 3. 9—12.

tov TraAatov avOpwirov avv Tais irpd^saiv ovtov, i0 /cat evSv-
aafisvoi tov veov, tov ava/catvoujuevov ety siriyvwaiv kot bikovo
tov KTlaavTos avTov, ll birov ovk evi 'EAA>?v /cat ,lovSaios,
irspiTofh Kal aKpoBvaTia, fidpfiapos, ^KvOrjs, SovXos, eAeu0epoy,
aAAa Ta xavTa /cat ev Traari XpiaTos-
12 'EvSvaaaOE ovv, wy e/cAe/CTOt tov Qeov dyioi Kal hyairrj-

standing both of the evil practices of the
former life (Si' d). This acceptation gives
more point to to irdvra in (8), and adds
force to the antithetic relation between
irepieir. and ef . which is certainly intended.
Cf. G. 5 : 25. et? £wpex irveipari, irv. k.
aroixwpev. e'fijre as iTwpev seems to refer
to the state or condition ; irepieiraTTjff.
like trroixwpev, to the energy or activity
corresponding thereto ; the motions and
habits of that life. And obs. that in G.
fiipex and trroixwpev both relate to the
same thing. And cf. 2:6. vvvl Si] Now,
however; i.e. in your present state and
character. dirbBeirBe xal upeis]doyou
too — you the same as before exhorted in
(5) — lay aside to Trdxra, the whole body
of the sins of the flesh, the whole of what
he proceeds to enumerate, cf. diroBipevoi,
1 P. 2: 1. E. 4 .31, ,..
9 — 11. S, Paul warns them against the
sin of lying, as especially inconsistent with
their present character, and that confor
mity to Christ which was presumed to exist
in all his disciples. E. 4 : 25, n. xpeiSetrBe]
is generally followed by the dative of the
person, A. 5:4, 0UK iipeiffw dvBpwirois
dXXd rip Qeip, or by the accus. without a
preposition, as at A. 5 : 3. els may be
used as indicating the injury inflicted
or intended by the utterer of falsehood.
Susann. (55), iipevtrai els ttjv treavrov
xeojaXrjv. dir exSvadpevoi] carrying on
the notion of the imper. aor. dirbBeffBe, and
enjoining the entire divestment of the old
corrupt nature, cf. evSitjauBe oiv (12).
E.4:22 — 24.G.3:27,n. rbv ttoXoiox]
the system of evil inclinations which we
have by nature, to peXij to itrlTljs yijs, (5) n.
Tr p d £ e 0- 1 x] praotices, i. e. habits of action,
rather than deeds, Spy ois. rbv viov] the
system of spiritual graces and virtues
which constitute the Christian life. In E.
4 : 24, Kaivbv. vios is new, recent, opposed
to the notion 01 remote origin ; Kaivbs,
new, different, opposed to something that
was before. M.26 : 29. Rev. 5 : 9. 21 : 1, 2.
So dxaxeoux, to renew, give a fresh, recently
originated existence. dvaxaivovv, to
give an existence, other than a former.
dxaraix. is combined with vios here, and
dxaxeoux with jtaixos, in E. 4:23, 24. In

both the thought is the same, viz., that
the recently formed man should undergo
a process of change ; here vios preceding
dxatcatx., and in E. dxaxeouo-t9ai preceding
natx6s. t6x dxa/caixoi5pexox] who is
in course of renewal, continually renewed.
2 C. 4 : 16, 6 iawBev (dvBpwiros) dxa/cat-
vovrai -ijpipa k. Tjp. 2 P. 3 : 18. els
eTT.7xwo-ix] so as to attain a full ac
quaintance with the divine will, 1 : 9.
E. 1:17; the result attributed to the
dvaKalvwtris in R. 12 : 2. elKbva] sup
poses a prototype ; that which itnot merely
resembles, but from which the likeness is
drawn, bothimagoand similitudo ; bpolwpo,
or bpolwtris, any accidental resemblance as
between two persons who are not related ;
similitudo only, tov Krltravros] Crea
tion is vocabulo innuitur regeneratio, exqu&
resultat imago. (Beng.). E. 4 : 24, n. (tar'
elxbva Beov iirolijaev airbv, Gen. 1 : 27
(LXX). In this new creation former dis
tinctions are obliterated. G. 3 : 28, n.
"BXXtjx is mentioned as a type of the civi
lized world, 2/cut9Tjs of the uncivilized ;
pdppapos, S/cuOtjs form a pair (avlTvylav)
like SovXos, iXeiBepos. The Scythians are
opposed to other barbarians as more bar
barous than any besides ; as barbarians in
general are opposed to Greeks, to ttox-
t a] All is absorbed in Christ, so that He
is the whole, G. 3 : 16, 28 ; and shows
his power in all tribes and classes. This
language conveys a prophetic intimation
that Christianity would reach the very
rudest of mankind, and impart a divine
principle of life which would prove the
mainspring of all mental culture. Let
only the new man be formed in the most
uncivilized, and their original ferocious
ness, or indolence, would yield to the power
of grace, ex Tratrt] Christ is wholly in
all, i.e., in each believer. The new nature
communicates such a dignity to the pos
sessor, and brings with it such a transform
ing influence, that all antecedents of credit
or of discredit are as nothing. This, too,
is in all without exception. Every man is
honourable according to the measure in
which he has the mind of Christ, and is
ffippoptpos ttjs elxbvos airov. R. 8 : 29.
12 — 15. They are especially urged by

COLOSSIANS 3. 12—16.

549

fsvoi, airXayyva oiKTipfiwv, yprjaTOTrjTa, Taireivocppoavvvjv, irpad-
TrjTa, faKpoQvfiiav, r3 avEybfisvoi dXXhXwv, Kal yapiCpfisvoi
savTois, eav Tty irpos Tiva syrj fiojicphv, KaOws Kal b XpiaTos
eyapiaaTO vfiiv, ovtw /cat v/isis' I4 iirl iraai Si tovtois Thv
ayairrjv, rjTis iaTi avvSsafos Ths TeAeto'TTj/roy. ,J Kal h slphvrj
tov Qbov j8pa/3eueVw ev Ta?y KapSlais vfiwv, ety rjv koi iKXhOrjTB
iv evt awfaTi- koi svydptaToi ylvsaOs. l6 'O Xoyos tov Xpi-

virtue of their Christian calling, to culti
vate a sympathizing and tender spirit, »
readiness to forgive, and to cherish the
peace of God as the arbiter of their diffe
rences. 'Ex5uo\ o8x] oiv refers to (io) and
introduces the description of ' the new
man' by his component parts. Cf. (5, 8, 9)
tis eKXeKToi] The omission of the art.
here denotes state or condition, Mk.
2:17. 07101] denotes the character ap
propriate to the condition in which they
stand with regard to God, as consecrated
to his service, E. 1 : 4. 1 Th. 2 : 10, n.
tj 7 ott Tjp.] beloved of God, as TeVcxa
dyairrjrd, E. 5 : 1; and in accordance with
this rendering a service of love. Ordo
verborum exquisite respondet ordini
rerum ; electio aeterna prsecedit sanctifi-
cationem in tempore ; sanctificati sentiunt
amorem et deinceps imitantur. (Bengel).
0"TrXd7Xxa olKrip.] the gentler emo
tions ; compassion, tender affection,
2 C. 7 : 15. L. 1 : 78, n. M.
9 : 36. The terms employed indicate
qualities and duties to be exercised to
wards our fellow-creatures and fellow-
Christians, regarded in various positions
and characters. In o-ttX. oIkt. they are
considered as in a worse condition than
our own, needing our help ; in xpvar. as
our equals, with whom our intercourse
should be kindly a"hd beneficial (E. 4 : 32);
in tott. as our superiors, 'each esteeming
other better than himself (Ph. 2 : 3) ; in
irpq.br. as adverse or harsh, or haughty in
their treatment of us (G. 5 : 23); in paxp.
as unjust and injurious — which last
thought is expanded in dvex- k.t.X. E.
4 : 2. popqj-hv] usually followed by a
dative, as iv troi papupijv ixuj Eur. Or.
1069. Here only in N. T. jX.pitrrbs
e'xaplff.] Some MSS. and Vulg. read 6
Kuptos. in E. 4 . 32, 6eds i%apltraTO.
These incidental varieties of expression
show to us the conviction on the mind of
the writers, ' Such as the Father is, such
is the Son.' See M. 10 : 32, 33, n. eVi
ir da 1 Si] and over all these; continuing
the image of clothing, E. 6 : 16, n. T'ijx
d7d7rTjx] that love of which you have

heard so often, J. 15 : 12, that love which
like the ample robe when wrapped duly
about us, will defend and adorn our other
garments. t)tls] ' for that is,' &c.
(5), implies that love is a complete bond
of union in the body of Christians. The
reading S implies that the addition of
love to the graces previously mentioned
produces by its crowning union with them
the perfection of virtue. (Green, p. 248.)
trivSeirpos ttjs reXeibr.] Vinculum
quo omnia hominum inter se officia con
tinents ac coherent. (Beza). Love
includes and originates all other virtues.
It is the sum and substance of perfection,
as it binds together all the single virtues,
and collects them into its ample embrace.
A sweet charitable temper provides thearti-
cles of Christian attire in which we are de
fective, supplies their place, hides their im
perfections, remedies the ili effects of their
absence. (Bp. Wilson), tj elprjvrj t. 6.]
that which God bestows, J. 14:2 7, founded
on his reconciliation with them in Christ
Jesus, fipafievirw] rule as the umpire
of all their differences. Cum igitur in
perpetuo quodatn certamine versemur, vult
in animis nostris sedentem pacem Dei
omnes affectus in officio continere ; ut
vere pacem Dei, id est concordiam autore
Deo cum proximis initam colamus, ut
unanimes tandem ex superata came pal-
mam referamus. (Beza). els t)x Kal
eKXTJBTjre] ye were really called. Kal
emphasizes eVX. To this let regard be had
and reference made perpetually, as the
gracious state towards God and each
other intended and involved in your call,
and implied in its circumstances, in that
by it you form one body, united in Christ,
an eKKXijffla distinct from the world.
eixdp. yiv.] become thankful. The ad
monition arises out of the contemplation
of divine grace in their forgiveness, re
conciliation, and call in Christ.
16, 17. The Apostle exhorts them to
the practical exhibition of thankfulness.
XA70S t. Xp.] The doctrine of Christ,
The testimony of O. T. Scripture, and of
the Spirit in N.T. preaching, to his person,

550

COLOSSIANS 3. 16—21.

(ttou ivoiKB'iTW iv vfiv IrXovaiws, iv iraarj aocpla SiSaaKOvrss /cat
vovOeTovvTes eauTouy -^raXfiois Kal vfivois /cat wSais irvsvfiaTiKais,
iv ydpiTt aSovTss iv tTj KapSla vfiwv tw Kuptw. I>! Kat irdv o
Tt av 7rotrjTe ev Ao'^w jj ev i'pyw, irdvTa iv SvofaTi T\.vpiov
^Irjaov, EvyaptaTovvTEs tw Qew koi irarpt St avTov.
18 At yvvaiKss, viroTaaaeaOe TOty tctt'oty avSpaaiv, ws dvhKEV
iv Kuptw. J9 ol dvSpss, dyairaTE Tay <yuvat/cay, /cat firj iriKpai-
vEaQs irpbs auYay. 2° Ta tekvo, viraKovsTE Tois yovsvai koto
irdvTa- tovto ydp iaTiv evapeaTov tw Kuptw. 2I ol iraTepes,

work, and offices. ivoiK.. . . TrXouiriws]
Let this dwell in you as a treasure in its re
pository ((?Tjtraup6s), as a full supply in its
store-house (Topietox), whence you may dis-
creetlyminister to each other's spiritual im
provement. Cf. M. 13:52, n. TrXoutriws]
copiously, abundantly ; ever present to
the memory, furnishing the tongue, form
ing the judgment, governing the conduct.
ex irdffTj aotji.] to be joined with SiSd-
ffxovres. With all variety of wisdom in
the practical application of the doctrine
according to the age, the sex, the condi
tion, the responsibilities of the hearer.
Before SiSdtxx. we may supply ylveffBe,
from (15). Or with Lchmn. we may
take 6 X07. . . . irXovfflws as a paren
thesis, and SiSdffx. in apposition with ei-
Xdpitrroi. The A. V. and all E. V. and
Vulg. imply an anacoluthon, SiSdtrxovres
for StSdtT/toutrix, 2 : 2, n. A. 15 : 23. Or
the participles may be taken imperatively
— a force which they have not nnfre-
quently when used after and in connexion
with formal imperatives. See on (9), and
R. 12 : 9, &c, 16, &c. SiSdtTK.] in
structing in the way of duty. vovBe-
TOuxTes] warning the negligent, admo
nishing the forgetful. eauTotfs] the
second and third persons jointly ; your
selves and others ; used for the first per
son, A. 23 : 14, for the second, R. 13 : 9.
if/aXpols, k.t.X.] See on E. 5 : 19. e'x
Xdpiri] with devout affection, ttox &
ti] everything — of whatever description.
TrdxTa] all things (without exception).
ex bv. K. T.] ut Christo omnia probetis
(Beng. ); ad Christi laudem et gloriam. Quod
autemaddit Si' ourou, diligenternotandum
est, ut sciamus Deum frustra coli nisi
Christus Mediator interveniat. (Beza).
eixapiffr.] concluding the admonition
commenced in x. eix- yiv. (15). Let all
your life be, implicitly and explicitly, an
expression of gratitude to God as your
Father through Christ. Let your works
and words, as wrought and spoken in

Christ, and for Christ, glorify your Father
which is in heaven, M. 5 : 16. 1 P. 2 : 9.
18 — 21. The Apostle gives appropriate
directions to different classes, according to
their social relations in life, dxij/cex] from
dvijxw, imperf. for praes. conveying the
idea of duty incumbent and apprehended
before the admonition ; to come up to, -per
tain to; ' as is becoming,' E. 5 : 4, a. ev
Kuptw] referring to the relation and ana
logy fully explained in E. 5 : 23, 24 ; pe-
rinde, vel quatenus jubet Dominus, qui
hanc euTa£taxet o//coxop.£axdistribuit.(Beza).
S. Paul gives the same rules to the three
classes in domestic life as those which he
had given before in E. 5 : 22. 6 : 1 — 9.
Cf. 1 P. 2 : 18. 3 : 1—7. The repetition
of these rules is a proof of the importance
which the Ap. attached to domestic
Christian morals, and of the danger the
converts were in of being turned aside, or
stopping short, so as not to carry out their
knowledge into practice. p,Tj nixpal-
veaBe] do not embitter yourselves; do
not allow yourselves in peevishness and
fault finding ; nor vent upon them the
bitterness excited in your mind by others,
R. 3 : 14. ebdpetrrov iv K.] This pro
vides for the exceptional case of commands
given by heathen or depraved parents,
contradictory to the commands of Christ;,
E. 6:1, n. 1 Th. 2:15, n. ipeBlCere]
The reading napopyl^ere is preferable. So
E. 6 :4 (see n.), where only besides, ex
cept R. 10 : 19 (irapopyiw fr. De. 32 : 21,
in the sense of ipeBltTw at 2 C. 9 : 2). lva
pi) di9upwo-ix] that they may not be out
of heart; 'of a desperate mind,' Tynd.
Cr. Gen. , in the sense of ' despairing' to
please, or do right. Severe exaction of
religions duties, accompanied with de
nunciation and punishment, often pro
duces first irapopyitrpbs, then dBvpla.
Fathers are especially admonished by
name as to this. The softer nature of the
mother leads her to the contrary evil of
indulgence. But the father is more in

COLOSSIANS 3. 21—25. 4. 1—4.

551

frj epe(9t'^ere to Te/cva vfiwv, ha fih aOvfiwaiv. 22 O! SovXoi,
viraKoveTe Kara iravra Tois KaTa trap/ca /cupt'oty, fh iv dcpOaX-
fooovXEiais wy dvOpwirdpsaKoi, aAA' ev a7rAoT7)Tt KapSlas cpofiov-
fisvoi tov Qeov. 23 Ka\ ^v o ti idv iroihTs, e/c \pvyhs ipyd-
i£e<j-<9e wy tw Kvplw Kal ovk avOpwirois, 24 sISotes oti dirb
i\.vpiov airoXh^EaOB tijv dvTairdSoaiv Ths KXrjpovofios' tw yap
Kuptw XpiaTW SovXevete. 25 o c5e dSiKwv KOfitsiTai b hS'iKijas,
Kai ovk ecrTt irpoawiroXrjypla. 4 Ot Kvpioi, to SIkoiov Kal
Trjv laoTtjTa Tois SovXois irapiyBaOs, eISotes oti Kal v/ieis
eysTs Kvpiov sv ovpavois.
1 T>J irpoasvyrj irpoaKapTspsiTS, yprjyopovvTSS iv auT7? ev
svyapiaria- 3 irpoasvyofiBvoi a fia Kal irspl hfwv, 'lva b Oeoy
avoiEjrj hfiv Qvpav tov Xoyov, XaXhaai to fivaTijptov tov Xpi
aTov, Si b Kal SiSefiat, 4 lva cpavepwaw auTO wy r5et jtxe AaAij-

danger, from his stronger character of
mind and body, of irritating children by
harshness, provoking their young passions
by unjust and unreasonable commands,
and acting by mere authority more than
by persuasive and mild injunction. Bp.
Wilson. 22 — 25. e'x StpBaXpoSovXelais] Early
MSS. have sing.  -Xela. The prep, iv
notes the practice, habitual condition of life ;
miTd (btj>8.), E. 6 : 6, the principle; the
pi., the variety of occasions, cf. irpotrw-
iroXijiplais, Ja. 2 : 1. On dTrXdTTjTi, see E.
6:5, n. e'p7dfetrt9e] The difference be
tween the verbs iroirrre, ipyd^eaBe is en
tirely lost to the reader of the A. V.
' Whatever your employment is, do your
business, exert your powers on the work
from the heart ;' ' work ye of will.' Wicl.
eJSdTes] since ye know; a causal sen
tence, amounting to a temporal sentence.
Jelf, § 697. dTroXTji/'etrSe] ye shall re
ceive for yourselves, dirb K. indicating the
more remote source, the quarter whence ;
Trapd K. (E. 6 : 8), the immediate source,
' at the hands of.' ttjx dxTaTroS.] the re
compense, cf. pltrBov, M. 20 :8, n., pitrBa-
iroSofflav, H. 1 1 : 26. ttjs kXtjp.] Gen.
defining or explaining tt^x dvrairbS. Gen.
of apposition ; recompense which consists
in the inheritance, 1 P. 5:4, u. xXijp.,
as expressive of the recompense of slaves,
is in striking contrast with their present
condition, which was the very opposite of
the xXijpovbpos, G. 4 : 1,' 7, 30. Quamvis
in mundo non habetis haereditatem, sed
pars estis hasreditatis, ab hero ad liberos
transeuntis. (Beng.). Tt? 7dp K.]

for he to whom you (really) are bond
servants is the Lord Christ. See on E.
6:7. xopieirai S 77S.] The phraseology
intimates exact and full requital, E. 6:8.
irpoo-wTroXTjipia] L. 20 : 2r, n. Before
that tribunal the slave's misconduct would
not excuse the cruelty and injustice of the
master, nor the wickedness of the master
exempt from punishment the slothful, dis
honest, and disobedient slave. Bp. Wilson.
IV. I. rb Slxaiov x. ttjv Itrbr.] Justice
and equity. The former denotes a fit
maintenance during the whole of their
life ; the latter hints at the rewards they
might reasonably bestow on those who
distinguished themselves by ability and
faithfulness. irapix^ffBe] give on your
part, A. 19 : 24. Tit. 2 : 7. trapixeiv piv
Xiyerai rd Sid x^ipbs SiSbpeva, irapixeffBai
Si iirl twv ttjs ipvxvs SiaBeiriwv oiov irpoBv-
plav eivoiav. Ammonius.
2 — 4. The Apostle exhorts them to
persevere in prayer, and bespeaks their
intercessions for success in his ministry,
that he might acquit himself as became his
position and office. TrpotT/capTepetTe] Be
constantly engaged in, A. 1 : 14. 6 : 4.
Trj SiSaxy, A. 2: 42. Applied to a person,
' wait upon,' Mk. 3 : 9. Keep near to, R.
8 : I. Cf. L. 18 : 1. 7pTj7opouxTes] im
plies not merely constant assiduity, but the
condition of waiting as servants for their
master, 1 Th. 5:6, n. ex euxopio-Tio]
repeated for the third time in this short
Epistle, 2 : 7. 3 : 15. So also in Ph. 4 : 6.
E. 5 : 20. Thus does S. Paul consistently
maintain the precept iv iravri eixapiffTelre,

552

COLOSSIANS 4. 4—9.

aai.

5 'Ev aocpla irspiiraTsiTE irpbs tovs ec,w, tov Kaipov

aXaTt

i^ayopaTdfisvoi. b Xoyos vfiwv itovtots sv yapiTl,
hpTVfiivos, slSivat irws Ssi vfias ivi e/cao-TW airoKptvsaOai.
1 Td kot ifi irdvTa yvwplaet vfiiv TvyiKos b ayairrjTOS
dSeXcpos Kal iriaTOS SiaKovos Kal avvSovXos iv Kvplw, 8 ov
sirsfiyp-a irpbs vfias els avTO tovto, 'lva -yvw Ta 7rept vfiwv, Kat
irapaKaXiarj Tay KapSlas vfiwv, 9 avv 'Ovrjalfiw tw iriaTw Kat
dyairrjTW dSsXcpw, os iaTiv e£ vfiwv iravTa vfiiv yvwptovai to
iiiSe.

' Th. 5 : 18. Bipav t. X670U] favour
able opportunity for preaching the word ;
as he goes on to explain, cf. 2 C. 2 : 12.
In E. 6 : 19, Exa pot Sov/tj X670S. cf. ' the
door of my lips,' Ps. 141 : 3. Mic. 7 : 5.
A. 14 : 27, TJvoi^e tois 'iBvetriv Bipav iri
aTews. 1 C. 16:9, Bipa ydp poi dviorye
peyaXrj xal evepyris, presenting opportu
nity for great effects. to pvarijpiov
tou Xp.] a compendious term for the
Gospel, L. 8 : 10. 1 C. 2 : 7. E. 3 : 4, n.
Christianity is a dispensation of mercy
carried out by God the Son as the Re
deemer, applied by God the Holy Ghost
as the Sanctifier. SiSepai] have been
bound, i.e. am now in bonds ; bringing
before our minds the permanent effect of
the completed action. Cf. L. 12 : 7.
1 Th. 2 : 8. 4 • 13. R. 8 : 38. Ph.
4 : 18. The singular, which is imme
diately subjoined in tva qjavepwtrw, pi
XaXelv, and in an explanatory clause,
shows that by Tjpwx and Tjptx (3) he means
himself. Cf. ex Trapprjffla yvwpltrat, E.
6 : 19, n. ws Set] in the way in which
I ought to give utterance to it, i.e. e'x
TrappTjtr.a. 5, 6. The Apostle gives directions as
to their conduct towards the heathen and
gainsayers. 'Ex trotfjla] In 1 Th. 4 : 12,
evffxvpbvws. avoiding everything which
could excite their prejudices, or be a stum
bling-block, tous t?£wj the same as e'/cet-
xots, M. 13 : 1 1. ixetvois tois e'fw, Mk. 4 : 1 1.
tois Xoirrots, L. 8 : 10. 1 Th. 4 : 12, n. An
euphemistic way of describing those who
hadnotyetreceivedthe Gospelmessage. On
it^ayopa^. seeE. 5: 16. Macknightexplains
the passage of the prudence they were to
use that they might avoid persecution,
and thus gain time for spreading the
Gospel, ex xtipiTi] with sweetness and
courtesy ; iVa Sip xapiv rots dxovovtriv, E.
4 : 29. Ad commodum proximi compa-
ratus. (Beza). oXoti rjprvpivos] the
opposite of X670S traiTpbs. See on M.
5:13. As salt rendered their food pa
latable, so in their speech they were to

aim at such aptness, propriety, and judg
ment as might recommend the truth to
the hearers, Tit. 2 : 8. Cf. dpritrere, Mk.
9 : 50. L. 14 : 34. Orig. ' to prepare,'
'arrange' (Horn. Hdt.), in Att.andlaterwri-
ters ' to season food. ' cf. Plut. 11. 9. c. tj
dvarravtris twv irbvwv dprvpd iffri. elSivai
ttws] Inf. defining and explaining the
foregoing, showing what this faculty or
use of speech amounts to, so as to possess
the power of answering every man as you
ought, wtrre, with inf. would more dis
tinctly intimate result or effect, diroxplv.]
implying opposition. He is speaking of
oi l£w (5). ivi ix.] so that each may
be answered appropriately.
7 — 9. Td xar epe] a periphrasis for
Td ipa. So 3 : 22, Tots Kara trdpKa Kv
piois. A. 25 : 14, Td Kara rbv IlauXox.
All things respecting his sufferings in
preaching the Gospel, the opposition it
excited, and the success it met with. The
one article before d7aTTTjTos dSeXords be
longs to the three nouns which follow, as
all referring to TvxiKbs. iirepij/a] I
send ; or, looking to the time when the
letter would be read, ' I sent.' See on
(16) and Philem. (19). There is a similar
transfer of position, and anticipation of
time, in our use of the word ' come.' A
person writing to another says, ' I intend
to come to you.' 7Xtp to Trepi vpwv]
Many MSS. have yvwre rd irepl ijpwv,
probably from E. 6 : 22. Tychicus was
to learn the state of the Colossians for the
information of Paul, who was in great
anxiety respecting them, C. 2 : 1. Thus
Timotheus brought him intelligence of the
Thessalonians, Titus of the Corinthians,
Epaphroditus of the Philippians. Cog-
nitio autem Colossensium de Paulo non
solum in verbis praecedentibus, ut in epi-
stola ad Epbesios, sed etiam in verbis
subsequentibus, epistolae huic ad Colos-
senses propriis, satis notatur: Trdxra iplv
yvwpiovtrirdwSe. (Bengel). Turtles] has
the same signification as Lat. Felix, For-
tunatus. He and Trophimus are men-

COLOSSIANS 4. 10—13.

553

10 'Ao-5ra(^eTat vfids ' AplaTapyos b avvaiy/ndXwTds fov, Kai
Map/coy o dve\|/ioy BapvdjQa, 7rept oi? iXd/3srs ivroXas' iav iXOrj
irpos vfids, oi^aaOs avrov tl /cat ''Irjaovs b Xsydfsvos xovaTOS,
ol ovtss e/c irspiTOfhs' ovtoi fdvoi avvspyol ety tijv jSaaiXEiav
tov Qbov, otTtvey eyevT^Tro-av fot irapijyopla. I2 do-7ral£eTai
¦vfias ,Eiracppds b e£ v/iwv, SovXos XpiaTov, itovtote dywviQ)-
fsvos virep vfiwv iv Tais irpoaEvyais, iva <TT?Te TeAetot Kat
ireirXrjpwfisvoi iv ttovtI OsXhfaTt tov Qeov. i3 fap-rvpw yap

tioned together as 'Airtoxo£, A. 20 : 4. He
was sent to the Ephesians on a similar
errand (E. 6:22. 2 T. 4: 12), and was em
ployed in various missionary journeys, Tit.
3 : 1 2. According to tradition, he was
made bishop of Chalcedon. Introd. p.
470. 'OxTjtrtpw] See Philem. (8 — 14, n.)
10, 1 1. ' Aplffrapxos] A. 19 : 29, n. He
was a native of Thessalonica, and became a
companion of S. Paul, whom he accompa
nied to Ephesus. He left that city with
him, and seems to have kept him company
in hisjourneysandimprisonmentsup to this
present time. The traditions of the Greek
Church represent Aristarchus as bishop of
Apamea, in Phrygia, and allege that he
continued to accompany Paul after their
liberation, and was at length beheaded
along with him in the time of Nero. The
Roman martyrologies make him bishop of
Thessalonica. But little reliance is to be
placed on accounts which make a bishop
of almost every one who happens to be
named in the Acts and Epistles ; and in
the case of Aristarchus, it is improbable
that one who constantly travelled with S.
Paul held any stationary office. Kitto's
Bibl. Cycl. trvvaixpdXwros] R. 16 : 7,
applied to Epaphras, Philem. (23). Bap-
xdf3a] Barnabas is mentioned, as he was
better known than Mark. dveij/ibs]
a first cousin (Demosth. in Stephamim,
Orat. 1.) ; but in a wider sense a kinsman.
Cf. Lat. nepos, neptis. ^dx i?Xv?tj] Haec
summa illorum mandatorum. (Beng.).
This indicates that Mark had been for
some time under a cloud, from the cir
cumstances which occurred sixteen years
before, recorded in A. 13 : 13. 15 : 38.
S. Paul here intimates the restoration
of that confidence which had been sus
pended, and exemplifies his own direc
tions, R. 15 : 7. G. 6 : 1. This restora
tion of confidence was perfect. Mark,
under the sanction of S. Paul, is about to
proceed to Asia Minor, on the shores of
which he had deserted the apostolic mis
sion, and to which S. Paul refused to
¦conduct him a second time, six yearB

after his desertion. — Why should this
allusion be found in an Epistle to a
Church which S. Paul had not visited ?
How should they know of this censure
under which S. Mark had been 1 It was
at Perga in Pamphylia that Mark left
Paul and Barnabas, and Colossae is less
than twenty miles from the confines of
Pisidia, throughout which Mark's deser
tion and Paul's displeasure would be gene
rally known. The Churches of Phrygia
would naturally, therefore, have imbibed
an unfavourable opinion of Mark. It may
be asked, When did the Colossians receive
these commandments ? S. Paul passed
through Galatia and Phrygia a second
time before he visited Ephesus, A. 18.
In the interval he had visited Jerusalem
(a.d. 54), Caesarea, and other places, where
he would be likely to hear of the consis
tent labours of Mark since their separa
tion. What, then, more reasonable to
conceive than that he would carefully in
struct the Churches of Phrygia respecting
his change of feeling towards Mark, and
give them a charge to receive him with
due honour, whenever he should visit
them, as an evangelist of Christ ? (Birks,
Horce Apostolical, 263). Mark probably
remained in Asia Minor, as S. Paul sent
for him thence during his second impri
sonment, 2 T. 4 : 1 1. 'Iouittos] A. 18 : 7.
ofiroipoxoi] Aristarchus, M. Jesus, were
the only ones iK irepiropris. avvepyol els
r. /3oir.] So 1 C. 8:23, eis u/xds ffvvepybs.
Followed by gen. of object in 2 C. 1 : 24,
irvvepyol rijs xapas ipwv, labouring toge
ther for your joy. With dat. commodi,
3 J. 8, truxep7oI ttj dXTjt9eia. o'lrives]
' and as such,' ' in this capacity have
proved.' TrapTj70pia] which pro
perly means address, exliortation, here,
i.q. irapirybpTjpa, encouragement, consola
tion. Observanda verbi proprietas ; quod
irapapvBla est in moerore domestico, id
irapTjyopla est in forensi periculo. Beng.
12 — 14. 'ETraoipas 6 it; ipwv] Epaphras
your townsman. J. 4 : 7, n. Cf. Alas ix 2a-
Xapivos. This is added to distinguish him

si qorqM. ured eq} si 'moia siq} 0} uoi}oaf
-qo jCiuo 8qT, -uoiAqqo 0}ni passBd SBq }i
'esodjnd [buiSijo s}i paAjes SuiABq 'snq}
puB . qojnqQ 9IW °1 8Bn I«n}adj3d jo eq 0}
pog /±q peuSissp }0u seat. qoiqjA 'suBsoro
-OBrj aq} jo qoJnqg eq} 0} }ues J3}}3[ b
sem }i }Eq} aAiaouoo 0} rejn}EU ojoui jbj si
}t -uoi}isoddns b qons 0} }jossj 0} A}is
-ssoan ou si ajaqx -snsaqdg; uEq} jojebu
qomn os bbai BeoipoBrj esnBosq 'tfdoe siq}
joj pues o} pajepjo sjsai subissojoo aq}
}Bq} }qSnoq} bi }j puB 'stssotoq 0} aem.
Biq uo snoiqoAj, Xq BeoipoBtr }b }ja{ ussq
eABq }qS;m qoiqM. jo A"doo e 'suBissqdg;
eq} 0} erisidg aq} ueaq aABq o} pasoddns
XqEjaueS ijaA si siqx ["Vs? "'f-' -saidoo
jo uoi}Boqdi}raui b ajbsssosu Suuepaaj
}noq}iM. }no paixiBO sq }ou p[noo uoi}03j
'IP s.qX 'BaorpoBi tuojj 3j}sidg aq} ajno
-ojd o} jnoABapua puB * - • raBjado a}Bp
'pBaj eq }i }Eq} ajBO site} [s^TjjiiiTOJt
•ti : g -qj, z -n 'st, : 9 -g; ! paAiaoaJ uaqM.
maq} Aq jo uajrods eq praoM }i bb }i
jo imxs[Eads .'sRSidg eqx, \jj.\oj.dtjt.^
U -u 'iz : g -qj^ i 'enop eq ppioqs Biq}
}Eq} suoi}03jro usaiS pBq eq epsidg }saq
-jEa sq} ut -pB8J A'qBjauaS puE A"[oqqnd
eq pmoM J3}}8[ siq }Bq} pupil s,ja}UM
eq} uo uoisse.idmi ub sa}Boqjn; siqx [dgj>
-tntiLTJtiT} at>j.o '(z) -meqqj -Eqiosuj
puE Bqnby jo '6l : 91 -0 I puB 'S : gj
-y; -saqqmassB qEius qons jo uoriBOuma
aq} joj soyTjj/j)Tjj70 aq} sb pa}0« euo siq}
}Eq} puE ! }Uaitl3AU00 jSjOA SBA\ A}qB0O|
esoqii auo amos jo asnoq aq} }e sSui}aam
jE[no!}JBd p[eq lApoq ajoq.u aq} umij
B3A[3sm3q} Sui}BJBdas }noq}iA\ 'qojnqo
eq} jo sjaquiaui }Bq} Suisoddns £c{ uois
-sajdxa siq} JojS}unoDOE '(iSl -i) JapuBa^j
[' Jj U\jl 31 ^ "TJ rfOJ/20 (J.TJJJ dUjJ. 'ESOipOB'J JO
ijqBqojd sem SBqdcuA'ij -snjopousjj mojj
'£ I : g -}!x 'stjiu-z . snjopoidmi[o mojj
'Si ^91 "a 'si?-i"7'i\0, °S 'sodmoqtj>Tlnt£ raojj
pa}OBJ}Uoo sdBqjad si [imqiTln^s -'j. — Si
'$oidjJj.TiUv jo
uoi}obj}uoo b sdBqjaj -e^uag e A|}uap
-T.A3 . OI : y "X Z '6}B}S0dB UB '. (tl) UOIU
-sjiq^j 'stj/vdztuijj pauua} [sjiyiiy -<Z2z -d

'I 'I°A aaS 'A.tre.}sijqo o} msiBpnp uiojj
passBd puB '3}Ajesojd qstMsp b emEoaq
aq 'q}Jiq Aq naq}E8q * Suiaq '}Bq} aeod
-dns aAi ji joj pa}unoooE ajB sai}UBimoad
asaqi '° '6^ : 15 'V 'nEisaqdgr eq} snui
qqdojx q}iA\ ssbo eq} sem sb "lusasap eq}
¦us*) but o} apEru Suraq uot}oe[qb aub }no
-q}iM 'piBj -g q}iA\ jfqEn}iqEq puB ^jasjj
p8}BioossB eq }Bq} pug eM }8j^ -j>±0£ b
q}jiq .Cq }oa bbm -e-i 'uoisioranojio aq} jo
}ou sbm e^ni "S ^0,1 sjBsddB }i (i i) ihojt
[STjjinoy -J6}BM [BJ3Ui.m jo sSuuds 3]qE
-iiJBmaj amos joj snomBj sbai puE 'oqody
jo ardma} b uiojj i!}i}ouBS pamnsajd s};
p3ALI3p }T -ESaqjOEtT jo q}iou ssipn 8Aq
^L}10 B [73Y0J1770.J J, -iuOmi}S8} Siq} Sm
-jBaq joj U0SB3J iBioedsa pBq [nB,j -g }Eq}
enS.iB abui an pjOAYBiq} raoj^[ [mo'tij.o,7j77
¦81 :e '. £ : f -qx i '9 '¦ 9 3 '<*o£ ui uoi}
-Bjedo ^Bn}oajja s}i puB 'no^ BpjBMo} qtA\
}Bq} jo uoi}BUimja}ap aq} q}iA\ i(qEmJOjuoo
'qiM suiAifj aq} jo 8Di}0Bjd puB aSpajMouji
eq} ui f sqiiA pog }Bq} Suiq}AjaA8 ui ['X*9
iinvji ti? (-pajnsSB ^qnj , lion^riu.dotij
-oddyjiajt pE3J amog -30Bj3 jo }U3maild
-moo qnj jnoi SupiBq [To^^rtmdityjtaji.
•9 : z '0 x 'q^i"^ 3qH i° aSp8p»oui[ ui
jo ! os : 7>i -o 1 '3nmuB}SJepun ui uaiojS
Alnvl "FI '£• : 9 'H 'souidti 0} pasoddg
•z : g . v:\ -Ep \ioii\fj. -uoi}oe joj ssau
-ipE8.i 'aouapuadspui 'ssauuuq SuiA^duii
[3J.U.J.JJ 'ZV : g -y 'sarai} pa}B}s }B sja^Bjd
jo 'sjsAEjd iBioeds sjijbiu -}jb eqx ['Xns
-j>odji sivj. a? -z'-z 'MX1 'XXI 'fl '¦ 9
•UBrr 'snuBQ jo fpSuB 3q}q}iA\ Sai[}S3JM
qooBp ejnr 'sseu}sauJBe 0} iqBioadBa sjajaj
•$iiui>Lt> -ejBjieii |Bn}uidB Jiaq} 8}Oiuo.id
0} pajnoqBj SBjqdBdjr qoiqai q}iA\ ssau
-}saajBa aq} Suiquoeap iq 'aomnfajd sp^}
aAoiuej 0} sjnoAEapus 'jj 'i : 1 ui be '[nBj;
•g aouejj -SEjqdBdg; jo A}irapn puB
uoi}oajjB aq} }SuibSb suoi}buuibu; uaaq.
pBq ejeq} sdEqjsj [sodsTyo^T^m/ty -uos
-jad eq} jo jC}i}uapi eq} A'usp 'smEU aq} jo
^}i}U3pi eq} A\oqB A*eq} 3{iqA\ 'sjaq}0 puB
'sn}qjojqdBdg; sb auiES sq} sq 0} miq quiq}
amos }Eq} 3ouB}smnoJia eq} uiojj }uapiAa
si qOT.q.tt joj A}T.ssa3an eq} '. sjaq}o uiojj

-SiodUyjL dUxnn ndi 'midtryr da SadnyadnjL
dU dnidonmo dUx ajLaycr 'mJULiXdv' axnJLia mn ,, -axmdiLndn
Siarin mn ndit Smanioonyj na dUx inn 'hgomdhndn nisiUynna dcoamo
-on\r &x da mn ndi axnstUiojL 'UyoxjaiJLa U dirln dnjL tlajomd/Lndn
dnxo mn ql -dms)Uynna noxnn donio xnn dUx mn diocprln\r mn
'Snocpyaon niamoon^r da Snox agjonjonjLiin $1 -SiorlU^i mn 'soxUjl
-n/Ln o Sodxm o Sionnoy Snrln mxa^jnjLjm iri -layoJLnda-r^ da dmx
mn nianioonxr da dmx mn dmrln daJLn dnyojL doyl*} iaXa 1x0 mxnn

•2 1— Si -f SMVISS0100

^es

COLOSSIANS 4. 18.

555

1 O aairaafos t»J ififj Xe'j°' IlauAou. fvrjfiovevsTs fov twv
Ssafwv. h X"i°ty f1^ vfwv. dfihv.
[Tlpbs KoXaaaasis iypdcprj ' dirb 'Pwjirjs Sid TyyJKov /cat 'Ov/r-
trt'ju.ou.1

caused by the idea that a letter of an in
spired Apostle has not been carefully
preserved for the use of all generations.
If, however, we bear in mind how few of
the addresses delivered by the Apostles
are recorded at all in the Acts, and of
these few how brief a summary is given
of the mere heads of discourse, we shall
not be surprised that the Apostles gene
rally, and especially the one upon whom
there devolved the care of all the Churches,
wrote many more letters than those which
are handed down to us. The same reason
¦which is assigned for the limitation of the
number and extent of the biographical
memoirs of our Lord, may also be applied
to the limited number of letters which
have been preserved. See J. 21 : 25 (xw-
pTjtrat), 11. ' Oral as well as written dis
courses were inspired. If, therefore,
many of the former have perished unre
corded in writing, why should it be counted
improbable that some of the latter should
also have passed into oblivion ?' Davidson,
n. 144. Neander remarks, 11. 127, We

are not at all justified in asserting that the
greatest part of Paul's correspondence has
been handed down to us. 'ApxiTrTrwjAd-
dressed in the salutation to Philemon (2),
and called by S. Paul trvffTpaTiwrijs ijpwv.
Hence, and from the message here sent,
and tbe language used, it seems probable
that he was either their principal minister,
or employed in some important mission or
office. Perhaps he was left in charge of
the Church in the absence of Epaphras,
1: 7. wapeX.] received, as delivered from
someone, iv Kup.] in thy relation to
Christ, as belonging to and having an in
terest in Him. I'xo TrXTjpots] cf. irXrjpo-
tpbprjirov, 2 T. 4 -. 5. Satisfy its require
ments, give full expression to its intent.
18. 'O dtriratrpbs] His autograph
would include these words, and the admo
nition and benediction following. 1 C.
16 : 21, &o. 2 Th. 3 : 17. pvnipoveieri
pov twv Setrpibv] A touching exhorta
tion, speaking vividly to the hearts of his
readers, breathing patience, love, and en
couragement. EUicott.

IIAYAOY TOY ^n02TOAOY
h npos
$ I A H M O N A Eni5TOAH,

nAYAOS, Siafios XpiaTov irjaov, Kal TifdOeos b dSeXcpos,
QiXhfovt Top ayairrjTW Kal avvepyw hfd>v, 2 Kal ,A.ircpla
Trj dyairrjTrj, Kal ,A.pyiirlr(p tw avaTpaTtwTrj hfwv, Kal Trj /cot'
xhkov aov iKKXrjaia, 3 yapis vfiiv /cat elphvrj airo Qeov IlaTpoy
hfiwv, Kal Kvpiov 'Irjaov XpiaTov.
* EvyapiaTw tw Qew fiov iravTOTE, fivsiav aov irotovfievos

I — 3. Sitrpios Xp. 'Itjo-.] imprisoned
in the cause of Christ. His loss of liberty
arose from the faithful discharge of his
duty as a servant of Christ. E. 3 : 1.
2 T. 1 : 8. Although S. Paul makes no
direct mention of his Apostleship, he up
holds the dignity of his office (8, 21). His
friend would not feel less respect for him,
or attach less weight to his request on
this account. Tipou'eos] cf. C. 1 : I. It
is doubtful whether Timothy was with S.
Paul when he went to Rome. See on
A. 28: 30, 31. He had probably been
left by S. Paul to take care of the Church
at Ephesus ; and he was with the Apostle
when he traversed Phrygia for the first
time, when he might have become ac
quainted with Philemon. (Burton), o-ux-
ep7<p] An honourable title applied to
Epaphroditus, Ph. 2 : 25 ; to Timothy,
1 Th. 3 : 2, n. 'ATrtpio,] Appia is sup
posed to have been the wife of Philemon.
Archippus had, perhaps, recently been
appointed to the pastoral office in the
Church at Colossae. See on C. 4 : 17.
From the mention of Archippus here, and
at C. 4 : 1 7, we discover that Philemon
was connected with Colossae. It is thought
by some that Archippus was a member of
Philemon's family, and perhaps his son.
ffVffTpariwTTj] Ph. 2 : 25 ; a figurative
expression, denoting a, companion of S.
Paul in the labours and dangers of the
Christian warfare, ttj kot' olxbv trov
ixxX.] See on C. 4: 15. The Christians

probably assembled in small parties at the
houses of the principal brethren, who had
rooms convenient for the purpose. See
A. 12 : 12. R. 16 : 5. 1 C. 16 : 19. xdpis,
EipTjxTj] These are continually joined to
gether, R. 1 : 7, n. 1 C. 1 : 3. 2 C. 1 : 2.
G. 1:3. In the letters to Timothy and
Titus, xdpts, i\eos, elprjvrj. xdpis, 'that
goodwill on God's part which not only
provides and applies salvation, but blesses,
cheers, and assists believers ; that many-
sided favour that comes in the form of
hope to minds in despondency, of joy in
sorrow, patience in suffering, eis eixaipov
fStrhBeiav, grace in order to well-timed as
sistance, H. 4 : 16.' (Dr. Eadie, on E. 1 : 2).
elpijvrj, the enjoyment and conscious pos
session of the xapis.
4 — 7- Euxapttrrw] It is remarkable how
S. Paul expresses his thankfulness for the
spiritual well-being of those whom he ad
dresses, E. 1 : 16. Ph. 1:3. C. 1 : 3.
iirlTwv irpoffevxwv pov] ivi is used of
actions as specifying time, i.q. 'when I
pray,' R. 1 : 10. E. 1 : 16. ttjx d7d-
tttjx] The collocation of the words is re
markable. In E. 1 : 15. C. 1:4, the
order is irlffriv iv Tip Kvp. 'Itjo*. irai ttjx
dydirrjv els trdvras rois dylovs. Here ttjx
d7d7T7jx is mentioned first, and tous 071-
ous, which belongs to it, is removed from
it as far as possible. This unusual order
gives emphasis to the attestation rendered
to Philemon's d7dTTTj. Between ttjx
d7d7r?jx and its objecti, he mentions tt)v

PHILEMON 4—9.

557

e7rt twv irpoasvywv fov, S d/couwv crou tt/v ayairrjv Kat Trjv
iriaTiv, rtv ej^ety irpoy tov Kvpiov 'Irjaovv /cat et'y -zravTay tous
dylovs, oirws h Koivwvia Ths irlaTBws aov ivspyhs yivrjTat, iv
iiriyvwaei iraVTos dyaOov tov iv vjiiv, ety XpiaTov 'Irjaovv.
1 yapiv yap eypfev iroXXhv /cat irapaKXrjaiv iirl Trj ayairrj aov,
OTt to CT7rAa'y^a twv ayiwv dvairiiravTai Sia aov, dSeXcpi.
8 Ato 7roAA»;v ev XpiaTW irapprjaiav sywv iiriTaaastv aoi
to dvhKOV, 9 Sid Thv dydirrjv fidXXov irapaKaXw- toiovtos wv,
wy LTauAoy irpsa(3vTr]s, vvvl Si Kal Siafios 'Irjaov XpiaTov.

irlffriv irpbs t. K. 'I., from which the love
was derived. Primo loco ponitur amor,
quia ad amoris specimen hortatur Phile-
monem. (Bengel). Sttws] introduces the
subject of his prayers, 2 Th. 1 : 1 2. The
connexion between love for the people of
God and faith in Christ, or rather the
fusion of faith and love in (5) is explained
by tj jcotx. ttjs tt. trov, which is identical
with Tritrrts St' d7dTTTjs ivepyovpivtj, G.
5 : 6, the object of faith and love being
primarily Christ, a fact made manifest by
the practical exercise of love towards his
people for his sake. So that d7. and
Trior: may both have respect to rbv K. 'I.
and tous 07., the prep, irpds being used
with Kup. as appropriate to the notion of
principle and aim, eis with 07. a3 inti
mating practice and attainment. tj
k oiv oiv. t. trlffT.] Dr. Burton explains
this of charity proceeding from faith.
' S. Paul prays that the charity which is
the fruit of your faith may become effec
tive, by making known all the good that
is in us, in bringing men to Christ.' Si
milarly a writer in the Christian Anno-
tator, 11. 257, explains it of their d7dTTTj,
' that it may be energetic in drawing forth
in others thankfulness to Christ for every
good thing which appears in, and is
wrought by his servants.' This rendering
is equally good, whether we read ex Tjptx
or ex bpiv, either expression intimating
that Philemon's goodness would be taken
as an example of the character of the
Christian society, in general (e'x Tjp.), or in
Colossae (e'x ip.). Or, more generally,
that thy fellowship in the faith may prove
effectual, bringing forth fruit towards
Christ Jesus, by extorting from others the
acknowledgment of every good thing that
is in us, by their recognition of the graces
which pertain to the Christian character.
Cf. yvijfflw rixvw xara koivijv irlffriv, Tit.
1 ': 4. With e'xepTrJs, compare I Th.
2 :'i3, Xbyov Oeou Ss Kal ivepyeirai iv bpiv
toIs nttsrebovtsiv. iv e'irtyvwaei] in real

knowledge of every good. E. 1 : 1 7, n. This
erri7xwtris was the element in which the
Koivwvia would show its energy, L. 1 : 77,
n. xaplvj\ gratification, pleasure, arising
from a benefit received; 2 C. 1 : 15, tva
Sevripav xapiv ixVTe- Many MSS. read
Xapdv. ?xoV-£"] »re continually receiv
ing. TrapdicXTjtrix] support, solace.
eiri Tfj d7d7TTi] founded upon thy love ;
eVl, of the ground, motive, exciting cause
or occasion, Ph. 1:3. Ta tr7rXd7Xxa]
the seat of the emotions and passions ;
the soul, the inner man (20). 1 J. 3 : 17.
S. Paul seems to have been uniformly
much affected by proofs of Christian love
andfidelity, A. 28 : 15, n. dxaTreVauTai]
(20). Not only were many of Christ's
people indebted to Philemon for practical
benevolence in their actual need, but all
were encouraged, comforted, and inwardly
strengthened and refreshed by his holy and
Christ-like example. dSeXeje] Onthepo-
sition of the word, see G. 6 : 18, n.
8 — 14. irappTjfflav] full authority in
Christ, cf. 1 T. 3 : 13. Jos. Ant. rv. 8.
12, ol xSpot ttoXX^jx TrpSs dpaprdvovras
e^outrt irappTjfflav. Christo Buasore,
ejusque auctoritate et rei Christianas
causa. (Vater). rb dvrjKov] that which
is proper, becoming. The word occurs
E. 5 : 4. C. 3 : 18, n. toioutos] *Tria
pouit argumenta cur malit amanter hor-
tari et rogare quam imperare ; indolem
suam Philemoni pridem perspectam,
senectutem, et vincula. (Bengel).
IlauXos Trp6o-j3uTTjs] an aged man, now
too a prisoner also. He inserts his own
name, as at (19) to give distinctness, per
sonality, and authority to the statement.
Comp. 2 C. 10: 1. 1 Th. 2 : 18, n. tto-
po/caXw] The repetition of this word, and
the reference to his personal circum
stances, show with what adroitness and
caution S. Paul advances to his request.
iyivvTjaa] as his spiritual father, cf. 1
C. 4 : 15, e'x Xp. 'Itjit. Std tou euo77eXiou
eyw upas eyivvTjffa. This was a Jewish

558

PHILEMON 10^16.

10 irapaKaXw as irspl tov ifiov Te'/cvou, ov sysvvrjaa sv to'is
Seafiois fiov, 'Ovhaifiov, IX tov 7T0Te trot dyprjaTOV, vvvi Se aoi
/cat ifiol evyprjaTov, 12 ov dviirEfiypa- av oe avrov, tout' iaTi
fa ifid airXdyyya, irpoaXafiov. x3 Sv e'yw ij3ovXofirjv irpos
ifiavTov KariyEiv, lva virip aov SiaKovrj fioi iv TOty Ssafiois tov
euayyeAtou- lAt ywpis Si Ths ahs yvwfirjs ovSev hOsXrjaa iroihaai,
lva fih wy /caTa avayKrjv to ayaOov aov 17 aAAa /caTa EKOvaiov.
15 Taya yap Sid tovto iyosplaOrj irpbs wpav, iva alwviov avrov
diriyns, ovketi wy SovXov, aAA' U7rep SovXov, aSsXcpov
ayairrjTov, fiaXiaTa ifiol, iroaw Se fidXXov aoi koi iv aapKi Kat

mode of expressing the relation between a
teacher and his disciples. Philo, p. 1000
B, paXXov airbv t) oix iirrov twv yoviwv
yeyivvTjKa. 'Ovhffipov] deferred till the
end of the sentence, as if the Apostle
would not mention his name sooner than
it was necessary. dxpvarov] worse
than useless, unprofitable ; an evident re
ference to the meaning of the name 'Oxijtri-
pos, profitable (20). Lepos est in hac epi-
stola mixtus gravitate. (Bengel). dxtf-
Trep.i/'a] See on iypaipa (19, 21). irpotr-
XajSou] receive and treat with kindness,
R. 14 : 1. trTrXd7Xxa] i.q. e'pSx riKvov
(10), expressed again (17) by tis ipi, C.
4 : 9. e/3ouXdpTjx] inaluissem si licuisset ;
fix omitted as A. 25 • 22, n. Trpos
epauTox] apud meipsum. For similar
use of Trpds, see J. I : 1. Mk. 9 : 19.
1 C. 2 : 3. birip] in behalf of; more
expressive than dvrl, instead of. Onesi
mus would occupy Philemon's place, and
would discharge for him the debt of ser
vice owed to the Apostle ; a recompense
for which would revert to Philemon.
Eurip. Ale. 700, KarBaveiv iirip irov.
Siokoxtj] such services as Timothy and
Erastus rendered to S. Paul at Ephesus,
A. 19 : 22, but with especial reference to
his condition as a prisoner ; such as those
acknowledged of Onesiphorus in 2 T. 1 : 16
— 18. Setrpols t. eiayy.] imprisonment
on account of the Gospel (1), C. 4 : 3.
yvwprjs] apart from your expressed opi
nion, consent, ii s] apparently, kot' dxd7-
K tj x] because of necessity. So Kar' dyvoiav,
A. 3 : 17 ; /card avyxvplav, L. 10 : 31, acci
dentally ; xard Xbyov, reasonably, A.
18:14. tS 070 t96x trou] thy kindness,
¦j. C. 9 : 7, p7j ex Xiirtjs t) i£ dvdyxtjs. He
means that if he had retained him at
Rome in so honourable a capacity, Phile
mon would have felt constrained to for
give him, to manumit him, and recognize
him as an equal.

15 — 17. rdxa] perhaps, from the sense
of readily; 'readily conjecture,' ' believe,'
R. 5: 7. e'xwpitrfiTj] 1 aor. passive is fre
quently used in N. T. as of the middle
voice ; separated himself, i.e. departed,
A. 18 : 1. iC.7:io, n. Trpos wpav] So
used J. 5 : 35. Cf. TrpSs xaipbv, L. 8 : 13.
I C. 7:5- dTre^Tjs] The force of dirb
seems to be, ' that you may have his ser
vices without any drawback,' M. 6 : 2, n.
Ph. 4: 18. aiwxiox] a secondary pre
dicate, ' that you may have him in full,
and that for ever.' If Onesimus' had
continued a heathen, Philemon might
have had him as his servant for life, but
after that they would have been sepa
rated ; now they would be companions
for ever. (Burton). Ad earn diuturnita-
tem comparatum totum tempus absentiae
Onesimi erat horula. (Bengel). pd-
Xio-to] contains the notion of compa
rison ; distinguished above others in my
affection ; ' specially.' Tynd. and A. V.
epoi] is to be joined with d7aTr., not
dSeXtp., 1 Th. 2:8. irbtrw paXXov troi]
cum equidem eum tanti faciam quanto
magis tu facies ; vel, tibi ut popularis
etiam carior. e'x trapxl] in vita into
communi et externa, E. 6 : 5. (Vater). In
the relationship of human life ; as one of
his family and household. The natural
domestic relation was held to subsist be
tween a master and his home slaves, in
volving reciprocal duties, and often sincere
attachment on both sides. xoivwvbv]
amicum saapius LXX. ita "13!? expres-
serunt. Si quid tibi mecum. (Vater).
But the word doubtless refers to tj koivw-
vla ttjs trio-Tews (6). Cf. G. 2:9, Sefto
(totxwxias. Ph. 1 : 5, Koivwvia ipwv els rb
eiayyiXiov. 1 C. 1 : 9, Koivwviav 'Itjo-. Xp.
Ph. 1 : 7, avyKoivwvois pov ttjs x^PlT0S'
SovXov] Onesimus was evidently in do.-
mestic servitude. But among the

PHILEMON 16—24.

559

ev Kvplw. l1 et ouv ifii systs koivwvov, irpoaXaj3ov auTov wy eVe'.
et Oe' Tt tjS'tKrjai as rj dcpslXsi, tovto ifol iXXdysi. '9 iyw
IlauAoy eypa^ra Trj i/irj xeiPh hw diroTlaw- 'lva fih Xiyw
aoi oti /cat asavTov fioi irpoaocpsiXsis> 2° vai, dSsXcps, iyw
aov ovatfirjv iv Kvplw- avairavaov fiov to airXayyva iv
Kvplw. HbttoiOws t^ viraKori aov sypaypd aoi, et'owy oti /cat
virsp o Aeyw irothasis- 22 afia Si -/cat iTolfiafs fioi £evt'av
eA.7rtt^w yap oti Sta twv irpoasvywv vfiwv yaptaOhaofiat
vfiiv. 23 AtT7rai£ovTat ere 'Eiracppds b avvaiy^fidXwTOs fov iv
XpiaTW 'Irjaov, *4 Map/coy, 'AplaTapyos, Arjfids, Aou/cuy, ol

Romans, the ,ser7>jts was always distin
guished from the ergastulus, or convict
slave, and from the serous pounce, or public
slave. The civil magistrate did not pu
nish a slave for flight, except in the case
of desertion to a public enemy, but merely
sent the fugitive back to his master.
These slaves, too, could purchase then-
freedom. The facility given to sel£pre-
demption was so great, that the captives
of war usually obtained their liberty in
about six years. Beside this there were
numerous modes of manumission, as well
as of public enfranchisement. Even this
servitude, which from its mildness ought
never to be adduced as a plea for the
predial slavery which prevailed in our
West Indian Colonies, was quite incom
patible with the spirit of Christianity.
Hence the Apostle says, oixtri ws SovXov,
dXX' iirip SouXox.
18 — 20. With (18) the Ap. probably
began his autograph. ei Si ti] whatever
wrong he hath done to thee ; or, whatever
he owes. Perhaps Philemon was re
sponsible for some debts which Onesimus
had contracted. It is unnecessary to
assume that Onesimus had robbed his
master. Philemon had suffered by his
absence, and had claim for damages.
These S. Paul undertakes to pay. ^XX6-
7et]i.q. KaraXoyiaai. vocibus el rl damnum
agnoscitur sed quasi minuitur. (Vater).
It appears from this that the Apostle had
funds which he considered to be at his
own private disposal — and those not in
significant — or he could not have given
this blank note of hand to Philemon.
lypatj/a] write it. Dabam Romas. I
write this from Rome. See i C. 5 : 5, n.
11. Thuc. I. 23 has irpoiypaipa irpwrov,

referring to what he proceeds to write.
The writer passes on to the time in which
his writing would be read. So (21). C.
4 . 8, 16. tva pr) Xiyw] not to say.
o-eouTox Trpoo-o0.] owest in addition
to this that I ask ; or as something to set
down over against this. It is not impro
bable that Philemon had been a personal
convert of the Apostle. He may have
heard him elsewhere than at Colossae.
Paulo debebant hae terras propagationem
religionis Christianas, eae quoque quas non
ipse adierat. (Vater). oxaipijx] may I
have satisfaction, aor. opt. from bvlvrjpi.
bvtjpevos (eiri), bless him, Od. II. 33. Svaio,
Bis felix. Eur. Or. \&TJ. Svaio tov yev-
valov x<^Piv> Hess tbee for thy noble
spirit, Soph. 0. O. 1042. There may be
a play on the word bvijaipos, as at (11).
Velleni fructum hunc percipere ex causa
religionis Christianas. (Vater). dxdTrau-
trox p. t. trrrX.] (7), making me feel
gratified by the assurance of the cordiality
and sympathy which subsists among all
who are Christ's.
21 — 25. utto ico 77] more than compli
ance ; he intimates that if it were neces
sary, what he asks as a favour would be
enjoined by command (8). eiStis] preci-
bus obsequii spes adjungitur. (Vater).
UTrep S] above what, more than what, 1 C.
4:6. 10:13. 2 C. 12:6. Perhaps he refers
to the possibility of Philemon giving One
simus his freedom. £ exiax] cf. Ph. 2 :24.
This expectation of his release is not alluded
to in his Epistle to the Colossians. Std
twx irpoffevx- ipwv] i.e. of theColossian
Church, illustrating the d7dTTTj of which
Epaphras had brought him the assurance,
C.l;8. 'ETratppos] SeeonC.l : 7. 4 : 12.
Epaphras was not among those who went

560

PHILEMON 24, 2;

avvspyoi fiov.

25

rj yaPli T0V

Kvpiov hfwv 'Irjaov XpiaTov

fieTa tov irvevfiaTos vfiwv. afirjv.

Tllpoy <&iXhfova iypdcprj dirb 'jPwfirjs Sta 'Ovhatfov oIketov.~\

with S. Paul to Rome. He had either
been imprisoned with Paul on some
former occasion, or had been thrown into
prison from some persecution which arose
at Rome. The persons who are men
tioned as being with Paul are the same as
in the Epistle to the Colossians, except
that the term trvvaixpdXwros is there ap
plied to Aristarchus, C. 4 : 10. perd
tov irv. ip.] The preposition seems to

intimate the co-operation of divine influ
ence with human powers of spiritual ac
tion. See on peTd G. 1 : 2. E. 6 : 23.
irvevpa, the higher self-consciousness, the
' pars potior ' of our being, upon which the
Spirit of God directly acts. 1 Th. 5:23.
G. 6 : 18. ipwv; the blessing is asked on
behalf of Philemon's household or congre
gation (2), not for himself alone.

INTRODUCTION TO THE PASTORAL EPISTLES.

These Epistles are so closely connected in their subject, matter, and style
that we can hardly consider any one of the three separate from the rest.
The authorship of them was universally attributed to the Apostle Paul, till
the commencement of the present century ; when some German writers
exercised their ingenuity in attempting to question the generally-received
opinion. The grounds, however, on which they had built their strange hypo
theses are so unsubstantial as not to be wortliy of formal and serious
refutation. The question has been investigated with much more attention
than such cavillings deserve by Dean Alford and Dr. Davidson.
The time at which the Pastoral Epistles were written has given rise to
considerable discussion. The earliest of them refers to some period when
S. Paul had gone to Macedonia from Ephesus, or its neighbourhood, 1 T. 1 : 3.
We find from the Acts of the Apostles that S. Paul visited Ephesus on two
different occasions, A. 18 : 19—21 ; 19 : 1—22. On his first visit he made only
a short stay, and left to attend the approaching festival at Jerusalem,
A. 18 : 21. His next residence there was of considerable duration, more than
two years ; at the close of which period he formed the design of passing through
Macedonia and Achaia, A. 19 : 21. But before accomplishing this design he
sent forward Timotheus, accompanied by Erastus, into Macedonia, doubtless
in preparation for his own arrival, and after their departure stayed some time
in Asia (A. 19 : 22), i.e. in Lydian Asia, or Ephesus its capital. He then pro
ceeded to Macedonia and Achaia, where he certainly joined Timotheus, whom
we Snd in his company on his return from those regions into Asia. It was
not, therefore, on this occasion of quitting Ephesus for Macedonia that the
Pirst Epistle to Timothy was written.
There are, however, some who imagine that S. Paul, during his nearly three
years' residence at Ephesus (rpieria, A. 20 : 31), made a journey to Mace
donia, which gave rise to the first Epistle to Timothy; and also another
journey to Crete, after which he wrote the Epistle to Titus. Among those
who hold this opinion are Wieseler and Davidson. The objections to this
view are considerable, as it supposes the Apostle to have made two journeys,
during his residence in Ephesus, of which nothing is recorded. Moreover,
the first Epistle discloses a state of things which it is difficult to account for at
so early a period. We have peculiar expressions, and modes of thought,
which indicate a later period of the Apostle's ministry, and a development of
Gnosticism subsequent to that which appears in the Epistle to the Colos
sians. Besides this, we can. hardly suppose that false teachers would have
arisen and have attained influence at Ephesus during the two or three
years of the Apostle's ministry among them ;¦ or that the rise of evil men
and seducers could have been spoken of in the prophetic language of the
address to the elders at Miletus, if. grievous wolves had already entered, not
sparing the flock (A. 20 : 29, 30).
There can be little doubt that these Epistles were written after the expi-
VOL. II. 36

562 INTRODUCTION.
ration of S. Paul's first imprisonment at Rome ; 1 Tim. and Titus during the
period of release which S. Paul anticipated when he wrote to Philemon, and
the second Epistle to Timothy shortly before he suffered martyrdom.
The only valid objection to this date is that S. Paul, in addressing the elders
of Miletus, states very strongly that he would see them no more. The ques
tion is, whether this is to be regarded as an inspired prediction, or as the pre
vailing impression produced upon his own mind by the dangers which threatened
him. Great stress has been laid on iyd> oida, A. 20 : 25, as altogether pre
cluding the idea that S. Paul ever visited Ephesus again. But, if such a Btress
can with propriety be placed on oiSa, we may appeal to Ph. 1 : 25 as a proof
that S. Paul was released from his imprisonment at Rome, which is directly op
posite to the hypothesis of the Epistles to Timothy having been written during
the period comprised in the Acts of the Apostles. It is, however, perfectly
gratuitous to suppose that the Apostle had an uniform prescience of what was
to befall him (A. 20 : 22 ; 27 : 10).* But the language of the Apostle in
1 Tim. 1 : 3 does not absolutely imply that S. Paul ever revisited Ephesus,
but simply states that the writer, when he was on his journey to Macedonia,
desired Timothy to remain at Ephesus. We conclude, then, that the First
Epistle was written a.d. 64, soon after the termination of the Apostle's first
imprisonment at Pome, and that at the period referred to in 1 Tim. 1 : 3,
the writer was on his road to Macedonia.
The place at which it was written is a matter of conjecture. That this
was not Macedonia may be inferred from 1 T. 1 : 3, which certainly gives the
impression that the visit to Macedonia was already past ; and it is not likely
that he would write to Timothy till some interval had transpired from the time
of leaving him. The Epistle to Titus was probably written at the same time
and place as the first Epistle to Timothy. On this supposition, we must look
for some spot which admitted of ready communication with Ephesus and Crete;
for this no place would be so suitable as Corinth, or Cenchrea its eastern port.
Now it is remarkable that the first Epistle to Timothy contains some striking
coincidences with the letters to the Church at Corinth. (Comp. IT. 2: 11 
14 with 1 C. 14 : 34. 1 T. 4 : 6—8 with 1 C. 9 : 24—27. 1T.5: 17, 18 with
10.9: 8—10. 1 T. 5 : 19, 20 with 2 C. 13 : 1-4.) Moreover, the writer
indicates the possibility of his absence from Ephesus being protracted, 1 Tim.
3 : 14, 15 ; and in the fellow Epistle states that he had formed the determi
nation of passing the winter at Nicopolis. Tit. 3 : 12. What more natural than
to suppose that S. Paul wrote to Timothy on his arrival at Corinth, when his
plans were not determined upon, though he expected that some interval
would ensue before his return to Ephesus ; and that he wrote to Titus
during the latter part of his residence in that city, when he had arranged his
plans for the ensuing winter P There is thus a connexion between the first
Epistle to Timothy and that to Titus, as between the Epistles to the
Ephesians and Colossians. Both were written under similar circumstances
at the same period, and on kindred topics. According to this, these two
Epistles would be written in the autumn of 64.
We consider, then, that in the summer of 63 S. Paul was released from
his imprisonment at Pome, according to the intimations given in Ph. 1 : 25,

* Paley, Bora Paul. xi.

INTRODUCTION. 563
2 : 24, Philemon (22) ; that he proceeded to visit Crete, where he left Titus, and
Colossse, where he availed himself of the hospitality of his friend Philemon ;
that, departing into Macedonia, he appointed Timothy to stay in Ephesus ;
that he proceeded to Philippi, thence to Corinth, where he wrote to Timothy
and Titus. During the winter of 64, he stayed at Nicopolis in Epirus, near
which the battle of Actium was fought, a place well sheltered from the east
winds ; in the spring of 65 he went through Dalmatia, and visited Troas,
2 T. 4 : 9 — 13. Soon afterwards, perhaps in Asia, he was apprehended and
sent to Pome, tas Kaxovpyos, 2 T. 2 : 8, in the summer of 65. He then wrote
his second Epistle to Timothy, in immediate prospect of his martyrdom,
which is generally supposed to have occurred in 66.
There has been some discussion as to the place where Timothy was
residing when the Apostle sent to him this second letter. The general
opinion is, that he was residing at Ephesus, (1) from the similarity between
the errors which Timothy was called upon to oppose, and those denounced
in the former Epistle ; (2) from the salutations sent to the household of One-
siphorus, and to Aquila and Priscilla, as well as the caution against Alexander,
all of whom were connected with Ephesus. Objections have been adduced
against this view from 2 T. 4 : 12 ; but Timothy might have left Ephesus
before Tychicus was expected to arrive there ; and though Miletus was near
to Ephesus, yet Timothy might need to be informed that Trophimus remained
there with the Apostle's approbation and consent, 2 T. 4 : 20.
The peculiar character of these Epistles is sufficient to account for the
differences which have been observed between their style and that of the
other compositions of S. Paul. As addressed to individuals, with the view
of supplying to them a Directory for the administration of an important
office, their style is naturally less elevated, vigorous, and rhetorical than that
of missives despatched to large communities, and intended for recitation in
public assemblies. They are to be compared with the conclusions of the
other Epistles, in which practical duties, and the duties of various classes
are enforced, rather than with those Epistles as a whole, or with the doctrinal
or hortatory portions of them. The Second Epistle to Timothy, as being of a
less official character than the first, or the Epistle to Titus, more nearly
resembles the Epistles to the Churches in its general tone and structure.
Nothing can be more unmistakably Pauline in spirit and expression than the
passages 1 : 8 — 12 ; 4 : 6 — 8, which will bear comparison with the most re
markable examples of power and sublimity in the other writings of the
Apostle. The errors exposed and denounced in these Epistles are so unquestionably
identical with those whiGh in their full development became the heresies
known under the general name of Gnosticism, and were widely prevalent in the
second century, that we have not hesitated to designate them as Gnostic when
speaking of them as promulgated by the false teachers of S. Paul's time. It
is not, of course, intended that they were generally known in the Apostolic
age by this title, though there is sufficient ground for believing that the term
Gnosis was assumed by certain errorists of that age as characteristic of their
system, and accepted by S. Paul, as its conventional though inappropriate
designation. See Tertullian, De Prescript. Hcereticorum, xxxiii., xxxiy.
36— "8

nAYAOY TOY AIIOSTOAOY
h npos
TIM OOEON
EniSTOAH nPQTH.

1 TTAYA02 a7ro'a-ToAoy 'Irjaov XpiaTov kot iirnayhv
JLJL Oeou awThpos hfd>v Kal Kvpiov 'Irjaov XpiaTov Ths
iXirlSos hfd>v, 2 TtfioOew yvrjaiw Te'/cvw iv iriaTBi- yapis, eAeoy,
elprjvrj dirb Qbov iraTpbs hfd>v Kal XpiaTov 'Irjaov tov Kvpiov

rjfiwv.

3 KaOws irapeKaXead as irpoaf sivai iv 'Etpecrw, iropsvbfsvos

I. i — 2. dTroiTToXos] ' an Apostle, ' in
the higher and more especial sense. ' As
this Epistle may be most naturally re
garded as an official letter, the Ap. appro
priately designates himself by his solemn
and official title. Cf. 2T. 1 : 1. Tit. 1 : 1—
4. In Philem. the Ap. in exquisite accor
dance with the nature and subject of that
letter, styles himself simply Sinpios Xp. 'I.'
(EUicott). xar' iiriTayTjv] in the same
sense as kAtitos dTr6trTo\os, P. 1 : 1; a more
direct statement of divine appointment
than Std BeXr)paros Qeov, 1 C. 1 : 1. E. 1 : 1.
The iTTirayi] was the result of the BiXrjpa.
ttjs iXirlSos r)p.] the substance and
foundation of our hope. Cf. Tit. 2 : 13.
C. 1 : 27, Xpttrrbs iv ipiv ij iXirls ttjs-
S6f>7s. Ps. 65 : 5, iirdKovtrov ijpwv 6 Geos
d ffWTTjp rjpwv, t) iXirls irdvTwv twv Trepdrwv
ttjs 77JS. In eo solo residet tota salutis
nostras materia. (Calvin). Comp. Ph.
1 : 23; 3:20, 21. 2 C. 5:8. C. 3 : 4.
I J. 3 : 2, 3. TipoBiw] See A. 16 : 1,
n. 17 : 14. 19 : «. 20 : 4. K. 16 : 21,
b ffvvepybs pov. 2 C. 1 : 1, d dSeXgibs.
Especially commended to the Corinthians,
1 C. 16 : 10. rixvw iv irltnei] Cf.
Philem. (10), tou ipov rixvov Sv iyivvrjaa.
1 C. 4:i4, 15. 7X77tr£w] true, genuine,
Kard koivtjv irlffriv, Tit. 1 : 4. Cf. the
attestation to Timothy, Ph. 2 : 20, from

which we may infer that his like-
mindedness with S. Paul was that of a
'true son in the faith' to his spiritual
parent. ttix dxpifirj xal iirip tous
dXXous Trpds airbv bpoibrrjra. Chrysost.
Xdpis, ?Xeos, elpTjvrj] x<*pis is the
freeness of the divine love to man as a
sinner ; eTteos, a love of pity to man as a
sufferer. Hence, in the divine mind the
iXeos precedes the X"P'si E. 2 : 4, ttXou-
trtos wx ex eXeei x.t.X. (8). ^dptW itrre ae-
trwff pivot. Tit. 3 : 5, 7. In J. 3: 16, rrydTTrj-
ffev marks the iXeos, iSwxev describes the
xdpis. But in the reception of the divine
blessing, the x°V"s (pardon) must precede
eTieos (mercy), or, as in the collect, 'the
pitifulness of thy great mercy.' The guilt
of sin must be effaced before its misery
can be allayed. Hence, in the soul of
man eTleos is the effect of x<ty7'S, and elprjvrj
is the result of both. Cf. L. 1 : 78, 79,
Std OTrXd7Xxa iXiovs .... els bSbv elpijvijs.
See Trench's Synonyms.
3, 4. KaBws] To this protasis there is
no apodosis, for it is unnatural to supply
one at (18). Similar instances of anaco
luthon may be found at E. 5 : 12. G.
2 : 4 — 6. 2 P. 2 : 4 — 8. Here we may
supply outw Kal vvv trapaxaXw. See
Winer, Gr. § 62. TrapeK-dXetraJ Comp.
its use, A. 27:33. K. 12 :i. E. 4:i;

1 TIMOTHY 1. 3—7.

565

ety Ma/ceo ovt a v, lva irapayyslXrjs Tial fih iTspoStSaaKaXsiv,
4 frjSs irpoaiysiv fvOois /cat ¦yeveaAo'ytaty aTrepavTOty, atTtvey
XrjThaEis irapiyovai fdXXov rj olKovofilav Qeov Thv iv iriaTBi-
s to Se TeAoy Ths irapayysXlas iaTiv dyairrj e/c KaOapds KapSlas
Kal avvBiShasws ayaOhs Kal iriaTews dvviroKp'iTov, ° wv Ttvey
ao-To^jJcravTey i^erpdirrjaav ety fiaTaioXoylav, 1 OiXovTSS Eivai

followed by tva, 1 Th. 4 : 1. 1 C. 1 : 10.
2 C. 8 : 6. Chrysost., dxove rb irpofftjvis
irws oi SiSatrxdXov Kixpirrai pwpfj, dXX'
olxirov trxiSov. The irpotrpeivai does not
assert that the Apostle was in Ephesus
when he urged Timothy to stay there ; he
may have been at Miletus or Colossae.
This journey to Macedonia is not related
in the Acts of the Apostles, but occurred
some time after the close of the Apostle's
imprisonment at Home, A. 28 : 30. See
Introduction, p. 563. We may consider
the language of A. 20 125 simply as the
conclusion of the Apostle's mind, the infe
rence which he drew from repeated inti
mations of approaching danger, trapay-
7e/XTjs] command with authority; a
much stronger word than irapaxaXeiv.
Tit. 1:11, 13, iiriffTopllTeiv, iXiyxeiv airo-
Topws. eVepoStSao-KaXetx] to play the ;
teacher of strange doctrine, 6:3; ' dis
torted truths,' Siesrpappiva, A. 20 : 30,
n. Cf. SiSaxaJs Troi/ciXats x. fexats, H.
13 : 9. That these teachers were mem
bers of the Church is evident from the
consideration that Timothy had authority
over none others. erepoSiSaincaXeix is in
form analogous with irepojTvyeiv, 2 C.
6 : 14 ; the verbalized derivative of erepo-
Si5dtr/caXos (cp. KaXoStSdtritaXos, Tit. 2 : 3).
As the eiayyiXiov of the Gaiatians was
'irepov, from its assimilation of Judaical
elements, eo here the SiSatrKaXia was
eripa, from its commixture with an un-
edifying (4), vain (6), and morbid (10)
theosophy. (ElMcott). pi 8 ois] heretical
legends by which the Gnostics corrupted
the facts of Christianity. 76X60X07.
direp. ] interminable lists of gnostic ema
nations, als ouSex irepalverai, by which no
end is gained, unprofitable. Chrys. ouSex
Xpijaipov. Eor the rise of these, see Intro
duction to the Colossians, p. 467, and
notes C. 2 : 8, 21. These were introduced
by Judaizing teachers, who mixed up their
philosophical views with Christianity.
They pretended to possess a philosophy
(yvwais) which penetrated into hidden
mysteries, and despised a, simple faith in
revealed truth (irlaTis). it]Ti\ffeis] en
quiry; discussion, J. 3 : 25, dispute on

theological questions'; cf. A. 25 : 20, frjTTJ-
para, subjects of dispute ; A. 15 : 2. 25 : 19.
irapixovff 1] promote, give rise to ; with
olxov. present; kottous napixeiv, M. 26 : 10.
So irpdypara napixeiv, Hdt. I. 155. olxo-
xop. 9.] God's dispensation, the scheme of
revelation, ttjx iv tt(o-t.] which has its
ground (subjectively) in faith ; an assent
given to the divine testimony from the cre
dit due to the proposer, and not from philo
sophical speculation (7xwtris), or a ' verifying
faculty.' Most verss. and commentators
render as if oUoSopla were the true reading.
Neander applies 7exeaX. to the origin and
descent of angels, similar to the later
gnostic pneumatologies ; and remarks, that
any one who forged the Ep. for the purpose
of employing the authority of Paul against
the rising gnosis would have more exactly
marked the subject of controversy.
5 — 7. Se] whereas. Te"Xos] the ultimate
object, the scope. Cf. ireXeiiiB-n, Ja. 2:22;
TeXeiwBwtri, attain their consummation, H.
11:40. irXrjpwpa, It. 13 : 10. T7js irapay-
7 e X.] the doctrine you have to deliver( 1 8) ;
tva irapayy. (3), 7rapd77eXXe ravra, 4 : 1 1.
dydirij] see on 1 C. 13 : 1. iK KaB.
KapS.] springing out of a pure heart,
M. 5:8, n. ffvveiSTjtx. d7at7.]isuotmerely
rectitude, or consciousness of right, but
the state of a mind cleansed from the defile
ment of sin, H. 10 : 22, ippavrtapivoi Tds
KapSlas dirb trvveiSrjtrews rrovrjpds, and the
habitual practice described by S. Paul,
A. 24 : 16. 2 C. 1 :12. irlffrews dvviro-
xplrov] the principle and foundation (4) of
purity of heart, and of a good conscience ;
faith that is not acting a part, as is done
by those ol Sixaiovvres iavrois ivwiriov twv
dvBpwirwv, L. 16 : 15. Contrast the lan
guage used of the false teachers, 4:2;
6:5. ' T. 3 : 8. fix] ' which objects,' re
ferring to the irlffTis, trvveiS., xapSla, and
not to the d7dTTTj only, as is generally
understood from the A.V. In dffToxh-
tsavres, there is the metaphor of missing
the mark, 6 : 21. fCf. Ph. 3 : 14, KaTd
trxoirbv Siwkw. When persons do not make
these internal dispositions their aim, they
leave the right path, and turn aside to vain
talk. Cf. Ja, 1 : 26, ptj xaXtxa7W7wv

566

1 TIMOTHY 1. 7— io.

vofoSiSdaKaXot, fh voovvtes fnTE a Xiyovai fhre irspi tivwv'
Sia/3sf3aiovvTai. 8 o'lSafisv Se oti kuXos b vdfos, idv tis ovtw
vofilfws yphTai, 9 etowy touto, oti SiKalw vdfos ov keItoi,
dvdfiois Si Kal dvviroTaKTOis, daB^iai Kal dfapTwXois, avoaiois
Kal /3e/3i;Aoty, iraTpaXwais ko.1 firjTpaXwais, dvSpocpdvois, IO Trop-
voty, dpaevoKo'iTais, dvSpairoSiaTais, ypevaTais, iiridpKois, Kai e'iti

yXwatrav airov, dXX' airaTwv KapSiav airov,
tovtov pdraios rj BprjffKela. On i^erpdir. cf.
2 P. 2 : 15, KaraXiirbvres ttjv ei&eiav bSbv.
BiXovres] affecting, C. 2 : 18; giving them
selves out as teachers of the law, i.e. of
the Jewish law, while they understood
not (ptj xoouxtcs) its nature or design as a
temporary expedient, G. 3 : 19, R. 5 : 20;
or its weakness as unable to justify and
impart saving health, R. 4 : 14, 15; or
what the things are, such as sin, holi
ness, grace, man's condition in this life,
concerning which (StafiepaiovvTai) they
make strong asseverations. ' Men who
corrupted the material enactments of the
moral law, and founded idle fables and
allegories in Judaism, letting in latitude
of morals and unholiness of life ; not ho
nest men speaking lucidly from convic
tion, but men depraved in conscience (Tit.
1 : 14, 15), and with legends putting forth
things obscure to themselves.' (Alford). In
the first member it is said they do not un
derstand the matter they are talking about,
in the second that they mistake the matter
about which they make strong assertions.
8 — 11. otSapev Si] we know however ;
wpoXoyrjpivov tovto xal StjXox iari,
(Chrys.l; introducing a caution ; as if to
guard us against the reaction of casting
the law aside, because some abuse it.
xaXbs] R. 7 : 12 — 16, in accordance with
divine holiness, justice, and truth, ho
nourable to the Creator, beneficial to the
creature. tis] 'a teacher,' de doctore
loquitur. (Beng.). Hence xpvrai, employs
it in teaching, voplpws] in accordance
with the design of God, as a means of
awakening repentance, as an instructor to
bring us to Christ, and as a directory of life
to the godly, according to the principles of
Gospel truth (11, n.). The word may be
used with a play on xopos. elSws touto]
being aware of this, that the law is not
laid down for a righteous man . SiKalw]
one who is in Christ ; who has put on
Christ as the Lord our Righteousness, R.
13 : 14, and lives according to the maxim
of our great exemplar, irpitrov itrrlv rjpiv
irXijpwffai irdtrav SiKaiotrivrjv, M. 3 : 13.
2 P. 2 : 21. Our word law denotes

something laid down as a rule of conduct.
Eur. Ion, 1047, ouSeis ipirbSwv Keirat
vbpos. Thucyd. II. 37 (vbpoi) 6V01 iir'
WQjeXela twv dSiKovpivwv Kelvrai. Xen.
Mem. IV. 4. 22, tous birb twv Bewv Ketpi-
xous vbpovs. The sentiment is equivalent
to R. 6 : 14, ou 7dp eore birb vbpov, dXX'
birb XAPiV' &• 5 : 18, el irveipari dyetrBe,
ovk itrri birb vbpov. ib. 23. dvbpois K.
avviroraKTois] for lawless persons and
insubordinate. The article is omitted as
denoting character, Mk. 2 : 17, n. This
pair of adjectives denotes those who set
human rules and discipline at defiance.
The next pair refers te those who have no
reverence to God (do-e/3.), and openly
transgress (dpapT.). Cf. 1 P. 4 : 18, n.
Prov. 11 : 31. The third pah- describes
the wantonly profane, who ' have alto
gether broken the yoke and burst the
bands.' The dxitrios is unholy, not merely
from lack of reverence, but from the ab
sence of inward purity, 2 T. 3:2. We
next find enumerated those who violate
the second table of the law, irarpaXipais,
prjrp., smiters of father or mother.
dXodw, thresh. dxopaTrooto-Tats] The
verb dx5paTro5£^w is worse than the simple
SovXbw, as it implies the selling the free
men of a conquered place, and conveying
them as slaves to distant countries, kid
nappers. The most flagrant transgressions
of the sixth, seventh, and eighth com
mandments are named. They all rank
among the unnatural. This association of
the slave-dealer and slave-holder's crime
with parricide and sodomy is worthy of
remark. iiribpKois] Perjury is men
tioned in Deut. 19 : r8. iiribpKoi sunt et ii
qui quod jura verunt non faciunt, et ii qui
quod falsum esse norunt jurati affirmant.
(Raphel). e'l ti irepov] whatever else is
opposed to healthy teaching; i.e., the
teaching which imparts spiritual health.
Philo has tous iryia/xoxras X670US. Hdt.
HI- 33, byialvetv tppivas, to be sound in
mind. Plut. ttjs dbiatpBbpov Kal vyiaivoi-
ffTjs iraiSelas. Tit. 2 : 1, n. dxT^KetTat]
Cf. dvriKelpevot, adversaries, L. 13 : 17.
21 : 15. 1 C. 16 : 9. ravra dXXTjXots dx-
Tt/cetTat, G. 5 : 17. KOTd t6 eiayyi-

1 TIMOTHY 1. 10—14.

567

ETspov t^ vyiaivovarj SiSaaKaXla avTt'/cetTat, IJ KaTa to evay
yeXiov Ths Sd^rjs tov fiaKaplov Qeov, b iiriaTevQrjv iyw. l2 Kal
XaPlv ^X03 TV ivSvvafwaavTl fe Xpiarw 'Irjaov Tip Kvplw hfd>v,
oti iriaTov fie hyho'OTO Oifsvos et'y SiaKoviav, '3 tov irpoTEpov
ovto pXaacprjfiov /cat Siwktijv Kal v/3piaThv dXX' hXshOrjv, oti
ayvowv iirolrjaa iv diriarla, I+ U7repe7rAeoVacre Si h X^Pls T0^
Kvpiov hfwv feTa iriaTews Kal ayairrjs Ths iv XpiaTW 'Irjaov.

Xtox] in conformity with the Gospel; to
be joined with voptpws xPVTal' The right
use of the law is essentia] to the reception
of the Gospel, ttjs 56£tjs] So the Gos
pel was first announced as 56£a iv iij/l-
trrois 9etp, L. 2 : 14; ' the Gospel of the
glory of God, ' as A. 20 : 24, rb eiayy. Trjs
xdpiros t. 0., the glad tidings which give
the answer to the request of Moses,
'Show me thy glory,' Ex. 33 : 18.
34 : 6. ' The simple possessive genitive ;
the glory which essentially belongs to, and
is immanent in God.' (EUicott). paKa-
piou] Not only on account of his own
immutable and essential perfections, but
on account of the riches of his mercy in
this dispensation to man. The grace of
the Gospel is in accordance with the eter
nal felicity of the Deity. The law was
for the condemnation of sinners to shut
them up under sin, G. 3 : 22, the Gospel
for the saving of sinners and the minis
tration of forgiveness. See Ellicott. We
may compare the Homeric phrase, pd-
xapes Beol, and the Jewish phrase =p ' J
Jv$!|;"J always occurring after the name of
God in Maimonides and ancient Talmu-
dical writings. See on 2 C. 11 : 31. S
iiriffreiBinv] cf. R. 3 : 2, eiriaTeiBijirav rd
Xbyia. I C. 9 : 17. t Th. 2 : 4. The po
sition of iyw marks its emphasis ; the
mention of the classes in (9, 10) reminds
him of the mercy he had himself received,
on which he dwells in the most glowing
terms. 12 — 14. rip ivSvvapwaavrl pe] who hath
given me strength to fulfil the ministry,
seeing that he put me into it esteeming
me faithful ; as if ?i9eTO, Tryrjffdpevos. The
verb and participle are used similarly to prj
Xdt9Tj pe irpoffireffwv, lest he come upon me
unawares ; or tpBdvw eiepyerwv, I am the
first to show a kindness. Sri] inasmuch
as, seeing that, L. 7 : 47, n. Some would
take the passage thus, 'I thank our
Lord, that he accounted me faithful, of
which he gave proof, putting me into the
ministry.' Cf. 1 C. 7 : 25i yvwprjv SlSwpt
lis ijXeT]p.ivos birb Kvpiov iriffrbs elvai. On

Siaxovta cf. A. 20 : 24. t6x irpbrepov
Svra] such an one who was formerly.
bf3piirTTJv] one who added personal in
sult to persecution ; as in the instance of
Hanun, 2 Sam: 10 : 4. Cf. A. 8 : 3,
iXvpalvero rijv iKKX. 22 : 19. 26 : 11,
Tjxa7Kdfox jSXafftjjTjpeiv, k.t.X. guilty of
the grossest outrages, such as were com
prised under the term iippis in Attic law.
TjXeTj(?7jx Sri] I had mercy shown me,
seeing that. ayvowv iirolrjaa may be
rendered, I knew not what I did in my
state of unbelief. Cf. L. 23 : 34, Ildrep
d0es airois oi yap o'lSaai rl iroiovtri.
S. Paul states a fact that mercy was
shown to him, and by Sti the circum
stances under which that fact occurred.
His offences were so grievous, that but
for the mitigating circumstances, he could
not have been forgiven. His blasphemy
would have amounted to the unpardon
able sin, if he had committed it with the
knowledge and convictions possessed and
felt by the personal enemies of our Lord.
See J. 9 141. 15 : 22. It is often said
that S. Paul obtained mercy because he
was sincere. He was sincere in acting,
not from love of gain or from a malevo
lent disposition, but from a sense of
duty ; but he was not sincere, if we con
sider that sincerity binds a man to avail
himself of all the means within his reach
to ascertain the path of duty. He waa
of the class described by our Lord, J.
16 : 2, 3. He was the victim of a deceived
conscience ; he did not use the means (as
he did afterwards, A. 24 : 16) to preserve
his conscience in an enlightened and sensi
tive state. Cf. 77. 19. uTrepeTrXedxairex]
abounded beyond my ill deserts. R.
5 : 20, virepeireplffffevffev. 2 Th. 1 : 3,
iirepav^dvei. perd Trio-Tews] in con
nexion with, ' accompanied by ;' grace,
producing faith, thus removing him from
the diriffrla, R. 3 : 24, E. 2 : 8 ; faith en
lightening his mind, removing ignorance,
revealing what God had done for him, and
thus producing love. TijsexXp.] which
is in Christ. Faith and love have their
only true centre in Jesus Christ ; it is only

568

1 TIMOTHY 1. 15—10.

IJ> iriaT.bs b Xoyos Kal iraarjs diroSoyhs d^ios, oti Xpiaros
'Irjaovs hXOev els tov Koafov dfiapTwXovs awaat, wv irpwTOS eifl
iyw- l6 aAAa Sia tovto h^hOr/v, 'lva iv ifiol irpwTW ivSeltrjTai
'Irjaovs XpiaTos tijv iraaav fiaKpoOvfilav, irpbs viroTvirwaiv twv
jueAAovTwv iriaTSVEiv iir' avrw et'y i^wr)v alwviov. l1 tw oe
jSaaiXei twv aiwvwv, dcpOaprw, aopaTip, fidvw aocpw Qew, Tifh
ko.1 Sb£a els tovs aiwvas twv aiwvwv afihv.
18 Tavrrjv Thv irapayyeXlav irapaTlOsfial aoi, Te/cvov
TifidOee, koto Tay irpoayovaas eiri ae irpocprjTBias, 'iva aTpaTsvrj
iv avTais T^rjv koXtjv aTpaTsiav, *9 e^wv iriaTiv Kat ayaOhv
avvelSrjaiv, rjv Tives dirwaap.evoi irspi ttjv iriaTiv ivavayrjaav-

when we are in union with Him, that we
can be endowed with those graces.
EUicott. 15 — 17. iriffrbs b Xtryos] Faithful is
the saying. This phrase occurs re
peatedly in the Pastoral Epistles, 3 : 1.
4:9. 2 T. 2 : 11. Tit. 3 : 8, and has
been justly appealed to as a mark of the
later apostolic age, when certain expres
sions were acknowledged as Christian
axioms. iriffrbs, worthy of credit ;
dipevSrjs xal dXijBrjs. Theod. Cf. Rev.
21 5. 22 : 6. irdfftjs ottoSoxtjs] of
every kind of acceptation. 2 C. 9 : 11,
irdirav dirX. Philo Jud. II. 410, pbvos
dTroSoxTjs dittos. Polyb. I. 5. 5, 6 X670S
dTroSoxTjs TU7xdxei. Cf. a7ro5e£dpexoi, A.
2 : 41. Omnem acceptionem omnium
totius animse facultatum meretur hie
sermo. (Bengel). TjXCex] See on J.
16:28. 18:37. J J- 4:14. ffwtrat]
infin. after verbs of motion to express the
object, L. 19 : 10, like the Lat. supine.
irpwros] Such was his view of himself
in conformity with 1 C. 15 : 9. E. 3 : 8.
This was a consequence of his deep
humility ; we are not, however, bound to
consider that no one had ever sinned to
the same extent. 5td tovto] assigning
a reason for the mercy shown him. ex
<?pot TrpttiTw] in my case as an instance
of the chief of sinners, as a notable ex
ample, Christ Jesus might display his
utmost long- suffering, ttjx irdaav paKpoB.,
his whole (perfect, complete) long-suffer
ing. So Plato, Gorg., iv tovtw t) wdaa
eiSaipovla itrnv. viror iirwtriv] a gene
ral representation, sketch, outline, Lat.
adumbratio, set forth, exhibited for the
contemplation of those who were (twx
peXXtWwx, M. 24 : 6, n.) to believe on
him. So David, Ps. 32 : 6. Connect els
iwrjv alwv. with 7rnrTeiieix, believe so as to

attain to life eternal. Cf. H. 10:39. TV
Si jSaffiXel t. al.] Now to the King of
ages (eternity). Tobit 13 : 6, bipwtrare rbv
fiaffikia twx aiwvwv. Ecel. 36 : 17, 7x16-
iroxTai TrdxTes oi iirl ttjs 777s 6Vt o-i> Kuptos
et 6 Qebs twx aiwvwv. Cf. Is. 9:6. 26 : 4.
Ex sensu gratise fluit doxologia. R.
11: 33. De gratia certos inprimis juvatme-
moria seternitatis, ceteros misere terrentis.
(Beng.). dtpBdprw] So R. 1 : 23, almost
in the sense of immaterial. dopdTw]
Vide quam perversi sint, qui Deum, quia
non vident, negant. (Beng.). 6: 16, tjjws
o'ikwv dtrpbtsirov, Sv eXSev oiSels dvBpwirwv
oiSi ISeiv Sivarai. pbvw Getp] Cf. 6 : 15,
p6xos SvvdffTTjs. Jude (25). p6xos So-ios,
Rev. 15 : 4. 'to God alone:' trbabw is
doubtless an interpolation. See Is. 42 : 8.
18 — 20. irpottjrjrelas] intimations of
Timothy's fitness for the work of the mi
nistry and suitableness to be Paul's com
panion, which led the Apostle to him ;
or the suggestions of the Spirit by which
S. Paul first chose Timothy (4 : 14), and
directed him to his different spheres of
labour, A. 16: 3. 17: 15. 19 : 22 ; also
A. 20 : 23.' 21 : 4, 10, 11. Compare
the designation of Paul and Barnabas
to the work, A. 13 : 2. iv aurats]
that encouraged, strengthened by these
intimations, clad in them as spi
ritual armour, thou mayest war the good
warfare. Similitudo a re militari ; a re
navali (ivavdyrjffav). ijv] refers to dyaB.
triveiS. (S). dTrwo-dpexot] having thrust
aside. Cf. A. 7 : 27, 39. 13 : 46. R.
11 : 1, 2. It is from violence done to
conscience, to the first suggestions of a
healthy conscience, that faith is lost, or
that falsehood is received in its room (6).
Recedit invita ; semper dicit, Noli me
liedere. Qui earn retinet, fidei navem non
facile frangit. (Bengel). <?xaud7Tjo-ay]

1 TIMOTHY 1, 20. 2. 1—4.

569

20 <Sv iaTiv 'Yfisvaios Kal 'AXi^avSpos, ouy irapiSwKa tw SaTava,
'lva iratSsvQwai fih fiXaacprjfieiv.
2 LTapa/caAw ovv irpwTov iravTwv iroisiaOai Sshasis, irpoa-
svyas, evTeu^e/y, svyapiaTlas, virip iravTwv avOpwirwv, 2 virip
paaiXewv /cat 7ravTwv twv ev virspoyrj ovtwv, tva 'hpsfiov /cat
rjavytov piov Siayw/isv iv iraarj svaEJBela Kal asfivoTrjTi. 3 tovto
yap KaXov /cat airdSsKTOV ivwiriov tov awThpos hfwv Qeov,
4 by TravTay avOpwirovs OeXei awOhvai Kai sis iiciyvwaiv aXrjOslas
childlike confidence.' (EUicott). twx iv

made shipwreck with regard to thefaith. t^jx
irlffriv, objective, i.e., have fallen into fatal
error. Trepi ttjx dXTjt9eiax i)ffTbxrnffav, i. T.
2: 18. 'Tpe>aios] Probably the same who
is mentioned with Philetus, 2 T. 2 : 17.
'AXe|axSpos] mentioned also as 6 xa^-
Keiis, 2 T. 4 : 14, the same, perhaps, as the
Jew of Ephesus, A. 19 : 33. ir a pi-
owKa Ttji Sttr.] whom I delivered to
Satan, (aor. referring to some particular
act on a past occasion), that they
may be instructed by punishment or dis
cipline (7rai5eut9wtri, I C. 11 : 32), not to
bring the name of God into discredit.
This infliction, whatever it was, whether
by taking no notice of them, or by formal
censure, was designed for the recovery of
the parties, cf. 1 C. 5:5. See on L.
6 : 22. Ne incidant in blasphemiam, rea-
tumque plane consumment, sibi et aliis
nocentiores. Facto fidei naufragio, blas-
. phemise periculum adest. Potuit illos
vexare Satanas ; ad blasphemandum adi-
gere non potuit. Bengel.
LT. 1 — 4. TrpwTox] First of all, therefore,
in point of importance, I exhort. The
oSx seems to glance at 1 : 3, Kai9ws irape-
xdXetra lva TrapayyeiX-rjs, having the force
of continuation and retrospect, ad ea quse
antea posita sunt lectorem revocat. Trotei-
irBai] admits of the rendering ' be com
posed,' as carmina facere, make verses,
pvBov TroiTJffai, hence ttoitjttjs, irolrjpa. Cf.
irpoaeixetsBai (8). There is no particular
distinction between SeTjVeis, irpotrevxas,
and we frequently find them mentioned
together, as E. 6 : 18 ; Ph. 4 : 6. Trpotr-
evxi) has been explained as atrrjais dya-
8wv, prayers of a general kind, and Sitjffis
as uTrep dTraXXa7Tjs Xvirijpwv Ixerela, re
quests like those in our Litany, (a Set), im-
ploratio gratias in necessitate quadam spe
cials (Bengel). ivreii^eis] intercessions;
requests concerning others. Cf. the mean
ing of the verb, A. 25 : 24. R. 8 : 27, 34,
11:2. H. 7 : 25 ; ' prayer, in its most in
dividual and urgent form, in which God is
personally drawn nigh to ; the prayer of

iirepoxv bvrwv] those who are in high
station. Such was the practice of the
Jews. Joseph. B. J., II. 10. 4, 'IouSafoi
Trepi piv Kaiaapos xal tov Sijpov twx'Pw-
palwv Ms ttjs ijpipas Bieiv itpatrav. lva
. . . - Sidywpev] Hence the subject of
petition on behalf of kings and rulers wiU
be their conduct toward the Church or
Christianity, ijpepov] not used by clas
sic writers in the positive, rjpepaios is used
instead, from ijpepa, an adverb ; i)pepi-
trrepos occurs Xen. Cyrop. VII. Under a
settled and tranquil government we can
hardly estimate the blessings of peace and
quietness. Jer. 29 : 7. irdtrrj euo-e/3e(a]
practical piety of every kind. The
use of ttSs is as in Ja. 1:2. E. 1 : 8.
eiaeiHela, from a well directed reverence
3: 16; 4:7, 8; 6 : 3, 11. 2 T. 3:5.
Tit. l:i. 2P. 1:3, 7; 3: 11. ffepvbrrjTi,
decency and propriety of deportment, 3 : 4.
Tit. .2 : 7. It is not meant that we are to
expect the direct promotion of eitrifleia
and trepvbTTjs from the conduct of kings
towards us ; but that peace and quietness,
and freedom from persecution tend to pro
mote these virtues. The Ap. is speaking
of heathen authorities, and in times marked
by frequent persecution. KaXbv] honour
able, good in itself, likely to win over the
hearts of your enemies ; cf. R. ] 2 : 1 7. 2
C. 8 : 21. 1 P. 3 : 16. ttj tfjiuei itrrl KaXbv
. , . . rip 6etp Se dTriSeKTox. Theoph.
exwTriox] Heb. ''J37' in the mind and
judgment of, 5 : 4. cf. R. 14 : 18. o-wttj-
p 0 s] our Saviour, namely, God ; itwttjp is the
epithet applied to God in the salutation,
1 : 1, 4 : 10 ; to God and Christ in Tit. 1 : 3,
4 ; 2 : 1 1— 13 ; 3 : 4—6. S s 8 iX ei] seeing
his will is ; assigning a reason for dTro-
SeKTOx. TrdxTas dxt9pwTrous] Tit. 2:1 1,
n. Chrys. el iravras dvBpairovs BiXei
uwBrjvai cIkotws birip dirdvrwv Set eixeaBai.
awBrjvai Kal . . . iXBeiv] to be saved
that is, to come, &c. xal, epexegetical
J. 17 : 3- First, the end is named, thtn
the means. So in 2 T. 1 : 9. els iiri-

570

1 TIMOTHY 2. 4—8.

iXOsiv. s ety yap Oeoy, ety Kal fiEa'tTrjs Qeov Kai avOpwirwv,
avOpwiros Xpiaros 'Irjaovs, b Sovs iavrbv dvTiXvrpov virep
irdvrwv, to fiapTvpiov Kaipois Idiots' 1 els o irsOrjv iyw Krjpv^
Kal airoaToXos' dXhOetav Xiyw iv XpiaTW, ov -drEvSofaf otoa-
aKaXos iOvwv iv ictaTst Kai aXrjOeia.
HovXofai ovv irpoaevyEaOai tovs dvSpas iv iravTi tottw

7xwtrtx] to full acquaintance. The force of
»the prepos. iirl is marked in I C. 13 : 12.
E. 1 : 17, n. dX7jt9e£as] practical and
saving truth, as revealed in the Gospel.
5 — 7. els ydp Qebs] This assigns a rea
son for the preceding statement. God is
One in essence, and purpose. We may be
sure that he treats none with partiality or
caprice. In R. 3 : 30, the unity of God
is insisted upon to show that, under the
Christian dispensation, no preference is
assigned to the Jews over the Gentiles.
' One' for 'all.' petriTTjs] one who goes
between two parties as an interpreter ; a
medium of communication, like Moses,
G. 3 : 19, 20, as an intercessor, peace
maker, H. 8 : 6 ; 9 : 15 ; 12 : 24. LXX.
for rVOV3' Job 9 : 33, 'neither is there
any daysman (arbiter, Dathe) betwixt us
that might lay his hand upon us both.' Po-
lybius uses the word, xxvin. 15, 8, of a
peacemaker, and XI. 34, 3, SidXvaiv petri-
reieiv, negotiate peace. The unity of the
mediator is made parallel with the unity
of God. The mediator is one only, be
cause of his union in nature with God.
But he could not be mediator unless
united in nature with man, ' because his
humanity is made prominent dvBp. Xp. 'I.
It is very clear that the Mediatorship of
Christ does not consist in interposition
merely, but in amalgamation of natures,
and also in reconciliation of the opposed
parties, God and man. It is as mediator
that he gave himself dvrlXvTpov iirip irdv-
twx. dvrlXvrpov] cf. Tit. 2 : 14. The
same in meaning as Xirpov, Mk. 10 : 45, n.
the price paid for expiation, or for procur
ing the liberation of another by ransom
or forfeit, ilJpNJ. D1H& 133- The
act of delivering is Xirpwais, or dTroXurpw-
o-is. The Xirpov was applied (1), to buy
back, by paying the price of what had
been sold, Lev. 25 : 25 ; (2), to redeem what
had been devoted, by substituting some
thing in its place, Ex. 13 : 13. Is. 43 : 3.
In this sense Christ Jesus substituted him
self as our ransom, with the Father's full
consent, 1 J. 4 : 14. H. 10 : 7. The force
of dvrl may be ' in room of,' as M. 2:22.

denoting 'exchange ;' permutationem quS
veluti capite caput et vita vitam redemit.
(Justin). uTrep TrdxTwx] in behalf of
all men, R. 8 : 26, 31. 2 C. 1 :6rforthe
advantage of. J. 1 5 : 1 3, uTrep twx tplXwv
airov, instead of his friends. UTrep Tjpwx,
1 J. 3 : 16. UTrep ' points to the benefit
conferred by Christ upon us, dvrl to his
substitution of himself in our place.'
(EUicott). to papripiov] the subject to
be testified in Gospel times. The great
fact of his having given himself a ransom
for an, is that which is to be testified by
his servants in the times of the Gospel,
2 T. 1 : 8, 10. So 1 J. 5 : 9, ttjx paprv-
plav twx dxt9. , the matter testified by men.
xaipois IS.] 6 : 15. Tit. I : 3. see on G.
6 : 9. quse res, quod sua ipsius morte
omnes homines redemisset, testimonii suo
tempore usque adsuum de coelo reditum ab
Apostolis dicendi argumentum esset.
(Fritzsche). els 6 iriBijv x.t.X.] soil.
papripiov cui testimonio dicendo consti
tutes sum praco. (Fritz.) With KTjpuf
cf. 1 C. l:2i, Std ttjs pwplas tov xrjpiy- .
paros. dXrjB . . . y/euS.] This solemn
attestation of his appointment arises from
his present view of the grandeur of the
Gospel contrasted with the sentiments of
his previous life, 1:13. The last clause
seems to be equivalent to SiSdaxaXos
irlffrews dXtjBivTjs iv tois iBvetri' cf. E.
3:8; though irlaris may refer to the
subjective faith, dXTjt9eia to the objective
truth of the doctrine. dXrjBela logically
follows irlaTis, hsec ad illam aditum re-
ciudrt. (Justin). J. 8 : 32.
8 — 10. irpoaeixetsBai] The use of this
word to express the offering of prayer,
seems to support the idea that iroieltrBai
(1) refers to the formation of a liturgy.
tous dxSpas] the men in opposition to
Tds yvvaixas (9). iv rravrl t6ttw] sc.
in every place of prayer. Or i.q. 1 Th.
5 : 1 7, dSiaXeiVTws irpoffeixetrBe. Bengel
unites it with tous dvSpas, ubicunque sunt
homines, ibi sunt, a quibus et pro quibus
precesfiant. btrlovs x^pas] hands which
have not carried out evil designs, Ja. 4 : 8,
u. Job 17 : 9, xaBapbs x^ipas dvaXdfioi Bap-
tros. And see Is. 1 : 15. Ps. 24:4, duwos
Xepal. 2 Mace. 5 : 16, Tats piapais xeP°'^

uoi^uAres nreirre txeqs pan 'SaiJBaq-prrqo
B}i qSnojqq ApjBS }q§nojq oq j[Bqs 'joao
-Moq 'xas aqj, [sg irjj.3jjtf.gnj> -oooi
 OTg -XI 'J 'J 'uorjljtj JO puiui 0AI1,U3AUI
eq} Aq uoi}jassB s;q} jo uoisuudxo mjJap
-uom eq} SAjasqo 'l : g -qj '¦u.vrlmmiio A3
'•!¦ 'S 'Qt 'dj9S "f '¦ bi ¦ ZZ 'V 'ajrpijrnf "?
•rr-ZZ'T 'ijumLiJAs -jq •(faSuaq;) 'mjsrlda
ttj tmadglfaAf 'oi : ag -iira^ sisujqd
Buupiinig -sn}B}s smoissajSsuBj} sn^noos
-qns a^ciailo.1 uresspupB jamas uiduoijdaoap
jn}munT 'Is : gg -y 'oquoquq iniA sraiui
-ou 'isjjjjcjvdvji. A3 o[(i rano }aja3qoo 3}0JB
snoLft. •£ : IX '0 s 'noxtyo TjjLdnotmji dj.
A3 it3jjlu.rjjt.Ufc /.Tjjjg; S7<jjjj o •aojssajgsuBJ}
ui paAjOAui sbm 'poAiooop A*pqSno.iOq}
Suraq [77j)7j^(tj.TjjiTj5j -(laSaag) '^idra
-op smnoBj 'B}daoap smpoBj 'sj,33op }Baq
-op uou jno ounu hin ajniuopnn }Baqap
uou jairara jno jn}aoop -pooaead nsja^
'Li : g -uoq '}iSEnsjad ta pas }idaoap
uou uinjiA jai[nui . }idaoap uiajaqnui suad
-.log •A'rsnorosuoo pouuis [k^tJij-Tjjiti xno
¦ubcuom aq} jo uoi}buiioj aq} o} porpzo si
uo;}aa}}B ajeqM 'dgnjj.xf '6'\\ "0 r UI
'skL sfcx oJirp ttnoX 'itojimdQtiy Agj. sq3Q o A30
-vxjj.3 'f, : z 'nog -Abto aq} suoiqSBj J8}}od
aq} bb }snf 'punojS sqo, jo }snp eq} raojj
ulSuo siq Sujo/BDipui . popjnom 'pauijpj
[U,gj}ip\ji3 -jred oq^ jo }SJg aq} [soj-mt/ji
•fi : i>x "0 I 'jo '£ : ^ 'toji.sdj.TjL3 xno ui poiid
-mi 'jUTVo^tioj/ no }irapuadap -uijut [mAi?
¦nis^Tjijinofc -qoisopj -puuqsnq jaq jsao
}t pjO[ o% 'jrasjoq jo uoi}ob aire} oo. [A13J.
¦a 3 g ix tj -puim srq ai sbm mbj auras eq} }nq}
SuiMoqs}qSnoq} jo uoriBioosSBaq} 'eSBssBd
quibs eq} jo }xa}iioo aq} mojj suosBaj piBj
"g (£i) OJOH "isjinsidnx noji so-i(!7j ivx noJ>
b.tfiodj.jjoji'B U tioj> TjrfgrfTj ntjj. sqdji '91 : £
¦nog si 09, poiiojoj mbt oqj, •rtjgjjsjjjjiij.oM.n
uiaqT, Sinjgpjo mist oqo, 09. oouojojoj u
tCq poo.iojaa si qoiqM. l tin Dm ltjIajt srDjjjU.\jT
-X3 S77JJ. A3 timrin ssjtrottnL ttj 't£ : f\ 'Q 1
•JO -aumoAi jo sopsua^oTjjTiqo Snimoooq
oq; su paziuSoooj ojb 'ejii oi^soraop ui iqiA
-1}0T3 pUB 'tC9,I[lOO0 [TJjXtUJtjt A3 -Sl  II
•01 : g ui po}B.ioninu9 ojb sb
s^.iom pooS qong 'aiit/jjOjI q}iM U9HB3, oq

01 'S5( joii pooS jo sopoBjd sqo, Aq [tt m $ » L ?
Ato Id 3. pg ')untij,9S uiojj paqsmSuio,
-sip bb ,'joddtqsJOM, lskeJ3j>03g 'i£ : 6 T
•jf) -si osjnoosip oq} qoiqta. 9,noqB 'pog
jo diqsjOM. oq j, [¦f}}j>03ff 'wgji3\\^UjrijL3
ADiiJiTjdsg nosQ 'u 'W30.1J '%%y -qdosop
•S0lt3Tl0\X3t,I.TjjL3 AllJ.3dTJ 'l 'Z 'I "itt9/i2"U3X
•o.ioq pasn si 'KX.VJ13 sb asn uo}jo sas. qoiqAi.
p.io.M B '. asiuiojd , jo asuas aq} m; ajaqAi
-asig; '11:9 'sa}aajaj as ajjd 'sa}ua}ijojd
[S7TJ/1?TTO!(;Y3X.1tj.!1? 'SotIjxjjT Atojiurli
sto3jingA3 (f AtojjindX smssfgidsji. rax AmXjdj.
sUxoXJirlf A3gm%3 0 Xno '£ : g "d I -pjoS
q}iai poniAi.}.ra}ni 'jreq pa}iBI<I -ssja^y PnB
'SSRT '>S3C1 Vav ?ao'n J° SuipBaj aq} si juj;
[thentfX ij. AiDT>rH.3\jr, -AmnlngiJt.3 «
VJ3J.vdxiJL3 ATJ.J13 dAnuodttjmo 'i£ : \ -ooBpi *
•ATjepnjd o}ui 0}B.iana3ap T\\a. i}sapoiu
qopiAi }noq}iAi 'ssaupaputm-puuos [sdnnn
-odqj.mti -aAjasaj ApBtnoM jo s}iinii aq}
SuissBdjaAO uiojj 6J[nuqs qoiqAV iouapua}
b 'ssau}SBjamBqs , 'i}ai.ido.id jo asuas b
[s 3 0 g 7 ij -ajn}i}saAur XBOuoqdB}am b 0} a}B
-ijdojddB si (01) TjTg : aidiouud SuiiuBdmoo
-i)B aq} tj-utV '. ajn}i}S8Aui |bo}ob aq} sassajd
-xa A3 -BappJB pa}iqiqo.id snouBA Ajioads
0} spaaoojd uaq} aq puB f |3JBddB sno.ioo
-ap ui ['rlDox tiyoj.jJ7jxTjx A3 uaqiouB
auo in SupfBj,! -a}ndsip puB uoissBd jo
oSbuSubi aq} paonpoj}ui sami}araos nam
'sja.fB.td ujapora sb rreM sb aAi.}imijd m
'}Bq} a}Bmi}ui 0} smaas 'jaA^Bjd q}iAS. uopran
-uoo ui 'uoi}nBO siqx "^mA 'oifoidsost-p
's}i[Snoq} Suisoddo jo uoi}BUja}]B aq}
suBaui }r aiaq} puy -B}qSnoq} pj}qnop
jo pasn si ;oT7'.DT'!oY»7g ajaqii. aSBSSBd
Apo aq} si g£ : f% -^ •££ : 6 "7M W.^
pajBdiuoo '9V : 6 •"[ ui 03 -«mTyjj7X.0YTJTg
¦ji AmrlenlXoL sjdmX 'ti : g -qj ,-q}BJA\
0} asij aAiS qoiqM sa}ndsip jo jBap Sui
-daair , '¦ a}ndsip prre t{}bjm ^bmb Sui}}nd
[^oyuTg -v -/.dp s;dmX ¦? : \ "j\ii 'ao-
'sorldd*. 'i : gg -ptj 'ao- sorrirtodvp og '£ : f
•Aag 'mgjx soioiit; S7dj ¦£ 1 : g -rj 'soiAudno
TJiivdij) "jo }uq '[Bnsnun si *maj aq} ui
snojstq ujjoj aqx 'nogjg3JL3 AmdnD&nD \0d3X
sm\lj.cJ3cj smj. - • ¦ • Tjj^isgsxriATp Am3\iJ>vcJ
AP)\XV .•iLl} t-^ ?w^ tAmAfeJr1'o\ tinsxjj udsj ¦oj.

U 'UgUxnJLU nno rlnoyt w ti 'DC3 n-L?3 tl*Q-°'oyJLa SoxmdjL dnA,
rlnpY't £,. -niXnj>U da vodia yy?o 'Sododn diaxdagnn aono 'mjLadx
-iJLa nno diammoio ao inmdnL zl .tihnxoJLn (uonjL da mxadngdnrl
niXn&U da Udnr It -drngmtn dmLda 10 'dnia^jasioag SmdarloyyaL
-iLnJLa di^wdnAi lajLadjL o yyis OI '73Y9i,(iyoJi. mrljjixnrli U SinxidnL
-dnrl U mDndX U di£>nribayjL da UrI 'Snxnna diarlj)on SUdnj>odd>ms>
t*~ i* j >¦ t > \ > - /r
mn Snoom nxarl mirlj)on liyoxjonxnn da Snnmdn/L Snx mn Smx
v.-<Jtv, , v,V l- V*.
-nnjjm x .noriAiLoymo mn SU/tdo SidmX SndiaX Snomo SnxdodmjLa
/ > O v* V.v5v.wtv, - , » J I

US

•t'i— 8 % AHXOKIX I

572

1 TIMOTHY 2. 14, 15. 3. 1—4.

Si yvvh diraTrjOsiaa iv irapaj3aaei yeyovs. l& awOhaETai oe bia
Ths TEKvoyovlas, iav fielvwaiv iv ir'tarsi /cat ayairrj Kai ayiaafw
fiETa awcppoavvrjs.
3 ITto-Toy b Xbyos' Et Tty iirtaKOirhs dpiysTat, KaXov 'spyov
iiriOvfiei. 2 Aei ovv tov eiriaKoirov dvsirlXrjiTTOV Elvai, fias
yvvaiKOS dvSpa, vijcpaXiov, awtppova, Koafiiov, cptXd^evov, StSaKTt-
kov, 3 fih irdpotvov, fih irXhKTijv, fih alaypoKepSh, aAA' iirteiKh,
dfiayov, dcpiXdpyvpov, * tov ISlov o'Ikov KaXws irpoiaTafievov^

in the highest sense, if they continue, &c.
The first clause refers to the general con
dition of the sex, the second to the case of
individuals. The rexvoyovla is the state
in which the penalty pronounced on the
.woman takes effect. Gen. 3- 16, iv Xi-
Trais ri^rj rixva. With Std cf. 1 C. 3 : 1 5,
avrbs Si awBrjaerai, ovtws Se ws Std
trvpbs. I P. 3 : 20, SietrwBTjtrav Si Sbaros.
ffwtppoffivTjs] as in (9), soundness of
mind, not running into extravagance of
feeling and sentiment, trwajpoffivrj Xiyerai
dirb rov trwas ras qjpivas e^eix. (Chrys
ostom). The opposite of dxoXaffla (Thuc.
m. 37), dKpatrla (Xen. Mem. IV. 5), and
denotes an entire command over our pas
sions and desires, so that they receive no
further allowance than right reason ap
proves, Tit. 2 : 12. Plato, Symp. 196 0.
§ 22. rb Kparelv rjSovwv xal .itriBvpiwv.
Describitur munus roulieris (TeKX070-
xta) in antitheto ad munus docendi et
gubernandi. Non agitur hie de propria
salutis causa ; sed denotatur conditio sive
status in quo mulier salutem -«it assecu-
tura, quamvis non admisceat sese func-
tioni virili. to manere (pelvwtnv) prajsup-
ponit rb stare in fide. (Bengel).
III. 1 — 7. The Apostle has all along
had in view the ministers of the word in
hi3 previous instructions and cautions,
1 : 3 — 8, 19, 20. 2 : 1, 2, 8, 12. He now
proceeds to specify the characteristics of
the various orders. iriffrbs b X070S] The
expression signifies that such a Baying,
common among Christians, was a sound
and true one. It is applied to the prin
cipal facts and truths of our religion,
1 : 15. 4:9. Hence the eTritrKOTTTj' must
have been by this time a well-known and
established office, a status of a certain
class among Christians. KaXou ipyov]
honourable employment, 1 Tb. 5 : 13.
2 T. 4 : 5. Tit. 3 : 14. t6x iirltrx.] the
bishop. Art. referring to iirinxotrij in
11). The singular is used throughout,
whereas, in speaking of SiaKdxot, the pi.

is used throughout. dxeTr£X7jTTTox] not
open to be attacked (dxey/cXTjTox, Tit. 1:6).
Thuc. V. 17, airbs rois ixBpbis dveirlXTj-
tttos. See on dxipaioi, M. 10 : 16. Theo-
doret, ptjSeplav Trpbqjairiv pipipews irapi-
Xetx StKaiax. Qui non dignus est reprehen-
sione etiamsi reprehenditur. (Tittmann).
Episcopo immediate opponuntur diaconi
(8),itaque presbyterum includit. (Bengel).
A. 20 : 28, n. Dean Alford would uni
formly translate iirltrxoiros overseer, and
eiriffxoirrj overseership. ' Thus we should
avoid identifying it with a present and
different office, and take refuge in the
meaning of the word itself, which bears
an important testimony to the duties of
the post.' ptas yvvaijtbs] Some of the
Fathers understood this as a prohibition,
not only of polygamy, but of divorce. If
the latter, we may conclude, from the
analogous phrase, which cannot refer to
polygamy (ivbs dvSpbs yvvrj, 5 : 9), in the
case -of the widows who should be entitled
to reUef from the Church, that the prohi
bition applied to cases in which the first
marriage had been dissolved, not by death,
but by divorce. Divorces in those days
were so commonly brought about from
criminal motives on unjust or insufficient
grounds, that to avoid all appearance of
evil the Apostle enjoins that such second
marriages should be a disqualification for
the iTTicxoTrrj. (Macmichael). XTj0dXtox]
vigilantem animo, active (11), Tit. 2: 2.
xtj0w, vit/ilo. Opponitur hoc somnolentia?
et socordiae quae peccat in defectu. xtj0w
ubi solum ponitur notat utrumque, et
vigilare et sobrium esse, et per metony-
miam unum sumitur pro altera, 1 Th.
5 : 8. sed ubi yprjyopiw et XTjtriw conjun-
guntur (1 Th. 5 : 6), hoc proprie significat
sobrium esse, et opponitur rip peBitsxetsBai.
(Bengel). Sieyrjyeppivov xal irpotrxoireiv
rb irpaKriov Suxdpexox. (Theodoret). Alive
and awake to duty, irwtppoxa] of a sound
mind ; free from the transports of passion.
Kbapiov] of well-ordered demeanour;
decorous and courteous. Kbapiov Kal

1 TIMOTHY 3. 4—10.

573

TeKva eyovTa bv viroTayh fETa iraarjs ae/ivoTrjTOS- *> el Se tis
tov ISlov oIkov irpoaThvai ovk oTSb, irws iKKXrjalas Qeov iirifsXh-
aETai ; " fih VEocpvTov, "iva fih TvcpwQsls ety Kpifia ifiiriarj tov
SiafioXov. 1 Ssi Se avrov Kal faprvplav KaXhv eyeiv dirb twv
b^wOev, 'lva fih ety dveiSiafov ifiiriarj Kal iraylSa tov Sia/3dXovi
Ata/covouy wo-auVwy asfivovs, frj SiXdyovs, fh o'lvw iroXXw
irpoaiyovTas, fh alaypoKepSsis, 9 ej^ovTay to fivarhptov Ths
iriaTews iv KaOapa avvsiShasi. IO /cat ovtoi Si SoKifaXiaOwaav

QjBiypari xal axhpari xal flXippari Kal
fiaSlffpari' wtrre Kal Std tou trwparos tfial-
vetrBaiTrjv ttjs ipvxris trwttjpoirivTjv. (Theod.).
>oiiX6{exox] Implying that he would be
supplied with the means, or would be
one who had the means for exercising hos
pitality. So alffxpOK. dtfjiXdpy., imply
facilities for getting and amassing money.
Cf. 5 : 17, 18. SiSajfTiK6x] having the
ability, and being on the alert to teach ;
instructive in discourse, irdpotvov] one
who is the worse for wine (8). ttXtjkttjx]
associated with SpylXov in Tit. 1 : 7. The
reference is probably to the treatment of
slaves or children. eTrteiKTj] gentle, for
bearing, Ph. 4 : 5, n. tjjipeiv elSbra rd
irpbs airbv irXTjppeXT^para. (Theodoret).
Opposed to the petulance and boastful-
ness of the irdpoivos, as dpax. to ttXtjk.
and dqjiXdpy. to alffxpOK. dpaxov] 2 T.
2 : 23, 24. Tit. 3 : 9. Not a polemic;
not contentious, tfnXbveiKos, I C. 11 : 16.
irpoiffrdpevov] acting weU as head, tov
Srjpov irpolffTOffBai, Hdt. III. 82. ol irpo-
effTrjKbres, the leading men. See on 1 Th.
5 : 12. o-epxdTTjros] describes right de
meanour in enforcing authority ; keeping
children in subjection with all dignity. oiK
olSe] is ignorant (how to, &c); meaning,
' is unable to, &c.' Luke 11 : 13. impeX-fi-
tserai] take care of; a different word from
irpoarTtvai. The iirlffKoiros is not the head
of the Church in the same sense, as the
father or master is head of the household.
The words are frequently used as synony
mous, ol QjdffKovres irpoeffrdvai ttjs irbXews
xal iiripeXeiaBai, Plato, Gorg. veba/vrov rbv
eiBis ireiriffTeiKOTa KaXei' iyw ydp Qjrjalv
itpirevtra, (Theodoret). Metaphora a
plan tis, J. 15:2. Neophyta fere luxu-
riantem habent virorem ; recens conversus
cruce nondum maceratus est. (Bengel):
tou 5ia/3oXou] the judgment into which
the devil fell, 2 P. 2 : 4. J. 8 : 44. 1 J.
3:8. Jude (6). lva pi) rvtjjwBels]
that he may not, through the fumes of
conceit. tu0os, smoke, mist, cloud, con
ceit, vanity, as darkening a man's intel

lect. Hdt. VI. 5, tvojovv Tiva els iXirlSa
peijrbvwv irpaypdrwv, to puff him up. dirb
twv i£ w& e v] at the hands of those with
out, who are not gathered into the Church,
1 C. 5 : 12, 13. C. 4 : 5. 1 Th. 4 : 12 ; i.q.
ol XoiTrot, 1 Th. 4:13. See on Mk. 4 : 11.
L.8: 10. SxetStvTpAx] Diabolus potest an-
tistiti malis testimoniis laboranti plurimum
excitare molestiae, et per se et per homines
calumniatores, 5 : 14. (Bengel). It is
meant that by falling into the bveiS. he
would fall into the snare of the devil. The
bveiSitrpbs would prove a trKdvSaXov, to
the injury of his usefulness, and thus the
object of the devil would be gained. One
of the devices of the devil to injure the
Gospel is to spread evil reports against
the lives of the Christians. But iraylSa
tov S., as used in 2 T. 2 : 26, intimates
actual captivity in Satan's net. Hence,
probably, the Apostle means to represent
that there is great danger that a bad repu
tation (founded, perhaps, on a man's past
evil life) may lead to bad conduct. This
koXt) paprvpld is still' required in the tes
timonials of a candidate for Holy Orders,
where the subscribers testify that they
have not at any time heard anything to
the contrary of bis- having lived piously,
soberly, honestly. — In tov ISlov otxov it is
obvious that the Apostle assumes that in
most cases a minister will be a married
man ; that he is to set an example, and
be ti-iedas-a master of a household, and
father of a family. Tb his inspired wis
dom the Romish Church has opposed the
folly of sacerdotal celibacy, which is con
demned explicitly in 4 : 3.
8 — 13. The SidKOvoi are recognized as
an order of Church officers distinct from
iirlffKOTroi, in Ph. 1:1. Little can be
gathered from the present passage as to
the duties of the office ; but what is said
leans to its spiritual rather than its secu
lar character. S1X670US] Theophylact
explains it, dXXa tjjpovovvras xal dXXa Xi-
yovras, xal dXXa roirois, xal dXXa ixelvois.
11. IX. 313. pi) ... a laxpoKepS.] abusing

574

1 TIMOTHY 3. 10—15.

irpwTov, Eira SiaKove'iTwaav aviyKXrjroi ovTey. IJ yvvaiKas waavTWS
aefivds, fh Sia/3dXovs, vrjcpaXiovs, iriaTas iv iraai. I2 SiaKOVoi ea-
Twaav fids yvvaiKOS dvSpes, Te/cvwv /caAwy irpoiaTafievoi Kai twv
IS'iwv o'Ikwv. i3 ol yap /caAwy cW/covT/travTey (3a0fibv iavrois KaXov
irepiiroiovvTai ko.1 iroXXrjv irapprjaiav iv iriaTei Trj iv XpiaTW 'Irjaov.
'4 Tavrd aoi ypacpw, iXirll^wv iXOsiv irpos ae t dyiov
x5 eav Si fipaSvvw, lva slSrjs irws Ssi iv o'Ikw Qeov dvaaTpicpsaOai,

their office for purpose of gain. Origen
describes the deacons as StotitouxTes Td ttjs
iKKXrjfflas xPVpard. Cyprian speaks of
the deacon Felicissimus as pecuniae com
missi* sibi fraudator. rb pvtrrijpiov.
ttjs Trio-Tews] is the same as (16), rb
ttjs eitreftelas pvar. The revelation of the
person of Christ, R. 16 : 25. 1 C. 2 : 7—
10, G. 1 : 16, diroxaXiipai rbv vlbv airov
iv ipol. the hidden truth which was con
tained in the faith ; on which faith exercised
itself. SoKipa^eVt/wtrax] See onMk.
8 : 31. L. 9 : 22. dviyKXrjToi, unimpeach
able characters ; iyxaXiw, bring a charge ;
iyxXrjpa, accusation, indictment. 7uxat-
Kas] the women who were to serve as
deaconesses, ministras, R. 16 : 1 — 3, n.
TritTTds iv Tract] applicable to persons
holding a responsible office, Tit. 2 : 10.
pvTj Sta/36Xous] slanderers. This corre
sponds to prj SiXbyovs (8), 5 : 13, qjXiapoi
Kal ireplepyoi, XaXovtrai rd pi) Siovra.
Eurip. Phasn. 298 —
(ptA6i//oyox Se XPryjLta OtjXeiSiv el/>v,
crjxiKpas S1 atljoppds rjv kafiintri roiv Aoywx,
TrAetous eTrettrttjepoucrtx' tjSovtj Se Tts
yuxatift, pTjSex yytes aAA^Aots Aeyetx.
fiaBpbv k.t.X.] are acquiring for them
selves honourable standing in the Church,
and much confidence. The latter is a lo
gical sequence from the former. With
irepiiroiovvTai, cf. A. 20 : 28. 1 Th. 5 : 9.
ex irlffrei] the foundation, the base of
the irapprjffla. H. 4 : 16". I J. 4 : 17. in fide
eaque in C. J. collocata. With (12) cf. (2).
14 — 1(5. Taura 7pd0w] These things re
specting the duties of bishops and dea
cons. The Apostle at the time of writing
had the prospect of joining Timothy at
Ephesus. This is fatal to the hypothesis
that this letter was written on his second
visit to Macedonia, when he purposed to
spend the summer there, and to winter at
Corinth (1 C. 16 : 6), before he returned to
Asia. Moreover, at this time Timothy
had been sent into Macedonia, A. 19 : 22,
and from 2 C. 1 : 1, we learn that he was
with the Apostle on a circuit through that
province. iXir. i\8eiv irpbs tre] lan
guage favourable to the supposition that

S. Paul had not been recently at Ephesus.
See on 1- : 3. rdxiov] sooner than I
choose to say. The Apostle provides for
the contingency of extending his labours
by a visit to Epirus and Dalmatia, in which
case his meeting with Timothy would be
long delayed. edx. Se. fipaSivw] The
Apostle was writing from Corinth or Cen-
chreae before he had formed the intention
of wintering at Nicopolis. Hov.Apost., p.
295. dxao-TpetpetrOai] to conduct thy
self. Lat. versari, 1 P. 1 : 17. E. 2 : 3.
The instructions themselves show the
great occasion there was for circumspec
tion and care. exoifKwOeou] the blessed
company of faithful people, in whom God
dwells by his Spirit. E. 2 : 19, oiVeibt rov
Qeov. 2:22, ex § Kal upets ffvvoiKoSo-
petffBe els KaroiKTjTTjpiov tov Qeov iv Ilxeu-
pari. Cf. 1 P. 4 : 17. H. 3 : 2, 6. eK-
KXvffla] 7ri|3 See on exxX., A. 9 : 31,
' the New Covenant people of God, with
spiritual reference to their sacramental
union in Christ, and communion with one
another.' (EUicott). Qeov ffixTos] to
denote his personal and quickening pre
sence. iSpalwpa] the basement, i.q.
BepiXios, 2 T. 2 : 19, omne id, cui ut
primario et prse ceteris insigni innititur
aliquid. (Wahl). ffrvXos] the interme
diate iSpalwpa, the final support of the
building. What the pillar and base are in
architecture as supporting the capital,
such is that organized body the Church of
Christ, as witness, teacher, and maintainer
of the revealed truth which the Apostle
unfolds as rb ttjs eitrefiS. pvffTrjpiov. The-
odoret, oIkox Oeou xal ixxXrjulav twv treiri-
ffrevKbrwv rbv triXXoyov irpoffTjybpevtre.
roirovs iqjTj trrvXov Kal iSpalwpa ttjs dXTj-
Belas. iirl ydp ttjs irirpas ipTjpeitrpivoi xal
dxXbvrjroi Siapivovtri, xal Std twv irpay-
pdrwv KTjpuTTOxres ttjx twx Soypdrwv dXrj-
Belav. Calvin, Doctrines administrandaj
munus, quod Deus penes ecclesiam depo-
suit, unicum est instrumentum retinendsa
veritatis ne ex hominum memoria pereat.
There is an awkwardness in this inter
pretation, according to which the Ap.

1 TIMOTHY 3. 15, 1 6. 4. 1.

575

»7Tty eo-Ttv EKKXrjaia Qeov £wvToy, o-TuAoy /cat iSpalwfa Ths dXrj-
Kat ofdXoyovfiivws fiya iaTi to Ths eucre/Setay

16

0a',
fivarhptov- Qebs icpavepwOrj iv crap/ct, iSiKaiwQrj iv irvsvfiaTi,
wcpOrj ayyeXois, iKrjpvyOrj iv eOveaiv, siriaTSvQrj iv Koaftp, ave-
XhcpOrj iv Sbj~rj.
4 To Si irvevfia prjrws Xeyet, oti ev varipois Kaipois diro-
aTijaovTat Tives Ths iriarews, irpoaeyovTes irvevfiaai irXavois Kai

speaks of the Church as a house, and then
as a pillar and base. Hence some would
refer arOXos x. eSp. to Timothy himself, in
apposition to the subject to elSijs : with
this irregular construction, cf. 2 C. 6:4.
E. 4 : 1, 2. C. 1 : 10. 3 : 16. A
teacher or believer is called a pillar, G.
2 : 9. Rev. 3 : 12. Cf. Hor. Od. n. 17,
5, Grande decus columenque rerum.
iEsch. Ag. 898, bipTjXfjs trriyris trrvXov
iroSijpTj. Note the terms reBepeXiwpevoi xal
eSpaiot applied to persons, C. 1 : 23. So
BepiiXiov T.dTT. x. irpotp., E. 2 : 20 ; and the
BepiXtoiof the New Jerusalem, Rev. 21^ 14,
have written on them the names of the
twelve Apostles. Attalus is called by
Eusebius or. x. iSp. The architectural
figure may arise from fiaBpbv (13). The
Apostle then explains the need there is of
such piUars ; for great is the mystery, &c.
After this he proceeds to speak of some
who shaU not be firm, but wiU depart
from the faith. — Episcopius, Bengel, and
others connect trrvXos K. iSp. t. dXrjB.
closely with Kal dpoXo70upexws, k.t.X.
Such a connexion is very artificial and
abrupt. Kai 6poXo70upe>ws, k.t.X.]
Yea, confessedly great is the mystery, the
hidden truth of godly Hving. Xen.
^Tioft. II. 6. I, KXedpxos bpoXoyovpivws
. . . 86£as yeviffBai dx-ijp Kai iroXepixbs,
' as is allowed on all hands.' Cf. Thuc.
VI. 90. e0axepw<7Tj] The question whe
ther we should read Qebs or iis has been
much debated. Dean Afford considers iis
as the true reading, and says, 'there is
hardly a passage in the N. T. in which I
feel more deep personal thankfulness for
the restoration of the true and wonderful
connexion of the original text.' He con
siders the key to the text to be C. 1 : 27.
' The thought in S. Paul's mind was that
the great revelation of the religious life is-
Christ. Without saying that the mystery
is in fact Christ, lie passes from the mys
tery to the person of Christ as one and
the same. Thus he is naturally led to a
summary of those particulars wherein
Christ has been revealed as a ground for
the eiffefrela of his Church.' According

to this view, 8s has pvtsrrjpiov for its ra
tional antecedent. In support of 6eds
itfjavepwBrj, cf. J. 1 : 14. 2 T. 1 : 10.
Tischdf. and Tregelles receive 6's. eSt-
KaiwBrj] was proved to be what he
claimed to be. See on L. 7 : 29, 35. R.
5 : 1. The deity was attested and vindi
cated by the indwelling Spirit of holiness,
R. 1 : 4, 1 P. 3 : 1 8, wisdom and power,
J. 14 : 16, 26. 16 : 13 — 15. Or irvei-
paTt, his Divine spiritual nature as op
posed to trdp^. wtpBij] viewed with
wonder; showed himself unto. The
whole process of redemption is to them
an object of deepest interest, E. 3 : 10.
H. 1: 14. 1 P. 1 : 12. M. 4 : 11. L.
22 : 43. ttjx dbparov ttjs Bebrrjros tjiitriv
oiSi iKeivoi ewpwx, trapxwBivra Si i&ed-
travro. (Theodoret). The universality of
the kingdom of Christ is pointed out by
iBvetriv. The reception of the Gospel, and
its nature by iiriffTeiBrj. iv SSfjj] The
prep, marks our Lord's permanent conti
nuance in the state to which he was
raised, L. 23 : 42, n. 24 : 38. dveXrjtpBrj
els Sbl-av, wtrre elvai iv 56£tj.
IV. 1—5. T6 Trxeupa] The Holy Spirit
of prophecy speaking in the Church at
that time, jjtjtws] in definite language,
iv baripois xpbvois] in after times ;
times subsequent to those in which he
was writing, oi dxbXovBoi xpbvoi. Si
milar expressions occur 2 T. 3 : 1. Ja.
5:3. 2 P. 3 : 3. Jude (18). Dr. Burton
refers them to the times of the Christian
dispensation, which is the meaning in
A. 2 : 17. H. 1 : 2. 1 P. 1 :2c dTro-
ffTTjffovrai Ttxes] The language indi
cates a gradual apostasy, the first steps
of which are here predicted. The full
development of this is t) diroffTatrla, and
the revelation of the man of sin, 2 Th.
2': 3 — 8. TrXdxois] See on Rev. 2 :2o;
' seducing spirits, and doctrines sug
gested by daemons, spoken by liars in
hypocrisy, who have their own conscience
seared with a hot iron, ' and consequently
destroy souls without compunction.
V-Vuxtjx Siapepaffriywpivrjv xal oiXwv peffrrjv

57G

1 TIMOTHY 4. 1—6.

StSaaKaXlais Saifioviwv, 2 iv viroKplaei ypevSoXdywv, KeKavTrj-
piaa/iivwv Thv iSlav avvelSrjaiv, 3 kwXvovtwv yafeiv, airEysaOai
/3pWfiaTWv, a b Oeoy e/cTtcrev ety iu.eTaA77\J/-tv jiteTa svyapianas
Tois iriarois Kal iireyvwKoat Trjv aXhOetav. 4 OTt 7rav KTiafa
Qeov KaXbv, ko.1 ovSev dird^XrjTov fisra svyapiaTlas Xafifiavofsvov
5 dyidXeTai ydp Sid Xoyov Qeov Kal ivrev^ews.
6 TavTa viTOTiOifiEvos TOty dSeXcpois /caAoy ear; Siokovos
'Irjaov Xpiarov, ivrpscpdfsvos Tois Xoyois Ths iriaTews, koi Ths

birb imopxiwv xal dSixlas & ixdffrw t) trpd^is
airov e£wp6p£aTo els ttjv ipvxfiv. Plato,
Gorg., I. 525, § 170. Man never stands
isolated ; if he is not influenced by the
Holy Spirit he falls under the power of
the ' Spirit of error,' 1 J. 4 : 6. Lying
teachers are the instruments in the hands
of evil spirits to lead him into apostasy.
oie u 5 0 X.] parallel with Saipovlwv, as depen
ding on SiSatrxaXlais '(doctrines) of those
who speak lies. ' xexavrrjp.] from Kavrr)p,
a burner, branding iron, rijv ISlav trvv-
eiS.] Hence they were airoKardKpiToi,Tit.
3 : 1 1 . They were conscious of the penal
brand which their depraved conscience
bore, yet they strove to seduce others, R.
1 : 32, rb SiKalwpa tov Qeov irrlyvov-
res . . . ffvvevSoKovffi tois rrpdffaovffi.
kwXvovtwv 7apetx] Traces of this ap
peared in the Essenes and Therapeutaa.
Joseph. B. J. II. 8, 2. 7dpou pex iirep-
oipla irap' airois. This feeling developed
into the Gnosticism of a later age ; nubere
et generare a Satana dicunt esse. (Ire-
naeus). Celibacy and asceticism are ex
pressly ascribed here to irveipaai irXd-
vois, SiSatrxaXlais Saipovlwv. The pro
gress of error due to the ascetic prin
ciple and system is strongly marked in the
writings of the Nicene age ; and even
earlier, in those of Tertullian and Cy
prian. See Bp. Newton 077 the Prophe
cies^ Diss, xxiii. Some translate SiSaffx.
Saipov. doctrines about daemons ; the
teaching of the Gnostic heretics or aeons ;
legends of the early Church about super
natural beings. Taylor's Ancient Chris
tianity, I. 299 — 312. d7rexetrt9at]
Subaud. xeXevbvrwv. For a like instance
of zeugma, see 1 C. 3 : 2, 7aXa upas iirb-
Titra ou /3pwpa, 14 : 34. Exprimitur hy-
pocritica Bpecie3 falsarum doctrinarum
rnaxime austera et plausibilis ; C. 2 : 23.
Resolve 'prascipientium nuptise ne fin.nl,
cibis ut abstineatur.' (Bengel). ravra
Xiyw, oi xrjSeieiv xwXiwv, dXXd peTd trup-
perplas tovto iroieiv. (Chrysostom). ixri-
aev els perdX.] has appointed with a

view to their being partaken of. tois
TrttTTOts x. e'7re7x.] for the benefit of
believers, such as have a subjective
knowledge of the truth. The single ar
ticle is used as denoting one class. These
alone can render intelligible and accept
able thanksgiving to God. See on 1 Th.
2 : 10. Sri] introducing a reference to
Gen. 1 : 31 ; (of this we may be sure)
inasmuch as; 'seeing that.' dirbjSXrj-
rov] to be thrown away as worthless,
being received with thanksgiving. oCtoi
dirbpXTjr' iffri Bewv ipiKvSia Swpa, II.
III. 65. rd 'ipya "Kvpiov irdvra dyaBb,
Kal iraaav xpeiax iv wpg. airijs x^TY'naei
. . . rravra iv Kaipb) eiSoKip-nBijaerai. Ec
clus. 39 : 33, 34. a7tdfeTat 7dp] for it
is consecrated by meaus of the Divine de
claration (Gen. 1 : 31), and by the re
ceiver's prayer. On 07. see 1 C. 7 : 14 ;
d7ious, E. 1 . 4, n. See the use of X670S,
J. 5 : 38. 10 : 35. exreuf., 2 : 1, n. The
Ap. has been understood by Mede and
other Protestant commentators to describe
expressly the apostasy of the Church of
Rome. His warning, however, seems to
point to a less distant development of the
evils foretold. The characteristics of this
departure from the faith did not appear
among Christians at Rome till many years
had passed away from the time at which
the Spirit gave this express intimation.
During the interval various forms of
Gnosticism prevailed, especially in the
East. Error, like truth, has much in
common. Gnosticism and Romanism are
similar perversions of the Divine revela
tion ; the principles which prevail in one
system are found in the other. There can
be no doubt that these predictions give a
lively picture of the policy adopted by the
Church of Rome, but we are hardly war
ranted in saying that this was exclusively
in the writer's mind. S. Paul an
nounces the commencement of an apo
stasy, noting the elements of its system.
These undoubtedly all existed in Judso-
Gnosticism, infected the teaching and

28
'1W 'Am-rikMig TJJ-3T7 -jo [-Ag •¦* -jlox
(¦Sueg;) -snmBj }B}njaj pi . si}uasa3.id
e3}iA n}on.ij ui i}Bd uin}uauii.i}op .m}uapiA
edass rig -S73 uo £ : g -it aag 'sUjjno\
-\3t1 sUj. slimj '\3LK.rijL3 aIii SuiuiB}qo jo
uoi}ue}ui aq} q}iM . rare (Bug jno bb siq}
0} Suitjoot joj [dfL ojnoj. sjs -uoi}
-ipuoo jo 6}B}s jCjbao ui 'euo AjeAa Aq -e ¦;
'. uoi}B}daooB Ajbab [sitXogojt-p sujjtjji.
-I : : Z "I z 'Si : I sb 'esjeA SuiMOfiojaq} 0}
uoi}onpoj}ui ub si siqx [so-""-" *°i — 6
¦japuBa^j ,-uo^isodsip eq} m }bob
S}i SuiABq 'vp^3st}3 'A}3id atiJ} si qoiqM
jo e}isoddo eq} '. samoiuejaa puB 'saauaii
-i}sqB 'sa.m}saS pjBM}uo jo uoi}oiap
B pspnioui si mjiTjArlnL dxiimime aq} ut ,
•£i:XI -9£:oi'H "rl : S 'tj ~* : 1 "V
¦07> : yz 'rj -Suissaiq jo/yiSpesimoJd aq},
joj [avjx3A,A,tjjj.3 -o£ '6z. oi '^H eag
•oi : g -<i i -zi : j>g -8,1 -ajn}nj puB
}uase.id ajii jo pooS pasrtnojd aq} sure}
-uoo}iaou;s '. B}oadsaj \\e ui [tjj./itjji sotfjt
•([eSuag) -}BpnB[ uou nrenb '}eq!qojd uib}
uou snmBj uxunb 'suodjoo auoi}B}iojaxe
T^tibqB assmj snsn mnp.ia}ra BraeAnf sneq}
-om;x Jn}apt^ '6:gx "jj 'vitrpji. sgdjL o}
pasoddo ! }oadBaj |[Bms ui [aoLj\q sodji
'£z :Z '0 'Je}}Bui ut papisaj ApjBssaoeu
riAa ]BJom }Bq} pa.iapisuoo oqM '(£) soi}
-souq aq} Aq pequosajd 'auiidiosip Ap_poq
joj puB 'qsarr aq} jo uoi}BOi}i}joni aq} joj
sapi j aq} 0} apBin aq Abui JBAaMoq eouajaj
-eg ¦7jjmc/7jy A0ATjip3±j> Agjjdvgtfj vai astI
10A13X3 q}tM spuodsajjoa 'tfttp -3 -yj sgdji
•ArlnL 'rims U asBO spq|} uj ii : 9 -jo
puB .' 'z — fz : 6 '0 1 sb 'saureS UBioajQ
aq} q}TM uoi}bioossb ti^-ubui A*q pa}oeti
-uoo bbm }i }Bq} baioouoo eM ssarun 'mja}
eq} joj }uuooob 0} }mogjip si }j 'sjnArfnti
jo esn aq} Aq pa}6aSSns 'p.ioM b }b jjo
SuioS6,a[}sodyaq}joaouB}suiuY[Tjji>Tj^77 -nL dxumimj? *ti:g -j z *n:gx
•7>i : g 'jr^-Aiinl, 'lz — £z:f -aojj-jq -sa]qBj
epuB jo '(edsOQ eq} jo sauu}oop r^uaai
-Bpanj eq} s.io.u tfaq} jaq}eqM '-e-i 'uoi}
-ua}}B babS eq qoiqM 0} suoi}BOiunmraoo
eq} jo ejn}Bti eq} JCjpijejBO qo}BM 0} bbm
3$vArlni. ui pendiui suoi}ounCui eq} jo ouq
-6 '1 : 81 '1 '8 '¦ 61 'M 93S 'sodjtjoesn eq}

•II "10 A
joj -i : T -}iX •? : s -x 1 -9— £ : 9 -91:8
•A}eid nBi}suqo A"|aAi}0Ui}sip e}onep 0}
AflBnsn puB 'ddgr }sb,j eq} ui jfruo jnBj
g Aq paAbidrna si pjoM eqx -jC}0id 0}
pjBSBJ Ul ['CJ3J>n3 stji/jt '(£1) sssuqpoS
jBoi}OBjd puB jBn}uids 0} MatA b q}p»
BBiojBxe |B}uara jo }iqBq eq} puB 'jCpn}s
- — sq}A"ui esaq} 'ui uoi}B}iojaxa (t : x 'aisX
-jjjoi/jt) 0} uot}ua}}B jo uoi}ou aq} 0} sasod
-do 3g ,fjxasA!q} esiOJaxa }nq, [?g 3$r>Ar1nK.
¦a 'Li '¦ 91 -g puB '91 :j'ii 'oxmuipd
-3jl '? : o -T e 'nojt.3dj.ojLy 'oz : 9 'soastJ
^jL3d±x3 -jo ! £1 : g -j 1 'SuiJBeq pasnoxa
aq 0} Saq 'auqoap [noxivdun -oz : 9
•t : 1 -Airo}uy jo ajq ^nisBaBq}^
'. uoub]itt puB '}inijaT-[ eq} iubj jo B3Ai[
s(araojap eag -qo.inqQ 3uaai£T eq} jo
sauo}6 opsour) puB qsiMap aq} ajaM qong
•pe}SixaA,pB9jrBspuaSaTjosq}Ainas3q}}Bq}
sa}ouap -}jb aqx "t'i : I '}!X -pnm[Bx
aq} jo asoq} bjiit ,'spuaSai qsiuBraoM-pro ,
['gnrj 'gmndi. •£ : \ -rj ' (ijOvn/lTjdji
siox) 7jjTjjt q}iM pasn . puB}Sjapun
's}qSnoq} s.auo q}iM mot(oj 0} -qdB}am
. paipn}s iCi}uaSii;ip}SBq noq} auij}oop pooS
qoiqM [sTjj/it^tioyoj/iio'Tj jt d *i : g '6 '. \
'l.X '£;n» '£ : 9 OI * I -ATJJ3CJ3jjn3
xux U 'turnoAivi/ln 'I/l\vx s}aq}ide eq} Aq
pe5[JBUt st -J(i)TJ07g f sixrajsAs jaq}o moJj }i
qsmSui}Bip 0} 'q}nj} uBi}BuqQ jo raa}sA's
eq} 3}ouep 0} pasn jC^Bioadsa si TjjyTjj/iJTJO
-7j "ddg; -}SB,j 3q} uj 'SiojuvArlni. 'siorlt/A
roQB3tf>3djji3 ostb '. q}ui dn mojS, 's}iqBq
jo pasn si pjoM aqx "}iosip }aoop
mQ .'j|asjCq} Suun}jnu ,\soA3rlgtfj3dxA3
•iz : og -y '<!tj;,iojitj70 au\j. -jo -c, :j., j
[soAox-pig -li : g -g • -jq -suo!}onj}Bai
jno^ jo sisBq aq} — ^sb}soi!b pa}oipejd siq}
— sSuiq} asaq} Supre jtj '}i jepuaj'}qgim bm
•gjiBjin jo SuiuBam ibj3}ij aq} moj^ ¦ 'gi
¦IX 'JT '¦ £91 -AI 'PO 'op 0} 'Aiss 0} }BqM
auo iCub esiApB 'jaij. rogjisgojin AoKdjj 'sojig
'¦ 9£ ITIA 'JJ 'AlLynocj iaij. mgufgojin '. Suit
-jasanob 'Sui}saSSns [sort37/^7iojtrt -g — n
•qojnqo jBA83ipajtj
aq} jo msiopaosB puB jfoBqqao 'sepundm;
rejoin 'spuaSai Suifi 'sapBJim asrej aq} ui
ilinj saAiasmeq} padojaAep puB 'sSb euao
¦!N 9qi J° q^nqo eioq^ eq} jo eoi}oBjd

•dmxjJijL nxxnynri
'dmJLmdgdn dmxdnJL dUxmu ixjoa So 'ixdmji maQ uia darlnniJLyU 1x0
'ngarlp^igiadp mn darlmiJLon mn dnL oxnox Sia OI -Soi^n SUXoo
-OJLn SUdtijl inn SoLoy o Soxjjijl g -SUsmoyyari SUx mn dnd SUx
SUm^ nxinoXa dmyaLLnJLa 'dixjoa Soriiyacbm nxdnjL SodjL madaxina
— r> /c/v. v t/V, T. , v ty j .
ao U .Sorliyacpm dixxia doLiyo SodjL nuondrlnL Unixnrlmj) dnL U
•dmacjaxina sodji doxnnaxi ao a^mdrinL -noxmdnJL Snognri SiaomndL
mn SnoyUgJagf ao snox , .SnnUgnoyonUdnJL £ Sniynnxmoio sUynn

HQ

'°i— 9 'f AHIOHIX I

578

1 TIMOTHY 4. ii— 15.

11 HapdyyiXXE ravra Kal SISaaKe. " firjSels aov rhs
veoT77Toy KaTacppovs'iTW, aAAa TU7roy ylvov twv iriarwv ev Xoyw,
iv avaarpocprj, ev dyairrj, iv irvEVfian, sv iriaTsi, ev ayveia.
J3 ewy epyofiai irpoaBys Trj avayvwasi, Trj "trapaKXrjasi, Trj bioa-
tx/caAt'a. l* fih dfiiXst tov iv aoi yapla/iaTOS, b iSoOrj aoi Sia
irpocprjTBias fsrd iiriOiaEWS twv ysipwv tov 7rpeo-/SuTeptou.
Ib ravra fiXira, iv tovtois 'laOt, 'lva aov h irpoKOirh cpavepa rj

10:30. ^XTriKapex] we have fixed and
still repose our hope. Perf. denotes the
continuance and permanence of the hope ;
cf. J. 5 : 45, n. Spem nostram in futurum,
prasentia aspernantes, collocavimus.
(Bengel). fwxTi] a real personal agent,
not a fiction of the imagination. trwr-hp]
He has made full and sufficient provision
for the salvation of all, 2 : 3, 4, 6 ; so that,
as the author of a universal salvation, He
is the Saviour of all men. It is by virtue
of this universality that any become
TritTToi. The argument is this. 'If God lie
thus willing for all to be saved, how much
more shall he save those who put their
trust in Him.' (AlfOrd). Or tTwrijp may
mean preserver of life, health, earthly
blessings ; and so ndvrwv dvBpwirwv cor
responds to ^wtjs ttjs vvv, pdXiffra iritrTwv
to ttjs peXXoutrTjs. pdXiffra indicates the
higher position in regard to ffwrijpla be
longing to iritrrol. Quanto magis Dei
beneficentiam experientur pii, qui in earn
sperant. (Calvin).
II — 16. IIapd77eXXe] points to the
episcopal office of Timothy ; ' give as
orders ;' give in charge to other ministers.
1 : 3, 18. SiSatrKe] refers to his own
personal teaching, ttjs xeoTTjTos] This
has been considered as inapplicable to
Timothy at the date assigned to this
Epistle, when his age was about 35. We
must, however, take into account his po
sition and duties, which were those of a
Bishop of our own time, and in reference
to which it must be allowed he was
young (5 : 17 — 22). Something is also
due to the Ap. 's sense of the disparity of
age between himself and Timothy.
t iir os 7ixou] become an example; ep-
xpvxos vbpos yivov. (Theodor.) 1 P. 5:3.
1 Th. 1.7. 2 Th. 3 : 9. Ph. 3 : 17.
Tit. 2:7. iv Xbyw] in discourse gene
rally, iv dvatrTpotprj] inhabits and de
meanour, iv ir ve ip a Tt] in spirituality ;
in the exercise of the gifts and graces of
the Holy Spirit ; omitted in earliest MSS.
and Verss. 2 C. 6 : 6. G. 5 : 16, 25.
irlffTei] Fides extra munus justificationis
spectata ssepe mediam ingreditur enu-
merationem ejusmodi ; et denotat sinceri-

tatem animi Deo fidentis in rebus secundis
et adversis. 6:11. 2 T. 2 : 22. Cf. G.
5:22. (Bengel). d7xei a] purity of mo
tive followed by consistency of conduct-
Ph. 4:8. Ja. 3:17. 4:8. ews e>
X op a 1] The expression implies the writer's
ecclesiastical superiorily ; right to give
further directions ; authority to confer
higher powers, ttj dxa7xwtrei] Scrip
ture sacrae in ecclesia\ Huic adjungun-
tur duo praecipua, adhortatio, irapdKXijtris,
quae ad agendum, et doctrina, SiSatTKaXla,
quse ad cognoscendum pertinet. (Bengel).
Cf. R. 12 : 7, 6 SiSdffKwv iv StSatrKaXia;
For this meaning of avdyvwtris, see
L. 4: 16. A. 13: 15. 20.3.14. pi)
dptfXet] Negligunt qui ion exercent, nee
putant se posse excidere. (Beng.) 2 T.
1 : 6, dvapipvrfjffKW ffi dvafTwirvpeiv rb
Xdpiapa t. 9., i.e. the especial gift for
the exercise of the ministry. Sid ttjs
7rpo0TjTeias] on the occasion of the pro
phetic intimation, in the exercise of the
prophetic office (1 : 18). Chrys. Theoph.
rb iraXaibv dirb rijs Tpottjrjrelas iylvovro ol
lepets, ToiretTTiv dirb irveiparos dyiov ' ovtw
b TipbBeos r/piBrj erri t}jx lepwffivrjv. For
similar uses of Sid, cf. 2 C. S : 7. R.
2 : 27. 4:ii. Ita jubente per os pro-
phetarum Spiritu sancto. (Beza).
Comp. with both Std Trpotjj. and iiriB. . . .
irpeaj3vTeplov, A. 13 : 2, 3. perd is to be
joined with Std irpoqt., ' in connexion
with,' marking the special relation and
affinity of irpoqj. and iiriB. x> with each
other. Trpeir/SuTepiou] in L. 22: 66, A.
22 • 5, the state or order of the Jewish
elders. Its use here plainly intimates that
the Trpeo-jSurepoi now formed a separate
class or order, an estate in the Church.
raura peXeTa] practise these things.
Mk. 13: II. A. 4:25. ex toutois
IffBi] in these things exist; have thy
being. A. 17 : 28. iv Tixvrj, iv poitrais
elvai, to be occupied with, given to a
thing. Cf. iv ois A. 24 : 18. Omnis
in hoc sum, totus in ilfis. (Hor.) Trpo-
kotttJ] See on L. 2 : 52; advance, progress;
i.e. towards the perfect character of a
Christian minister. Ph. 1:12,25. 2 T.
3:17. ex natsiv] in all things, omnino.

1 TIMOTHY 4. 1 5s 1 6. 5. i— 8.

579

ev iraaiv.

16 e^X6 ^avTtp Kal t>7 SiSaaKaXla- iirlfisve avrois'
tovto yap iroiwv /cat ereauTov awasts Kal robs a/couovra'y trou.
5 TIpsajSvTspw fih iirnrXh^rjs, aAAa irapaKaXsi wy iraripa-
vswripovs, wy aSsXcpovs- 2 irpsap^vripas, wy frjripas- vewrepas,
wy aSeXcpds, iv iraarj ayveia. 3 X/ypay rlfa rds dvrws yhpas.
4 et Si tis yhpa TEKva r) e/cyova e^et, favOaverwaav irpwrov rbv
iSiov oIkov EvaEp^eiv /cat dfiotfSas diroSiSdvai rois irpoydvois' tovto
yap iari KaXov /cat dirdSsKTOv ivwiriov tov Qeov. 5 h Si dvrws
yhpa /cat fsfiovwfiivrj ijXitikev iirl rov Qeov, Kal irpoafivsi rais.
Sshasai Kal rais irpoaevyais vvktos Kal hfspas- 6 h Si airara-
Xwaa Xwaa riOvrjKB. ' Kal ravra irapdyyeXXe, 'lva dveirlXrjiTTOi
waiv. 8 et Si tis twv t'ot'wv /cat fiaXiara twv o'iksIwv ov irpovosi,
rrjv iriariv hpvrjrat Kat sariv airlarov yslpwv.

So Chrys. pi) iv to) jSiip pbvov, dXXd K. iv to)
Xbyw k.t.X. But earliest MSS. and Verss.
omit ex; 'to aU (men)' as A.V. iirlpeve
airois] referring to Taura piXera (15),
or all the points mentioned (12). Sound
ness of doctrine is closely connected with
personal religion ; the latter secures the
use of aU the means for gaining the former,
and the former, even if it is correctly im
bibed, will not be maintained in its purity
without the personal application enjoined
in iirexe ffeavrip. Duo sunt curanda
bono pastori ; ut docendo invigilet, ac se
ipsum purum custodiat. Neque enim
satis est, si vitam suam componat ad om-
nem honestatem, sibique caveat ne quod
edat malum exemplum, nisi assiduum quo-
que docendi stadium adjungat sanctie
vita? ; et parum valebit doctrina si non
respondeat vitae honestas et sanctitas.
(Calvin), tous dKoiovrds irov] A de
signation of the Christian flock which
proves that preaching was the chief office
of the Christian ministry, and the charac
teristic ordinance of Christian ministra
tions and worship, 2 T. 4 : 2, 5.
V. 1, -i. Jlpetrf}.] Rebuke not an aged
man, but implore him as you would irn-
"plore your father. eVtTrXTj^Tjs] i.q. eTri-
Ttpdw. JI. XII. 211, pot iirnrX-ljffffeis
itrBXb tppafopivw. The accusatives which
follow are governed by irapaxd-Xeif exhort,
ileal with, treat.
3 — 8.. X.r)pas] This term is appli
cable to all destitute females, and is
not confined to widows, 16, n. Tipa]
with support and assistance ; perhaps by
putting them on the list of the Church
pensioners, A. 28 ; 10, n. iKyova]

grandchildren. The word 'nephews'
A.V. came from the Latin nepotes, a ge
neral term for descendants. pavBav.]
let them learn ; accept this as an element
of Christian duty. TrpwTox] i.e. before
thinking of imposing a burden on the
Church. eutre(3eix] A. 17 : 23 ; to re
vere their own family, to treat them
with devout gratitude. dpot/3ds dTro-
5i8.] to return recompences ; or simply,
as in A. V., to requite. This duty was so
strongly recognized by the Greeks,
that they had peculiar words to express
it, BpeirTTJpia, Bpiirrpa. II. IV. 478. XVII.
302, oiSi TOKeiffi Bpiirrpa tplXois diriSwKe.
Od. XVI. 120, ouS' dnbvrjTo. Sept. c.
Theb. 548, "Ap7et ixrlvwv xaXds rpotpds.
Plato, Rep. VII. ii. 520. § 5, eKrlveiv irpo-
dvpeltrBai rd rpotftela. dirbSeKTov iv t.
Q. ] As appears from the fifth command
ment and the comment on it, E. 6 : 2.
XTjpa k. pep-oxwp..] really a widow, and
lone ; i.e. without children or grand
children, trou povoipevos, povwBels Sd-
papros. Ale. 296, 380. irpotrpivei]
See the account of Anna, L. 2:37, u. ;
' abides, in.' The Trpds has an intrinsic
force, irpotrpiv-eiv Trj x&PiTL> A. 13 : 43.
So irpoffKapTepeiv, A. 1 : 14. R. 12 : 12.
C. 4 : 2. tTTraTaXwtra]. Ja. 5 : 5. Xiax
rpvtfjbl, do- wrws fijt jTwff-a riBvi/Kev] of.
M. 8 : 22. E. 5 : 14. Rev. 3 : 1.
Theoph., k&v Soktj $rjy Tabrnv ttjx fwrjx ttjI>
alffBrjrijv, riBvqxe xard irvevpa. xal
TauTa} these things also, referring to
(5, 6). 7Tapd77eXXe] give out as
orders ; for all to observe, for ministers td
circulate, 4 : 11. dxeTrtX.] uninsur
able ; affording no occasion of reproach,'
(14). R. 12 : 17. 14 : 16. Ph. 2 : 15.
37—2 '

580

1 TIMOTHY 5. 9—14.

9 Xhpa KaraXsyiaOw fih sXarrov btwv itfjKovra ysyovvia,
ivbs dvSpos yvvh, IO iv spyots /caAoty fiaprvpovfiivrj, si ere/cvo-
rpdcprjasv, et i^svoSdyrjasv, et ayiwv irdSas evf\J/-ev, el OXipofevois
iichpKsasv, et 7ravTt epyw dyaOw iirrjKoXovOrjas. 11 vswripas oe
yhpas irapatrov- orav yap Karaarprjviaawai rov Xpiarov, yafieiv
OiXovaiv, l2 Eyovaai Kpifia on Trjv irpwrrjv iriariv h^Brrjaav-
13 dfia Si /cat dpyal fiavOavovai irspiEpyofiEvai ras o'lKias- ov
fdvov Si dpyal, aAAa /cat cpXvapoi Kal irspiEpyoi, XaXovaat rd
fh Siovra. I4 j3ovXofiai ovv vswripas yafisiv, rsKvoyovsiv,

Tit. 2 : 8. twx iSiwx] If a man does
not take thought for those who belong to
him (his relations), especially the members
of his own family, tous xaroixovvras ri)v
avTijv olxlav avyyeveis. dirlffrov] than
an unbeliever. The Christian professor
who neglects family duties sinks beneath
the heathen ; grace does not exempt a man
from the discharge of those duties which
men recognize apart from the Gospel.
Sperat Paulus neminem fore inter Chris-
tianos qui matri non prospiciat. Fides
non tollit officia naturalia, sed perficit et
firmat. (Bengel). oi irpovoei] neglects
to provide for ; meaning more than supply
the wants of, or maintain, as the word
implies prospective provision, and is thus
used R. 12 : 17. 2 C. 8:21.
9, 10. KaTaXe7<?o-v7,w] Let a woman be
put on the list as a widow. Aristoph.
¦4c7i07'?!.. 1065, Srav ffrpariwras xaraXi-
ywtsi. Xenoph. Lac. TV. 3, toutwx 'ixa-
aros dvSpas ixarbv KaraXiyei. Some espe
cial band of widows seems to be referred
to ; sustained at the expense of the
Church, and set apart to ecclesiastical
duties. Chrysost. KaBdirep eltsl irapBivwv
X°pol, oirw Kal XVPUV rb irdXaiov i)irav
Xopol. These are mentioned as rdypa
XJjpwx, TTpetr/3uTi5es. "We find from Ec
clesiastical History, that aged virgins were
received into the number of the xvpai.
On ivbs dvSpbs, cf. 3 : 2. iv ipy. K.
papr.] having testimony — accredited — in
the circumstance of good works — ' in good
works,' as a department, sphere of exer
tion in which she has gained a good cha
racter. So iv TairrTj (irlffTei) ipapTvprjBrj-
pav, H. 11 : 2. e'reKXOTpo0.] probably
orphans under the charge of the Church.
This and the following are adduced as in
stances of the KaXd Ipya, by which »
Christian sister might claim the consider
ation of the dispensers of the alms of the
Church, ^|exoii6x7jirex] implies head
ship of a household, as Martha, L.
10:38; ut digna sit cui eculesia in suos

collata beneficia publice compenset
(Beng.). cf. R. 12 : 13. H. 13 : 2.
irbSas Iriiftev] A general expression for
lowly, unpleasant, and self-denying la
bours, J. 13 : 14, n. BXij3opivois]
the distressed in any way ; those who are
hard put to it, Ar. Yesp. 1289 ; used of
the pressure, galling, of a burden or a
shoe ; akin to Tpi/Sw, rub, 2 C. 4 : 8, n.
iirijpK.] Hdt. I. 91, xaiopivw airtp iirrjp-
Ketre. Eur. Hec. 963, pi) npdtrffovffiv ei
tfjlXois iirapKeiv. So Theophylact, Std
XPVpdrwv, irpoffTafflas, petrirelas. ipy if
ayaBQ] a work or employment intrinsi
cally good ; ipydis KaXois, honourable oc
cupations ; such as are held in esteem.
e7raKoXou0eix] is to follow closely;
pursue as an enemy (24) ; pay close at
tention to, mentally or in action, Plato,
Rep. ii. 370. §11; here, to follow as an
object, i.q. 1 Th. 5 : 15, to d7a0ox StiiKeTe.
1 1 — 16. -rrapaiTou] dechne to place on
the roU, 4:7. L. 14 : 18, 19. Kara-
o-TpTjx.] denotes overbearing conduct from
pride or power, wantonness or caprice.
orpTjxos, haughtiness, like u^pis, LXX.,
sometimes eager desire, descriptive of a
life of luxury and gaiety. Luxuria dif-
fluere in detrimentum alicujus. (Wahl).
ffTprjviwvTes, i.q. ireirXijapivoi. Hesych.
Rev. 18:3, 9, n. ; quae fornicatae sunt in
injuriam viri sui Christi. (Jerome). koO-
virepijtfjaveiffovrai tou "Kptarov, pf; dTro-
Sexbpevai airbv viptpiov. (Theoph.), 'when
the strength of passion prevails against
their allegiance to Christ.' yapeiv Bi-
Xouo-ix] they wish to marry, or, they
readily marry, having censure, (being sub
ject to censure), seeing that they set aside,
(make of no effect) their former promise.
The Ap. does not condemn second mar
riages (14), but the conduct of some, who
from the prevalence of carnal feeling, had
desired marriage with a heathen, not ' in
the Lord.' He had particular cases in
view which, as he implies in (11, 12),
would become general unless preventive

1 TIMOTHY 5.

14 — 21.

581

oiKoSBairoTEiv, ftjSeflav dcpopfihv SiSdvai Tip dvTiKSifivw X01S0-
ptas yapiv *5 fjSrj yap Ttvey i^erpdirrjaav dirlaw rov 2aTava.

16 E?

Tty 7rto-Toy rj iriarrj eyei yrjpas, sirapKBirw avrais, koi frj

papetaOw h sKKXrjala, lva Taty ovtws yhpais iirapKsarj,
*7 Ot /caAwy irposarwrss irpeaj3vTSpoi SiirXhs Tifhi d^iov-
aOwaav, fiaXiara ol kottiwvtbs iv Xoyw /cat SiSaaKaXla.- l8 Xiyei
yap h ypacph, Bouv aAowvTa ov cptfiwaeis' Kal, "A^toy o ipyarrjs
rov ftaOov avrov. '9 KaTa irpeafSvripov Karrjyopiav fh irapa-

Si-

ypv, ektos si fir) iirl Svo rj rptwv faprvpwv.

rovs afap-

ravovras ivwiriov iravrwv eAe"y^e^ lva Kat ol AotTrot cpdjSov
eywat. 21 Aiafaprvpofai ivwiriov .rov Qeov /cat jKjjplov 'Irjaov

measures were adopted. With t?x. xplpa,
cf. G. 5 : 10, fSaardtrei rb xplpa, J.
15 : 22, apaprlav elxov. Aug., vove-
runt et non reddiderunt. Theodoret, Tip
~S.piffroj ffvvrai}dpevot trwtfjpbvws frjx iv
Xijpela Sevripois bpiXovffi ydpois. dpa Si]
but withal ; i.e. not in addition, but toge
ther with the former danger there is this —
xal dpyal pavBdv.] Some join pavB.
with irepiepx., ' learn to go from house to
house idle.' Tynd. But pavB. with the
particip. usually has the sense of ' under
stand,' 'observe,' Winer, § 45. It is
better to join pavB. with dp7at, meaning
'learn to be idle,' A. V. 'learn idle
ness,' Syr. V. by a kind of prolepsis,
Donalds. §497. srepiepx.] probablynot
in a bad sense ; cf. H. 1 1 : 37. M.
4 : 23, trepirtyev SXtjv ri)v V. ' while going
about,' agreeing with the probabUity that
the widows formed an order of deacon
esses who had duties among the families
of believers. dp7ai. . ciX. . Trepiep7.]
There is a climax here. On dp7os, see M,
12 : 36. L. 13 : 7. They became gossips
and busybodies, aiXvapoi, ireplepyoi. Xa-
Xovaai, k.t.X.] chattering, improper
talk ; Td pi) Siovra, things which one oan
never conceive to be proper, vewripas]
Some say younger widows, but if xbpa
means a bereaved, destitute female,
though not necessarily a widow, we must
retain the A. V. ' younger women.'
yap. reKvoy. oiKoS.] This is a peouliar
use of yapeiv, which is generaUy confined
to the husband. Tres gradus societatis
domesticae. Sic habebunt quod agant
citra otium et curiositatem. (Bengel).
dtpoppijx] starting point, handle, rip
dvnxeipivw] any adversary who seeks
occasion (XoiSop. x&Plv) *° bring reproach
on the Gospel. iljeTpdTrTio-ax] already,

some time ago, (jamdudum), certain young
women turned aside from the right course,
1:6. 6:21. 2 T. 4 ; 4, eoque occa-
sionem dedere calumniae. Particula t)Stj
provocat ad experientiam. (Bengel).
X Tjp as] destitute females. Then Tais
Bxtws x^pais means those who are really
destitute, because they have no Christian
relative or friend to whom they can apply
for assistance. XVP0S ig aT1 adjective ex
plained by Hesychius xp^av exwx. New
Cratylus, p. 368. pi) fJapeltrBw] let
not the Church be burdened. The Ap.
afforded by his own example a striking il
lustration of this precept. Observe his
delicate unwillingness to receive the alms
of the Church, 1 Th. 2 : 9, xuktos Kal
i)pipas ipyalTbpevoi irpbs Tb pi) im/Hapi)-
aal rata ipwv. So in 2 Th. 3:8. A
scrupulous regard to this admonition will
be doubly beneficial in relieving the bene
volence of Christians from some claims
which never ought to have been made, and
in drawing forth that aid which others
have withheld in oonsequenoe of ill-
founded and unreasonable calls, 2 0.
8 : 13, ou 7dp tva dXXots dxeo-is, bpiv Se
BXlipis. iirapx.] supply the wants of (10).
1 7 — 20- KaXws TrpoeirrwTes] who preside
with credit ; or, honourably. Chrysost,,
KaXws irpoeardvai, prjSevbs tpiiSetrBat ttjs
ixelvwv KijSepoxias tveKa. Ttpijs] may
refer to recompense (3), A. 28 : 10, n.
Xd7tjj] preaching the word. StSao-K.]
private means of instruction, tj ypat/jr)]
The import of this precept is kindness and
consideration for animals ; but the Ap.
gives the words a fuller and deeper appli-
cation, Deut. 25 : 4. See on 1 C. 9 : 9.
/3oux dXowxTa] an ox while treading.
Some consider dftos b ipydrrjs as a quota
tion of M. 10 : 10. L. 10 : 7. But per-

582

1 TIMOTHY 5. 21—25. 6. 1.

XpiaTov Kal rwv e/cAe/cTwv dyyiXwv 'lva ravra cpvXa^rjs ywpis
irpoKplfiaros, frjSiv iroiwv Kara irpdaKXiaiv. 22 Xetpay raysws
firjSsvl iirirlQsi, firjSs koivwvei dfiaprlats aXXorplats- asavrov
dyvbv rhpst. 23 firjKirt vSpoirdrEi, dXX' o'lvw dXlytp ypw Sia
rbv ardfaydv aov Kal ras irvKvas aov aaOsvslas. 2* I ivwv
avOpwirwv al dfaprlai irpdSrjXol slat irpodyovaai ety Kplaiv rial
Si Kal iiraKoXovQovatv 2$ waavrws /cat tci /caAa spya ir^pdSrjXa
ian, Kal rd aAAwy eyovra Kpvfihvat ov Svvarai.
6 'Oaoi elalv viro Cyyov SovXoi, tovs ISiovs Seairoras iraarjs
Tifhs dylovs hyslaOwaav, 'lva fih to ovofa rov Qbov /cat h SiSa-
haps the sentiment is quoted as a. po
pular weU-known saying. On tpipoiaeis,
see Mk. 4 : 39. pi) irapaSixov] Koli
accipere, habebat ergo Timotheus potesta-
tem judicandi in ecclesia. (Bengel).
iirl Sio] at the instance of ; 'on the re
presentation of witnesses of the alleged
facts. oix iir' bXlywv papripwv, Xen.
Cf. J. 8: 17. 2 C. 13 : 1. H. 10 : 28.
ivwiriov iravrwv] in the presence of all
the congregation, Deut. 13 : 11, Tras
'lffpai)X aKoiffas OJO^rjBijffeTai.
21 — 23. AiapapTupopat] See on A.
2 : 40. 23 : 11; used in the sense of
solemnly enjoin, 2 T. 2 : 14. 4 : 1. See
1 Th. 4 : 6. Interpositis veluti testibus
denuntio. Denuntio adhibitis testibus qui
si male res tibi secus facienti cesserit, tu&
id culpa accidisse testificentur. (H. Ste-
phanus). tov Q. *. K. T. X.] See on 2
Th. 1 : 12. Kupiou is to be considered as
part of the proper name. Not so, how
ever, in Jude 4, nor trwrijpos in 2 P. 1 : 1.
twx ixXexrwv dyyiXwv] the angels who
kept their first estate, 2 P. 2 : 4, who will
attend our Lord at his coming, Jude 6, 14.
Dan. 7 : 10. 1 Th. 4 : 16, n. ; (ixXexrwv)
excellentiie causa, ut plus reverentiae ha-
beateorum testimonium. (Calvin). Joseph.
B. J. II. 16. 4, papripo/iai 5' iyw piv ipwv
Ta dyia, xal rois lepois dyyiXovs tov Qeov,
xal irarplSa ttjv xoivr)v. irpoxplparos,
irpbffxXitriv] irpbxpipa de praejudicata
opinione, irpbaxXitris de proclivi in quem-
piam animo, (Vater) ; ' by declining to the
one part,' Rh. V. from Vulg. x°>ph t-o"
irpoircTws Kal Slxa KeKpipivtjs /3ouXtjs
irpdi,ai tre rl. Prwjudicimm per odium, in-
clinatio per favorem. (Beng.). Alex.,
Vat., and others have irpbffKXijffiv, ed. by
Lchmn., meaning, according to Theoph.,
' at the summons or request of one party, '
more probably by legal summons, i.e. by
ordinary process of law. Tttvewf] has
tily ; i.e. after brief acquaintance or trial.

PtjScC] and do not (by such
apapr. dXXoTp.] Those who negligently
admit ungodly persons into the ministry
are responsible for the evil effects of their
example. Some refer the xetPas iirirlBei
to the x^'po^eo-ia, on the absolution of
penitents, and readmission to Church fel
lowship. On this view xoivwvei means
' nor yet share in the sins of others by re
storing them on a doubtful repentance.'
d7xdx] clear of reproach ; free from sus
picion, and above suspicion, aoipia ayvrj,
Ja. 3 : 17 ; dvaarpotp-rj dyvi), I P. 3 : 2; in
quo nihil est impuri ; pure from collusion
with evil, 2 C. 7 : n. dtrt9exeias] "Ti
motheus was certainly of a feeble bodily
frame, and this feebleness appears to have
affected his character, 1 C. 16 : 10, n.'
(Afford). See 2 T. 1 : jj, n. Soxet pot Kal
dXXws iirtvoaos elvai. (Chrys.). The con
nexion may be this, — Keep thyself pure,
but you need not maintain doivov dyvelav,
and ascetical abstinences. The Essenes
avoided the use of wine, rrorbv uSwp xa-
parialov airois iffriv. (Philo). uSpo-
irdTei] a water drinker, as a regular
habit. Libanius, iriirTWKe Kal ijpiv b arb-
paxos rais ffvvexiffiv iSpoirotrlais.
24, 25. 7rp6S?jXoi] manifest before aU;
notorious by common report, leading thee
onward to decision, pointing out clearly
what thy sentence must be ; some, how
ever, they foUow closely ; yet 'follow,'
are not so notorious as to precede ; they
pursue as an enemy (10). Sins crying for
vengeance follow the sinner to the very
tribunal of Christ. Examination brings
their deeds to the light. Raro antece-
dentem scelestum, Deseruit pede Pcena
claudo. Hor. Od. in. 2. 31. Td dXXws
ix0VTa] those which are not openly ma
nifest (TrpoSijXa) cannot be kept concealed
(Kpvprjvai, M. 11 : 25, n.). Timothy is
warned (24) against hasty approval, and
(25) against hasty condemnation.

1 TIMOTHY 6. 1—5.

583

aKaXta pXaacprjfihrat. a ol Si irtarovs eyovres Ssairdras fh
Karacppovs'irwaav, drt aSeXcpoi slatv, dXXd fidXXov SovXevirwaav,
on irtaToi eiai Kal dyairrjrol 01 rhs evepyealas dvTiXaffiavd-
fsvoi. TavTa SlSaaKE /cat irapaKaXsi. 3 et Tty erepocWaix/caAet /cat
frj irpoaepyerai vyiaiyovat Xdyois rois tov Kvpiov rjfiwv 'Irjaov
XpiaTov,. Kal ry Kar' evaij3eiav StSaaKaXla, + rervcpwrat,
frjSiv iiriarafiBvos, aAAa voawv irspl fyrhasts Kal Xoyofaylas, e£
wv ytverai cpQovos, epty, flXaacprjfilai, virdvoiai irovrjpal, 5 irapa-
SiaTptfiai StECpOapfiivwv avOpwirwv rbv vovv /cat dirEaTBprjfiivwv
rhs aXrjOeias, voft^pvrwv iropiafiov eivai rhv BvaijSeiav. dcplaraao

VI. 1, 2. SouXot] The predicate. Let as
many as are bondsmen under the yoke.
7rdo-Tjs Tip,Tjs] every kind of honour, which
servants have to render to masters, making
no exception, 1 C. 9 : 8, 1 1, n. Iv a pi)] to
prevent the name of God and his doctrine
being Ul spoken of. tj StSatTKaXia] the
instruction they have received concerning
the manifested perfections of the Lord.
Cf. iirl ttj StSaxJ) tov Kvpiov, A. 13 : 12.
SetrTroT as] The master in relation to the
slave is xipios, but SetrTr6TTjs brings more
prominently forward the idea of unre
stricted dominion, Tit. 2:9. 1 P. 2 : 18.
p,SXXoxSouX.]let them serve them more
earnestly, inasmuch as they who receive
the benefit of their service are believers
and beloved. In ivriXapfi. there is im
plied the reciprocal action of receiving and
recompensing benefits ; Euseb. H. E. v.
15, eiwSlas roaabnjs dvreXajjifSavbpe&a :
but perhaps it may be better to render it,
' they who lay claim to their service,' as
iirapOels dvreXdpieTO tov Bpbvov, Ar. Ran.
777. paXXov, as in J. 19:8. 1 Th. 4 : 1,
' be all the more their servants.' With
eiepy. comp. E. 6:7, per' eivolas SovXeiov-
res. In Plato, Legg. 850 D, 8. § 1 3, eiepyeala
ttjs irbXews, good service done the state.
3 — 5. erepoSiSao-K.] gives different in
struction, 1 : 3, teaches strange doctrine —
different from tj SiSatrxaXla (1), tj /hit'
euire/3. SiS. fii) irpotripxerai] does not
attach himself to healthy teaching, 1 : 10.
Cf. TrpotrTJXuros. Philo, yvwprj rrpotripxe-
tr&ai. Origen of fresh converts, irpofflovras
to) Xbyw. Irenaeus, tois twv 'IovS. Sbypaai j
irpoffepx- ry Kai' eiaifi.] instruction in
accordance with, or for the promotion of
piety, Tit. 1 : 1, n. Teritpwrai] he is
beclouded with pride, though in my opi
nion (ptTjSex) he knows nothing, 3 : 6.
1 : 7. voawv irepl fijT.] mad after

questionings, i.e. controversy, 1:4. So
xotretx Trepi So£ax, ' having a morbid fond
ness for,' opposed to byialveiv. Plato,
Phcedr. dnavTrjaas rip votrovvri irepl Xbywv
dKorJx. Calvin explains Xtrvopaxiiis con-
tentiosas disputationes de verbis magis
quam de rebus. /3Xao-0Tjpiat] defama
tory language injurious to the character.
birbvoiai ttox.] under-thoughts, suspi
cions too bad for utterance. Demosth.
Olymp., birbvoiai irXaffral xal irpogjdffeis
dSixoi. irapaS.] read SiairapaTpi^al, vehe
ment contentions of men depraved in mind,
who can dispute as eagerly about trifles
as about the most momentous questions.
irapaTpiftrj, rubbing against one another.
irapd denotes perversity, Std continuance.
SietpBap.] corrupt, 'depraved' as to —
vovv] not merely the ' mens speculativa, '
but the willing as well as the thinking
part in man, the human irvevpa, not sim
ply ' quatenus cogitat et intelligit,' but
also 'quatenus vult,' R. 1 : 28. E.
4 : 17. Tit. 1 : 15. ri)v euo-e/3etaxJ
that godliness is a source of gain ; they
make men discontented with their lot, and
then urge them to take up religion as a
profitable profession. Aristoph., Sanm
1465 (vopl&vffi) irbpov Ttis vavs, diroplav S,i
rbv irbpov. See A, 20 : 29. R. 16 : 18.
2 C. 2 : 17. 1 Th. 2 : 5. Tit. 1 : 11.
Jude (16). d^ito-Tao-o] keep at a distance
from. This clause is generally considered
an interpolation. It is found, however, in
Syr. V. There is in N.T. a great variety
of terms which involve in greater or less
degree the idea of excommunication.
They may be stated, perhaps, in the fol
lowing order :— R. 16 : 17, iKKXlyare dirb,
turn away from in their walk, practice.
a T. 3 : 5, dirorpiTov, shun, turn the back
on them personally. 2 Th. 3 : 6, oreX-
XetrBai bjids d7ro, to withdraw from (G.

584

1 TIMOTHY 6. 5—12.

airo twv toiovtwv.

6 >'
u err

sari Si iropiafibs fiyas h svaspEia fsra
avrapKslas. ' ovSev yap etarjviyKa/iev ety tov Koafiov, oJJAov on
ovSi i^eveyKeiv rl SvvdfieOa' 8 eyovres Se Siarpocpas Kai aKs-
irdafiara, tovtois dpKeaOrjadfeOa. 9 ol Si (HovXbfisvoi irXovTsiv
ifiirlirrovaiv ety irEipaafbv /cat iraylSa /cat iiriOvfiias 7roAAay
avoijVouy Kal /SAa/3epay, arrtvey fivQiXpvai tovs dvOpwirovs ety
oXeOpov Kal airwXetav. I0 pti^a yap iravrwv twv kokwv ianv h
cpiXapyvpia- ?y Ttvey dpsydfEvot airEirXavhOrjaav airo rhs iriarEws
Kal eauTouy irepiiireipav dSvvats TroAAaty.
11 2u Si, w dvOpwirE rov Qeov, ravra cpEvyE- SIwke Se SiKaioav
vrjv, svaiiSeiav, iriariv, dydirrjv, virofovhv, irpadrrjra- l2 dywvli^ov

2 : 12) keep one's self close, and on one's
guard (cf. 2 C. 8 : 20). 1 T. 6 : 5, dtpl-
ffraffo, stand aloof. 2 C. 6 : 17, dtfjopl-
ffBrjre, make a formal and entire separa
tion, i C. 5 : 11. (Cf. 6Vax dtjjopitrwtrtx
bpds, L. 6 : 22). Tit. 3 : 10, irapanov,
refuse to acknowledge, renounce. 1 C.
5 : 13, e£ape?Te e£ vpwv, expel, cast out ;
(2) e£apt97j eK pitrov ip. 3 J. IO, eK rijs iK
KXrjfflas ixfidXXei. G. 5 : 12, StpeXov diro-
xbipovrai, cut off, severed from aU ad
vantage and blessing. 1 T. 1 : 20, I C.
5:5. TrapaSouxat toj SaTax^t, full excom
munication. 6 — 10. peTd airapxelas] if accompa
nied with contentment, bringing a suffi
ciency within one's self. Cf. M. 5 : 5, n.
airdpxrjs, Ph. 4 : 1 1. Such are grateful
for the mercies they enjoy, and easily dis
pense with superfluities. Contrast 1 K.
21:2. Esth.5:io— 13. oiSiv ydp] The
godly remember the lowliness of their
origin, and the destiny which awaits them.
If we omit SrjXox (Alex.) Sri means ' this
consideration teaches that — ' II. xrv. 35,
7XauKTj 5^ tre rlxre BdXaffffa . . . Sti trot
vbos iffrlv aTnjvrjs, ' this fact accounts for
it that — ' Cf. job 1 : 21. Eccl. 5 : 15.
Seneca, 'non licet plus efferre, quam in-
tuleris.' e'xoxTes Si] but if we have.
The Se points to a suppressed thought,
' something addititious we must have,
but if, &c. trKeTrdtrpaTa] lodging.
dpxeffBrjffbpeBa] we shall be satisfied (L.
3 : 14) ; we shall not wish for more ; mark
ing the resolution which the godly will
adopt ; but sometimes the fut. is equiva
lent to an imperat., as M. 5 : 48. 2 J. 3.
Sext. Emp. rpoipTjs xal axeiraffpdrwv xal
ttjs dXXTjs rov ffwparos iiripeXelas. ol Si
fiovXbpevoi] those who desire; not
merely those who are determined to be rich,
as the A. V. implies. QiXeiv, nihil aliud
est quam simpliciter veUe, neque in se

habet notionem voluntatis propensae ad
aliquam rem, sed fSoiXetrBai ipsam animi
propensionem. (Tittmann). Ja. 1 : 18, 11.
1 C. 12: 11. 1 T. 5 : 14. Tra7i5a] any
thing which fixes, or holds fast, dyxvpa
irayls vewv. Anthol. The desire of
wealth pins a man to earth. /3Xa/3epds]
pernicious to health and happiness, dvorj-
tovs] for which no reasonable plea can be
made. /3u0ifou<ri] such as drown men
plunging them into (els). Longin. Sublim.
§ 44, tj 7dp tfjiXoxpvparla, irpbs i)v diravres
dirXTjffTWs t\Stj votrovpev, xal tj 0tX7jSoxia
SouXa7W70utrt, paXXov Si ws dx efrroi Tts
xarafivBlCovtri aurdxSpous ijSrj rois /3ious.
bl£a] a root; as other vices, extrava
gance, for instance, may be termed ' a root'
of evil, Diogenes Laert., ttjx tfjiXapy. etire
pirrpbiroXiv irdvrwv twv xaxwv. Philo.
bppTjTTjpiov (the impulsive motive) twx
Trapavoprjpdrwv tfjihapyvpla. Cf. L.
16 : 14. iT. 3:s, twx KaKwx] all the
mischiefs and vices into which such per
sons fall. dTreTrXax. ttjs tt.] have wan
dered away from the faith, i.e., not ne
cessarily the creed or doctrinal belief, but
the hope and trust peculiar to the Gospel
(17). See Job 31 : 24. Trepie'Treipax]
The Trepi designates not only that which
surrounds, but that which is surrounded ;
and refers to the thing pierced surround
ing the instrument which pierces, as meat
upon a spit. So ireplxeipai, A. 28 : 20,
refers to the chain encircling the prisoner.
Soph. Ajax, 890, e^yxos irepiireTis, the
sword encircled by the body. So Trepi-
tttuxtjs, 899.
n — 16. dvBpwire t. Q.] A designa
tion of the prophets in O. T. 1 Sam.
9 : 6—10. 2 K. 4 : 7. Used also 2 T.
3 : 1 7 ; applied especially to Timothy as
devoted to God, and employed in making
his will known to man ; but applicable to
all who habitually recognize a God above

1 TIMOTHY 6. 12— 1 6.

585

tov KaXov aywva rhs irlarews, eVtAa/3ou rhs alwviov fyhs, sis rjv
/cat BKXrjOrjs /cat w/itoAoyTjcray t^v KaXhv bfdXoylav ivwiriov iroX
Xwv fiaprvpwv. I3 irapayyiXXw aoi ivwiriov rov Qeov tov
t^woirotovvTOs Ta TravTa, /cat Xpiarov 'Irjaov tov fiaprvphaavros
eiri Hovrlov IltAaTOU ttjv /caA/,v bfioXoylav, l4 rrjphaal as
rrjv svroXrjv aairiXov, aveiriXrjirrov, fiypi rhs iiricpaveias tov
Kvpiov hfwv 'Irjaov Xpiarov, l$ rjv Kaipois ISiois Sel^ei b
/tta/captoy /cat fiovos Svvaarrjs, b fSaaiXevs twv j3aaiXevdvrwv Kal
Kvpios twv KvpiEvdvrwv, l6 d fiovos eywv aOavaalav, cpwy ot/cwv

them. Chrys. Trdxres pex dvBpwiroi rov
Qeov, dXXd xvplws ol Slxaioi, oi Kara rbv
rijs Srjfjuovpylas Xbyov dXXd xal xara rbv
rijs olKeiwtrews. SiwKe] So H. 12 : 14,
elprjvTjv SiWKere . . . x. rbv dyiatrpbv. So
StWKere tjSoxtjx, Td KaXd, Plato. On
wIittiv, cf. 1 T. 4 : 12. Sik.] moral right
eousness in all dealings with man. ever if}.]
personal religion as it respects God. 2 T.
2:22. u7ropox7Jx] steadfast endurance,
M. 24:13. L. 21 ; 19. d7wxifou] strive,
L. 13:24; wrestle in the honourable con
test of the faith. The words SiwKe, iiri-
Xa/3ou, suggest the idea of a race. Hdt.
V. 22, d7wxi£eo-0ai trrdSiov. Hence a7Wx
is probably an allusion to such a contest,
rather than a fight. Cf. 1 C. 9 : 24 — 27.
¦> T. 4 : 7. eTrtXajSou . . . fwijs] 'seize
upon' in the strife, and as the object con
tended for, M. 11 : 12. Cf. Ph. 3 : 12,
Siwkw ei Kat KaraXdjSw itp' $ Kai KaTeXTj-
<7ji9tjx birb X. 'I. It is plain that Timothy's
personal character, spiritual welfare, and
salvation are chiefly under consideration in
this passage. ixX^Brjs] to which you
are summoned ; cf. ttjs dvw kXtjVcws, Ph.
3:14; then the latter clause xal wpoXb-
ytjiras is added by way of encouragement
and stimulus, ivwir. iroXX. papripwv]
qui contra te, si deficeres, testaturi forent.
(Bengel). ttjx k. tjpoX.] the good con
fession, i.e. , of the true religion ; trust in
God through Christ for the attainment of
eternal life. Allusion to his public pro
fession and ministry, as companion of the
Apostle in many scenes of trial, 2 T.
3:n. tou fwoiroiouxTos] the giverof
life. In Neh. 9 : 6, ffi ^woiroiels Td Trdxra
Kai ffol irpoffKvvovtriv al trrparial twv
oipavwv. Some read faoyovovvros, as L.
17 : 33. A. 7 : 19, the preserver of life.
The One universal source, giver, preserver,
restorer, of life, of energy, of activity, is
referred to. Dei virtus te quoque, 0 Ti-
mothee, in officio tuo animat et ad vitam
seternamresuscitabit. (Beng.). Thewordis
used with reference to the time at which all

shall stand alive before God, and which is
more explicitly brought into consideration
in (14). eVi IIoxt. IIiX.] in the time of;
' under.' The occurrence of this historical
notice in connexion with bpoXoylav may
account for its introduction into the Creeds.
It is first found in a kind of confession of
faith in Ignat. Ep. ad Trail. § 9, where
it is used to corroborate the historic reality
of our Lord's existence, acts, and suffer
ings, dXTjuws iyevvr)8rj, itpayev re k. eViex,
dXTjuws iSiwxBrj iirl IT. IT. The introduc
tion of Pilate's name has probably a refe
rence to tho heathen or civil authorities
under whom Timothy lived, and before
whom he might at any moment be called
upon to bear testimony, t. k. 0P0X07.]
the good confession ; generally, rather than
that in J. 18:36. It was, however, the
declaration or acknowledgment of Divine
truth and religion as centering in Himself
which constituted Jesus Christ's testi
mony. Timothy is encouraged to perse
vere in the adoption of the testimony so
made, and of the example of Him who
made it. ttjx exToXrjx] the command
ment ; the law of God in the Gospel as a
rule of life. So ttjs 7rapa77eXias, 1:5-
dtTTriXox] unblemished; Ja. 1 : 27.
1 P. 1 : 19. 2 P. 3 : 14 ; refer with
dxeTriX. ' unexceptionable,' to ivroXijv.
The phraseology intimates the necessity of
purity both of life and doctrine. The
doctrine could only be maintained dtTTr.
dxeTr. by T. keeping himself doTr. dxeTriX.
(3 : 2). ttjs eTritpaxeias] used of the
first advent, 2 T. 1 : 10 ; of the second,
2 Th. 2 : 8, 2 T. 4 : 1, 8, Tit. 2 : 13, ' ma
nifestation,' this may be made by the
Lord's personal coming or by our being
summoned to his immediate presence, Ph.
1 : 23. see on Rev. 2 : 25. ToiretsTi
pixpi TTfi arjs TeXevrrjs, pixpi TVS if^bSov.
(Chrys.). Fideles in praxi suS. propone-
bant sibi diem Christi ut appropin-
quantem; nos solemus nobis horam
mortis proponere. (Bengel) . SeeoniTh.,

586

1 TIMOTHY 6. r6— 20.

dirpdaiTov, bv eiSev ovSeis avOpwirwv, ovSi ISsiv Svvarai' <j> Tifh
Kal Kparos alwviov, afirjv.
*1 Toty irXovalois iv tw vvv alwvi irapayysXXs frj vyrjXo-
cppoveivj firjSi hXiriKivai iirl itXovtov dSrjXdrrjn, aAA' ev tw Oew
tw ITwvTi tw irapiyovn hfiv irXovaiws iravra ety a7rpAaua-tv,
18 dyaOoepyeiv, irXovrelv iv e'pyots /caAoty, EvfisraSdrovs slvat,
koivwvikovs, J9 diroOrjaavpl^ovras iavrois QsfiXiov KaXov et'y
to fiiXXov, tva iiriXdjSwvrai rhs alwviov Xwhs.
20 'Q TifidOss, rhv irapaKaraOhKrjv cpvXa^ov, e/cTpe^rq/ttevoy

1 : 7, dTroKaXiSfi'ei. By pixpi ttjs iiTitp. is
not implied that Timothy would probably
live until the second advent ; but that he
must keep in view that advent all his life,
as the time when he must render an ac
count of his trust in the Gospel. Kai-
pols iS£ots]Cf. A. 1 : 7, xaipois ois b ira-
Trjp iBcro iv Trj ISia it^ovirla. pbvos 5.]
'only,' as alone really and intrinsically
possessed of power. So (16). Standing
alone as a potentate. b j3atriX. twv p.
x.t.X.] An O.T. title of God. Deut. 10: 17.
Ps. 136 : 2, 3. Dan. 2:47. Title expressly
given to Christ in Rev. 17 :"l4J 19 : 16.
6 pbv. ix-] Justin M. pixos ixav TV" b.Ba-
vatrlav Xiyerai 0 0eds, Sri oix iK BeXrjpaTos
dXXov TaurTjx exet, KaBdirep ol Xoiirol iravres
dBdvaroi, dXX' iK ttjs olxelas oitrlas. Cf.
J. 5:26. oiSels dvB p.] Sic plane Ex.
33 : 20. Quod hominibus negatur, J.
1 : 18. 1 J. 4 : 12, id Sanctis obtinget, M.
5:8. 1 C. 13 : 12. 1 J. 3 : 2. Rev. 22 : 4
(Bengel). Theoph. ad Autol. el rip ijXlw,
iXaxltrrw Svn ffroixeltp, oi Sivarai dvBpwiros
¦revltrai Sid tJjx uTrep/SdXXoutrax Bippijv xal
Sivapiv' irws ouxi paXXov ttj tov Qeov 56£tj
dvextppdffrw obtrrj dvBpwiros dvrjrbs oi Si
varai dvrWTrrjffai ;
17—19. iiprjXottjpovetv] Cf. R. 12 : 16,
n. Chrysost. ravra wapaivei, .elSws Sri
oiSiv ovtw rlxrei rvtfjov, xal dirbvoiav, xal
dXafoxeiax ws xP^para. iirl irXoirov
dSTjX6TTjri]on the uncertainty of wealth ;
its very existence being uncertain. 1 C.
9 : 26, outw rpixw, ws oix dSrjXws. Polyb.
7) dSTjXirTjs twv irpoffSoxwpivwv. The idea
of uncertainty is introduced as opposed to
that of trust or confidence. If your hope
is founded on wealth, it is founded on that
to which uncertainty necessarily attaches.
Cf. Prov. 23 : 5. Theodoret says, ttXoutos,
ttoXXous exwx xvplovs, oiSivos iffri Krrjpa.
With TrXoiirou do*7jX6r. compare C. 2 : 5,
to trrepiwpa ttjs iriaTews. 2 C. 4 : 7, 1)
birepfioXTi ttjs Svvdpews. G. 2 : 14, rijv
dXijBelav tov eiayyeXlov. 2 Th. 2: 11,
ivepyelav trXdv-ns. The main subject is

personified, and is put in the gen. as the
source from which some well-known qua
lity proceeds. Cf. Ja. 1 :25,.n. Tip £wvtl]
in contrast to dSjjXor. He, as the source
of good, temporal and -spiritual, is a
living, an ever- living intelligence, els
dirbXavtriv] with a view to, or for the
purpose of, enjoyment ; cf. eis perdXTjiptx,
4:3. So eis, L. 16 : 8, n. Etiamsi plenire-
rum omnium copia abundamus, nos tamen
nihil habemusnisi ex solaDeibenedictione.
(Calvin). TrXouo-iws] Such is the cha
racter of God's providential action in be
stowing the blessings of this life ; whatever
we havefor enjoyment is bountifully given,
richly possessed. irXovrelv, k.t.X.] The
odoret, elirl irXoitrioi xal tov piXXovros
aiwvos, ol rbv _pbvipiov itXovtov xal Siapxi)
xexTTjpivoi. Used, as also is TrXoutriws. (1 7),
in contrast or competition with ttXovt.
dSrjX. eiperaSbrovs] free in giving.
xoivwnxois] ready to impart, G. 6:6.
H. 13 : 16, ttjs euTrottas Kal Koivwvlas pi)
iiriXavBdveffBe. air Ov?Tjtraupif.] putting
away for themselves a good foundation,
looking to the future. Peculium optimum
quod in posterum reconditur. Antitheton
KotxwxtKous. Sic Tob. 4 : 10, p.7) tpojSov
iroieiv iXeTjpoffivTjv' Bipa ydp dyaBbv Brj-
travplffeis treavrip eis rjpipav dvdyKrjs.
Dando colligere, suave oxymoron. errtXd-
/3wxrat, arripiant, tanquam ex naufragio
emergentes. (Beng.). Cf. L. 16 : 9, and M.
19 : 21. Siis tttwxois t. ?|ets Bijtravpbv iv
ovpavw. ttjs alwviov fwTjs] the posses
sion and substance of that which is really
life, Svtws, not aiwxiou, is doubtless the
true reading. The blending of metaphors in
diroBrjffavp., BepiXiov, iiriXdj3., is not un
usual in Paul's writings. Cf. 1 : 18, 19. iC.
3:9. C. 2 : 7. 2 T. 4 : 7. (Macmiohael).
BepiXiov KaXilx] is in strong opposition
to dSTjXdrTjs ttXoutou. Theodoret, tou ttXou-
tou ttjx KTrjffiv iKdXeaev dSijXov, twv Se
peXXbvrwv dyaBwv rijv dirbXavtriv BepiXiov
KiKXrjKev dKlvrjra ydp ixetva Kal drpeirTa.
20,21. AppeUat fainiliariter ut filium,

1 TIMOTHY 6. 20, 21.

587

Tay psphXovs Ksvocpwvlas Kal avnOiasis rhs 'vj'euo'wvu/xou 'yvwcrewy,
21 rjv Ttvey e7ra,yyeAAo/iievoi 7rept t>;v iriariv fjocToyrjaav. 'H
yapis fsra aov. dfhv.
\_Hpos TifbOsov irpwrrj iypdcprj dirb AaoSiKelas, h'ns ian
frjrpdiToXis i&pvylas Ths na/caTtav»;y.J

1 : 18, cum gravitate et amore. (Beng.).
ttjx TrapaKOTat'TjKTjx] read irapaBTjxTjv, the
trust committed to thee; the doctrine he
was to teach (2 T. 1 : 14), i.q. t-Jjx exro-
XtJx (14) ; ttjs 7rapa77eXias 1:5,' rijv
Siaxovlav, C. 4 : 17. Hdt. IX. 45, Trapa-
Btjxtjv bpiv rdSe rd eirea rtBepai. ixrpe-
irbpevos] turning away from, 'get out
of the way of;' equiv. to iKxXlveiv dirb,
R. 16 : 17, n. (as followed by accus., cf.
egredi urbem; dtroTpiirov, 2 T. 3 : 5).
It is remarkable how many exhortations
of this character there are in the Pas
toral Epistles : 1:6, eis paraioXoytav.
4 : 7, tous |Sej37JXous x. 7pawSeis piBovs.
* T. 2 : 14. pi) Xoyopaxeiv els oiSiv XPV'
aipov. (16), 3 : 7, irdvTore pavBdvovra.
4 : 4, iirl rois piBovs ixTpaTrrprovrai. If
these designations of error, and instruc
tions for dealing with it, are borne in
mind, we shall be upon our guard against
that congeries of unprofitable matter
which deceives many by the august
title of scientific theology. /3e/37JXous]
belongs to dvriBitreis as weU as xevoqi., the

unhaUowed emptinesses and oppositions,
' vanos sine mente sonos,' 2 T. 2 : 16 ; the
dialectic niceties of the scholastic philo
sophy; perhaps the apparent contradic
tion of truths assumed to be irreconcil
able, ttjs ipevSwvipov 7xwtrews] of
that which is. falsely named knowledge,
Srav ydp irlffTis pi) tJ, yvtaffis oix itrrir
(Chrysostom) . Thetrue yvwtris was coun
terfeited by various systems, which rapidly
developed into the Gnostic heresy. In
trod. to Coloss. i)iTTbxvaav] with re
spect to faith, missed the aim ; regarded
the Gospel as a, theme for controversy,
not as a message of mercy, 1 : 4, n. 6, n.
2 T. 2 : 18. On iirayyeXX; 2 : 10. Bengel,
Veram sagacitatem, quae fidei est, amise-
runt, non capientes quid sit credendum,
et quid sit credere. Cf. 2 T. 3 : 7, 8.
peTd trou] 2 T. 2 : 22. 4 : 22. R. 16 ¦ 20.
G. 1 : 2. 2 : 12, n. 6 : 18. 26 : 23, n. Tit.
3:15. The subscription is incorrect. See
Introd. and on the subscriptions at 1 Th.
8:28.

nAYAOY TOY AnOSTOAOY
h npos
TIMO0EON
EniSTOAH AEYTEPA.

1 TT AYAOS a7ro'o-ToAoy ''Irjaov XpiaTov Sta OsXhfaros
JLJL Oeou Kar iirayysXlav £w/}y Ths iv Xptarw 'Irjaov,
2 TtfioOiw dyairrjrw rUvw- yapis, eAeoy, slphvrj dirb Qeov irarpos
Kal Xpiarov 'Irjaov rov Kvpiov rjfiwv.
3 Xdpiv evw tw Oew, w Xarpevw airb irpoydvwv iv KaOapa
avveiShaei, wy acitaAetTTTOv e^w rhv irepl aov fivsiav iv rais Sehasal
fiov vvktos Kal hfipas, 4 iiriiroQwv as ISsiv, fisfivrjfivos aov

I. I, 2. For the time, place, and cir
cumstances under which this Epistle was
written, see the Introduction to the Pas
toral Epistles. Sid 0eXijpaTos] See on E.
1 : I. C. 1 : I. kot' eVa77eXiax] in
conformity with the promise ; to be joined
with dTrooToXos, as appointed for the pub
lication of the promise, ware pi tt> eira7-
7eX0etirax alwviov fwTjx tois dvBpwtrois
Kijpii|at. (Theodoret). Cf. Kard Triorix
k.t.X., Tit. 1 : i. fwi,s] the highest
blessedness of the creature ; joined with
dttjBapala (io), etVe/3eia, 2 P. 1 : 3. ttjs
ex Xp.] life in Christ intrinsically, essen
tially ; in Christ as a source whence it is to
be derived by us, J. 1:4. 3 : 15, 36.
5 : 26, n. 6 : 33, 40. 10 : 28. 17 : 2, 3.
R. 6 : 23. 1 J. 1 : 1, 2. d7aTT7jTip]
Epitheton aptum, sequitur enim summa
amoris declaratio. Volebat Paulus, ut Ti
motheus ad se vinctum sine timore veni-
ret ; eique ante suum decessum lampada
evangelii muneris erat traditurus, 4 : 5, 6.
Testamentum Pauli, et cygnea cantio est
haec epistola. (Bengel). x- &X. elp.] See
on 1 T. 1 : 2.
3 — 5. dirb TTpo7trxwx] after the custom
of my forefathers ; equivalent to ' heredi
tarily,' as 'E/3p. e'{ 'E/3paiwx, Ph. 3 : 5.
T$ irarpww Qetp, A. 24 : 14. Cf. G. 1 : 14,
e'x KaB. truxeiS.] Cf. A. 23 : 1, truxetSTj-
aei dyaBrj ireiroXireipui. A. 24 : 16. I T.

3 : 9. H. 13 : 18. 1. P. 3 : 16, 21. dStd-
XeiTrTox] a tertiary predicate ; ' I thank
God that the remembrance which I have
of thee is incessant night and day,' L.
2 : 37. n. His reminiscences of Timothy
were a pleasant subject of contemplation.
Timothy was well entitled to this tribute
of affection, and S. Paul was thankful
that he had such good reason to remember
him. e7ri7ro(9wx] See on R. 1 : II. twx
Sa/cp.] probably at parting. Cf. A. 20 : 37.
21 : 13. ira] connect with tre ISeiv.
irrbpvrjaiv Xap/3.] Compare our ex
pression, 'bearing in mind.' Xt)Btjv Xa-
J3wv, 2 P. 1 : 9. So XapjS. Bvpbv, take
courage, Od. x. 46 7 ; and also with tpbflov,
bpyrjv, eX-irlSa. Perhaps some especial
circumstance had reminded Paul of Ti
mothy's faith, dvdpjvrjais, Srav tis iXBr]
els pv-tjprjv twv trapeXdbvrwv. birbpvTjffis Se,
6Vax itjj iripov els tovto irpodxBrj. (Am-
monius). dxuTroKpiTou] unrlisguised,
without dissimulation, 1 T. 1 -. 5. ttjs
ex troi] indicates that it was a personal,
individual faith ; ' quae est in te non ficta,'
Vulg. AwtSt . . . . Eiv.] both purely
Greek names. The family had probably
been long resident in Asia Minor. The
fact here mentioned is corroborated by
3:15. L. and E. were probably pious
persons, according to the ancient faith in
which Timothy had been carefully edu-

2 TIMOTHY 1. 4—8.

589

twv rWpuwv, lva Xa/°«? irXrjpwQw- S virdfvrjaiv XafjSdvwv rhs
bv aoi avviroKpiTOV iriaTBWS, rjns ivcpKrjaE irpwrov iv tt? fidfi/irj
aov Aw'iSt Kal rrj frjrpl aov Euvet'/c//, iriirsiafiai Si on Kal iv
aoi. 6 Si' rjv alrlav dvafifivhaKW ai dva^wirvpEiv rb yapiafa
rov Qeov, d ianv iv aoi Sia rhs iiriQiaEws twv ye/pwv fov
1 ov ydp eSwkev hfiv 6 Oeoy irvsvfia SsiXlas, dXXd SvvdfiEws /cat
dydirrjs /cat awcppoviafov. 8 Mt; ovv iiraiayyvOhs to fiaprvpiov
rov Kvpiov hflov frjSe ifi rbv Siafiov avrov, aAAa o-u-y/ca/coxd-

cated. It does not certainly foUow from
irpwrov, that L. and E. were converted to
Christianity before Timothy. The Apostle
connects their Christian with their former
faith. A truly spiritual Israelite, already
acceptable to God in the faith of the O.T.,
would be sure to pass into the Christian
pale when instructed in the facts and doc
trines of the GospeL The faith of his
whole spiritual life would then be regarded
as one and continuous. The principle is
involved in our Lord's words, J. 14 : I,
understanding TriirreueTe (ex 0.) indica-
tively. iriireiffpai Si] yea, I am per
suaded. Se is resumptive of the assertion
of Timothy's personal faith, preparatory
to the exhortation founded thereon. Some
commentators are of opinion that there was
in Timothy a wavering of faith, a shrinking
from difficulties, a sensitiveness which led
him to decline arduous labour, i T. 5 : 23, n.
This seems to be a gratuitous supposition.
The Apostle could surely pass a high en
comium on Lois and Eunice without at
aU implying that the piety of Timothy
had met with any check, or had suffered
decline. ' Imo quo certius Paulus de
Timothei fide persuasus erat, eo majorem
habebat causam adhortandi, ut aleret rb
Xdpiffpa tov 6eou quo gauderet.' Leo.
6, 7. St' t}x aiTiax] referring to the un
feigned faith in Timothy. ' It is by no
means improbable that this dxapxijiris was
suggested by a knowledge of the grief
and possible despondency into which
Timothy might have sunk at the absence,
trials, and imprisonment of his spiritual
father in the faith.' (EUicott). dxafw-
irvpeiv] to fan to a flame; but used
frequently in a metaphorical sense, 1 Mace.
13 : 7, dvetTwoiriprjae rb irvevpa tov Xaov.
Eur. El. 1 1 2 1, dx' ai ab fwrrupeis xeiKTj via.
In pass., gain fresh life anistrength. to
Xdpiapa] the gift especially qualifying
Timothy for the work of the ministry.
eis irpoffTatrlav rijs iKKXijirlas, els trrjpela,
els Xarpelav diratrav. (Chrysost.). Std ttjs
iirtBiffews] Cf. H. 6 : 2. A. 8 : 18; as tes

tified by the imposition, the outward sign
of the inward and spiritual grace. Std is
used here as in the paraUel passage, 1 T.
4 : 14. For similar uses of Sid see 1 T.
2 : 13. R. 2 : 27. Ph. 1 : 20. 1 P. 5 : 12.
ob ydp] Ths 7dp intimates that the ex
ercise of the x^apa would exhibit these
qualities, and that there was a necessity
for their exhibition. Trxeupa] the joint
agency of the Holy Spirit with the human
spirit. SetXias] for the spirit God gave
to us is not the spirit of cowardice ;
'timor.' R. 8 : IJ, Trxeupa SouXeias. And
cf. 1 C. 2 : 12, n. This has Bpaairns,
'foolhardiness,' for a contrary extreme.
It shelters its timidity under the title of
euXd/3eia, and affects to be dtrtpdXeia.
(Trench). 5 uxdp.ews] The feeling which
prompted the language, Ph. 4 : 13, iravra
ItiXiw iv Tip ivSvvapovvrl pe. Cf. 2 : I.
Observe, in proof of the need of a spirit
which is not ttx. SetX., the language of
Moses, Ex. 4 : io. 6 : 30 ; also Jer. 1 : 6.
A. 9 : 13. o-wtTjpoxto-pou] discretion ;
' sound-mindedness,' to preserve them
from idle sentimentality and wild enthu
siasm. The word properly means, ren
dering others of a sound mind ; so awtfjpo-
xifoutrt, Tit. 2:4; but here it clearly
means that the teacher must possess and
exemplify that quality which he wishes to
produce in the taught. Theodoret, tov
irveiparos rijv x<fy"" SiSwKev Tjptx 6 OeSs,
oix ("a SeiXiwpev rois birip rijs eitrepelas
KivSivovs, dXXd lva Betas Svvdpews iptfjo-
povpivoi Beppws piv airbv dyam)awpev,
trwtfjpovltrwpev Se twx e'x Tjptx xivovpivwv
TraBrjpdrwv rijx drai^iav.
8 — 12. iTraiffxvvBijs] See Mk. 8:38.
L. 9 : 26. S. Paul exhort3 Timothy to
adopt his language, R. 1 : 16, oi yap
iiraiffxivopai rb eiayyiXiov t. Xp. rb
papripiov t. Kup. Tjp..] the Gospel,
which has this character, as testified and
proclaimed by the doctrine, example, suf
ferings of its professors. See 1 T. 2 : 6, 7,
and cp. els 8 (papr.) iriBrjv with (1 1), els 8
(eiayy.) iriBrjv. With toB Kvpiov cf. 1 T.

590

2 TIMOTHY I. 8— ir.

Qrjaov rw svayysXlw Kara Svvaftv Qeov, 9 tou awaavros rjfias
Kal KaXiaavros KXqasi dyia, ov Kara ra spya hfwv, aXXa kot
ISlav irpdOsatv Kal ydpiv rhv SoOsiaav hfiv iv Xpiarw 'IrjaoS
irpo vpo'vwv alwvlwv, IO cpavepwQsiaav Si vvv Std rhs iiricpavelas
rov awrhpos hfd>v 'Irjaov Xpiarov, Karapyhaavros fsv rov
Odvarov, cpwrlaavros Si Ywhv /cat acpOapalav Sta rov EvayyiXiov,
11 ety o iriOrjv iyw Kqpv^ Kal dirdaroXos Kal SiSaaKaXos iOvwv

1:14. H. 7:14- rbv Sitrpiov airov] the
prisoner for his sake. Paul's imprisonment
might primd facie be regarded as a symp
tom of the weakness of the cause identified
with his labours. Hence his repeated re
ferences to this fact. 2:9. E. 3 : 1. 4 : 1.
6:20. Philem. (13). A. 26:29. 28: 20. In
this he closely followed the teaching of our
Lord; he never concealed from any the na
ture of the service. tru7KaKOTrdt97jo-ox]
take thy share in suffering forthe Gospel's
sake ; the indirect object, the spread of
the Gospel, was essentially promoted by
the temper in which the believers bore the
cross ; cf. Ph. 1:27, o*uxat9XouxTes ttj irtarei
rov evayyeXiov. H. 10 : 33, 34. The words
whichfollow,down to eua77eXiou^eem to de
note the reasonableness of this exhortation.
From the magnitude of the blessings God
conferred on the undeserving, they ought to
think little of the trials which accompanied
those blessings. 2: 11, 12. R. 8:17,
18, etirep trvpirdtrxopev tva xal avvSo^a-
trBwpev. Xoylfapai yap Sri oix d£ta Td
iraBijpara x.t.X. Kara r. Sivapiv r.
©.] in accordance with the power of God ;
cf. KaTd Kpdros, by main force. This power
we are sure to have, since it is He who
saved us. The Ap. places first the fact
of our salvation, then the act which
niable us conscious of being in a state
of salvation, i.e. the call of God which
being heard by us gives us a character,
position, state, kXtjVis eis xoivwvlav rov
Xp. 1 C. 1:9. But the two are united
in the phraseology of the passage, as being
one in respect of the divine agent. Cf.
.1 T. 2 : 4; In illustration of kot' iSiax
7rp60eo-ixAlford appositely quotes Chryso
stom, rovriffTiv oiSevbs dvayxdfovros, oiSe-
vbs trvpflovXeiovTos, dXX' e£ iSias irpoBitrews,
otxo&ev ix ttjs dya&bTTjros airov bppwpevos.
Theodoret, oix eis rbv TjpeTepox dTro/SXe^as
(3lov, dXXd Std pbvrjv fiiXavBpwiriav. Cal
vin, Originem turn vocationis nostrae
quam totius salutis designat; non enim
erant nobis opera quibus Deum prseveni-
remus ; sed totum a gratuito ejus proposito
et electione pendet. ou KaTd Td t?p7a
rjp.] shows that he is speaking of believers

individually. Cf. G. 2 : 16. 3 : 11. ISlav]
emphatic, 'his own;' appropriately, ori
ginally, exclusively his. TrpA xpbvwv
alwvlwv] ia really, before time began, be
fore duration was marked by periods.
L. 1 : 70. M. 13 : 39, a. Cf. E. 3 : 10,
11. 1:4, irpb xaraiSoXTJs xbirpov. The
grace which believers receive in time is
spoken of as imparted to them in the
divine purpose from eternity. Tit. 1 : 2.
tpavepwB. Si vvv] made manifest how
ever now. The eternal counsels of mercy
were not only formed before all ages, but
hidden during their lapse. R. 16:25.
C. 1 : 26. E. 3 : 9. (EUicott). Sid ttjs
eTritrJaxeias] by his incarnation; by his
assumption of our nature. 1 J. 1 : 2, 1)
fwT) itpavepwBrj. R. 16 : 25, KOTd diro-
xdXvspiv pvtJTTjplov xpbvois alwvtois tretriyij-
pivov, tfjavepaBevros Se vvv. Two points
of this manifestation are adduced in
marked contrast with each other by pex,
Se, in rendering death of none effect, in
renderingclear 'lifeandincorruption.' The
contrast between xarapy. and tpwritr.
shows that xarapy. has the notion of
dtpaxifw, dpavpbw. These words without
the article continue the designation of T.
X. and mark his characteristic action as
ffwrijp. rbv Odvarov] Bengel says,
Articulus notanter positus ; ' ilium Or-
cum;' but the article rather implies
death abstractedly, death as a power
and principle. On xaTapybaavros see R.
6:6. 1 C. 15 : 26. H. 2 : 14. Std tou
eua77eXiou belongs both to xarapy. and
t/jwrla., ov may be considered as a repeti
tion of Std ttjs irnqjavelas, for the mani
festation of God in Christ is the Gospel.
tpwrltravTos] cf. tfjarltrai Td xpvirrd,
1 C. 4 : 5 ; 'brought to light,' as words
suddenly lighted up in an illumination,
or objects suddenly disclosed by a flash of
lightning. dtpBaptrlav] marks the im
perishable anctincorruptible nature of fwTJ,
1 P. 1:4, and its complete exemption
from death, R. 2 : 7. Rev. 21 : 4. dtpBap,
is applied to the future bodies of the saints
(1 C. 15 : 42— 54), and refers to that
astounding fact which transcends the spe-

2 TIMOTHY 1. 12— 1 6.

591

12 Si rjv alrlav /cat TauTa irdayw- dXX' ovk iiraiayyvofai- oiSa
yap w ireiriarevKa, Kai iriireiafiai on Swards ian rhv irapa-
QhKrjv fiov cpvXd^ai et'y iKslvrjv rhv hfipav. '3 'Y7roTU7rwcrtv e^e
uytatvovTwv Ao<ywv wV irap' ifiov 77/couo-ay ev irlarst Kal dyairrj
rrj iv Xpiarw 'Irjaov. '+ rhv KaXhv irapaKaTaQhKrjv CpvXa^ov
Sta irvEVfiaros ayiov rov ivotKovvros iv hfiv.
15 Otoay tovto, on dirsarpacprjaav fis iravrss ol iv Trj
'Acr/a, wv ecrrt $u<yeAAoy /cat 'Epfioyivrjs. Swrj eAeoy 6

dilations of philosophy, that our bodies
shaU be recovered from the dust, and that
personal identity will be maintained
through the lapse of ages. The hope of
immortality is both natural and reasonable
to man, but this hope is weak and feeble,
unsupported by the basis of revelation ;
heathen philosophers indulged it rather
as a pleasing error, than as a conviction
derived from authentic faith. tf>wri£eiv is
' throw fight upon.' This our Lord did by
clearing up the doubts and difficulties
under which the doctrine of man's immor
tality laboured, and by establishing this
truth on the historical fact of his own resur
rection, eis 8] sc. eua77eXiox. ad quod
evangelium praedicandum. iT. 2:7- Si
7,x alrlav] through my appointment as a
herald;cf.(6).Tit.l:i3. ttjx napaB-fjxTjv
pov] the deposit entrusted by the Apostle to
God ; himself, body, soul, and spirit, which
he had given over to his keeping, confident
of his abiding and effectual care. Cf.
1 Th. 5 : 23. 1 P. 4 : 19 (irapariBitrBwirav).
Joseph. B. J. in. 8, S : eiXijtfjapev Tap'
airov to elvai . . . iptiX7*? dBdvaros del, xal
Qeov poipa, tois trwpatriv ivoixl^erat. elra
dv piv dtfjavlffT) tis dvBpwirov irapaxara-
Stjktjx, i) SidBrjTai xaxws, irovTjpbs elvai
Soxei kal diriaros. Suxotos] involving
the notion of willingness. 2 C. 9 : 8, n.
A Pauline expression. See R. 4 : 21.
11 : 23. eis eKeiXTjx Tijx Tjp.] So (18).
4:8. 2 Th. 1 : 10. ' That day.' The
phrase intimates familiarity with the
thought and its habitual and frequent
expression. So in the language of our
Lord, M. 7 : 22, L. 10 : 12. The day
of judgment, as synchronous with the day
of Christ's appearing. See U. c. and 4 : 1.
13, 14. "iiroTiirwffiv] example, model
of wholesome words. Cf. iT. 1 : 16. R.
6:17, eis 6x irapeSbB. riirov. With exe
is to be joined iv irkrTei k. d7. Timothy
is exhorted to keep the uttotutt. in a be
coming spirit. Cf. 1 T. 3 : 9. Ja. 2 : 1,
pTj ex irpoffwiroXri^. ixere ttjx Triorix.
Afterwards the Ap. gives directions about

the preservation of the truths taught.
2:2, 8, 14. 3 : 14 — 17. He represents
in the word uTroruTrwo-is the instruction in'
Christian truth given by himself as a safe
pattern and model to be followed by
Timothy ; but he intimates that the sub
stance of the Gospel must be possessed by
a minister in this personal experience and
exhibition of Gospel principles, in order
that he may be a true minister of J. C.
The A.V. is objectionable, as the position
of (xe does not justify our assigning to the
verb any emphasis ; besides, it makes the
exhortation equivalent to ttjx KaXi)v irapa-
Btjktjv tjjiXa^ov. Chrysostom interprets it/
' take thine examples on every subject
from my teaching.' ravra oiv !xc> Kav
irepl irlffrews, x&v irepl dydirrjs , Kav irepl
o-wtppoxtoyiou Sin Tt fSovXeitraaBai, iKeWev
Xdpflave rd irapaSelypaTa. The words
might perhaps be rendered, Form a sum
mary ; draw up an outline of the healthy
truths which constitute the KaX-iJ irapaBijKTj.
That the Apostle refers to some form of
sound words, such as a creed or catechism,
which Timothy had heard from him is re
futed by the relative fix which belongs to
Xbywv not to biroTiirwtriv. T^Koutras]
heardest from me, once for all (2 : 2).
What he heard on any one particular occa
sion might safely supply him with a model.
ttjx KaXijx TrapaK.]Trapat9. asiT. 6 :2o.
koX. , epithet applied in a peculiar manner
in these Epp. to the trrparela, 1 T. 1 : 18 ;
StSatrKaXia, 4:6; d7wx ttjs tt. and bpoXo-
yla, 6 : 12, 13, 27. 4 : 7. Std ttx. d7. t.
exotK.] This is connected in sentimentwith
(6, 7,) 'by theinfluence of the Holy Spirit.
15 — 18. direffTpdtfjTjffdv pe] avoided
me, turned away from me, i.e., when Paul
was taken prisoner in Asia, and examined
by the provincial governor before he was
sent to Rome ; when those of Asia who
had it in their power to befriend him drew
back through fear. Thus Paul in Asia
had the same treatment which afterwards
awaited him at Rome (4 : 16). We can
give no reason why Phygellus and Hermo-

592

2 TIMOTHY 1. 1 6— 18. 2. 1—3.

Kvpios tw 'Ovrjaicpopov o'Ikw, on iroXXaKis fs ave\|/u£e, /cat rrjv
dXvalv fiov ovk iirrjayyvOrj, 1>! aAAa yevofievos iv 'jrw/irj airov-
Saidrepov sQiTrjai fs Kal svp£- Swrj avrw o Kvpios evpeiv
eAeoy irapd Kvpiov iv e/ce/v/r rrj hfipa. /cat ocra ev 'Ecpecrw
SirjKovrjas, j3iXnov av yivwcr/cety.
2 2u ovv, tc'/cvov fiov, ivSvvafiov iv r?j yapin rrj iv Xpiarw
'Irjaov, 2 Kal a qKovaas irap' ifiov Sia iroXXwv fiaprvpwv, ravra
irapaOov iriarois avOpwirois, otTtvey iko.voi eaovrat Kat erspovs
SiSd^ai. 3 2u ovv KOKOirdOrjaov wy /caAoy arpanwrrjs 'Irjaov

genes are mentioned by name, except it
be from their special opportunities of
helping Paul, or from their station in the
Church. It may be asked, as Timothy
was so closely connected with Ephesus,
why should Paul remind him of what
occurred there? But possibly Timothy
was not at Ephesus at the time of the
Apostle's apprehension, direffrpdqj. has
the force of the aor. middle. M. 5 : 42.
Tit. 1 : 14, diroffrpetpopivwv ttjv dXrjBeiav.
H. 12 : 25, rbv dir' oipavwv diroffrpe-
tpbpevoi. rip '0. o'Ikw] From this it has
been supposed that Onesiphorus was no
longer living, a supposition on which
Roman Catholic writers found an argu
ment, by aid of (18), for prayers for the
dead. So Jer. Taylor, Serm. on 2 Sam.
14 : 14. Onesiph. was probably absent
from Ephesus, on that journey to Rome
which gave him the opportunity of min
istering to Paul. If now he was on
his return to his family, what more na
tural than that the Ap. should bless and
salute them especially for his sake. 4:19.
Cf. 1 C. 16 : 15 — 17. Ob eum toti famifiae
beneprecatur. Unde coUigimus Dei bene-
dictionem non tantum super caput justi
sed super totam domum residere. (Calvin).
dvi ipvige] revived me ; bring one to life
again who is fainting by heat. C. 4 : 11,
olrives iyevTjBrjffdv pot Traprjyopla. A.
28 : 15, n. iXafie Bdptros. oiK iirrj-
aXivBrj] This perhaps explains the reason
why others deserted Paul, and accounts
for the admonition (8). dXXd 7exdpexos]
on the contrary, when he arrived in Rome.
CTrouSaidTepox] with all the greater
diligence as Paul was in prison. Bp.
Pearson (quoted by EUicott) remarks : in
carcerem conjicitur et arcta custodia tene-
tur, non ut antea in domo conducts om
nibus nota (A. 28 : 30) ; unde Onesiphorus
non nisi postquam solicite quaasivisset
invenit eum. iXeos] The repetition of
this is very emphatic. It is a humiliating

and profitable thought that the most active
and devoted servants of God need prayers
for mercy in the day of judgment. Jude
(21). With this prayer for recompence
connect the words of our Lord, M. 25 : 36,
39, 40. irapd Eupiou] Idem Christus qui
retribuet. Nomen pro pronominereciproco,
cum emphasi, uti L. 11 : 17. 2 Th. 3:5.
(Bengel). See on I C. 1:8. SirjKbvrjire
it is not necessary to supply 'to me,' as in
Vulg. Syr. &c. StaK. is used as in 1 T.
3 : 10, 13, 1 P. 4 : 11, and denotes
ministerial service, labour in the Lord
generally, such as was exercised by Pris
cilla and Aquila and others. R. 1 6 : 3,
9, 12. fiiXriov] better than that I need
tell thee.
II. 1, 2. oiv] marks an inference from
the Apostle's own assurance (12), and
points out to Timothy how his own con
duct ought to bear a marked contrast to
the defection of others (15). exSuxapou]
A.9:22. E. 6 : 10, be strengthened in the
grace ; continuing the exhortation (1:8).
ex ttj x^P'7-t] ex points 'to the spiritual
sphere or element in which all spiritual
strength is to be found.' (EUicott). ex is the
prep, of investiture, that in which a man
is arrayed. Collect, 1st S. after Epiph.
' Grant that thy people may both perceive
and know what things they ought to do,
and also may have grace and power faith
fully to fulfil the same.' Sid ttoXX.
papT.] intervenientibus multis testibus.
(Winer). With the attestation of many
witnesses, the presbyters who took part
in his ordination, 1:6. 1 T. 1 : 18. 4 : 14.
6:12. Cf. similar uses of Std, 20.2:4.
1 T. 4 : 14. G. 3 : 19. H. 2 : 2. St' dy
yiXwv, angelis adhibitis. Plutarch, Std
<?ewx papTiipwx, before the gods as wit
nesses. Trapdt9ou] By this Timothy
would not only provide for the transmis
sion of the truth, but would also show his
own confidence in the Divine presence and

2 TIMOTHY 2. 3—10.

593

Xpiarov. 4 ourJety arparevofsvos EfiirXeKerai Tais tov /3lov
irpayfiaretais, lva rip arparoXoyhaavn apiarj. s eav Si /cat
aOXrj Tty, ou aTscpavovrai idv fh vofifws dOXharj. tov
KOTTiwvra yswpyov Ssi irpwrov twv Kapirwv fsraXaftBavBiv.
1 vosi a Xiyw- Swrj yap aoi b Kvpios avvsaiv iv iraai. Mwj-
fovEvs 'Irjaovv Xpiarov iyrjyspfievov iK ve/cpwv, e/c airipfaros
AafilS, Kara to svayyiXidv fov, 9 ev tS KaKoiraOw fiypt
Seafwv wy KaKovpyos' aAA' o Aoyoy rov Oeou ov SiSerai. I0 Sia
tovto irdvra virofievw Sia rovs bkXbktovs, lva /cat avrol awrrjplas
tras, el itpayes Stra Set, el iyvpvdtrBijs, el
tov dXelirrov iJKovffas. rbv KOiriwvra
k.t.X.] The labouring husbandman ought
to be first to partake of the fruits. The
clause is parallel to (5). Only the athlete
who xoptpws dBXei, tSTetfjavovrai, only the
husbandman who KOTria, has the first claim
on the fruits. (EUicott). xdet] attende
quia dico. abvesis, intellectus, est divini
muneris. xoetx, attendere, est hominis in-
genui. (Beng.). St^7j 7dp] rather Stiirei.
This assigns a reason for the exhortation.
Understand, reflect, for, &c. The greatest
encouragement for the due exercise Of our
natural powers is derived from the pro
mise of divine teaching. Prov. 2 : 6,
LXX. jZvpios SlSwtri troqjlav, xal dirb irpotr-
wirov airov yvwtris xal aivetris. 1 Ki. 3 : 9,
Swtreis rip SoiXw irov xapSlav dxoieiv, xal
Staxplveiv rbv Xabv aov iv Sixaioaivrj xal
tov avvieiv dxd piaov d7a(9ou Kai xaxov.
8 — 13. MxTjpdxeue] Call to mind Jesus
Christ raised from the dead; remember
his victory, to animate, cheer, and
strengthen you ; ' Him of the seed of
David,' the promised Messiah, R. 1 : 3.
M. 22 : 42. J. 7 : 42. Jer. 23 : 5 ; in whom
the great promises made to David were
fulfilled, A. 13 : 23, 34 — 37. The incar
nation pf our Lord was denied by the
Docetse, and his resurrection was ques
tioned by the Gnostics. With iyrjyep. cf.
R. 8 : 34. 1 P. 3:2i, 22. t6 611077. pou]
Suum vocat ratione ministerii. (Calvin).
R. 2 : 16. 16 : 25. 1 C. 15 : 1. ex w] in
publishing which. KaK07rat7w] Malum
passionis, ut si praecessisset malumactionis.
(Beng.). pixP' Sea pwv] up to bonds.
Ph. 2 : 8, pixpt Bavdrov. H. 12 : 4,
pexpts atparos. oi S^SeTat] Cf. Ph.
1 : 12 — 14, Td xar' epe pdXXox els irpoxo-
irijv tov eiayyeXlov iXijXv&ev. The word
still ' grew and prevailed,' A. 19 : 20, and
' ran on' (rpixVi 2 Th. 3 : 1), though the
principal herald could no longer publish the
glad tidinga. Chrysost. , b SiSdffKaXos iSidero
xal b Xbyos inhcro' ixeivos rb Sespwrijpiov
38

M. 28 : 20. Trio-Tots] faithful,
trusty guardians, tois pi) TrpoStSoutrt rb
Kijpvypa. o?nxes] such as; marking
the class and character.
3 — 7- ab oiv xaxoirdBTjaov] endure
afflictions. Some read avyxaxoirdBrjffov,
take thy share in suffering, 1 : 8. Verbum
proprium de athletis, aut mUitibus qui
itinera longiora facere, sitim famem et
vigilias perferre coguntur. Opposed to
these are trrparlwrai oire Slipav ouVe SXXtjx
KaxoirdBeiav tjjipetv Svvdpevoi, Diod. Sic.
Thuc. II. 41, ouVe Ttj) iroXeplw iireXBbvTi
dyavaKTijtnv exet btj>' otwv KaKoiraBei. The
Apostle then brings forward the cases of
the soldier, the athlete, the husbandman,
to illustrate the necessity of mental dis-
ciphne and active labour, as a condition of
success. trTpaTeuiSp.exos] on actual ser
vice, L. 3 : 14; which is the proper condition
of all disciples at aU times, t. tov p tov
irpaypareiais] the affairs of life ; in
the occupations, pursuits, and business of
ordinary or civil life. Qui imperatori mi-
litat, a susceptionibus litium, actu nego-
tiorum forensium, conditione mercium
prohibetur humanis legibua. (Ambrose).
With ipirXiKerai compare 'occupationibus
implicatus,' 'qui contrahendis negotiis
implicantur.' to; arpaToXoynaavri]
who enrolled him as a soldier. The
word describes one who raises an army.
We must not infer from this that secular
occupations are unlawful or antagonistic
to a life of piety. In the discharge of our
social duties we are to serve the Lord
Christ, and to please him whose soldiers
we are. The passage has no especial re
ference to ministers, but contains a cau
tion to all not to be drawn aside from
their proper work by employments which
are incompatible with the main object.
dBXi) tis] contend in the games, xopi-
pws d8Xi)ffT)] unless he shaU have striven
in the regular way ; aUuding to the pre
scribed system of training. Arrian, Epict.
rn. 10, Sds poi dTroSetftx, ei voplpws ijBXrj-
VOL. II.

594

2 TIMOTHY 2. io — 17.

rvywai Th? iv Xpiarw 'Irjaov f Era Sd^rjs alwviov. JI nto-Toy o
Ao'yoy et yap avvaiceOdvofev, /cat avXrjaofsy- I2 « virofevofev,
Kal avfifiaaiXsvaofEV et dpvovfisOa, /cd/cetvoy dpvhaerat hfds'
13 et diriarovfiev, e/cetvoy 7n<TToy jitevet- dpvhaaaOai eavrov ov
SvvaTai. r+ TauTa viroflfvrjaKB, Siafaprvpdfsvos ivwiriov rov Kvpiov
fih Xoyofaysiv, et'y ouc?ev xphatfov, iirl Karaarpocph twv okovov-
rwv. T5 cT7roucjacrov asavrbv SoKifov irapaaThaat tw Oew, ipyarrjv
dvsiralayyvrov, dpOoTOfovvra rbv Xoyov rhs aXrjQslas. 1 Tay
Si /3e/3iyAouy Kevocpwvlas irspiiaraao- iirl irXsiov yap irpoKoyp-ovatv
dasj3slas, I>! /cat o Ao'yoy auTwv wy ydyypaiva vofhv e£er wv
i$xei, xal tj StSatTKaXia inepwBetffa iravra-
XOffe ttjs otKoupeXTjs irpexe. Sid tovto]
for the reason which follows, viz., tva
trwTTjplas rixwiriv. See a similar use of
Std touto . . . lva, 1 T. 1 : 16. R. 4 : 16.
2 C. 13 :io. Philem. (15). With iiropivw,
bear up against sufferings, cf. C. 1 : 24.
With Std ixXexrois, cf. Tit. 1 : 1, xara
irlffriv ixXexr. ©., with a view to the for
warding the faith of God's elect. Also 2 T.
1 : 1, kot' erra77. f. Kai airol] theyalso,
as well as myself, 4:8; cf. Ph. 3 : 8 — 14.
trwTrjpias] the whole of the blessing
which Christ has secured for believers,
R. 13 : 11. Ph. 1 : 19. rijs iv X. 'I.]
which therefore they possess who are ' in
Him' as their Head, who have Him as
Master, Friend, Advocate. perd Sif.
aiwx.] The enjoyment of positive good,
as well as deliverance from evU, 2 Th.
2 : 13, 14. TIio-tSs 6 X670S] The
weighty saying thus introduced was of
singular use in exciting the first Chris
tians patiently to endure persecution, 1 P.
4 : 13. 7tip] aUeging a reason for the
Trioris" for the fact is unquestionable, et
7. ffvv.] If we died with him ; when we
professed ourselves his disciples at baptism,
R. 6 : 3, 8. C. 2 : 12, 20 ; or when we em
braced the lot of a daily death, 1 C. 1 5 : 3 1 .
2 C. 4 : 10. This refers to a past action ; ei
viropivopev relates to their present condi
tion, enduringhardship(ei,7rep trupTrdtrxopex,
R. 8 : 1 7) ; ei bpvijtrbpeBa, referring to the
possible effect of future trials, M. 10 : 33.
These three cases are summed up in the
general expression ei diriOTovpev, if we are
faithless to our baptismal profession ; if
we exhibit unbehef . The mutability is on
the side of them who renounce their faith.
The unfaithfulness of man, whatever ruin
or forfeiture it may entail, is no argument
of any unfaithfulness in God, R. 3 : 3, 4.
dpvijir. iavr.] cannot act contrary

to his nature, cannot fall short of his
word. 14 — 18. iiroplpv.] remind, as having
heard them before. So iiropvijffei, J.
14 : 26. ravra, i.e. (8), d iriffrbs X. (11),
(1 T. 1 : 15, n.). Siapaprvpbpevos] ad
juring them, giving a solemn admonition
in the presence of God, 4 : 1. 1 T. 5 : 21,
n. p.Tj Xo70p.axetx] not to contend
with words ; ' de meris altercari vocabulis,
acriter disputare de rebus levibus et nul-
lius momenti, 1 T. 1 : 4, 6. 6 : 4, 5, 20.
els oiSiv xprfaipov] a practice ser
viceable for no good object, xpyaipov in
apposition with Xoyopiaxeiv . So Mk. 7 : 1 9,
xaBdpigov irdvra rd fSpwpara, (a process)
which purifies all that is eaten. L. 24 : 47.
t?7rt xaTatrTpotprj] with the certain re
sult of effecting the ruin; G. 5 : 13, err'
iXevBeplg,. 1 Th. 4 : 7, ^tt' dxaBaptrta. So
err' SXiBpw, iirl ffwrtiplq.. In these in
stances, iirl seems to mark that on which
the mind rests, Ja. 5 : 1. E. 2 : 10. Ph.
3 : 12. o-7roi}8ao-ox] do thy utmost,
E. 4 : 3, u. ; make it a business, 4 : 9, 21.
1 Th. 2:17. SSkipox] to present thyself
approved unto God ; or to approve thy
self to God ; one that can stand the test,
R. 14 : 18. 16 : 10. 1 C. 11 : 19. Job
23 : IO, oTSe 7dp t)Stj bSbv pov, Siixpive Si
pe wairep rb xpuVtox. Jer. 6 : 27 — 30. Cf.
dSbxipos, 3 : 8. Tit. 1 : 16. 2 C. 13 : 5—7.
ipydrrjv dveiralax.] cuituaipsius con-
scientia nullum pudorem incutiat. (Beng.).
Cf. Ph. 1 : 20. dpuWopouxTa] the me
taphor is taken from cutting a straight
furrow, Oo3.xvui. 374; cf. L. 9:62. Prov.
3 : 6, Trdtrats SSots irov yvwpilTe airi)v, Xva
bpBoroprj rds bSois ffov. Prov. 11 : 5»
SiKatotruxTj dpwpovs bpBoropei bSois. The
idea of ripveiv was gradually dropped,
so that it really means, lay out in a
direct line. Some connect the word
with the cutting and distributing of bread

2 TIMOTHY 2. 17—20.

595

eo-Ttv T/xe'vatoy /cat QlXrjros, lS otV/vey Trept rhv dXhOsiav
hardyrjaav, Xiyovres rhv dvaaraaiv fjSrj yeyovivat, Kal avaTpe'-
irovat rhv rtvwv iriariv. l9 b fiivroi aTEpsbs OsfiiXios tov
Qeov EarrjKEv, e^wv rhv acppayiSa ravrrjv, "Eyvw Kvpios tovs
ovras avrov, Kat, 'Attoo-tjJtw dirb arJt/ct'ay -Tray d ovofdYwv rb
ovofa Xpiarov. 20 iv fsydXrj Si oIkIoi ovk eart fdvov aKsvrj

by the master or steward of a house
hold ; and in this sense we may com
pare L. 12 : 42, tov SiSbvai iv xaipip to
atTOfiirpiov. Cf. Aristoph. Nub. 742,
lrepitppbvei rd irpdypwa, bpBws Siaipwv x.
axoirwv. Juv.vu. 177, of a teacher; artem
scindens Diodori. fJefJ-ijXovs xevotfiwv.]
unsanctified frivolities. M. 12 : 5, n.
Trepifo-Tao-o] keep clear of, step aside
out of the way ; make a circuit, so as to
avoid. Jos. Ant. I. 1. 4, tpebyei . . . xal
irepiiaTarai. Luc. Hermot. 86, outws
ixrpairrjffopai xal irepamjffopai wtrirep
rois XvTTWvras twv kvvwv. irpoKbij/ov-
aiv] L. 2 : 52, n. I T. 4 : 15 ; intrans.
they wiU proceed to a greater degree of
impiety, go on advancing, whatever they
have attained to, Ja. 4 : 6. Joseph. B. J.
VI. i. -l, wpobKoipav els rotrovrov irapavo-
plas. outwx] the persons who utter
/3e/3. Kevotp. 7a77paixa] an eating sore,
ending in mortification, when it became
aqjdxeXos. vopi)v O-ei] their talk, their
doctrine, wiU eat its way ; serpet, will
continue spreading ; i.e. will infect others
in the Church, A. 4 : 17. vopi) Tnipos,
the spreading of fire ; also of a sore,
vopal iXxwv, eating sores. Trepi t-Jjx
o\Xt)8.] with regard to the truth, missed
it, 1T.6 : 2 1 ; i. e. they asserted a resurrection
from error, ignorance, and sin, which there
certainly is (R. 6:4. C. 2 : 12), but they
missed the truth, as they said that this
was the only resurrection. ¦fjSij 7e7o-
xe>ai] had taken place long ago. Mar
cion held, 'non carnis sed animac resur-
rectionem esse credendam.' Epiphan.
Hares. 42. So Swedenborg. dvarpi-
ttouo-i] subvert the foundation of their
iaith, 1 C. 15 : 12 — 14. A. 17 : 31, Triorix
Trapatrxwx irdaiv dxaoTTjVas airbv ix ve
xpwv (proof ', evidence). Tit. 1: 11. 'False
asceticism led very probably to an undue
contempt for the body, to false views of
the nature of death, and thence equally
false views of the resurrection ; death and
resurrection were terms which had with
these false teachers only a spiritual mean
ing and application.' EUicott.
19 — 21. BepiXios] The word dvarpi-
irovtsi suggests the idea of a building, to
which our attention is caUed by pivroi.

' However this may be with some, the firm
foundation of God is placed.' This Bepi-
Xios has been explained of the funda
mental doctrine of the resurrection ; but
it is better to understand it of the oJkos
Oeou, 1 T. 3 : 15, the congregation of the
faithful, ixxXijffla reBepeXiwpivrj iirb Geou.
H. 12 : 28, fiaffiXela dadXevros. ri)v
atfipayiSa raiTTjv] this inscription ; of
which one part is discernible by God
only, the other may be known and read
of all men. Foundation stones had gene
rally some inscription on them, Rev.
21 : 14. The atppayls was a mark of
ownership and destination, and is men
tioned for the purpose of confirmation and
assurance, 2 C. 1 122. 5:5. E. 1 : 13.
4:30. J. 6:27. i?7xw Eupios] Novit
amanter, nee nosse desinit, sed perpetuo
servat suos. Num. 16 : 5, iTriffxetTTai xal
iiriyvw 6 OeSs tous 6Vras airov, Kai tous
a7ious TTpotrijydyeTO irpbs iavrbv. (Beng.).
See iC. 8 : 3. M. 7:23, n. dTroa-TTjTw]
stand aloof. Num. 16 : 26, diroffxlaBriTe . . .
PTJ ffvvairbXTjffBe iv Trdarj ttj apaprla airwv.
Is. 52 : 11, dirbffTTjTe, dirbffTrjre, igiXBare
ixeiBev, Kal aKaBdprov pi) diprjirBe, k.t.X.
Is. 26 : 1 3, Kupie ^ktos trov dXXov oiK otSapev
rb Svopd irov bvopdjTopev. dStKias] the op
posite of SiKaioffivtj, which means trvvaywyi)
Kal 'ivwtris iravrwv twv KaXwv xal dyaBwv.
Chrys. dSixla, the union and accumula
tion of aU that is base, the ungodliness to
which false doctrine on such important
points is sure to lead, L. 13 : 27. pe-
ydXy olxlg.] Contextus quidem hue po-
tius nos ducit, ut de ecclesid intelligamus ;
neque enim de extraneis disputat Paulus,
sed de ipsa Dei fauiuiii. (Calv.). The Se
notices an objection which might be made
to the preceding view of the holiness of
the Church. Is it true there are dSiKot in
the Church, there are distinct classes of
members, but this does not subvert the
foundation. fiiXtxa] wooden, btrrpd-
xiva] earthen. Sarpaxov, burnt clay, or
any article made therefrom, especially the
tablet used in voting. Adjectives in -ivos
express the material out pf which any
thing is made, R. 7 : 14, n. els ripijv]
some for honourable uses, others for dis
honourable. See R. 9 : 21. Some for
38—2

596

2 TIMOTHY 2. 20—25.

ypvaa Kal dpyvpa, aAAa /cat ^vXiva /cat SarpaKiva, Kai a fsv eis
rifhv, a Si et'y an f lav 21 eav ouv Tty iKKaOaprj eavrov airo
tovtwv, i'arai cr/ceuoy et'y rifhv, hytaafivov, Kat Evyprjarov ra.
SEairdrrj, ety irdv spyov dyaOov hToifiaafivov. 22 Tay oe vew-
Tept/cay iiriOvflas cpevye, S'iwkb Se SiKaioavvrjv, iriariv, ayairrjv,
slphvrjv fisra twv iir ikoXov fiiv wv rbv Kvpiov iK KaOapds /capotay
23 Tay Si fwpas Kal diraiSevrovs fyrhaets irapairov, elSws on
yevvwai fdyas- *4 SovXov Si Kvpiov ov Ssi fiaysaOai, dXX'
fjirtov Eivai irpbs irdvras, SiSoktikov, dvs^iKaKOV, 25 ev irpaorrjTt

purposes which cause them to be regarded
with respect or veneration, while others
for uses which bring them into contempt or
abhorrence, eis driplav] may have an
aUusion to the state of ecclesiastical and
spiritual degradation to which Hymenasus
and Philetus had been reduced by apo
stolic excommunication, i T. 1 : 20. i?k-
KafldpTj] cleanses himself, so as not to be
in the number of these. Purgando sese, exi-
eritde numero horum vasorum in dedecus.
Activum cum pronomine reciproco indicat
liberrimam facultatem fideUum. (Bengel).
T)7iao-pexox] consecrated, set apart for
the holiest purposes ; this rises higher than
els Tiprjv. There is an aUusion, perhaps,
to the vessels of the temple. ttSx Spyov
dyaBbv] not merely serviceable to the
owner, eSxpvarov, (4 : 11. Philem. 11), but
adapted for every good office. The great
house is the visible Church ; wherein some
are members onlyin appearance, by an ex
ternal superficial union, without really be
longing to it in disposition. These, though
acknowledged by the Lord to be of the
Church, are axeitj els driplav, ¦ and are
thus distinguished from those who are
united in heart to Him, <7Keu7j els Tipi)v, who,
in order that they may be preserved as
such, avoid aU sin, and caU on the name
of the Lord without hypocrisy. The Ap.
here intimates that the line of distinction
between the genuine and the spurious
members of the Church can be drawn by
God alone. (Neander).
22 — 26. Tds Se] Continuing from (16)
Tds Se /3e/3., x.t.X., the expansion of the
exhortation in (15) as to personal beha
viour, ministerially and morally, which is
carried on to end of c. 2. xewr. iniBv-
plas] youthful passions ; everything op
posed to irpbvoia, forethought, irdaa iiri-
Bvpla drotros. axovirwtrav ol yey-qpaxbres
Sti ou Set Td twx vewripwv iroieiv. k&v
bfipitrrris tJ ris, K&v Swatrrelas ipol, K&v XPV
pdrwv . . . xeWTepurij tj imBvpla dvbrjros.
(Chrysos.). Doubtless the characteristic

passions and propensities of early manhood
are especially meant. Timothy is put
upon his guard with respect to all cir
cumstances of his position, character, and
age. SiKaioo-tfxTjx] such a course as
gave you the character of Sisaios before
God and man, but especially moral right
eousness, 1 T. 6 : 11, 'rectam vivendi
rationem.' (Calvin). eipTjxTjx] to be
joined with peTd twx iiriKaX., peace with
aU earnest and single-minded worshippers.
In H. 12 : 14, peTd TrdxTwx. R. 12 : 18,
peTd TrdxTwx elprjveiovres. eTTiKaX.
rbv K.] i.e. the Lord Jesus, A. 9 : 14,
21. 1 C. 1 : 2. It was the characteristic
of Christians that the Lord Jesus Christ
was their object of worship. dTraiSeu-
tous] uneducated; such enquiries as no
well-instructed person will care to enter
tain, questions incapable of being an
swered. See Tit. 3 : 9. And as there are
no materials for forming a sound judgment
on the subject in debate, such questions
can only lead to pdxas instead of elpTptjv.
Ecclus. 10 : 1, 3, KptTTjs trStpos is contrasted
with /3atrtXeus aTraiSeuTOS. Trapairou]
decline entering upon, 1 T. 4 : 7. ou Set
pdxeo-t9at] must not be a polemic. Such
is not his normal condition. He wul take
part in such contests only with reluctance.
Servum oportet imitari Dominum suum,
M. 12 : 19, 20. dXX' rJTtov] on the con
trary be gentle; which, it is implied, he can
not be, if he is engaged in controversies on
such subjects. SiSaKTiKbv] apt to teach.
This denotes both capability and readi
ness, 1 T. 3 : 2. dxe£iKOKox] patient of
wrong; one that can put up with evil;
patient of bad treatment, bad language,
and bad men. pr) irore] is equivalent
to efrore- in the hope that, if per
chance, p-ij was so commonly used after
verbs of fearing, anxiety, that its aversa-
tive force became forgotten; or, rather,
from the apprehension in the mind of the
speaker, that the thing which he desired-
might probably not occur, it was used to

2 TIMOTHY 2. 25, 26. 3. 1—4.

597

iraiSevovra rovs dvnSiariOefievovs- fhiroTB Sw avrois b Oeoy
feravoiav ety iirlyvwatv dXrjOelas, 2(5 Kal dvavh-^watv e/c rhs
tou StafSdXov iraylSos, i^wyprj/uivoi vir avrov et'y rb e/ce/vou
OeXrjfia. 0 I ovro Se ylvwaKe, on iv iaydrats hfBpats ivarhaovrat
Kaipoi yaXEirol. 2 eaovrai ydp ol dvQpwicot cplXavroi, cpiXdp-
yvpot, aAa^o'vey, virsphcpavot, fSXdacprjfioi, yovsvaiv direiOeis,
dyapiaroi, dvdatot, 3 daropyot, dairovSoi, StdftoXot, a/cpaTety,
avhfspoi, dcpiXayaOot, * irpoSdrai, irpoirsTEis, rervcpwfiivoi,

express a wish of which the realization
was very doubtful, nescio an fortasse, si
quando. perdvoiav els iirlyv. dXTjt9.]
change of their ruling principle so as to
attain full knowledge of the truth. 2 C.
7 : 10, n. dxaxTjipwtrtx] become sober
again, recover their senses. The con
struction is eUiptic, dvavrjipwirat ix = ix-
tjjiywffiv dvavfjipavTes ix . . Scholefield
renders ' and having been led captive by
the devil, they may recover themselves
out of his snare to do the wiU of God.' So
EUicott. It seems harsh to refer the two
pronouns airov and ixelvov to the same
person ; but to refer ixelvov to 6 Ge6s, and
outou to Siaj3bXov (Gen. V.) involves greater
harshness. Dean Alford remarks, there is
no difficulty in the application of aurou
and ixelvov to the same person, ixeivos
carries somewhat of emphasis with it, and
is unfit for mere reflective use ; accord
ingly, when the subject pointed out by
ixeivos occurs in an unemphatic position,
ixeivos is replaced by aito-ds, but where
emphasis is required, ixeivos is repeated.
Hence airov is the mere reflex of Siaj3b-
Xov, whereas ixelvov brings out and em
phasizes the danger and degradation of
these persons who had just been taken
captive at the pleasure of ixeivos, then-
mortal foe. eis 6V X Tjp a] to suit his
wiU. Cf. Caesar, B. Q. rv. 5, plerique ad
voluntatem eorum ficta respondent.
Bengel and others explain ijTwyp. 'rescued
by him (SouXou K. v. 24), to do the will of
God,' understanding fcwypiw, as in L.
5 : 10. els rb 8. in this view is paraUel
to els iiriyv. o\Xi)B. (25).
III. 1 — 5. iirxdrais ijpipais] in the
days of the Messiah, as distinguished from
the days of the Jewish dispensation, A.
2 : 17, n. Ja. 5 : 3. 1 P. 1 : 20. 1 C.
10 : 11. H. 1 : 1. 1 J. 2 : 18 ; or the
period immediately preceding the comple
tion of Christ's kingdom. When we
•consider the nature of the preparations

made for the coming of the Messiah, the
suitableness of the Gospel system for the
necessities of the human race, the purity
of the Saviour's precepts, the brightness of
his example, the all-sufficiency of his aton
ing sacrifice, the prevalency of his inter
cession, and, above all, the distinguishing
feature of Christianity as the ministration
of the Spirit, it might be supposed that
the Church would present the aspect of a
glorious Church, without spot or wrinkle,
holy and without blemish, and would thus
present a marked contrast to the professors
of the true refigion who lived before the
advent of the Messiah. To check these
pleasing anticipations, the Ap. draws a
picture of the state of the visible Church
in the final age, and more especially at an
advanced period of it. e>o-T7jtroxTai] shall
bepresent, shaU occur. xaXe Trot] grievous,
difficult to discover how to act. 2 Mace.
4 : 16, trepleffxev airois xaXeiri) ireplffraixis.
The following list of criminal characters
remarkably agrees with that in R. 1 : 29 —
31, which is a description of the state of
the heathen world. , oi dxSpwTroi] men
'as a class. This shall be the general cha
racter of mankind, even under the Gospel.
tfjlXavToi] selfish. ol irdvra irpbs ri)v
iavrwv ibtfiiXeiav iroiovvTes, (Theod.Mops.)
Well placed first. Selfishness is the root
and source of all sin. Their self-love is
not enlightened or rational. They consult
Ul for their own happiness, or for the" wel
fare of others. tpiXdpyvpoi] L. 16 : 14.
1 T. 6 : io, 'fond of lucre.' fiXdfftfjTj-
poi] calumnious. Karrjyoplais xalpovres,
Theod. dxdpttrTot] an unfailing mark
of the 70xeuirtx direiBeis. Theoph., b yovets
pi) Ttpwv irpbs irdvras iffrai dxdparros.
do-TroxSoi] refusing to make truce;
'implacable,' as A. V. at R. 1 : 31.
dtrTroxSos "Apijs, ^Esch. dtrirovSos irbXepos,
Demosth. dffirbvSoiffi xdpots exflpax trvp-
pdXXeiv, Eur. El. 905, internecinus.
dKpaTeis] having no mastery over them
selves. irpoSirai] betrayers of those

598

2 TIMOTHY 3. 4—10.

cpiXhSovot fiaXXov 77 cpiXdOsot, 5 eyovres fdpcpwaiv evae^Btas,
rhv Si Svvafiiv avrhs hpvrjfivor /cat TouTouy dirorpiirov. ° bk
tovtwv yap slaiv ol evouvovTey ety Tay oIkIos Kal alyfaXwrevovres
ra yvvaiKapia asawpsvfiiva dfiaprlats, dydfsva iiriOvfilais icoik'i-
Xais, 1 iravTOTE fiavOavovra Kal firjSiiroTS et'y iirlyvwaiv dXrjOslas
iXOsiv Svvdfsva. bv rpbirov Se 'lavvhs Kal 'Iaf(3phs dvriarrjaav
Mwo-et, outw Kal ovtoi dvOlaravrai rrj dXrjOsla, dvOpwiroi Kar-
ecpOapfievoi rbv vovv, dSoKifot irspl rhv iriariv. 9 aAA' ov
irpoKO->\rovaiv iirl irXeiov t) yap dvota avrwv bkSijXos sarai irdaiv,
wy ko.1 h e/cetvwv eyeveTO. I0 Zu Si iraprjKoXovOrjKas fov rrj

who trust them, dtruxt9eToi, R. 1 : 31.
dxTjpepoi] immites. TrpoTreTets] hur
rying headlong wherever their passions
lead them. d<piXd7.] haters of the good
— haters of them on account of their
goodness. A characteristic as surely de
noting the natural state as the opposite
does the state of grace, 1 J. 3 : 14.
TervQjwpivoi] inflated with pride.
pbptpwffiv] Philo, Tixes twx iiripoptpafrbv-
rwv eiai^eiav. eitrefielas] the Christian
religion. Such as show that their de-
voutness has no control (Sivapiv), exercises
no influence upon their conduct. tpiXij-
Soxot] Cf. Ja. 4 : 4. 1 J. 2 : 15, 16.
KatTouTous diroTpiirov] The Kai con
nects the future notion (itrovrai, v. 2) with
the present as contained in the imper.
dirorpiirov. And these are the characters
now to be found in the Church, from whom
turn away, roirovs is the accus. of the
equivalent notion. 1 T. 6 : 20, iKrpeirb-
pevos tSefirjXovs Kevotjjwvlas. So eKTrepax
XBbva. dirobiSpdffKeiv rbv SeffirbrTjv. Jelf,
§ 548. 1. Dean Alford very justly re
marks, ' This command shows that the
Apostle treats the symptoms of the last
times as not future exclusively, but in
some respects present.' A similar admis
sion is made, and must be made, on other
passages which speak of the last or the
latter days. Hence it is clear that the
Suxarai or b'trrepai "inepai denote gene
rally the period of the Christian dispensa
tion in contradistinction from the Jewish,
though various epochs of it may be in
different passages the subject of discourse
or prophecy.
6 — 9. ix roirwv ydp] for out of this
class, proceeding from these ; the 70/7
confirms the idea that these now exist.
iiriBvp. 7roiK(Xais] with all sorts of
cravings, as in Tit. 3 : 3. Connected with
TjSoxats, worldly pleasures, 1 J. 2 : 16.
There is perhaps no imputation of an

openly vicious and profligate life. The Ap.
points to the ever-shifting passion for
change in doctrine or manner of teaching,
by which silly women, yvvaixdpia, and
weak minds have fostered the growth of
heresy. This love of novelty may be sti
mulated by an unquiet conscience, tretxwp.
apapr., but their general character is a
feverish instabUity, which checks all spi
ritual progress. 4 : 3. pTjSiiroTe] not oi)5.,
as denying the supposition eis itriyv. . . .
Svvdpevoi, which might naturally be
founded on irdvTore pavB. Their inteUec-
tual and moral habits prevent them from
attaining certainty in their own minds, or
full knowledge of Gospel truth, 2 : 25.
It is impfied that the mass of sins heaped
on their conscience (tretrwp. dpapr.), com
bined with the love of sin in their hearts,
rendered the yvvaixdpia an easy prey to
perverters. Also that these teachers set
forth a course of pseudo-religious life, pro
mising relief from the burden, while it per
mitted continuance in the practice of sin.
The passage is aptly and remarkably ulus-
trated by recent attempts to introduce into
our Church the Eomish Confessional.
'Iaxxijs] in the Abyssinian language is
said to mean a mocker, and 'Iap/jpijs a
juggler. Eusebius, citing Numenius, the
Pythagorean, describes them as lepoypap-
pareis, dvSpes oiSevbs t)ttovs payevtrai xpi-
Bivres elvai, iwl 'lovSaiwv igeXavvopivwv ii)
AlyiiTTov, Ex. 7 : 11, 22. dvriar. M.]
i.e. before Pharaoh, as is plain from (9).
Cf. Ex. 8 : 18. 9 : 11. xaretftB. rbv
vovv] vitiated in principle (Tit. 1 : 15), and,
as a consequence, with respect to faith in
capable of standing the test. dSbxipoi]
spurious, heterodox, 2 C. 13 : 5. R.
1 : 28, n. See on Tit. 1 : 16. oi irpoKb-
ip ovaiv] shaU not acquire greater influ
ence, i.e. shall be quickly exposed. iK-
StjXos] quite plain, so as to need no for
mal proof. Trdxr' iiroiTjffev eKSi/Xa, Dem.

2 TIMOTHY 3. 10—15.

599

StSaaKaXla, tj? ctywyj?, tj? irpoOeasi, rrj irlarsi, tj? faKpoOvfila,
Trj ayairrj, tj? virofovrj, XI Tot'y Siwyfiois, Tois iraOhfaatv, old
fot eyevero ev 'Avrto^ysla, iv 'IkovIw, iv Avarpois' olovs Siwy-
fovs virrjvsyKa, /cat e/c 7ravTwv jue ippvaaro b Kvpios- I2 Kal
iravrss Se ol OiXovres eucre|8wy Xjrjv ev Xpiarw 'Irjaov SiwyOhaoV-
rai. I3 irovrjpol Ss dvOpwiroi /cat ydrjrss irpoKoypovatv iirl to
ysipov, irXavwvres /cat TrAavw/ttevot. '4 2u Si five ev ois sfiaOss
Kai iirtaroaOrjs, slSws 'irapd Ttvoy sfiaOss, l& ko.1 on dirb jipi-

24. 10. ttjx airwv els rjjids Svtrpiveidv ix-
SrjXov KaBltrravres, 3 Mace. 3 : 19. ou
Xijffovtri p-expt itoXXov trxvpari^bfievoi rijv
eiffifieiav, dXX' SriTdxiffTayvpaiw8T)ffovTai>
Theodoret. 10 — 13. 7rapTjKoXot5t9TjKas] knowest in
detail from personal intercourse. Post
persecutiones hoc loco memoratas Timo
theus Pauli comes est factus, A. 13 : 50 ;
14 : 5, 19 ; 16 : 3. Exquisite ergo ponitur
hoc verbum, uti L. 1 : 3. Sic Antiochus
de filio suo irapaKoXovBovvra rrj ipfj irpoai-
pioet, 2 Mace. 9 : 27. (Beng.). ttj
d7W7T;] conduct, mode of life, Arist.
Eth. X. This indicated the irpbBeffis (pro
position) on which his heart was set. Cf.
I C. 4 : 17, (Tipdt9eos) upas dvapvrjffei rds
oSous p.ou Tds ex Xpitrrtp. ttj paxpoBv-
pla] Theodoret, Sirws oiipw rd twx dSeXtpwv
trXTjppeXijpaTa. 2 C. 6 : 6, n. This long-
suffering is conjoined with faith. See H.
6 : 12. ttj uTropoxTj] Theodoret, ttijs
tpipw 7exxaiws twx ivavrlwv rds irpofffloXds.
This endurance foUows as the effect of love.
2 Th. 3:5. t" 'AxTtoxeig] These places
are mentioned for the reason assigned by
Theodoret, Avxdwv t)v Kal airbs irpbs Sv
eypatpe, xal ravra twv dXXwv i)v airo)
yvwpipwrepa. See A. 13 : 50 ', 14:2, 19.
xai] and yet, Mk. 4 : 32; 'whfie.' Add
ing a fact to be remarked together with
that of sufferings endured. ippitraro]
L. 1 : 74. Ps. 34 : 17. LXX., ix naawv
twv BXlipewv airwv ippitraro airois. Kal
irdvTes Si ol BeX.] yea and aU who
desire, who have made up their minds ;
where the Se' conveys a caution to Timo
thy ; q.d. think not that my case is pecu
liar, eiaepws tvv] Tota vitae vi collo
cate in pietate Christiana, Ph. 1 : 2 1. fjjx,
as in G. 2 : 14. iv 'Kpiarip] ExtraChris-
tum Jesum nulla pietas. (Beng.). ' to live
a life of Christian godliness ;' a religion
which acknowledges and manifests Christ
Jesus as its author, element, end. Siwx".]
Cf. J. 15 : 20. M. 10 : 22. 1 Th.3 : 3. A re
ligion of mere morality, legality, formality,
though nominally Christian, provokes no

persecution, TroxTjpoi] corrupt in prin
ciple, yb Tires] impostors like the .^Egyp
tian magicians. Jos. c. Apion, II. 16,
roiovrbs tis ijpwv b vopoBirTjs, oi ybrjs,
oiS' dirarewv. Demosth., diriffTos 7677s
irovTjpbs. Plato, 76775 Kai ffoqtiffrfjs. iirl
rb xetpox] to that which is worse; to
worse forms and degrees of evU, rendering
the prospect of recovery hopeless ; so that
no evidence produces any effect upon their
minds. TrXaxwxTes x. TrXax.] leading
astray and led astray. Qui semel alios deci-
pere ccepit, eo minus ipse ab errore se reci-
pit et eo facilius alienos errores mutuo am-
plectitur. (Bengel). But irXavwpevoi relates
doubtless to their own peculiar and ori
ginal errors. It is a remarkable charac
teristic of the errors taught by impostors,
that they finaUy deceive even the impostors
themselves. Men who teach what they
are conscious is untrue, often end in be
lieving it. And this is the fact, whether
the whole or a part of their teaching be a
tfjevaxiffpbs. 14 — 17. Si) Se pive] Do thou, however,
whatever may be the conduct of others,
abide in the circle or sphere of the things,
&c. pive, opposed to the notion of de
parting, letting go. <?7rto-Tii!7>Tjs] in
which thou hast placed thy confidence ;
thou hast relied. So Soph. 0. 0. 1040,
ixtjXos airov plpve TriffrwBels Sti . . . oixl
iraitropai. Od. xxi. 218, Stppa pi ei yvw-
tov iriffTwBrrrbv r' &l Bvpip. Theoph.,
peTd irXrjpoojoplas ipa&es. irapa Tixos]
i.e. ipov, one whose veracity and autho
rity are so well known to you (10, 11.)
xal Sti] and (this do, i.e. pive,) inasmuch
as from childhood, dirb irpwnjs rjkixlas,
(Chrys.). Tenella aetas aptissima Trpds
tS Trto-Touirt9ai, ut fides ei imprimatur fir-
mitudinem diffundens in omnem vitam.
(Bengel). There was this further advan
tage, that Timothy would naturally reject
all errors as novelties ; for the remark of
TertuUian is just, Quod recens falsum,
quod vetus verum. Though Paul reminds
Timothy of the advantages he had derived

600

2 TIMOTHY 3. 15—17. 4. 1.

tpovs Ta Ispa ypdfifara oiSas Ta Svvdfsva as aocpiaat ety
awrrjplav Sia irlarsws rhs iv Xpiarw 'Irjaov. ' irdaa ypacprj

Osdirvevaros /cat wcpiXtfOs irpbs SiSaaKaXiav, irpos sXsyyov, irpos
iiravdpOwatv, irpbs iraiSslav rhv iv SiKaioavvrj, l^ iva apnos J1
b tov Qeov avOpwiros, irpbs irdv epyov ayaflov ij-ripriajiivos.
4 Ata fia prvpo fiat ovv iyw ivwiriov tov Qbov Kal rov Kvpiov

from spiritual pastors and teachers, he re
mits him to the Scriptures as the perma
nent source of instruction, which would
keep alive vital piety, and preserve him from
traditional or sectarian conformity, tro-
tjjltrai] marks the true wisdom which the
Holy Scriptures impart. Ps. 19 : 7, tj
paprvpla Kvpiov iritrri) trotplfovtra XTjTTia.
Ps. 118 : 98, iffbtfjitrds pe rijv ivToXr)v aov.
Observe the use of eis awrrjp. to express
the final end or object, and of Std to de
note the instrumental cause. Std iriffT.
t. iv X. 'I.] is necessarily added, because
the Ap. speaks of the 0. T. Scriptures.
Now that Christ is come, of whom they
testified, they must be read through the
medium of faith in Him. Their language
and testimony with regard to God must
be received through this medium in order
that saving wisdom may be attained by
them. (JeSTrxeutrTos] divinitus inspi-
rata, Vulg. The power of the divine
Spirit is conceived of as a breath of life.
The word is frequently applied to persons,
6 Bebirvevaros dvrjp. Jos. <?. Ap. I. 7, twv
irpotpTjrwv rd TraXaibrara Kard ri)v iirl-
irvotav ttjv dirb tov Qeov pa&bvrwv. So 2
P. 1:21, birb irveiparos ayiov tpepbpevoi
iXdXrjffav, M. 22 : 43, Aa/315 iv rrveipari.
The heathens, also, had the same idea.
Cicero, Nat. Deor. Nemo vir magnus sine
aliquo afflatu divino unquam extitit.
-tEsch. Suppl. 18, ii; iiriirvolas Aids. After
wards it was applied to things. Cic. De
Sin. 1. 18, Oracula instinctu divino affla-
tuque penduntur. Plut. IX. p. 583, 9,
tous bvelpovs robs Beoirveitrrovs. Phocylid.
121, ttjs Se BeoirveiffTov uoqjItjs Xbyos itrrlv
dpitrros. ira ira ypatfjrj] maybe 'every
Scripture,' every portion of the collection
known as iepd ypdppara. The form
of the sentence is similar to 1 T. 4 : 4, ttSx
Krltrpa Qeov KaXbv xal ouSex dirbfSXrjTOv.
Some, however, consider (JeoTrxeuin-os here
as the attributive of ypatjjr], and would
render the passage 'Every inspired Scrip
ture is also profitable.' But this rendering
does great violence to the form of the
sentence, and the Apostle's line of argu
ment. The Ap. has enforced his exhorta
tion to Timothy to cleave to the iepd
ypdppara, by ascribing to them the lof

tiest of aU powers, as Svvdpeva aotfjltrai els
awTTjplavT Lest he might be charged with
ascribing too much to them, he reminds
Timothy, that in the iepd ypdppara every
portion, Traira ypatfti), is Bebirvevtrros, and
thus is profitable, &c. The purposed result
marked by tva dpnos )J 6 tou 9eou dvBpw
7tos is dependent on both the predicates,but
more especially belongs to t9e67rxeuirTos,
conveying the strongest reason possible
for the exhortation, o-i> pive ex dls ipaBes.
With Traira ypaqjr) we may compare jratra
irpotpTjTela ypatprjs, 2 P. 1 : 20. It must
be remembered that though Bebnvevaros
means that the writer of each record is
guided by divine inspiration, yet it does
not foUow that every passage expresses a
divinely inspired sentiment. We may in
stance in the friends of Job (Job 42 : 7),
the frequent communications of the un
godly, the speech of the town clerk of
Ephesus, A. 19 : 25 — 41, the letter of
Lysias, A. 23: 26 — 30. TrpSs StSao-xa-
XI av] for the purpose of instruction. &
ydp dyvoovpev ixeiBev pavBdvopev. (Theo
doret). #Xe7xox] for the refutation of
error ; eis £Xe7xox e£iwx" 're-proof,' as pro
ving the contrary ; proof used to refute ;
£Xe7xox ouk e'x", it d°es not admit of re
futation, Hdt. 11. 23. Profitable for the ex
posure of erroneous principles and practices.
eiraxSpflwirix] setting right; raising up
the fallen ; putting in the right course
those who have wandered. irravbpB. ipv-
Xtjs, /3iou, improvement, restoration ; Tra-
paxaXel xal rois iraparpairivTas eVaxeX-
Beiv els ttjv eiBeiav bSbv, (Theodoret) ; iXiy-
KoxTat inverecundi ; iiravopBovvrai teneri,
fragiles. (Grotius). TratSeiax] discipline,
the vesture or the element of which is right
eousness, E. 6 : 4. ' Holy Scripture
SiSdtrxei the ignorant, eXeVx" the evil and
prejudiced, iiravopBoi the fallen and erring,
7rai5eiiei iv StK. aU men.' (EUicott).
dpTtos] ready at every point. 0 dvBp. t.
Q.] the minister, the 'divine,' 1 T.
6 : 11, n. igrjpTiffpivos] carrying
out the notion of dpnos, 'thoroughly
equipped.' H. 13 :2i, xarapriffai bpds iv
iravri ipyw dyddw. See on 2 C. 13 : 9.
IV, 1 — 4, Aiapapripop-aiJ I adjure

2 TIMOTHY 4. 1—5.

601

Irjaov Xpiarov rov feXXovros Kplveiv ^wvras /cat ve/cpouy Kara
Thv iiricpdvEiav avrov /cat rhv j3aaiXelav avrov, 2 Kypv^ov tov
Xoyov, iirlarrjOi eu/cat'pwy a/catpwy, e'Aey£ov, iirirlftjaov, irapa-
KaXeaov iv iraarj fiaKpoOvfiia /cat SiSayrJ- 3 eo"Tat yap Kaipbs
ore rhs vyiaivovarjs StSaaKaXlas ovk dvi^ovrai, aAAa Kara rds
BirtOvfilas rds ISlas iavrois iiriawpsvaovat SiSaaKaXovs, KvtjOdfBvoi
t»;v aKorjv, 4 /cat a7ro fiEV rhs dXrjOslas t>)v aKohv diroarpE-
yp-ovaiv, iiri oe Touy fivOovs iKrpairhaovrai. S o-y <Je v^cf/e e'v
iraai, KaKoiraOrjaov, epyov irolrjaov evayyeXtarov, rhv SiaKoviav

thee, as thou wilt answer for it before
God, 1 T. 5 : 2 1, n. From the consideration
of the sufficiency of the Holy Scriptures
(oSx), the Apostle, with authority (iyw,
3 : 14), directs Timothy to the use he
should make of them in his public ministra
tions, tou p^XXoxtos] whois to judge,
i.e. is appointed, is destined, M. 24 : 6, n.
f. x. vexp.] living and dead; i.e. aU
living at the time of his appearing, and
aU who before it were dead, A. 10 : 42.
1 P. 4 : 5. 1 Th. 4 : 15, 17. Kara tt)v
iirtttjdv.] at his manifestation (8), 1 : 10.
Tit. 2 : 13. The same, perhaps, as M.
24 : 30, tTjaxTjireTai rb trijpeiov. For simi
lar uses of KOTd, cf.M. 27 : 15. A. 13:27.
H. 3:8. The next advent of our Lord
wiU be to judge the quick and the dead ;
of which the result will be the open esta
blishment of his kingdom. The repetition
of aurou forbids our explaining iirt$dveia
as ' revelatio et exortus regni.' For Kard
some early MSS. have xal. So Vulg.,
which reading connects ttjx iiritfy. with
Siapapr., I adjure thee by both his ap
pearing, &c. In either case, the syn
chronism of Christ's appearing and king
dom with the final judgment is evident.
See on 2 Th. 1 : 7 — 10. KTjpuifox x.t.X.]
proclaim the (Gospel) word, i.e. as founded
on the O. T.; but X670X ia not here the
same with iep. ypapp. eirlaTTjBi] be at
work. Demosth., Std TavY iyprjyopev,
etpitmjKev. The occurrence of five aorists
fixes attention on the action itself of the
verb. The habitual performance of the
action is generally expressed by the pre
sent, axalpws] at seasons to your own
inconvenience, not waiting for opportuni
ties, but making them ; early and late,
night and day. i?Xe7£ox] confute those
who are in error(Trpos iXeyx- 3 : 16). eiri-
rlp.] rebuke the unruly (erraxdpwWis).
tt ap a k d X.] exhort the well-disposed ; com
fort the sorrowful in all long-suffering and
continued teaching. StSaxrj] teaching;
seems to point more to the act, oibaaxaXla

(doctrine, 3 : 16), more to the substance or
result of teaching. This distinction, how
ever, cannot be pressed in the N. T. iv
trdtsTj paKpoB.] The prep, marks the ele
ment of existence, the sphere of action ;
paKpoB. respects the spirit, SiS. the matter
of the action (TratSeiax ttjx ex 5tK.).ThepaKp.
would incline them to receive admonition,
the SiS. would render it worth receiving.
ouk dxe^.] wiU not put up with the healthy
doctrine. e7r 1 19 up i a s] in comphance with
their peculiar fancies or tastes, (3 : 6), and
to gratify their lust after evil things, Is.
30 : 9, 10. Rev. 2 : 20, 24. iiritrwp.]
By always going after new teachers.
Compositum grave, copiam notans. Va-
riotas delectat prurientes. (Beng.). rb
dSidKpirov irXijBos. KvnBbpevoi] tick
led in their hearing. fijTOuxTes Ti dKOv-
trai KaB' tjSoxtjx, Hesych. dKOTjs tjSoxtj
ijfftrwpivoi, Thuc. III. 38. povffiKTjv . . .
dv&pWTrois oi Tpvtjjijs ivexa xal xvijtrews
Srrwv SoBrjvai, Plut. VI. p. 638. 4. Set
tSx /3ouX6pexox Tt rroiTjffai ttjx tt6Xix bpwv
dyaBbv rd wra rrpwrov bpwv latrdtrBai' Sii-
tpBapraj. ydp' ouVw TroXXd Kai xf/evSij x.
iravra paXXov i) rd fHXTiffra dxoietv
avvelBeffBe, Dem. Rep. Ord. 125 B. Auris
humana non fert doctores concupiscentiis
cordis contrarios. (Beng.). pi8ovs] such
as the legends of ecclesiastical history
(1 T. 4 : 7). ripipiv, oix Svrjaiv irxovra,
(Theodoret). Thuc. I. 21, wsXoyoypdtpoi
1-vviBetrav iirl rb irpoffaywybrepov ttj dxpo-
dtrei i) dXrjBiffTepov, Svra dve%iXeyxra Kal
rd TroXXd uttS Xfibvov airwv dirlffTws iirl
rb pvBwSes iKveviKijKbra. The position of
dTrA piv, iirl Si, marks a strong contrast
between the members of the sentence
' away from the truth,' ' ta fables shall
they be turned out of the right course.'
Cf. Ja. 5 : 19.
5 — 8. xij0e} be wary, be alive ; be not
caught napping, but embrace every oppor
tunity of acting for the truth, 1 T. 3 : 2, n.
KaKOTrd(?Tjo-ox] put up with ills, bard-
ship, harm, and loss, 2 : 3. Ja. 5 : 10.

602

2 TIMOTHY 4. 5—10.

crou irXrjpocpdprjaov. " 'Eyw yap rjSrj airivSofai, Kai o Kaipos
rhs ifhs dvaXvasws icpiarrjKE- 1 rov aywva rov /caAov /jywvt-
afai, rbv Spdfiov teteXeko, rhv iriariv rsrhp^Ka- Xoiirov
diroKEiral foi b rhs SiKaioavvrjs aricpavos, bv diroSwasi fioi o
Kvpios iv e/cet'v>7 tj? hfspa, b S'iKaios Kpirhs, ov fiovov Se sfiot,
dXXa Kal iraai rois hydicrjKoai rhv iiricpavstav avrov.
9 ~2jirovSaaov iXOsiv irpos fs rayiws. IO Arjfids yap fs
iyKariXtirev, dyairhaas tov vvv alwva, Kat BiropsvQrj ety Oea-o-a-

Cf. xaxbw, A. 7 :6. 18 : io. i P. 3 : 13.
eua77eXitrTo0] a title generally applied
to a teacher who went about from place
to place, who performed personally what
the technically styled ' evangelists' do by
their writings, A. 21 : 8, n. Euseb. S. E.
III. 27, diroStjplas ffreXXbpevoi ipyov iire-
riXovv eiayyeXtffrwv. On Siaxovla, see
Mk. 1 : 31 ; irXTjpoipbp. , L. 1 . 1, n. iyw
ydp x.t.X.] Now as for myself, I am
already being offered. inrexS., as Ph. 2:17.
The 7dp tacitly contrasts his state and
position with that of Timothy, supplying
a reason why Timothy should display
energy and perseverance. dxaXutrews]
my release. dxaXuetx, loose for departure ;
weigh anchor. Philo, dvdXvtris ix tov
/3t'ou. Ph. 1 : 23, eis tS dvaXvffai. Kat-
p 6s] crisis, 'praestitutum tempus.' (Beza).
e0eo-T7jKe] is imminent, is here, rbv dy.
t. xaXbv] This position of the article and
adjective marks peculiar emphasis, J.
10 : 1 1, n.; 'the (really, or only) good fight ;'
or, 'I have contended the good contest ;'for
we are not to limit d7wxa to one form of
contest, 1 T. 6 : 1 2, n. ; this clause may be
a parallelism with rbvSpbpov reriX. xaXbv]
justly so called, as pursued under Christ
Jesus, the Captain of our salvation ; from
the glorious rewards to all who contend,
and from the certainty of final triumph.
Sp6pox] See A. 13 : 25, n. H. 12 : 1, 2.
ttjx irlffriv rerijp.] I have maintained
the doctrines and profession of the Gospel,
the system of Christian belief and practice,
as A. 6 : 7, iirT/xovov Trj rrlffrei. A. 14 '.11,
Bipa Trltrrews. 2 T. 3 : 8, dSbxipoi irepl
ttjx irlirTiv. Res bis per metaphoram ex-
pressa nunc tertio loco exprimitur propria.
(Beng.). Xoi7r6x] it remains that. Fr.
au reste. 6 ttjs SiKatotr. o-Te'tji.] the
crown of righteousness, the prize (rb /3pa-
/Setox T7js dxw KXijtrews, Ph. 3 : 14) ; the re
ward and distinction prepared for all ot Sid
irlffrews elpydtravro Sixaiotrivrjv, iTrirvxov
eVa77eXtwx, H. 11 : 33. Bengel remarks
on Xoiirbv (proinde igitur, furthermore),
Quam lata particula; momentum decre-

torium. Paulus pro ipso abitus sui arti-
culo tres status suos spectat : 1 . preeteri-
tum, rjy wvitrpai, 2. instantem, diroxelrai,
3. futurum, dTToSiitret. ixelvg ttj Tjpepa]
1 : 12, 18. 2 Th. 1 : 10. ijpipa xplaews,
2 P. 3: 7. 1 J. 4 : 17. 6 SiKatos xpir'rjs]
Cf. H. 6: IO, ou 7ap dSiKOS b Qebs k.t.X.
Simul-atque nos in gratiam recipit Deus
opera quoque nostra grata habet, ut prae-
mio quoque dignetur. (Calvin). Simi
larly, in 2 Th. 1 : 5, the Apostle uses the
Sixala xplffis Qeov not only as a ground
of warning, but as » topic of consola
tion, tois TJ70TTTJK.] The perf. only
marks the continuance of the feeling;
' who look forward with longing desire,'
as is intimated, Rev. 1 : 7, xal, d/njx.
22 : 20, dpijv, epxou. Calvin, ' e fidelium
numero excludit quibus formidabilis est
Christi adventus.' The eVio>., as an object
of d7dTTTj, is the personal manifestation
and presence of the Lord Jesus, to be
enjoyed by his people thenceforth and for
ever, 1 Th. 4:17.
9 — 13. 2TrouSao-ox] Make it an object,
a business, 2 : 15. This was A. D. 65.
Tit. 3 : 12 relates to 64. AtjpSs] men
tioned with Luke, C. 4 : 14. Philem.
(24). e7KaT^Xt7rex] abandoned me in
my difficulties. T^s dxetrews ipatrBels rov
dxivSivov xal tov dfftpdXovs, paXXov et'Xero
oIkoi rpvtjjq.v i) per' ipov TaXanrwpelffdai,
xal trvvSiaqjipeiv poi rois irapbvras xivSi-
vovs. (Chrys.). d7airTj tras] because he
loved. A. 4 : 21, prjSiv evpltrxovres. C.
1 : 3, dKOiitraxTes rijv irlffriv bpwv. dxa-
Xa/3tix] take up Mark; as in A. 20 : 13,
piXXovres dvaXapftdveiv rbv IlauXox, im
plying that Mark was not at Ephesus, but
that Timothy would find him at some
place on the way. eilxpTjtrTos] he is of
good service to me. M. 11 : 30, n. (xpif
ot6s). Mark had been a trvvepybs with
S. Paul during his first imprisonment at
Rome, Philem. (24), and had been sent
thence bytheAp. into Asia Minor, C.4 : 10.
els Siax.] for the ministry; i.e. for
preaching and other official duties under

2 TIMOTHY 4. 10—17.

603

XovIkijv KphaKrjS et'y TaAaTtav, TtVoy et'y AaXfarlav ll Aou/cay
sari fiovos fsr' ifiov. MdpKov dvaXa/3wv aye jUeTtt aeavrov-
eart ydp fioi evyptjaros et'y SiaKoviav. I2 TvytKov Si diriarEiXa
et'y "Etpetrov. I3 Tov cpaiXdyrjv ov diriXiirov iv TpwdSi irapd
Kapirtp, ipydfisvos (pipe, Kal rd fitfiXla, fidXiara Tay fisfif3pdvas.
1* 'AXi^avSpos b yaXKsvs iroXXa fioi /ca/cct iveSel^aro- diroSwrj
avTW b Kvpios Kara rd spya avrov- J5 ov Kal av cpvXdaaov,
At'av yap dvOiarrjKE rois hfsripois Ao'yoty. l6 'Ev tj? irpwrrj
fiov airoXoyia ovSeis fot avfiirapeyevBro, aAAa 7ravTey fs ey-
KarsXiirov firj avrois XoyiaOElrj- I1 b Si Kvpios foi irapiarrj,
Kat ivsSvvafwas fis, lva Si' ifiov rb Khpvyfia irXrjpocpoprjQrj Kal
aKovarj iravra Ta et9vTj" /cat ippvaOrjv iK ardfaros Ae'ovToy.

his direction, not for ministering to him
self personally, 1 : 18. C. 4 : io.
TuxikSx Se] Tychicus, however, I sent,
E. 6 : 21. C. 4 : 7. This is mentioned
to prevent the supposition that Tychicus
left for the same reason as Demas,
Timothy may have been absent from Ephe
sus just at the time when Tychicus arrived
there. See Introduction, p. 563. o>at-
X6xtjx] by metathesis for tpaivbXrjv, Lat.
paenula, a traveUing cloak ; written also
CJaiXwxrjs, tpeXbvrjs, and 0eXitjxrjs, accord
ing to the different modes of pronuncia
tion. Thus the modern Greeks spell alike
e, at, 0, a. De theca Ubraria accipiunt
alii ; sed theca non seorsum a libris ap-
pellaretur. (Beng.). irapd Kdpirw]
' apud,' at the house of. Timothy's route
from Ephesus would be through Troas to
Macedonia, and so overland to the shore
of the Adriatic. S. Paul's appears to have
been reversely from Nicopolis (Tit. 3 : 1 1,
n.) to Corinth (20), to Troas, to Miletum,
andso to Rome as before, by sea. /3i/3Xia]
rolls or scrolls, letters, Rev. 1 : 1 1 ; docu
ments, as a bill of divorce, M. 19 : 7. Mk.
10 : 4. wore aird rots iriffro'ts irapaBitrBai,
Kal dvrl ttjs airov SiSaffxaXlas exeix aird.
(Chrys.). pdXiara rds pepflpdvas]
The material probably indicating their
greater value than those on papyrus.
14, 15. 6 x^XKeuY] the smith, worker
in metals generaUy. Etymol. dTrd tou
irpwrov tftavivTos jierdXXov irdvras robs
Srjpiovpyobs ixdXovv oStws ol irdXaioi. See
A. 19 : 33, 34- t T. 1 : 20. Mr. Birks
surmises that Hymenasus and Alexander
had been excommunicated by the Apostle
atEphesus, not very long before the tumult
arose ; that Hymenaeus had continued to
propagate his heresy, and had been joined
in it by Philetus ; that Alexander became

the most malignant opposer of the Apostle,
and was the occasion of his being appre
hended and sent to Rome as a prisoner.
This explains why Alexander was put
forward, A. 19 : 33, as, being of like craft,
he was most likely to be listened to by
Demetrius's party ; and having been
ejected from the Church, he was likely to
become the mouthpiece of the Jews.
Hor. Apost. p. 313. exeSeif oto] dis
played, manifested much ill-treatment.
diroSifiTj] Sciebat Apostolus iUum non
inultum fore ; subscribit igitur judicio
Domini. (Beng.). But Alex. Vulg.
Syr. read dTroSiitrei. fix x. ab tfj.]
against whom be thou also on thy guard.
Tjper. X67.] our preaching, Tynd. Per
haps S. Paul here uses plural for singular
to intimate that as he himself had experi
enced the opposition of Alexander,
Timothy would have good reason to be on
his guard.
16 — 22. o-upTrape7exeTo] was present
with me as an advocate or patronus. So
Cicero uses adesse supplici ; Graeci dicunt
nunc irapaylvenBai, nunc irapeivai, nunc
evpirapeivai. Demosth. 1369, 17, nvpira-
payevbpevos aurtp Soxipafapivw. (Valck.).
iyxar.] cf. 2 C. 4 : 9 ; 'left me in my
danger, trouble.' iv points to the cir
cumstances of the action. pi) . . .
XoyitrB.] Contrast with (14). Failure
through weakness is treated very diffe
rently from determined opposition and
apostasy. Deserted as his Master, he, in
the spirit of his Master, desires that the
desertion may be forgiven. TrapeVTTj]
opp. to ouSels trvpirapey., aderat. ive-
Svvdpwiriv pe] put strength in me;
as when he stood before Festus and
Agrippa. Jlappr,alav ixapltraro, oix
atpfjxe xaTairetreiv. (Chrys.). rb KTjpvypa]

604

2 TIMOTHY 4. 18—22.

18 /cat pvaeral fe b Kvpios airo iravros epyov irovrjpov, Kat
awaet et'y t>;v /SacrtAetav avrov rhv iirovpdvtov <5 h Sb^a et'y Touy
aiwvas twv aiwvwv, afrjv.
l9 " Aaicaaai YIplaKav /cat 'A/cuAav, /cat rov 'Ovrjaicpopov
oikov. 2° "Epao-Toy e/xetvev ev KopivOw- Tpdcpifiov Si diriXiirov
iv MiA»;tw ao"(9evouvTa. 2I airovSaaov irpo yEifiwvos sXQsiv.
dairdXsral as Eu/3ouAoy, Kal TlovSrjs, Kal Aivos, Kal KXavSla,
Kal ol aSsXcpol iravrss.
22 'O Kuptoy 'Irjaovs Xpiaros fsra rov irvsvfiards aov. h
yapis fsO' vfiwv. afirjv.

rnpoy TtfidOsov Sevripa, rhs 'Ecpeaiwv iKKXrjalas irpwrov iiri-
aKOirov ystporovrjOivra, iypdcprj dirb 'Pwfirjs, ore iK Sevripov
icapiarrj HauAoy tw Kalaapi Nepwvt.J

that the proclamation may be fully made,
the announcement, as by a herald, of
Christ's spiritual and heavenly kingdom.
Tit. 1:3. k. dxoiffTj . . . e'fixTj] that aU
the Gentiles may hear. He contemplates
these results from the testimony which he
was enabled to deliver, iv rrj irp. diroX.
airov. They were results already mani
fest, probably in the large number of per
sons excited to make enquiry, or to attend
the preaching of the word. Trdxra rd idv.
because there was at Rome a concourse of
people from aU known nations. These
words may be a quotation of Am. 9 : 12.
LXX. (A. 15: 17). See R. 16 :26. And
cf. R. 1 : 5, 13. Xe'oxTos] This was un
derstood by many Fathers of Nero, and the
language of the Apocr. Esth. 14 : 13, con
cerning Artaxerxes has been quoted, SSs
Xbyov eipvBpov els rb trrbpa pov ivwiriov rov
Xiovros : but when we consider the posi
tion of the Apostle, the good confession
he maintained in spite of desertion and
discouragement, we may reasonably con
ceive he refers to 6 dvrlSixos tjuwx 5td/3oXos
ws Xiwv thpvbpevos, 1 P. 5 : 8. Or, Xewx
stands for the opponent, the source of dan
ger generally, Ps. 22 : 21. Prov. 26 : 13.
ttoxtSs ipyov TroxTjpou] from every
thing that can work me evil. Cf. 2 C.
1 : 10. triiirei] bring me safely. So
SietrwBijtrav, 1 P. 3 : 20. Cf. trtifetx tt6-
XixSe, II, v. 224. is o'txovs, Soph. Philoct.

311. IIpio-Kax] elsewhere in the form
Priscilla. See on A. 18:2. 'OxTjo-icj.]See
on 1 : 16. Onesiphorus had probably quitted
Rome, and was engaged in some sphere of
duty at a distance from Ephesus. S. Paul
accounts for Erastus and Trophimus, lest
they should be suspected of desertion or
inconstancy, e'p.eixex] see on (13). TrpS
Xeipwxos] lest tempestuous weather
should render the voyage impracticable.
The Ap. would remember his own long de
tention by storm and shipwreck, the con
sequence of late sailing. A. 27 : 9. This
renders more specific his request in (9).
A i x 0 s] is said to have been one of the earliest
bishops of Rome. KXauSta] is conjec
tured to have been a British lady, a native
of Chichester, the wife of Pudens, a centu
rion, who was raised to the equestrian
rank. Martial, IV. 13, Claudia Rufe meo
nubit peregrina Pudenti. xi. 53, Claudia
. . . Britannis edita. p.eTd tou Trxeu-
parbs trov] the potior pars in our nature,
the third and highest part in man. (EUi
cott). See on G. 6 : 18. The expression
indicates the highest consciousness of per
sonal association. peB'.bpwv] 'you,' the
whole Church. Cf. Tit. 3:15.
The subscription varies much in the
MSS. It is found nearly as above in two
uncials of the ninth or tenth century, and
in the Philoxenian Syriac version, seventh
century. See on 1 Th. 5 : 28.

nAYAOY TOY AnOSTOAOY

h npos

TITON EniSTOAH.

1 | T AYAOS cJouAoy Oeou, airo'crToAoy Si 'Irjaov Xpiarov,
J-JL Kara iriariv ekXbktwv Qeov /cat iirlyvwaiv dXrjOslas
rhs Kar' svaitSsiav, 2 ex' iXirlSi Xwhs alwviov rjv iirrjyyslXaro
b d-^svShs Oeoy irpo ypdvwv alwvlwv, 3 icpavipwas Si Kaipois
ISiois tov Xoyov avrov iv Krjpvyfian, b iiriarevQrjv iyw Kar'
iirtrayhv rov awrhpos hfwv Qeov, * TtVw yvrjaiw tekvw Kara

I. I — 4. HauXos] On the place and
time of writing this Epistle see Introduc
tion, p. 562. SouXos Geou] used here
only by Paul of himself ; a general term
for the true worshippers of God. 1 P.
2 : 16. Rev. 7 : 3 ; 15 : 3. SouXos tou
~&.piffTov occurs repeatedly, R. 1 : 1. G.
I : 10. E. 6:6. Ph. 1 : 1. C. 4 : 12.
This variety of usage may be appealed to
as showing that such as the Father is, such
is the Son. Moreover, as S. Paul adopts
the form SouXos t. Xp., no forger adopting
his name would have written here SouXos
Geou. S. James (1 : 1) entitles himself Geou
K. K. 'I. X. SouXos. Kard Trio-Ttx] for the
furtherance of faith. KaTd often implies
direction towards an object, purpose. Od.
ttt 72, TrXeix KaTd irprj^iv, to sail on busi
ness for or after a matter ; also fitness,
suitableness, conformity, as if reaching
or alongside the object aimed at. Cf. Kar'
iirayyiXiov, 2 T. 1 : I, n. eTri7xwtrtx]
(for the) knowledge, understanding, i.e.
by those who hear me in the exercise of
my office and ministry. dXrjBeias Kard
eutre/3.] Truth, which has godliness for its
aim.- to distinguish it alike from the false
hoods of heathenism which tended to pro
mote vice ; and also from the Levitical
ordinances which could only purify the
flesh. In thia is a warning against the
Judaizers, who were more intent upon the
traditions of the Fathers and the cere
monies of the law, than the substantial
matters of Christianity. iir' iXirlSi]

grounded on the hope. R. 4 : 18 ; 8 : 20.
1 C. 9 : 10. 'The Apostle's calling had
for its destination the faith of the elect,
and the knowledge of the truth ; and the
basis on which all this rested was the hope
of eternal fife.' (EUicott). eTTT;77eiXaTo]
the promise made by the Father to Christ
in the covenant of redemption, J. 17 : 2, 3.
1 J. 2:25. 6 diftevS^s] the truth-speaking
and truth-loving God ; incapable of false
hood ; verax. TrpS xpbvwv alwvlwv]
before secular times ; before time was
marked by distinct periods, M. 13 : 39.
E. 3: 11. 2 T. 1 : 9. itpavipwtre Se]
is an antithesis lo e,TTTj77eiXaT0. t^x (fwijx
alwviov) which is the object to e,TTTj77eiXaTo
in the protasis, becomes in the apodosis
rbv Xbyov airov, the announcement and
revelation of the subject of promise ; his
Gospel. So in 2 C. 4 : 3, 4. twx diriffTwv
further defines rots diroXXvpivots, where
auTtox might have been expected. Kai
pois iSiois] in his own, in Gospel times.
1 T. 2:6, n. tSx X670X auTou] his pro
mise ; cf. R. 9 : 9, erra77eXias 6 X670S ouros.
the same as the paprvpla, 1 3. 5 : 11. to
puo-TTjptox tS diroKeKpvppivov dirb twv
aiwvwv . . . vvvl Si itpavepwBrj tois dylois
airov, C. 1 : 26. ex KTjpi>7paTi] to be
connected with itjjavipwtre, manifested as
a thing proclaimed, ex denotes the mode,
the essential element of the manifestation.
1 Th. 1 : 1, n. R. 3 : 7, n. Kar' intra-
yijv] agreeably to the injunction. So
KaB' TjpeVepox x6ox, after our liking ; Kard

606

TITUS 1. 4—8.

Koivhv iriariv \dpis, eAeoy, slphvrj dirb Qeov irarpos Kai Kvpiov
'Irjaov Xpiarov rov awrhpos hfwv.
5 Tovtov yapiv KareXiirdv as iv KphTrj, 'iva ra Xsiirovra
iiriSiopQwarj, Kal Karaarharjs Kara iroXiv irpsafivripovs, wy eyw
trot Siera^dfirjv " e'l Tiy eo-Ttv dviyKXrjros, fids yuvat/coy dvhp,
tekvo sywv iriara, frj iv Karrjyopia dawnas h avviroraKra.
1 Sbi yap rbv iirlaKoirov avey/cA/jTOV elvai, wy Oeou oiKovdfiov
fih avOdSrj, fih dpylXov, fh irapoivov, fih irXhKrrjv, fih alay^poKBpSh,

pdipav, as is meet and right. The expres
sion rov ffWTrjpos tjpwx Geou occurs 3 : 4.
1 T. 1 : 1. L. 1 : 47. Jude (25), and is appli
cable to God the Father, as having formed
the scheme of salvation, and sent his Son
to be the Saviour of the world. J. 3 : 16.
R. 5 : 8. r J. 4 : 9. The recurrence of
the same expression (4) applied to Jesus
Christ, shows the identity of essence be
tween the Father and the Son. TiTw]
The name does not occur in the Acts of
the Apostles. He is first mentioned,
G. 2:1, 3, as a Greek, accompanying
Paul to the council at Jerusalem (a.d. 50),
when he associated with the brethren
without being subject to the rite of cir
cumcision. The expression yvrjaiw riKVOJ
implies that he was converted under the
Apostle's ministry, and probably at An
tioch. S. Paul speaks of him in terms of
high commendation, 2 C. 8 : 23, koixwxSs
ipbs Kai eis upas avvepybs, and employed
him in various missions, 2 C. 8 : 6 ; 1 2 : 18.
At 1 period subsequent to the writing of
this Epistle, we find Titus in Dalmatia,
2 T. 4 : 10, having proceeded thither
from Rome during S. Paul's second
imprisonment, and doubtless by the
Apostle's direction, or with his concur
rence. Xapis iX. elp.] See 1 T.
1 : 2, n.
5, 6. Tourou] for the reason which fol
lows. 2 T. 2 : 10, n. E. 3 : 1, 14. The
time referred to in KariXiirov is, probably,
A.D. 63, on the voyage of Paul from Rome
to Caesarea. It has been objected, that
if Paul visited Crete the year previously,
there could be no occasion for his leaving
behind him Titus for the object tva rd
XeltrovTa iiriSiopBwffTj. This objection is
founded on the assumption that the Gos
pel was preached in Crete for the first
time on this visit of Paul. But this was
probably not the case. Jews from Crete
were present at Jerusalem on the day of
Pentecost ; Crete may have been visited
by Barnabas and Mark on leaving Cyprus,
A. 15 : 39. Besides which, several places,

as Achaia, Phrygia, had received the Gos
pel long before the personal labours of the
Apostles ; and when we consider how
accessible Crete was from its position, we
may reasonably conclude that the Gospel
had been preached there some years be
fore S. Paul returned from Rome. Td
XeiTroxTa ^7ri5topi9.] rectify what is im
perfect, what is lacking, to a fuUy perfect
state. KaTatrTTjVTjs] appoint; as KaBi-
trrdvai Tvpavvov, SiKatrrds, vopoBiras.
Kard TrdXtx] city by city. In this we
have the germ of the parochial or territo
rial system. Obs. Kar iKKXrjtrlav in A.
14:23. irpea^vripovs] If we compare
(7), it appears that the terms 7rpeir/3urepos
and iirlff koitos were applied to the same
person, as A. 20: 17, 28. Every pres
byter was in his office an iirlffKOiros, or
overseer ; but Titus had power over all
the presbyters, and therefore was iirlffKO
iros in a higher sense of the term. (Burton).
See Jerome in loco. Ad. Evagr. Ep.
lxxxv. iyw] emph. denoting his higher
authority. 5ieTa£dpTjx] gave direction
to thee, A. 7 : 44. 1 C. 7 : 17 ; 11 : 34.
ef Tts] i.q. Saris, such an one as is without
reproach ; dxe-y-KXTjTOS (1 T. 3 : 10) corre
sponds with dveirtXijTTTOs, 1 T. 3 : 2. p ids
7.] See on 1 T. 3: 2. tt itsrd] 1 T. 5 : 16;
6 : 2, having children believers. By his
success in training his own children, he
would show his fitness for presiding over
the Church of God. ptj ex KaTiJ7op.]
free from the suspicion. dirwTias] reck
less extravagance. dxuTrdTaKTa] not
under rule. 1 T. 3 : 4, riKva expvra iv
iirorayy. iv (KarTjyop.) denotes circum
stances, as 'held in suspense,' 'under ac
cusation.' 7, 8, 9. ws 0. olKovbpov] as being
house-manager; like Eliezer, Gen. 15 : 2.
24 : 2. L. 12 : 42. 16 : 1; the fiscal
officer of a city, treasurer, quasstor, R.
16 : 23. Figuratively of the Ap. and other
teachers as stewards, ministers of the
Gospel, 1 C. 4 : 1. 1 P. 4 : 10. ai-
l9d6Tj] self-wiUed, bent on pleasing him-

TITUS 1. 8—13.

607

8 dXXa cptXd^evov, cpiXayaOov, aiicppova, SIkoiov, oatov, ey/cpaT/?,
9 dvrsyofiEvov tov Kara rhv SiSayrjv iriarov Xoyov, 'lva Svvarbs j? Kal
•Trapa/caAetv ev tj? StSaaKaXla rrj vyiaivovarj, /cat rovs dvriXsyov-
Tay iXsyyEtv. l° EtVt yap 7roAAot /cat dvvirdraKroi fiaraio-
Xdyot /cat cppsvairarat, fidXiaTa ol iK irspirofhs, ll ouy Ssi
iiriarofll^Eiv oItives oAouy o'Ikovs dvarpiirovai, SiSdaKovrss a fih
Ssi alaypov KipSovs X"Ptv- " 6"re' T'S ^ auTwv 'ISios auTwv
irpocphrris, Kp/?Tey del ypevarai, KaKa Orjp'ta, yaaripes dpyal.
13 h faprvpla avrrj iarlv dXrjOhs' Si' rjv alrlav eXsyye avrovs

self ; 'a self- loving spirit, which in seek
ing only to gratify itself, is regardless of
others.' (EUicott). bpylXov] incfined to
anger, irritable. LXX. for J"11Dn tt^N
a man of great (pi.) warmth (of temper),
Prov. 22 : 24. oi pex oiv bpylXoi raxiws
piv bpylfovrai xal bis oi Set xal itf>' o?s oi
Set Kai pdXXox t) Set, naiovrai Se raxiws.
Arist. E. N. 4. 5. 8. auXof. . . trwcjp.
1 T. 3 : 2. e7KpaTT^] self-restrained,
self-controUing. dxTexdpexox] firmiter
retinentem, adhering to ; clinging to the
true doctrine in accordance with the
teaching he has received. The avrl ex
presses the holding it fast in opposition to
those who would wrest it away, dvri-
Xetr8al rijs dperijs, tov xipSovs. iriffrbs]
worthy of credit ; as in the expression
iritrrbs b Xbyos, 1 T. 1 : 15, n. Kat irapa-
xaXelv] as weU to exhort by healthy
teaching those who hear, as to confute
those who refuse to hear and oppose,
2 : 15. Some refer tous dxTiX^oxras to
the Gnostics, but see (10), and cf. A.
13 : 45. iXiyxeiv] to refute; 'con
vict' of falsehood ; of error ; of wrong
doing, as in J. 8 : 9, 46. 16 : 8. 2 T.
4 : 2. Ja. 2 : 9.
10 — 14. Eio"i 7dp] 7dp giving the reason
for the qualification immediately preceding
Sux. — t. dxrtXe7. eX. iroXXoi k. dxuTr.
jtaT.] many insubordinate vain talkers
and deceivers. oxuttSt. qualifies both
par. and t/jpev., supplying the reason for
iXeyxos, Prov. 10 : 19. Eccl. 5:3. 1 T.
1 : 6. Exx. of 7roXXoi Kai occur in L.
3 : 18. J. 20 : 30. A. 25 : 7. tppeva-
TrdTat] teachers who delude the minds of
their disciples with casuistical sophistries, to
obtain their acquiescence in corrupt prac
tices. R. 16 : 18, iS-airaTWVTes rds KapSlas
twv dxdxwv : mentes hominum demulcent
et quasi incantant. (Calv.). oieKTr.jA.
10 : 45. 11 : 2. G. 2 : 12, the class of
Jewish believers— per brachylogram— he

doesnot mean thatall Jewish believers were
such, but that this class chiefly supplied
the false teachers. eVio-Topifeix] whom
you ought to bridle or restrain ; by endea
vouring to convince them of their errors,
or by exposing the nature of their pro
ceedings to others. oiVixes] of such a
character as — dvarpiirovai] overturn
houses ; by undermining their foundations.
Thus, by tampering with men's con
sciences, they poisoned the source of
purity and truth. 8X0 us otxovs] This
points to the domestic mischief caused by
such persons chiefly through their influ
ence with yvvaixdpia, cf. 1 T. 5 : 13.
2 T. 3 : 6. d ptj Sei] which one can
never conceive to be proper (cf. pi) xa8r)x.
R. 1 : 28, n.) ; such as the necessity of cir
cumcision, the efficacy of the Levitical
sacrifices, the merit of descent from Abra
ham. xipSovs] The ancient phUosophers
received very large sums from their pupils.
In this the Gnostics readily foUowed them,
I T. 6:5. eliri Tts ef auTwx] The na
tionality of the writer quoted is strongly
marked : ' One from among themselves, a
prophet of their own.' This may be
owing to the account which Plato gives,
DeLegg. in. 680. § 3, oi trtpbSpa xpdipeBa ol
KpfjTes tois %evixois Troiijpaaiv. Epime-
nides flourished B.C. 600. The heathen
poets laid claim to divine inspiration, oi
dewx TratSes iroirjral xal irpoQjTjrai twv Bewv
yevbpevoi. Plato de Rep. n. 366. § 8,
Compare the meaning of vates, vatici-
nium. Epimenides seems to have been
considered literally a prophet. Cicero
speaks of those who concitatione quadam
animi, aut soluto liberoque motu futura
prtesentiunt, ut Bacis Bceotius, ut Epime
nides Cres futura praesciens, et vaticinans
per furorem (de Divin. 1. 18). Apuleius.
calls him inciytum fatiloquum fatidicum.
He is said to have predicted to the Athe
nians the invasion of the- Persians ten
years previously, and the failure of that

608

TITUS 1. 13—16.

airoTOfiws, "tva vyialvwatv ev tj? irlaret, l* frj irpoaeyovrES
'lovSa'iKois fvOois Kal ivroXais avOpwirwv airoarpscpofsvwv rrjv
dXhOsiav. '5 TravTa fiv KaOapd rois KaOapois' rois Se fisfiia-
afivois Kal dirlarots ovSsv KaOapov, aAAa fisfiiavrai avrwv Kat o
vovs Kal h avvslSrjats. Oeov bfdXoyovaiv ElSivai, tois Si
epyois dpvovvrai, j3SeXvktoI ovtss /cat a7ret(9efy Kal irpos irdv
epyov dyaOov dSoKifot.

attempt. The expression KpTjTes del
i^eum-ai seems to have been proverbial.
Strabo speaks of their addiction to false
hood. KaKa 07; pi a] describes a brutal
disposition ; thirsting for blood, intent on
their own advantage, yaaripes dp7ai]
do-nothing gluttons, given up to sloth, as
wfid beasts gorged with prey, yaaripes,
oiov TpotpTjs pbvov eVtpeXoupexot. Cf.
Juv. Sat. iv. 107. It has been objected
that there is an inconsistency between this
character given to the Cretans, and the
religious impression they evinced under
Paul's preaching. To this Davidson re
plies, the Gospel often meets with signal
success among the depraved and gross.
It strikes them with instantaneous effect.
They bow beneath it at once. On the
contrary, such as have had some early in
struction frequently become hardened
against it. Those whose intellect is cul
tivated to a certain extent, frequently
prove stubborn against its cordial recep
tion. Introd. in. 92. St' t)x alrlav] on
account of these national characteristics ;
exemplified in the readiness with which
they have followed the seductions of
falsehood and sensuality. £Xe7xe] prove
any one to be in the wrong. See on (9).
L. 3 : 19 ; detect, make manifest, J.
3 : 20, E. 5 : 11, 13, hence 'reprove,'
arguere, implying exposure. dTTOTdpws,
?xa 1171a. x.] This chirurgical metaphor
implies that the means employed, though
salutary, may be painful, 2 C. 13 : 10.
The reason given limits the objects to
which conviction and reproof should be
directed, viz., to recover the wandering, or
to deter others from entering upon crooked
paths. 'IouSai'KOts piBois] Rabbinical
traditions and interpretations, 1 T. 1:4.
e. gr. Clem. Alex. Strom. VI. 15, § 13-2.
airoo'Tpe.Tjope'xwx] used as aversari, turn
away from, through dislike or hatred.
pi) p' aTrotrrpatjiris, Soph. 0. C. 1272. The
Ap. speaks of some who recognized the
truth, and then rejected it by substituting
their own injunctions. This clause seems
to point at the Gnostics, whose ascetic
rules and principles very closely resem

bled in their character and results those
embodied in the Jewish traditions
condemned by our Lord, M. 23 : 4 — 25.
Mk. 7 : S— 23. See C. 2 : 4, 8, 16,
20—23. 15, 16. tois KaBapois] for the pure to
make use of ; or ' in the use made of them
by the pure.' See 1 T. 4 14, 5, and M.
5 : 8, u. This is directed against the Py
thagorean Gentiles, and Essenes, who
considered it sinful to eat any kind of
animal food, and retained the same opinion
after their profession of Christianity.
Their erroneous opinion was founded upon
the alleged impurity of matter. Omnia
externa iis, qui intus sunt mundi, munda
sunt. (Bengel). R. 14 : 14, 23. 1 C.
6: 12, n. pepiatr pivots x. dirlffT.] the
polluted in heart, and unfaithful to their
profession, find corruption and defilement
in everything. Impurity and unfaithful
ness act reciprocally on each other.
Moral pollution bedims the eye of the
soul, so that it cannot see the invisible ;
and the habit of disobedience or unbelief
generates and confirms mental defilement.
pialveiv, in its primary meaning, is stain.
II. IV. 141, ws 6' Sre rls t' iXitpavra 7UXT7
qjoIviki ptTjxTj. 6 xous] the intellectual
principle, disposition, moral inclination.
tj truxeiSTjo-is] the judgment of the con
science. S. Paul's intelligence, xous, was
corrupted, when he began to think that
the breach of the sixth commandment was
venial compared with forsaking the tradi
tion of the elders. Hence his o-uxeiSijo-ts
was warped in forming an estimate of the
moral aspect of Stephen's death, 1 T.
1 : 13, n. 6p,oXo7outrix] This justifies
the charge of atrlffrois, confessione cogni
tionem sibi vindicant, 1 T. 6 : 20.
(Beng.). Nominal Christians are described,
aa M. 7 : 23, n. With e>7ois, cf. 2 T.
3 : 5, exoxTes pbptpwtriv eiaefSelas ttjv Se
Siixapix outtjs TjpxTjpexoi. |3SeXuKToi]
worthy of execration, M. 24 : 15, n.
Prov. 17 : 15. LXX., dxddapros xal
/35eXuKr6s. This was one of the terms
which the advocates of a spurious philo
sophy appUed very freely to the common

TITUS 2. i-

609

2 2u Se AaAet a irpiiret tj? vyiaivovarj SiSaaKaXla- 2 irpe-
afivras vrjcpaXiovs eTvoi, aefivovs, awcppovas, vyiaivovras tj?
iriaret, rrj dyairrj, Trj uxo/wovj?- 3 irpeaj3vnSas waavrws iv
Karaarhfari iBpoirpeireis, fh Staf3bXovs, fh o'lvw iroXXip SeSov-
Xwfievas, KaXoSiSaaKaXovs, 4 lva awcppovltwai rds ve'ay cptXdv-
Spovs eivat, cpiXoTEKVovs, *> awcppovas, ayvas, oiKovpovs, dyaOds,
viroraaaofivas Tois ISiois avSpaaiv, lva fh b Xoyos tov Qbov
ftXaacprjfihrat. ° Touy vewripovs waavrws irapaKaXet awtppovsiv
1 irspl iravra asavrov irapsydfBvos tvitov /caAwv epywv, ev tj?

people, cf. J. 7 : 49. The Ap. retorts
upon them their own terms, R. 9 : 22.
Ph. 3:2. 1 Th. 2 : 15, 16. dSbxipoi]
of no account ; worthless, incapable,
mixed with so much alloy that they can
not stand the test when put to the proof ;
not up to the standard, hence unfit, inca
pable, H. 6 : 8. 2 C. 13 : 5.
II. 1 — 5. 2u Si] Do thou, however, as
directly opposed to the foul practice of
thosewho give heed to piBoi, ivroXal, k.t.X.
irpiirei] are suitable to, consistent with.
ttj byiaiv. StSatTK.] the wholesome
teaching — the true and pure Gospel (1 : 9.
1 T. 6 : 3) — wholesome, as it is in itself
sound, and as it invigorates aU the facul
ties of the soul, and keeps them in a
healthy state, 1 T. 1 : 10. irpetrjSiTas]
aged men. Some understand this as a
term denoting office rather than age, like
7rpeo-/3uVepos, or oi irpitriSeis in the old poets;
a sense favoured by 1 T. 3 : 2, but opposed
by Trpetr/SuTiSas (3), peas (4), tous vewripovs
(6). XTjtp.] iT. 3 : 2, n. triioipoxas] sound
minded. u7taix.]AeaZiA?y(freefromdisease,
i.e. error, failure, weakness), and hearty (in
a vigorous, flourishing state), dydtrij and
uTropoxTj are mentioned as the chief prac
tical characteristics or developments of
Tric-Tis. Cf. 1 T. 6 : 11. 2 T. 3 : 10.
And see 2 P. 1 : 5, for their envelopment
in 'faith.' KaTaffTTJpari] in deport
ment, carriage ; habitu sancto, Vulg. ;
raiment, Tynd. Cr. ; behaviour, Gen., A.
V. iepo7rpe7reis] as becometh sacred
persons. 1 T. 2 : 10. E. 5 : 3, Ka-
XoSiSairK.] teachers of what is virtuous
and decorous, Ph. 4:8. Before the
Ap. mentions this he insists on the
personal qualities of governing the
tongue, pi) 5ia/3. (1 T. 3 : 11, n.), and of
keeping the appetite in due subjection,
pi) oixw TroXXtJ SeSouX. not enslaved
by, not addicted to ; intimating that their
instructions would have Uttle weight, un
less they were enforced by their example.
VOL. II.

i"xa, k.t.X.] expansion of KaXoStS. crw-
0poxifwo-t] that they may school, make
sober minded. Hdn. in. 10. 3, tous uiets
TraiSeuwx Kal ffwaipovl^wv. recall a person to
his senses, Eur. Tro. 350, ouSe tral rvxai,
TeKxox, treawippovTJKaffi. Cressas aliquanto
severius tractare jubetur Titus, quam
Ephesias Timotheus, 1 T. 5 : 2. Has
ipse, illas Titus per provectiores astate
monet. (Bengel). olKOvpois] (oSpos,
watcher ; wpa, care, irvXovpbs). keeping
the house, staying at home, 'housewives,'
who take proper care of their families,
H. VI. 490 ; opposed to the characters de
scribed in iT. 5: 13. dy a 8 ds] occur
ring among other terms expressive of
moral excellence means, probably, good-
natured, kind, benign, good with true
feminine goodness. uTroratTirope'xas]
The word which is used to describe the filial
Bubjection of our blessed Lord, L. 2 : 51,
'submitting themselves spontaneously.'
See on 3 : 1. /3Xao-.TjTjpTjrai] See M.
9 : 3, n. , ' that the Gospel may not be
evil spoken of, as encouraging wives to
neglect their husbands and children on
pretence of attending on the offices of re
ligion.' (Macknight). 1 T. 6 : 1, n.
It should be observed that the virtues to
be inculcated on women are those of do
mestic and private life.
6 — 8. irepi irdvtra] touching all things,
as Trepi ttjx irlffriv, 1 T. 1 : 19. The ad
dition of o-eaurSx to irapexbpevos gives
emphasis and perspicuity. Xen. Oyr. Vlll.
1. 39, irapdSetypa rolovSe iavrbv irapel-
Xero. riirov] a pattern of honourable
deeds. Ph. 3 : 17, KaBws ixeTe riirov
ijpas. 1 Th. 1:7. 2 Th. 3:9; example
for admonition, warning, 1 C. 10 : 6, 11;
the model after which a thing is to be
made, A. 7 : 44- H. 8 : 5. e'x rrj
StSatTK.] in the exercise of thy ministry
as a SiSdtTKaXos, I T. 4 : 13, 16. 2 T.
3 : 10. R. 12 : 7 ; in thy teaching of the
Gospel, 1, 10. 1 T. 6 : 3 ; in the act,
manner, subject, and substance of thy
39

610

TITUS 2. 7—12.

SiSaaKaXla. dStacpOoplav, aEfvdrtjra, acpOapalav, ° Xoyov
vyih> aKardyvwarov, 'lva b i$- ivavrlas ivTpairrj, frjSev eywv irspi
vfwv Xiyeiv (pavXov. 9 AovXovs ISiois Ssaicdrais viroraaaeaOai,
iv irdaiv evapiarovs Eivai, fh dvnXiyovTas, I0 fh voacpiXpfivovs,
dXXa ir'tanv iraaav ivSstKWfivovs dyaOhv, 'lva Thv SiSaaKaXiav
rhv tov awrhpos hf®v Qeov Koafwaiv iv irdaiv.
11 'HjirECpdvrj yap h X"/°'f T0" &eov h awrhptos irdaiv
avOpwirois, '2 iraiSsvovaa hfds lva dpvrjaafsvoi rhv aaijSeiav
ko.1 rds KoafiKas iiriOvflas awcppdvws /cat SiKalws /cat euo-e/3wy

teaching. dSiatpBoplav] freedom from
corruption by others, from all mixtures of
heathenism or Judaism (cf. KOTTTjXeuoxTes,
2 C. 2 : 17). Alex. dtpBoplav, used of
maiden purity. 2C. 11:2, 3. trepvbTijTa]
gravity of manner, probity of life, lT. 2:2.
3:4. Jos. Vit. § 49. dtjjBaptrlav] pro
bably an interpolation ; no tendency to
corruption ; soundness, integrity, E.
6:24, n. dKaTd7x.] open to neither con
tempt nor animadversion ; such as will
meet with the approbation of all men of
sober judgment and enlightened discern
ment. The possibility of this is assumed,
2 C. 6 : 3. X67. byiij] nihil aliud
loquere, quam quod sanae fidei conveniat.
(Estius). 6 e{ e>axTias] subaud.
yvwprjs ; the expression is equivalent to
6 dvriKelpevos, 1 T. 5 : 14. t?xTpaxjj]
be put to shame inwardly ; turn in
upon himself, Mk. 12 : 6, n. 2 Th. 3 : 14.
1 C. 4 : 14. Ps. 35 : 26. LXX. irepl
bpwv] Observe the pi. ; the whole Chris
tian body being interested, as to its cha
racter, in the teaching of its ministers.
In many MSS. Tjpwx. cjauXox] nothing
supposable (prjSex) which can represent
you as contemptible, worthless — inteUec-
tually or morally. tpauXox, in its primary
meaning ' light,' ' blown about by every
wind ;' opp. to dyaBbs, J. 3 : 20.
5 : 29.
9, 10. AouAous] subaud. TrapaKdXet.
euapetrTous] well-pleasing (to their mas
ters). Ph. 4 : 18, eidp. t. Getp. R. 12 : 1,
2. 14 : 18. 2 C. 5 19. Clem. Alex. TrpSs
tSx Kupiox eudpeoros iv natsi yivrjrai Kal
irpbs rbv xbcrpov inaiverbs. pi) dvriXiy.]
not disputing orders ; ' answering again'
conveys the notion of replying when re
proved, which is hardly the meaning.
x oo-0 if.] stealing a part; not daring
to take the whole, for fear of discovery,
A. 5 : 2, n. Furta specialiter servorum
sunt. (Servius). Servants are tempted
to this sin when not duly provided for, or
when they are treated with suspicion and

distrust. iraaav iriffr. dy.] every
form of good fidelity, Ja. 1 : 1. ttjx
SiSaaxaXlav] adorn the instruc
tion ; i.e. the Gospel as a scheme of life
and manners. Quo vilior conditio servo-
rum, eo pulorius describitur eorum pietas.
Ne isti quidem projicere seipsos debuerunt,
quasi nihil quales essent referret. (Bengel).
1 P. 2: 18— 21.
11 — 1£. 'ETre0dxTj 70/1 k.t.X.] yap gives
the reason for the foregoing practical ob
servations. The aytatrpbs of mankind is
the object of the Gospel. ' For clearly
shines the grace of God — the means of
salvation to aU men' (see 1 T. 2 : 4).
dxffpwTTots] dependent on ffWTTjptos.
iEsch. Theb. 183, r) ravr1 dpiara xal irb-
Xei awrijpia. iirettjavrj appeared (once
for all) in Christ, 3:4; applied to the sun
and stars, A. 27 : 20. L. 1 : 79 ; to the
rising of the Sun of Righteousness, Mai.
4:2. ' Grace exercises its discipline on us
(1 C. 11 : 32. H. 12 : 6) before its be
nefits can be fuUy felt or thankfully
acknowledged ; the heart must be recti
fied, and the affections chastened, before
sanctifying grace can have its fuU issues.'
(EUicott). ttjx dtri?/3eiax] in the abstract ;
renouncing ungodliness, practical im
piety ; opposed to the faithless Christians,
OeSx .... tois epyois dpvovvrai (1 : 16).
Tds Koo-p.iKds iiriBvplas] the desires
by which the greater part of men are led ;
those which in G. 5 : 19 — 2 1 are caUed rb.
epya ttjs trapKbs : I P. 4 : 2 — 5, dvBpwirwv
imBvplais: 1 P. 2 : 11, t?Trit9. trapKiKal.
2 T. 3 : 6. Our duties to ourselves, our
neighbour, and ouv Maker, are marked by
the words trwtjjp., StK., eitr. trwippbvw's]
1 T. 2 : 9, 15, n. Tip vvv aiwxi] the
present world, with its cares, temptations,
and desires ; moral and physical evil
being implied ; caUedaiwx irovrjpbs, G. 1 : 4.
L. 16 : 8. 20 : 34. The Apostle describes
the genuine character of those who reaUy
wait with desire for the coming of Christ.
7rp<>o-5ex6p.exoi] waiting (as we do) to

TITUS 2. 12—15.

611

XficrafEV iv tw vvv alwvt, I3 irpoaSeydfevot rhv faKaplav iXirlSa
/cat eirtcpavEiav rhi Sd^rjs tov feyaXov Qeov /cat awrhpos hfwv
'Irjaov Xpiarov- I4 oy eoWev iavrbv virip »7/Wwv, 'lva Xvrpw-
arjrai rjfias airo iraarjs dvoflas, Kal KaOapiarj eauT<j3 Xaov irepiov-
aiov, XrjXwrhv koXwv epywv. '5 TauTa Aa'Aet, /cat 7rapaKaAet,
Kal eXsyyE fisra iraarjs iirtrayhs' fijSels aov irepicppoveiTW,

receive the blessed hope and manifestation
of the glory. Cf. tjx (eATriSa) irpoffSixov-
rat, A. 24 : 15. irpotrSexbpevos ttjv /3ao-i-
Xeiax t. O., Mk. 15 : 43. L. 23 : 51. The
words, iirttpdveiav tt)s 66£tjs, A.V. 'glo
rious appearing,' should doubtless be
rendered ' manifestation of the glory,' Ja.
2 : 1, n. It is a good rule not to adopt
the principle of Hendiadys, except where
the sense renders such an explanation
imperative ; and in this instance we may
have less hesitation in pronouncing the
A. V. to be erroneous, when we call to
mind M. 16 : 27. L. 9 : 26, e'x ttj SSJtj
tov Jlarpbs avrov, which show that when
ever the Son of Man comes again there
wiU be a manifestation of the glory of the
Father. Such is the rendering of this
passage by Vulg., Beza, Luther. As the
article Tijx before paxap. iXir. is not re
peated before imtpdv. we must conclude
that ttjs SbS-rjs depends on iXir. as well as
on errtip., according to the principle laid
down in Mk. 11 : 15. A. 15 13. 17 : 1.
Cp. R. 5 : 2, Kauxtupefla iir' iXirlSi rijs
S6f7;s tou Geou. The remainder of the
verse may, and perhaps ought to be trans
lated, 'of Jesus Christ our great God
and Saviour;' cf. 6 GeSs Kai irarhp, E.
1 : 3. tou Xpiorou k. Geou, E. 5 : 5. Tip
Get? Kai irarpl, E. 5 : 20. 1 P. 2 : 25, n.
It has been objected that Christ Jesus is
nowhere styled the great God. To this
it may be replied, that the same Being is
styled, 1 T. 6 : 15, 0 paK&pios x. pbvos
SvvdaTrjs. R. 9 : 5, 0 wv ivi irdvrwv Qebs,
both of which are equivalent to b pe-vas
Oeos. These and other expressions in
every variety of form are used by the
sacred writers, as if to raise our concep
tions of the [Divine essence and nature
of the Man Christ Jesus to the highest
possible pitch. We need not, however,
tenaciously insist on this rendering as the
only one the passage admits of, or as ne
cessary for the maintenance of the great
truth — ' As the reasonable soul and flesh
is one man, so God and man is one Christ.'
This article of our faith is established by
various passages, which no critical cavils
have ventured to assail. M. 10:32, 33, n,

11 : 27, n. J. 5 : 17 — 26. Salvatoris nomini
respondet spes ; Dei, apparitio gloriaa.
(Beng.). iSwx. eauT.] an expansion of irw-
Tijpos, gave Himself, his whole self, the
greatestgiftevergiven. (EUicott). 6s ISwxev
iavr. k.t.X. states what he did in the cha-
racterof awTijp. Seeon 6 Sous iavrbv dvrlXv-
rppv, 1 T. 2 : 6. By the gift of Himself He
obtains and effects our justification and
sanctification; in virtue of that gift He
claims us as his, and makes us his, 3 : 5 —
7. XuTpwo-TjTat] ransom us from all
lawlessness ; and take us into his own
service. See L. 1 : 68, n. 1 P. 1 : 18, n.
Mk. 10 : 45. On dxopias, cf. 1 C. 9 : 21,
pi) &v dvopos Qeip dXX' exxopos Xpiortp. In
deliverance from the state or condition of
dvopos is involved the idea of justification ;
in deliverance from the bias of dvopla is
involved sanctification ; an idea which is
more fully developed by KaBapltrrj. In
dvoplt/. cogitatur potissimum legem non
servari, sive quod ignota sit lex, sive quod
consultovioletur. (Tittmann). Kadapttrrj
iavr if] for Himself; as his own by right
of redemption ; for Himself, and therefore
so as to be conformable to his own image
(R. 8 : 29. 2 C. 5 : 15). KaO\, by the
Holy Ghost, 3 : 5, 6. TrepiouVtox] i.q.
efaiperox, Chrysost. ; ' peculiar' in the
original sense, though not in the modern
use of the term ; ' that which belongs to
a particular person as his own property '
(peculium, pecus, cattle). n?JD D^i
X. irepioitr., (LXX. Ex. 19:£. Deut. 7:6.
14 : 2. 26 : 18), Mai. 3 : 17, where . . .p
is rendered ' my jewels ' (marg., 'special
treasure'); LXX., eis irepiirolrjtnv. Cf. 1 P.
2 : 9, X. els irepiiroltjiriv. A. 20 : 28. f tj-
Xwttjx] eagerly desirous of commendable
deeds. This term may be used to contrast
the people of Christ with the zealots of
the Jewish law and institutions, A. 21 : 20.
22:3. G.IH4. iXeyxi] confute error with
every (needful) injunction; i.e. strongly,
severely ; rebuke so as to bring the of
fender to a conviction of his fault, J. 3 : 20.
8 : 9, 46. 16 : 8. 1 C. 14 : 24, 25. eTrt-
to7tjs] 'authority.' A.V. peTd aiBevrlas
Kal perd ii;ovfflas. (Chrys.). R. 16 : 26. 1 C.
39—2

612

TITUS 3. 1—5.

3 'YiroflfvrjaKE avTovs dpyais Kal i^ovalats viroraaaeaOat,
ITBiOapyBiv, irpbs irdv epyov ayal9ov eroifovs elvai, 2 firjSeva
j3Xaacprjfi£iv, d/idyovs eivat, iiriEtKBis, iraaav ivSeiKWfievovs irpao-
rrjra irpbs irdvras dvOpwirovs. 3 7?ju.ev yap 7T0Te Kai rjfisis
avbrjToi, direiOeis, irXavwfievoi, SovXevovtbs iiriOvfilais Kal hSovais
iroiKiXats, iv KaKia. ko.1 cpObvw Sidyovrss, arvytjTol, fiaovvrss
dXXhXovs- 4 ote Si h ¦yptl<TT°Tri'i Ka' ' tpiXavQpwirla iirscpdvrj
rov awrhpos hf&v Qeov, s ovk i% epywv twv iv SiKaioavvrj wv

7 : 6, 7, 25. 2 C. 8 : 8 ; associate your
t?Xe7Xos with an iiriTayr] (injunction), as
occasion requires. Tepitppovelrw] letno
one disregard thee ; not so strong a word
as xaraqjpovelrw, 1 T. 4 : 12.
III. 1 — 3. dpxats K. e^ouir.] civil rulers;
all who hold places of authority and go
vernment. Cf. the use of tAtj for oi ex
TeXet. On iiroplpvTjffKe, see 2 T. 2 : 14,
n. uTroTdtrireo"t9ai] to submit sponta
neously. ireiBapx-, to submit from compul
sion. (Beck, Tittmann). But iiroTdtrtr.
rather denotes general subordination and
Bubjection (R. 13 : I ; cf. dvrirdffff. v. 2).
ireiBapx-, obedience to orders given. See
A. 27 : 21. 5 : 29. Treii*. is here abso
lute; not, as in Syr. V., connected with
dpx. k. i£. dicto obedire, Vulg. (dicto
audientes esse); ' to obey officers,' Tynd.;
'to obey,' Gen. TrpSs Trax ipy. . . .
elxai] In connexion with the preceding
admonitions cf. R. 13 : 3, 4. 1 P. 2 : 14,
15. eroip. elxat, as parallel with biroTdtrtr.
ireiBapx., may suggest readiness in re
ference to our duty to authorities, readi
ness for any good work of a citizen — of a
subject. /3Xao-tpTjpetx] tb injure no
one's reputation; 'to hurt no man by
word.' dpdxous] one who does not con
tend, not aggressive ; here, in a civil and
social sense, as at 1 T. 3 : 3 (2 T. 2 : 24)
in (principally) an ecclesiastical and theo
logical sense. eTrietKets] fair, reason
able, making allowance, not insisting on
strict justice. See Ja. 3 : 17. Ph. 4 : 5.
1 T. 2 : 3. ivSeixvvpivovs] 2 T. 4 : 14.
TrpadTTjTa] or TrpauTTjra Tratrax, every
kind or phase of meekness, Ja. 1 : 2. The
contrary habit to bpytXbrrjs. opposed to
dypibrTjs, xaXeirbTijs. G. 6 : 1. 2 T. 2 : 25.
This resides not only in the outward be
haviour, or in our relations to other men,
but is an inwrought grace of which the ex
ercises are first and chiefly towards God,
M. 11 : 29. Ja. 1 : 21 ; that temper by
which we meekly submit to the divine

dealings (2 Sam. 16 : 11). It is founded
upon Taireivoqjpoffivrj (E. 4:2. C. 3 : 12) ;
the habit of thinking lowly and meanly
of ourselves. r)pev 7 dp] The reason is
here stated (7dp) why Christians should
exercise forbearance ; they are to take into
consideration the follies and errors to which
they themselveswereonce liable; cf. G. 6 : 1 .
And on the whole passage (3 — 7) read E.
2 : 1 — 22. dxdTjToi] without understand
ing ; slow to receive moral and religious
truth, L. 24 : 25. G. 3 : 1, 3. irXavw-
p e x 0 1] led astray. Observe his acknow
ledgment, A. 26 : 9, and the description
of bis former life and character, 1 T. 1 : 13,
TjXeTjBrjv 8ri dyvowv iTrolrjffa iv airiffTla.
In H. 5 : 2, we find united as a claps
toTs dyvoovffi Kal irXavwpivois. SovXei-
oxTes k.t.X.] being slaves to manifold
desires and gratifications, R. 1 128 — 31.
E. 2 : 3. iv xaxla] in malice, as an evil
habit of mind, manifested by irovrjpla, dSi
Kia (R. 1 : 29. 1 C. 5 : 8) ; the sphere in
which we moved (degentes). 1TTU7. pitr.
dXXTj\] objects of abhorrence, hating one
another, R. 1 : 30, dtrvvBirovs, atrrbp-
yovs, dffirbvSovs. 2 T. 3 : 3. Invisos mutuis
odiis. Tacitus.
4 — 7- xPvarbTijs] the goodness of the
Divine attributes, showing itself by tpiXav-
Bpwirla, benevolence to man. ^TreordxTj]
was manifested by the iiritpavela of Christ,
2 : 11. 2 T. 1 : 10. Cf. iv xPVaTbrijTi ia?
ijpas exXpio-Ttp, E. 2 : 7. oix e{ ep7wx]
not in consequence of works — works per
formed in the spirit, with the motives of a
StKaios, which we did, but in accordance
with the bent of his mercy He saved us,
gave us salvation. eK denotes origin,
whether natural or spiritual, cause, mate
rials, means. twx iv Sixaiotrivrj]
whose element, root, nature, was righte
ousness. The phrase characterizes the
works themselves. So iv Sixaiotr. of the
judgment, A. 17 : 31. Rev. 19 : 11; 0f
Christian discipline, 2 T. 3 : 16. ipywv
is sometimes used in the sense here in-

TITUS 3. 5, 6.

613

eiroirjaafev ^/«ety, aAAa Kara rov avrov 'iXeov eawaev hfds Sia
Xovrpov iraXtyyevealas Kat ava/catvwcrewy Uvev/naTos ayiov
ov it^iysev iep' hfds irXovaiws Sia 'Irjaov XpiaTov rov awrhpos

tended, without any explanatory adjunct,
R. 4 :2. 9: n. 11 : 6. E. 2 : 9, but ge
nerally with vbpov. All moral righteousness
is meant, legal or otherwise, GentUe or
Jewish. eTroiTjir. Tjpets] The aoristfixes
attention on the act, ' works of a righteous
nature, which were our own act.' This
disclaimer always refers to good works as
a course, as a life, not to any special works
performed at a particular time. KaTd]
along of, in conformity with. Our salva
tion is tacitly ascribed to the fact of mercy
being an attribute of God. lawoev Tjpds]
The means and the nature of this salva
tion are afterwards explained ; not a state
of mere external advantages, but a state
of real, personal, complete justification,
evinced by the new birth, the new crea
tion; cf. E. 2 : 8, 9. 1 P. 3 : 21. The
oix belongs to the whole sentence, oix . . .
iffwtrev Tjp. oire errotTjVapex ipya Stxatoai-
xtjs, oire itrwBijpev ix roirwv, dXXd tS ttSx
tj dyaBbnjs airov itroiijffe. (Theophyl.).
Sid Xovrpov TraXt77.] by means of the
laver of regeneration ; referring to bap
tism as an emblem of the purification of
the soul from Bin. The sacrament of bap
tism is selected, as being the initiatory rite
of discipleship, to represent all the outward
means and ordinances, all the hopes and
privfieges, implied in the condition of
discipleship. X. 7raXi77., the means of
grace ; dvaxaiv. Hv. 07., the work of
grace. We may compare this use of
Xovrpbv iraXiyy. with xaraniTaupa, Mk.
15 : 38 ; Bvala, M. 12 : 7 ; and, more
closely still, with irepiToprj, R. 3 : 1. Our
Lord's command was, M. 28 : 19, paBrj-
Teiuare . . . fiairrVZovres . . . StSdtrKOXTes'
means of instruction follow the sacra
mental rite. Thus in our Baptismal ser
vice a pledge is taken that the child shall
be virtuously brought up to lead a godly
and Christian life. It is only ,where this
pledge is fulfilled that baptism has a
wholesome effect and operation, because
the means of grace become effectual, Std
dvaxaivwaews fix. dy. The Pythagoreans
used 7raXi77exetria to express there-appear
ance of souls in new bodies. Marcus An
toninus speaks of spring, ttjx irepioSixijv
naXiyyevetrlav twv SXwv, II. 1. Cicero
caUs his return from exile 'hanc TraXt77e-
vetsiav nostram' (Attic. VI. 6). Josephus
speaks of the restoration of the Jews as
ttjx dvdxrrjaiv xal iraXiyyevealav ttjs ira-
rplSos, Ant. xi, 3. 9. Olympiodorus calls

recollection a revival of knowledge, Tra-
Xi77exetria ttjs 7Xtiirews etmx tj dvdpvrjtns.
Our Lord uses the word in an ceconomic
or dispensational sense in M. 19 : 28, see n.
e£exce] implies that these gifts were
imparted, not by imposition of hands, but
immediately from heaven. (Macknight).
The word is used by S. Peter (from Joel
2 : 28) of the effusion of the Holy Spirit
on the day of Pentecost (A. 2 : 1 7, 18),
and the act is ascribed by him to Jesus
(A. 2 : 33). Evidently, not the miraculous
gifts of the Holy Spirit are intended here,
but the gift of renewal (R. 12 : 2), new
birth, new creation, new life, which all
who are Christ's receive from God through
Him. Note that in e|ex. the figure of
water and washing is maintained, and if
there be a reference to any symbolical
action, it is to affusion or sprinkling, not
immersion. On irXovaiws, see Ja. 2 : 5.
2 P. 1 : n. i'xa] depends upon the
whole preceding paragraph, introductory
of the present object and result of the act
of salvation performed on the principles,
in the manner, and by the means just
described. SiKaiwoYxTes] acquitted,
with nothing laid to our charge, and so
accounted righteous. ttj eKeixou yo-
ptTt] ixelvov refers to 'I. Xp., cf. 2 C.
8:9; being members of Christ, we are
regarded as one with Him. Our justifica
tion is causally by his grace in atonement
and intercession, formaUy by his grace in
the bestowal of the Holy Ghost (1 C. 6 : 1 1,
n. 1 : 30), mediately by faith, which is the
gift of God. Tn our Baptismal service,
pardon and justification are attached to
the renewing of the Holy Ghost. xXijpov.
yev. x.t.X.] we may be made heirs ac
cording to hope of eternal life ; i.e. heirs
of eternal life as proposed for our hope ;
fwijs alwviov is in relation with both eXirtSa
and xXrjpovbpoi, 'heirs through hope of
thine everlasting kingdom' (1, 2). R.
8 : 24, 25. Much of the discussion about
regeneration as connected with baptism
has arisen from the ambiguity of terms.
Those who reject the doctrine of baptismal
regeneration, generally mean by ' re
generation ' a moral and spiritual change
of the man's faculties, powers, and inclina
tions, so that iSol) 7670x6 Katxd Td TrdxTa,
2 C. 5: 17. Others by the term under
stand merely a change of ecclesiastical
position, ' the being grafted into the body
of Christ's Church' (J. 15 :^, 5, n.) j others,

614

TITUS 3. 6—10.

hfwv, ' lva SiKatwOivres tj? e/cet'vou ydpirt KXrjpovdfot yevwfeOa
Kar' iXirlSa fyohs alwviov.
8 Uiarbs b Xoyos, Kal irspl tovtwv (iovXofal as ota/3e-
/3aiova0ai, 'lva cppovrtCwat /caAwv epywv ir poi'aTaaOat oi ireiri-
arevKores tw Oew* ravra iaTi Ta KaXa Kai wcpsXifa rois
avOpwirois- 9 fiwpds Si Xrjrhaeis Kal yeveaXoylas /cat epety /cat
fdyas vo/xt/cay irepuaTaao- elal yap dvwcpeXeis Kal faraiot.
10 alpertKOV avOpwirov fETa flav Kal SEvripav vovOeaiav irap-

an initial principle of new life, having an
analogy to the new birth, as conception
in the womb has to our natural birth,
Eccles. 1 1 : 5 — the seed which is quick
ened by the word of God, i P. 1 : 23.
Disputants can never agree till they have
determined in what sense they use the
term ' regeneration.' To bring the matter
into a narrower field of discussion, it may
be sufficient to consider what is the mean
ing we affix to the second answer in the
Church Catechism, ' In my baptism,
wherein i" was made a member of Christ,'
&c. There are three senses of the word
made deserving of notice, and these
senses represent the three different sys
tems prevalent among us : — I. The Sa
cramental or Romish interpreter would
render I was made by iyevbprjv, i.e. 'I
became ;' but these would hesitate to say
iyevbprjv xXijpovbpos in the same sonse in
which the word is used J. 1 : 14. -j.. The
Zuinglian, or hypothetical interpreter,
would render ' I was made ' by inoiTjBrjv,
i.e. 'I was considered;' and in support
of this they might appeal to the use of the
word, 2 C. 5 : 21. 1 J. 1 : 10. 3. The Scrip
tural, or Anglican, will render 'I was made'
by xareardBTjv, i.e. 'I was put in the con
dition ;' as KaTeffTaBrjaav, R. 5 : 19. This
latter class may again be subdivided into
two main sections, of which one would
say that by xareffrdB-nv is indicated a
change of federal head ; brought into re
lation to Christ, as the Jews were in rela
tion to Moses : whereas another would say
that this change of federal relation had
already been effected ; and that baptism
was the formal testimony and recognition
of the relation in which the person already
stood as being in covenant with God in
Christ. iC. 7: 14, n. This latter section ap
proaches very nearly to the Zuinglian view.
A just distinction between TraXi77exetria
and dvaxalvwuis seems made in the follow
ing remarks. ' The dvaxalvwffis is the con
sequence, the completion of the TraXi77e-
xeo-ia, which is the dvwBev yew. , J. 3 : 3 ;

eK Oeou, 1 J. 5 : 4 ; ex ffiropas dtp8dprov,
1 P. 1 : 23. In the act itself, the subject
is passive, as the child has nothing to do
with its own birth [conception]. But the
dvaxalvwffis is the gradual conforming of
the man to that new spiritual world into
which he has been introduced, in which
he must be a fellow-worker with God.
That was regeneratio, this is renovatio.
They must not be separated, neither must
they be confounded.' (Trench). To which
we would add that, like justification and
sanctification, they never are separated, in
actual experience. The dvaxalvwtris always
follows and completes the 7raXt77exeiria.
8 — 1 1 . See on 1 T. 1 : 1 5 . Uicrrbs 6 X670S]
refers here, as in other passages, iT.3 : 1.
4:9. 2 T. 2 : 11, to that which follows.
tva] in order that ; marking the express
object and design why Titus is exhorted to
give this positive testimony (5ia/3e/3.). oi
TreTrio-TeuKSTes t. 6.] believers in God;
they who have believed, and who still be
lieve in God. Multa verba sunt apud
Gra?cos quae in prieteritis habent prsesen-
tis significationem. (Beza). R. 9 : 19.
iffTTJxare, R. 5 : 2. H. 10 : 11 ; i)Xirlxapev,
2 C. 1 : 10 ; direXTJXvBe, Ja. 1 : 24. Theo
logical belief is to be connected with prac
tical morality. Let it be seen that those
who have the best creed lead the best
lives. 7rpo'io-Tao-i9ai] (14) to direct,
manage, be the patrons of laudable deeds ;
sanctie et rectus vitae antistites esse.
(Beza). Colere, exercere, Syr. to be above
others in. (Wiclif). To practise them
ourselves, and by our example to en
courage others to practise them also.
Cf. E. 2 : 10. The Apostle's language,
ttjpovrl^wffi, ' secum reputare,' implies
the exercise of thoughtful consideration
and judgment, that we may promote
those works only which are alike KaXd
x. wtfjiXipa. We may observe from this,
that well-intentioned acts which expe
rience has shown to be prejudicial to men,
are neither KaXd nor dyaBd. But touto
may refer to the course of instruction re-

TITUS 3. 10—15.

615

airov, 1J et'rJwy on i^iarpairrat b toiovtos Kal dfapravet, wv
aVTOKOTaKpiTOS. 12 "Otov irif^rw 'Aprsfav irpos as r) TvyiKov, airovSaaov
iXOeiv irpos fB et'y Nt/co7roA<v e/cet yap /ce/cpt/ca irapayeifdaai.
13 Zirjvdv rbv vofiKov Kal 'AttoAAw airovSaiws irpbiref^rov, 'lva
frjSev avrois AeiVj;. I4 Mav^aveVwcrav Si /cat ol hferepoi
/caAwv epywv irpo'taraaOat et'y Tay avay/catay ypslas, "iva fh waiv
aKapiroi. I5 'AtT7rai^ovTai as 01 fer' ifov irdvres. dairaaai
rovs cpiXovvras hfds ev irlarei. 'H yapis fera irdvrwv vfwv.
rnpoy TtVov, Tijy Kprjrwv iKKXrjalas irpwrov iirlaKoirov
yEiporovrjOivTa, iypacprj dirb Nt/c07ro'Aewy T»?y Ma/ce<W/ay.~]

commended, Trepi wx j3ouXopat ire 81a-
fSepaiovtrBai, and 7dp (9), gives the reason
of the. negative admonition. pwpds
fTJ ttj ire is] frivolous questions, I T. 6 : 4.
2 T. 2 : 23, jj. 7exeaXo7ias] This may
refer to disputes about descent from Abra
ham, to the Gnostic notion of several
Beings having emanated from God by
successive generations, or to Rabbinical
fables in history and doctrine, 1 T. 1 : 4,
n. pdxas vopiKds] disputes relating
to the law of Moses ; such as, — which is
the great commandment, the merits of
different schools of interpreters, the casu
istical distinctions by which the Rabbis
vitiated the healthy tone and natural
vigour of conscience. Trept'io-Tao-o] 2 T.
2 : 16. Such questions are dxwvjjeXeis, as
opposed to wtTjeXtpa. alperiKbv] one
who chooses for himself in matters of faith,
doctrine, duty. From the word xou(?etriax
we are led to interpret this of a man who
wiU have his own way ; a factious partisan,
who will not listen to truth or reason;
suo arbitrio sectantem ea, quae (9) repre-
hendantur. (Bengel). Cf. A. 6:17. R.
16 : 17. 2 P. 2 : 1. TrapatTOu] decline
to have anything to do with, 1 T. 4 : 7.
H. 12 :25. Cf. 3 J. 10,11. e'Ji-irTpaTrTai]
is in a, state of apostasy ; cf. diroaTpetjjo-
pivwv ttjx dXrjBelav, 1 : 14. apapr.]
Those may be meant who permitted
worldly motives to influence them in the
side they took, or who aUowed ritual ex
actness to put aside the moral claims of
justice, mercy, and truth. auTOKOTdxp.]
' he condemns himself indirectly and im
plicitly, as acting against the law of his
mind, and doing in his own particular case
what in the general he condemns.' (EUi
cott). (turds ut7>' iavrov xal ttjs olxlas
trweiSijtrtM KaTaspivb/ievos. (03cumenius).

In enunciating his false doctrine, or main
taining his right to act as he does, he pro
nounces his own condemnation.
12 — 15. NiK67roXtx] In Epirus, opposite
Actium ; built in commemoration of the
victory which Augustus obtained over
Antony. We have no information con
cerning Artemas. On Tychicus, see E.
6 : 21. Ztjx. tSx xoptKSx] as in the
Gospels, learned in the Jewish law.
irpbirepipov] help forward on a journey,
with every mark of respect and attention,
3 J. 6. This direction shows the courtesy
and kind consideration of the Apostle ; the
same trait as is shown in Ph. 2 : 28.
TjpeVepoi] the same as G. 6 : 10, olxeici
ttjs irlffrews. The brethren in Crete are
exhorted to take part with Titus in these
works of benevolence. koXwx ipywv
irpoiffTatrdai] 'to profess honest trades'
is the marginal translation of the A.V.,
and yields a very important sense ; ' to
take the lead in honourable callings.' els
rds dvayK. xpelas] maymean 'forneces-
sary wants,' the supply of things needful
for the body, Ph. 4 : 16, and then for the
relief of ' others, as E. 4 : 28. Rosen-
m idler understands it 'ad sublevandani
aliorum inopiam.' robs triiXouxTas]
those who love us in the sphere of faith,
as the common principle which bound to
gether and hallowed their common love.
(EUicott). peTd TrdxTwx upwx]Thisbe-
nediction indicates that the Epistle was
intended for the use generally of Chris
tians in Crete. On perd see Ph. 4 : 23. —
The writer of the Subscription erroneously
concluded from (i 2) that the Epistle was
written at Nicopolis ; but the language of
that verse is inconsistent with the suppo
sition that the Ap. had already arrived
there. See pp. 562, 3.

INTRODUCTION TO THE EPISTLE TO THE
HEBREWS.

THE question of the authorship of the Epistle to the Hebrews has given
rise to greater discussion than any similar topic in the historical literature
of the books of the New Covenant. This celebrated and masterly production,
for polish, care, and elegance, combined with calm rhetorical dignity, rises
above all other writings of inspiration. In every age of the Church a majo
rity of critics have assigned its authorship to the great Apostle of the Gentiles,
while other writers have attributed this distinction to several among the fel
low-labourers and associates of S. Paul.
Though the authorship of the Epistle has been the subject of many conflict
ing opinions, its canonical authority has been acknowledged, with almost perfect
unanimity, from the days of Clemens Eomanus. This apostolical Father,
writing to the Church of Corinth, a.d. 95, repeatedly quotes the sense of
several passages in this Epistle, rather than the exact words. Although he
nowhere assigns the authorship to S. Paul, yet by his use of the formula,
yiypairrai ydp ourwc, in adducing H. 1 : 7, he plainly makes his appeal to a
writing which he considered to be of the highest authority. We may fairly
argue that Clement would not have had this Epistle so much on his mind, nor
have allowed it to exercise so powerful an influence on the tone of his language
and thought, unless its genuineness and authenticity had been very generally
acknowledged. The admission of this letter into the Canon of Scripture shows
that the judgment of the Church has been uniformly in favour of its having been
written by an Apostle, or by a member of the apostolic band under the express
sanction and superintendence of one of the Apostles. It is not then necessary
to assign the authorship to S. Paul, or one of his companions, in order to vin
dicate its canonical authority. If we allow the fact of its inspiration, the
question of the authorship is of inferior importance. The remark of Calvin
on this point is very just : Ego vero earn inter Apostolicas sine controversia
amplector ; nee dubito Satana? artificio fuisse quondam factum, ut illi autori-
tatem quidam detraherent. . . . Quis porro earn composuerit, non magnopere
curandum est. (Argumentv.m ad Hebraos.) As the canonical authority is
admitted by many who sympathize with Calvin's hesitation as to the Pauline
authorship (Ego ut Paulum agnoscam autorem adduci nequeo . . . ipsa
dicendi ratio et stylus alium quam Paulum esse satis testantur), we may enter
upon the consideration of the authorship with a conviction that the question
is one of purely literary interest, and not of vital importance from its bearing
on faith and practice.
The principal, perhaps we may say the only, ground on which the Pauline
authorship is disputed results from the application of the test of internal criti
cism. A preponderating weight of historical testimony ascribes it to S. Paul.
On this point the writers of the Eastern Church are unanimous, as Clement
of Alexandria, Eusebius, Athanasius, &c. The testimony of Origen has been

INTRODUCTION. 617
variously interpreted. After remarking that the Epistle exhibits more po
lished Greek in the texture of its style than is generally found in the Pauline
Epistles, he says — ' The sentiments are the Apostle's, but the language and
composition are from some one who committed to writing what the Apostle said.'
rtx piv vorjpara tov airoaroXov lo-riv, rj Si Qpaaic, xal t) abvBeoig diropvijpovtvaavTog
rivoc ra airoaroXiKa, xal wtsirepil oxoXioypatprjoavroQ to. eiprjpiva virb tou vSioaffraXou.
Origen further Says, ov ydp eiKij ol apxaloi avSpeg wc IlauXov avrj'jv irapaee-
bwxaac riy bi 6 ypai^ay t-tjv ettio-toXt/v 'rb piv tiXijQic. Qebg olbev.' 'With good reason
the ancients have handed it down as Paul's ; but as to who wrote the Epistle,
the truth, indeed, God knoweth.' The words We o yp&ipag may mean who
composed the Epistle as the author, or who penned it as the scribe. In B.
16 : 22 we have eyto Tlpnoe b ypd\pas rrjv iiriaroXijv. Such we conceive to be
the meaning of 6 ypdifae, and that when Origen proceeds to speak of the ac
count which has come down to us (i) tig rjpac. tpQdaaoa wropia), which mentions
Clemens Eomanus or S. Luke as the writer, he means that one of these acted
in the capacity of secretary or amanuensis to S. Paul in writing this Epistle
to the Hebrews, as Tertius did when he wrote to the Romans.
It is remarkable that, while the opponents of the Pauline authorship in
modern days appeal to internal evidence, it was upon this that Origen relied
in support of his assertion that the ancients had good reason for handing it
down as Paul's.
In the Western Church there was not the same general agreement as to
the authorship of this Epistle. Some Latin writers ascribe it to Clemens
Eomanus, others to Luke ; Tertullian names Barnabas as the author. Hilary
of Poictiers (circ. 350) first quotes it as Paul's, when this opinion became
generally received in the Western as well as in the Eastern Church. It has
been remarked that Augustine studiously avoids calling it Paul's (Davidson,
in. 184). But this evidence is only negative, and ought not to detract from
the weight of the direct and concurrent testimony of the Eastern Church.
The Latin writers were less favourably disposed to receive historical testimony,
and were less capable of appreciating proofs arising from internal criticism
than the Greek writers of the first four centuries. Moreover, it should be
remembered that the Western Church bears no consistent testimony on this
question. If the Latins had been as unanimous in favour of Apollos or of
Barnabas, of Clemens Eomanus or of Luke, as we find the East to be in
favour of Paul, the question would then have turned on the comparative
weight due to Eastern and Western tradition (Davidson, in. 259). Now, not
to mention, as might fairly be alleged, that the Eastern witnesses, from posi
tion and circumstances, are much more entitled to credit than the Western,
we may remark that historical evidence corroborates the generally received
opinion of the Pauline origin ofthe Epistle.
Apollos is one of the companions of S. Paul to whom this Epistle is
ascribed. The name of this Alexandrine Jew was suggested by Luther, with
out any support of external testimony. This suggestion has received the
acquiescence of several distinguished German critics in modern days. The
grounds, however, which Luther had for naming Apollos as the author were
equally valid with those on which Tertullian relied in favour of Barnabas.
We speak of the authorship, for this question ought to be kept perfectly dis
tinct from the inquiry respecting the assistance the Apostle may have received

618 INTRODUCTION.
from his amanuensis. H. Thiersch considers Barnabas to have been Paul's
literary coadjutor. Barnabam igitur, qui et ipse gentium fuit apostolus, et
Paulum, communi consilio et conjuncta opera literas illas elaborasse existimo.
Ita quidem ut in maxima parte Barnabas, vir illo dono prophetite et fervore
irapaKXrjatwg insignis agnoscatur, epilogum vero Paulus sua manu adjecerit,
atque ita concedente Barnaba. suam fecerit epistolam. (Prolog, ad Hebr.)
The propounders of the hypothesis that S. Luke was the writer have never
successfully met the antecedent improbability that a proselyte of Greek origin
should have composed an Epistle cast in a Jewish mould, which carries
throughout the character and tone of the Israelite.
The internal evidence in favour of the Pauline authorship may be summed
up in the following particulars :* —
1. In this Epistle, as well as in the other Epistles ascribed to S. Paul,
there is set forth the superiority of Christianity to Judaism in respect of
clearness, simplicity, and moral efficiency. The Christian scheme presented
in substance and reality the good things of which the Levitical ritual exhibited
the shadow, G. 3 : 22. 4 : 1—9, 21—31. 2 C. 3 : 16—18. C. 2 : 16, 17. In this
Epistle, as well as in those which are undoubtedly Pauline, the same view is
presented of the divine glory of the Mediator as the eikwv tou eeoii, C. 1 : 15 —
20. Ps. 2 : 6. H. 1 : 3 ; of his condescension, 2 C. 8 : 9. Ph. 2 : 7, 8 ; and Jiis
exaltation, 1 C. 15 : 25—27. H. 2 : 8, 9. 10 : 13. 12 : 2. The office of a pttnVjjc
is held by Him, G. 3 : 19, 20. H. 8 : 6. His death fulfilled the sacrifices of
the dispensation introduced by Moses, E. 3 : 22—26. 1 C. 5 : 7. E. 1 : 7. 5 : 2.
H. vii. — x. In all alike, a man's personal acceptance with God depends upon
Trto-nc as a realizing apprehension of the facts, truths, and promises of reve
lation. 2. Many of the figures and allusions are such as we find only in the Pauline
Epistles, such as the use of the word pdxatpa, E. 6 : 17. H. 4 : 12 : of vrjirioi,
rkXeioi, areped rpotpTj, Ppwpa, aroixiia, 1 C. 3 : 1, 2. G. 4 : 3, 9. C. 2 : 8, 20.
H. 5 : 12, 13, 14. 13 : 9 ; of uaaywyr), irappijoia etc rijv cto-ooW, E. 5 : 2. E. 2 : 18.
3 : 12. H. 10 : 19 ; of ayiov, as applied to contest with evil, Ph. 1 : 30. C. 2 : 1.
H. 10 : 32 ; of SovXela, E. 8 : 15. G. 4 : 24. 5:1. H. 2 : 15.
3. There are especial characteristics of S. Paul's style found in this
Epistle — such as a propensity to 'go off at a word,' and to introduce a paren
thetic series of remarks suggested by that word; a fondness for the irapovopaoia,
or play upon words. Of the first we have instances in H. 3 : 2 (oikw) ; 12 : 19,
26 (0WV/), treiw) ; 12 : 5 (iraibda) ; 2 : 7—9 (uttotixito-w) ; 1 C. 15 : 27. Of the
second we may refer to H. 7 : 12, 13. 8 : 13. 10 : 34. 11 : 9.
¦ The peculiar expressions which occur in no other portion of the Inspired
Word have suggested arguments both for and against the Pauline authorship.
The number of the iliraiX Xeybptva in this Epistle is not really greater than in
the First Epistle to the Corinthians ; and it should be remembered that the
nature of the subjects discussed necessarily called forth expressions which
were not required on other occasions.
In opposition to these proofs from historical testimony internal evidence
and catholic consent, no stronger arguments are adduced than the vague
assertions of Eichhorn, viz., that the energetic Paul could never have written

See Index. Hebrews, Ep, to, &c.

INTRODUCTION. 619
in the logical style of this Epistle ; that the analogies between Christianity
and Judaism are calmly investigated : that the materials are arranged in the
most exact order ; that the language is rotund and choice, and the representa
tion unusually clear.
Assertions of this nature are not worthy of serious refutation. Before we
attach any weight to them, we ought to be satisfied that we have gauged the
measure of Paul's mind ; that we have precisely ascertained his capability
of adapting himself to the condition and requirements of those whom he ad
dressed ; that we know accurately how far he was able to prove himself equal
to the exigencies of the occasion ; we ought to be sure that he could not by
the Spirit working with him, combined with his own care and diligence, or
the aid of his coadjutors in the ministry, rise above himself, and be more
successful in the modification of his style, and the arrangement of his argu
ments, than we anticipated. ' With the aid of his coadjutors,' for such seem
to have been always associated with Paul (A. 19 : 22. 1 Th. 1 : 1, n.). Now
if the Apostle used the services of Barnabas or Apollos, of Luke, of Clement
as amanuensis, who shall pretend to decide the exact amount of influence
which his associates exercised on his language and style P. Of these, the only
one of whom we can aver with certainty that he was with S. Paul at Eome
is Luke. We can readily concede that Luke may have exercised consider
able influence in putting the thoughts and words of S. Paul into their present
form ; but to assert that it must have been so, savours of great arrogance and
temerity. There is great propriety in the contrast which Chrysostom shows
between the language of Mark and Luke : eVao-roc bpoitog rbv SibdaxaXov kpifirj-
traro- 6 Aovkixs rbv IlaiiXov iWep irordpovg pebvra- 6 Wapxog rbv Herpov ppa-
XvXoyiag eiripeXovpevov.
The place where this Epistle was written is generally considered to have
been Eome, after the termination of S. Paul's first imprisonment, H. 13 : 19,
21, n. The time was probably a.d. 63, before the destruction of Jerusalem.
but some time after the profession of Christianity by those to whom it
was addressed. Many are of opinion that these were ' the inhabitants of
some particular city or region in Palestine, such as Jerusalem or Ca?sarea,
exposed to the danger of falling back into Judaism, or of attaching too much
importance to the ancient law.' (Angus^s Bible Hand Booh.)
Those who adopt this view of the Apostle's design and object overlook the
natural condition, or what, a priori, we might fairly conclude would be the
position of the Hebrew Christians throughout the world at large, and espe
cially in Jerusalem, only a few years before the city was encompassed with
armies. Our historical information of the condition of Christians in Pales
tine, of their treatment by Eoman and Jewish authorities, from the time of
S. Paul's apprehension to the destruction of their city, is very scanty. But
from the hints given in Josephus (Antiq. xx.), from a passage of Hegesippus
in Eusebius, and the Talmud, it is reasonable to conclude that believers
in Christ were subject to the treatment which S. Paul describes 1 Th. 2 : 14,
15 by the combined influence of civil and ecclesiastical rulers, wherever
Jewish malice had free course through the indifference of a Gallio, or the
corruption of a Festus (A. 18 : 17 ; 24 : 26). Within two years from the date
of this Epistle, S. Paul speaks of his detention in bonds, tog Kaxovpyog, 2 T.
2 : 9. Such was the condition of the Hebrew Christians in Palestine. They

620 INTRODUCTION.
were habitually treated as though they were guilty of tWtKijpa n i) paSiobpyijpa
irovrjpov, A. 18 : 14. At this time the predictions of our Lord and the antici
pations of his servant Peter were fulfilled (L. 6 : 22. J. 16 : 2. 1 P. 3 : 16).
It was with the object of comforting and encouraging Israelitish believers
under their afflictions, now aggravated, by the threatening of that desolating
tempest which would scatter their nation to the four corners of the earth, and
effectually change the customs which Moses delivered, that S. Paul wrote
this Epistle. By it, in prescience of the immediate future of the Jewish people,
the Divine Spirit supplied instruction and consolation to Christian Hebrews
in all parts of the world.
The assertion that the object of the writer was to prevent the Hebrew Chris
tians from relapsing into Judaism, does not accord with the contents of the
Epistle. It may be that they needed rebuke for adhering to the ceremonies of
Moses, for retaining their predilections for Levitical usages, for declining to en
joy their Evangelical liberty. But the note of warning on these points, if it
can be heard at all, sounds very feebly in this Epistle contrasted with the plain,
outspoken denunciation of such errors in the Epistles to the Galatians, Corin
thians, and Eomans. Moreover, the writer himself, if the generally received
view of the authorship be correct, had only five years previously offered
sacrifices in the temple at the suggestion of James, in order to give proof
that he walked orderly, still keeping the law. (A. 21 : 18 — 25). Are we to
say that within a few years the course of events had undergone such a
change that S. Paul writes this Epistle with the object of condemning the
Hebrews for practices closely analogous to those which he had very recently
sanctioned by his own example P If, too, the zealots of the law, A. 21 : 20,
in the attachment they retained to the institutions of Moses, were guilty of
unfaithfulness to Christ, can we suppose that the great Apostle of the
Gentiles, with the approbation of James and his brethren, would have taken
steps which tended to strengthen their errors, and to palliate their defection
from the truth P This attachment was not necessarily criminal. Our Lord
himself fixed no precise period at which his disciples were to desist from
attending the services of the temple, or the synagogues in every city. The
Apostles were not in error when they felt a temporary hesitation as to the
admission of the Gentiles into the Church, and for some time preached the
word to Jews only. They were left to discern the right path by the
workings of Providence, and the guidance of the Spirit. Our Lord gave
them no directions as to the part they were to take in effecting the abolition
of the rites of Moses. Yet these had served the design of their institution.
The time was now at hand when the Hebrew Christians were to be taught
that the public services connected with their holy and beautiful house,
hallowed by the fondest associations of a pious ancestry, would be numbered
among the things that were past. They must now learn the painful import
of the expressive sentence, H. 8 : 13, iv rip Xiyeiv xaiv>)v ireiraXaiwxe rijv
irpwTijv rb Sk iraXaiovpevov xal yrjpatSKov lyybg dtpaviapoii.
While Festus was governor of Judsea, the Jewish authorities were re
strained from executing any general measure of severity against the Chris
tians as a body. The motives of policy which induced Felix and Festus to
protect Paul from the violence of the Jews would, in some degree, shelter the
whole sect of the Nazarenes. Before this, S. Paul and his companions had

INTRODUCTION. 621
been treated despitefully at Philippi, as offenders against Eoman laws.customs,
and usages. The plea ' Civis Eomanus sum' was required to preserve the
Apostle from that injurious usage which, on different grounds, both Eomans
and Jews were ready to inflict. The spirit of persecution which showed itself
at Philippi was ready to break out at Jerusalem on the first opportunity.
During the interval which elapsed between the death of Festus and the
arrival of his successor Albinus, Ananus a Sadducee assumed the power of
capital punishment, and put to death by stoning James, and some other
Christians, as transgressors of the law. This proved the commencement of a
general persecution of the Church, which continued for three years, till the
deposition of Ananus by Agrippa, although the Pharisees opposed the violent
measures of the Sadducees. Abominable rumours were widely circulated, so
that popular indignation was excited against the Christians. The acts of
gross wickedness which were laid to their charge aroused the suspicions of
magistrates. Though Albinus chastised the haughtiness of Ananus, he was
unwilling to protect the Christians of Palestine from the hatred of the Jews ;
and Agrippa, though he had the will, was deficient in the power.
One of the milder effects of this persecuting policy was, that the Chris
tians were no longer allowed to attend the services of the temple ; nay, they
were excommunicated from its very precincts. The Sanhedrim passed an
edict that the Christian Hebrews should present no vows or offerings.
Though the unbelieving Jews could not prevail on their brethren to abjure
Christ, they had the power to interdict all intercourse with them in things
sacred and profane.
It is not easy for us to conceive the trial which this must have been
to pious Israelites ; to be debarred from all which they had regarded from
childhood with reverence and awe ; to be excluded from the courts of the
sacred fane where their fathers had worshipped God, the courts which Christ
himself had consecrated,— He who was greater than the temple, — by making
them the scene of his ministrations, miracles, and devotions, with the prospect
of being driven as exiles from the land enriched by the divine promises ; to
have no assistance from the influence of sight, to have nought but spiritual
blessings to sustain them. Assuredly this was a difficult position, and we
cannot feel surprised if many among them considered that a strange thing
had happened to them which could hardly be in accordance with the Divine
counsels. It was a sore trial of their faith to find that their confession of
Jesus as the Christ entailed upon them an apparent exclusion from the
covenant made with their fathers. Such were the circumstances under which
the Apostle wrote to them. These considerations throw additional light on
the energy of his language, i\opev ovv upxttpia p'tyav, 4: 14; TotofiYov
exopiv apxllPla> 8:1; fSatriXeiav aadXevrov irapaXapj3dvovng, ixopev xapiv,
Si tjc Xarptvwptv evapiarwg tu) Ottp, 12 : 28 ; exoptv Vvoiaarnpiov, k.t.X.
13 : 10. Habemus haac omnia; aiquo igitur animo ferte, si mortali archi-
sacerdote, si Mosaicis sacris, si terrestris altaris consortio privamini,
(Thiersch.)* This review of the position of the Christian Hebrews explains the reason
why the writer at the close of the Epistle dwells so fully on the nature and
* See Die Kircheim AUerthum. H. \V. J. Thiersch, Frankfort, 1852,

622 INTRODUCTION.
effects of iriarig (c. 11) ; why all the great examples on which he especially
dwells are taken from that period of their history in which there was neither
tabernacle, temple, nor city. They were now brought to feel that our walk
must be by faith, our worship spiritual (J. 4 -. 21 — 24), our citizenship in
heaven (Ph. 3 : 20). Henceforward they could no longer regard the sacred
edifice as a visible manifestation of the Deity dwelling on earth, or the Holy
of Holies as an emblem of Heaven ; they had to look to Christ Jesus alone,
on iv avrip xaroimX irav rb wXrjpwpa ri)g Btbrtjrog atopariKwg, C. 2 : 9.
This view furnishes a key by which we may explain what might be called
the omissions of this Epistle. Not a word is said of the domestic observances
of Judaism ; of the rite of circumcision, as in G. 5 : 2—11 ; 6 : 12, 13 ; of
undue regard for days, and months, and years, G. 4 : 10 ; of the distinc
tion of meats (except the casual allusion, H. 13 : 9), C. 2 : 16, 21. 1 C. 8 ;
10 : 25. E. 14; no mention of to aavivrj xal irrw%d aroixela, G. 4 : 9. On
these points he leaves it to his readers to discover the path of duty, and
dwells only on those topics which might sustain and cheer them under their
exclusion from the public services of the temple, without any hope of sym
pathy from their brethren according to the flesh.
We have already remarked (II. pp. 4, 7) on the gradual manner in which
the Apostles, according to the wisdom given to them, unfolded the mind of
the Spirit. S. James, writing about a.d. 44, presents to the Hebrews that
elementary instruction which would guide his countrymen in passing over
from the Old Covenant to the New. S. Peter prepares the way for the
fuller development of the Christian scheme in the writings of S. Paul. A
like gradation may be traced in the views which the great Apostle presented
of the commonwealth of Israel (Ph. 3 : 3, n.). While the Galatians are
taught that as believers in Christ they were entitled to all the blessings pro
mised to Abraham, the Hebrews are instructed that the abrogation of the
ritual of Moses was contemplated from the time of its institution, that their
faith and their hope might be fixed on 'Itto-ovc Xpio-rdc x^c xal arjpepov 6 avroc,
Kat etc robg aliovag.

nAYAOY TOY AnOSTOAOY
h npoz
EBPAIOT5 EniSTOAH.

1 I I OAYMEPJ22 Kal iroXvTpdirws iraXai b Oeoy XaXhaas
JLJL rois irarpaaiv iv rois irpocphTais, iir' iayarwv twv
hfspwv tovtwv iXaXrjaev hfiv iv vlw, 2 bv eOrjKe KXrjpovdfov

I. I — 4. IIoXup. K. TroXuTp.] In mani
fold portions and manifold methods, tto-
Xvpepws Tds TraxToSaTrds olxovoplas tr-qpal-
vei, rb Se iroXvTpbirws twv Belwv biTTatriwv
rb bidtpopov. (Theodoret). But iroXvpe-
pws does not refer so much to successive
dispensations, as to the gradual develop
ment of truth by different persons in dif
ferent ages ; iroXvrp. to the different media
through which truth was communicated,
as dreams, visions, symbols, voices. The
emphatic position of these words draws
attention to their contrast in the unity,
completeness, and finaUty of the Revela
tion which is by Jesus Christ. The full
significance of this introduction wiU be
come manifest by preserving in the trans
lation the order of the original. TrdXat]
in days of old ; the whole period previous
to Malachi. Communications by pro
phets had ceased for 400 years, tois
warpdiriv] a Pauline expression, R.
9:5- 11 : 28. 15 : 8. iv rois irpotpTj-
tois] ex here denotes the divine presence
in the prophets ; more expressive than Std
t. irpoqjirrwv, as it impUes the residence of
the revelation in its agents, God speaking
in them. Thus it corresponds with 2
Hos. 1 : 2, J^fEl- Cf. Thuc. vn. 11, Td
piv irpbrepov TpaxBivra iv SXXais iroXXais
iirtaToXdis tare, by the contents of many
other letters. eV eVx^T-itix] Read
iaxdrov, sc. pipovs' at the termination of
the days of the Jewish dispensation.
LXX. for ffp^i? JT9D** Nu. 24 : 14,
but iffxdTUV in Ezek, 38 : 16. Luth. am

letzten in diesen Tagen. iv vlo)] The
omission of the article denotes 'by one
in the relation of son,' M. 4 : 3, n.
(Brjxe] constituted, designated, A. 1 : 7.
J. 15 : 16. R. 4 : 1 7. Cf. SiarlBepai, .L.
22 : 29. Xen. Sep. Lac, 8els rois yipov-
ras xvptovs tov irepl ttjs ipvxrjs dywxos.
KXTjpoxSpox] lord, possessor, is the ori
ginal meaning, rather than heir. So
hseres, Just. Inst. 11. 19, Pro hserede
gerere est, pro domino gerere ; veteres
enim haeredes pro dominis appellabant.
Festus, Hseres apud antiquos pro domino
ponebatur. Cf. J. 17 : 10. A. 2 : 36.
10 : 36. G. 4 : 1. The Hebrew first-born
was the most distinguished of the family,
and was honoured with the title of
'lord.' Gen. 32 : 4, 18. 33 : 13, 14.
Deut. 21 : 17. tous aJwxas] the worlds,
or universe, DWty M. 13 : 39, n. So
alibvin the singular is translated 'world' in
Wisd. 13:9- For the work of the Son in
the creation of the world, cf. J. 1 : 3, 10.
1 C. 8:6. E. 3:g. 0.1:15—19. St'
08 xal eTro(Tjo-e] by intervention of
whom, by whose agency, he made indeed.
iroieiv, used of absolute creation, M.
19: 4. J. 1 : 3. C. 1 : 16, 17. Wisd.
9 : 1 . The xal gives emphasis to inolrjaev,
actuaUy, reaUy made. See on 1 C.
15 : 29. C. 3 : 15. tSx] seeing that he is.
dTrauvdtr/ia] radiant beam ; the radia
tion by which the divine glory becomes an
object of perception to inferior natures.
Wisd. 7 : i(> (of trotpla) diraiyatrpa
iarl tpwrbs d'CSlov. Philo describes the
Xoyos as dTroo-Trairpa i) dirabyaffpa ttjs
paxaplas tjiitrews. Some trace an
aUusion to the visible glory or She-

624

HEBREWS 1. 2—4.

iravrwv, St' ov Kal rovs aiwvas iirolrjasv, 3 Gy wv airavyaafa
rhs Sd^rjs Kal yapaKrhp Ths viroardasws avrov, cpipwv te ra
irdvra tw phf an Ths Svvaf ewy avrov, St ' iavrov KaOapiafibv
iroirjadfiEvos twv dfapnwv hf<Hv iKaQiasv iv Se^ia rhs fsyaXw-
auvrjs iv v\prjXois, 4 roaovrip Kpe'irrwv ysvdfBvos twv dyyiXwv
oaw Siacpopwrepov irap' avrovs KSKXrjpovdfrjKsv ovofa.

kinah over the mercy seat. 56£rjs]
nifT 1123 Ex. 16 : 7, 10. Ezek. 1 : 28.
L. 2:9. A. 7:55- 2C.3:i8. xapaKTijp]
the expression by which the essence of his
nature becomes manifest ; the exact cor
respondence, as of an impression with the
seal, or of a coin with the die. The
phraseology implies that the Son is essen
tially this ; not that He became so by his
incarnation. It is what is involved in
the title Xoyos, J. 1 : 1. As an image
upon a coin presents the exact linea
ments of the stamp which made it, so
does Christ present the xaPaKri)p of the
Father, i.e. just and proper views of the
divine perfections, J. 1 : 1. 12 : 45. 14 : 9.
C. 1 : 15, elxwv rov 6. tou dopdrov.
Ph. 2:6. u7roo-Tdo-ews] ground of ex
istence, substance, essence. The sense of
person was not attached to the word
uTrotrrairis tiU the Arian controversy com
menced. Athanasius maintained that the
irpbtrwira in the Trinity were of one oiitria,
but were three iiroffTdaeis. In dTrau-
yatrpa, xapaKTijp the two ideas are the
most perfect resemblance visibly exhi
bited. As the beam is intimately like the
luminous body from which it emanates,
and the stamp the very likeness and re
presentation of the die that impresses it ;
so is the Son both originally in Himself,
and also in his incarnate condition, the
very image of the Father, whose excel
lences he most perfectly possesses and ex
hibits. The incarnate Messiah displays
to the universe those divine characteristics
which are essentially and eternally his
own. (Turner). 0epwx] Chrysost.,
Tovriari Ku/3epxwx, Td SiaTTvTrToxra truy-
Kparwx, used as "K; J Is. 46 : 3, causing
to move along, directing. Seneca, Epist.
31. 9, Deus illemaximuspotentissimusque
ipse vehit omnia. Td iravra] spoken of
the physical universe. C. 1 : 17, Td irdvra
iv airip ffwiffTtjKe. Tip pTJpari r.
Suxdp.] by his word, the expression of
his power. As at creation, in the act of
which we are not to suppose an audible
utterance, or laborious exertion, He sus

tains the world by a simple volition
without effort; Ps. 33 : 9. Sivapis is here
personified, 2 Th. 1 : 7. Scriptural testi
mony is here, as elsewhere (A. 17 : 24,
25. 27, 28), provided against the notion
that Deity, though immediately acting in
Creation, acted not afterwards, but left
all things to the laws of matter and mo
tion. Also, the ever-acting Deity is
Christ. St' i- out ou] sc. Sid T7js Bvtrlas
airov, 9 : 26. 10 : 10. 13 : 12. In
this case the victim and the priest are
identical, 7 : 27. KaBap its pbv] The
LXX. use this, Ex. 29 : 36. 30 : 10, for
^V??lJ' which they also render by
iXatrpbs, ii)iXaapbs, Lev. 25 : 9. 23:28, with
the notion of cleansing from guilt, expi
ation by sacrifice, deliverance from the
dominion of sin ; ' having by himself
effected the purging of our sins,' for
airb twx apapr. 'from sins.' Ps. 18 : 13.
LXX. 1 J. 1 : 7, 9. Cf. Is. 6 : 7,
tovto dtpeXei rds dvoplas aov, xal rds
apaprlas aov irepixaBapiei. Job 7 : 21,
Siarl oix iiroirjaw ttjs dvoplas pov Xt)6tjv,
Kal KaBaptapbv rijs apaprlas pov ; peya-
Xwit. iv uyi'.] the majesty in the highest ;
cf. L. 2 : 14. KpetTTWx] nobler in dig
nity and nature, yevbpevos] antithe
tical to tSx (3) ; having been proved to be.
There is a marked distinction between
eTxat and ylyvetrBai, as in Plato deZeg. 9 § 5,
859 c, vopoBirai ydp yiyvbpeBa dXX' oiK
itrpiv ttw, Taxa Se iirws dx yevolpeBa,
we are becoming legislators, but we are
not so yet ; it may be, however, that we
shaU prove such. Trap' airois] in com
parison with the angels. So Trapd
Mwo-tjx, 3:3. L. 13 : 2, n. Hdt. vn.
103. Thuc. I. 23. KeKXrjpovbp.] hath
possessed, and still holds. Siatpop. is a
tertiary predicate ; 'more distinguished in
comparison with them is the dignity he
holds. ' With Svopa, compare the use of
' name,' ' name of O'ehovah,' (0. T. pas
sim), as involving the idea of attributes,
revealed character. Cf. Ph. 2 : 9, Svopa
rb iirip vav Svopa. A. 4 : 12. E. 1 : 21.
Rev. 19 : 16. Hence the expressions iv
ivbpari elvai. Plato, Apol. $ ipol ire-

HEBREWS 1. 5—8.

625

7 I
' w

s Tt'vt <yap etVe 7tot€ twv dyyiXwv Y/o'y fiov et av, ey
ahfspov yeyivvrjKa ae ; /cat 7ra'Atv 'E<yw saofat avr(p et'y
iraripa, Kal auVoy carat fioi et'y vldv; 6 Srav Si iraXiv sla-
aydyrj rbv irpwroroKov et'y rhv o'ikov fiivrjv, Xiysi- Kal irpoa-
Kvvrjaarwaav avrw iravrEs dyysXoi Qeov. 1 /cat 7rpoy fiv rovs
ayysXovs Xiysi- 'O iroiwv tovs dyyiXovs avrov irvev/iara, Kal
Touy Xeirovpyovs avrov irvpos cpXoya- 8 7rpoy Si rbv vlbv-
'O Qpdvos aov, d Qebs, et'y tov alwva rov alwvos- pdfiSos

irolijKe rbre Svopa. Virg. jEn. XI. 846,
neque hoc sine nomine letuni Per gentes
erit. 5— 9. yeyexxijKa] metaphorical language
suited to the name Son. Ps. 2:6, 7, re
fers to Christ as constituted King over all.
Here yeyexx. is to be understood in the
sense of bpiffdivros viov 0. ex Svvdpei ....
e^- dxatrrdo-ews vexpwv, R. 1 : 4. CTjpepox]
intimates Christ's exaltation to the media
torial throne after the resuiTection, trpwrb-
toxov ix twv vexpwv, C. 1 : 18 ; and cf. Rev.
1 :J. Chrysost. touto etpijrai piv els ttjv
adpxa. Theod. ou T7jx aloiviov StjXoi yivvrjffiv,
dXXd ttjx rip xpbvtp ffvve^evypivTjv. airtp
els iraripa] 2N^ V?> p^ole.s vlbv ]2tb ^
' for Father,' 'for Son.' See on (2). This
was said primarily of Solomon, 2 Sam.
7:14; 1 Chron. 17 : 13 ; 22 : 10 ; 28 : 6 ;
but there are expressions in the prophecy
which were not fulfilled in Solomon. By
adducing this and other passages as Mes
sianic, the writer shows that in his
opinion the Hebrews would concede that
these quotations ought to be applied to
the Messiah. The term Son designates
one who should be entitled to all the
rights and privileges of a Son, e.g. to his
Father's throne. As the angels are not
entitled to such privileges, the appellation
shows that He to whom it is applied is
elevated above the angels. Srav Si
TrdXtx] whenever in another passage he
bringeth in, &c, he saith ; i.e. when he
does it, these are the words accompanying
the act. With eltraydyrj cf. dTroo-re'XXeix els
rbv Kbtrpov, J. 3 : 17; 10 : 36. Some connect
TrdXtx with elffaydyrj, 'when he bringeth
back,' as referring to the second coming of
Christ. But it is more natural to under
stand TrdXtx as in the previous sentence; and
the term elaay. though strictly applicable
to the incarnation, is inappropriate to the
return of Christ to judgment. Xeyet]
From Ps. 97 : 7, an undoubtedly Messianic
Psalm, irpoffKvvijaaTe airtp irdvres dyyeXoi
airov. (Heb., ' Worship him all ye divine
VOL. II.

ones,' OVPN-) Some refer it to Deut.
32 : 43, where the exact form of words is
found in the LXX. but not in the Heb.
The meaning is briefly this : the prophets
attribute to the Son a rank above that of
the angels, and occurrences at his birth (as
predicted) show that such was the fact.
The whole thought is, ' Recognize his
truly divine authority ye holy angels, and
ye also whom ignorant men have falsely
represented as being entitled to divine
honours.' (Turner). irpwrbroxos cannot
refer to the same time as yeyivvrjKa,
for it is evidently a begetting previous
to his introduction into the world. Cf.
irpwror. irdffijs kt. C. 1 : 15. oUovpivrj
means the world in respect of its inha
bitants. TrpSs tous dyy.] With respect
to the angels, Xeyei (sc. 0 Qebs, as in 6),
elire (5) ; Ps. 104:4. 0 ttoiwx] Heb.
Who maketh the winds his messengers,
and the lightning his servants. Qui ex ven-
tis spirantibus facit angelos suos, quique
fulminibus utiturut ministris suis publicis.
(Valckner). The Gr. (LXX.) states the
converse, ' who appoints (employs) his
angels as winds, and his ministers as
lightning.' Angels have but a subordinate
office in the administration of the world ;
for that which the Lord executes at one
time by the angels, he perforins at an
other by the lightning and winds. TrpSs
... vlbv] In Ps. 45 : 6, 7, verbatim from
LXX., which exactly renders the Heb.
So in (10 — 12) nearly. This Psalm is en
tirely Messianic in the judgment even of
Doederlein, Venema, and Dathe. 0 Bpb
vos trov] The throne is an emblem of
dominion, used like pd,85os, sceptre. The
rendering ' God is thy throne,' is indefen
sible as an unmeaning, or an unseemly
sense. In that case, too, 9. would be anar
throus, as in 3 : 4, 2 C. 5 : 5 ; cf. pd/35os
. . . tj /5. uext cl. and uttottoS. ( 1 3). S 0ei5s]
nomin. for vocative, 10 17. M.27:29. Mk.
5:8; 9:25; 10 :4V. L.8: 54. J..20: 28.
R. 8 : 15. This clause denotes the perpe-
40

626

HEBREWS 1. 8—13.

evOvrijTOS h pdfiSos Ths f3aatXelas aov. 9 »fya7r»/-tTay SiKaio
avvrjv, Kal ifi'iarjaas dvof'iav Sia tovto eyptai ae, b Qeos, o
Qeos aov, iXaiov dyaXXiaasws irapa tovs fsroyovs aov. I0 /cat*
Su Kar apyas, Kvpis, rhv yhv iOs/isXlwaas, koi ipya twv ysipwv
aov et'crtv ol ovpavoi ll avrol diroXovvrat, av Se SiafivEis' Kal
iravTES ws Ifdnov iraXaiwOhaovrai, I2 Kai wast irspi/3oXaiov
iXl^sts avrovs /cat aAAayT/erovTar av Si b avros e7, Kal ra srrj
aov ovk iKXslypovai.
13 npoy Ttva Si twv dyyiXwv s'lprjKE itots- KaOov iK
Se^twv fov, ewy av Ow rovs iyOpovs aov viroirdSiov twv ttoSwv

tuity of the Son's reign, the next pd/3Sos
eiBir. its equitable nature. As the title
6 GeSs is never applied to any Hebrew
monarch, it must relate to some super
human personage. But as what is here pre
dicated of this personage is not applicable
to an angel, we can only regard him as
truly divine. The human nature of the
Messiah is presumed, for language which
implies elevation cannot be employed of
his divine nature. ijydirTjffas, ipltxrj-
uas] The aorists fix the attention on the
act itself, leaving the predication of the
time quite indefinite: — 'Thou lovedst, tfcc.,
wherefore God anointed thee.' J. 15 : 6.
Ja.l :n; 5:5. iP.3:6. 'iXaiov dyaXX.]
the oil which diffuses gladness, as assuring
the guest of the distinguished honour with
which he was regarded. L. 7 : 46. robs
perbxovs trou] beyond thy associates;
all who are exalted to the kingly office;
not 'equals,' as seems implied in 'fellows,'
A. V. The word is "DP' A different
word, really implying equality, is used in
Zech. 13 : 7, ^DJP; Una cum aliquo
esse participem vulgo dicebatur perixeiv
Tivl Tivbs, plene triv nvl, ut loquutus
Soph. Electr. 171, ffbv trol peretxox twx
itrwx. Verbum hinc formarunt trvppe-
rixeiv. Inde ffvp/iiroxos, vox Paulo ad-
hibita, E. 5 : 7 ; in eumdem sensum ille
compositum adhibuit trvyKoivwvbs, 1 C.
9:23. (Valck.)
10 — 12. Kal] introduces another quo
tation, 'and (elsewhere he saith).' Ps.
102 : 25—27. kot' dpxds] Heb. Q^B1?
olim; i.q. JT^N^' Gen. 1 : 1. Kupie,
not in Heb. e'u'ep.eXJwo-as] designates
the primary act of creation ; brought into
being the materials (basis) out of which

the earth was formed. TraXaiwfl.] shall
become worn out. Cf. L. 12 : 33. Is. 50 : 9.
Job 13 : 28. 7repi/3SXaiox] any outer
garment, wrapper, 'pallium.' eXifets]
roll together, change, remove. D3 yjlj])
•"ISXPl ' Thou shalt change them, and
they shall be changed.' "n to go,
pass by, depart ; used in Piel and Hiph.
of change of garments, Gen. 41 : 14 ;
35 : 2. Cf. 2 P. 3 : 10. Is. 34 : 4 ; 51 : 6.
5iap.exeis] In parallel with 6 adrSs el
(12). Istiusmodi verbis praefixum, Sid
continues psene durationis notionem tri-
buit. dKovirai est audire ; sed quando
de viro principe ponitur vel de Judice,
SiaKovuai significat aei! finem usque pa-
tienter audire. A. 23 : 35. Apud Plato-
nem vero Deus dicitur hoc universum
SiaKvjSepvdv semper et usque gubernare.
Felix eirvxel, sed ad finem usque vitas
felioem esse dicitur Sieuruxetx. (Theopom-
pus ap. Athen.). In remis movendis per-
severare Siepitraeiv. Siapiveiv, usque ma-
nere. Valck.
13, 14. npSs Wxa] To whom. The
application which our Lord made of Ps.
110 : 1 to Himself is recorded M. 22 : 44.
Mk. 12 : 36. L. 20 : 42. iws dv Bib] It
is the mediatorial throne to which the
Messiah is exalted ; to Him, as constituted
king, his enemies are to be brought into
subjection ; when this is accomplished,
the mediatorial throne and reign, as such,
are to cease. 1 C. 15 : 24—28. (Stuart).
XeiToupyiKd ttx eip.] Philo- Jud. speaks
of dyyeXoi Xeirovpyol. The Rabbins called
them angeli ministerii. Cf. 1 K. 22 : 19.
Dan. 7 : 10. Zech. 3 : 5—7. Is. 6 : 1. L.'
1 : 19. The word expresses the public cha
racter of their ministry ; their office and
duties have respect to a Xads, the Church
of God. els Siaxovlav] eis denotes the

HEBREWS 1. 13, 14. 2. 1—3.

627

crou ; x4 ovyl 7ravTey slal XstrovpytKa irvsv/iara et'y SiaKoviav
diroaTsXXdfBva Sia rovs fiXXovras KXrjpovofsiv awrrjplav ;
2 Ata tovto Sei ireptaaoTepws hfds irpoaiysiv rois okov~
aQsiat, fhiroTB irapappvwfiBv. 2 et yap b Si dyyiXwv XaXrj-
Qsls Xbyos iyivero /3e/3atoy, /cat irdaa irapd^aats /cat irapaKoh
eAa/3ev evSiKov ftaQairoSoalav, 3 irws hfets BKCpsv^bfeOa rrjXi-
Kavrrjs dfisXhaavTEs awnjpias ', >7Tty dpyrjv Xaj3ovaa XaXsi-
aOat Sia rov Kvpiov, viro twv aKOvaavrwv et'y hfds it3s(3aiw0rj,

ultimate end and object, 'to service,' i.e.
the service of God. d7rotTTeXXSp,exa]
pries, being sent forth, continually sent
forth ; as it were, despatched as occasion
requires, by divine command. Sid tous
peAX.] on account of; 'for their sakes.'
(Tynd.) . Not expressive of direct mini
strations to them. For the force of piX-
Xovras see M. 24 : 6, n.; 2 : 13; 11 : 14.
H. 9 : 11. KXTjpoxop,eix] to receive, or
obtain in any way ; possess (6 : 4) ; pri
marily ' by lot.' LXX. for ^DJ, Num.
26 : 55. Josh. 16 : 4. The idea of possess
ing by inheritance is no necessary adjunct
of KXrjpovopeiv ; but this idea is very suitable
to the expressions KXrjpoxopetx trwTtjplav,
fiaaiXelav, fwijx alwviov, as our title to
the possession rests on our relationship,
not on personal performance. — The Ap.
contrasts the angels with the Son in respect
of station and employment. He is trivBpo-
xos with the Father, Rev. 3 : 21, and
commands the universe. The angels are
merely the ministers of his will.
II. 1—4. Aid touto] For this cause,
M. 6 : 25. Mk. 6 : 14. A. 2 : 26. R.
] ; 26. 2 C. 4 : 1 ; as Christ, the author
and head of the new dispensation, is so
much exalted above the angels, by whose
mediation the covenant was given from
Sinai. Tjp. as] S. Paul here includes
himself with those whom he addresses
(dxoKo.xwtrts). So(3),n. 1:2. 3:1,14. 4:2.
6:2,3. Cf.iC. 10:8, 9. 2C.7.1. R.
7 : 4. irapappvwpev] 2 aor. conj. pass.
from irapappiw, ne quando praeternuere ea
sinamus, ne quando ea praetervehamur.
LXX. Prov. 3 : 21, vli pi) irapappvrjs,
T-hprjffOV Se ipi)v /3ouXt)x. So irapeppirjxev,
Soph. Phil. 658. Quintil. XI. 2, Frustra
docemur si quidquid audimus pneterfluat.
Cicero, Orat. 11. 25, prasterlabitur, ante
quam percepta est, i.e. the sentiment or
argument glides away before it is appre
hended. Here the passing away is ap
plied to the person rather than the things,

' lest we are carried away from them,
and our attention be absorbed by other
matters.' Si' dyyiXwv] by means
of; through the instrumentality of. See
on A. 7 : 53. G. 3 : 19. iyivero
jili(3aios] proved to be of authority,
9 : 17. R. 4 : 16. 2 P. I : 19. Tra
pd /Sao- is] transgression of ascertained
law. irapaxoij] carelessness in ascer
taining the rule of duty ; ' negligences
and ignorances.' ?Xaj3e] received ; as in
M. 8 : 1 7. So Sk?jx Xapelv, to catch it.
fvSixov pttrB.] legal legitimate retribu
tion. ixqjevt-bpe8a] escape (condign
punishment) ; 12 : 25, oix (tjjvyov. R.
2 : 3, ei ixtpei^n rb xplpa tou Geou ;
-flSsch. Eumen. 756, eKipeuyetx a'lparos
SIktjv. dpeXr)ffavTes] if we have no
concern for; i.e. treat with contempt.
awTijplas] is emphatic from its position.
Perhaps the full form is 0 XSyos ttjs aw
Trjpias, A. 13 : 26. And cf. tS ffwrr)piov
r. Qeov, A. 28 : 28. But doubtless the
word is used as implying a present deliver
ance from ignorance, error, and sin, which
is a pledge of full and complete salvation,
6:9. M. 1 : 21. R. 11 : 11. 1 P. 1 : 9,
10. Jude (3). XaXeitrBai] is here the
strictly verbal noun, and ijris is the
nominative to ij3ei3aiwBT;, ' which having
the Lord's personal preaching as its
origin, is ratified to us by those who
heard him.' Theophylact explains
e/3e/3. SietropBpeiBTj els Tjpds /3e/3a£ws Kai
iriffTws. birb twx dK.] L. 1 : 1 — 4.
1 J. 1 : 1 — 3. The objectors to the
Pauline authorship have confidently ap
pealed to els Tjpos, which they say is con
trary to G. 1 : 11, 12. 5 : 15 — 19. No
argument can be weaker than this ; for 1 .
The writer perpetually makes himself one
with those whom he addresses even in his
warnings against apostasy (2), 10 : 26.
12 : 9, 25, 28. 13 : 6, 13. 2. The
writer uses ijpets and upeis indifferently
for the persons addressed ; compare
12 : i, 2, 9, 10. 12 : 25, 28, with
12 : 3 — 8, 14 — 25. 3. S. Paul uses ^peis
40—3

628

HEBREWS 2. 4—6.

4 avveirifaprvpovvros tov Qeov arjfielois Te Kai repaai Kat
iroiKiXais Svvdfsai Kal Hvsvfiaros dyiov fspiafois Kara rrjv
avrov OiXrjaiv.
5 Ou yap dyysXots virsra£e rhv olKovfiivrjv rrjv fieXXovaav,
irepl h$ XaXovfiev. 6 Siepaprvparo Si irov rls, Xiywv Tt ecrrtv
avOpwiros on ftfvhaKrj avrov- r) vios avOpwirov on eirt-

and eyti indifferently for the writer him
self, and also Tjpets and bpels for the per
sons addressed, as may be seen repeatedly
in the Epp. to the Galatians and Thes
salonians. And cf. 1 P. 4 : I, 3, 4, 12,
1 7. 4. The use of the pronoun Tjpets is
not limited to persons of any one period ;
it may refer to ages past or future ; and
merely designates those who are members
of one community. In Deut. 5 : 24 it is
used of a former generation. The con
fession in Deut. 26 : 6 — 9 is prescribed for
the use of future generations. In Zech.
14 : 5 the prophet says, ' as ye fled in the
days of TJzziah,' which occurred two
centuries previously. We have the pro
spective employment of Tjpets, 1 Th. 4 : 15,
17, referring to those of the Christian
Church who should then be on the earth,
and in E. 4 : 13, to a state of Christian
character and blessing still future, tsvv-
eTripapT.] God bearing joint -testimony
lo their statements. On arjpelois, see A.
2:22, n. TroiK.Xais Svv.] Diversity is
important in respect of evidence. Mira
cles which were all of one kind would be
liable to suspicion, pepitrp-ots] distri
butions, gifts. So ipipurev, 1 C. J: 17.
2 C. 10 : 13. R. 12 : 3. See 1 C. 12 : 4
—11. 5 — 8. Oi yap dyyeXois] ydp depends on
the statements and arguments concluded
at 1 : 14, resuming them after the horta
tory parenthesis (2 : 1 — 4), which intro
duces the G ospel dispensation as supplying
another proof of Christ's superiority to
angels. ' For not under angels placed he
in subjection.' The vigour of the Apo
stle's style will be preserved by keeping
closely to the order of the words in the
original. The Ap. disposes of an objec
tion which the Jews might make to
Christianity, on the ground that the head
of the new dispensation was one in
human nature ; this, too, he does so as to
strengthen his general argument. It is
conceded that Jesus had a nature truly
and properly human, but then it is shown
1. from Ps. 8 \\ — 6, that the human nature
is capabl e of exaltation far above the angelic ;
1. that the possession of this nature was

necessary for the Redeemer, that by dying
he might make expiation for sin ; 3. that
this contributed to render him a sympa
thizing High Priest, ttjx ot/coup. ttjx
piXX.] the world that was to come — the
world of the future — the dispensation
then future but now introduced, i.e. the
world under the reign of Christ, Is. 9 : 5,
6, LXX. (Alex.) irarijp piXXovros alwvos,
for "^"^N- Notice the similar use of
pAXw in 9 : 1 1. 10 : 1. And cf. R. 5 : 14.
C. 2 : 1 7. (1 ) Respectu temporis autegressi
et TrpoffSoxlas Veterum ; quo pacto Chris
tus etiam praesens, et per passionem cou-
summatus, et introductus in gloriam, re
spectu prioris Adami futurus dicitur, R.
5 : 14. (2) Quia eo tempore quo haec
scribebat Apostolus, stante adhuc templo
et hierarchia Levitica et politia Judaica,
revelatio Regni Messiae in plen£ libertato
expectabatur magis quam praesto erat.
Unde suum asvum quo sacrificia adhuc et
dona efferebantur tSx Kaipov rbv iveffTTjxbra
voeat, in discrimine proxime instantis
temporis quod Kaipbs SiopBwuews appeUat,
H. 9:9, I0- Cum ratione ergo Novi
Testamenti Ecclesia ab Apostolo tj okou-
pexrj tj piXXovtra dicta fuit. (Witsius).
Doubtless the whole realm of the Mes
siah, visible and invisible, on earth and in
heaven, present and future, is intended in
t. oUovp. t. piXX. See M. 28 : 19. R.
14 : 9. Rev. 1 : 18. UTreTa|e] aor.
Attention is fixed on the act with a view
to the quotation (8), and that as performed
on some particular occasion, i.e. the re
suiTection or ascension (9). 1 : 13. E.
I : 22. XaXoupex] we are speaking;
alluding to what has just been said about
the Gospel dispensation of grace and
glory. Siepapriparo] used only by S.
Luke, L. 16 : 28. A. 2 : 40. 20 : 21,
and by S. Paul, 1 Th. 4 : 6. 1 T. 5 : 21.
rls] not implying uncertainty as to the
author of Ps. 8, any more than Trou im
plies uncertainty as to where the words
were to be found, q.d. 'somewhere, you
know where, in how divine a composition,'
' some one, you know who, how great a
writer and prophet.' rl iartv] Cf. Pind.

HEBREWS 2. 6—9.

629

aKiirrrj avrov ', 1 rjXarrwaas avrov ftpayy Tt irap' a'yyeAouy,
Sd^rj Kal Ttfrj sarscpavwaas avrov, ° irdvra viriTa^as viroKarw

)Swi

uSii

rwv iroOwv avrov. ev yap tw u7T0Ta'cJa
acphKev avrw avviroTOKTOv
viTOTETayfiva. 9 tov Ss fipayy ri irap' dyyiXovs ^Xarrwpevov

^ n avrw Ta 7ravTa oudev
vuv oe ovirw opwfiev avrw ra iravra

Pyth. vin. 135, Ti Si Tts; t! S' outis;
irKtds Sxap dvBpwiroi. pipvTjffKTj] refer
ring to his constant care in preservation,
and all the blessings of this life, pipvij-
ffKetrBe, remember with affection and re
spect, 13 : 3, *^?|' uiSs avBp.] parallel to
dvBp. and identical in meaning, as in Nu.
23:19. Job 25: 6. Ps. 144:3. em-
o-KeTTTTj] L. 1 : 68. M. 25 : 43. Ja.
1 : 27. TjXdTTWtras, k.t.X.] The
Psalmist intends to describe the dignity
of man. The Ap. shows that Christ,
though partaking of human nature, is
exalted above the angels. He concedes
an apparent inferiority, but establishes a
substantial superiority. The primary ap
plication of Ps. 8 : 6 — 9 is to Adam and
the human race, but is referred to the
Messiah by our Saviour, M. 21 ; 16, and
in 1 C. 15:27. /Spaxu tij tQJ?D a little ;
paullum, rendered by some 'a little space,'
('a little while,' A. V. margin (9), 'eine
kleine Zeit,' Luther), but it does not suit
the line of the Apostle's argument to insist
on Christ's temporary inferiority during
the time of his incarnation. The eXoT-
toux, 'making of low estate,' is applica
ble to human nature, and to Christ, touch
ing his manhood, in the participation of
corporeity (o-dp£, alpa, Strrea, L. 24 : 39),
and as occupying this lower earth, to
Karwrepa piprj rijs yijs, E. 4 19, n. iXar-
TovaBai is used J. 3 : 30. The Ap., by
the mode in which he introduces this
passage, Siepapriparo irov rls, shows that
he is about to quote language which was
well understood by those whom he ad
dressed. Hence he uses Trap' dyyeAous,
which is the LXX. for Heb. ?"'CRNE
while the Chaldee has N*2N70p-
By adopting the LXX. Trap' dyyeAous, the
Ap. assumes less in his argument than the
Heb. allowed him ; but the LXX. is ex
actly apposite to his purpose, which, in the
words of Moses Stuart, is to show ' that
if a comparison of Christ with the angels
be made, it will be seen that during his
humiliation he was but little inferior to
them, while in his exaltation in the

human nature he is far above them.' Sb | jj]
the dignity of man in his origin as made in
the image of God, Gen. 1 : 26, 27. 9 : 6.
Ja. 3 : 9, and as capable of being renewed
after that image, E. 4 : 24. Tipjj] the
honour of man in his office as exercising
dominion over the animal creation, Gen.
9 : 1, 2. iv ydp] The Ap. begins his
comment by stating the objection to be
raised from the wording of the passage
against the notion of its past or present
fulfilment. ti$ birord^ai] In the ex
pression birira^as iravra we may under
stand the universe, this universal whole,
from which there is no exception but God
himself; see 1 C. 15:27, and observe the
simUar and characteristic mode of arguing
from the expression TrdxTa birira^ev. vvv
Si oiirw] whereas now we do not yet see
the universe subject to human nature in
the person of Christ Jesus. The media
torial kingdom of Christ is not yet fi
nished, to irdvra expresses the whole
creation, 1:3. 1 C. 8 : 6. R. 11 : 36.
E. 3:9. C. I:i6. Rev. 4: 11.
9, 10. tSx Se fipaxb k.t.X.] ' Jesus,
however (Se), who was brought to a condi
tion in some small degree inferior compared
with angels, on account of submitting to
death, in such a way as by God's gift to
taste death for every one, we see crowned
with glory and honour.' The Std ex
presses the impulsive cause, the primary
object of the iXarTOvtrBai, see 6:7. R.
3 : 25. 4 : 25. Some (as Tynd., Cr.,
Rh,, De Wette, Winer) would connect Sid
tS irdB. t. Bav. with 56£ jj k. Tipf; itrretpav.
in the sense of Ph. 2:9; but see (14), and
observe the whole argument introduced
by this passage. The 07rws yeiarjrai, ' in
order that he may taste,' expresses the
object of the irdBrjpa Bdvarov. What he
underwent was as our Representative
(uTrep ttoxtSs), by the originating favour,
good will, and love to man, of God the
Father (xdpiri Oeov, J. 3 : 16. Tit. 3 : 4.
1 J. 4 : 9, 14). Origen and others preserve a
reading, x°7>'s Qeov, meaning 'apart from
divine nature.' So some Syr. copies
(Tremellius) ; but in the received Syr. V.,
on the contrary, ipse enim Deus per gratiam
suam pro omnibus, &c. Classical writers
use yeietrBai with a variety of objects, as

630

HEBREWS 2. 9_i2.

fiXiirofev 'Irjaovv Sid rb irdOrjfia rov Oavarov Sd^rj Kal Tifrj
iarscpavwfiEvov oirws yapin Qeov virip iravros yevarjrai Oava-
tov. u eirpsire yap avrw, oi ov ra iravra icai oi ov ra
iravra, iroXXovs viovs et'y Sb£av dyaydvra rbv apyrjyov rhs
awrrjplas avrwv Sia iraQrjfidrwv reXeiwaai. TI "O Te yap
dytdYwv Kal ol aytaXpfsvoi i£ ivbs irdvrss- St rjv alrlav ovk
iiraiayyverai aSsXcpovs avrovs KaXeiv, I2 Xiywv ' AirayysXw

Sovpbs dxwxrjs, iXevBeptas, irbvwv, itivBovs,
but not with Bavdrov. 'iirpeire ydp]
yap introduces the reason why there
should be death and suffering. It was
fitting for God — consistent with his posi
tion, character, and actions — to require
and cause sufferings in this case. It is con
sistent with the object for which all things
exist (his glory, St' Sx), and with the con
stitution and arrangement of all things (his
work, St' ou). St' Sx] on account of whom
the universe exists ; St' 08, by whose
agency," action, the universe was made.
All things are also said to have been made
for Christ, and by Christ, rd iravra Si
airov k. eis airbv iKTiffrai, C. 1 : 16 ; Si
airov x. els airbv ra iravrd, R. 11 : 36.
Note the Pauline ideas and expression.
Sid c. gen. corresponds to per, the ante
cedent cause ; Std c. accus. corresponds to
propter, the final cause. Both are used
Arist. Eth. IV. 13. § 16, a! ydp SuxaoTetai
Kai 0 itXovtos Std ttjx ripi)v (propter hono-
rem) itrrlv alperd' ol yovv exoxTes airb
rtpdffBai Si avrwv (per ea) §ovXovrai. See
1 C. 11:9 — 12. dyaydxTa] that he in
leading. For construction, cf. A. 11 :i2.
15 : 22, rois diroffrbXois . . . ixXegapivovs.
With ttoXXous uious, cf. R. 8 : 29, els rb
eivat irpwrbroxov iv iroXXois dSeXtftois. The
same thought of relationship appears in
E. 3:15; e£ oi irdcra irarpib iv oipavois
K. iirl yijs bvopd^erai. rbv dpxTjyox]
the leader, i.e. the author, not as the ulti
mate and original, but the proximate and
effective cause, a'lrios ffwrrjpias, 5 : 9.
12 : 2. A. 3 : 15, 11. 5:31. "Vocem (dpxij-
ySx) adhibuit Athenieus de Auctore primo
rei vel opinionis, VI. p. 265 E, e'yw ipiv
iiropai iroXXwv dyauwx dpxvybs. ' To make
the author of their salvation accomplish
his end, by means of (or, with the at
tendance of) sufferings.' For similar
uses of Std, see 9 : 12. 2 C. 2 : 4. 5 : 7.
R. 4 : 11. 2 P. 1 : 3. TeXeiwtrat] con-
summare. riXeios, qui pervenit ad me-
tam. Meta enim tcXos est. dvijp riXeios
Graecis est non sane senex, quique ad
vitse metam pervenit, sed qui pervenit
ad metam floris juvenilis atque adeo ad

cetatem virilem. Paulus Apost. in me-
taphoris feliciter audax multa ex usu
Graecorum vulgari transtulit ad signifi-
candas res maximas disciplina? Christi-
anaa. Hominem itaque qui pervenit ad
metam Christianas virtutis .... eximie
dixit dxSpa riXeiov, E. 4 : 13. Neque
tamen negandum est Paulum in talibus
ad certamina spectasse Graecorum ; quippe
qui usitatas in illis loquendi formulas ac-
curatissime sibi videtur annotasse, certe
felicissime transtulit ad res maximas sig-
nificandas ; velut in insigni loco, 2 T. 4 : 7,
ubi inter alia tSx Spbpov inquit reriXeKa,
ad metam cursus perveni. Inde tamen
quoque accipit nostrum TeXeiwirai, quod
hie significare poterit Mi qui per certa
mina pervenit ad metam, prcemium dare
certaminis nam in hoc stadio praecursor
fuit Jesus qui postquam in ccelum relatus
esset, a Deo Rex morum et Dominus con
stitute est. A. 2 : 36. (Valck.). H. 5 : 9.
reXeiwBels, having accomplished his end.
Od. IX. 5, ti?\os, accomplishment of wishes,
consummation, satisfaction. Soph. 0. C.
1087, itrivixlw ffBivei rbv eiaypov reXeiwtrai
Xbxov, to render successful.
11 — 13- "0 Te ydp dytdfwx] ydp depends
upon the notion of relationship in ttoXXous
ulous and dpx- . . . airwv, and introduces
the expUcit statement of it as affording the
explanation of Christ's assumption of
human nature. For both the purifier and
. the purified are all sprung from one father ;
Christ is of Him essentially, by original
nature ; the Church, spiritually, and by
grace. The Apostle reasons on the case
of the elect, as proving the necessity for
the incarnation. They, the objects of
God's love, are God's children and Christ's.
brethren. Hence, as they are mortal and
human, He; to become their Saviour, must
be also mortal and human. The object of
the Apostle is to prove that the Son of
God by nature regards as his brethren the
children of God by grace. Christ assumed
human nature because he regarded men as
brethren. These are spoken of as the
Church (12), the chUdren (14), the seed of
Abraham (16), the people (17). dytdfw

HEBREWS 2. 12—15.

631

to ovofia aov rois aSiXcpois fov, iv fiaw iKKXrjalas vfv'jaw
as. '3 Kai iraXiv- 'Eyw i'aofai ireiroiOws iir avrw. Kal
iraXiv 'ISov iyw Kal ra iraiSla a fot eSwkev b Oeo'y.

'4

eiret ovv ra iraiSla kekoivwvijke aapKos Kal a'lfaros, Kal
avros napairXrjatws feriays twv auVwv, 7va Sid rov Oava
rov Karapyharj rov ro Kparos i'yovra tov Oavarov, rovr 'ian,
tov Sia/HoXov, I5 /cat diraXXd^rj tovtovs oaoi cpb/3w Oavarov

and xaBaplfa are employed by the LXX.
for fjjj expiate, make atonement for.
There is a close affinity in meaning be
tween them, as may be seen in 9 : 13, 14.
The term sanctify, or make holy, is un
suitable in 10 : 10, 29. In J. 17 : 19,
dyiajw has the sense of purify, which is
the usual rendering of xaBaplfa. Such is
the meaning of dytdfw throughout this
Epistle, which dwells on the xaBapitrpol
of the Jewish law, and is addressed to
those who were familiar with aU the terms
of that law. In Ex. 29 : 33, 36, dytdfw
is the LXX. rendering of "133> make
expiation, atone for, a sense which oc
curs in H. 13 : 12 ; so that, with Moses
Stuart, we may render this ' both he who
makes expiation for sin, and they for
whom expiation is made.' Si i)v alrlav]
i.e. from possessing a common interest in
the Divine paternity, He disdains not ; al
though his filial relation is of a so much
higher kind. If Christ were merely a
man, where would be the condescension
or the kindness in calling men his brethren?
Cp. the argument Ph. 2 :5 — 8. ouk
eTrato-x-] 11 : 16. Xeywx] agreeing with
the subject of iiraitrxiveTai. The Jews
applied Ps. 22 to the Messiah, some por
tions of which, as (27 — 31), are quite inap-
plicabletoDavid or his times. dTrayyeXtD]
mSDKi LXX. SiTjyrjffopat. Christ, ac
cording to the 0. T., recognizes men as
his brethren. The quotation 'Eyw . . . auTtp
is doubtless from Is. 8 : 1 7, LXX. and'ISou
. . .0. fromls. 8 : 18. Theargumentappears
to be this : Men are dependent upon and
compeUed to trust in God. The same is the
case with the Messiah, as appears from
these words put into Ms mouth. There
is a proof of brotherhood in such depend
ence. The whole context of Is. 8 : 14 —
1 8 is referred to in N. T. as relating to
the Messiah ; cf. (14) with 1 P. 2 : 8 (and
see Ps. 118 : 22. Is. 28 : 16. M. 21 : 42),

(15) with M. 21 : 44. L. 2 : 34 ; also (16)
LXX. withL. 11 :52.
14, 15. Td TratSt'a] Such as are meant
in (13). i.q. ttoXXous uIoijs, dSeXtJJots (10, 1 1),
God's children by faith in Christ (G. 3 : 26),
regarded here as predestinated to the adop
tion of sons, trdpf and atpa are men
tioned as the characteristics of human
nature, 1 C. 15 : 50. G. 1 : 16. E. 6 : 12.
M. 16 : 17. Ecclus. 14 : 18. irapaTrXTj-
txlws] in like manner as the children.
oi Soktjtws dXX' dXrjBivws, oi tjjavraffriKws
dXX' Svtws. (Theod.) KeKotxiixTjKe] perf.
expressing permanent state, abiding condi
tion ; because it was their original and only
state, periaxe] aor. refers to the single
act or time of the incarnation. xoivwvelv,
c. dat. 1 P. 4 : 13. R. 15 : 27. 1 T. 5 : 22.
Std rov Bavdrov] by passing through
death ; by death, which was necessary as
a means to this end ; a sacrificial death,
removing the curse and punishment duo
to sin (17). This was only possible by
the assumption of a mortal nature, and
only efficacious by the assumption of
human nature. xaTapy-btrrj] a tho
roughly Pauline word ; ' may render of
none effect ;' 'put down,' Tynd. L. 13: 7,
n. 2 Th. 2:8. 1 C. 15 : 24, 26. R. 3:3.
4:14. 2 T. 1 : 10. may depose him who has
dominion over the state of final perdition.
Satan has a deadly power in leading men
to sin, which gives to natural death its
sting (1 C. 15 : 56), i.e. its power to alarm
and injure by bringing them under tl e
sentence of spiritual death. See J. 12 : 31.
14:30. 1 P. 5:8. 2 C. 4 : 4. E. 2 : 2.
6:12. 1 J. 3 : 8. Bdvaros may be per
sonified here, as atR.5 : 14. dTraXXdijTj]
may set free. These conjunctives, xarap-
yTJtrjj, diraXX., iXerjp. yivrjrai (17), denote
the continuance of the action. Ivoxoi. . .
5 0 u X. ] held in bondage . The noun is the
gen. of the primary idea, exoxos means
' liable to action for;' subaud. Slxrj, ypatpfj.
qjbfiw Bav.] This may apply to that hor
ror which the thought of death inspires ;
but as even the righteous are not always
free from a natural dread of dissolution,

632

HEBREWS 2. 15—18.

Sia iravros tov ip;v svoyoi rjaav SovXslas. ov yap Shirov
ayyeAwv iirtXafi^averai, aAAa airepfiaros 'A/3paaju. iiriXaf-
fidvBrat. '? SOev iocpeiXe Kara irdvra rois dSeXtpois bfioiwOh-
vai, 'iva eXshfwv ysvrjrat Kai iriaros apyispsvs to irpos tov
Qeov, et'y rb IXaaKsaOat rds dfaprlas tov Xaov.

18

and as it is often true of the wicked,
' there are no bands in their death,' it is
better to apply the qjbpw Bav. to those who
have a painful sense of the evil and de
merit of sin, without any adequate know
ledge of the way of pardon, and who
therefore felt the 'dread of something after
death.' — In Std rov Bavdrov wTe are not to
understand merely the physical death of
the Lord Jesus, but the whole comprehen
sion of his sufferings, yevbpevos utttJkoos
pex/J' Bavdrov, Ph. 2:8. The highest inten
sity of his sufferings was mental, TreplXvwbs
itsriv tj yJ'uXTJ pou ?ws Bavdrov, M. 26 : 38, n.
In proportion as the sacrifice of the death
of Christ is understood and thankfully re
membered, and a personal interest therein
through the grace of his present interces
sion realized, the fear of death is removed.
With eVox°t SovXelas cf. Theognis, Carm.
Eth. 535-
Ou 7tot€ SouAeoj Ktuftaky evdcLtL treAvKev,
'AAA' ate! trKoAtij, k' aiij^ivu. Aof ox e>;ei.
16 — 18. Ou ydp Stjttou] For not, I ween,
is it angels he succours. Lat. nimirum,
scilicet. dyytfXwx] i.e. such beings as
are not subject to death ; purely spiritual
beings. e'TriXap/3dxeTai] is rendered in
the Vulgate apprehendit ; Calvin, Beza,
assumit. Hence the error of the A. V.
The word means to 'la}' hold of,' with a
friendly or unfriendly design. A. 9 : 27 ;
16 : 19 ; 18 : 17 (cf. dvTeXd§ero, L. 1 : 54).
H. 8:9, eTrtXa/3opexou pou ttjs xeipbs
airwv to take a man up, in the sense of
attaching ourselves to his cause, rescue
and deliver. 'Non enim angelis opitu-
latur, ' (Castalio). Ecclus. 4 : 11, tj trotpla
vlois eavrfj dviipwire, xal i-rriXap^dverai
twx tryroivTWV outtjx. Cf. fSorjBrjtiai (iS).
ffiripparos 'A/3p.] The argument plainly
intends mankind generally (9) ; but for
mally, and primarily, it has respect only
to believers — the Church, the spiritual
family. The Ap. may have used this ex
pression because he was addressing those
to whom the promises originally belonged ;
but rather, as all true believers are Abra
ham's seed (G. 3 : 29. Tjpets . . . r) irepi-
ropr), Ph. 3:3); and the true Israel, tov
Xaov (17), R. 9 : 25, 26. 1 P. 2 : 9, 10.
SBev] from his undertaking the deliver
ance and succour of those who were human

beings. fitrJeiXe] he was under the obli
gation, tva iXer)pwv K.T.X.] that he
may become a compassionate and trust
worthy High Priest, i.e. that we may have
proof of his sympathy and faithfulness.
The position of the words iXerjpwv, marbs,
and the use of the latter in 3 : 2, may lead
us to consider that iXer)pwv sets forth the
aspect of his mediation towards man, and
iriffrbs the aspect towards God. We may
then render it ' that he may prove com
passionate, and faithful as High Priest in
respect to God for expiating the sins of
the people.' Christ as High Priest was
faithful to perform the peculiar duty of
that office, which was to make a propitia
tory sacrifice on the day of atonement.
dxaoTTjtrw ipavrip lepia iriarbv, I Sam.
2 : 35. IXdffKeaBai] is perpetually ap
plied by heathen writers to their deities,
meaning to appease their displeasure by
sacrifices, ' to make propitious ;' some
times simply ' conciliate,' IXdo-K. Ttxd
XPVpatri, Hdt. vui. 112. Hence the
full expression is, to appease the displea
sure of God as to the sins of the people.
i^iXdaatrBai aSiKias, Dan. 9 : 24. rls
e£tXdtreTai tos apaprlas, Ecclus. 28 : 5. In
L. 18 : 13, Ps. 25 : 11, IXdtrK. is used to
express the result of this propitiation.
This is the only instance in N. T. in which
IXdffK. is used to represent the change of
feeling on the part of God, which is ex
pressed in many other passages by com
pounds of dXXdtrtrw, upon which it is
stated, Article II. that 'Christ truly suffer
ed to reconcile his Father to us,' 2 C.
5: 19, n. iv tj] =iv roirw S, 1 P. 2 : 12.
R. 14 : 22. 7r^Troxt9ex] perf. intimating
permanence of effect. For in the trial
which He himself hath suffered being
proved, in this lies the fact of his ability
and good will (2 T. 1 : 12), to succour.
Tretpdfetx, to put to the proof any one's
disposition, purpose, capacity. Thus God
tried Abraham, Gen. 22 : 1. Israel, Ex.
16:4. Judg. 2:22. Satan triesmen by put
ting before them inducements to sin. Christ
being proved both by sufferings and by
solicitations to sin, is fitted in a peculiar
manner to succour those who undergo
either kind of trial. He is not only
iXe-fjpwv, but he has direct and immediate

HEBREWS 2, 18. 3. 1—3.

633

<yap ireirovQev avros ireipaaOels, Svvarai tois iTEipafyfivots
jSorjOhaai. 3 "OOev, aSeXcpoi dyioi, KXhaews iirovpavlov firoyoi,
Karavorjaare rov airoaroXov koi apyiepea rhs bfdXoylas tJjuwv
Xpiarov 'Irjaovv, * iriarov bvra tw iroihaavn avrov, wy /cat Mwa-zyy
ev oXtp tw o'Ikw avrov. 3 irXelovos yap ovros Sdfyjs irapd Mwtr/Jv

sympathy, the result of his own personal
feeling and experience, 4 : 15. The Saviour
was tried in his Manhood ; in his Godhead
he is dTretpatTTSs, Ja. 1 : 13, n. tois Tret-
pafopv.] praes. those who are undergoing
trial; who at any time are in circumstances
of trial. jSoTjSTjo-ai] The succour is by
grace imparted, 4 : to; but due to interces
sion, founded on the propitiatory sacrifice,
7:25. When Christ renders the service
described in 1 J. 2 : 1, where the SUaiov is
substantially the same as xaP^s apaprlas,
H. 4 : 14, both representing the peculiar
qualification by which Christ was fitted for
this service of love. 1 J. 2 : 2. The errors
of Romanism, as weU as Socinianism, are
met by H. I, 2. Our Lord is, in his Deity,
higher than angels, possessing of his own
right exclusive authority (c. 1); in his
Manhood completely identified with hu
man interests (2 : 6 — 18). What need,
then, of the intercession of saints or angels?
Romanism places others in the position of
Christ, and gives them a co-ordinate
and equal .authority. This it does by the
adoption (from Paganism) of a system of
tutelary saints, the patrons of special
classes and conditions, professions, and
characters, — a system which practically
denies to our Lord the quaUty of universal
and particular sympathy which is claimed
for Him in virtue of his humanity (2 : 9 —
,8). III. 1—4. "O0ex] illative. 'Whence;'
proceeding from which fact. dytot]
consecrated to Christ, and set apart as his
disciples, E. 1 : I, n. Thus the Jewish
nation was called ^VT^ QJN dSeX0ofJ
applied to brethren in Christ, A. 9 : 30 ;
11 : 29. 1 C. 5 : 11. M. 25 : 40. dy.
dS. a Pauline expression, C. 1 : 1. 1 Th.
0:27. KaTaxoTjtraTe] attentively con
sider. KaTd, intensive, as implying that
much is to be learnt therefrom. Karapd-
8ere, M. 6 : 28. KXrjtrews iirovp.]
call from heaven, to partake of bless
ings more spiritual and sublime in their
nature than the law offered, 12 : 25. ttjs
dxw KXIjirews, Ph. 3 : 14. KXrjtris frequently

means state, condition (1 C. 1 : 26 ; 7 : 10.
E. 4 : 1), considered as due to the act of
God ; bpoXoyla, the same considered as
due to our own act ; eVoupdxios, on ac
count of its origin, nature, and ultimate
result. dTrSirroXox] from his correspon
dence with the rfiTP ~]iVQ (Ex. 3 : 2, 4.
23 : 20—23. Is. 63 : 9. Judg. 13 : 17, 18,
22. Mai. 3 : 1), as the messenger of God
to men. dpxtep^a] as answering to
rrtfan, ttfri-n, bSixn )rj^n, the
great, the head, the anointed Priest (Lev.
21 : io. 2 Chr. 19 : 11. Lev. 4 : 3, 5) ; as
the intercessor for men with God. In the
dTrdtTToXos there is a double meaning, aris
ing from the substitution for the dyyeXos,
and its etymology as sent by God, J. 3 : 34.
5:36. 6:29. 10:36,38. 20:2i. G. 4:4.
The analogy of the Messiah with the
dyyeXos could not have been expressed by
TrpotrjTJTTjs or Siokoxos. The single article
tSx shows that the same person is Apostle
and High Priest, ttjs bpoXoylas i)p.]
answering to KXTjVews, seen., ourfaith, the
Christian religion, our state, position,
character, assumed and acknowledged by
ourselves with respect to Him. Cf. 4:14;
10:23. XpitrrSx] This title might here
be appropriately introduced with reference
to the kX., his SpoXoy. and the Messiah-
ship of Jesus as set forth in the 0. T.
passage before quoted. But it is wanting
in MSS. and verss. of chief authority.
ttio-tSx 8 x to] LXX. Num. 12:7, oix
ovrws 0 Bepdirwv pov Mwcttjs, iv SXtp rip
oIkw pov iriffrbs iffri. For TrotTjo-axTi cf.
Mk. 3 : 14. A. 2 : 36. 1 Sam. 12 : 6.
wXelovos ydp] The ydp assigns a reason
for the KaTavoijtraTe, and points out where
the comparison fails ; the correspondence
is limited to the quality of faithfulness :
' greater honour compared with Moses '
(irapd Mwtr. L. 13 : 2, n.). ijljtwTai]
claims as his due ; has a right to receive.
The grounds upon which this is his due
are stated 2 : 9, 10. Ka6" Strov] in the
same proportion as. There is the general
proposition,— The founder of a house,
6 Karao-Kcudo-as, is entitled to greater ho-

634

HEBREWS 3. 3—7.

h^lwrai, KaO' oaov irXelova rifhv i'yei rov o'ikov b KaraaKeva-
aas avrov * irds yap oikos KaraaKsvd^Erai bird tivos- 0 Se ra
irdvra KaraaKsvaaas, Oeo'y. 5 Kal Wlwahs fiv iriaros iv bXw
tw oi/cw avrov ws Oepairwv ety fiaprvpiov twv AaAi/-077vrojuevwv
Hpiaros oe wy utoy 67rt tov oikov avrov, ov oikos safEV
hfeis, iavirsp rhv irapprjaiav Kat to Kavyijfa rhs iXirlSos fsypt
reXovs f5s(5alav Kardaywfsv.
1 Ato, KaOws Xsyst to Uvevfa to dyiov l^hfepov, eav^j^y

nour than the house he has founded ; then
the particular case, — Christ was thefounder
of the house of which Moses was a mem
ber. The conclusion is, that Christ has
higher honour than Moses, tou o?kou]
has honour exceeding the honour of the
house. According to the A. V. the read
ing should be i) b oikos. b xarauxev-
dtras] He who arranged, prepared, consti
tuted. The meaning of oIkos is household
rather than structure. Trds ydp oTkos]
For every particular house is ordered by
some one. The Apostle has already de
scribed the Messiah as tpipwv rd irdvra,
k.t.X., 1 : 3. He now repeats the senti
ment, to show that Christ is the author
and head of the Jewish and Christian dis
pensations, and is thus far above Moses,
who, though he was the divinely commis
sioned superintendent of the Jewish house
hold, was not its founder. 6 Se irdvra
KaratrKev. 0.] This passage is very ellip
tical, after the manner of Paul, G. 3 : 20.
The argument is, There is one who is the
founder of all things, to whom, therefore,
the foundation of this particular house is
necessarily due. Now this is God. Hence
his Son has right to plenary authority and
supreme honour in the house. Cf. E.
1 : 22, TrdxTa iirira^ev . . . airbv iSwKe
xegjaXi)v birip iravra ttj iKKXrjaia.
5, 6. SepdTrwx] one who holds a confi
dential position (o.xoxSpos) ; admitted to
the familiarity of a friend, a minister,
different from SouXos, slave, or olKirtjs,
domestic ; just as ministers of state are
the servants of the crown. Bepdirwv oc
curs in Num. 12 : 6 — 8. His function was
els papripiov twv XaXi)8tjffopivwv,\.e. of the
things (the doctrines, and facts) to be re
vealed plainly under the Gospel. This is
added to sustain the notion of inferiority
in the office and character of the lawgiver.
Moses was the minister of a dispensation
which typified and testified things to come.
We are the household of which the former
was a type ; under its real head and owner.
Moses ttio-tSs els papripiov, Jesus 7riirrSs

el's iXdtTKetrSat, 2:17. Moses e'x Tip otVw,
as a member or inmate ; Jesus iirl rbv
oZkox, where iirl implies power, authority ;
L. 1 : 33, jSatriXeiaei eirl rbv olxov 'IaKti/3.
9 : I, i?f outrtax iirl Saipbvia. R. 5 : 1 4,
e/3atrIXeutrex 6 Bdvaros iirl robs, x.t.X.
auTou] over the house which is his own
by inheritance as Son ; by founding and con
stitution; He being the Divine agent in aU
kWitis (4). o5 oIkos] Cf. E. 2 : 19 — 22.
1 P. 2 : 5. The one and only house of
Christ is the true New Testament Israel ;
and this ought to be clearly distinguished
from the house in which Moses served els
papripiov. (Ebrard). idvirep] ' that is
if,' with the expectation of the supposi
tion being realized. Only the faithful and
persevering form the household, i.e., are
partakers of Christ (14). ttjx TrappTjiri'ax]
the open profession of our faith ; out
spoken boldness of acknowledgment, 4:14.
10 : 23. M. 10 : 32. Reference is here
made to the position of the Hebrew Chris
tians, who at this time were forbidden all
access to the temple, and all participation
in its sacred rites. (Introd.). With great
propriety, then, does the Ap. exhort them
to regard themselves as of the household of
Christ. The habitual language of the Jews
was, ijpets tov Mwirews iujiiv paBrjral, J.
.9 : 28. If only they transferred to Christ the
homage they gave to Moses, and greater as
to a greater, they would not be seriously
affected by the loss of external privileges.
J. 5:46. tS Kaux7jp.a] the ground or
matter of rejoicing. R. 4 : 2. 2C. 1 : 14.
G. 6 : 4. The Jews gloried in their descent
from Abraham. The Hebrew Christians
had no xaixvpa apart from their hope in
Christ. The possession of a hope distin
guished by such a irapp. and xaixvpa
characterizes the religious life of tho
Christian. And note in xabxypa the
thoroughly Pauline sentiment of exalted
spiritual satisfaction, as constantly ex
pressed by the word and its correlatives
in other Epistles.
7 — 11. AtS] i.e. from the superiority of

HEBREWS 3.

-13-

635

cpwvhs avrov aKovarjTE, 8 fih aKXrjpvvrjre Tcty KapSlas vfwv, wy
ev tw irapairiKpaafw, Kara rhv hfBpav tov iretpaafov iv Trj
sprjfiw, 9 oi? iirelpaadv fe ol irarepss vfwv, iSoKlfaadv fe,
Kat elSov ra epya fov reaaapoKovra srrj- IO Sib irpoawyOtaa
Trj ysvsa EKelvrj /cat etirov 'Aet TrAavwvTat ti/ KapSla- avrol Se
ovk eyvwaav Tay o<Wy fov- IX wswfoaa iv rfj dpyh fov, Et
etcreAeucrovTat et'y tijv Kardiravalv fov 12 HXeitete, aSeXcpoi,
fhiroTe sarai ev Ttvt vfiwv KapSla irovtjpa dirtaTias iv rip
airoarhvai airo Qeov twvToy* '3 aAAa irapaKaXeirB eauTouy

Christ to Moses. The writer founds a
practical admonition on the fact that
Christians were now the oIkos 0eou, and
forms a digression, after the manner of
Paul, which is carried on to 4 : 13. There
is no parenthesis from 81S to fSXiirere.
The direct admonition of the quotation is
closely connected with that implied in
the preceding words, idvirep ttjx irapp.
x.t.X. See (14, 15). Xeyei tS D>. tS
dy.] Ps. 95 : 7 — 11. This mode of ap
pealing to Scripture irapUes that the
writers were Bebirvevtrroi. Cf. A. 1 : 16.
28 : 25. idv] supposing'(as is the case)
that. Heb. utinam, asinPs. 81 :8. J.6:62.
12 : 32. 14 : 3. trKXTjpuxTjTe] Helle
nistic, A. 19 : 9, n., trxXTjpbs, M. 25 : 24.
The root is inceXXw, make dry, parch ;
ffKXijpbs tous rpbirovs, Arist. Pax, 350.
ffKXtjpdv iiraivetv oi tpiXw ipvxrjv iyw, Soph.
Aj. 1361. R. 9 : 18, n. irapairiKpaffpip]
LXX. for PQ'Hp Meribah, which in
Ex. 17:7, is rendered by XotSSprjo-ts. The
whole history of the Israelites in the
wilderness was » continual napairiKpa-
apbs, Ex. 15 : 24. 16 : 1. 17 : 3.
32 : 9. Num. 11 : 33. 14 : 29. Deut.
1 : 34, 35- Ps. 78. Jer. 7 : 22—26.
Ezek. 20 : 5 — 24. tou Treipao-poO]
i"FD2 Massah, Ex. 17 : 7- Deut. 6 : 16,
when by their unbelief and murmuring
they put the long-suffering of God to a
trial. Sib] is interposed by the Apostle.
In LXX. reatr. irr\ irpoffwxB., k.t.X. So
Heb. 7rpotriix0io-a] later form of
bx8iw, which means to be heavy laden ;
Vexed in spirit ; akin to &xdps, dxBopai.
Cf. A. 13 : 18, irpoiroipbpTjffev airois.
airol] emphatic ; LXX. Kal auTo!, Heb.
Drflj marking the wUfulness of their
conduct, oix lyvwtrav] they rejected
my guidance. On eyxwx see M. 7 : 23,
n. J. 10 : 14. 2 T. 2 : 19. This is al

leged as a proof of the TrXaxwxrai. iis]
so that ; right for Heb. l!fe'£» not apro-
nounhere. Vulg. quibus, but in 4: 3, sicut.
Bipoaa] Num. 14 : 21 — 23. 32 : 10.
Deut. 1 :34. 2 : 14, 15. Ezek. 20 : 15.
el elaeXeitr.] See on Mk. 8 : 12, n. The
full form occurs 1 Sam. 3 : 17. 2 Sam.
3: 35. 2 K. 6 : 31. The el corresponds
with DN Gen. 21 : 23. els rijv Kard
iravalv pov] the rest I enjoy, or the rest
I have provided. \T1ITUQ- See Deut.
12 : 9. The Ap. avails himself of this de
nunciation to impress on the minds of the
Hebrew Christians the danger of unbelief,
and the fatal consequences which must re
sult therefrom. In doing this he com
ments upon every part and almost every
word of the quotation.
12—15. BXeVeTe] Mk. 13 : 5, 9. prj-
7roTe] lest at any time. The indicative
eVTai implies the extreme probability of
the occurrence of the danger appre
hended, C. 2 : 8. In KapSla irovtjpa there
is a reference to 7rXoxwxTat ttJ KapSla. In
dTrooTTjxai to ouk iyvwirav rds bSois
pov. We may observe here, and in (13),
4 : 1, 11, 6 : 11, the individuality of ap
plication suited to the nature of the N. T.
kXtjo-is and bpoXoyla. The Christian
Israel is not a nation, but an iKKXtjala, (A,
9:31, n.), the Christian household not
formed by natural birth, but by spiritual
regeneration, ex Tip diroffTijvai] This
is the mode in which d7rtoT.a would show
itself. Oeov fffixros] the author or giver
of life ; in opposition to idols which had
no life, A. 14 : 15. 1 Th. 1 : 9. 1 T. 4 : 10.
Immortal, eternal, H. 9 : 14. 10 : 31.
12 : 22. 1 P. 1 : 23. In addressing
those whose temptation was to apostatize
to Judaism, he uses language appropriate
to an apostasy from the faith and worship
of Jehovah in 0. T. times* He thus re-

636

HEBREWS 3. 13—19.

KaO' e/ca'v7T>;v 77/xepav, aypis ov to ahfspov KaXsirat, tva frj
aKXrjpvvOrj e£ vfwv rts dirdrrj rhs dfaprlas- *4 feroyoi yap
tov XpiaTov yeydvafsv, edvirep rhv dpyrjv rhs viroaraaews
fiypt TeAouy /3e/3atav Kardaywfiev, ,s ev tw XiyeaQat SiJ/uepov,
eav rhs cpwvhs avrov aKOvarjrs, fh aKXrjpvvrjrs Tay KapSias vfwv,
wy ev tw irapairiKpaafw.
16 T/vey yap aKovaavres irapEir'iKpavav ', aAA' ov iravres 01
i^eXOovrss i£ Alyvirrov Sid Mwtrewy ; r? rial Se irpoawyOiae
TEaaapaKOvra errj \ ovyi rois dfaprhaaaiv ', wv ra KwXa eireaev
iv rrj iphftp. rial oe lofioae firj slaEXsvaEaOai et'y rrjv Kara-
iravaiv avrov et firj rois airetOhaaai ', '9 jcat ^Xeirofsv oti ovk
hSvvhOrjaav slasXQsiv Si dirtarlav.

presents to them that to renounce Chris
tianity, the faith and worship of God in
Christ, was apostasy from God equally
with idolatry under the law. irapaKa-
Xeire] This irapaKXTjiris includes the
practical application of the law, and the
inspiriting hopes of the Gospel. Cf.
1 Th. 4 : 18. 5 : 11, 14. rb ffrjpepov
KaXeirai] referring to trijpepov in the
quotation (7). Cf. the similar comment
on ijpipa tjwrrjplas, 2 C. 6 : 2 ; while the
day lasts in which God invites you to
hear his voice. Philo I. 554, trijpepov
itrrlv b diriparos Kal dSie^lrrjTos aliiv.
dTraTTj ttjs dpapWas] gen. subject, by
the delusion which belongs to sin. Sin
may be personified as in R. 7 : 9, n. Some
of the Hebrews, under the circumstances in
which they were placed, might be tempted
to consider apostasy justifiable, yeybva-
pex] we are (i.e. we are proved to be)
members of Christ, if, that is to say
(edx7rep). — ttjx dpx'fjx Trjs iirotrT.] the
initial or fundamental principle of our
confidence. Such is the meaning of
iirbffraffis, in Ps. 39 : 7. Ruth 1 : 12.
Ezek. 19 : 5. LXX. 2 C. 9 : 4. II : 17.
dpxij first principle, element ; dpxi)v Ka-
TafiaXXetrBai, to lay a foundation. This is
the same as is described in (6), ttjx Trap-
prjtrlav Kal rb Kaixypa rijs iXirlSos. And
note the Pauline employment of the
word iirouT. in this connexion, iv rip
XiyeaBai] to be joined with yeybvapev,
' as is implied in the warning.'
16 — 19. Ttxes ydp] Now does any one
ask who they were that provoked when
they heard ? This clause is doubtless to
be rendered interrogatively. The force of
ydp is to strengthen the question, Who
then were they that provoked 1 Such is

its use in J. 7 : 41. A. 8 : 31. 19:35.
R. 3 : 3. Ph. 1 : 18. Horn. II. xvm.
182, rls ydp ire Vex ; Why who hath
sent thee? dXXd] Might I not rather
ask, did not all (ou irdvres) ? See Num.
14 : 22, 23. Deut. 1 : 35. dXXd is used
like Lat. 'at,' to oppose whole clauses in
quick answers and objections, L. 17 : 8.
irpoffWxB. refftr. irrj] The Ap. here
cites these words as they are connected in
LXX. See on 816 (10). to kwXo] i.q.
DyiJS corpses. The Ap. uses the words
of LXX. at Num. 14 : 32, to KwXa ipwv
TTetreiTot ex ttj ipr)pw rairrj. Perhaps
KwXa in later Greek had become a word
of general use for the body, tois direi-
Brjiratri] to them who were disobedient ;
to those who openly opposed the truth
when they had an opportunity given
them of receiving it, 1 P. 3 : 20, n.
Kal pXiir.] and so we see that, &c,
whereupon the fact is evident that,
&c. Si diriffrlav] on account of
unbelief, which led them to disobey
(12). See Num. 14. ex diriffTia, 1 T.
i : 13, a state of unbelief before embrac
ing the Gospel ; twx a7r(o-Twx, 2 C. 4 : 4,
unbelievers ; dwnrros, diriffTeiv, diriffrla
are used alike of those who have, or have
not, heard the truth ; oTrei^eix, direlBeia of
the disobedience of those who had been
favoured with religious opportunities.
See on J. 3 : 36. A. 14 : 2. The two
notions are combined in such expressions
as ttj dXTjpeta p^j irelBetrBai, R. 2 : 8.
G. 3 : 1. pi) biraKoiovai to) eiayy.,
2 Th. 1 : 8. And comp. 1 0. 10 : 1—12
with the examples and admonitions here
given.

HEBREWS 4.

637

4 <&of3rj0wfiEv ovv fhirors KaraXeiirofivrjs iirayyeXlas
etaeXOeiv et'y rhv Karairavatv avrov, SoKrj Tty e£ vfiwv vaTsprj-
Ksvai. 2 /cat -yap iafsv EvrjyysXiafivoi, KaOairsp kokbivoi-
aAA' ovk wcpeXrjaBV 6 Ao'yoy T»Jy aKohs e/cetvouy, fih eruy/ce/cpa-

fsvos Trj iriarei rots aKovaaaiv.

EiaEpyofiEUa yap ety rrjv
Karairavatv ol iriarEvaavrBs, KaOws e'lprjKev, 'Qs w/ioaa iv rh
dpyh fov, Et et'creAeuo-ovTat et'y t^v Kardiravalv fiov Kalrot twv

IV. i — 3. $o/37j0wpex] from the ex
ample of the ancient Israelites, ' verea-
mur ne.' Let us have a mutual common
fear ; each for others as for himself. The
practical result of this admonition has
been anticipated in 3 : 12, 13. koto-
Xeiir. exayy.] being left as an heritage ;
still remaining as left to the Israel of
God, as afterwards argued, 3 — 9 ; fre
quently, ' leave behind one, ' Mk. 12 : 19.
L. 20 131. A. 24 : 27. Isaa. xPVpaTa xa-
TaXeipBivra. Hdt. UI. 34. Tynd., Cr.,
Gen., Rh. render 'forsaking the promise;'
Luth. versaumen ; Beza, dereUcta pro-
missione ; but wrongly. Some would
make the gen. depend on iffreprjKivai.
elaeXBeiv] infin. epexegetical as ii;ovtrlav
irepidyeiv, 1 C. 9 : 5 ; xaipbs dvaxdpiftai,
H. 11 : 15. If tou were inserted before
elaeXBeiv, the infin. becomes a genitive of
the noun. So we might say in Latin,
tempus abire, tempus abeundi. Soktj]
may be used quite in the manner and
spirit of Paul to qualify the expression of
a painful idea. The apparent loss of so
great a blessing is to be dreaded as a se
rious evil. The Israelites who fell in the
wilderness died under the outward tokens
of the divine displeasure ; though it may
be that all were not excluded from the
heavenly Canaan. utrTepTjKe'xai] to be
behind hand (12 : 15) ; perf. as of the con
tinuance of a state consequent upon not
believing. euTjyyeXio-pe'xoi] Trans
late this with Prof. Scholefield, 'For
we have the glad tidings thereof even as
they ; but the word of its report (the
word which they heard) did not profit
them.' Cf. 1 Th. 2 : 13, vapaXapbvTes
Xbyov dxorjs nap' ijpwv tov Qeov. See n.
The promise of entering into his rest was
theirs (6) in type ; in substance it belongs
to us, as well as to them. The diffe
rence is that in our case the promise is
fuller and more distinct, the grounds,
causes, and results are more developed,
jl . IO — 16. pij] as expressing the con
dition under which unprofitableness would
ensue. iruyKeKp.] used only here and
1 C. 12 : 24, describing a result which

follows from affinity and sympathy.
There was not faith — a principle, a spirit
of reliance, trust iu God — to admit, wel
come, ' embrace and hold fast,' and identify
itself with, 'the blessed hope' presented.
Comp. the notions of soil and seed in the
Parable of the sower, trvyxexepatrpivovs
is the reading of Alex., Vat., and others.
tois axoiovir i]on the part of the hearers ;
as far as they were concerned; dat. of
special limitation. cltrepxbpeBa] com
ment on elaeXeitrovrai, 3 : 11 ; (fut.) we
are entering into the promised rest ; wo
who believe, in opposition to those who
only hear, ydp refers to ttj irlffrei, the
qualification wanting in them, but pos
sessed, by all who now receive the pro
mise, ol Triirreiio-.] To such the promise
is still present, and its fulfilment future.
With ri)v KOTdTrautr., cf. dvetriv peB' ijpwv,
2 Th. 1 : 7. Rev. 14 : 13. Ka0ws etprj-
xev] If God swore that the Israelites
should not enter into his rest for want of
faith (Deut. 1 : 32), it is implied that those
who have faith shall enter in. Tynd. pa
raphrases, — 'as contrarywise he said to
the other.' ws wp-oo-a] so that I
sware, 3 : 11. On el elffeXeitrovrai, see
Mk. 8 : 12, n. xalrot twv ipywv] This
is a perplexing passage. The usual ren
dering is to take xalroi as ' nempe, ' ' ni-
mirum ;' ' a rest indeed such as God en
joyed from his works, after the foundation
of the world. ' Another view is presented
by Ebrard, who considers ipywv to bo
opposed to iriffTeiffavres, 'although the
way of entering into rest by works was
open from the foundation of the world,'
i. e. if eternal life could have been attained
by works as opposed to faith, surely some
such instance would have occurred.
Perhaps the Ap. merely means ' the rest-
cannot have been the rest spoken of in
Gen. 2 : 2, as the Sabbath rest had already
existed from the creation of the world.'
xalroi, 'although,' is due to the future eltr-
eXeiaovrai, an expression which he now
proceeds to show is irreconcilable with
the notion of 'the rest of God' being a
past or present rest — this rest from ere-

638

HEBREWS 4. 3—9.

epywv dirb KarafioXhs Koafov ysvrjQivrwv. 4 e'tprjKe yap irov
irepl rhs ijSSbfirjs ovtw, Kal Kariiravaev b Qeos ev Trj hfEpa
r^ iftSdfrj airo iravrwv twv 'spywv avrov- S Kat iv rovrw iraXiv,
Et slasXsvaovTat et'y rhv Kardiravalv fiov. " iirsl ovv diroXel-
irETai nvds elaeXOsiv et'y avrhv, Kai ol irpdrspov evayysXiaQsvres
ovk elahXOov Si dirslOsiav  ? 7raAtv Ttva bpl^si hfipav, "Sthfspov,
iv AafilS Xiywv fsra roaovrov -ypdvov, KaOws elprjrai'Ehfepov,
iav T7/y cpwvhs avrov aKovarjrs, fh aKXrjpvvrjre ras KapSlas vfwv
8 et yap avrovs 'Irjaovs Kariiravasv, ovk av irspi dXXrjs eAaAet
fisrd ravra hfepw — 9 apa a7roAet7reTat aafifianafos tw Xaip

ation, or the Sabbatic rest enjoined by
Him, q.d. This he said, although the
works of God were done (existed as
work done, ti» fait accompli) from the
creation of the world ; a cessation
which was God's rest, and gave occasion
to the Sabbatic rest of man, for he
spake, &c.
4, 5. eipTjKe] sc. 0 OeSs, as in (3), so
eXdXet (8). These passages are placed in
juxta-position to show that the rest spoken
of is still future ; to meet an objection of
the Jews that God's rest meant his resting
from creation, and that they entered into
this by having the institution of the Sab
bath. KOTaTrauo-is is used for the Sabbath,
2 Mace. 15 : i. o NiKdxwp ipovXebaaro ttJ
ttjs xaraiTaiffews Tjpepa perd irdffijs dfftfja-
Xelas airois iiri^aXeiv. The passages
cited Gen. 2 : 2, Ps. 95 : ii, speak of a
holy spiritual rest ; a rest which God him
self enjoys. KareVauo-ex] is used in
transitively (4) ; so ttouw in early Greek ;
transitively in (8), A. 14 : 18.
.6—10. dTroXe.Trerat] sc. 1) itrayyeXla.
The promise remains unfulfilled, that some
enter in. xal ol irpbrepov] and since
they who had the glad tidings before us
(irpbrepov) entered not in from disobe
dience, it follows that those only can enter
who have the obedience of faith. Having
shown (3 — 5) that the ' rest' spoken of is
of a heavenly nature, he here shows that
direlBeia is the sin which excludes from
it. The apodosis (at dpa diroXelireTCli, v. 9)
is deferred by the introduction of another
argument (ttoXix k.t.X.), which is abruptly
put in by way of parenthesis, as in rapid
discourse, without any connecting word.
Both arguments have their conclusion in
(9), being founded on the same passage,
and having the same minor premiss.
viz., this was said after the KaTdTrautrts of
the Sabbath, or of Canaan, was given.
The Apostle would have gone on at once

from (6) to (9), but that it seemed neces
sary to show that the descendants of
those who first received the promise
did not possess the 'rest,' though they
enjoyed the promised land. bplfet] sc.
0 OeSs, as etprjxe (3, 4) ; defines, draws a
line at, a certain day, as still anterior to
the 'rest.' This is a comment on trijpepov.
iv Aa/3(S] in the writings of David, as
ex Ttjj'OirTje, R. 9 : 25, ex 'HX%, R. 11:2.
Xpoxox] So long a time after Joshua.
The argument is, ' The Psalmist, writing
500 years afterwards, made use of this
language to deter those whom he ad
dressed from hardening their hearts like
their forefathers, and so losing the rest
which God had promised to the believing
and obedient. This rest could not then
be the land of Canaan, which was occu
pied by believers and unbelievers alike in
the time of David. Consequently the rest
spoken of by the Psalmist was still future,
and of a spiritual nature, and so belonging
only to believers.' 'Itjo-ous] Joshua,
of course, as given by Tynd. Cr. Gen.
oiK &v . . . . iXdXei] sc.6 OeSs, in the
words just quoted. Trepi . . . r)pipas]
concerning another period after these oc
currences. The expression is used like
an imperfect quotation, so common with
the Rabbis, to recall the whole passage
from the Psalm. dXXrjs ijpipas is the
same which is designated by trijpepov, and
implies a time subsequent to that in
which the Israelites obtained the rest of
Canaan. In el 'Itjitous Kariiravtrev, oix
dx iXdXei, we have the fourth form of
hypothetical proposition, where thespeaker
denies the possibility of his assumption,
L. 12 : 39, n. &pa] marking a conse
quence from the preceding. The Apostle
here advances beyond (6), and describes
who they are to whom the promise will
be fulfilled, viz., the spiritual Israel, rtp
Xaip tov Qeov. aaj3pariffpbs] 'a Bab-

HEBREWS 4. 9—12.

639

tou Oeou. I0 6 yap elaeXOwv et'y rhv Kardicavatv avrov /cat auToy
zcaTe7raucrev a7ro twv epywv avrov, wairep dirb twv IS'iwv b Oeoy.
11 27rouoaa-W/U.ev ovv elasXOEiv et'y iKslvrjv rhv Karairavatv,
iva frj iv to) avrw Tty viroSelyfan irearj rhs airetOslas. ll Xwv
yap 6 Ao'yoy tou Oeou /cat ivepyhs Kal rofwrepos virip iraaav
fayaipav Slarofov, /cat cJtt'/cvou/ttevoy dypt feptafov tp-vyfjs tb
/cat irvEvfaros, apfwv te koi fVEXwv, Kat /cptTt/coy evOvfhaewv

bath-keeping, ' is a Hebrew word with a
Greek ending; i.q. Kard7raviris. (io). A
significant allusion to J"l-?^> Gen. 2 : 12.
It is appropriately used in the conclusion
from both arguments, with especial refer
ence to the notion that the enjoyment of
Canaan was the rest typified by the Sab
bath. It is a characteristic of Paul's
writing to use the enthymem. He states,
as in (6), the first part of a sentence or
comparison, but turns aside to illustrate
some hint or follow a train of thought
arising from the principal subject ; then
he comes back to the proposition first
commenced, sometimes without mention
ing it, and presents in full the conclusion
or apodosis. An instance of this occurs
5 : 6, the subject being resumed in 1 : 1.
So in 9 : 7, 12. R. 2 : 6, 16. R. 5 : 12, 18.
E. 3 : 1, 13. 4 : I. b ydp elaeXBwv]
Some understand this of Jesus, as our
forerunner; 'himself also rested from
his works,' i.e. of redeeming love. 'So
far as the promise related only generaUy
to rest, Canaan was a fulfilment of it ;
but the antitype of God's resting after the
work of creation is found only in Jesus,
who entered into his rest when by his re
surrection he rested from the work of the
second creation.' (Scholefield). But the
remark is perhaps simply explanatory of
aaj3l3aTiapbs (9). Or, observing that
the threat (5) was used by the Psalmist,
and still remains (4, 1 1), as an incentive to
faith and obedience, we may connect ydp
with dTroXeJTreTai, thus : For he who once
entered into God's rest ceased in that act
from his labours, and needed not to be
addressed in words of warning or promise
about rest.
11 — 13. STrouSdo-wpex] let us be in
earnest, G. 2 : 10. E. 4 : 3, n. 2 T. 4 : 9,
a 1, frequently with infin. Soph. 0. V.
1I43> Tt>" P^0" airovSd$'opev Xapirpbv iroi-
eiaBai. Eur. Jph. A. 337, iairoiSates
Apxeiv. This is the resumption of the
exhortation founded upon the exclusion of
the offending generation of Israelites from
the typical rest of Canaan, and proceeds

from (1). t?Ket!x7jx] referring to God's rest,
still the subject of promise (1), and proved
to be such in the preceding remarks (4 —
9). iriffTj] be involved in; affording in
his sin and punishment the same example
of disobedience. The same word is used
R. 11 : 11, 22 with regard to the present
similar disobedience and unbelief of Israel.
fwx] living, endued with vital principle.
A. 1: 38, n., XSyta fwxra. 0 XSyos] the
language ; the divine word of threatening
and judgment. Special reference is made
to the admonitions, threats, and descrip
tions in the passage under consideration.
ivepyijs] a later form of exepyos. endued
with vital power. The declaration of God
is described as living and powerful, its in
fluence is permanent and energetic. The
general ideas are those of acute discrimi
nation, deep penetration, accurate inves
tigation, and terrific retribution, ropw-
repos birip] more cutting by far than.
Cf. SiatpopwTepov irapd, 1 : 4. tjipovtptb-
repoi birip, L. 16 : 8. ipvxvs] the ani
mal soul, or principle of animal life in
man. TrxeupoTos] the intellectual soul,
the immaterial principle within man, Ja,
3 : 15. 1 Th. 5 : 23. pepio-pou] separa
tion ; the word of God addresses itself to
aU the faculties and powers of our com.
plex nature, penetrates them, powerfully
affects them. The awakening and alarm
ing of the conscience, the felt opening up,
the dissection of the ultimate principles of
the moral and spiritual life, is the effect of
the divine word here intended, p, u e X w x]
stronger than dppwv. (dpw, fit. ) The word
of God penetrates not merely the joints,
but cleaves the bones asunder, dpp. pveX.
dependent on pepitrpov, are introduced
to sustain the figure, supplying a vivid
illustration of \pvx. irveip., giving the no
tion of severing what is most closely com
pacted (E. 4 : 16), and of penetrating what
is most deeply hidden, and is most firmly
inclosed and defended. xptTixbs] able
to discern, to distinguish, to scan (ivBvprjff.)
the passing thoughts (exxoiwx), the serious
intents. The word enters into the soul
which appears to be barred against it, and

640

HEBREWS 4. 12—16.

Kal ivvoiwv KapSlas' '3 Kal ovk 'ian Krlats acpavrjs ivwiriov
avrov, irdvra Si yvfva Kai reTpayrjXiafiva rois dcpOaXfiois
avrov, irpos bv hfiv b Xoyos.
'4 "EvovTey ovv dpyiepia fiyav, SieXrjXvOdra rovs ovpavovs,
'Irjaovv rbv vlbv rov Qeov, Kparw/iev rhs bfioXoylas. *$ ov
yap 'iyofsv dpyispia fih Svvafsvov avfiiraOhaai rais aaOs
vsiais 77//.WV, ireireipafiivov Se Kara iravra KaO' bfoidrrjTa ywpis
dfiaprlas. irpoaepywfsOa ovv ferd irapprjaias tw Opdvw rhs
ydpiros, 'iva Xai3wfiev eAeov Kai yapiv s'vpwfisv et'y evKatpov j3oh0eiav.

introduces sentiments quite different from
those which were formerly cherished, and
makes painful disclosures of the man to
himself. Cf. Is. 49 : 2, LXX. IBijxe rb
trrbpa pov lis pdxaipav 6£etdx. 11 : 4, tto-
rdi-ei yfjx Tip XSyw tou orSpaTos airov, Kal
iv Trveipari 81a xeiXewx dveXel dtre^TJ. See
Rev. 1: 16. ouk itrri kt. dtriaxjjs] no
part of creation is hidden from view, re-
t paxTjXttr.] laid bare (TpdxvXos, neck) ;
to bend back the neck of an animal for
slaughter, so as to expose the throat.
Hesych. ireqjavepwpiva. The language
here applied to the word of God is emi
nently Pauline. With ivepyijs cf. 1 Th.
2 : 13, X. 0. Ss Kal ivepyeirai ex ... .
With pdxaipav, cf. E. 6 : 1 7, rijv pax. t.
irveip. S iffri pijpa 0. With KpiriKbs
ivBvp. k.t.X. and ouk . . . dqbavijs, cf. 1 C.
14 : 24, 25, avaxplverai . . . tjjavepd yiverai.
With if/vx- irveip. cf. 1 C. 15 : 45, Ph.
1 : 27. 1 Th. 5 : 23. irpbs Sv tjp. b
XSyos] to whom our account will be
given ; cf. XSyox, L. 16 : 2. So Syr. The
rendering of A. V., 'with whom we have
to do,' is supported by Judg. 18 : 7, XSyox
ouk ix01)ai irpbs dvBpwirov, 2 Kin. 9 : 5.
Some understand ' with respect to whom
(I : 7) is our discourse.'
14 — 16. oiv] The Ap. here returns to
the consequences which flow from Christ
being a High Priest. 3 : 1. The word
dpxiepeis was applied to several besides
the actual High Priest ; hence the Ap.
refers to our Lord as dpxtepea piyav,
/lliin trOll- The notions peyax, SteXTj-
XvBbra rois oupaxous, may be especially
dwelt upon to console their minds under the
ban of excommunication from the temple
service, and the offerings prescribed by-
Moses. Allusion, perhaps, is made to the
day of atonement, when the High Priest
went into the most holy place, passing
through the veil which screened the resi
dence of the Divine Majesty from the view
of men, 9 : 1, 8. The mind of the Ap. natu

rally reverts to the priestly function of
Christ as of the highest importance, and es
sential to the result of his mediatorial work.
The same twofold exhortation (14, 16) in
an inverse order, on the same ground, is re
peated in 10 : 19 — 22. 'I. tSx vl. rov
0.] The appellatives denoting our Lord's
human and divine personaUty are appo
sitely placed together in proceeding to
enforce the reality, value, and efficacy of
his intercession, xparwpev ttjs] let
us lay hold of, grasp, 6:18; so as to
retain, xarixeiv, 10:23, 3:6, 14; the
opposite to Trapappuwpex, 2 : 1, irapairl-
TTTeix, 6:6. Let us attain to the full benefit
of our profession in Him. p.Tj Suxdp.exox]
to be conceived of as unable ; whose ability
is doubtful. The ydp is inserted to meet an
objection that the great High Priest would
not concern himself with their infirmities.
o-up.Tra05o-ai] to have a fellow feel
ing, ire Tretp.] perf. to express the
enduring effect of his temptations. ' xaB'
op,oiSttjto]sc. Tjp"", in resemblance to
ourselves. He possessed a nature truly
human. 2:14, 17. xapis dpaprtas]
T :i6. 1 C. 5: 21. 1 P. 2:22. In
this respect different from Moses, who
spoke unadvisedly with his lips ; and from
the most eminent servants of God who
failed in the exercise of that grace for
which they were mostremarkable. Whether
subject to suffering, or solicited to sin, He
was the Lamb without blemish and with
out spot. By this fact He was qualified to
make atonement for sin, and to leave an
example of holiness for all believing
people, irapprjaias] freedom of speech
and confidence, such as is fitting to the
character of sons, ti? Bpbvw r. xap.]
The ark of the covenant, the mercy seat
in the temple in which God sits enthroned.
<?Xeox] compassion for our sufferings
whether they spring from affliction or
temptation ; ' tranquilla bonitas subve-
niendi,etamiserialiberandi.' (Aug.). This
we are said Xa/3etx, it is implied that we

HEBREWS 5.

-6.

641

5 Hay yap dpyiepevs e£ avOpwirwv Xafi/3avbfsvos virip
avOpwirwv KaOlararat ra irpos tov Qbov, lva irpoacpiprj Swpa
te Kai Qvaias virsp dfapnwv, 2 fierpioiraOeiv Svvdfievos rois
ayvoovai Kai irXavwfiivois, iiret Kat avros irep'iKeirai daOeveiav
3 /cat Sia ravrrjv StpeiXet, KaOws irspl rov Aaou, outw Kal irspl
Eavrov irpoacpipstv virsp dfiapnwv. 4 /cat ovy^ iavrw rls Xafi-
j3avsi rrjv rifihv, aAAa o /caAou/uevoy viro rov Qsov, KaOairsp Kal
b 'Aaposv. 5 outw /cat 6 Xpiaros ovy iavrbv iSd^aas ysvrjOhvai
apyiepea, aAA' o XaXhaas irpos avrov, Yto'y fiov el av, iyw
ahfspov ysyivvrjKa as- KaOws Kai iv iripw Xiysi, Su tepeuy
of human nature generally. btpelXei] he
is bound under moral obligation, as well
as a legal injunction. Lev. 9. Cf. H.
7 : 26 — 28, exet dvdyxrjv.
4 — 6. oix eauTtp] not with a view to
his own honour, ttjx tiptjx] the dig
nity, the office; a common classical sense.
Hdt. vn. 36, TtpTj dxapis. iEsch. Ag.
44. SitrxijiTTpov Tiprjs bxvpbv feuyos 'Arpei-
Sax. dXXd o KaX.] but that one (receives
it) who is called ; cf. (5). If, with many
MSS., we omit 0, render 'but he receives it
on being called by God. ' The Ap. adduces
the rule which was observed in the normal
condition of the priesthood. e'SSfaire]
exalted, magnified. God glorified Christ
by honouring him with this most distin
guished office of High Priest. R. 1 : 4 ;
6 : 4. See on J. 5 : 19, 37, 38. 8 : 50, 54.
yevrjB. dpx-] so as to be made High
Priest. He did not, though the Anointed
Messiah, assume the High Priesthood
in virtue of his Messiahship (comp. the
case of Uzziah, 2 Ki. 26 : 18) ; but He who
proclaimed him Son, proclaimed him
Priest in prophecy, and made him Priest
by his resurrection and exaltation. b
XaXrjtras] The Father bestowed this dig
nity upon the Son, Ps. 2 : 7. For the
application which our Lord made of Ps.
1 10 to himself, see M. 22 : 43. The sense
in which the Son of God could be said to
have been begotten in time, eyib trijpepov
yey. ire, is explained in R. 1 : 4, bpitrBivros
vl. Q. iv Svv. ej dxao-Tdtr. vexpwv. Cf. H. 1 : 5.
Td|ix] rank, quality. Hebr. ^"ll^"1?^.
after the manner, Kard ttjx bpoibrrjTa,1 : 15.
This passage is here quoted to show
that the office of High Priest was confer
red on Christ by Divine appointment, and,
as connected with the preceding, is a proof
that the same Person who is entitled Son
is also Priest (8, 10), 7 : 28. There may
be a special reason for guarding and ex-
VOL. II. 41

(eipeiv) for x&Piv- XaPlv ¦ • ¦ eis
eixaip. /SoTJt?.] grace to afford timely
aid. Compare the use of is Tdxos for
Taxews. (Arist.). eis irdvra irpwrov eTxat,
to be first in everything. (Plato) . This
maybe expressed by reading in A.V. 'find
grace, to help in time of need,' not find
'grace to help, in time of need,' as if
connecting ' find ' with ' in time of need.'
V. 1 — 3. Xap/Saxop,exos] For every
High Priest, in that he is taken out from
among men, in behalf of men is appointed.
So Xa/3etx <?£ i?t9xwx, A. 15: 14. Cf. Lev.
21 : 10, 0 lepeis 0 p.eyas dTrS twv dSeXtpwv
airov. Thuc. I. 141, urrep iavrov in his
stead. R. 5 :6, ii. xaBltrravai is used of
appointment to office, M. 24 : 45. L.
12:14. A. 7 : 10. Swpa, Bvtrlas] the
notion conveyed by Swpa is that of appeas
ing ; by Bvtrlas of making expiation, satis
faction. Both are spoken of in 9 : 9, as
unavailing to take away sin. 0utr. pro
perly denotes trespass-offerings ; all in
which an animal was slain in sacrifice.
It was not restricted to this, as Bvtr. de
signates Cain's offering, Gen. 4:3, 5-
peTptoTrafleix] to bear with ; restrain
his feelings. Aristotle taught tSx trbqjov
pi) elvai piv drraBrj, peTpiorraBi) Si. A. V.
margin, ' reasonably bear with ;' one who
is not carried away with indignation ; who
can estimate mildly and moderately the
sins and errors of his brethren, tois
dyx. x. TrXax.] The single article shows
that the persons intended are those who
go astray from ignorance of the path of
duty. Allusion is made to the sins of ig
norance so often mentioned, Lev. 4, 5,
for which especial sacrifices were appoint
ed. See 9 : 7. TrepiKeiTat] have round
one, be invested with, A. 28 : 20. Hdt.
1.171, irepixelpevoi (reXapwvas). Theoo.
XXIII. 14, nepiKelpevos u/3pix. Sid touttjx]
sc. dffBiveiav, the weakness and infirmity

642

HEBREWS 5. 6— o.

et'y tov alwva Kara rhv Ta<~tVj\IeXyiaESiK. 1 by ev Taty hfepats
rhs aapKos alirov Sehaeis re /cat iKErrjplas irpos tov ovva/xevov
aooCeiv avrov iK Oavarov fisra Kpavyhs layypas Kai Oa/cpuwv
irpoaEvsyKas Kai EiaaKovaQsis airo rhs EvXafHsias, KaiirBp
wv vlbs, 'ifaOsv dcp' wv eiraQe rhv biraKohv, 9 Kat TeAetwoety
iyivsro rois viraKOVovaiv avrw iraaiv amos awrrjpias aiwviov

alting the dignity of the High Priesthood
of Christ. The exercise of the office — the
act of intercession, pleading, prayer, might
seem to imply inferiority of nature. Hence
it is associated with the eternal Sonship,
and spoken of as eternal (for ever). By
Him, through all eternity, shall we ap
proach and worship the Father. Rev.
21 : 22. 22 : 3, 4.
7 — 10. ttjs trapxbs] 'designates the
condition of the Word made flesh, J. 1 : 14.
1 T. 3 : 16. It is plainly assumed, in the
expression ex tois Tjp. ttjs trapx. air., that
Christ had a higher nature, 2 : 14. Com
pare S. Paul's use of the term trdp£, to
denote the incarnation, R. 1 : 3. 8 : 3. 9 : 5.
C. 1 : 22. The human condition is perma
nent, 10 : 20. L. 24 : 39. A. I : 11. 1 J.
4 : 2, 3. Articles II. IV. The principal
clause is ipaBev ttjx vTraxorjv. The process
by which this was effected is described by
Trpoireviyxas, elaaxovtrBels. We have here
the fulfilment of the type expressed in it)
dvBpwirwv XapjSavbpevos. SeTjo-ets] Refe
rence is doubtless made to the agony in
the garden, L. 22 : 44, yevbpevos iv dywvla
ixrevitrrepov irpoffijixero. irpbs rbv Su-
vdpexox] Cf. L. 22 : 42, Trdrep el /3ouXet
k.t.X. eltraxovffBels dirb rijs euXa/3.]
'in the deliverance he received from his
fear,' ' being graciously heard and deli
vered from what he dreaded.' Many
would render dTrS ttjs euX. as in the mar
gin of the A. V., ' by reason of his piety,'
as dirb rov qjbfiov, M. 28 : 4 ; dxS ttjs
Xutttjs, L. 22 : 45. Thus dirS is used of
the cause or occasion, dTrS StKatotruxTjs,
Hdt. drr' eirbXpov tjjpexos, -tEsch. Ag. 1302.
euXa/3. in this sense might be used with re
ference to his cautious observance of his
Father's will in the prayer, M. 26 : 42.
But as this would imply that he was heard,
so as to be delivered from death, it seems
better to explain it of his deliverance from
the mental agony and distress which over
whelmed him, as when he said, J. 12 : 27,
vvv i) ipvxr) pov rerdpaxrai, x.t.X. ; or of
the mysterious scene in the garden, wtpBrj
airoj dyyeXos drr' ovpavov iviaxiwv airbv,
L. 22 : 43, n. Syr. understands by euXa/3.
fear, though connecting it with ipaBev, as
dtp' Siv iir. Exauditis precibus liberates

ex metu. (Beza). 'In that which he fear
ed.' (Gen.). On the other hand, pro sud
reverentid. Vulg. ' Because of his godli
ness.' Tynd. 'Reverence.' Cr. Darum
dass er Gott in Ehren hatte. Luth. wx
uISs] although being Son ; Son though
he was ; having the relation of Son, and not
merely the position of servant. ipaBev. . .
iiraBe] Dr. Burton remarks, This was a
proverbial expression, as paBJjpara rd
iraBijpaTa, Hdt. I. 207. epa(9ox pex 8
iiraBov, Philo. I. 566. el piv ijx paBeiv
d Sei iraBeiv, xal pi) iraBeiv, KaXSx tS
paBeiv ' el Se iraBeiv, rl Set paBeiv ; 7rat9etx
ydp xf"i> Stobaeus. tox (Zijxa) tppoveiv
ftporobs bSwtravra Tip irddet pddos Bivra
xvplws exetx. (Ag. 177). Who guides
mortals to wisdom by establishing with
settled authority (the law) instruction by
suffering. uTraKOTjx] He was put to
the trial of obedience; he learned expe
rimentally what it is to obey in the
midst of suffering. Ph. 2 : 8, yevbpevos
birijxoos pixpi Bavdrov. The submission
to suffering made him fully comprehend
what it was to obey. TeXetwt9e£s] having
accomplished the end designed ; having
reached the end of a course of sufferings,
(Sid iraBrjpdTwv, 2 : 10). afrios] the ori
ginator ; dpxTjySs, 2 : 10. Thuc. Hi. 22,
ttjs irelpas atrioi. tois bnax. airip]
Christianity is obedience to a Person, a
Master, a Lord. Cf. SovXeiwv Tip Xptorw,
R.l4:i8; 16 : 18. C. 3 : 24, as a proof of
the Pauline sentiment. See also R. 1 : 15 ;
16 : 26. 2 C. 10 : 5. Submission to Christ
characterizes the first act, and the whole
action of the spiritual life. Hence the
necessary connexion between faith and
obedience. Whatever may have been the
moral character previously, this is the
uniform mark of those who are heirs of
salvation, that they obey Christ with a
direct, conscious intention. The close
sequence of to?s iirax. airip to ipaBev . . .
irraxoTjv suggests the thought — He who
rendered obedience, receives it. He
obeyed, that he might effect the salvation
of men. Men must obey Him to obtain sal
vation. Trpotrayopeui?e£s] being person
ally addressed, greeted, salutatus ; ' entitled.'
So jEschin. in Ctes. 8, Srav ds 0 vopoBiTrjs

HEBREWS 5. 10—14.

643

10 irpoaayopevOels virb rov Qeov' ctp^tepeuy Kara rhv Ta^iv
jMsXyiasSsK. 11 Ilept ov iroXvs hfiv b Xoyos Kal Svaepfihvevros Xiysiv,
iiTEt vwOpoi ysyovarE rais a/coaty. '2 Kat yap dcpslXovrss eivat
SiSaaKaXoi Sid rov ypdvov, iraXiv ypslav EyETs rov SiSaaKEtv
v/ids Ttva toc o-TOt^eta rhs dpyrjs twv Xoylwv rov Qbov, /cat
"yeyo'vaTe ypslav syovrss yaXaKros, /cat ov arspsas rpocphs.
I3 ^s ydp b fisriywv yaXaKTos aVetpoy Ao'you SiKaioavvrjs-
vhirtos ydp ian- I4 teXeIwv Si iartv h arEpsd rpocph, twv
Sid rhv e£tv t« alaOrjrhpta yeyvfivaafiva iydvrwv irpbs SiaKpi-
aiv koXov re Kai KaKov.

dpxds Sxopdfei ouroi TTpotrayopeuwtrt
irpayparelas x. iiripeXelas, k.t.X. Plat.
Phileb. § 23, ypappaTt/rfjx rixvov iiretpBiy-
£oto xpoo-eixwx. dpxtepeus] In (6)
tepei's. Here, to raise the conceptions of
the Christian Jews, and to comfort them
under their exclusion from the ordinances
of Moses, he bids them contemplate the
High Priest of the rank of Melchizedek.
ii — 14. Ilepl oS] This may be 'con
cerning which,' i.e., the analogy of Christ's
priesthood to that of Melchizedek. But
the Svffeppijvevros Xbyos, in 7 : 1 — 8, justi
fies the application of oB to Melchizedek
personaUy. XSyos . . . Xiyeiv] the ac
count is long for us to give, and difficult of
explanation. ButreppTJx.] from 'Eppijs,
A. 14 : 12. Cf. J. 9 : 7. 1 C.14 : 26. Thus
ipprjvela is applied to speech as the inter
preter of thought, Xen. Mem. rv. 3, 11.
For the Pauline character of such a Xoyos,
see 2 P. 3 : 16. yeySxaTe] Ye have
become dull in apprebension. See on
okotj, 2 T. 4 : 3. "Vulg., Quoniam imbecil-
les facti estis ad audiendum. This seems
to imply that the writer had in view a par
ticular body of Christians who had de
clined in spiritual intelligence, 6 : 10 ;
10 : 32 — 35. Std tSx xpSxox] because
of the time. (14) Std tt> ffix, as the re
sult of practice. R. 15 : 15, Std t<jx xapwi
by occasion of, in virtue of. — Join TrdXtx
with XP- 'bt*Te' Tb ffroixeia ttjs dp-
Xtjs] the very elements; a cumulative
expression, as o-kiSs Svap. or the gen. of
apposition, Ja. 1 : 12, 18. 1 P. 5 : 4.
This has been explained of their imperfect
acquaintance with the rudiments of Chris
tianity, such as migh't be learnt from the
O. T. But from 6 : 1 it seems more natu
ral to explain it of their knowledge of the
Gospel. XSyia 0.. may be applied to the
Christian revelation, then in the course
of oral disclosure, 1 P. 4 : 1 1. E. 3 : 5.

The Ap. naturally, in writing to Hebrews,
uses a word which puts it on a level with
the earlier revelation. ydXaKTos] Philo,
I. 301, XTjirfois piv ian ydXa, rpatpi) reXetois
Si Td eK Trupwx Tippara, Kal ipvxvs yaXa-
KTwSeis piv dv rpotpal Kara ri)v iraiSiKTjv
i)XiKlav. The use of ydXa does not neces
sarily imply feebleness and ignorance, but
in 1 P. 2 : 1, 2, expresses humbleness and
docility, trrepebs Tp o*tjtjs] solid nourish
ment. Arrian, Epict. II. 16, oi BiXeis t)Stj
ws Td TratSta diroyaXaKTiaBijvai xal dirTe-
irBai rpotpijs trrepewripas. Cf. 1 C. 3 : 2.
XSyou SiKaiotr.] the word which in
structs in righteousness ; i. e. in the perfec
tion and sufficiency of Christ's mediation,
the similarity of his priesthood with that of
Melchizedek. S. Paul explicitly accounts
for such a title applied to the doctrines of
the Gospel, in R. 1 : 16, 17. cf. xSpos
SiKaioffivrjs, R. 9:31 ; SiaKovoi StKaioaivrjs,
2 C. 11 : 15, n. ; TraiSelav ri)v iv Sik. 2 T.
3 : 16. xtjttios] A Pauline illustration.
Cf. R. 2:20. 1 C. 3: 1, 2; 13: 11. E.
4 : 14. TeXeiwx] mature; 'fully grown.'
E. 4 : 13. 1 C. 14 : 20. C. 1 : 28 ; ex
plained by the words which follow. S 1 d
ttjx 'ii\iv] by their experience, (12), n. ;
habit of mind, both moral and intellectual.
Td alffB. yeyvpv. iX'] maintain their
perceptions in high training for the discri
mination of good and evil, i.e. of truth
from falsehood, yeyupx. opp. to xw(9p. Tats
dK. (11); 12 : 11. 1 T. 4: 7. 2 P. 2: 14.
irpbs Sidxp. . . . xa kov] A Pauline idea.
Cf. Ph. 1 : 9, 10, ex Trdo-jj altrBrjirei els
tS SoKipdfreiv bpds rd Siatpipovra.
Also 1 C. 2 : 13 — 15. Viris in Cbristo
(TeXeiois) convenit cibus solidus ; his soil.
qui habitu diurno, et jugi exercitatione,
sensus sibi compararunt exercitatos ad
discemendum bonum et malum. Nam id
quidem certe dubium non est quin TeXetoi
dxSpes hie sint TeXeioi iv ~S.piffrtp, qui non
41—2

644

HEBREWS 6. 1—4.

6 Ato atpivres rbv rhs dpyhs tov Xpiarov Xoyov eiri rrjv
reXeidrrjTa tpepwfisOa, fih iraXiv OsfiiXiov KaTa/3aXXofisvoi fisra-
volas dirb veKpwv 'spywv, /cat irlarsws iiri Qeov, 2 pairnafiwv
SiSayhs, iiriOiasws rs yeipwv, avaaraasws Te ve/cpwv, Kai Kpi fiaros
alwviov. 3 Kal tovto iroihaofev, iavirsp iirirpeirrj o Qeos.
4 dSvvarov yap rovs dira£ cpwrtaOivras, ysvaafisvovs te rrjs

tantum prima elementa, sed dogmata jam
subliiniora receperint verae Religionis,
ejusque mysteriis sint initiati. e|ts hie
significat assuetudinem. (Valckner). Ja.
1 : 4, n.
VI. 1 — 3. dtpivres k.t.X.] leaving the
elementary instruction of Christ (5 : 12);
let us advance to maturity, the condition
of TeXeiot (5 : 14). Wisd. 6 : 16, tS iv-
dvprjBrjvai irepl outtjs, tppovijffews reXetbr-ns.
tpepwpe&a] The term implies continuance
in a course on which one has entered. The
abiding influence of an impulse received.
Optimis scriptoribus Graecis familiaris est
phrasis tpipetrBai iirl ti significans 'ani-
mnse rem aliquam persequi.' Severa lege
incumbere studiis philosophicis erat trjepe-
aBai iirl ttjx tjjiXoffotj>lav. Idem quod hie
iriep. iirl ttjx reXeibrTjra dicebatur quoque
in Schola Pythagoras. Sed sensu hie
legiturmulto sublimiori; verienini nominis
TeXetSTTjs non nisi Christiano convenit.
' Ferri ad sublimiora disciplinae Christianas
et ad quamdam velut perfectionem, cujus
homo in hac vita est capax,' id demum
phrasis significat Apostolica. Apud Py-
thagoreos significabat ' surnmum apicem
tangere in Philosophic,.' At Philosophia
gentilis non praestabat veram TeXetSTTjTa.
In moraU parte Philosophies excelluerunt
quidem Pythagoras et Socrates, sed
quamvis capita istius disciplinae vitiis sunt
et naevis foedata. Ethica optimorum
Philosophorum gentilium cum doctrina
Christi nullo modocomparari potest. Hasc
illS. longe est excellentior. (Valckner).
BepiXiov Kara(3aXX.] commencing
with. Eur. Hel. 164, w peydXwv dxiwv
KarajSaXXopiva piyav oIktox. The geni
tives peravolas, irlarews, are exegetical, as
these form the foundation. For the
Pauline character of this representation
see A. 20: 21. dTrS veKpwv ipywv]
works of those who live in sin. 9 : 14.
R. 6:13. E. 5:14. j3airT. StSaxTjs]
instruction concerning baptisms ; i.e. va
rious kinds of baptisms ; John's as distin
guished from Christ's (A. 10 : 37. 13 : 24.
19 : 3, 4), and the different paiTTiffpol
(9 : 10) which gave occasion to the ques
tions in John's time Trepi KaBapurpov. J.

3 : 25. Some think that the plural is
used (Hebraice) by way of distinction, to
denote the superiority of the Christian
rite to all Judaical washings. So Bvtrlais,
9 : 23. Others make SiSoxtjs depend on
@airr., and render 'baptisms after in
struction,' quoting M. 28 : 19, j3airTlffavres
. . . SiSdffKovres. But this is insupporta-
bly harsh. Tynd., Luth., with Chryso
stom separate /3ottt. from SiSoxtjs, and
render 'of baptism,' ' of doctrine. ' The
substantives iiriBia. dvatrrda. Kplp. all
depend on StSaxijs. The imposition of
hands is probably that which succeeded
baptism at an early opportunity, from
which the Church has derived the rite of
confirmation. A. 8 : 17. 19 : 6. The
same practice is mentioned in connexion
with ordination. 1 T. 4 : 14. 2 T. 1 : 6.
The resurrection, at least of the bodies
of men, involving the reconstruction of the
human frame (1 C. 15), is a distinctive
feature of the Christian dispensation, and
is not explicitly revealed in the 0. T.
2 T. 1 : 10. J. 5 : 28, 29. Kplp.
alwviov] judgment, the consequences of
which are eternal. M. 25 : 31, 46. J.
5 : 29. A. 10 : 42. 17 : 31. So Xirpw-
tris, 9:12. Stad'TjKTjs alwv., 13 : 20, as im
plying that the covenant was made
before time began. 2 Th. 2 : 16, n.
TroiTjo-opex] i.e. will advance to maturity
in Christian knowledge, eiri TeXeibrTjra.
We will not regard you as practically
needing restoration to repentance and
faith, but as persons in a condition to be
led on to perfection. Otherwise, consider
ing your circumstances, you would be
apostate, irapaTreirbvTes (6), and irreclaim
able, dSuxaTox ydp (4). The frequency
with which the Ap. unites himself with
the Hebrews addressed is remarkable, and
gives a more delicate cast to his reproofs
and warnings, 2 : 3, n. Burton explains
it, ' I will proceed to give you this strong
food, and will presently (7 : 1) explain to
you the passage about Melchizedek.
^dxrrep] if, that is to say. 1 C. 4 : 19.
16 : 7. Ja. 4 : 15.
4 — 8. dSivarov ydp] The ydp sug
gests the notion of warning and admoni
tion ; it introduces the description of a

HEBREWS 6. 4_8.

645

dwpeay rhs sirovpavlov, /cat fsroyovs ysvrjQivras irvev faros dyiov,
5 Kat KaXov ysvaafiivovs Qsov phfa Svvdfisis te fiiXXovros
alwvos, /cat irapairBadvras, iraXtv ava/catv/^etv et'y fierdvotav,
avaaravpovvras iavrois tov vlbv rov Qeov Kal irapaSeiyfiarl^ov-
ras. 7 yh yap h iriovaa rbv iir' avrhs iroXXaKis ipydfisvov
vetov Kat r'iKTOvaa j3oravrjv evOetov e'/cet'vo/y Si' ouy Kal yswp-
ysirai, fieraXafif3avei evXoylas dirb rov Qeov- 8 iKCpipovaa Si

state which possibly might be the condition
of those to whom the Ap. wrote, entirely
inconsistent with the intention touto
iroiijiropev. He may have had in view
principally false teachers (comp. 2 P.
2 : i — 9, 20 — 22 with oSuxotox). His
object is to prevent the actual falling away
of those who assumed the character of
Christian discipleship ; and with this view
he sets before them the danger of apostasy,
cf. 10 : 26 — 31. The oSuxotox denotes
extreme difficulty or moral impossibility.
They had full evidence internal and ex
ternal of the divine origin of Christianity.
If they abandoned their profession, there
was no prospect of their ever having in
clination or opportunity to resume it.
This passage decides nothing on the ques
tion of final perseverance ; for if it implies
the possibility of falling from grace, it de
clares the impossibiUty of restoration to
grace. Some have applied tpwriaBivras to
the opus operatum of baptism. Passages are
quoted from the Fathers in support of this
interpretation. But the word had no such
peculiar reference in the time of Justin
Martyr. All the passages, where it occurs
in connexion with baptism, imply a simul
taneous course of Christian instruction,
while in other passages it is applied to
instruction without any mention of bap
tism. KaXeiTat Se touto tS Xovrpbv tpw-
Titrpbs, ws tpwTiC'opivwv ttjv Sidvoiav
twv ravra pavBavbvrwv Kal iir' bvbparos
'Irjffov XpiffTov, xal iir' bvbparos Trveiparos
ayiov, S Std twx npoQjijTwv npoexijpv^e rd
xara rbv 'Itjcoux ttoxto, 0 tpwrilTbpevos
Xoierat (Apol. I. 61, p. 94, d). With
reference to Is. 49 : 6, touto upets pex els
tous TrpoffTjXbTovs elprjffBai vopifrere, Tip
Svri Si els rjpds elprjrai robs Std 'Itjo-ou
iretJjWTiapivovs (c. Tryph. 122, p. 350,
0.). So he interprets Is. 42 : 6. 7, ravra
irpbs rbv 'S.piffrbv xal irepl twv iBvwv twv
iretfjwriffpivwv elprjrai (c. Tryph. 122, p.
351, A.) atwri^bpevoi Std tov bvbparos rov
~KpiffTov Toirov (c. Tryph. 39, 258, A.).
In the Sibylline oracles we have CSairt
qiwrlteaBat. But this and similar ex
pressions are easily explained if we bear

in mind that Christians both before and
after baptism are enlightened in the saving
truths of Christianity. Ps. 119 : 130.
Cf. J. 1:5, 9. E. 3:9. H. 10:32.
yeuo-apeVous] have at any time expe
rienced ; used here with gen. and accus.
The A.V. marks the difference by render
ing 'tasted of,' 'tasted.' Attention is
drawn more to the action in the use of
gen. Swpeds, to the object in the use of
accus. OTjpa. (Jelf § 537, obs.). ttjs
Swp. ttjs eiroup.J probably the Holy
Ghost, as is more fully expressed in the
next clause. Cf. ttjx Swpedv tov Oeou,
A.8:20. 2:38. 10:45. H:i7. J.4:io.
perbxovs yevijB.] This is in advance of
the previous statement, ' were evidently
made partakers,' perhaps of the extraordi
nary gifts of the Holy Spirit. xaXbv yeu-
trap. 0. p Tjp a] the divine promise of good,
2iari "i:n;i j0Sh. 21 : 45. jer.
29 : 10. 33 : 14, opposed in Josh. 23 : 15 to
A'^n 1-J^JU, word of threatening. Sv-
vdpeis piXX. a I.] the miraculous powers
of the expected age, i.e. of the Christian
dispensation. The Apostle uses the lan
guage which was employed by the mem
bers of the Jewish theocracy. 2 : 5, n.,
olxovpivrjv piXXovffav. cf. 0 epxSpexos, L.
7 : 19, n. Or, as in E. 1:21 (see n.), 'the
invisible worid,' ' the spiritual state.' Kal
TrapaTreo"SxTas] if withal they fall aside.
Koi is very significant, ' if together with
all these gifts and privileges.' The Trapd
implies a line of truth and duty from
which the parties have swerved. Cf. irapif3i)
said of Judas, A. 1 : 25. ttos d irapafial-
vwv, 2 J. (9). Apostolus notat universale™.
ab Evangelio defectionem. (Calvin).
rrdXix dxaKaix/feix] Observe the ac
cumulation of words denoting repetition,
' again to make them new creatures. ' So
dvaxaivoipevov els, C 3 : 10. Cf. Thuc.
III. 82, xaivovffBai rds Stavolas, to have
their minds revolutionized, els perd-
xotax] so as to effect conversion of heart,
a change in the governing principle of the
soul ; not perapAXeiav, change of feeling.

646

HEBREWS 6. 8—10.

aKavOas Kal rpifidXovs dSoKifios /cat./caTapay iyyvs, ?y to TeAoy
ety Kavaiv. 9 ne7retcr/u.el9a Sb irspl vfiwv, dyairrjrol, Ta /cpetTTOva /cat
iydfsva awrrjpias, el /cat outw AaAou/y-ev. IO ov yap aot/coy o
Oeoy, iiriXaOiaQat rov 'spyov vfiwv Kai rod koitov rhs ayairrjs hs

eauTots] as far as they are concerned.
From the use of dvatrravp. itseems probable
that Judas was the chief example of the
class whom the Ap. had in view. They are
under the influence which influenced those
who exclaimed o-Taupwf?TjTw. M. 27 : 22.
7rapaSetypaT.] holding up to public con
tempt. C. 2:15. M. 1 : 19. By re
nouncing Christianity they would declare
Christ to be an impostor who suffered
justly as a malefactor. The Pauline cha
racter of these figures is evident by com
paring I C. 11 : 27. 12 : 3 (Xe'yet dvdBepa
'Iva.) Ph. 3 : 18. with this and 10 : 29.
yTj ydp] for land which — /3oTdxTjx] any
kind of vegetation, ^Pjv. ebBerov]
adapted for. L. 9 : 62. 14:35. bi ovs
Kal yewpy.] on whose account the land
is also tilled ; i.e. as well as reaped. Cf. ko2,
C. 3:15. On-Std see 2 : 10, 11. peraXapfi.
euXoy.] partakes of increased fertility;
cf. eV euXoyiats, 2 C. 9 : 6, n. ; boun-
tifuUy. The origin of the phrase is in Gen.
27:27, 'a field which the Lord hath
blessed.' 49 : 25. Is. 65 : 8. Ezek. 34 : 26.
Joel 2 : 14. Mai. 3 : 10. The similarity
of the allegory with the parable of the
sower is obvious. dSSKtpos] proved to
be worthless, xardpas eyyiis] devoted
to barrenness ; as the state to which it
continually approaches. t)s tS riXos]
the end of which land is burning, i.e. all
its produce is only fit for burning. The
object of this Ulustration is to show
that God will bless those who improve
their spiritual privileges, but will finally
reject all who continue unfruitful.
9 — 12. to xpelrrova k.t.X.] We have,
however, the better hope of you, hope
akin to, connected with, salvation. Of the
two classes of circumstances alluded to in
the foregoing allegory, which affects two
different classes of people, I am per
suaded of the better concerning you in
contradistinction to the worse, ixbpeva
ffwrTjplas] is opposed to Kardpas iyyis.
So to roirwv ixbpeva, all that pertains to
them ; Td twv olxerwv in Hdt. for ol olxerat.
As an illustration of Pauline expression,
cf. G. 5 : 10. eyw iriiroiBa els bpds Sri
oiiSex dXXo tppovbtrere. The gentleness and
kindness of the Ap. are very observable

here. Cf. 10 : 32—35. G. 4 : 12, 19.
2 C. 12: 13, 21. 13 : 9, 10. outw] i.e.
in alluding to the lost condition of apos
tates as a warning to you. SSikos] un
just in withholding the reward He has
promised to give ; M. 5 : 12. 10 : 42.
20 : 8, n. ; unjust toward his Son, in de
priving Him of the people He has pur
chased with his own blood, A. 20 : 28 ; XaSs
e^s irepiirolrjffiv, I P. 2:9. (wore) errtXa-
BiffBai. With et's tS Svopa airov, cf. Mk.
9:41, ex ivbpari Sti ~K.piffrov itrre. With
tov ipyov, Kbirov t. dy., cp. the Pauline
language, 1 Th. 1:3. 1 C. 15 : 58, Ipyox,
kSttos. 1 C. 16: 16, ffvvepyovvri x. koiti
wvti. exe5e.£ao-t9e] exemplify in your
own conduct, (aor.). The aor. part.-
SiaKovrjuavres may refer to some specific
instance in which the Hebrews addressed
performed offices of humanity and kind
ness. The pres. part, denotes their conti
nuance, and persisting in such acts. The
dyiot are probably the irrwxol twv ayiwv
twv iv'Iepovtr. R. 15: 26. The expressions
in 10 : 33, 34 refer to transactions in
Jerusalem in which the parties addressed
were concerned, iir iBvpovpev Se] yet
we desire. For 'ixatrr. ip. see on tixi,
3: 12. ttjx outtjx exS. o-Tr.]Thesame dili
gence as to rrXrjpottj. iXir. which you exempli
fied in works of love ; this TrXrjpooj. iXir. is
promoted by love and the works of love.
TrpSs ttjx TrXTjpoaJop.] with a view to,
looking to — the firm persuasion ; used with
ffvvitrews, C. 2 : 2 ; Trio-Tews, 10:22. The
irX-qpooj. iXirlSos would shew itself in their
being able entirely to commit themselves
to the promises of the Gospel, though they
had no assistance from the services at the
temple and the Levitical priesthood, dxpt
TeXous to the end of their course. Hesy-
chius explains irXTjpotpopla by pepaibTTjs.
The etymology of the word (tpopd, freight)
reminds us of a ship carried onward under
full sail. It denotes such a, competent
acquaintance with Christian principles,
such a realizing view of their value, and
such a personal interest in the blessings
of redemption, as enables a man to main
tain an uniform steadiness and consistency.
vwBpoi] dull in an in teUectual or spiritual
sense ; insensible of the blessings and
privileges of the Christian dispensation,

HEBREWS 6. 10— 16.

647

evedei^aaOe et'y to ovofa avrov, SiaKovhaavrBs TOty dylois Kal
oiaKovovvrss. JI iir iOv fiov fiEV Si BKaarov vfiwv rhv avrhv ivSsl-
KvvaOat airovSrjv irpos Thv irXrjpocpoplav rhs iXirlSos dypi riXovs,
tva firj vwOpoi yivrjaOs, fiifirjral Si twv Sid irlaTsws Kal
faKpoOvfiias KXrjpovofiovvrwv rds iirayysXlas. '3 tw yap
Appaafi EirayysiXafisvos b Geoy, iirel Kar' ovSevos elye fistCpvos
ofioaat, w/ioas KaO' iavrov, J+ Xiywv, 'H fujv svXoywv euAo-
yrjaw as, Kat irXrjOvvwv irXrjQvvw as. JS koi ovtw fiaKpoOvfihaas
iirirvyE rhs iirayyeXlas. dvOpwiroi fiev yap Kara rov fis'i-

still hankering after carnal ordinances.
piprjTaC] imitators of those who through
a course of faith and patience possess the
promised blessings. kXtjpoxojx.] 1 12,4, n.
Sid] often marks the state or circumstances
through, or on occasion of which anything
is done. R. 2 : 27. Ph. 1 : 20. 1 T.
2 : 15. TheAp. urged each one, ixatrrov,
of those whom he addressed to manifest
earnestness with aview to this irXrjpotpopla.
Hence this state of mind is one which is
not restricted to a few in the Church, but
describes a blessing which aU may share.
We may observe the character of those
who are exhorted to aim at obtaining this
full assurance ; those who had for some time
pursued, and were stUl pursuing a course
of self-denying, disinterested, evangelical
love. We may notice, too, the further
object with which they are stimulated to
obtain this privilege, that they might
make greater advances in Christian ma
turity. The doctrine of assurance thus
stated, is of powerful effect for stimulating
to all holiness of living. Few compara
tively have this irXTjpotjjopla, and to assert
that it is necessary to salvation is a great
mistake, and is.attended with serious evils.
Many, however, can gain eXTriSa dyadrjx
ex xdplTt- 2 Th. 2 : 16. This, too,
though it is not essential for personal
safety, is necessary for personal comfort
in rehgion, for that rejoicing in the service
of God, without which self-denying labours
and arduous exertions will neither be
commenced nor maintained. In KXrjpov.
tos eVayy. we may notice an allusion to
the temporal hopes renounced by the
Christian — retained by the unbelieving — ¦
Jews. Abraham inherits the promise,
and so do all his true seed that have died
in faith. Hence the promises are spiritual
and heavenly. 11: 13 — 16. Observe also
the Pauline connexion of faith and hope
with charity, or love, as exemplified in
self-denying benevolence towards God's
people, 1 C. 13 : 13, j, Th. 1 : 4, where

also comp. ttjs biropovijs bp. x. irlffrews
with Std Trior, k. paKpoB. and exSetypa ttjs
SiKaias Kplffews tou 0. and (6) efirep
Slxaiov irapd Q. with ou ydp dSixos b Q.
13 — 15. The case of Abraham is ad
duced to show that the Father of the
faithful was not exempted from a course
of patient endurance, and to remind the
Hebrews, that to Abraham, not to Moses,
the promises were originally made, ydp,
for instance, bpbtra t] KOTd tixos, to swear
by (down upon) a thing, from placing the
hand upon it. (Thuc. v. 47, Li v. I. 21.
j£n. xn. 201). eXxe] was able ; the
usual meaning of lxa with an infin. : 14.
'by
14 : 21, 28.
oi KaB' iripov
KpelTTOV

Mk. 14 :8. L. 12 : 4. 7 :42. 14
With KaB' iavrov ^Pi^jW^ ,2»
myself have I sworn,' Gen. 22
compare ^N '0 — Num.
Deut. 32 : 40. Spas Sti
bpviei 0eos" oiSiv airov

dXXd
Kat9' iavrov, Ss iuri irdvrwv dpitrros, Philo I.
127. Xe'ywx] when saying, on occasion
of saying. These are part of the words of
the promise which was given after the
oath. Gen. 22 : 16. euXoywx, edXo-
yTJo-w] This reduplication denotes in
tensity. Gen. 2 : 17. M. 13 : 14, pxitrovres
/SXei/'eTe. A. 7 : 34, ij., ISwv elSov. Hdt. V.
95, tjjeuywx ixtpeiyei. Plat. ffKonoipevoi
irKoirovpev. The Ap. seems to combine the
promises of a numerous posterity given in
Gen. 17:2. 22:17. He quotes only
part, as the words were well known to his
readers. It may be, he gives a spiritual
meaning to ttXtjSuxw, I wi.l multiply a
spiritual seed. G. 3:7. ttXtji9. ire for
' thy seed,' in Heb. and LXX. ; the Ap.
wishing to set forth Abraham's personal
interest in the promise, xal outw] in
such circumstances ; i.e. of assurance from
God, and of occasion for the exercise of
faith and patience. A. 7:8. 20: ir.
R. 11 : 26. I C. 11 : 28. eTreVuxe] bad
a personal share in the higher blessings of
the covenant, after life-long paxpoB.

648

HEBREWS 6. 16—19.

Zovos ofvvovai, Kal iraarjs avrois dvnXoylas irepas els /Se/3aiwcrtv
b opKos' '1 iv w ireptaadrepov /3ovXdfisvos b Qeos e7rtoet^at
Toty KXrjpovdfiois Ths iirayyeXlas to dfierdOerov rhs /3ovXhs
avrov, ifiealrsvaev 6'p/cw, l8 tva Sid Svo irpay/idrwv dferaOe-
rwv, iv ois dSvvarov ^L-evaaaOai Qebv, layypav irapaKXrjaiv
sywfisv ol KaracpvydvTBS Kparhaat rhs ir poKBifiivrjs sXirlSos,
29 rjv wy dyKvpav eyofiev rhs "y'tiyhs aacpaXh re Kai (3sj3aiav, Kat

16 — 20. dvBpwiroi piv] The apodosis
is implied, having been, in fact, antici
pated by (13). Men swear bythe greater;
God, who has no greater, has sworn by
Himself, tov pellTovos] not meaning
God, but the abstract greater ; whatever
is sworn by in a solemn oath, is greater in
itself, or in class, than the oath taken. Cf.
7 : 7. ydp assigns the reason for wpotxe
xaB' i. dxTtXoyfas] may mean the gain
saying of the oath- takers ; so that they can
not gainsay it. This agrees well with the
argument and the context, ex ois .dSvv.
ipeiffauBai Q., and oi perapeXrjBijffeTai,
7 : 21 ; but dvnXoy. is not found else
where in the sense of seZ/-contradiction,
and there seems a reference to some such
custom or regulation as that in Ex. 22 : 1 1.
6 Spxos] the appointed oath in any par
ticular case, for the purpose of ratifying,
is regarded as the end of all disputes.
Wpas] is used to express those who have
full power ; ol rb iripas ixovres twx ex
rjj irbXei dirdvrwv Sixalwv, the supreme
court from which there is no appeal.
Dinarch. no. 15. Cf. Ag. 1197, Spxos,
TTTjypa yexxafws ir ay iv. iv tp] in which
predicament, in which state of things, as
to the necessity of ratification, ire pints or.
/3ouX.] being very earnestly minded.
/3ouX. expresses deliberate purpose, M.
1 : 19. Tots xXrjp. r. eVayy.] to the
spiritual seed of Abraham ; see G. 3 : 6 — 9,
14, 29. The comparison will show that
these passages bear marks of the same
mind. tS dperdBerov] the unalterable
character, G. 3 : 15, 17. epetr.Teuo-ex]
interposed; came in between with an oath
by way of confirmation and pledge.
Joseph. Ant. IV. 6, 7, ravra bpvivres
iXeyov, xal Oebv pefflrrjv wv iirurxvovvro
Troioupexot. The oath was the pefflrrjs be
tween God's counsel and his promise.
God is his own witness. Comp. the asso
ciation of xXrjpbvopoi and /3ouXtj with E.
1 : n, iKXrjpwdrjpev irpoopitrBivres Kard
rrpbBeffiv rovr. tr. ivepy. Kara r. j3ovXi)v
t. BeX. air. Std Sio, k.t.X.] Std causal,
coming through and out of, arising from.
The case of Abraham represents and in

volves that of all the KXrjpovbpoi rijs iirayy.
all believers, his seed. Of the two immu
table transactions, one is the j3ouXtj, as is
plainly suggested by tS dperdBerov rijs
flovXijs, the other is the oath. God can
not ipeiaaffBai, by altering the declaration
of his counsel, or by recalling his oath,
which is the confirmation (eis /3e/3atwtrix) of
his declared counsel, and admits of no
dxTiXoy.a. irpaypdrwv] transactions,
occurrences, events, 10 : 1. R. 16 .2. L.
1 : 1. A. 5 : 4. iv ois] constituting cir
cumstances to which the impossibility of
God's lying is applicable. Itrxvpdv ira-
pdKXrjiriv] may have powerful encou
ragement ; comfort, according to the old
meaning of the Lat. confortatus, J. 14 : 16,
n. TrapdKhrjffisTwv ttoXltwv irpos dperriv,
^Eschin. XVI. 33. ol Karatpvybvres]
There may be a reference here to the man-
slayer effecting his escape to a city of
refuge. Calvin (quoted by Ebrard), Hoc
verbo significat non aliter Deo vere nos
fidere, quam dum praesidiis omnibus aliis
destituti ad solidam ejus promissionem
confugimus. Doubtless, in the condition
of the Hebrews, there is implied the re
nunciation of all hope from the Levitical
ordinances. KparTjo-ai] Cf. 'that we
may embrace and ever hold fast ;' be mas
ter of by personal ownership ; lay hold of,
as something to secure ourselves from
shipwreck ; hence the notion f)v ws dyKv
pav. ttjs irpoxeip. eXir.] the blessings
for which we hope ; the refuge from sin
and sorrow which all seek, which is set in
view as the prize. Note the connexion of
TrapdxXTjffis and iXirls in 2 Th. 2 : 16.
i)v] referring to iXirlSa, meaning Christ
Jesus 'our hope,' 1 T. 1 : 1 ; an anchor
firmly fixed in heaven, to which the spiri
tual vessel is securely attached, d tr tp a X tj]
that which will not fail ; like an anchor
of good materials, which will not give
way. fieflatav] firmly fixed, having a
tenacious hold, which cannot be slipped.
(Stuart). R. 1 : n, ,1. etVepxop.] 'and
entering into the farther interior within
the veil.' The idea of a deep anchorage
suggests the thought. Hope subjective,

HEBREWS 6. 19, 20.

7. 1, 2.

649

7 / 7 X 7 / .v I na ft
eiaepyofsvrjv eis to eawrspov rov Karairsraafaros, oirov
irpdSpofios virip hf<*v slahXOsv 'Irjaovs, Kara rhv Ta^iv MeA-
ytaeSeK dpyiepevs ysvdfisvos els tov alwva.
7 OuToy ydp b DdeXytaeSiK, )3aaiXevs ^aXhf, tepeuy tou
Geou tou vyplarov, b avvavrhaas 'A./3padfi viroarpicpovTi airo
rhs Koirhs twv /SatrtAewv Kal svXoyhaas avrov, 2 <8 Kal SsKarrjv
airo iravrwv ifispiasv 'A.j3paafi, irpwrov fiev i pfirjv svo fisv os /3acr/-
Aeuy SiKaioavvrjs, eiretra Si /cat /3acriAeuy IZaXhf, d ian fiaaiXsvs

as a state of mind, is here introduced ;
hope, which leads a man to set his affec
tion on things above. The praes. may
denote continual and habitual entrance.
KOTaTreTdo-p.] The apartment within
the veil of the temple at Jerusalem was
an image of heaven ; the inner sanctuary,
which contained the ark of the covenant,
and in which were also the cherubim that
shadowed the mercy-seat. H. 9 : i — 1 1,
23. 10 : 1. Sttou .... ev?tTTjXt9ex] cf.
Sirov idv diripxTj, M. 8:19; Sttou urrdyw,
J. 13 : 33. Adverbs of rest are joined
with verbs of motion (whither) to signify
the place of rest after the motion : Soph.
Trach. 40, Ketxos S' 6'ttou /3e/?7jKex. Jelf, §
646. 4. 7rpSSpopos] whither as forerunner
for us Jesus entered ; Trp. referring to one
who makes preparation for some who are
to follow. J. 14 : 2, iropeiopai irotpdtrai
rbirov ipiv. ^3Esch. Tlieb. 211, Trpbbpopos
i)X8ov. Eurip. Iph. A. 424, iyw Se TrpS-
Spopos ffrjs TrapaffKevrjS xapiV t|kw. The
UTrep ijpwv clearly impUes that the Lord
Jesus entered the courts above in our be
half as our representative ; 9 : 24, eptrja-
viffBrjvai rip irpoffwirw tov 0eou uTrep ijpwv.
Kara ttjv rd£. M. k.t.X.] after the order
of Melchizedek made a High Priest for
ever ; a transposition of the words, 5 : 6,
throwing the emphasis on els rbv alwva.
The perpetual duration of his office is the
point to be chiefly regarded in his relation
to Melchizedek, 7 : 3, 8, 16, 24, 28.
VII. 1 — 3. The Ap. now comes to
consider the priestly and sacrificial cha
racter of Christ, for which he has long
been preparing the way. This language
is opposed to Jewish views and preju
dices ; for he exalts the High Priest above
the lawgiver. Christ, in the office of
High Priest, performed that especial work
which qualified him to be the Saviour of
sinners. Ouros ydp] The ydp explains
koto ttjx to|ix MeXx- by asserting the
continued duration of his priesthood ; the
principal predicate to which all the other

clauses are accessory, being pivei lepeis els
rbSirjveKis, 'abideth a priest in perpetuity.'
The priesthood of Christ and Melchizedek
was not, like that of the sons of Aaron,
limited to any definite period, or by the
duration of human life, 7 : 23. SaXrjp]
probably the same as Jerusalem. The
Salem of J. 3: 23, was in Samaria. See
the account of Melchizedek, Gen. 14 : 18
— 20. kotttjs] The word is not used in
this sense by classical writers ; LXX. in
Gen. 14 : 17. Heb /"lull: the smiting.
Kai SeK.] Kal emphasizes SeK. as (4), 1 : 2,
even a tenth, i. e. the sacred proportion
marking his sense of his priestly character.
jSaatXeis Six.] king, whose essential cha
racter is righteousness, implying much
more than righteous king ; one who makes
his subjects righteousand holy. flatriXeis
elp.] the Prince of Peace, the reconciler of
man to his offended Maker. E. 1 : 10. C.
1 : 18 — 23. dyexeaXSyTjTos] without
any recorded descent. Syr. whose father
and mother were not written in the gene
alogies. Cf. Hor. Sat. 1. 6, 10, Multos saepe
viros nullis majoribus ortos. Livy, rv. 3,
Patre nullo, matre serva. Ion says of
himself, ws ydp dpijrwp drrarwp re yeyws,
Eurip. Ion, 109. The words are peculiarly
applicable to Christ, who in his human
nature had no father, and in his divine
nature no mother. dpxTjx Tjp.. and
fwijs TeAos may refer to the sacerdotal
life of the priests, the beginning and end
of the time appointed for them to serve.
Num. 4:2, 3. Melehizedek's priesthood
was limited to no definite time. d0w-
potwp.] is connected with pexet iep. by
Syr. and others ; perf. denoting perma
nent existing resemblance, els rb Sirjve-
xis] 10 : 1. His priesthood all centres in
himself, and no other person participates
in it. This constitutes the analogy be
tween the priesthood of Melchizedek and
that of Christ, els rb Sirjv. is a variation
on els rbv alwva in the quotation , indica
ting that the Ap. finds in that phrase the

650

HEBREWS 7. 2—10.

slphvrjs, 3 airarwp, dfihTwp, dysvsaXdyrjros, fhTE dpyrjv hfspwv
fVTs (fwijy TeAoy i'ywv, dcpwfioiw/iivos Si tw vlw tov Qeov, fievei
tepeuy et'y rb SirjveKis. 4 Qewpsirs Si irrjX'iKOS ovros, <*> Kal SeKarrjv
'A.j3padfi bSwkbv iK twv aKpoOivlwv b irarpidpyrjs. & Kal ol fev
iK rwv vlwv Aeu't' rrjv Isparsiav Xafi/3avovrss ivroXhv syovaiv
diroSeKarovv tov Xaov Kara rov vdfov, rovr sari rovs aSsXcpovs
avrwv, Kalirsp i^eXrjXvOdras iK rhs dacpvos ' A.f3padfi- b Ss
pih ysvsaXoyovfisvos ii~ avrwv SbSbkotioke tov 'A/3paa/u, /cat tov
syovra ras iirayysXlas svXoyrjKS. 1 ywpis Ss iraarjs dvrtXoylas
rb. sXarrov virb rov Kpsirrovos EvXoyEiTai. ° Kal wSs fisv SsKaras
diroOvhaKovTss dvQpwiroi Xafij3avovatv, iKsi Si fiaprvpovfisvos on
Yy. 9 Kal, toy siros slirsiv, Sia 'A.j3paafi Kal Aeu't' o SsKaras
Xafifidvwv SsSsKarwrat- 10 eVt yap iv rrj oacpv'i rov irarpos rjv
ors avvhvrrjasv avrw b MeA^ttrecJe/c.

continuity of the priesthood of Melchizedek
in his own person. Afterwards for els
t. al. he substitutes frj (8) ; and, again,
iTwi) dxardXvros (16). There is much in
favour of the opinion that Melchizedek
was a mystical personage ; in fact, Christ
himself: — i. This view especially satisfies
the language pexet iepeus els rb Sirjvexis.
2. The description (8) paprvpoipevos Sri
fg must refer to Ps. 110 =4, where the
testimony is to the eternal existence of
Christ. But the person spoken of in (8) is
the person who actually received the tithes
from Abraham. 3. The koto tjjx opotSr.
M. (r5), is explained iu (16, 17) by Kard
Suxaptx tjWTjs dxaraXirov . . . paprvpei ydp
x.t.X. 4. The word dysxeaXSyTjros (3), is
general ; but 0 Se pij yexeaXoyoupexos it;
avrwv (rwv ut. A.), is obviously spoken ra-
therof Christthan Melchizedek, and alludes
to a special pedigree, as explained in 13, 14.
4 — 10. Qewpeire Se] Consider now, be
hold with the mind's eye, L. 10 : 18, n.
tttjXIkos] how eminent compared with
the Levitical HighPriests. dKpoi9ixtwx]
the best parts of a heap, Blv. the first
fruits of the field, the choice of the booty
offered to the gods, like airapxal, Hdt. 1.
86. xal Sexdrrjv (2). The position of 6
TraTptdpxTjs is highly emphatic. 0! pex
. . . Xap/3.] they, indeed, of the sons of
Levi, who receive the office of the priest
hood. AU the sons of Levi were not pro
perly priests, but only the descendants of
Aaron. ivroXijv] have sanction, right.
The elevation of the priests above their
brethren is introduced to show that the
most honoured portion of the sons of Levi

were of a rank inferior to Melchizedek ;
consequently, their priesthood was of an
order inferior to that of Christ, d p.rj
yexeaXoy.] pij, as in negation of even
such a supposition. Winer, § 55, 5. The
perfects SeSexdr. eiXbyrjxe, which may de
note permanent effect continuing through
the era of the Levitical priesthood to the
time present, are also consistent with the
notion of the continued existence of the
actual agent, rbv e*xoxTa 7. iiray.] i.e.
Abraham, to whom the promises were
made, 6 : 12 — 15. tS e'XaTTOx] the in
ferior party. wSe piv] in respect to the
Levites. ixei Se] in regard to Melchi
zedek. dTrot9x7jtrKOXTes] mortals continu
ally removed by death ; denoting the brief
and untenable condition of the Levitical
priesthood, paprvpoipevos] to whom
is given the testimony that he lives as a
priest ; no mention is made of the termi
nation of his office. But the special tes
timony of Ps. 110:4, is doubtless alluded
to, where it is implied that Melchizedek is
iepeus els rbv alwva. Obs. the form given
to the quotation 6 : 20, in the collocation
of bpx- els t. al. with koto tt> to£ ix MeXx.
Std 'A/3padp.] by means of Abraham,
Levi also himself has been tithed, in
yap] for he was then ; i.e. Levi, in a cer
tain sense, acknowledged his inferiority
compared with Melchizedek. This last con
sideration is introduced by tis t?7ros elirelv,
' as the phrase goes,' where one is not sure
that an expression is allowable. The Ap.
uses an argument strictly applicable to the
feelings of the Hebrews. The importance
they attached to the Levitical priesthood

HEBREWS 7. 11—15.

651

11 Et fiev ovv reXslwais Sia rhs AeutTt/ci/y lepwavvrjs rjv o
Xaos yap iir' avrrj VEVOfioOirrjTO' rls 'in ypsla Kara rrjv rativ
MeA^tcreo'e/c srspov dilaraaOai Ispsa /cat ou Kara rrjv ra^tv
'Aapwv XiysaOai ; I2 fiEraTiQsfiEvrjs yap rhs lepwavvrjs e£
avayKijs Kai vdfov fieraOeais ylvsrat. *$ e<p' bv 'yap AeyeTat
TauTa, cpvXhs erepay fisriayrjKEv, dcp' hi ouoeiy irpoaEayrjKE tw
Qvataarrjplw- J4 irpdSrjXov yap on e£ 'Iou'oa avaTCTaA/cev o
Kuptoy hfwv, et'y $v CpvXhv ovSiv irspl Ispwavvrjs Mwcri/y eAaATjo-e.
15 Kal iTEpiaadrspov sn KaraSrjXdv ianv, et Kara rrjv ofiotorrjra

rendered it difficult for them to admit that
the priesthood of Christ could supersede
that of Aaron. The Ap. therefore shows
that from their own modes- of reckoning
precedence and descent, Melchizedek was
of an order superior to that of the Levites.
His argument, in a syllogistic form, is this
— The tithe-receiver and blessing-giver is
greater than the tithe- payer and the bless
ing-receiver. But Abraham paid tithes to
Melchizedek, and received blessing from
him. It follows, therefore, that Melchi
zedek is greater than Abraham.
1 1 — 14. The Apostle having shown the
inferiority of the Levitical priesthood,
proceeds to point out the imperfection and
weakness of the whole law of Moses.
reXeiwtris] completion, L. 1 : 45 ; the ac
complishment of the design of the priest
hood ; the fulfilment of the divine pro
mises, ' a making perfect, ' by providing
justification (9 : 9. 10 : 1, 14), access to
God (ig). el foUowed by i)v shows the
impossibility of the assumed condition,
4:8. 6 XoSs ydp] ydp implies a kind
of warning that the law is involved in the
character of the priesthood, preparatory
to the statement to which he gradually
advances, through his history of the priest
hood (12, 18, 22), concerning the change
and abolition of the law, and substitution
of a better covenant, ydp is equivalent
to 'noticing that.' irr' airrj] in con
formity with the priesthood, iirl w. dat.
is applied to the norma or model upon or
io which anything is adjusted, 8:6. L.
1 : 59, erri Tip bvbpari. R. 5 : 14, iirl Tip
bpotwpari. 2 C. 9 : 6, iirl evXoyiais.
iEsch. Suppl. 628, err' dXjjfleia. Some
read eV outtjs. Burton says, ' The law,
which was given to the whole nation, was
built and grounded upon this priesthood;
the two were inseparably connected ; for
all the offerings and atonements prescribed
by the law were to be offered by these
" Stuart, ' The priesthood and the

law are inseparably linked together, so
that if one be changed, the other must of
necessity be changed.' xexopou'e'TTjTo]
vevopoBirrjTai, perf. is the true reading;
'has received the law,' i.e. the dispensa
tion under which it still exists. Irepov,
x.t.X.] that another rise up as priest . . .
and that he is not named (subaud. diirSx).
Note the absolute denial in the use of oi.
dvlffraaBai] brought into existence. Cf.
the use of dxatrrTjirei, M. 22 : 24. A.
3 : 22, 26. 7 : 37- peranBep. ydp] the
assertion here made depends on the state
ment o XaSs iir' airy vevopoB., but the ydp
depends rather upon the thought rls irl
Xpela, k.t.X., if there is need for such a
change in the priesthood, this necessitates
another change in the law. The argu
ment proceeds thus : The whole legal dis
pensation was based upon the Levitical
priesthood ; if therefore the priesthood
underwent a change (of removal, 11:5.
12 : 2 7), the legal dispensation underwent
a change. But the priesthood did un
dergo a change, for the existing priest is
not of the order of Aaron, not being even
of the tribe of Levi. Therefore the legal
dispensation has undergone a change of
removal. But further, the new priesthood
is, in constitution and character, entirely
opposed to the former. Hence there is
more than a change (fierdBetris), there is
an abrogation (dBirrjffis), abolition of the
dispensation based upon the former priest
hood. TrpSSTjXox] abundantly evident,
open to observation, patent ; here and 1 T.
5 : 24, 25 only. The thing evident is the
change of the law, because (Sti) our Lord,
&c. Another consideration in proof of
this is adduced (15). dxaTeVaXKex] M.
5 : 45 . L. 1 : 78. The metaphor is ap
plied to the springing up oi plants. ^5?^»
which is applied in 0. T. to the Messiah,
and is rendered, LXX., dvaroXr), Jer.
23 : 5. Zech. 3:8. 6: 12. els i)v tpvXrjv]

652

HEBREWS 7. 15—21.

jM.sXyiaeSeK dvlararai tepeuy erepos, l6 oy ov Kara vofov
ivroXhs aapKtKhs yeyovev, aAAa Kara Svvafiiv Xwhs aKaraXvrov
l1 fiaprvpei yap, "On av tepeuy et'y rbv alwva Kara rijv ra£iv
j\LsXyiaeSiK. lS ' AQirrjais fiv yap ylvsrat irpoayovarjs ivroXhs Sia ro
avrhs daOeves Kal dvwcpeXis, J9 ovSev yap irsXeiwasv b vofios,
iiTBiaaywyh oe Kpsirrovos iXirlSos, St' r^s iyyiCpfisv tw Gew.
20 Kai KaO' oaov ov ywpis opKWfioatas' 2I oi fsv yap ywpis
bpKWfioalas elalv tepety ¦yeyovoVey, o oe fisra bpKWfioalas Sia tov

with reference to which tribe. Moses gave
the priest's office to the sons of Levi, Num.
18 : 6, and not to the tribe of Judah.
15 — 17- rrepiffffbrepov in KardSjjXox] is
plain with a superfluity of evidence ; there
is a far greater proof of the change in the
fact that after the likeness, &c. e t] ' since, '
seeing that another rises up as priest, A.
26:8, 23,0. ye"yoxex] who is appointed
priest. G. 3 : 1 7, o yeyoxws xSpos. Mk.
2 : 27, tS adpfiarov iyivero. There is an
opposition here of xSpos to Suxapts, of
ivroXr) to £wtJ, of irapxixbs to dxardXvros.
The Levitical priests were appointed by a
Etatute which prescribed that they should
be descended from Aaron ; Christ Jesus,
in the face of that statute, by his inherent
personal energy. The statute was an ar
bitrary prescript ; the energy was the
manifestation of a Person. The prescript
was but fleshly, perishable. The Person
was indissoluble, unchangeable, everlast
ing, aapxixijs] trapxivijs is probably the
right reading ; but in the sense of trapxix.
as R. 7 : '4- I C. 3 : i. koto Siv. f.
dx.] because koto ttjx bpoibrrjra MeXxt-
aeSeK, (the exact translation of the Heb.
see on 5 : 6), and therefore els rbv alwva.
See 6 : 20. paprvpei] sc. tj ypatpr).
ydp] seeing that. Sri] used to introduce
the quotation. The efficacy and perpe
tuity of Christ's priesthood are represented
in contradistinction to the imperfection of
the Levitical. The one was in accordance
with a system of laws of an outward,
weak, and transitory nature ; the other
was in character with » life indestructi
ble. (Turner).
18 — 22. 'ABirntris piv] must be taken
as opposed to eVeitraywyTj Si. The effect
of the perdBetris vbpov (12) is here set
forth in twofold aspect : j . as an abro
gation, or abolition of the preceding pre
script ; ¦/.. as the introduction of a better
hope, ydp] introduces the statement of
a fact proved by these changes, and ac

counting for them, ylverai] fit, 'there
takes place,' as a matter of fact, incident,
event, action; 'there is,' in the counsel
and word of God, and as fact now exist
ing, action now proceeding. Burton,
' For there is in these words of the Psalm
an annulling of the former ordinances
concerning the priesthood, and the intro
duction of a surer hope.' dtrBevis xal
dvwtpeXis] weakness and inefficacy.
The ancient law was incompetent to effect
the purification of the sinner, and to im
part peace to the conscience, 9 : 9, 14.
10 : 1, 4. Cf. R. 8 : 3, tS oSuxotox tov
vbpov iv ip rjtjBivei Std ttjs trapxbs. G. 4 : 9,
dffBevij x. Trrwxd trroixeia. The expression
is truly Pauline. oiSiv eVeXetwtrex]
produced no completeness ; did not work
its own end ; i.e. pointed to an object
which it could not accomplish ; ' made no
perfect expiation,' 9 : 9. According to
A. V., eVeitraywyTj ought to have the ar
ticle, as it is made the subject of eVeXeiw-
trev. Or (A.V. margin), — The law gave
no completeness, but was an introduction
(subaud. i)v) . . . or, but through the law
there was an introduction. So Tynd.,
Cr. The Mosaic system was introductory
(TrpoayoiffTjs ivroXijs) to the Christian.
' It was merely the vestibule ; the porch
of the grand and glorious temple ; the mere
shadow or sketch ; not even the image
or portrait, much less the living reality.'
(Turner.) iXir. Si i)s iyyl?.] This
evidently refers to the priesthood of Christ,
9 :8, 12. 10 : 19 — 22. KaB' Sffov, k.t.X.]
so far as not without the solemnity of an
oath (Jesus was appointed priest) ; the
sentence is then suspended, and the sen
timent resumedat (22), KaTd rotrovrov, by so
much. bpxwpotrlas] directs our minds
to the act of taking the oath ; one point
in which the Apostle Ulustrates the supe
riority of Christ's priesthood over the Le
vitical succession ; taking notice now of
another significant portion of the oracle,

HEBREWS 7. 21-

653

AeyovToy 77-poy avrov, "Qfioae Kvpios Kal ov fisra fisXrjQhasrai,
jLv t'epeuy et'y rov alwva Kara rhv rd^tv MeAvtcrede/c- " Kara
roaovrov Kpelrrovos SiaOhKrjs yiyovev i'yyvos 'Irjaovs- 23 Kal
01 fsv ttXeioves Eiai ysyovorss lepeis Sta rb Oavdrtp KwXvsaOai
irapafiEVEtv 2+ <5 de, Sia ro fiivstv avrov et'y rbv alwva, dirapd-
paTov eyei rrjv lepwavvrjv 2S SOev /cat trwiTetv et'y to 7ravreAey
ouvaTat Touy irpoaepyofiivovs Si' avrov tw Qew, iravrorE Xfiv et'y
to Evrvyyaveiv virep avrwv.
Toiovtos yap hfiv eirpEirev dpyispEvs, datos, okokos,
afiiavros, KsywpiafiBvos airo rwv dfiaprwXwv, Kal vyprjXbrEpos
rwv ovpavwv ysvofEvos, 2? by ovk eyEi KaO' hfipav avayKrjv,

Ps. 110, &c, so often quoted. o£ pex
ydp, k.t.X.] for they, in fact, are priests,
being appointed so without the adminis
tering of an oath. By tepets here and (21)
are meant a'pxtepets, High Priests in whom
the whole Levitical priesthood centred and
was consummated. Sid tou X^yoxTos]
through the act of him who said; M. 2 : 15,
Std rov npotprjTov. oi perapeXijB.] will
not alter his purpose, yiyovev e'yyuos]
hath become the bondsman ; meaning,
by so much the covenant of which He is
the bondsman is the better. The object
of the Apostle is to show the superiority
of the Christian dispensation. lyyuos]
i.q. e*yyu7jT7js, one who gives eyyuTj, secu
rity ; (ex, yutox, limb, hand) or petrlTijs,
8:6. In Christ Jesus, who is both God
and man, is satisfied the want which was
felt by Job, (9 : 33). ' Neither is there any
daysman (o petrlr-ns) betwixt us that might
lay hishand upon us both.' But eyyuosis
here the appropriate word, describing Jesus
as putting in security for the due perform
ance of the conditions of the covenant.
8ia07jKTjs] is used continually for o"uxptj-
ktj, covenant. The word means disposi
tion, appointment, 8 : 8, n. By this, God
indicated the ' dispensation, ' settled ar
rangement, between himself and people.
Hence the word was applied to the writ
ings which give an account of that arrange
ment, 2 C. 3 : 14.
23 — 25. ol pex] they on the one hand;
the Aaronic High Priests are appointed
priests in numbers, one after another, in
numerous successive generations, being
prevented by death from continuing. The
second point in which the superiority of
Christ's priesthood is set forth. Trapa-
piveiv] continue in their office ; at their
post, Ja. 1 : 25 ; abide, stay with men,
1 C. 16 : 6. Std rb piveiv, k.t.X.]

this refers to the expression before used,
(3), and the oracular words on which it
isa comment. ri)v lepwtr.] retains his
priesthood without transition, dirapd^aTov,
without succession, not transferable ; i.q.
dStdSoxox. This, is said in reference, and
by contrast, to TrXefoxes, many, one after
another. SBev] seeing that he is a per
petual priest. trwfreiv els rb iravre-
Xis] to deliver finally and for ever, those
who continue coming, iu successive gene
rations, J. 6 : 35, 37. 14 : 6. 17 : 20.
R. 5 : 10. els Tb iravr., L. 13 : 11, 11.
irpoffepx- • . . r. 0.] expresses worship
generally. 10 :I. 11:6. TrdxTore fwx]
The principal ground of his superiority,
viz., his everlasting existence, is repeated
with els Tb ivrvyx., to show the precise
counexion of his perpetual life and priest
hood with our salvation, elsrb ivrvy-
Xdxetx] so as to interpose in their behalf.
els, c. infin. of final end or object, E.
6:12. 2 C. 8 : 6. There is no specific
idea of supplication implied in ivrvyxd-
xetx, but simply the acting as a represen
tative, and doing whatever is consistent
with that character, H. 6 : 20. R. 8 : 34.
26 — 28. eVpeTrex] became our need ;
was necessary for our state and condition.
The Apostle adduces a third point, which
illustrates the contrast between our Lord
and the Levitical High Priests, viz., his
perfect moral character. Some early
MSS. and Syr. give Kal eVp. Kal empha
sizes eVp. See 6 : 7. Strios] consecrated
to the Lord. The inscription on the High
Priest's breastplate was nii"Iv ttnp>
Ex. 39 : 30. Our Lord is actually and
inwardly holy. dKaKos] unknowing of
ill; guileless. dpiaxTos] unpolluted.
The Levitical High Priest had to beware
of ceremonial uncleanness, Lev. 21 : 12.

654

HEBREWS 7. 27, 28. 8. 1, 2.

wairsp ol dpyiepeis, irpdrepov virep twv IS twv dfapnwv Ovaias
dvacpipeiv, 'eirsira rwv rov Xaov- rovro yap iirotrjasv scpaira^,
iavrbv dvsviyKas- 28 o vdfios yap dvOpwirovs KaOtarrjaiv
dpyispsis 'iyovras aaOiveiav b Xoyos Si rh$ bpKWfioaias Ths
fisra rbv vdfiov viov sis tov alwva rsreXBiwfisvov.
8 KecpdXaiov Si iirl rois Xeyofiivois, toiovtov sypfsv
dpytspia oy iKaOiasv iv Ss^id rov Opdvov rhs fsyaXwavvrjs sv
rois ovpavois, 2 twv dylwv Xsirovpyos Kat rhs aKrjvrjs ttjs
Kexoipitrpivos dirb twv dp.] The typi
cal severance from sinners in the separa

tion of the Levitical priests from the con
gregation, or in the alone entrance of the
H. P. to the Holiest of all, probably sug
gests this expression of our Lord's supe
riority to the Priests of the law. He is
not, as the High Priest was, a sinner from
among sinners, but he is what the H. P.
represented, one entirely separate (in na
ture and in act) from sinners. Then this
notion is expanded in the following para
graph introduced by the relative 8s. In both
(27) and (28) Christ's absolute severance
from sinners in act (oix wairep ol apx-
irpbr. virip twv IS. apapr.) and nature
(dv& pwtrovs e"xoxTas dtrt9 e'x.), is plainly
insisted upon. Cf. xwP^s bp., 4 : 15, in
the same connexion of ideas. — With
ui/'tjX. twx oip., comp. 6 dvaj3ds iirepdvw
iravrwv rwv oip., E. 4 : 10, exalted to the
highest place of dignity and power. In
Ss ouk e'x", x.t.X., reference is made to
5 : 3. Kat9' ijpipav] one day after an
other, i.e. on the day of atonement in
successive years. It is to this occasion
alone that the circumstance Trp 6 Tep ox UTrep
twv IS  itreira rwv r. Xaov belongs.
see Lev. 16:3. But whenever the priest
sinned through ignorance he had to pre
sent a sin-offering, (Lev. 4 : 3 — 12,
where probably the High Priest is meant
by 'the priest that is anointed,' ib. 16,
16 : 32. Nu. 35 : 25). wairep ol dp-
Xiepeis] as the High Priests, tovto]
refers to Bvtrlas dvatpipeiv. In this there
is marked a double distinction between
our Lord and the High Priests; — 1. He
offered himself itpdira% once for all (9 : 12,
26, 28. 10 : 10 — 14), and is able to save
els rb iravreXis (9 : 9 — 12, 15. 10 : 14 —
18); 2. He had no need to offer for his
own sins. eaurSx dvev.] the exact equi
valent obviously to Bvfftas dvatp. iavrbv
therefore corresponds to Bvtrlas iirep dpap-
riwv. Hehimself, personally, wasa real vic
tim; a propitiatory sacrifice. xaBlffrrj-
triv] constitutes. In this is a recapitula
tion of his argument. The Levitical High

Priests were constituted by statute ; our
Lord by the solemnity of an oath. He
was dvBpwiros as they, but not merely
human or mortal, He was also uiSs. He
sympathized with infirmity (4 : 15) ; but
in this, as in all else, was fully qualified
for the performance of his work. ttjs
perd tSx x. ] which was after the law;
viz. in the time' predicted by David, Ps.
110 : 4, thesametimeasthatofPs.110 : 1,
or Ps. 2 : 7. This fact involves the p.erd-
Beffis and ddinjffis of the law (11, 12, 15,
18). Note the analogous, though converse
thought, in G. 3 : 15, 17. els rbv al.
rereX.] The expression (els t. al.) so
often cited as part of the XSyos ttjs opK.,
is here again employed emphatically to
assert the superiority of Christ's Priest
hood in respect to its perpetual duration.
To perpetuity, for evermore, made perfect
(for the exercise of his priestly office) ;
perfect in his appointment, peTd bpxopw-
trlas' his nature, vlbs' his character, Strtos,
x.t.X. his sufferings (2 : 10. 5 : 8, 9);
his sacrifice (27). The element of per
petuity gives perfection to every act
and condition of the Priesthood of
Christ. VIII. 1 — 2. KetpdXaiox] A principal
point in addition to what has been men
tioned is this. — Theophylact, I'xa eirrw tS
piyiirrov xal trvvexTixwrarov. Theodoret,
T7jx peylarrjv Tipi)v reXevralav xariXiire.
•The pith,' Tynd. Cf. JT'^^T Prov.
1 : 7, principium, principal part. The
Ap. has shown the superiority of Christ's
priesthood to the Levitical in duration,
dignity, and mode of appointment. In
this chapter, and down to 10 : 18, the Ap.
considers the nature of the sacrifice which
Jesus offered ; the place where it is pre
sented ; its efficacy to atone for sin, con
trasted in all these particulars with the
sacrifices under the law. toiovtov ix-
dpx-] Preserve the order. 'Such an one
(as I am about to describe) have we as
High Priest.' This is language weU cal-

HEBREWS 8. 2—5.

655

aXrjOivhs, rjv sirrj^sv b Kvpios, Kal ovk avOpwiros. 3 icas yap
apytBpsvs et'y to irpoatpipsiv Swpa rs /cat Ovaias KaOlaTarar
bOev avayKaiov sysiv rl /cat tovtov b irpoasviyKrj. 4 et fiiv yap
fjv siri yhs, ovS' av r$v tepeuy, ovtwv twv tepewv rwv irpoacpspdv-

twv Kara rov vo/iov ra

i Swpa,

otTtvey viroSslyfiari Kai aKia
Xarpsvovai twv iirovpavlwv, KaOws Keyprjfidriarai Mwa-ijy fieXXwv
e7rtTeAetv rhv aKijvhv, Opa ydp, cprjat, irotharjs irdvra Kara rbv

culated to reassure the hearts of those who,
by Jewish excommunications and inter
dictions, could no louger expect spiritual
comfort from the priests who offered sa
crifices according to the law in the temple
at Jerusalem. ixdBitrev] This may be
an instance of aorist for perf. ' hath taken
his seat ;' peracta oblatione, (Beng.), a
most important circumstance in the posi
tion and character of the great High
Priest. He is partaker of Divine power
and glory (1 : 3. E. 3 : 20. C. 3 : 1).
He is identical with the Messiah, the
Lord's Anointed, to whom the words
were addressed, xdBov ix 5e£twx pov- see
10 : 12, 13; like Melchizedek, King as
well as Priest, twx dyiwx] 9 : 12, of
the true sanctuary, subaud. rwv dXijB.,
which means real, that which truly exists,
in distinction from the earthly sanctuary,
made by human hands, and of earthly
material. dXTjfltxds] is not necessarily
the true opposed to the false, but is rather
the substantial as opposed to the shadowy
(5), the real for the imaginary, J. 17 : 3.
The ffXTjvi) in the wilderness was pitched
at God's bidding, and according to the
pattern which he had shown ; but the
things therein were weak and earthly ;
copies of things which had a real and glo
rious existence in heaven, dxriTUTraTwxdXTj-
Bivwv, H. 9 : 24. Slxaiai Kal dXijBival
al 0S0I trov, Rev. 15 : 3, as in accordance
with his infinite perfections. Xen. .477110.
I. 9, 17, dXrjdivbv trrpdrevpa, an army de
serving the name. Plat. Tim. 25, iriXa-
yos Sxtws a'XTjt9txds irbvros, where he
speaks of the Atlantic as realizing to the
full the idea of the great ocean deep.
i ir tj f e x] irijyvvpi, fasten different parts to
gether, and so ' to build. ' vijas eVTjfe, II.
II.664. ffKtjvds 7TTj|dpexot, Hdt. VI. 12. In
the Book of Wisdom there are some very
similar expressions. 9:8, olxoSoprjaai vabv
.... plprjpa ffxrjvrjs aylas i)v trporrrol-
ptao-as dx' dpxijs. 10 : IO, tro0/a iSeigev
auTW fIaKW/3) /3 a tr £ X e 1 a x 0 e 0 0 Kai iSwxev
airo? yvwaiv ayiwv. The Ap. assumes
that the Mosaic system was of divine
origin, and recognizes its institutions as

being designed to prefigure those facts in
the work of our Lord both in earth and
heaven which are the fundamental, es
sential, and distinguishing subjects of
Christian doctrine and Christian belief.
3 — 6. els rb irpofftpipeiv] is appointed
to his office for the purpose of offering ; to
the end of ; i!xa irpofftpiprj, 5 : 1 ; it enters
into the very nature of this office, that he
who holds it should perform duties of this
nature. Note the emphatic position of the
words. dxayKaiox] Hence the Ap. re
garded Christ as a real High Priest. Sup
posing he had called him priest in a
figurative sense, it would not follow that
in order to sustain his character he must
have some sacrifice to offer. 8 irpoa-
eviyxTj] that this one also have an offering
to present. The oblation made by Christ
is described 9: n — 14, 25, 26. ei pex
ydp tjx] Cf. 7 : 11. 4 : 8, n. 'Now if he
were on earth (which he is not), he would
not even be a priest,' as He is not of the
tribe of Levi. Many good MSS. have
oiv in the place of ydp. The apodosis is
in vvvl Si (6). rwv Iep.] not in earliest
MSS. or Vulg. ; probably a gloss, early
introduced. Render ' since there are the
priests (the weU known class) who offer,'
&c. uTroSety. . . . Xarp.] serve the copy
and shadow of heavenly things, i.e. the
tabernacle ; (13 : 10) oi ttj trxrjvrj Xarpei-
ovres. The earthly temple, in relation to
the heavenly, was but a slight and im
perfect image, » representation (virb-
Setypa), but not an accurate .resemblance.
xexpvpdTiirTai] was divinely admo
nished. M. 2 : 12, n. tSx tuttox] Ex.
25 : 40. The word justifies the expression
irroSelyp. x. trKitJ?. vvvl Si] whereas the
fact is that — (4). vvvl, not a mark of time,
but denoting sequence by way of infer
ence. So 11: 16. 1 C. 5: 11. 12 : 18, 20.
15 : 20. See notes. Siatpopwripas
x.t.X.] Secondary predicate. So far more
excellent is the priestly function he holds.
As Christ is a priest in heaven, his minis
try is superior to that of the Levitical
priesthood, as far as the covenant of which
he is the Mediator is superior to that of

pap.reSaJSip i puB [vjjk\(?ittj. ¦a-sre.iq
L.C-.LI' -qaH •' ;ubu3aoo a"hi pa;B[oiA
A"aq; ;Bq; 'ui apiqB o; pariBj Aaq; ;Bq; Soiaas
[AVAi3Ti?A? nno T^g -Akrligsig -xicT
[vj7Ujojl3 -otj 'qopr/w ;uBaaAOO aq; uiojj
;uajajj;g; 'aUaivji jo A\io;BUB[dxa si siqx
[tjxtjx no -;i o; A";jud v apum A"qajaq'; si
'aoi;BAres 'uoi;boij,i;oubs 'pog q;iM uoturi
'aoBjS 'ssauaAiSjoj joj (t : ag -si) ;i jo pjoq
q;a7re; , oqM ';ubu8aoo aq; jo irastmq shbab
oqM ajj -pajmbaj uoi;ipuoo ii\uo aq; a.ioj
-ajaq; si 'uiijj ui jaqaq qSnojq; sasiomid s;i
puB ;uBuaAOD aq; jo aouB;daooB 'mirj ui
;saja;ui -jo;Bipajtx_ b qSnojq; puB ui apuui
si ;i ';suqo o; ;oadsaj SBq ;i ';uBU3Aoo
oiuiBqBjqy reuiguo ai[; aspr ';ng -pog
jo ;jBd aq; no a ¦; ';jmd auo uo aSpajd puB
asraojd si fly -;uBnaAoo siq; m passajdxa
ojb suo;;ipuoo ou ;Bq; paAJasqo aq o; si ;j
•6:eAa5i ¦*£:£! '{ •" 'g£ : g -rj viijim
-7TJYTjjt9jt o; pasoddo f asuas aAi;B[aj b ui

[rfit/i

.rj i r -ttx '6£t 'sMy

' qdo;sLTv- -;oBdraoo (sabmtb ;ou ;nq) aouaq
israja; jo ;uaraail;;as SuiA{OAni ';uaraaSuBjJB
'uoi;isodsip [/iiij/it^TjTo '6z cqz '91 — I : g
'O '8—9 : 6 "6z 'sz- : Z "E -uoi;buSis
-ap Sui;sixa uaq; s;i japan ADaqdojd ui jo
uai[ods 'pog jo qojnqg aq; o; 'pog jo jaujsi
aq; o; apBm si ;i -jCnBaorreu jo 'A^aAis
-npxa ajdoad qsiMap aq; o; apBUi sb ;ubu
-3aoq Ma^; aq; jo asiuiojd aq; pjBSaj ;ou
saop -dy aq;;Bq; uiB[d si ;i ;ng[ -i : 1 -Bp
'577jyd0 tjj/301770 S7Tjx -u '4 : Qg 'y 'AO\nQjrm
-some f)± 'paojaouoo si uoi;bu Majqapjaq; jo
ajoqAiaqT, [-ojioj, -dsj, -QJJ 'nrlojjlig
-7J70 "XXT "ssajSojd ui sbm puB pasim
-OJd uaaq pBq qoiqM qjOM B jo ;uamnj[nj
aq; 2uiA"[diut 'Am\3j.tins> AoLtj\ 'gz : Q -g
•qsqdiuoooB 'a;aidraoo [pj>f\3±Anji i
¦qag; 'Sz'.qx'iTK "uaqJi [jtjji -st^i-q
¦Si:6'W -Su!Uiooa.iBSABp[Xt7^ 'rid p6i
'zi : LI 'Jiazg; 'pa;onb ajaq t£ — zi : ig -jap

'JO 'X'l'X *t97J70 rfitx 7JJ.TJJ/ no spJOM aq; o;
apBiu si uoismjy '02f /sXbs aq uaqM ;mtij
Suipuy si aq , jo /sabs aq ';mBj Suipuu
auo jo aSBnSuBf aq; ut joj, 'soj-JLtisTiTj uodn
spuadap d-aA. -jaB.isi o; *a*i 'sw±nv sA*bs aq
'(»«l aq; q;i«) ;iubj Surpuij [so/13t/o0tt3T7
'AT3d?J.n30 A73J.U.J QOJ. AL SOJJ.OJ. /TTJ J/flO 3q
iCbui uoissajdxa ipij aqx 'UOISBooo [sojt
¦OL "DO^inBQ 0J.13J.ilJ3 ATI JttfO pUB Svd3J.n30
S0JJ.0J. atj nno suoiss-ajdxa om; jo Suipuajq
aq; st ajaq; asnBp ;xau aq; ui "81 : £
'sU\(3tptr}Ar> isU.A3tjjj'n sBAi. ;i 'aouaios
-uoo aq; Suisubojo joj puB uis jo uop.red
aq; joj uoisiAo.id \\ot apBUi pBq ;i ji
'. ;aajap iuojj aajj uaaq pBq uoyresnadsip
qsiMap aq; ji [soj-jLTisTirj *u '$ '• f
puB '(r) aag -otj ';qSnos aq ;ou pmota
aDB]d '(;ou si ;i qoiqM) ssapmBj ajaM.
uoi;Bsuadsip ;Bq; ji [.«(} ¦ • ¦ ;a "6 — I
•;i ui paAioAUi mLdnoxi3\
'n-iijnn 'U.a(j.jijj 'sjB[noi;.iBd aq; jo siiB;ap
aq; o; saauBApB aq ajojaq *;obj ve.iatiaS
siq; aAojd o; 'X]p7oiSoi ^jaA 'spaaoojd
a|;sody aq; '(9) uoi;Bsuadsip jo ';anuaAOO
Jouadns b jo ;Bq; '-zia ';obj {BjauaS b o;
pa.uajaj ajB qoiqM s.iB[uoi;.iBd ;uB;jodrai
uiB;.iao uiX;t.ioijadns s,;suqojo ;aama;B;s
Suiuado ub ja;jB ';nq ! sisaq;ua.iBd jo uois
-sajSip B A*q auop ;ou si siqx *paqsqqB;sa
uaaq SBq pp aq; .iaAO ;uTjua.\oo Mau aq; jo
;Bq; p;un papuadsns si ';suqQ jo a\i;siuiut
aq; puB 'aauiJOBS aq; jo {'a|0BUjaqB; an.i;
aq; , jo A.JOuadns aq; jo uoi;isodxa aqx
•apoo puB uoi;n;i;snoo b sb dn ;as uaaq SBq
[¦goTioASA -u '01 : I 'X 5 "JO •"— 1 '• 01
•f 1^6 : g ui q;Joj ;as si s;uBuaAoo om; aq;
uaaM;aq ;sbj;uoo aqx *£i — 8 ui pa;B;s aJT3
sasimojd asaqx 'n '¦ t, uo 88S ['nj^dn
ljr.3 -sdx^Tjj/70 sojizrl '£8 *AI 'anqx
•S : z '1 1 -os '61 : g T> '(oS 'lrll3
'sojj3ti) sapjBd om; uaaM;aq sauaAiaiui oqM
auo [sUj.jjJ3rl "S:' 'vjsxudsj 'b-i '. 'a
'6 : 1 ,rj -pooq;saijd qsiMap aq; jo suoi;b.i;
-siuiui oqqnd aq; sa;ouap X^ssajdxa \svjL
-dnoj.i3\ (-sasiiuo.id ja;;aq uodn pasBq
smb[ s;i SBq (stj-U) ;i ;Bq; Buiaas , 'sasopf

lix da dndiarlada nno loxnn 1x0 .noxJLnLi\r SUL na Snoxnn diaLnLn^a
v*4 / t 6 \ t H /tV« t\t " -<t
dmxnn SodiaX SUx norl nodarlodnyuia ndarlU da dmxnn dixmdxnJL
^ 4 \ w /OVt , , . V* fc J
Siox nstUiojia dU dUnUgmp dUx nxnn no g 'dUdinn dUnUgmg npnoji
donio dox iJLa mn yUndjoy domo dox iJLa mjoayaxdns mn 'soidnyt
4. \ \ l \ vt It v*. \v.t /^- v. / ^X
laLay 'mxdoXda mdarlU noor 'laLay Sioxnn dnL Sonarlocpriari „
•Sojlox oxiaxU^ja Sndaxnao dn nno 'SoxjLrlarln dU Udiana UxmdJL
I - />. J *i v> t it vi. t I *
U dnL 7rq- , -inxUxagorlodad SmiyaLLnjLa diiooxxiadn uia SixU
'SUxmari SUnUgmo ixs>a Sodoxxiadn mn mx>o 'SmLdnoxiay aXnaxax
Sndaxmdocpmp ao idnd „ .iado mx da iosj nxdagXiao dox dOJLnx

¦6—9

'8 SAianaaH

929

HEBREWS 8. 9— 13. 9. 1.

657

SiaOhKrj fov, Kayw ijfiiXrjaa avrwv, Xiyei Kvpios. I0 on avrrj
h SiaOhKrj rjv SiaOhaofai tw o'Ikw 'lapahX fierd rds /Jjuepay iKsl-
vas, Xsysi Kvpios, StSovs vdfiovs fov et'y t^v Sidvotav avrwv, Kal
iiri KapSlas avrwv iiriypdypw avrovs, Kal i'aofai avrois et'y Geov,
koi avroi eaovrai fioi ety Aao'v " /cat ov fih SiSdfcwaiv BKaaros
rbv irXrjalov avrov /cat e/cao-Toy tov dSeXcpov avrov, Xiywv, YvwOt
rov Kvpiov on iravres elShaoval fie dirb fiiKpov avrwv ewy
feyaXov auTwv. l2 on i'Aewy i'aofai rais dSiKlais avrwv, Kal
twv dfapriwv avrwv Kat twv avofiwv avrwv ov fiij fivrjaOw bti.
r3 ev tw Aeyetv Katv»?v, irsiraXalwKs rhv irpwrrjv rb Ss iraXaiov-
fisvov Kai yrjpaaKOV eyyuy acpaviafov.
9 jEityE fisv ovv Kal h irpwrrj [aKrjvh~\ SiKaiwfara Xarpelas,

them ; gave them up to their own hearts'
lusts which brought punishment upon
them. Heb. D2 >lP^^Jj}< 'although I was
their lord,' showing how great was their
rebeUion. Cf. Jer. 3 : 14. The Arabic of
<J?2 means 'loathe,' 'reject with loath
ing,' which accounts for TjpJXTjaa. In
iiriXapop. ttjs xe'/>os air. we have an
instance of tender affection drawn from
the image of one who assists a child to
walk. > Th. 2:7. lis Sx rpotpbs BdXirrj
Td eauTijs TeVcxa. Thus A. 13 : 18, and
Deut. 1 : 31, irpotpotpbprjffev.
10—1 3. Sri] still carries on the explana
tion of koixtjx, ' inasmuch as putting my
laws into their understanding, I will even
write them on their hearts.' I will give
them a lasting spirit of obedience to my
laws ; the new covenant shall be distin
guished from the old by a higher and more
permanent spirit of obedience in those who
live under it, by the spiritual nature of the
obedience rendered, by the peculiar grace
given to enable them to obey. Ezek.
11 : 19, 20. eiri KopS. eVty.]Cf. 2C.3 :3.
tSx TrXTjirfox] ttoXIttjv is the reading
(from LXX.) of all uncial MSS. and Syr.
proximum (irX.) Vulg. Heb. ITJTi the
member of his city or of his family, tSx
ttX. certainly, rather than tSx ttoX. ; but
" probably only in the very common sense of
alter; 'alter alteram.' (Dathe). irdvTes
elSrjffovffi] None will be ignorant, as in
former times of the divine character. The
knowledge 0f the divine law will be univer
sal. None shaUbefoundwhocould properly
be addressed as knowing nothing of God.
Is. 11 : 9. Hab. 2 : 14. This knowledge in
VOL. II.

perfection is saving knowledge, the revela
tion of God in Christ to the soul by the
Holy Spirit, the recognition of God in
Christ by the soul. Jer. 9 : 24. J. 17 : 2,
3. Sri] inasmuch as. The former bles
sings are grounded and dependent upon
this. When God forgives he sanctifies,
adopts, enlightens. The covenant is
founded in an act of sovereign grace, x.
twv dvop. air.] Not in Heb. nor LXX.
Probably inserted as an explanation of twx
dpapriwv. The entire oblivion of sins ia
the crowning point of the prediction, and
is afterwards referred to (10: 17) as a
blessing attainable only through Christ.
TreTraXaiwKe] In the expression anew
dispensation, he regards the former as old ;
now that which is obsolete (regarded as past,
belonging to a former state of things), and
advancing in age, (becoming effete, past
work, wearing out,) approaches to entire
abolition — the state to which it necessarily
tends. Cf. xardpas iyyis. (6 : 8). The
first covenant comprehended the moral
law, the law of ordinances, and the pro
mises and threats which formed its sanc
tions. It was thus a covenant of works,
or legal righteousness, of ceremonial obli
gations, of temporal rewards and punish
ments. In each element it is abolished,
and in each superseded by the Gospel,
which is a covenant of righteousness by
grace, of spiritual worship and service, of
spiritual and heavenly blessings. R. 3 : 7,
8. G. 3.
IX. I — 5. tj TrptiTTj] sc. SiaBrjKTj, the
former dispensation which is just spoken
of as on the verge of abolition. o-ktjX7)
added in T. Rec. is in no uncial MSS.
nor ancient Yerss. In pex oux the Ap.,
42

'asjaAmji 3IW J° ^V"-^ pa« jo;t38jq aq; bb
;on 'aouasajd sp^ paMoqB pog ajaqM aoBid
aq; sbm pe jo ;sai[oq aqx -jijb aq; q;iM
uoptauuoo m s;uampuBuiuioo ua; aq; o; jo
'tijb aq; o; pai[ddB X[;ub;suoo bjb tti" , if
'tilMJ sPJ0Ai 31X •jfuouiiqsax 8tTt s-tofsq
^St', U#UU' 'OI : il 'ratlK '*£ = 91 ^a
o; SuipjooOB 'dn prei ajaM sretjouiaui asaqx
j paAoj;sap jo ;soi uaaq aABq abui s;ua;
-uoo JariBjj s;i ;Bq; UBq; Ajaim; aioui ;Bq A\
¦sauiqsiiiqj aq; Suoiub ami; amos joj uaaq
pBq puB 'iBAja;ut aq; ui paAotnaj %uanb
-ajj uaaq psq jijb aqx -apBUJaqB; aq;
ui sb ;i jo spreads -dy aq; ! ajdoia; aq;
ui uaq; sum 3[.t.b aq; joj . ;qSiaM qonui
jo ;ou si siq; ;ng; c-qajoji ;b uiajaq;
;nd sasopj; qoiqM sajqB; om; aq; babs
jtjb aq; ui sbm Suiq;o^r , pBa.t aM a.iaqM
'01 : g -jqg z '6 : j ¦ j 1 mo.ij pasiBJ
uaaq SBq iarnogjip y -oi — 1 : l\ -umjvT
[sogc/pd -t£ — ii : q\ -xg; 'asBq aq;
;b punoj ;on rassaA 3u;puB;s b (soA3r1ru.jij)
I ui puB;s o; pinbiT joj jbC b [soAriTJia
¦Aaqo 0; ajdoad aq; joj p9fuioddv a\bi aq;
JO sajqB; aq; '-jttjjo 'j- S3hti\ji ttj og -uoi;
-Bsuadsip ;Bq; japun aouasajd auuip aq;
jo mqm^s aq; 'tijb aq; [-$7770 'i Aoxtocjiji
Adj. 'zi : 9[ -Aai ';uaruauo;y jo abq;
aq; no ;saiiou aq; o;u; ;qSnojq nui-JL!
'jasuao bjo apBtrt s; uoi;uajtj ^sairoTjaq; ui
jb;[b on sbm ajaq; ;nq . 1 1 : { -q; 'aoB[d Ajon
aq; m ;oafqo aiqB7T.reut8.t b sbm asuaoui jo
jb;;b aqx '-ti : OS 'Jqo & 'A'V paJapnaJ °S
'8 -9 'in '}uy -qdasop 'asuaaui jo JB;re ub
aq abui ;i jo . 61 : gg -jqo z QcJQLlJ'
joj 'XXI • asuaoui Surajnq joj jas
-nao b [/to7i/{ti7J77/ti^ -ajn;itijnj s;i
jo ;jBd sb ';i 0; SaiSuoraq pBq
qoiqM [vjinoXg "iz. : of- 'ZI : eg -xg;
'SLCLT '"'RQli P3!!80 0SIB s! I.3A J8UU.
aqx -JaAoo o; q^ uiojj '4i : eS 'x3.
'qjnoo ja;no aq; jo Joop aq; jo Sui-SuBq
aq; 0; osre ubaiS araBU aq; 'ure;jno QQJ^
'• 8S 'K- '¦ 98 ¦& '9£ : 9Z '^H psqpos
-ap si srqx 'Aoj.mdji ja;no ub bbm ajaq;
;uq; saqdrni Aodsitpn parrea ajaq paA
jauut aqx ' -8£ : 61 -3IW '8? : lZ 'H
'(jiorreJBdas , SuraBaui ApqBqojd) gi qij

•g£ 'SS : gg -SS— iS : gg -xg paquos
-ap 81 qoiqM ;Bqx [TJT7.0TJX^Jt7JXrjJ/ Aod
-sxjiag qj. -;nau -id tjt/Ctj joj ^;!Joq;nB
ou aq 0; suiaas ajaq; ';obj ut .' dm-jL-rj aotItj
'XXT '^z '• 6 'hb(i ui 'Amjha Atoj. aoiA-Tj
nox AOusr/rjAip -ran nojf.ii noj. Aossriud'o 'XXT
t\ ue!.Qji tal dL^ dSuii^a
'££ : gg -xg -saoissajdxa 8ai;bt
-jadns om; jo uo;;Bu;qmoo t> si qoiqM
,'saijoq jo saqoq aq; , ;i japuaj 0; ;qSno
8a\ siq; 0; SuipjoooB '. -;nau -id jj7X,tj jajajd
jf-UBjtj -jf[oq ;sora 'AmiL-o tjjX.tj '. Ijoq
[TJJ^TJ -tCpjBssaoaaun ;nq 'ajaq sisojd
-}}nv ub asoddns amos qopjM joj 'sto3j>3g
-odji sUx loj-dr/ ;o 't : g -rj -rt 'gz : g -5[J\[
'* : gl ' H ui -saABoi jo (aoi;iqiqxa)uoi;B;uas
-ajdaq; ['xi/tj Amj.'ntjdjt. b\ 'AOTdUx-orrinQ
'AvJJ3M.ridj. 'rfrjjrfXny 'vAjjg siojiipdgAi} aisj-ojj.
nidtjcj-ldsjl. JJJJ/ TJX7JXiT77.07J7TVlT7# TJ7t/x AxtlTJ
/i^ <hX;3 '*££ '<! T 'ff 'qdasop -a 'cjz : g
"TO! '6— S : V-g -aoi -91—01 : 'g
*o£ — 2z : gg -xg; '-t/Tj -^odjx -n Tj^sxtTpdx
•ts— '1 . £g -66— 1£ : gg -xg; \tjjaX
-nX 'IZ '9Z 'x!3[ paqiJosap bi aiOBa
-jaqB; aqx ';obj snoiAqo siq; SuisrooiJaAO
uiojj uaauB aABq snoissa.idxa pa;Biosi
0; apBUi uaaq aABq qoiqM suo^oafqo aq;
jo aiuog -aidma; aq; jo ;ou 'apBujaqB;
aq; jo ssreads -dy aqx -paja;ua ubui u
qoiqM o;u; ajOBUjaqB; aq; jo ;red ;sjti aq;
¦a-t '. (;aam;.iBdB) ;sjn aq; — papiAojdsBM
opBUjaqB; aq; joj [dpi, IlaUxd -ssxotX
-t/rjXTjj/ svjsxjiddg (jB^nSaj) sUjut/jjoh sUj. rrtu
'jOAsrijsjndsji. Tjxd^jja Avd3i Adj. s;saiJ<i q^ipj;
aq; jo B3[Bads snqdasop 'tz '11 : (3 'soj.
-kpjiodwX -b'i .' zz : gi 'S : 8 'so7,»7joiiojij
jo a;;soddo aq; 'a;Boipajd aq; si AoniTio
-on -pijoM siq; o; Sui;b[8j X.iun;ouBs s;i
'(z -£S § 'JauiA\) asaq; jo ajduiBxa ub sb
'asaq; joauo sb puB [-t/x»oj/ aoiLtj ax qj.
•saiuomajaa puB sa;ij 'saonBuipjo 8Ai;isod
f-u "9 : 1 'i 'diqsJOM Sni;oadsa.i suoi;BmS
-aj [-dxjjY 7JXJJT/9T777J/70 -(n)aag -aAi;
-B;uasajdaj a.iaM ;sjtj aq; jo ssoq; qaiqA\ jo
'£ 'z : 8 'iBn;;jids puB praj aq; ;nq 'saouun
-ipjo a[qisiA puB jBiJa^m SBq puooas aq;
;Bq; ;ou '. puooasaq;S73 ^smS77;sjgaq; — -otj
,'pBq (kj.tpdji k J77J/) ;ubu3aoo ;bjij aq; osps
;Tiq; uaq; ;obj b si ;i , -|B0i;iA8i aq; 0;
jouadns jbj sbm ;suqQ jo pooq;saud aq;
;bij; puB . it\a ^j aq; jo adi; b ;nq ajaM
;uaraB;sax PIO 3tW J° saraoraajao aq; ;Bq;
A\oqs 0; uo sassud '9 — t : g uiojj Smruusaj

dUx mn doiduxmr/ng nxinoXa dnoundX j, 'dmiLn mLn UdarloLay
U UdUnxi nrljonxaJLnxnn dodaxnao ox ao nxarl g -mLn mxaLay
SixU 'dmxdn dmx SixiaaodjL U mn n'jajwdx U mn nidXny ax U li
ab iU±codjL U UaJ>t>nByi>3-Lt>x dvL Unltyj) , •/lomrljoox noiA^v Bd, ojl

•*— l '6 SAvangaH

859

HEBREWS 9. 4—7.

659

Ktfiwrov rhs SiaOhKrjs irEpiKEKaXvfifisvrjv irdvroOev ^pvatw, iv fj
arafvos XPvcr^ eyovaa to fidvva /cat h pdfiSos 'Aapwv h ftXa-
arhaaaa koi al irXaKes rhs SiaOhKrjs, 5 virepdvw Si avrhs
Xspovftlf Sd^rjs KaraaKid"(ovTa rb iXaarhpiov irspl wv ovk
sari vvv XiyBiv Kara fiipos- x ovtwv Si ovtw KarBaKsvaafivwv,
et'y fiEV rhv irpwrrjv aKrjvhv Siairavrbs slalaatv ol lepeis Tas
Xarpelas iirirsXovvres, "' et'y Si rhv Sevripav aVai; tou iviav-

but as the Covenant God of his people.
The roll of the Covenant was laid up beside
the ark (Deut. 31 126) ; this roll contained
the agreement which God had made with
Israel. He demanded from them the.acconi-
plishment of his own holy wiU which he had
made known in the ten commandments ;
the Decalogue was the condition of the
covenant. H this were fulfilled, God
would on his part fulfil the promise of the
covenant ; if not, he would exact its pe
nalties. In this, its normal character, the
covenant was simply a dispensation of
condemnation, a ministration of death
(2 C. 3 : 6—9. G. 3. R. 3 : 7), and under
it, according to strict, abstract, constitu
tional theory, no man could live, tempo
rally or spiritually. But after the Deca
logue, God gave the Israelites a second
law (Ex. 20 : 22), a ceremonial discipline,
based on sacrifice. This law implied
transgression of the first law (H. 10 : 3) ;
but it also witnessed of forgiveness, and
purification, through sacrificial expiation.
In fact the whole covenant was repre
sented in the acts of the priesthood as
tenable, on the part of God and the people,
only through atonement and intercession.
Thus the moral law, the covenant in its
original character, was a testimony against
sin ; the law of ordinances was a testi
mony of the need and efficacy of mediation
and atonement for the forgiveness of sin.
Xep. 5S£ tjs] so called in reference to the
Shekinah or bright cloud, indicating the
Divine presence, which appeared above the
mercy seat ' between the Cherubim,' Ex.
25 : 22. Lev. 16 : 2. Ps. 80 : 1. koto-
trxidt.] this refers to the outstretched
wings of the Cherubim, Ex. 25 : 18—22.
Num. 7 : 89. 1 Sam. 4:4. 1 Ki. 8 : 6, 7.
Ps. 80 : 1. 99 : 1. IXao-TiJptox] LXX.
for -TIBS' the lid or covering of the
xiflwrbs, as from the signif. "!??> make
atonement, R. 3 : 25. By sprinkling
blood upon this atonement was made.
Philo II. ISO, t}s (xi^Ojtov) iirlBepa wffavel
Trwpa, tS Xeybpevov IXaffrijpiov. irepl
fix] the various things mentioned 2 — 5.

The rod of Aaron in the ark repre
sented the divinely ordained priesthood,
and its association with the covenant,
7: 11. The pot of manna had refer
ence to the sojourn in the wilderness,
and their support by the immediate gift of
God, Deut. 8 : 3. CLtov pdvvarov xexpvp-
pivov, Rev. 2:17. Or we may conceive
with Ebrard, that the Ap. wished to re
mind the Hebrews that in the holiest of
all, there were memorials of the miracles of
the Divine mercy as well as thetables of the
law ; and that the manna from heaven with
the blossoming rod of Aaron formed a
strikingoontrast to the earthly productions
which were continually offered in the holy
place, koto pip 0 s] in detail successively.
If the writer had been of that allegorizing
disposition which many perverters of
Scripture consider to be the test of spi
rituality, he would have found endless ana
logies, and recondite truths, in the form
and position of the Cherubim, the mercy
seat, and the whole furniture of the tem
ple. We may well say with Maurice (on
this Ep., pp. 37, 38), that the Apostle,
' instead of seeking for shadows is impa
tient of them ; he is always desirous to
translate them into something practical
and substantial.'
6 — 10. toutwx Se, x.t.X.] Now these
things being thus provided, into the outer
tabernacle go the priests continually ac
complishing their services. Siottoxtos]
daily or weekly, as the case might be, op
posed to dTraf tov iviavrov. The prses.
elalatriv impUes that the Levitical services
and sacrifices were still going on at the
time the Epistle was written. fi7ra{ t.
ivi.] at one period, or one day during the
year ; but he went in more than once on
that day, Lev. 16 : 12 — 15. ou xup's
aipaT os] This is mentioned to distinguish
it from the offerings of meat, of drink, of
oil which were made continually in the
holy place. 8 irpotrtpipei] which he
offers. eauTOu, x.t.X.] Lev. 16 : 6, 11,
15 — 17, i^iXdfferai irepl iavrov. Vulg.
makes iavrov depend on dyvorjpdrwv. So
Luther, wrongly. dyxoTjp., properly, sins
of ignorance, as Lev. 4 : 13, idv Traira
42—2

060

HEBREWS 9. 7— n.

tou fiovos b apytepevs, ov ywpis aifiaros, b irpoacpepsi virsp
iavrov Kal twv tou Aaou dyvorjfiarwv' rovro SrjXovvros tov
irvsvfiaros tov dyiov, fihirw irecpavepwaOai rhv rwv ayiwv oSov
bti rhs irpwrrjs aKijvhs iyovarjs ardatv, 9 'rjns irapap'oXrj et'y
tov Kaipov rov ivEarrjKdra, KaO' ov Swpa Te /cat Ovalat irpoacpi-
povrai fih SvvdfEvai Kara avvelSrjatv rsXsiwaai rbv Xarpsvovra,
10 fiovov iirl fipw/iaat /cat irdfaat Kal Siacpdpois fiairriafiois,
Kal SiKatwfaai trap/coy, fiy^pi Kaipov SiopOwasws iiriKslfisva.
11 XptcrToy Si irapaysvdfsvos dpyispEvs rwv ju-eAAo'vTwv

iruxaywyTj 'ItrpaTjX dyxoTjtrTj aKoutrtws. But
the offering on the day of atonement was
for sins generally. See (9). 5 : 2.
10 : 1, 11. touto StjXouxtos] making
this evident. In this service the Spirit
was still speaking by Moses in the time of
the writer. We may observe the attesta
tion here given to the inspiration of
Moses, prjirw iretpavep.] is not yet laid
open ; i.e. the entrance into heaven was
not disclosed under the old dispensation.
The knowledge of a future state of happi
ness, and of the way of attaining it was ob
scure and indistinct. The incarnation,
death, and intercession of Jesus were not
made manifest, werenotrevealed as articles
of faith, 1 P. 1 : 12. irpwr. hktjv. ix-
ffrdtr.] while the services of the tabernacle,
or temple, still continue. The ceremonial
rites, especiaUy their limitation to times
and persons, did not allow of an unrestricted
access to the mercy-seat. In ttjs irpwrrjs
there is evident reference to ttjs dXTjt9ixTjs
(o-ktjxtjs), 2, 11. This expression in con
nexion with (6) implies that as the first
apartment of the tabernacle or temple re
presented the existing dispensation in its
relation to the future, the whole taber
nacle or temple, including the Holiest
place, must be regarded as temporary, in
troductory, typical, imperfect. This cha
racter of the tabernacle and of its rites
the Apostle goes on explicitly to assert.
TJTts Trapa/3oXTj] which is (has the cha
racter of), a typical representation down to
the present time. KaB' Sx] during which
(3:8); Alex., Vat., Vulg. give fjv (sc. irapa-
/3oXtjx), 'according to which figure, 'pi) 5 u-
v ape vai, k.t.X. ] which (5. Kal B.) are not to
be supposed able in respect to the conscience
to effect the worshipper's object ; which
could never make full expiation for the
bringer. Kard truxe.5.]i.e. theycouldgivo
a ceremonial purity, but could not impart a
sense of justification (10 : 2), or true holi
ness (14). tSx Xarp.] the worshipper
who brought the gift or sacrifice with

which the priest made the atonement.
pSxox] could only impart purity based
upon (iiri) meats and drinks, viz., those
of the offerings ; not referring to absti
nence from prohibited food. Siatp. /3aTTT.]
the various ablutions enjoined on priests
and people as purifications. See on 6 : 2.
J. 3 : 25. Kal Sik. trapKbs] justifica
tions pertaining to the flesh (L. 1 : 6, n.),
imposed until the season of rectification ;
'justifyings of the flesh,' Tynd.; 'external
sanctity,' Luth. ; see (13). Some read Si-
xaiwpara (omitting xal) in apposition with
Swpd Te koI Bvijiai. If we read koi St-
xaiwpatri, iiriKelpeva corresponds to pi)
Svvdpevai. The neut. form is accounted
for by the distance of the predicate
from the subject 5. koi 8. (De Wette).
Stopt9wtrews] see on awoKaBiffry, Mk.
9 : 1 2 ; until the complete establishment of
the kingdom of Christ, by removing out
of the way the opposing influence and
claims of the Levitical system, which
having been originally ordained by God
made strong appeals to the principle of
patriotism and obedience. ' The Mosaic
dispensation was merely the element or
imperfect beginning of the Christian dis
pensation. The law taught merely the ele
ments of that faith which was afterwards
tobe revealed. These carnalordinances were
precisely the same as the worldly elements,
C. 2 : 8.' Burton, Apostolic Age, p. 122.
11 — 14- Prom this to 10: 18, the point
principally urged by the Ap. is that Christ
has offered his own blood. Hence (13,
14) it is shown that his sacrifice had an
internal and spiritual efficacy ; through
this the promised New Covenant (8 : 8),
was ratified (15 — 24). Erom 9 : 25 —
10: 10, it is shown to be ' full, perfect, and
sufficient,' as a sacrifice never to be re
peated. Xpioros Si] This Si answers
to the pex (1). The most holy place in
the tabernacle was not really the holiest
of all. Christ has entered as the true
High Priest into, the true holy of holies, to

HEBREWS 9. 11—14.

661

aya^wv, Sia rhs felfovos /cat reXsioTipas aKrjvhs ov yeipoiroihTov,
rovr' Eariv ov ravrrjs rhs Krlasws, " ovSe St' a" faros rpaywv
/cat fidaywv, Sid Si rov ISlov alfaros, elahXOev icpdira^ et'y Ta
ayia, alwvlav Xvrpcoatv svpdfevos- I3 el yap ro atfa ravpwv
Kat rpaywv /cat airoSbs SafdXews pavriCovaa rovs /ce/cotvw/uevouy
dyiaXst irpbs Thv rhs aapKos KaOapdrrjra, '4 iroaw fidXXov to
aifia rov Xpiarov, oy Sia irvsvfiaros alwviov iavrov irpoahvsyKsv

inaugurate not a merely relative or figu
rative, but an eternal redemption . irapa-
yevbp.] having arrived according to pro
phecy ; having pubhcly appeared, M. 3 : i .
L. 12 : 51. twx peXXSxTwx dyat9wx]
of the good things that were to come,
2 : 2 ; of the good things which, under the
O. T. dispensation, were future (lO : 1), and
subjects of promises, and traces of which
were discernible under the law — such as
free access to God (8) ; expiation always
available (12), 10 : 4 ; tranquiUity of mind
and conscience (9), 10 : 2 ; and eternal
happiness (15). Std ttjs p.e£f. k.t.X.]
by means of; by the intervention of. The
glorified humanity of Christ is the medium
of this exercise of the office of priest ; the
death of Christ is the means of atonement.
a ktjxtjs] This is distinguished from els rd
dyia, as in the emblematic transactions,
the tabernacle, or hoUest of all, was distinct
from the Divine presence. Christ, by
the greater tabernacle of his humanity
as a means, entered into the Divine pre
sence, as the High Priest, by the first
and figurative temple, approached the
manifestation of that presence. ffKrjvrj
is applied to the body as the residence
of the soul, 2 C. 5 : 1, 2. Wisd. 9 : 15,
jSptu'ei rb yewSes ffKrjvos vovv iroXvtppovTlSa.
ob touttjs ttjs xrlff.] not of this
creation ; not of the usual order of na
ture ; for the body of Christ was conceived
in a supernatural manner, and is now
glorified, so as to belong to another con
stitution and order of things, Ph. 3 : 21.
E. 1 : 19. x«po7ro£. (24), Mk. 14 : 58. A.
7 : 48. 17: 24- E- 2 : 11. Sid t. ISlov
aip.] qualifying him to appear before
God, to act as intercessor for us, 13 : 12.
ebpdpevos] An Alexandrine form ; 'hav
ing brought about,' R. 7 : 18, n. iralpoi-
iriv Bavdrov Xitriv ebpolpijv, Od. IX. 421.
So Heb. "il>5 V1N3|D> Job 33 : 24. On
Xirpwaiv, see L. 1 : 68, n. alwvlav marks
the permanent effects of this ransoming ;
it needs no repetition, and its consequences
are eternal, 9 : 24—28. 10 : 1, 2, 11— 14.
tS alpa] Two assertions are here made
— that animal sacrifices, imparted exter

nal purity ; that the offering of Christ
cleanses the conscience. Tab pwv] the
priest had to offer the bullock of the sin-
offering for himself and his house, Lev.
16:6, 11. The goats were offered for the
sins of the people, (ib. 15, 21.) By means
of the sacrifices thus performed the High
Priest entered into the presence of God for
thepeople. o-ttoSSs 5apdXews]The rules
for this are given Num. 19 : 2 — 9. The
ashes were to be kept ' for a water of uti-
cleanness,' nJJ ???' to be mixed with
water which was to be sprinkled on the
unclean ; called also J°)2$I3n> a washing
J T- a
away of sin. Comp. Zech. 13 : 1. tous
KeKOixwp.] the polluted, Mk. 7:2. A.
10 : 14. R. 14: 14. ttjs trapxbs] The
ceremonies of the law could only remove
the legal impurities which excluded the
person from worship. TrpSs tt)v xaBap.]
in reference to the purification. Compare
the expression TrpSs rl, irpbs oiSiv, Tpbs
j3lav. Std ITxeup. at'wx.] Something
beyond the offering of the body of Jesus
on the cross, and the sufferings of his soul
in his agony and passion, is intended here.
The words probably intimate the part
borne by the Deity in the transaction of
our salvation by sacrifice ; the counsels of
eternity in which the Son through the
Spirit offered himself to the Eather for
the atoning sacrifice. (Through his eter
nal Spirit, 1 T. 3 : 16. 1 P. 3 : 18. Swain-
son). Cf. e'x alpari SiaBijxrjs alwviov,
13 : 20; alpari. . . Xp. irpoeyvwirpivov irpb
kotoj9oXtjs Kbtrpov, iP. 2 : 20. With dpwpov,
cf. 1 P. 1: 19, 20. ri)v tsvvelSrjffiv b.]
cleanse from dead works your conscious
ness. Wisd. 17 : 11, del irovijp'ia irpotret-
Xrjtpe Td xo-XeTrd ffvvexopivrj rtf ffweiSijtrei.
Test. XII. Patr., 1) trvvelSijirls pov trvvixei
pe irepl rijs apaprlas. The epya veKpd are
the deeds of one who is not alive unto
God, 6:1. There is reference to the
ceremonial uncleanness which was caused
by touching a dead corpse. The sense of
unpardoned sin communicates moral pol
lution. ' Conscience doth make cowards
of us all.' When the conscience is purged

662

HEBREWS 9. 14—17.

dfwfiov tw Qew, KaOapiei rhv avvslSrjaiv vfwv airo veKpwv epywv
et'y rb Xarpsvsiv Oew i^wvTt.
J= Kat Sid touto SiaOhKrjs Kaivhs fsalrrjs ianv, oirws Oava
rov yevofivov els airoXvrpwaiv twv iirl tj? irpwrrj SiaOhKrj irapa-
/Sacrewv rhv iirayysXiav Xafiwaiv ol KeicXrjfievoi T^y aiwviov
KXrjpovoftas. l6 oirov yap SiaOhKrj, Odvarov avayKrj cpepeaOai
rov SiaOsfivov J/ SiaOhKrj yap iirl VEKpois /3e/3ata, 67ret frj

from sense of sin, we have boldness to enter
into the holiest. els rb Xarpeieiv]
els denotes the final end or purpose, the
ultimatum to which anything tends ; Xa-
rpeieiv refers to the service of the priests
and Levites, L. 1 : 74, n. 6etp fwxTi]
This implies that the worshipper devotes
himself consciously to the service of per
sonal essential Deity, in contrast with the
nonentities of idolatrous worship.
15 — 17. Sid touto] for this end, with
this object in view, viz., S'ttws ttjx eYayy.
Xaj3. k.t.X. The result contemplated, and
the means necessary to that result, equally
required such a Mediator. For the Pauline
character of the sentiment, see G. 3 : 1 3,
14, n. 1 Th. 5 : 10, a. SiaBiJKrjs] Con
siderable difficulty exists as to the render
ing of the term here. Serious objections may
be made to the uniform adoption of any one
word, as 'testament' or ' covenant.' Sta-
Ctjktj is here spoken of in its general, ordi
nary, practical character, just as in G.
3 : 15. The general idea of 5iaBi)xTj is
arrangement, dispensation, disposition of
property, embracing thus the notions of a
covenant and testament. The latter is
the specific idea in (16, 17), which «i>. come
in parenthetically by way of illustration,
without close logical connexion with (15).
But the idea of covenant is in (20), 7:22.
M. 26 : 28. L. 22 : 20. 2 C. 3 : 6, 14.
koixtjs] as conveying the notion of supe
riority (8:6). So M. 26 : 29. Rev. 2:17.
5:9. 14 : 3. Thus iraXaioipevov, 8 : 13,
suggests the notion of feebleness and decay.
But koixtj doubtless is used as in 8 : 8, 13.
The Gospel-covenant is 7ieti>, because as a
dispensation it succeeded and displaced
the law, and was inaugurated by the in
carnation and death of Christ. Hence
the law is termed irpwrrj S. in regard to it.
But the Gospel- covenant is identical with
the Abrahamic, and with the ' everlasting
covenant' of grace which began to take
effec t immediately upon the fall. Bavdrov
yevopivov] death having been effected
for deliverance from transgressions during
(quasi resting on) the former dispensation.
' The 7ropa/3do-ets of the Jews had broken
the covenant or title-deeds ; had introduced

flaws into their title. The Jews were no
longer assuredof their holding.' (Swainson).
iirl is frequently used of contemporary cir
cumstances, as (26), 10 : 28. 2 C. 7 : 4,
iirl Trdo-77 ttj ffXlfei ijpwv, n. E. 4 : 26,
iirl rip irapopyiirpoj vpwv. 1 Th. 3 : 7, n-
But in aU these expressions may be traced
the idea of superposition. Donaldson,
§ 483, d. ttjx eVayyeXiax] the pro
mised blessing, not of an earthly posses
sion, as in the land of Canaan, but of the
eternal inheritance for which patriarchs
as well as kings and prophets had looked.
Cf. 11 : 39, oix ixoplffavro ttjv iirayyeXlav.
A. 13 : 32, n. 26 :6, n. The mention of
xXtjpovoplas in connexion with Bavdrov
yev. suggests to the writer's mind the spe
cific idea of Sia8i)xT), as an arrangement
or disposition of property by will. 8 tt 0 u
ydp SiaB-hxrj, x.t.X.] Now, wherein a
disposition of property by will is spoken
of, or is shown to have been effected,
there must of necessity happen the death
of him who made the dispensation, i.e.
who disposed of the property. With tpi-
petrBai comp. eC, xaxws, tpipetrBai. 'The
0 SiaBipevos must vacate to give up pos
session.' (Swainson). There is no autho
rity for rendering tou SiaBepivov the medi
ating sacrifice, nor any analogy in its
favour. It is not a fact that every cove
nant between parties, much less that every
' disposition' or ' arrangement' made by
one party for both, is attended with a
sacrifice for its sanction , or involves ne
cessarily the idea of death. When a Sta-
Bt)xi) is the subject of discourse, b SiaBi
pevos naturally means the person who
makes or arranges the SioOtjktj. Cf. 8 : 10.
10 : 16, tj 8iai9. i)v SiaBrjiropai. A. 3 : 25,
ttjs 8. i)s SiiBero 0 9. , and the use of Sia-
rlBepai, L. 22 : 29. We consider, then,
that the Apostle avails himself of the am
biguity of the word Siou'tjktj, and intro
duces parentheticaUy an illustration from
the ordinary sense of the word, and from
ordinary transactions. Christ died to
make the promise of the inheritance valid,
just as, in the case of an earthly inheri
tance, he who promises it under the ar
rangement known as SiaB-nx-q, must die to

HEBREWS 9. 17—22.

663

itots layysi ots ^fj b SiaOifsvos ', l8 6'i9ev ovS' h icpwrij ywpis
alfaros iyKSKalviarai- l9 XaXrjOslarjs yap iraarjs ivroXhs Kara
vofov viro Mwcrewy iravri tw Xaw, XaBwv rb atfia rwv fdaywv
Kal rpaywv fsra vSotos Kal iplov kokk'ivov ko.1 vaawirov, avrd
tb ro /3t/3Atov Kai iravra rbv Xaov ippdvnae, 20 Xiywv, Tovto
to at fa rhs SiaOhKrjs rjs ivsrelXaro irpbs vfds b Qeos. 2 ' /cat tt)v
aKrjvhv Se Kal irdvra rd aKevrj rhs Xetrovpylas tw a'lfian bfolws
ippavnae. 22 /cat aysSbv iv a'lfan irdvra KaQaplfsrat Kara

give validity and effect to his promise.
iirl xeKpois] an arrangement by will is
valid when men are dead ; depends upon
their being dead, vexpois is in the plural,
as the proposition is a general one: Eurip.
Ton, iirl & dfftpdxrois MTjXoitTi Sbpwv pi)
Tapir' eis pvxbv. The next clause, errei
x.t.X., should be read interrogatively.
Otherwise can we ever conceive of its
having force while he who made the dis
pensation continues alive ? 10:2, n.
18 — 22. SBev, x.t.X.] From which well-
known usage in making arrangements,
not even the first dispensation. — This con
tinues the argument from (15), Bav. yevop.
See on Kai tj Trp., 9 : 1, n. iyxexalv-
to-Tai] has been inaugurated, initiated.
Light from the new dispensation is now
thrown upon the old. The blood in Ex.
24 having been offered to God, is re
garded now as sealing his gift in that
dispensation. (Swainson). koto vbpov]
may mean, according to the divine com
mand. Moses recited it first, Ex. 20, 23,
and then wrote it down, Ex. 24 : 4 — 7.
In Ex. 24 : 5, ' burnt- offerings' are men
tioned, /iby, which were probably goats
entirely consumed by fire, Lev. 1 : io.
4 : 24, 28 ; and also B*07lv> peace-offer
ings, which were eaten by the offerers.
These are expressly called D; >9> bul
locks. The words which foUow, peTd
{ISaros .... iaswirov, refer in a general
way to the details of Levitical worship,
but the water, wool, hyssop, are not men
tioned in Ex. 24 : 6. The use of water
as weU as blood in sprinkUng is implied in
Lev. 14 : 4 — 7, 49 — 52. Num. 19 : 18.
Ezek. 36 : 25. The scarlet wool, crimson
cloth of the coccus worm, Jl^lTiD ^p>
Lev. 14 : 4, 6, was fastened on a branch
of hyssop, as a convenient instrument for
sprinkling the blood and water, Ex. 12 : 7,
22. Ps. 51 : 7. Comp. the use of o-Triy-
yox, KOXdpw, M. 27 : 48. Mk. 15 : 36.

airb re rb j3ii3Xlov] both the book
itself; the book of the law, which was
probably upon the altar. This ceremony
is not recorded in Ex. 24. It is signifi
cant of the fact that blood must seal the
covenant, and atone for the transgression
of the law. TrdxTa tSx Xabv] the as
sembled congregation considered as repre
sentatives of all Israel. LXX. Ex. 24 : 8,
t5oi> tS alpa ttjs SiaBrjxrjs i)s SiiBero "Kipios
irpbs bpds irepl iravTwv twv Xbywv roirwv.
trKTjxTJx] This could not have been done
at the same time, for the tabernacle was
not yet made ; it may mean that in like
manner he afterwards sprinkled the taber
nacle, as with oil in Ex. 40 : 9 — 11. (Bur
ton). Cf. Ezek. 45 : 19, 20. Joseph. Ant.
III. 8. 6. Such sprinklings are spoken of
as matters evidently well known. ffx€~
Sbv iv alpari] iv marks circumstance,
element of action ; in the employment,
use of blood. Some things were purged
by water ; some by fire and water, Nu.
31 : 22 — 24. But trxeSSx may qualify the
whole assertion ; nearly, it is almost a
fact, that in blood all things are purged.
od ylverai d0eo"ts] remission is not
effected. The sin offerings were not
merely tokens of the restoration of friend
ship between God and the offender, but
the blood was the type of the great pro
pitiation, and an acknowledgment on the
part of the offerer that he had himself
deserved death. It showed also that the
death and suffering, not of the offender,
but of one perfectly guiltless and incapa
ble of sin alone could procure remission.
The accuracy of the Apostle has been
questioned in the expression, to trKeuij
alpari ippavritxe. But this language is
fully borne out, Joseph. Antiq. III. 8. 6,
(MwtrTjs) iBvev iv rip rijs ffxrjvrjs alBplw
xard TrpoffTayrjv tov Qeov ravpov xal xptbv
xal ipttpov birip apaprdSwv .... xax rov
alparos twv reBvpivwv ttjv re ctoXtjx tov
'Aopwxos xal airbv ffbv rois iraifflv eppatxex,
dtpayvlffas nrrydlois Te bSatriv xal pipip
lva tov Qeov ylyvoivro (that they might
become God's priests). 'E7r! piv oiv

661

HEBREWS 9. 22—26.

tov vdfov, Kal ywpis alfarsKyyalas ov yivsrat dcpsais. '3 avayKrj
ovv rd fiv viroSelyfiara twv ev Toty ovpavois tovtois KaOapi-
"CeaOai, avrd Si to iirovpavia Kpelrroat Ovalais irapa ravras.
24 ov ydp et'y ysipoirolrjra dyia slahXOsv b Xpiaros, avrirvira
rwv dXrjOtvwv, aAA' et'y auVov tov ovpavov, vvv i/icpavtaOhvat rip
irpoawirw rov Qeov virip hfwv, ,j> ovS' "tva iroXXaKis irpoacpsprj
iavrbv, wairsp b ap^tepeuy elaspyerai els Ta ayia kot eviavrov
iv a'lfan dXXorplw- 2° iirel eSbi avrov iroXXaKis iraOsiv airo
KarajioXhs Koafov vvv Si dirac, iirl avvTEXsla. twv aiwvwv et'y

i)pipas iirrd tovtov rbv rpbirov aureus re
xal rds trroXds iBepdireve, ttjv re ffxrjvijv xal
rd rrepl airi)v trxeirj iXalw re irpoBvpiw-
pivw Kal to3 alpari rwv raipwv xal
xpiwv. 23 — 28. dvdyxrj oi5x] The Apostle re
verts to the statement (21). rd pex
uTroSe.ypaTa] The heavenly things
themselves are the patterns or archetypes ;
the earthly Levitical tabernacle, with its
priests and sacrifices, are the copies, simi
litudes, resemblances. These were cere
monially purified, and made fit for their
respective uses, Lev. 8:15. 10 : 16 — 23.
Everything connected with sinful hu
manity is regarded as partaking of its in
fection. touVois] the blood of bulls and
goats. What was symbolically repre
sented on earth, has been effected in
reality. Restoration to the divine favour
has been procured. 2 C. 5 : 8, n. ri eVou-
pdvia] Cf. E. 1 : 10. C. 1 : 20. Both to
ex tois oip. and 0 oipavbs (24) are to be
understood in to iirovp. The former in
clude, and principally signify the hu
manity of Christ, presented as o-ktjxtj in
(4), and xaTairiraffpa in 10 : 20. This is
at once the basis of the sacrifice, and that
which by the sacrifice (o!paTeyxi"r'ct) >s
made available for our introduction to
God. The latter, 0 oip., is the abode of
the Divine glory, said to undergo the pro
cess xaBapitTeaBai, inasmuch as, like the
holiest place sprinkled with blood, it is
by the sacrifice of Christ rendered capable
of admitting the unclean. xpe'nroffi
Bva.ir.Ti] more precious in value, nobler
in dignity, compared with these, xpelrr.
1 : 4. 7 : 7- Cf. 1 P. 1 : 19, Ttpiw at.paTi
tis dpxou dpwpov Kal dtrirlXov. For a simi
lar use of irapd, see L. 13 : 2 . Pluralis
plurali levitico respondens, pro singulari
adhibitus, propter prasstantiam unici sa-
crincii Christi, omnibus partibus absoluti.
Si Judasus quaerat, quie sunt sacrificia
vestra respondebimus, Sacrificia nostra
consistunt in unico crucifixi sacrificio.

(Bengel). Perhaps, however, the pi. is, by
an ordinary correspondence of speech,
simply due to the preceding toutois.
dxTvTUTra r. dXtjB.] the symbols of the
real holy place. dvrl implies resemblance
formed after a type or model, 1 P. 3 : 21.
The bread and wine of the Lord's Supper
are termed dvrlrvira pvarijpia tov trwparos
Kal a'lparos tov ^Kpitrrov, Conslit. Apost.
v. 13. vvv iptpaviffBrjvai] hencefor
ward to present himself ; the verb is foren
sic, A. 23 : 1 5, ti. vvv from the time when
he entered heaven as an High Priest. Con
veniens verbum respectu Dei ; respectu
nostri ireipav. (26), btpBrjuerai (28). (Beng.)
rid irpoffwirw t. Q.] The presence of
God was manifested over the mercy seat
in the holy of holies ; so Christ, in the
heavenly temple, enters the most holy
place by means of his own blood (12).
ou5' lva] and He did not enter with
the purpose of a frequent offering. iv
atpaTi dXXorp.] For ex see on (22).
The Apostle points out a great difference
between the expiatory sacrifice of Christ
and that of the Levitical priesthood.
Since Christ entered Sid t. IS. atparos,
and not St' alp. rpdywv k. pbtrxwv, it fol
lows that He offered himself only once.
This fact is now dwelt upon with its im
portant spiritual significance and practical
consequences, to 10: 18. iirei] since, as
his offering consisted of his own blood, it
had been necessary for him often to suffer
(oportebat). A supposition not to be
entertained, and opposed to matter of fact.
vvv Si, k.t.X.] The retrospective influ
ence of his blood is here plainly implied,
9 : 15. R. 3 : 25, 26. The word Trafletx
is not merely synonymous with dying (tS
irdBrjpa rov 8., 2 : 9), but expresses what
we term ' the passion' of our Lord, the
circumstance of suffering, of bodily and
mental anguish, as an element of efficacy
in his sacrifice, M. 16 : 21. L. 24 : 26, 46.
A. 3 :i8. H. 5 : 8. 1 P. 2 : 23. iirl
ffvvreX. t, ot?t6x.] just upon, on the eve

HEBREWS 9. 26—28. 10. 1.

665

aOerrjatv dfaprlas Sid rhs Ovaias avrov irecpavipwrai. 2? /cat
KaO oaov diroKsnai rois avOpwirois dira^ diroOaveiv, ferd Se
rovro Kpiais' 28 oOVwy <5 Xpiaros dira^ irpoaevsyOels et'y to
iroXXwv avsveyKeiv apaprlas, iK Ssvripov ywpis dfaprlas dcpOh-
asrcu rois avrov dirsKSEyofivots et'y awrrjplav.
10 2,/aav yap ey_wv b vdfos twv jueAAovTwv dyaQwv, ovk
avrrjv rrjv eiKova twv irpayfiarwv, Kar' iviavrbv rais avrais
Ovaiais as irpoacpspovaiv et'y to SirjvsKss ovSeitote Svvarai rovs

of, the completion of the ages ; the period
before the advent of Christ, 2 : 5, n.
els dBiTijffiv apapr.] for the aboli
tion of sin ; setting aside, making void,
annuUing(7 : 18); a forensic term. Comp.
C. 2 : 14. els denotes the ultimate pur
pose. Sid ttjs Bvtr. avrov] Some
would render, with Vulg., 'by his sacri
fice' (aurou). But the fact of the sacrifice
consisting of Himself personally, and of
its being offered by Himself, is made so
prominent throughout the preceding rea
soning (7 : 27. 8 : 3, 9 : 11 — 14, 24), that
it must be intended here. In dBir. apapr.
Std ttjs Bvtr. airov we have precisely the
original announcement of the Gospel by
its immediate precursor, ISe b dpvbs tov
Q. 0 afpwx ttjx apaprlav rov Kbapov, J.
1 : 29, and the equivalent of our Lord's
own declaration as to the object of his
incarnation, i)XBe (i.q. nedtavipwrai) Sovvai
ttjv ipvxyv airov Xirpov dvrl irbXXwv, M.
20:28. iregjavipwrai] is manifested ;
cf. 1 J. 3 : 8. Theperf. intimates the abiding
effect of his manifestation. dTrdKetTot]
there is laid up for, ' awaits.' Dion. Hal.
rois xaxoipyois dTrSKeiTai iraBeiv rb diroKel-
pevov, that which is in store, dirai; air 08.]
dying once for all. k pla is] judgment is
in store. Christus liberavit nos a morte et
judicio ; tametsi ut 77107-8, sic judicium no
mine tenus remanet. (Bengel). dirat;
irpotrevexB., k.t.X.] being once for all
presented as an oblation, so as to bear.
els rb iroXXwv dvev. dp. answers to els
dBir. apapr. Cf. 1 P. 2 : 24. XUP'S
apaprlas] not for the abolition of sin ;
referring to els dBirnaiv (comp. R. 6 : 10,
ttj apaprla diriBavev itpdirat^) : for he will
then have nothing more to do with sin ;
disconnected from sin and without any
reference to it. tois air. aVeicSex.]
not that by them alone he shall be seen,
but that to them alone his appearing wiU
be els ffwr. A thought truly Pauline,
2 Th. 1 : 10. 2 T. 4 : 8. els ffwr. is to be
joined with btpBrjireTai. ' The force of the
comparison is not, As it is appointed to

men to die, so Christ died ; but As it is
appointed to man to die once, and only
once, and after that one death the judg
ment follows ; so Christ, having fulfilled
the law of our nature by dying once, will
not die any more, but when he shall ap
pear again, it will be not to die, but to
bring salvation. ' Scholefield. Man's one
death is followed by judgment, which,
without atonement, would be condemna
tion, — the penalty once paid in the body
and in this world, followed by the eternal
penalty in the world to come. The death
of man's Substitute and Surety, once en
dured, his one offering, which has made
atonement, is followed by his appearing
to clear his redeemed in the judgment,
and to effect their complete and eternal
salvation. X. 1 — 4. SKidx ydp] ydp introduces a
repetition of the notion itroSelypara (23),
avrlrvira (24), with reference to the pe
riodicity of the Aaronic offerings. That
the law 'had but a shadow,' &c, and
' not the very image, ' &c, is instanced in
this fact now under consideration that its
propitiations recurred frequently, whereas
the real propitiation could be and was but
once for all. ffKidv, a shadowy resem
blance of future blessings, umbram. ttjx
elKbvar. Trpay.] effigiem, not the very
image of the transactions ; no designed
representation of the great facts on which
Christianity rests, but a shadowing forth
of evangelical blessing. Cic. Off. in. 1 7,
Nos veri juris solidam et expressam effigiem
nullaui tenemus ; umlrd et imaginibus
utimur. The o-Ktd is the shadow which
may be cast by a statue, elxwv. irpay-
pdrwv, things done, deeds, matters of fact.
Cf. C. 2 : 17, d ian trxid twv peXXbvrav.
d(TrpdypaTa),referring to acts andcelebra-
tions (16), and o"K. being opposed to trwpa,
as here to elxiiv. Note the affinity of
thoughts and language. This plainly
condemns that system of interpretation
by which a lively fancy attributes to pa-

666

HEBREWS 10. 1—7.

irpoaspyofivovs rsXsiwaai- 2 iirsl ovk dv iiravaavTO irpoacpspo-
fievai, Sid rb firjSefilav syeiv 'in avvslSrjatv dfapnwv rovs
Xarpevovras dira£ KEKuOapfivovs ', 3 ctAA' ev avrais avafvrjais
dfapnwv Kar' ivtavrov, 4 ctcWvaTOV yap aifia ravpwv Kat
rpaywv dcpaipeiv dfaprlas' & Sib slaepydfievos et'y rov Koafov
Xeyet, Qvalav Kal irpoacpopav ovk hOiXrjaas, aw/ia Si Karrjprlaw
fioi- ° bXoKuvrwfiara /cat Trepi dfaprlas ovk evSoKrjaas- 1 tote
eittov, 'ISov ijkw (iv KecpaXlSi fliftXtov yeypairrai irspl ifovj tov

triarchs, kings, and prophets, a knowledge
of the personal events of our Saviour's
ministry ; though it declares that they had
an indistinct outline of the benefits re
sulting from bis mediation, kot' ivi-
outSx] The position of these words gives
prominence to the circumstance of perio
dicity — as opposed to the one offering once
for all — the present point of contrast. L.
2 : 41. Similar expressions are xaB'
ripipav, M. 26 : 55 ; KOTd Se iopr-qv, M.
27 : Ij ; koto xaipbv, J. 5 : 4 ; KOTd pipos,
H. 9 : 5. Tats auTats Bvtr.] can never
by the same sacrifices which they offer
yearly secure the worshippers their object
in perpetuity. On TeXetwirai, see 2 : 10.
7: II. 9:9. L. 13 : 32 ; Snjvexis, 7 : 3,
n., carried through with no break or in
terruption. Lat. continuus, perpetuus.
els rb 5. belongs to TeXeiwirat. The cere
monial effect of these sacrifices is not dis
puted. This, however, was but tempo
rary, 9 : 13. iirel oix dv] Otherwise if
these sacrifices could have atoned for sin
would they not have ceased to be offered ?
On the participle after iiraiffavro, see L.
5:4. 19:i7. 23:8, n. Viger, VII. 6.
Ssepe post eVel cum particulis interrogan-
tibus aliqua sententia eleganter omittitur
quae ex antecedente oratione facile potest
erui. Aristoph. Nub. 689. R. 3 : 6.
ffvvelSrjffiv apapr.] consciousness of
guilt ; an apprehension of the conse
quences of sin. bira£ KeKad\] being
once for all purged ; declared to be pure
and restored to favour. dXXd] nay
rather ; on the contrary, R. 3 : 31. So far
are the worshippers from being made free
by these continued sacrifices from the
consciousness of unexpiated sin, that in
the great day of atonement there was a
commemoration of the sins of the people.
Philo says of the sacrifices of the wicked,
oi Xiffiv dpaprTjpdrwv, dXX' irrbpvrjffiv
t'pyafSpexat, Vita Mos. III. dipaipeiv
dpapr.] can effectually remove the con
sequences of sin, irepieXeiv (11). Cf. S
dpvos b atpwv, J. 1 : 29. 1 J. 3:5- Sa

crifices could only put the offerer in a
state of ceremonial purity, and avert
temporal punishment.
5 — 10. eltrepxbpevos] The Messiah at
the time of his incarnation. As the Ap.
has made a remark on the Levitical sacri
fices directly opposed to Jewish preju
dices, he confirms his statement by an
appeal to Ps. 40, in which the writer de
clares the unprofitableness of all external
services. The quotation is from the
LXX., with the change of ¦fjrrjffas into
eiSbxtjaas. trwpa Si] The simple and
straightforward rendering of this clause
is, 'yet a body thou hast provided for
me.' Though thou hast no pleasure in
sacrifices and offerings, thou hast prepared
for me a body to be offered as a sacrifice.
The Hebrew is ^_rin3 D^T**
literally ' ears thou hast dug for me.' By
comparing Is. 50 : 4, 5, this has been in
terpreted, Thou hast opened mine ears ;
thou hast made me obedient ; thou hast
imparted the disposition through which
alone sacrifices can be acceptable. Vulg.
aures autem mihi patefecisti. It is diffi
cult to reconcile this or any other inter
pretation of the Heb. with trwpa xarrjp-
rlirw, LXX., though some MSS. read
liria for trwpa. The appeal to Ex. 21 : 6,
Deut. 15 : 17, is far from satisfactory.
The figure here employed, aures fodisti, is
the formation of the orifice of the ear, the
creation of the organ ; not the piercing of
a part of it, which is expressed by^2£"l-
The expression ' ears hast thou opened for
me,' i.e. 'hast given me' (Dathe on Ps. 40),
in connexion with the preceding, ' Sacri
fice thou wouldest not,' is equivalent to
the assertion that God gives the will and
power of obedience which alone can
render the formal and material offering
acceptable, and is itself the best sacrifice.
Cf. 1 Sam. 15 : 22. Is. 1 : 11 — 17. Jer.
7 : 21, 22. Prov. 21 : 3. Applied to the
Messiah this would signify the provision

HEBREWS 10. 7— ii.

667

7roti erat, b 0eoy, rb OiXrjfia aov. 8 avwrepov Xiywv, "OTt
Ovaiav /cat irpoacpopdv /cat oAo/cauTW/uaTa /cat 7repi dfaprlas ovk
rjOsXrjaas ovSi svSoKrjaas, ainvss Kara rbv vdfov irpoacpipovTai,
9 tots s'iprjKsv, 'ISov >;/cw tou iroihaai, b Qsbs, to OiXrjfia aov
avatpet to irpwrov, 'lva ro Ssvrspov arharj- I0 ev w QsXhfan
hytaafivot safisv ol Sid rhs irpoatpopds tov awfiaros tov 'Irjaov
Xpiarov icpaira^.
11 Kai 7ray fiv tepeuy saTrjKe KaO' hfBpav Xsirovpywv /cat

of the means whereby He should render
that full obedience to God which included
as its highest act a real sacrifice (obedience
unto death, the death of the cross, Ph.
2 : 8). Now this provision was made by
the incarnation, the preparing a body for
Him which was necessary for the exhibi
tion of perfect righteousness, and for the
suffering of death. The parallels in the
stanza show that obedience is the primary
idea in ' mine ears hast thou opened, ' or
' a body thou hast prepared me,' the cor
responding clause being, Lo I come to do
thy will, O God ; yea, thy law is within
my heart. It has been conceived that an
error has crept into the Hebrew Text
since the time of Ptolemy Philadelphus,
as trwpa is the reading of the LXX., and
the Ap. comments upon it (io), Std rijs
irpofftpopas tov trwp. The object of the
quotation is sufficiently clear. The Mes
siah declares the unprofitableness of the
Levitical offerings, and declares his pur
pose to become the true expiatory sacrifice
of which the sacrifices in the law were
but types and symbols. oXokoutw-
Poto] SeeMk. 12 : 33. Supply Bvtrlas
before Trepi apapr. rjxw] I have come
and am here ; expressive of bold and
avowed determination, J. 8 : 42, ix tov
Qeov QrjXBov xal t)kw. Ke0aX.5i] the
head knob of the wooden rod on which
the Hebrew MSS. were roUed; hence
roll, volume. LXX. for IBDVlTJC)-
y^ypa7TTOt] This, as it occurs in Ps.
40 : 7, may be only a general reference to
the book of the law which pointed to the
Messiah, and taught that something was
to be looked for of a higher and better
nature than Levitical rites, J. 5 : 46. A.
26 : 22, 23. G. 3 : 16. tou iroiijffai]
The genitive denotes the object proposed ;
the origin of his declaration t)kw, M.
2: 13, n. L. 5 : 7. dxtirepox] saying
in' the former clause. 8ri] used (as often)
to introduce a quotation. The parenthesis
atnves KOTd rbv vbpov irpotpipovrai shows

that the Levitical sacrifices were super
seded by the death of Christ, even though
they were offered in the strictest confor
mity with the law. ' Such as are offered
conformably to the law.' We may ob
serve that elprjxev is here put in as an
swering to Xiywv. This is in accordance
with the Hebrew usage of a participle in
the first member of a sentence and a verb
in the second, dxatpet] he abolishes,
removes out of the way the Levitical sa
crifices, that he may set up on a firm
footing the second, i.e. obedience to the
will of God ; i.e. He (Christ) does this in
the language ascribed to Him ; the state
ment of the inefficacy of the Levitical
sacrifices is made, that He may establish
the efficacy of his personal satisfaction and
sacrifice, e'x 0) BeXij p.] The explanation
of this by ol Sia rijs irpotrtpopas r. trwp.
shows that tS BiX. trov in the Ps. means
our Lord's obedience unto death according
to the will of his Father, e'x signifies the
comprehension of this effect in the will, so
as to satisfy it ; the fulfilment of the will
by the effect, R. 1 : 10. Tjytatrptfxoi]
' we are consecrated,' brought into a holy
relation and state (14), as is explained
(19—23), cf. I C. 1 : 2. ol (ayiatrBivres),
retained by Tischdf. on good grounds,
against Lchmn. and authority of certain
early MSS. See Tischdf. note, tou triip.]
as spoken of in the Ps. trwpa kot, poi.
itpdirai;] once for all; in contrast with
the expiation on the day of atonement,
which was repeated every year. Cf. H.
9 : 9 — 14, 25 — 28. The reasoning is this.
Ritual sacrifices for sin do not avail to re
move the penalty due to the moral turpi
tude of sin. But the obedience of the Mes
siah untodeath completely avails; and there
fore fully supersedes the other sacrifices.
II— 18. 7rds pex lepeis] every priest,
indeed, opposed to outSs Be-, ' whereas
Jesus himself.' outSs, marking distinction
and dignity, as II. VIII. 4, airbs Se tr0'
dybpeve, Qeol 5' birb irdvres dxovov. 13:5.
L. 1 : 17. Cf. 1 J. 2 :25; 3 : 1—7. So the

668

HEBREWS 10. ii— 17.

Tcty auTcty iroXXaKis irpoacpipwv Ovaias, a'lrivss ovSiiroTE Svvavrai
irepLeXeiv dfiaprlas' I2 avros Si filav virip dfapnwv irpoaE-
viyKas Ovaiav et'y rb Siijvekes iKaOiaev iv Se^ta rov Qeov, I3 to
Aot7rov iKSsyofsvos ewy rsOwaiv ol iyOpol avrov viroiroSiov twv
iroSwv avrov. I+ fia yap icpoacpopd TereXelwKev et'y ro SirjveKes
rovs ayiaYofivovs. I5 faprvpei Se hfiv Kal ro irvevfia to
dyiov fera yap rb irpoeiprjKevai, l° Avrrj h SiaOh^j ^v Sia-
Qhaofat irpbs avrovs fera ras hfepas e/cetvay, Ae'yet Kuptoy,
AiSovs vdfovs fov iirl KapSlas avrwv, Kal iirl rwv Siavoiwv avrwv
iiriypd-drw avrovs,  l? /cat twv dfapnwv avrwv Kal rwv avofiwv

Pythagoreans in speaking of their master,
airbs itpa. A. V. adopts the reading
offros of several early MSS. So Lchmn.
But outSs is more probably the original.
Tischdf. n. Here the number and succes
sion of the Levitical priests is opposed to
the individuality and perpetuity of Christ ;
the daily repetition of offerings to the
perpetual and permanent effect of his
once offered sacrifice ; the numerous offer
ings to his single offering ; their inefficacy
to the perfection of his atonement for ever ;
the position of service to that of equality.
eVTTjKe] stands in a state prepared for
service ; opposed to iKdBitrev, denoting re
pose after work had been ended. On Xei-
Toupywx, see L. 1 123, n. UTrep dpapT.]
It is of course implied that this sacrifice
' on' account of sins' does that which the
Levitical sacrifices could not do, i.e.
takes away ' irepiaipei (u), dtpatpei (4),
sin. ' If, then, they were actual sacrifices,
much more is this. The Apostle's conclu
sion is, The end designed in the notion of
sacrifice, i.e. satisfaction and expiation, was
not accomplished (7: 19; 9:9; 10:', '4)
in those offerings. But it is in this.
This sacrifice is perfect and sufficient, and
needs not to be repeated, because it really
was a satisfaction and expiation, els rb
SirjveKis] reaching to perpetuity ; of per
petual efficacy ; to be joined with irpoffe-
viyKas Bvirtav. See (14); and 7 : 3, where
it is equivalent to els rbv alwva, Ps.
110 : 4, in connexion with lepeus. e>d-
Bitre . . . Oeou] from Ps. 110, referred to
so often in this argument to prove the
superiority of Christ's priesthood. tS
XoittSx] henceforward, M. 26 : 45, n.
Xen. An. 11. 25, tS XoittSx 6 piv Tjpxex, ol
Se eirelBovTO. VTroirbSiov] Mk. 12 : 36,
n. 1 C. 15 : 27, 28. The addition of
these words of Ps. 110 : 1, sustains the
argument for the supreme dignity of our

Lord's Priesthood by indicating his Mes-
siahship, and so the combination of the
Kingly office with that of Priest. His
session at God's right band is in the cha
racter of King, Lord, and Conqueror.
TCTeXefwKex] has gained the end, secur
ed the object in perpetuity for them, 9 : 9.
He has for ever removed the penalty due
to sin, and procured for those who were
exposed to it that peace of conscience
which the law could never give. (Stuart).
tous dyiafopeVous] those who are,
from time to time, the subjects of his con
secrating (justifying) grace (10). alwvlav
XuTpwtrtx eipdpevos, 9 : 12. Cf. 5 : 9. The
dat. pttj irpofftp. for Std with gen. (10), ex
presses the inherent efficacy of the offering
for the purpose of reXelwiris. paprvpei
Si] Thus, moreover, the Holy Spirit
bears testimony to us. The truths which
the Ap. stated were confirmed by the re
corded language of the Holy Spirit. Re
peated testimony is borne in this Epistle
to the inspiration of the O. T. Scriptures,
l:i,4; 2:12; 3:7; 4:7; 5:5! 13:5-
peTd ydp tS Trpoeip.] for after the pre
vious expression, after the preface. The
ydp belongs to Xeyei Kup. The same pas
sage is referred to as in 8 : 10 — 12, but
with several varieties of expression, koi
twv apapr.] (then he saith) — 'and their
sins,' &c. Many Greek copies and ancient
versions have varepov Xiyei, supplying
what, in fact, is necessary to the sense of
the passage. The Ap. is insisting on the
completeness of Christ's sacrifice, as secur
ing to those who were brought into a holy
relation with God aU they required (14).
In support of this he adduces Jer. 31 : 33,
where, after the provisions and promises of
the Gospel covenant, this is added, Kal rwv
apapr. . . . oi pi) pvrjcrBw in. Sirov Si]
Now where remission of these is effected,
offering on account of sin is no longer pre-

HEBREWS 10. 17.

669

auTwv ov firj fivrjaOw en. lS oirov Si dcpBais tovtwv, ovk en
irpoacpopa irspl dfaprlas,
'9 'EvovTey ovv, dSeXcpol, irapprjaiav et'y t^v s'laoSov rwv
ayiwv iv tw a'lfian 'Irjaov, 20 rjv eve/cai'vttrev hfiv bSbv irpdacpa-
rov Kal Ywaav, Sia tov Karairsr da faros, rovr' i'an rhi crap/coy
avrov, 21 /cat Ispea fsyav iiri rov oIkov tov Qsov, 22 irpoa-
spywfisOa fiera aXrjOivhs KapSlas iv irXrjpocpopla irlarsws,

sen ted. This was the point which the Holy
Ghost's testimony was adduced to prove,
complete and final forgiveness, conse
quently, no more sacrifice required. (Schole
field). oixiri Trpotr0opd] When the
means of perfect forgiveness are provided,
no other sacrifice besides that which has
procured it can exist, nor can that sacrifice
need to be repeated. The whole reasoning
of the Apostle in 9, 10:1 — 18, bears
strongly upon two fatal errors, the denial of
the strictly sacrificial character of Christ's
death by Socinians, and the ' blasphemous
fable and dangerous deceit' of the 'sacri
fice of the Mass,' maintained by the Ro
mish Church.
19—23. irappntriav] liberty of speech,
the privilege of a freeman, hence freedom
from restraint ; confidence, 4 : 16. A.
2:29, n. 4:13. J. 7:i3. 2<i- els rijv
e la 0 5 0 x] reaching to the entrance into the
holiest, ex Tip alp. r. T.] connected
with both Trapp. and eHroS. On ex see
9:22. Our confidence to enter is grounded
on our right to enter. For the Pauline
character of this passage, comp. E. 2 : 13,
18; 3: 12. t> ex eKalv.] an entrance which
he has inaugurated, 9 : 18. r)v xaretrxei-
aire Kal i)s fjpZaro' iyKaivitrpbs ydp Xiyerai
dpxi) xjrbaews fjv KareffKeiatre, xal Si t)s
aurSs ipdSiirev. (Chrysost.). SSSx irpbfftp.
k. f wo-.] In apposition with r)v (eftroSox).
irpbatparoi is joined with KOtxol, LXX.
Deut. 32 : 1 7. Opposed to dpxaiov, Ecclus.
9 : 10. Via recens per sanguinem effusum
et mortem Christi munita atque viveus
est. Opponitur veteri et exanimi. . . .
Denotat vigorem N. T. ut spes viva; e
contrario sunt opera mortua. Est quasi
Oxymoron, quod irpbtrtparos, recens mac-
tatus, et vivens conjunguntur. (Bengel).
tov KaTatrerdtrp.] by means of the
veil, i.e. with human flesh. Std, 9 : 12, n.
The veil in the temple which interposed
between the worshipper and the visible
presence of Jehovah, is compared to the
body of Christ. Cf. J. 2 : 2 1 , n. As the
veil concealed the glory of Jehovah from
the ocular sight, so the body of Christ
shrouded his original glory, J. 1 : l8,

As God dwelt behind the veil in his
earthly temple, so God dwells behind the
veil of human flesh in the person of Jesus,
i.e. God can be approached only by means
of Him, J.14:6, 9. E.2:i8. The rending
of the Temple veil at the death of Christ,
attested the fact that his death gave a
right of free access to every man to the
presence of God. Mk. 15 : 38. L. 23 : 45,
n. The typical meaning which the Ap.
here attaches to the veil, shows further
that the actual approach to God is made
by the existing humanity of Jesus, tox
oXkov t. Q.] Cf. 3 : 6. oIkos irvevpariKbs,
1 P. 2 : 5. Some understand oZkox of
heaven ; but the connexion with ex0"res<
'since we have,' justifies the ordinary inter
pretation 'household,' 'family,' 'church.'
1 T. 3 : 15. On iepea piyav, see 4 : 14.
8 : 1. 7rpoirepxwpet9a] in prayer, in
worship (1), 4 : 16. dXTjtfiXTjs KapS.]
denoting sincerity of profession, in oppo
sition to the heartless conformity of apo
states or backsliders. Is. 38 : 3, iiropei-
Brjv ivwiriov trov per dXrjBelas, iv KapSla
dXydivi}. 2 K. 20 : 3, irepieirdTTjtra. . . .
iv dXTjBela, xal xapSla irXr)pei. Heb- 0?^
perfect, complete, entirely God's. iv
irXijpotpopla iriffr,] This proceeds from
irXrjpotpop. ffvvitrews, C. 2 : 2, and con
ducts to irXTjpotpop. iXirlSos, H. 6 : 11. An
enlightened understanding prepares the
way for a well-grounded faith; the com
bination of these produces inward satis
faction and delight in the service of God,
joy and peace in believing ; els rb irepitr-
aeieiv iv r% iXirlSi, R. 15 : 13. ippavri-
trpivoi] having our hearts cleansed from
the sense of sin, 9: 21, n. 1 P. 1 : 2, 11.
There is an allusion to the sprinkling of
the blood of the sin-offering in the service
of the tabernacle on the day of Atone
ment, and on other occasions. Lev. 16 : 14
— 19 ; 14 : 7. Ex. 24 : 8. XeXovpivoi rb
trwpa] This phrase is borrowed from the
frequent washings of the Levitical law.
Ex. 29 : 4 ; 40 : 31, 32. Lev. 16 : 4. As
the Jews were ceremonially purified, so
Christians are emblematically washed by

670

HEBREWS 10. 22—27.

ippavnafivoi ras KapSlas airo avveiShaews irovrjpas, Kai AeAou-
fiivoi rb awfia vSan KaOapw, 23 KariywfEv ttjv ofdXoyiav
rh$ iXirlSos d/cAtvi/, iriaros yap b EirayyEiXafisvos, 24 Kat
Karavowfisv dXXhXovs et'y irapotvafov ayairrjs koi koXwv spywv,
25 fih iyKaTaXslirovTss Thv iirtavvaywyhv iavrwv, KaOws sOos
rialv, aAAa irapaKaXovvrss, Kal Toaovrw fiaXXov Saw j3Xeirere
iyylXpvaav rhv hfBpav.
2^ 'E/coucrtwy yap dfapravdvrwv hfd>v fera ro Xa(3eiv rrjv
iirlyvwaiv rhs dXrjOelas, ovketi irepl dfapnwv airoXeiirerai
Ovala, ^ cpofispd Si ns iKSoyh Kplasws, Kal irvpos tyXos

the purifying water of baptism, A. 22 : 16.
tS trwpa clearly indicates the external
character of the water purification in con
trast with Tds xapSias. Cf. 1 P. 3 : 21.
The epithet xaBaptp is added to enhance
the notion of purification. Ezek. 36 : 25,
paxw itp' bpds xaBapbv vSwp xal xaBapi-
trBijffeffBe. E. 5 : 26, xaBapltras rip Xoirpw.
ttjv bpoXoy. t. iXir. okXixtj] Let us
maintain that acknowledgment of our hope
steadfast, not declining, not faltering,
3 : 6, 14; 4 : 14 ; cf. 6 : 18, xparijffai ttjs
irpoK. iXirlSos, lay hold of. 0 eVayyei-
Xdp.] He who made the promises on which
our faith rests, and to which our hope looks
forward, 8:6; 9 : 15. The sentiment,
expression, and occasion of utterance, are
all thoroughly Pauline, 1 C. 1 : 9 ; 10 : 13.
1 Th. 5 : 24. 2Th. 3 : 3, 11. KaTaxowpex]
Let us observe each other's characters and
dispositions, 3: 13; 12 115. In rrapo-
gvtrpbv dydirrjs, we have the fijXos of Ari
stotle ; the emulation by which a man
laments, and endeavours to repair, his own
deficiency. Terms in their ordinary sense
antagonistic are/here brought into combina
tion and relation with deep significancy and
great rhetorical effect ; els irapo%., so as to
produce exasperation of love. The result
contemplated is in the heart of the ob
server, not the observed, pi) iyxara-
Xe(Tr.] to leave a thing to take care of
itself, or in the care of others. 2 C. 4 : 9,
n. e'Triiruxay.] may be used for avva-
ywyjjx, indicating a place of Christian
assembly ; 'congregation,' in 1 Mace. 2 : 7.
cf. els ttjx truxaywyijx ipwv, Ja. 2 : 2. But
see 2 Th. 2:i. i a vtwv] used of the first
person, as R. 8 123. iC. 11 :3i. 2 C. 1 : 9;
10 : 12, 14. An instance of dxaKoIxwtrts
(as in the Pauline Epp. passim), where the
writer includes himself with those whom he
addresses. 2 : 3, n. %8 os] settled habit,
custom. Cf. J. 19 : 40. TropoKaX.]
supply iavrois from eauTwx. Cf, napaKa-

Xetre iavrois, 3 : 13 ; dXXTjXous, 1 Th.
5: 11. t^jx rjpipdv] By this is doubt
less meant a ' day of the Lord,' Joel 1 : 15.
3 : 14; a time of distress, or occasion of
divine interposition for the purpose of
punishment. Is. 2 : 12. Ezek. 13 : 5.
Amos 5 : 18. tj Tjp. iKelvrj, of L. 21 : 34.
17 : 30, 31. The symptoms of the destruc
tion coming on the Jewish state and temple
were now visible. To apply the expres
sion to the personal return of Christ, ex
cept so far as the destruction of Jerusalem
represents the day of judgment, is clearly
inadmissible. We cannot suppose that
the Ap. here encourages the hope of the
immediate and visible advent of Christ,
when he had written so strongly against
the expectation in 2 Thess. The exhor
tation is, Beware of apostasy. A return
to Judaism would be very ill-timed,
seeing that the destruction of the city is
at hand. Ja. 5 : 8, 9, n.
26 — 31. "Ekouo". ydp dpapT.] The ydp
refers to the sins which would be incurred
by neglecting the exhortation Karixwpev,
k.t.X. If we sin presumptuously from
antinomian perversion, R. 6 : 1, or from
an idea that times of difficulty or perse
cution extenuate the guilt of apostasy.
The Jewish law distinguished between
sins of oversight iljjiy> Num. 15: 27 —
29, and those of presumption, ib. 30, 31,
HDT T3» ' with a high hand.' See Lev.
4 : 2. The sin contemplated here amounts
to formal rejection of the truth concern
ing Jesus and his atonement, after men
have had a full acquaintance with it, and
have made profession of belief in it.
This is, clear from the words which follow
(ouKeVt, k.t.X.), the character assigned to
those transgressors (tous uTrexaxrious), and
the further description of their guilt in
(28, 29). d7roXei7reTai] no other sa-

HEBREWS 10. 27—31.

671

saOistv fiXXovros tovs virsvavrlovs. 28 dQsrhaas T?y vdfov
Mwo-ewy y^wpls o'lKnpfwv iirl Svalv r) rpial fdprvaiv diroOvhaKst-
29 irdaw SokeIts yslpovos a^twOhasrai rifwplas b rbv vlbv tov
Qeov Karairarhaas, Kal rb aifia rhs SiaOhKrjs koivov hyicdfevos
iv 3 hyidaOrj, Kal to irvsvfa rhs Xa7"T0? iw(3plaas ', 3° o'lSa-
fEV yap rov elirovra, 'Ejttoi e/coY/c/jcny, iyw dvrairoSwaw, Xiyei
Kvpios' Kal iraXiv, Kvpios Kpivei rbv Xaov avrov. 3I cpoBspbv
ro BfiiTEaeiv et'y ¦ysipas Qeov ITwvToy.

crifice remains in store. Abandoning this,
they can find no other, nor can this be
repeated, 6 : 4 — 6. 2 P. 2 : 20, 22. The
statement applies with peculiar force to
the class addressed. If they feU back, it
would be into Judaism ; but they are
warned that there is no longer in the Le
vitical rites, since the sacrifice of Christ,
any avaUing sacrifice for sins. The apos
tasy to Judaism would also involve the
worst rejection, and most blasphemous
denial of Jesus (29). <?kSoxtj] expecta
tion ; waiting to receive ; if they have
not a good hope through grace, for what
have they to look? tt up Ss fijXos] an in-
dignation of fire. "^NFI ijiajj? ttfejQ.
ex Trupl JTrjXov airov KaTavaXwBijfferai,
Zeph. 1 : 18. 3:8. Cf. Isa. 26 : 11,
£r}Xos X-biperat Xabv airalSevrov, Kal vvv irvp
robs iirevavrlovs iSerai. 2 Th. I : 8, n.,
iv irvpl tpXoybs. iaBleiv piXX.] that is
to devour. 7J«> Deut. 32 : 22. Horn.
II. XXIII. 182, tous &pa iroi irdvras irvp
iffBlei. Ja. 5 : 3, 0dyerat Tas ffdpKas bpwv
lis Trup. This will be at the day of
Christ's appearing to judge the world,
2 Th. 1:8. On piXXovros, see M. 24 : 6.
dOeTTio-as rls] any one on setting
aside ; practically rejecting by transgres
sion ; making void, Mk. 6 : 26. 7:9.
xSpox] the ceremonial law. xapl*
olKrlp.] apart from, or exclusive of, the
relentings of compassion ; ' without be
nefit of mercies ; such compassion could not
affect his doom.' (Afford), b olKnppbs aegri-
tudinem ex alterius miseria susceptam qua?
fletum tibi et ejulatum excitat, h. e. mag-
nam ex alterius miseria segritudinem mi-
serationem, declarat. (Fritzsche. R.9 :i5).
dTro0XT}o-Kei] dies ; praes. according to
that still existing law ; not that it could at
the time be carried into effect. iirl
Svalv] on the testimony of two or three
witnesses ; when the condition of the law
requiring that number was complied with ;
9: 15, n. TTutTip Soxeire] in whatdegree,

suppose ye, shall he be held deserving of
severer punishment ? such as satisfies the
inflictor's sense of outraged justice, as suf
fices to defend his own honour, or main
tain the majesty of violated law. Tipwpla
(tipt), oBpos, guardian, or alpw) 'ultio.' Ea
causa animadvertendi est, cum dignitas
auctoritasque ejus in quern est peccatum,
tuenda est, ne prsetermissa animadversio
contemtum ejus pariat, et honorem levet.
(Aul. GeUius). KbXaais has reference to
the amendment of the party who endures
it, ' castigatio. ' KaTOTraTTjiras] Horn.
II. IV. 157, KOTd S' SpKta iriarb irdrrjirav.
1 Mace. 3:51, Td dyia troi KaTaireirdT'n-
rai Kal jSe^TJXwrai. rb a'lpa] On accept
ing the truth as it is in Jesus (26), by
baptism (22), they are represented as con
secrated to his service by his blood. The
form of the expression is borrowed from
the Jewish ritual, but the sense is spiritual.
iv 1} ijyidffBrj] by which he was conse
crated ; wherein (e'x) was his consecration.
See on (10). xoivbv TjyTjtrdpexos] re
garding it as unclean, as having no cleans
ing power, and not bringing them under
peculiar obligations to be devoted to the
cause of Christ ; treating it as having no
sacrificial character, no expiatory efficacy.
On Kotxdx, see Mk. 7 : 2, n. A. 10 : 14.
11 : 8, 9. Rev. 21 :27. And compare the
language in reference to the Lord's Supper,
eVoxos tou a. x. a'lparos rov K  pij
Staxplvwv rb trwpa tov K., i C. 11 : 27,
29. Also Xe'yet dvdBepa 'Irjaovv, 1 C. 12 : 3.
ivvflp itr as] insulting the Holy Spirit, the
giver of grace. This expression connects
the guilt of such apostasy with that of
the unpardonable sin, M. 12 : 31, n.
1 J. 5 : 16. ipol trKSJKTjo-is] Deut.
32 : 35, 36. The citation of this passage
in the same words as at R. 12 : 19 (see n.),
indicates the Pauline origin of this Epistle.
The emphasis here, as there, though with
a different lesson, is on ipol and iyti.
This appears from olS. rbv elirbvra and
the remark (31). Kpivei] the primary
idea is to separate, make a distinction, for

672

HEBREWS 10. 32—37.

32 ' AvafifvhaKeaOe Si ras irpbrepov hfepas, sv ais
tpwriaOevres iroXXhv dOXrjatv virefiEivare iraOrjfiarwv, 33 rovro
fiev dveiSiafois Te Kal OXlypeat OearpiXpfevoi, tovto Se koivwvoi
rwv ovtws dvaarpecpofivwv yevrjQivres- 34 /cat yap rois Seafiois
fiov avvBiraOhaarB, koi tijv apirayrjv rwv virapyovrwv vfwv fsra
yapas irpoaeSi^aaOe, yivwaKOvres syeiv iv iavrois Kpslrrova
virapfyv iv ovpavois Kal fisvovaav. 35 firj diroBaXrjrs ovv rhv
irapprjaiav vfwv, rjTis syst fiaOairoSoalav fsyaXrjv. 3 U7ro-
fovhs yap sysrB ypslav, 'lva ro OiXrjfia rov Qsov iroihaavrss
KOflarjaOs rhv iirayy sXlav. 37 %rt yap fiKpov oaov oaov, 'O

the purpose of awarding praise or blame,
2 Th. 1 : 5 (Kplaews). The term 'judge'
expresses the idea of equitable rule and
merciful protection, Is. 1 : 17. 11 : 4.
Ps. 72 : 4. In the midst of solemn
warning, with what beautiful tenderness
does the Ap. throw in this clause for the
comfort of the true Christian. fwxTos]
ever living, all powerful, showing the
hopeless state of his enemies.
32 — 35. ciwrnruVxres] When ye first
received Christ Jesus as the Messiah.
6:4. TroXXijx dBXnffiv] long struggling
with distress. With this and (34) avveira-
Br/trare compare Ph. 1 : 29, 30, as a re
markable proof of the identity of the
writer with S. Paul. See also 1 Th. 1 : 6.
piprjral ijpwv iyevr)8rjre .... 5e£dpexoi
tSx Xbyov iv BXlipei ttoXXtj. 6earpi£bp.]
exposed to public gaze like criminals at
the games. 1 C. 4 : 9. Biarpov iyevijBrjpev
Tip xbapw xal dyyiXois Kal dvBpwrrois.
Koivwvoi t. ovr. dvatrrp. yexTjt9.] in
the fact that ye became associates with
those who were conversant with this treat
ment. The Scriptures set a high value
on sympathy and acknowledgment. M.
25 : 35—43- Fh- 2 : 25—30. 2 T. 1 : 16.
koI ydp t. Setrp.] The ydp introduces a
reason for the touto pex, tovto Si. The
Koivwvoi is explained by ffvveiraBTjffaTe,
the bveiSiirpois, BXlipeai by ttjx apirayi)v.
Various MSS., Vulg., Syr. give tois Se-
tr plots, trvveir., with the prisoners (of Christ,
E. 3 : 1) ; cf. 13: 3. truxeTrad'TJir.] sym
pathized ; participated in the affliction of.
Trp 0 tre 5 i£.] welcomed, 11: 35 ; entertained
as a guest, L. 15:2. R. 16 : 2. Ph. 2 : 29.
e"xetx (^") e a v t.] There is small authority
for iv. Dat. commodi, ' that you have for
yourselves,' i.e. reserved, laid up. Kpelrr.
virapZ.] according to our Lord's admoni
tion, which involved a promise, M. 6 : 19,
20. L. 12 : 33. Cf. 1 T. 6:19; for simi
larity of sentiment and figure.. A. 2 : 45,

Tds UTrdpfets iirlrrpaaKOV. The position of
pivovnav is highly emphatic, ttjx irappij-
trlav] theconfidence that there was in store
virap^is Kpelrrwv Kal pivovtra. Cf. 11 : 14,
ol roiavra Xiyovres iptpavl^ovffivSriirarpiSa
iiritr-nTovai. i%ei] has in itself; brings with
it ; used of effects or results depending
on the subject as a cause. 1 J. 4: 18, 0
0S/3os xbXatnv e^ei. Many in our time
are much more sensitive in speaking
of the reward for the righteous than our
Lord and his apostles. The saered writers
lose no opportunity of appealing to the
hope of reward, as a stimulus to active
exertion and watchfulness. In modern
days, preachers from a dread of encourag
ing the idea of merit or self- righteousness
make no mention of the reward ; and thus
inculcate a mystical abnegation of self,
which derives no support from the word of
God. It has been well said of such that
they dehumanize in order to deify. piaBa-
7roS. occurs in this Ep. only. On piaBbs
see M. 5 : 46. 20 : 8.
36 — 39. uTropoxTJs] of endurance. M".
10: 22, n. 1'xa . . . TroiiJo-axTes] in order
that by doing. tS BiX. t. Q. refers to some
general precept as J. 6 : 29; living in his
service and to his glory. 13 : 2 1. A.
13: 22. 22: 14. E. 6: 6. 1 J. 2:17. Strov
So-ox] might be rendered 'how soon, how
soon we know not.' The phrase is applied
to a small quantity. Aristoph. Vesp. 213,
rl oiK direxoipTj&Tjpev Strov Strov otiXtjx ;
Why do we not take just a wink (Ut. sip)
of sleep ? Arrian, bXlyoi Se aurfix
ffirelpovaiv Strov Strov t}x xwpas. A few of
them cultivate the veriest patch of land.
Cf. Is. 26 : 20, diroxpvf3i)8t pixpbv Sffov
Strov ?ws dx TrapiXBrj tj bpyi) Kvpiov. 0
tfpxSpexos] a weU known title of the
Messiah, M. 11 :3. 21:9. J. 6: 14. 11 :27.
12 : 13. -fjcfeiwill be here. The quotation
is from Hab. 2 : 3, according to LXX.,
who render iO^ IO as of a person by

HEBREWS 10. 37—39. 11- J— 2-

673

epyofisvos rj^st Kal ov ypovisi- 3§ ,5 §e SIkoios e/c irlarsws
(rjaerai' /cat eav viroarslXrjrai, ovk svSokei h 'r'vyh fov iv avrw.
39 hfsis Si ovk iafiiv viroaroXhs e/'y dirwXstav, aAAa irlarsws et'y
irspiirotrjaiv "^pvyhs.
11 'Ectti de 7riirTty eA7rt(o/U.evwv virdaraais, irpayfiarwv
eXeyyos ov BXeirofivwv. 2 iv ravrrj ydp ifiaprvphOrjaav ol

ipxbpevos ijtZei *wiU certainly come,' which
refer to the fulfilment of the vision just
before spoken of. The words which follow
(38) are from the same passage, the clauses
being inverted. In LXX. ^dx iir out. oix
euS. tj. \p. iv aurtp- 0 Se 5/k. x.t.X. ix
Trio-Tews] shall live from faith; quoted
R. I : 17. G. 3 : 11, see n. Faith is put
here as the means of preservation in oppo
sition to apostasy or cowardice (uttootoXt))
which is the precursor of destruction. 0
Slxatos expresses the character of the per
son, but not the means by which he at
tained that character. koI I dx] if however
he shrinks, apostatizes through fear. G.
2: 12. Cf. J. 6:66. De Wette, Winer,
as weU as the A.V. agree in taking the
remark as general, and make dvBpwiros,
any man, the subject to birotrTeiX.. In the
Heb. ia itfsn rnty,> xb rbay the
word ?3y which in A.V. is rendered
' lifted up, ' may mean ' swelling with per
turbation,' as opposed to llv' 'to be
level, even.' De rebus aestu interiori com-
motis et tumentibus dicitur. (Dathe). The
meaning maybe, 'whose soui is disturbed
byunbeUeving fear — is not at peace within
him ;' a sense which countenances the
LXX. idv iiroffTeiXrjTai. The LXX. must
have read 1 for T in iK/SJ as in the case of
inilOKi hi the other clause which
they render ix irlffrews pov. With this
reading their version will correspond in
sense with the Hebr. 'whose soul is
actuated by fear so as to be unbeUeving
and apostate, my bouI is not satisfied in
him.' With this interpretation of i"P3,J?
comp. K^f?!J, SQall make haste, shall be in
fear, i.e. trepidabit, Is. 28 : 16. iiroffTo-
Xtjs] We are not of the cowardly, whose end
is perdition, but of the body of believers,
who shall be saved. In Tjpets we observe
how the Ap. identifies his people with him
self. 2 : 3, n. uttoo-toXtjs, irlffrews are ab
stracts for concretes. So ixXoyij, R. 11 : 7.
VOL. II.

For similar genitives, see 12 : 11. A. 9 : 2.
I Th. 5:8. Trepnrolrjffiv] acquisition;
hence preservation, cf. M. 16 : 25, 26. J.
12:2 5, n- In sentiment and expression
ets rrepiTT. els dtrwX. corroborates the Pau
line authorship. 1 Th. 5:9. 2 Th. 2 : 14.
1 T. 1 : 16.
XI. 1—4. Faith having been spoken
of as the principle of life and salvation,
the Ap. now answers the important and
natural question ' What is faith V opening
his discussion of it with the emphatic eVW
Se, and proceeding by definitions and ex
amples. The first part of the definition
relates to things future as the subjects of
faith, the second to things past, present,
or future. Some would punctuate itrrl Si
rrlans, iXm^. k.t.X., as if the existence of
faith thus defined were the proposition to
be proved by the subsequent examples.
But it is far better to refer itrrl to the
essence of faith ; — what faith is. The use of
iffri ia as exet, 10 : 35. Faith imparts a
substance and reaUty to things hoped for,
so that what is expected really is, in the
judgment of faith, which regards the
future when predicted by God as that
which is — to Him — present, now. J. 5 124.
Mk. 11:24. 1 J. 5:15. u7rStrTairts]
that which stands under ; basis, founda
tion ; substantial ground ; confidence in
the blessings hoped for. iirbffT. is opposed
to tpavratrla in Artemidorus. Locke de
scribes faith as the assent to any proposi
tion not made out by the deductions of
reason, but upon the credit of the proposer.
IXeyxos] convincing testimony of unseen
events, irpaypdrwv facts, transactions,
matters of the future known by satisfactory
testimony, ou /3Xe7rope'xwx] invisible as
a matter of fact (oi), not merely of con
sciousness, iv touttj] e'x expresses the
thought that faith was that element of
their spiritual life wherein consisted the
high character which they bore in the
sight of God. t T. 5 : 10. R. 3 : 7. 9 : 22.
L. 1 : 77. Some supply Svres. ipaprv-
pi)B.] acquired a good character. A. 6 : 3.
oi 7rpeir/3uTepoi] the eminent saints and
worthies of ancient times. Cf. irpotpijTijs
els twx dpxalwv, L. 9 : 18, 19. xooupex]
43

674

HEBREWS 11. 2—5.

irpeajSvrepot. 3 n/o-Tet voovfisv KarrjprlaOat rovs aiwvas prjfian
Qsov, et'y rb fih iK cpaivofivwv ra pXeirdfeva yeyovevai. 4 llt-
arei irXelova Ovaiav 'A/3eA irapa KaiV irpoahveyKe tw Qew, Si'
rjs ifiaprvphOrj sTvai ot'/caioy, fiaprvpovvros iirl rois Swpois avrov
rov Qeov- /cat oV avrhs airoOavwv bti AaAetVat. 5 THarsi
'Evwv fisTsriOrj tov firj iSeiv Oavarov, Kal ovy evplaKsro, Sidrt
fieriOrjKev avrov b Qeos" irpo yap rhs fiEraOiaEWS avrov fisfiap-

we apprehend (as vooipeva, R. 1 : 20) that
the worlds were adjusted ; reduced to
shape and order, els rb] so far as that
the visible creation has been brought into
being without pre-existent matter, ptj
with yeyoxexai, denying the supposition
iK tp. r. t3. yey. pijpari Qeov] by his
omnipotent decree. LXX. Ps. 33 : 6,
rip Xbyw tov Kvpiov ol oipavol itrrepew-
Brjtrav, Kal Tip Trveipan tov ffrbparos airov
irdtra tj Suxapts outwx. Cf. 2 Mace. 7 : 28,
dfiw tre, rixvov, dva(3Xi\pavra els rbv
oipavbv xal ri)v yrjv, xal rd iv airois irdvra
ISbvra, yvwvai Sti ii\ oix Sxrwx iirolijffev
aird b Qebs, xal rb twv dvBpwirwv yivos
oiSrws yeyivrjrai. Res siquidem haec hu
mane intelligentiae non pervia, et sola
fide intelligenda. Creatio mundi ex nihilo
grande est, et subfime dogma Religionis
Christianas, solo revelatum verbo Dei, et
sapientissimis philosophis ignoratum ; quod
tamen mysterium, divinitus revelatum,
sic humana ratio approbavit, ut sapien-
tiores omnes agnoverint, per rei et Dei
naturam aliter banc rem sese habere non
potuisse. Gentilium omnium placita ad
duo capita possunt reduci. Vel putabant
mundum ab aeterno fuisse, vel saltern
rudem quamdam materiam fuisse sternam
quam Deus aliquis in ordinem digessisset.
(Valckner). els rb . . .] expresses the
extent to which the xarapnirpbs reached.
Cf. els rb in R. 1 : 20. 2 C. 7 : 3- 8 : 6.
1 Th. 2 : 16. pi) . . . yeyovivai] The
doctrine negatived is that which teaches
that each successive condition of the uni
verse is generated (yeyoxexat) from a pre
ceding condition, as the plant from the
seed, by a mere material development
which had no beginning in a Creator's
will. (Conybeare). ix tpaivopivwv]
from things presenting an appearance ; a
notion far short of Svrwv. With to pXeirop.
cf. 2 C. 4 : 18. But many old MSS. have
tS fiXeir. TrXefoxa] a fuller sacrifice com
pared with Cain ; higher in dignity and
importance (ttX., M. 6 : 25. 12 : 41). It
is generally thought that Cain presented
his sacrifice only as a thankoffering, but
that Abel brought the lamb as the emblem

of the Great Atonement. But as this is
nowhere stated in Scripture, it is safer to
understand by the expression ttX. Bvtr.
that the sacrifice was better, because the
man was better ; this being the only reason
for its acceptance in Gen. 4 : 4, 7. 1 J.
3 : 12. Each brought his appropriate
offering according to the nature of bis
employment and possessions. Cain would
have been accepted, and his offering, ' if he
had done well.' Si rjs] sc. irlffrews. cf.
(39) > by means of which faith ; faith being
assumed from the fact that God regarded
him and his gifts with approbation. See
the approbation given with respect toEn och.
ipapTvpTjBrj] he obtained the character ;
he was testified of. paprvp. iirl r. 5.
out.] manifesting his approbation on the
occasion of his gifts. When Abel brought
the lamb, iireiSev 0 6. iirl t. 'A/3, k. iirl r.
Swp. air. LXX. So Hebr. H^ttf looked
upon. According to Jerome, Theodotion's
version had iveiripitrev 0 Q. inflammavit
Deus super A. et super sacrificium ejus.
Cf. Jud. 6: 21. 1 K. 18:38. XoXetTot]
read XaXet, Alex., Vulg., Syr., ' he
though dead still speaketh.' A reference
to Gen. 4:12, see 12:24. He gives
warning of God's judgments against those
who persecute the faithful. Comp. M.
23 : 35. The reading XaXetrai is found in
several good MSS. But the passive 'is
spoken of ' is unusual, and without meaning
here. Some take it as middle.
5 — 7. peTeriBTj] Enoch'sfaith wasproved
acceptable by his translation. An act of
God is attributed to the faith of his servant
asthat which led to it. tou ptj ISeiv] 'so
as not to see ;' denoting the end proposed,
for the purpose of which the perdBetris was
effected. L. 5:7. IS. Bdv. L. 2 : 26,
n. ouk eipltrx.] LXX. for ^t?''^, was
no longer to be met with among men.
Ecclus. 49 : 14, ouSe e?s ixrluBrj bios
'Exwx toiovtos iirl ttjs yTjs, xal ydp airbs
dveXijtpBT} dirb ttjs yijs. irpb yap . . .
ptepapT.] he had obtained before his trans:

HEBREWS 11. 5— n.

675

rvprjrai evrjpearrjKivai tw Qew- *" vwpiy Si irlarews dSvvarov
svapsarhaat- iriarevaai ydp Sei rbv irpoaepydfevov tw 0ew, on
sari Kat rois iK^rjrovaiv avrov fiiaOairoSdrrjs yivsrat. 1 Tllaret
yprjfianaOels Nwe 7repi twv firjSiirw /3Xeirofivwv, stXaftrjOsls-
KarsaKsvaas /ct/3wTov et'y awrrjplav rov o'Ikov avrov- Si' ?y Kari-
Kpive rov Koafiov, Kat rhs Kara iriariv SiKaioavvrjs iyivsro KXrj
povofios- llto-Tet KaXovfiBVOS 'Af3padfi vtrhKOvasv i^sXOsiv els
rov toitov bv hfsXXE Xafi/3avEiv et'y KXrjpovofiiav, Kal e^A(9e firj
iirtarafievos irov epysrai. 9 iriaret irapwKrjasv et'y rrjv yhv rhs
iirayysXlas wy dXXorplav, ev aKrjvais KaroiKhaas, fsra 'Itraa/c
Kal 'Ia/cw/3 twv avyKXrjpovofwv rhs iirayyiXias Ths avrhs'
IO ifceSiyero yap rhv rovs QsfisXlovs syovaav iroXiv, rjs TEyylrrjs
Kal Srjfiiovpybs b 0eoy. XI n/o-Tet /cat avrh ^appa Svvafiiv sis

lotion the character that — Allusion to
what is said of him, as a description of his
daily spiritual life (Gen. 5:22) before the
account of his translation (24), 'he walked
with God,' Heb. evrjpiffTTjffe to} Q. LXX.
ydp depends upon rrlffTei, introducing the
explanation of the assertion that it was ' by
faith Enoch was translated.' XaP^s bi
rr I tr t. ] uo w apart from fai th ; hence the fact
that Enoch pleased God shows that he
lived by faith. tSx irpoffepx- r. 9.] he
who draws near to God ; the worshipper
of God in prayer (4 : 16. 10 : 22) ; in sacri
fice (10 : 1) ; in the claim of a spiritual
relation, and exercise of spiritual com
munion. Sti itrrl] that he exists ; one
oftheou/SXeirSpexa. piaBairoS. ylverai]
becomes rewarder ; one of the eATriJ-Spexo.
ixirjTovffiv] diligently seek; so eVvStSd-
o-Ketx, carefully instruct ; it\eipyaspiva,
curiously wrought. II I ff r e t] to be joined
with euXa/3. xaretrxeiatre, prepared with
the caution of godly fear (A. 23 : 10, n.).
The notion of caution or wariness indicates
the action of faith. On xPVpariirBels see
M. 2 : 12. A. 11 : 26. twx pTjSeVw
flXerr.] sc. the coming flood; ptj because
his actual perception and consciousness is
referred to. xaT^Kptxe] pronounced its
condemnation ; set forth in the most
striking manner the madness of their im
penitence and disobedience. M. 12 : 41,
n. L. 12:31. Compare the use of atprtre,
xparrrre. L. 21:23. Condemnatio im-
piorum sequalium hujus conservatione
pronuntiata dicitur. Similiter J. 3 : 13.
5 : 45. 12 : 48. (Vater). So personal
religion now, in that it is a recognition of
a judgment to come, and a dUigent pre
paration for it, condemns a careless, unbe-

Ueving world. KXTjpoxSpos] possessor
(1 : 2, n.). The matter of Noah's faith
was the Divine prediction of the flood ; the
matter of Abraham's faith was the Divine
promise of future seed ; but in every age
faith is essentially the same, a practical
belief in the divine declaration, its efficacy
depending upon the object rather than the
subject-matter. Mk. 2 : 5, n.
8 — 12. iirTjxovtrev i^eXBeiv] obeyed in
going out ; not koX. i^eXB. First the
mere action by which the obedience of
faith was shown, to which els rbv rbirov.
. . . els xXrjpovop. is added as a historical
explanation or reference ; then the peculiar
circumstance of the action e^rjXue, viz., ptj
imffrap. which gave it its character as an
act of faith. Trou] The more correct word
would be ttoi, but this change is fre
quently made. J. 7 : 35. 13 : 36. 16 : 5.
cf. H. 6 : 20, n. Attic writers would have
used Trot yijs iXBoi. xaptfrxrjffev els] he
entered the land of promise as the land of
others and sojourned there, els Sdpox Trpe-
trfSeitras, sent as an ambassador to Samos.
So xarifrxrjaev els irbXiv, M. 2 : 23, n. ij3a-
irTlffBtj els 'lopSdvrjv, Mk. 1 : 9. With iv,
L. 24 : 18. iv trxTjvais] i.e. had no set
tled and permanent dwelling-place, perd]
in association with ; they as well as he so
living, i T. 4 : 14, n. truyKXTjpoxSpwx]
joint possessors ; the same promise was
made to them as to him ; the promise was
made to Abraham una! his seed. ii;eSi-
Xero] waited to receive ; BepeXlovs ixovtrav
is equivalent to pivovtrav (13:14), and
denotes firmness of construction, ttjx. . .
tt.] 'the city which hath the foundations,'
opposed to iv ffXTjvais. Notice the same
line of thought in 2 C. 5 : 1 — 4. 'The
43—2

676

HEBREWS 11. ii— is.

Kara(3oXrjv airipfiaros 'iXaBs /cat irapa Kaipov T/At/aay btbksv,
iirsl iriarov hyhaaro rov iirayysiXdfisvov. I2 oto koi acp' evoy
iyevvhOrjaav, Kai ravra vevsKpwfievov, KaOws Ta aarpa rov
ovpavov tw irXhOei, Kai wasi dfifios h irapa ro ysiXos Tzjy
OaXaaarjs h dvaplOfirjros.
13 KaTa iriariv diriOavov ovtoi iravrss, fh XaBovrss Tay
iirayyEXlas, aAAa irdppwOsv auVdy iSovrss Kal icEiaOivrss Kal
dairaaafiEvoi, Kal bfoXoyhaavrss on £svot Kat irapEirlSrjfiol slaiv
iirl rhs yhs. I4 ol ydp roiavra Xiyovrss ificpavlXpvaiv oti
irarplSa iiri^rjrovai. '5 Kal el fiv e/ce/vijy ifivrjfidvsvov dtp' hs

city,' not that any city had been promised ;
the article distinguishes the object of A bra-
ham's expectation from the material city
of the land of temporal promise. 12 : 22.
This use of Abraham's history (see vv. 14 —
16) compared with G. 4 :2i, and 1 C.
10: 1 — n, affords a strong corroboration of
S. Paul's authorship of this Ep. rois
BepeX.] the (real) foundations. Ps. 87 : 1.
Is. 28 : 16. Rev. 21 : 14, 19, 20. rexv.
x. Srjpiovpybs] whose designer and
builder ; quasi ' artist and workman. '
We may observe the perverted use of the
word Srjpiovpybs by the Gnostics of the
second and third centuries, to denote the
fabricator of the material world as dis
tinguished from the infinite and eternal
and only God. TertuUian adv. Marcionem,
passim. outtj] i.e. Sarah as well as
Abraham. With irlffrei Sivapiv 'iXafie, cf.
Mk. 3:5. A. 14 : 9, 10. The Ap.
alludes to what he calls (R. 4 : 19) tjjx
vixpwiriv ttjs prjrpas kappas. The first
announcement that a child should be born
to them occasioned both in the mind of
Abraham and Sarah no Uttle surprise, from
the improbability that the course of nature
should be so reversed. Gen. 17: 17- 18: 10.
Subsequent consideration brought them
to acknowledge the substantial reality in
the promised blessing, iXTntopivwv brrb-
trraffis. iirel niffrbv] expansion of
irlffrei. Cf. R. 4 : 21, where a similar ex
pansion follows the ttj Tr.iTTei of (19, 20).
iyevvrjB.] were born, descended, xal
ravra] not only a single person, but who
together with this (E. 2 : 8. J. 1 : 50. L.
12 : 4), was deadened (xexeKpwpexou), im
potent (as far as regards the prospect of
becoming a father) ; R. 4 : 19, oi xarevbrjae
rb iavrov trwpa t)5tj vevexpwpivov. x e IX 0 s]
literally, Zip. Gen.22:i7, DVT /l§t£T^.
tj dvaplB.] which is innumerable; em
phatic by position.

13 — 16. KaTd Trto-Tix] in conformity
with their faith ; the subject matter of
belief varied, but they retained their faith
through life as a practical principle. The
fact that theydied without receiving the pro
mises, but seeing them from afar off, proves
that their whole course was on the prin
ciple of faith. The thought may have
been suggested by the expressions of faith
uttered on their death-beds by Jacob and
Joseph, Gen. 49 : 18. 50:24, 25. p.Tj]
subjective negative, as stating their expe
rience. Tds i tr a yy.] the promised bles
sings (39). They had confidence in the word
of God respecting the blessings of the
invisible world. do-7rdirdpexoi] 'hailed
them with joy,' anticipated them with
gladness ; having seen and saluted them
from afar. Eurip. Ion, 586, ttjx piv trvp-
tpopdv dffird^opdi. ' They are not to he
neard which feign that the fathers looked
only for transitory promises.' While they
had no knowledge of the facts by which
redemption was accomplished (10 : 1),
doubtless they had something more than
the 'fond desire, 'the 'longing afterimmor-
tality,' which even heathens have enter
tained. Tbe greeting which they gave to
these blessings, irbppwBev auras ISbvres,
may be illustrated by the language of
Cicero (De Senectute, 77). • Quod si in
hoc erro quod animos hominum credo
iramortales esse, libenter erro, nee mihi
hunc errorem quo delector dum vivo ex-
torqueri volo. opoXoyTjtraxTes] ac
knowledging, A. 24 : 14. 1 T. 6 : 12 ;
recognizing a fact by language, J. 1 : 20.
Tit. 1 : 16. £ivoi] residents in a foreign
land. 7rapeTr£5rjpoi] wanderers among
strangers, Gen. 23 : 4. 47 : 9. 1 Chron.
29 : 15, irdpoixol iff fiev ivavrlov trov xal
irapoixovvres. Ps. 39 : 12, trdpoixos iyw
elpi iv tjj yfj koI irapeirlSTjpos. Ex hac
vita discedo tamquam ex hospitio, non
tamquam e domo; commorandi enim na-

HEBREWS 11. 15—19.

677

s^rjXOov, styov dv Kaipov dvaKafi-^rat- ^ vuvi Si Kpsirrovos
opsyovrai, rovr' eanv iirovpavlov, Sio ovk iiraiayyvsrat avrovs o
0eoy, 0eoy e7rt/caAeto-i9at auTwv ijrolfaas yap avrois iroXiv.
l1 TIlaTEt irpoasvhvoyBv 'A/3padfi rbv 'Icraa/c 7retpai^o'/aevoy,
/cat tov jtxovo'yevij irpoaicpepev b rds iirayysXlas dvaSs^dfisvos,
irpos bv iXaXhOrj, "Oti ev 'Icraa/c KXrjQhaeral aoi airepfia,
x9 Xoyiad/isvos on Kal e/c ve/cpwv iyelpeiv Svvaros b Qeos- oOev

turadiversorium nobis non habitandi dedit.
Cic. De Sea. 76. eltriv] pries, as quoting
the terms which they applied to them
selves while living. TOtauTa Xe'y.] use
such language about themselves, iptpa-
xtfouo-tx] well rendered A.V. 'declare
plainly,' J. 14: 21, 22. A. 23: 15. warp.
eVifTjT.] that they are longing after their
fatherland, M. 6 : 32. A. 13 : 7. el piv]
marks a supposition which might be
made, and to which the real fact is op
posed in xuxi Si. It might be said that they
were fex. x. rrapexlS. and in respect to the
fact that the land which they had left was
their fatherland, irarpls, their home. The
answer is, Chaldaea was not the irarpls
they desired, for in that case they would
have returned thither. But see Gen.
24 : 5, 6, 8. epxTjp;6xeuox] if indeed in
what they said they were remembering
that ancestral land as their true country,
they would have found means to return
thither. Now however they desire, &c.
vvvl S i] draws an inference from their con
duct, 8 : 6, u. They did not consider Ca
naan their country, this was reserved for
their posterity ; they did not return to
Chaldaea. We may perhaps thus interpret
these aUegorical allusions : Chaldaea repre
sents the evil ungodly world, the natural
state, out of which the believer is called ;
the sojourn in the land of promise without
rest or possession, corresponds to the be
liever' s life of faith, and hope, and e strange-
ment from things present and worldly ; the
inheritance, future and to be enjoyed after
the death of the patriarchs, and yet re
garded as their own, prefigures the com
plete salvation and blessedness, of the
heavenly state. 6 id] wherefore ; not on
account of their desire, but on account
of the fact which, believed by them, en
kindled that desire. This is clear from
the use of ydp in TjTOtp. ydp out. tt. oix
iiraiffxbveTai] does not disdain them,
but consents to be their God ; where iiri-
KaXeltrBai explains ouk ivaarxbv. The in
finitive is thus used Thuc. III. 6, ttjs pex
BaXdffffTls elpyov, pi) xP^aBai, jMiTvXijval-
ous. Eur. Or. 1479, ttou Stjt' dpiveiv oi

KOTd oreyas <$puyes. Soph. (Ed. Col.
752, tovttIovtos aptrdffai (subaud. ttJtrTe.)
O. iiriKaXeitrBai airwv] i.e. to have
the name given him, ' God of Abraham,
Isaac, and Jacob.' Comp. the argument
of our Lord in Mk. 12 : 26, 27, n. God
permits himself to be called, reveals him
self as, God of Abraham, &c, because He
gave them an inheritance in the life to
come. His name is here, as in that argu
ment, adduced as a proof of immortality,
heavenly bliss, and resurrection.
17 — 19. TrpotTexTjxoxex] has offered;
(perf.) the effect, as the chief example of
faith, remaining. The act is often put for
the intent or the attempt. L. 11 : 52,
tous elaepxopivovs. Od. XVI. 432, TratSa
t' diroKrelveis. In the Jewish Prayer-
book Isaac is spoken of as if really offered,
' Regard the ashes of Isaac heaped upon
the altar,' Old Paths, xxxv. Treipafd-
pevos] in his trial, intimating that in
this consisted the great trial of his faith ;
alluding to the term iirelpa^e in the intro
duction of the narrative, Gen. 22 : 1. Kal]
not introducing an additional fact, but
repeating the same statement in another
form, introducing the circumstances and
characters of the persons instead of their
names. tSx poxoyexTj] the only son of
promise. The imperfect irpoaitpepev places
Abraham before us in the act of offering,
increasing the vividness of the picture
presented. 0 dxa5e£.] who took up, ac
cepted ; entertained, A. 28:7. irpbs
Sx] with reference to whom, 1:7. L.
18:9. 19:9. iv 'Io"adK, k.t.X. is quoted
for another purpose in R. 9 : 7. Xoyt-
trdpexos] denotes a mental process of
calculation, and the reRult arrived at, R.
3 : 28. 8 : 18, forming a conclusion.
This is indicated Gen. 22 : 5. Xoyl^etrBat
rationes colligere et computare ; proprio
quidem sensu in Arithmetic:! ; figurato
autem, in animo rationes computare, et
argumentis ratiocinari. (Valckner). Su-
xotSs] implying also wUlingness. A
Pauline usage, R. 4 . 21. 14 : 4.
2 C. 9 : 8. 2 T. 1 : 12, n, ko! iv ira-
pa/3oXjj] also in a typical representation;

678

HEBREWS 11. 19—24.

auTov /cat ev irapaBoXri iKOfiaaro. 20 n/tTTet 7rept fieXXovrwv
euAoy/rirev 'Itxaa/c rov 'Ia/cw/3 /cat tov 'Haav. 2l iliarEi Ia/cwp
diroOvhaKwv EKaarov rwv vlwv 'Iwahcp evXdyrjae, Kat irpoaeKvvrjaev
iirl rb aKpov T/jy paBSov avrov. 22 Tllarei 'Iwarjcp reXevrwv
irepl rhs icpSov twv vlwv 'lapahX ifivrjfidvevaB, /cat 7rept rwv
oarswv avrov EVBrsiXaro.
23 n/tTTet Mwrrjjy <yevV7ji9eiy EKpvBrj rplfrjvov biro rwv iraTi-
pwv avrov, Sidn iiSov darsiov rb iraiSlov- Kal ovk icpoBhOrjaav
rb Sidrayfa tov /BaaiXiws. 24 irlarsi Wlwarjs fiiyas yevdfevos

Kal, as well as (offered him). Isaac was
in a manner dead in his father's opinion
and in his own ; Abraham received him
back from the altar on which he had vir
tually been offered (17). ixoplaaro] re
covered. 2 Mace. 10 : 1, Maxxaflaios xal
ol iriv airo} rb piv lepbv ixopltravro
xal ri)v irbXiv.
20 — 22. Trepi peXXSxTwx] concerning
future events. The repetition of the ar
ticle before 'IaKt!)/3 and 'Htrau shows that
the blessings given to each were distinct
and separate. Note the opposite usage,
M. 16:2i. A. 15:3. 18:23. *vXb-
yTjtre] M. 5 : 44, Mk. 14 : 22. otto-
v?xtjo-kwx] on his deathbed, irpotrexi-
v tj tr e] This refers not to the time when
Jacob blessed his sons, Gen. 48 : 15, but
to the incident recorded in Gen. 47 : 31,
when he required Joseph to promise that
he would bury him with his fathers. By
this act of devotion Israel evinced his
faith. The words iirl rb dxpov rijs pdj3Sov
airov are from the LXX., and seem to be
designed to direct the reader's attention to
the exact passage. The words in the Heb.
are n^ail \Vik")~b^, 'on the bed's
head ;' in cervicali, (Dathe) ; but LXX.
must have read ni^un, staff. i!7rl tS
dxpov] (leaning) on, as if his trusty staff
supported his frame in a devotional pos
ture, Gen. 32 : 10 ; adoravit fastigium
virgas ejus, Vulg. ; bowed himself toward
the top of his sceptre, Tynd., Cran. ;
adored the top of his rod, Rheims. But
iiri is never used of making obeisance to
ward the object worshipped, els, 'ivavn,
xard, irpbs are thus used, erri is only em
ployed with ttjx yTjx, or as in Ezek. 46 : 3.
Zeph. 1 : 5, of the^Zace of worship. The
Vulgate translates Gen. 47 : 31, adoravit
Israel Deum conversus ad lectuli caput.
1 K. 1 : 47, irpotreKivtjffev iirl tt)v xoIttjv.
And cf. Is. 38 : 2. TeXeuTwx] at the

close of life. See Gen. 50 : 24 — 26. Josh.
24 : 32. According to ordinary feelings
Joseph would have wished his family to
continue in Egypt, the scene of his great
ness and power. But he was overruled to
give especial directions with a view to the
time when the Israelites should remove
to the land of Canaan, and thus he showed
that he had a realizing expectation, iirb-
aratns, of future blessings. ipvtjpb-
vevtre] absol. with Trepi, 'mentioned by
reminding,' i.e. of the promise about
Canaan, (v. 15. c. gen.).
23 — 28. HlffTei] This faith was exercised
by his parents. yexxTjt9ets] at his birth;
to call attention to the fact that other male
infants were destroyed. TraTtfpwx] i.q.
yoviwv, though his mother only is men
tioned, Ex. 2:2. Heb. In LXX., how
ever, ISbvres . . . itrxeiraffav. This may
be borne in mind as an instance of the
employment of natural and popular phrase
ology by the inspired writers, without
disparagement to their infallibility, M.
2 : 20. Mk. 9 : 1. dtrreiov] they saw
that the child was comely ; bore marks of
being designed for distinguished services,
A. 7 : 20, n. This is mentioned as that
which converted natural feeling into an
act of faith. In Heb. ^IQ. ouk i?0o-
fir)8.] they braved the mandate of the
king, Ex. 1 : 16 — 22. StdTaypo] edict,
order, piyas yevbpevos] when he was
grown up. TetrtrapaxovTaeTijs xpbvos, A.
7 : 23. Lat. major natu. piyas is thus
used Horn. Od. II. 314, vvv Sre Stj peyas
elpt. LXX. Gen. 38 : 11, xdBov xvPa,
'iws piyas yivryrai StjXwp S uiSs pov. rjp-
vijtraToXiy.] renounced the title. Philo,
II. 85, 0 Se err' airbv tpBdffas rbv Spov ttjs
dvBpwTrlvrjs eirvxlas, xal BvyarptSovs piv
rov rotroirov j3affiXiws vopitrBels . . . ri)v
ffvyyevixijv xal irpoyovixijv itrjXwtre irai-
Selav. trvyxaxovx-] to be a feUow-suf-
ferer ; to be a partner in hard treatment
(v- 37) -A- 7 : 34, ttjx xdKWffiv) . . . than to

HEBREWS 11. 24—29.

679

rjpvrjaaro XeysaOat vlbs Ovyarpbs <3?apaw, 25 fidXXov iXdfsvos
avyKOKovysiaOat tw Aaw rov Qeov h irpdaKatpov e'yeiv dfaprlas
airoXavaiv, fsi^ova itXovtov hyiadfsvos twv iv Alyvirnp
Orjaavpwv tov bvEiSia/ibv rov Xpiarov- diriBXEirs yap et'y tt/v
fiaOairoSoalav. 2' irlarsi KariXtiTEv A'lyvirrov, fih cpoBrjOsls
rov Ovfiov rov parrtAewy rbv ydp ddparov ws opwv iKapriprjae.
iriarei irBiroirjKE ro iraaya /cat t^v irpdayyaiv rov aifiaros,
iva firj o oXoOpeuwv rd irpwrdroKa Olyrj avrwv. 2$ irlarsi
StSj3rjaav rhv ipvOpdv OdXaaaav wy Sid fyipas, hs ireipav Aa/3o'vTey

havethetemporaryenjoymentofsin. TrpSir-
xaipov is opposed to alwviov in 2 C. 4 : 18,
Td ydp tSXeirbpeva TrpbffKaipa, to Se pi)
fSXeirbpeva (H. 1 1 : 1,27) alwvia. iT. 6 : 17,
els dirbXavtriv. Origo est Xdw volo, illinc
Xtjpo voluntas aut desiderium ; insuper a
Xdw ortum Xaiw cujus frequentatur valde
compositum dTroXauetx propr. desiderare ;
deinde, per figuram consequentis, re desi
derata frui . . . Eximie autem notat sic
frui, ut cum delectatione acquiescas in re
desiderata. Nostra loco dTrSXauo-ts fructus
est voluptatis. Epicuri sectatores qui cre-
debanturin voluptate summum bonum sta-
tuere, dicuntur ssepe veteribus 01 ottoXou-
o-tikoI, qui alias quoque oi tjSovikoI. (Valck. )
tSx bvelSiapov t. X.] the reproach sus
tained for Christ. Gen. objecti, as per
haps 2 C. 1 : 5, rraBijpaTa Xp. C. 1 : 24,
twx BXlipewv tou Xp., see n. M. 10 : 1.
J. 17 : 2. It is meant that in the reproach
which he suffered for God and his people
he suffered reproach for Christ ; not that
he was actually reproached for the sake of
Christ, for this would imply a knowledge
of Christ on the part of his persecutors as
well as on his own. The expression,
however, assumes the pre-existence of
Christ and his identity with Jehovah,
cf. Ex. 5 : 2. See I C. 10 : 4. diri-
pXeire ydp] for he kept looking off (from
these), cf. d0opwxres, 12 : 2. dirofiXiireiv
els rtvd notat aliquem revereri, quod alias
ivrpiireffBai, eximie ; sic aliquem intueri,
ut eum venereris ; Latini hoc dicunt suspi-
cere. Quando de rebus ponitur, arropXi-
ireiv els n significat cum Icetitid aliquid
respicere. (Valck.) els ttjx p to- 0.] to the
(real, the genuine) recompence, doubtless
the heavenly reward ; the pe/foxa ttXoutox
involved in the bveiSiap. r. Xp. An exem
plification of (6). Note the effect of true
faith in overcoming the temptations of the
world, and the mode of its operation, pij
tpofiTiBels] braving the indignation of the
king, i.e. when he left Egypt with the

children of Israel. The words are strictly
applicable to his conduct at this period,
but perfectly inapplicable to his flight from
Egypt after killing the Egyptian, where
it is expressly said he ' feared,' and fled
from the face of Pharaoh, Ex. 2 : 14, 15.
rSx dSparox] an appellation peculiar to
Deity, 1 T. 1 : 17. ws op ffi x] a strong
antithesis, exemplifying e'XeyKos oi f3Xeir.
(1). tSx dbp. also is in contrast by position
with tov fiatriX. The invisible God was a
greater reality to Moses than the enraged
and powerful king. Faith is here pre
sented in its subjectivity, as an inward
sense equivalent to sight ; and in its 06-
jectivity, as regarding a personal Being.
Cp. 1 P. 1 : 8. TTeTro^TjKe] hath insti
tuted, celebrated, i"rt££J? Ex. 12 . 48.
Josh. 5 : 10. So iroieiv Tds Bvtrlas,
Joseph, to 'OXipma, Xen. L. 22 : 19.
1 C. 11 : 24. perf. the effect still abiding in
the celebration of the Passover, J. 7 : 19,
22. ri)v irpbffxvffiv] the sprinkling of
blood on the lintel and side posts, Ex.
12 : 7, 22. I'xa pij] to prevent the angel
who slew the firstborn, Ex. 12 : 23,
JTnttfD- tSx bXoBpeiovra, LXX. Cf.
1 Chr. 21 : 15, to) dyyeAw Ttj! ii^oXoBpei-
ovti. In 1 C. 10 : 10, d?rwXoxTO irrb rod
bXoBpevrov. This was done in faith, in
full confidence of being preserved, and
in anticipation of a deliverance of a
higher kind. The institution was not
only a memorial of Israel's preservation,
but was typical of our salvation by the
death of Christ through faith in his blood.
outwx] sc. twv 'XffparjXirwv.
29 — 31. ttjx ipvBpdv BdX.] A. 7 : 36, n.
fTjpas] M. 23: 15. tjs ireipav Xa/3.]
sc. ttjs BaX., attempting the passage of
which. KaTeirbBTjffav] were swallowed
up, engulphed, Ex. 14 : 27, 28. (KoraTrixw)
Kariiriev airois yTj, Ex. 15 : 12. The
Egyptians were an example of presump-

680

HEBREWS 11. 29—34.

ol Alyvirnoi KareirdOrjaav. 3° irlarsi ra relyrj 'leptyw eirsae,
KVKXwOivra iiri iirra hfspas. 31 -jrlarsi 'Paa/3 h iropvrj ov
avvairwXsTO rois airsiOhaaai, Sstafiivrj rovs KaraaKoicovs fsr'
elphvrjs. 32 Kat Tt bti Aeyw ; e7rtAet\|/-et "yap fis Sirjyovfievov b ypdvos
irepl Teoewv, HapaK re Kal 2a/u\J/-wv Kal 'IscpOds, AafilS te Kal
Sa/ttou/jA /cat rwv irpocprjTwv, 33 (ft Sla -jrlarEWs Karrjywvlaavro
/SacrtAe/ay, slpyaaavro SiKaioavvrjv, iirirvyov iirayysXtwv, scppaPav
ardfiara Xedvrwv, 34 iajSeaav Svvafiv irvpos, ecpvyov ardfiara

tion, which often imitates the action of
faith, but is really unbelief, inasmuch as
it is a trust in self, not in God, M. 17 : 20.
Mk. 9 : 29, n. kukXwoYxto] on being
encircled. The action had no visible con
nexion with the result, and was therefore
eminently an act of faith. The Israelites
marched round the place for seven days,
blowing the trumpets, but abstaining from
attack, Josh. 6:12 — 20. iirl] during;
expressing the time over which the action
extended. 'Pad/3] Josh. 2 : io. Ja.
2 : 25. Jam fides muliebris hie celebrata,
quasnam fuisse videtur ? Credidit iUa
Deum Israelitarum, verum Deum, in locis
vicinis stupenda patravisse miracula.
(Valck.). per' elprjvns] with hospitable
treatment and courteous salutation. The
word irbpvrj has been translated caupo-
naria, as well as meretrix. The question
is, whether Hjit comes from l!)f, feed,
or HJT; commit fornication. The ren
dering of irbpvrj by meretrix is correct,
and the objections rise in some measure
from a reluctance to aUow that such cha
racters can be recipients of the divine
favour ; we must also remember not to
judge of the meretrix in ancient days by
the standard which we have received from
pure and undefiled Christianity ; this is
the more important as, in the eyes of the
Eastern world, the ideas of a cauponaria
and meretrix would seem to be nearly
aUied. Turner remarks of the deception
and falsehood practised by Rahab on this
occasion, Josh. 2:4, 5 : ' True faith in
the divine promise may be compatible
with much that is censurable. This ap
plies to Samson. His faith is eminently
praiseworthy, his subjection to evil pas
sions to be condemned.' tois dTreit97j-
traffi] 3 : 18. SeJape'xTj] L. 10 : 38 ;
defining her act of faith, ' in that she re
ceived,' &c.
33 — 38. rl in Xe'yw;] What am I going

ontosay? iiriXelipei] Hoc demum verb
est oratorium, et prorsus sane alienum ab
epistolari stylo. Demosth. Cor. § 496,
iiriXelipei pe Xiyovra tj ijpipa rd twv irpo-
Sbrwv bvbpara. Cic. Oosl. 12, Dies jam
me deficiet si quae dici in earn sententiam
possent coner expromere. (Valckner).
The persons here mentioned, and the
several deeds of faith, are adduced as
illustrating the subject generally, but we
must not attempt a precise apportionment
of the deeds to the persons. Karrjyw-
vlffavro] Kara denotes the complete and
successful result of the action. Strenuous
action is here associated with faith as its
modus operandi. This is a general allu
sion to the exploits of Gideon, Barak,
Samson. We may apply elpydtr. Sik.
iirirvxov iirayy. to David, Samuel, and
the prophets, especially Daniel, who is
next pointedly alluded to. XeSxTWx]
adverts to the case of Daniel, perhaps also
of Samson, David. 0 6. pou . . . ivitppage
rd arbpara twv Xebvrwv, Dan. 6 : 22.
iafieaav] as Shadrach, Meshach, and
Abednego. arbpara pax.] may refer
to the escapes of David, 1 Sam. 18 : 11.
19: 10; Elias, 1 Ki. 19 : 1, 10; Elisha,
2 Ki. 6 : 14, 31. The use of trrbpa has
been called a Hebraism, but we have in
Homer, II. xv. 389 (ifuord), KOTd orSpa
elpiva xaXKip, which is explained koto tS
dKpov tretriSrjpwpiva. dirb dtrSexevas]
We may apply this to Hezekiah, Is. 38 : 3,
5. If we refer itpvyov arbp. to the deli
verance of the Jews through Mordecai
and Esther, iveSvvap. dirb dtrB. may be un-
derstoodof the return from theBabylonish
exile, which was next in order of time.
Reference is then made to the victories of
the Maccabees, and the persecutions under
Antiochus Epiphanes. irapeppoXas]
hostsin battlearray. dXXorplwv] foreign
ers, i.e. enemies. Cf. hostis, a stranger in
the form of a foe ; hospes, a stranger in
the form of a friend. Applicable to Jona-

HEBREWS 11. 34—39.

681

fiayalpas, iveSvvafwOrjaav dirb daQsvslas, iysvhOrjaav layypol iv
iroXefiw, irapefijBoXas e/cAtvav dXXorplwv 35 eAa/3ov <yuva<"/cey
e£ avao-Tacrewy Touy ve/cpouy auTwv dXXoi Si irvfiiravlaOrjaav,
ov irpoabscafEvoi rrjv airoXvrpwaiv, "iva Kpsirrovos dvaaraaEWS
rvywaiv 36 'irspot de ifiiratyfiwv /cat fiaarlywv irsipav eXafSov,
sn Si Ssafiwv Kal cpuAa/cJJy 37 iXtOdaOrjaav, iirploOrjaav, iirsi-
paaOrjaav, ev cpovw fiayaipas airsOavov, irBpihXOov iv firjXwrais,
sv alyelois Sipfiaaiv, varepovfievoi, 0Xtj3dfi6voi, /ca/couvou/uevot,
38 tuv ovk ?v a£toy b Koafios, iv iprjfilais irXavwfiEvot Kal bpeat Kal
airrjXaiois Kat rais oirais rhs yhs- 39

than (1 Sam. 14), and many 0. T. wor
thies, but most probably to the victories
of the Maccabees. tfKXixax] caused to
give way. y uxaiKes] 1 K. 17 : 17. 2 K.
4 : 17. i£ dxao-T.] used in a similar
manner by S. Paul, as recorded by S.
Luke, A. 26: 23. erupTraxttrt97jtrax]
Reference is made to Eleazar, 2 Mace.
6 : 19, on his being compelled to eat
swine's flesh, 0 Se tSx per' eiKXelas Bdva-
tov p.SXXox i) tov perd pitrovs /3iox dxa-
5e£dpexos, aidaipirws iirl TbripiravoviTpoff-
Tjye. Tipiravov, a drum, timbrel, rirravov,
sounded by beating ; a thin wooden rim
covered over with membrane, and hung
around with bells. LXX., for t\F\,
Ex. 15 : 20. Judg. 1 1 : 34 ; hence a wooden
circular frame, on which criminals were '
bound and beaten to death, called also
rpoxbs, 'break upon the wheel.' Photius,
tS tov Snplov %iXov ip rois irapaSiSopivovs
Siexetptfero. Luc. dvaffKoXoiri^opivovs Se
Kal Tvpiravifapivovs. 3 Mace. 3 : 27,
Ss dx ffKeirdffrj rivd twv 'lovSaiwv dirb
yepatov pixP1 vtjttIov pixP1- T&v irropaaBlwv .
altrxlarois patrdvois diroTvpiTaviffBrjtreTai
iravoiKl. oi TrpotrBef.] refusing, rejecting.
ttjx dTroXiiTpwo-tx] the proffered deli
verance; i.e. on condition of apostatizing.
This may refer to the sufferings inflicted
by Antiochus on seven brethren, with
their mother, as is related in 2 Mace.
7 : 1 — 42, where Kpelrrovos dvaar. maybe
illustrated by 7 : 9, 0 tou Kbtrpov (SairiXeis
diroBavbvras ijpds iirip rwv airov vbpwv
els alwviov dva(3lwtriv £wtjs Tjpds a'xatrTTjtret.
Thus, too, the mother consoled her
sons, o tou Kbtrpov ktio-ttjs .... Kal tS
irvevpa Kal rfjx fwjjx iplv TrdXtx aTroSwiret
per'iXiovs. Thus to her last son p.Tj 0o/3tjv9t]s
tSx Sijpiov tovtov, dXXa twv dSeXtpwv d£ios
yevbpevos iirlSe^ai rbv Bdvarov, lva iv Tip
iXiei abv rois dSeXtpbis aov Kopltrwpal tre.
lva] marking their intention and object.

Kai ovtoi iravres fiap-

Kpelrrovos dvaar.] ' a better' than that
spoken of in the first clause ; better than
restoration to life in this world. 0uXoktjs]
Micaiah, 1 K. 22 :27. Jer. 37 : 15—21.
38:6. ^Xit9dtrt9Tjo-ax] Zechariah, 2 Chron.
24 : 21, 22. eTrp.o-flTjcrax] There is an
old tradition that Isaiah suffered this death
by order of Manasseh. Hdt. II. 139.
eTreipdtrl?7jo-ax] Some have conjectured
iirvpwBvaav, deeming iireipdtrB. a weak
word in this connexion. It may mean that
the cunning malignity of their persecutors
brought them into situations where they
could hardly avoid sinning. iv tpbvw
pax-] seems to point to instances of mas
sacre. ptjXwtois] dresses of skins with
the wool on. LXX., for JYVTNi a pro
phet's mantle, iK. 19:i3, 19. 2 K. 2 : 8.
uo-Tepoi5pexoi] short of the necessaries
of life. BXipbpevoi, 1 T. 5 10, n.
KaKovx., cruelly treated (25), 13 : 3.
oiK dittos] This is meant to preclude the
objection that they were outcasts for their
offences against society. The world knew
them not, and could . not appreciate their
principles and motives. tSx] referring to
the preceding. Some would render ' they
of whom the world was not worthy, wan
dering in deserts, ' &c. The clause is pa
renthetical, presenting the contrast of
their character with their treatment, and is
doubtless in connexion with what follows
as well as with what precedes, the construc
tion of the participles with irepiijXBov con
tinuing in TrXaxtupexot. trTr.] caverns in
rocks. STr.,naturalfissures in the earth. So
David, the prophets mentioned by Obadiah,
Elijah, and others, 1 Sam. 22 : 1. 23 : 14.
24 : 3. 1 K. 18 : 4, 13. 19 : 9. 2 Mace.
6:11. Comp. the description, 1 C. 4 : 1 1,
yvpvTjreiopev, KoXatpi£bpe8a, daraTovpev.
39, 40. paprvptjB. Std ttjs tt.] In (2),
iv rairrj ipaprvpijB. Seen. By means
of faith they obtained a good report,

682

HEBREWS 11. 39, 40. 12. 1, 2.

rvprjOivres Sid rhs iriarews ovk iKOfilaavro rrjv eirayyeXiav,
4° rov Qeov irepl hfwv Kpeirrdv n irpofiXe-^rafievov, iva firj
ywpis hfwv reXeiwOwai.
12 Toiyapovv Kal hfsis, roaovrov eyovres irepiKelfievov
hfiiv vecpos fiaprvpwv, bytcov airoOefievoi iravra koi rrjv Evirepi-
ararov dfaprlav, Si' virofiovhs rpiywfiev rov irpoKelfievov hfiv
aywva, 2 acpopwvres ety tov Tijy Trto-Tewy apyrjyov Kat TeAetWT/jv
'Irjaovv, os avri rhs irpoKEifiivrjs avrw yapas virsfiEivE aravpov,
alayvvrjs Karacppovhaas, iv Set^ia rs rov Opdvov rov Qeov e/ca-

good character, God's testimony in their
favour (19). oiK iKopltravrd] carried
not off. ttjx eVayyeXvax] the promised
blessing, the fulfilment of the promise.
Trepi tjpwx] something better concerning
us; better circumstances. Kpeirrov Tt]
something nobler, more precious. The
state of the Church is more perfect under
the Christian dispensation than before.
God reserved for us the actual fulfilment
of the promise respecting the Messiah.
irpofiXeipapivov] The middle denotes
provision made in the Divine mind ; foreor
dained. irpofiXiireiv would be the material
providing, i'x a] to the end that. xw/>^s
Tjpwx] apart from, independently of us.
TeXetwSwtrt] should not receive a full
end, attain the consummation of their
hopes. Notice the similar but converse
thought in I Th. 4 : 15, we, without them ;
the living saints without the dead. Some
explain Kpelrrbv ti of heavenly blessed
ness, as if the Fathers had looked only for
transitory promises. But the object of the
Ap. is to show that the faith of the aDcient
worthies was identical in principle and
efficacy with our own, securing acceptance
with God, and also fidelity and obedience,
though the great object of faith was
not manifested to them as to us in the
fulfilment of the promise of the Mes
siah, the Saviour, and the revelation of
life and immortality by the Gospel. See
2 T. 1 : 9, 10. 1 P. 1 : 10—12. This
was essential to the consummation of their
happiness in glory, i.e. their TeXe.wtrts.
Cf. 1 P. I : 9, KoptfSpexot tS riXos ttjs
Trlarews ipwv, ffwrijplav ipvxwv. We may
give an ecbatic sense to lva, which does
not materially differ from the foregoing,
' so that they, apart from us, do not attain
the consummation of their hope.' The
Church above and the Church below form
but one family ; the Church triumphant
is incomplete till all the people of God
are brought into the one flock, J. 10 : 16.

The happiness of the redeemed receives
continual increase by fresh accession of
members to the body of the faithful, and
is not complete till the Church militant
has gained its final victory. For this
reXelwtns we pray at the Burial of the
Dead . ' That it may please Thee shortly to
accomplish the number of thine elect, and
to hasten Thy kingdom, that we, with all
those who are departed in the true faith
of Thy holy name, may have our perfect
consummation and bliss, both in body and
soul, in thine eternal and everlasting
glory.' XII. 1 — 3. Totyopoux] Here and 1 Th.
4:8 only, in N. T. xal Tjpets] let us
also, i.e. as well as they, vitpos] is used
for any large number, xe^os Trefwx, TroXe-
plwv. Hdt. vni. 109, vitpos Totrovro dv-
Bpwirwv. so great a multitude of witnesses
on aU sides of us. papripwv] witnesses
as bearing testimony to the truth and
faithfulness of God, and the efficacy of
faith. The usual word for spectators is
dewpol or Bearal. SyKox] weight, incum
brance ; SyKox atpeiv, to swell with con
ceit. Soph. Aj. 129. XaXei biripoyxa,
Jude 16. This is explained by koI ttjx
eiirep. apap., even the sin. Chrys. ttjx
cukSXws irepiiffTapivrjv ijpas. This sin was
probably apostasy, the renunciation of
their faith in Christ. ' Easily besetting,'
' that hangeth on,' Tynd. ' Tenaciter in-
herens,' Erasm. Metaphor probably from
clothing ; cf. neplxenai dtrB. 5:2; peculiar
liability, tendency to sin, not existing
actual sin, is certainly indicated. Their
circumstances, past and present, involved
great temptations to apostasy. St' utto-
poxijs] with perseverance. Cf. o u7ro-
fieivas, M. 10 : 22. Std c. gen. frequently
denotes mode, state, circumstances. Std
fipaxiwv, 13:22. Std ttoXXwx, 2 C. 1 : ii.
Std BeXrjpaTos, R. 15 : 32. Ph. 1 : 20. rpix-
. . . dyffixa] The figure is very character-

HEBREWS 12. 2—7.

683

Oiaev. 3 avaAoiytcrao-(9e yap rov rotavrrjv virofefievrjKora viro
twv dfaprwXwv et'y outov dvnXoylav, 'lva fih Kafirjre rais i^rvyais
vfiwv e/cAuo'/ttevot.
+ OuVw fiiypis a'lfiaros dvriKariarrjTe irpbs Thv d/iaprlav
dvraywvt^dfievof 5 Kal iKXiXrjaOE rhs irapaKXhaEWs, //Tty vfiiv
wy vlois StaXiyBrai, Yli fiov, fih dXiywpsi iraiSslas Kvpiov, firjSi
e/cAuou vir avrov iXsyyofisvos' bv yap dyaira Kvpios iraiSevei,
fiaanyoi Si irdvra vlbv bv irapaSiyBrat. 1 el iraiSelav vico-

istic of S. Paul, I C. 9 : 24, &c. Ph.
3 : 13, 14. 2 T. 4 : 7. See also G. 2 : 2 ;
5:7. Ph. 2: 16. 1 T. 6 : 12. iroiieivi)
iraBieut irpoxierai dywx, Hdt. vu. n.
d0opwxTes] 'looking away from' other
objects and interests. Having drawn his
conclusion from the examples of the cloud
of witnessing saints, he proceeds to adduce
the example of the Lord of saints and
believers. That example stands alone :
it is too glorious to be made the cUmax of
other examples. dpXJjySx] A. 3 : 15 ;
5:3i; who imparts the initial principle,
and (TeXeiwTTjx) conducts to the goal, so-
as to secure the prize. ttoXXous vlois
els SSfax dydyoxTa, tSx dpxnybv
k.t.X., 2 : 10. He leads the way to
the end, beginning with suffering, and
ending with glory; Sttou iyw iirdyw
olSaTe, Kal tt)v bSbv otSare . . . iyw
elpi t) bSbs, J. 14:4, 9- The sense of
leader, 'captain,' is not to be excluded.
Attention has been fixed on the army,
now on the great captain of that army.
dvrl] in consideration of, on account of;
spoken of price (16) U7re>etxe] aor. of
an action occurring at a specific time,
'endured crucifixion, despising shame,'
alaxivrjs, the disgrace of a servile punish
ment. PhUo, II. p. 527, perd irdtras rds
aMas Stras iSivavro xwpijo-at Td awpara
airois tj TeXeuToia Kai itpeSpos Ttpwpla
trravpbs ijv. Our Lord's sensibility is seen
in the remark, Mk. 14 : 48. Read xeKd-
Bixev is seated; the essential time of the
perfect tense is present. eV 5e|i£] 1:3.
8:1. 10 : 12. Paul. R. 8 : 34. E. 1 : 20.
Col. 3 : 1. Note the close connexion of the
exaltation with the humiliation, iv 5e£. re.
see on 9 : 1 . Compare, for the identity of
the idea, in development, Ph. 2:8 — 11.
dxaXoy. ydp] ydp depends on dtpopwvres,
enforcing and extending the admonition
implied in it. dxaXoy. is stronger than
KOTOxoTjo-aTe (3 : 1); contemplate, study,
scan particularly. tSx uttop.] Him
who has endured at the hands ot the
wicked such, &c. The perf. is due to

the fact that the class and the treatment
spoken of still remain, els air. dvri-
Xoy.] Opposition to Himself personally,
not only in words but deeds. This dxn-
Xoyia was concentrated, and reached its
utmost aggravation, in the revilings during
his passion and crucifixion. M. 26 : 65 —
68; 27:29, 39 — 43. lva p^j KopTjTe]
that ye may not be worn out, giving way
in your minds ; ' that ye may not faint in
your minds, and so be wearied.' The
ixXvbpevoi describes a state directly oppo
site to the ttIo-tis, 11 : 1. Used in the
same sense, G. 6 : 9 (Paul) p^j ixxaxwpev
. . . pi) iKXvbpevoi.
4 — 8. pixpu aJpaTos] The struggle
had not proceeded so far that they were
caUed to martyrdom. This seemS to in
dicate that the Ap. had some especial
Christian community in view, for this
could not have been well said of the
Church at Jerusalem. T7jx dpapWax]
sin in the abstract ; such is the force of
the article, i.q. dpapTwXoi/s (3). dxTayw-
xt^Suexot, 'in your opposition to. ' Cf.
E. 6 : 11— 17. (Paul). eKXe'\ijo-0e] ye
have forgotten. Cf. Deut. 8:5. Sta-
X^yeTat] reasoneth with you. ptj bXi-
ytipet] (bXlyos, wpa), think not lightly of
the discipline. Prov. 3 : II. iKXiov] be
not discouraged on being convicted by
Him, i.e. on being made sensible of thy
need of discipline. However gentle the
visitation may be, do not slight it as a
matter of little consequence ; however
heavy, give not way under it from forget-
fulness of the Father's design. Sv yap]
Prov. 3 : 12. LXX., who for 2K3,
'as a father' (A.V.), in second clause read
3$5' afflixit. TratSeuet] passim signi
ficat erudire, proprie puerum rudem for-
mare et fingere ; primum corpus, deinde
animum, informare prieoeptis utilibus.
7roiSe£a est ipsa erudiendi actio. (Valck.)
LXX. Cod. Vat. At-yxet. rrapaSixe-
rai] ' receivetb,' as a father at a birth,

684

HEBREWS 12. 7—13.

fiivETE, wy vlois vfiiv irpoacpiperai b Qeds' tIs yap EaTiv vios ov
ov iraiSevei irarhp ', el Si ywpis iare iraiSslas, qs firoyoi
yeydvaat iravres, apa vdOoi iare Kal ovy viol. 9 etVa Touy fisv
rhs aapKos hfwv irarepas e'lyofiev iraiSevrds /cat iverpeirdfieQa'
ov iroXXw fidXXov virorayijao/ieOa tw irarpi rwv irvBVfiarwv Kai
Xfjaofev ; IO ol fev yap irpos dXlyas hfipas Kara to Sokovv
avrois iiralSevov, b Se iirl rb avficpipov ety rb fieTaXaj3eiv rhs
ay tdrrjTos avrov. lI irdaa Si iraiSsla irpbs fiv rb irapbv ov
Sokbi yapas Eivai aAAa Xvirrjs- varepov Si Kapirov elprjviKOv rois
Si' avrhs ysyvfivaafiivots diroSlSwai SiKaioavvrjs-
12 Ato Tay irapeifiivas yeipas Kal ra irapaXeXvfiiva ydvara
avopOwaare, I3 /cat rpoyias dpOas iroihaars rois iroalv vfiwv,

acknowledging his child, accepting it for
bringing up as heir; uidx, not x6i9ox, see (8).
Trpotr0?peTat] beareth himself towards.
Deus erga vos se gerit ut filios ; vobiscum
agitftit pater cum filiis. Thuc. V. 105, 1 11.
Eur. Cycl. 176, ko2 pTJx tptXoiye irpofftpi-
petrBe irpbs tplXov. TrdxTes] sc. all true
sons, subject to the regular discipline of
the home, the family. yeySxao*i] perf.
have ever been. dpa] surely then ;
marking an inference.
9 — n. elra] introduces a further con
sideration, and so accordingly; like ita,
especially in indignant questions. Eur.
Phcen. 548, K#ra ttou 'trnv t) SIktj ; Hipp.
1415, ett9' ijv dpaiov Salpotriv /3porwx yexos.
el'xopex] we used to have as chastisers,
ttjs trapKbs ijpwv] thefathers of our phy
sical nature, as distinguished from thefather
of our spiritual nature, irarpi twv irvevp.
cf. Num. 16 : 22, nim-n vi^N
1U}2.~by?' Por uTroroy. cf. L. 2:51.
E. 5 : 21, 22. On iverpeirbpeBa see Mk.
12 : 6. 2 Th. 3 : 14. Tit. 2 : 8. fTjtropex]
Homer, Seta fwoxres, they who enjoy life,
the happy. Cf. dum vivimus, vivamus.
TrpSs SX. T)p.]i.e.fortheshorttimeofchild-
hood. Cf. (11) ; TrpSs Kaipbv, 1 C.7 : 5. L.
8 : 13. tS Sokovv outois] arbitrarily,
and so possibly erroneously. Opponitur
mox tS irvptpipov. Deus, omnis erroris
expers, castigat filios ad id, quod utile est,
quum contra parentes mortales castigent
filios koto tS Sokoux, secundum id, quod
ipsis, saepe malis, videtur optimum, quodque
non raro pessimum sub specie quadam
boni ipsis apparet. (Valckner). iirl tS
avptp., our profit being the purpose or
motive; and conducting thereto. Stronger

than the usual TrpSs. els rb] so as to
effect our participation in his holiness.
els, L. 11:32; 2C. 7:9, n. R. 10 . ,.
Trdtra TratSeia] every kind of chastise
ment, looking to the immediate result,
seems to be a matter, has the aspect, not
of joy but of grief ; or, from the position
of oi, we may say, ' disclaims, rejects the
character of joy, but has that of grief.'
OTroSiSwtrt] is applied to land yielding
fruit. iirl SitjKbffia diroSovvai Kapirov,
Hdt. I. 193. 'yields to those who are
trained by discipline fruit that produces
peace (happiness), i.e. the fruit of righte
ousness.' Ja. 3: 18. Is. 32 : 17.
12 — 17. dxopdwiraTe] raise up again the
relaxed hands and the paralyzed knees,
Is. 35 : 3. LXX. Itrxiaare xe'P€s dveip.,
k.t.X., be strong ye relaxed hands, &c.
The Heb. ptn is sometimes used intran
sitively, Josh. 1 : 6, 9, 18, and with 1*»
Judg. 7 : 11. Dan. 10 : 19. irapeipi-
v as] perf. pass, from iraplrjpi. This is in
tended to be an exhortation, pi) iKKaKeiv,
(E. 3 : 13), and is probably addressed to
ministers, oi ijyoipevoi, 13:7, '5- Of.
1 Th. 5 : 14, 15, n. Tpoxtds] wheel-
tracks. Hesych. al twv rpoxwv xapd£eis,
ways of life and conduct. Suid. iropelas,
rplfiovs ipyatrlas. LXX. Prov. 4 : 26,
bpBas t/jox. Trolei o-ots tt. 7^12 D?S
T^fl' wnere Q?2 (A.V.) 'weigh,' may
have its first meaning ' level,' ' make
even,' as Ps. 78 : 50. So probably Isa.
26 : 7. See Gesenius in v. It has been
noticed that the words Kairpoxtds . . ipwv
form a Hexameter verse. t.KTpa7r7j] (used
only by S. Paul 1 T. 1 : 6. 5 : 15.

HEBREWS 12. 13—17.

685

i'va fih to ywXov e/CTpa-TrJj, laOrj Si fiaXXov. I4 elphvjv Siwkbte
fisra iravrwv, Kai rov dyiaafiov, ov ywpis ovSeIs b^srai rov
Kvpiov IS e7rtcr/co7rouvTey fih Tty varepwv dirb rhs yapiros tov
Qeov, fih tis pl^a iriKplas dvw cpvovaa ivoyXrj /cat Sid ravrrjs
fiiavQwai iroXXoi- fih tis iropvos, rj BiBrjXos ws 'Uaav, oy
dvrl j3pwaews fids diriSoro ra irpwroroKia avrov. l< 'lars ydp

6 : 20. 2 T. 4 : 4) that the lame may not
be turned quite away, but may rather be
healed ; that the wavering may not be
turned into other paths, but may be
brought back and established in the faith.
This is very condensed writing. It is not
meant that making a, path even would
tend to heal the lame ; or that bringing
back is to be considered as heaUng ; but,
not only should even paths be made for
the benefit of the lame, that they may not
forsake them for others, but also, instead
of such an unhappy result, the lame
should be healed. The scope of the ad
monition is to teach and learn the way of
righteousness plainly, and promote the
inclination and ability to foUow it. tS
X w X S x] abstract for concrete. SiwKere]
follow earnestly, R. 9 : 30, 31. 1 C.
14 : 1. 1 T. 6 : 11. 1 P. 3 : 11. See on
1 Th. 5 : 15. ob xaP^] apart from
which. Spiritual, as distinguished from
ceremonial purity, is the grand requisite.
To this the hope of seeing God is the
strongest incentive, M. 5:8. 1 J. 3 : 2.
Bp. J. Taylor refers oB to Siwxeiv. (Serm.
Tit. 2 : 7, 8.) eVio-KOTrouxTes] exer
cising oversight ; appropriate to the
class addressed (12). See 1 P. 5 : 2. pr)
tis] This had better be translated,
'taking care that no one fail,' &c, that no
root, &c. , that there be no fornicator.
vtrrepwv] arrive too late, perhaps from
the metaphor of a feast when the door is
shut, 4:i. corresponding to ptj Tts itrrlv
iv ipiv dxTjp i) yuxTj i) irarpid i) tpvXi), tivos
ij Sidvoia itjiKXivev dirb Kvpiov tov Q.
ipwv, which is in parallel with the clause
pi) tis iffrlv iv ipiv f>l£a, k.t.X., here
quoted, Deut. 29 : 18. pifa TrtKpias] a
person of corrupt life and deleterious ex-
ample. H^l WiT\ iTIS tthW,
Deut. 29 : 18, a root bearing rosh (a poi
sonous bitter plant) and wormwood. pltTa
dvw tpiovaa iv x°Xv x. iriKpla. LXX.
See A. 8 : 23, n. 1 Mace. 1 : 10, f-fTjXuex
e£ airwv pita apaprwXbs 'AxWoxos 'Etti-
tpavijs. Ezek. 28 : 24, ffKbXoip irmplas.
tpiovaa] sprouting, putting forth leaves,
L. 8:6. to tpiXXa iKtpirj, M. 24 : 32.
p,iaxt7wirt] be polluted, corrupted, Tit.

1 : 15. Jude (8) ; in a Levitical sense, J.
18 : 28. Thuc. 11. 102, ttjs dXXTjs yijs
airip pepiatrpivrjs. 2 P. 2 : 20, to ptd-
irpara tov Kbtrpov. Compare the cautions
and injunctions in r 0. 5 : 7, 9, 11.
Tripxos] anyone who indulges in gross
pleasures ; abandoned, profligate, Mk.
8 : 38, n. e'x T77 yevia touttj ttj poixaXISi
Kal dpaprwXip. j9^/3tjXos] who makes no
difference between things sacred and pro
fane, M. 12:5, D- Esau was [Sif}. in
that he regarded not (itpaiXttre, LXX.)
the sacred, federal, spiritual character
of the birthright which entitled to the
promises. ' What profit shall this birth
right do to me?' Gen. 25 : 32. dvrl
/3pwtrews ptds] in consideration of a
single meal or feeding. TrpwTOTSKtd]
i"Pl"021- The privileges of the birthright
were a double portion of the property,
Deut. 21 : 15—17; succession to the
headship of the family, in the patriarchal
age repeatedly transferred from the eldest
to another child ; and, under the law, de
dication to the priesthood, exhibited, by a
composition, in the consecration of the
whole tribe of Levi. Num. 3 : 12, 13.
8 18. These privileges attached to
the firstborn from the typical relation in
which they stood to the Redeemer, R.
8 : 29. C. 1 : 18. The Hebrews are
warned, from the example of Esau, not to
forego, from any temporary pressure or
difficulty, the distinction belonging to the
irpWTOrbxwv iv oipavdis diroyeypappivwv,
12 : 23. xal] withal, even though he had
sold it. KXTjpoxopTjtrai] obtain, ac
quire, according to the primitive meaning
of the word. dTreSoKipdirt9Tj] he was
set aside as unworthy to receive it.
Spoken of a stone rejected, M. 21 : 42.
1 P. 2 : 4, 7, and of our Lord, Mk.
8 : 31, n. ydp] introduces the explana
tion of direSoxip., the statement of his
case as one of utter reprobation, pera-
volas rbirov] understood by many to
mean opportunity, occasion to change his
father's mind ; cf. Hos. 13 : 14, 'repent
ance shall be hid from mine eyes.' Cf.
tSttox StSSxat, E. 4:27. dTrS beopivov pij
diroffTpiijJTjs btpBaXpbv, xal pi) Sips rbirov iv-

686

HEBREWS 12. 17—21.

on Kal fieriirsira OiXwv KXrjpovofihaai rhv evXoyiav airsSoKifia-
aOrj- fieravolas yap toitov ovy evpe, Kalirsp fisra SaKpvwv e/ciTx/-
TJ^cray avrrjv. Ou yap irpoaeXrjKvOare yp-rjXacpwfiivw opst Kal KeKavfiivw
irvpi Kat yvocpw Kat aKorw Kai OveXXrj I9 Kat aaXirtyyos hyp
/cat cpwvh prjfiarwv, rjs ol aKOvaavres iraprjrhaavro firj irpoarsOhvat
avrois Xoyov 2° ovk ecpspov yap ro SiaareXXd/ievov, Kav
Qrjplov Olyrj rov bpovs, XiOoBoXrjOhaerai h BoXlSi Kararo^svOh-
asrar 2I /cat outw cpoBspov rjv ro cpavraXpfisvov,jM.wahs etirev,

Bpwtrw KarapatraffBal tre, Ecclus. 4:5-
Istam, si quis adhuc precibus locus, exue
mentem. Virg. Jin. IV. 319. But pe-
ravolas may be referred to Esau, as al
ways to the penitent in the expression
locus p&nitentice, derived from this pas
sage. So in A. 25 : 1 6, rbirov diroXoylas
Xdfioi, the dTroXoy. belongs to the subject
of XojS., sc. S KaTTjyopoupexos. He found
not an opportunity, a position for chang
ing his mind (about the blessing), though
he earnestly sought it (the change of mind)
— i.e. to be allowed him — as a character
or state which should be his. Cf. "Wisd.
12 : 10, iSlSovs rbirov peravolas. Thou
wast giving (them, the Canaanites) oppor
tunity of repentance — of change for the
better. Or we may understand airijv of
ttjx eiXoylav in the first clause, and so make
the statement in the passage accord closely
with the letter of the narrative in Gen.
27 : 34, 36, 38. — perdvoia is never used in
N. T. to signify mere change of miTtd : it
is always a change for the better — a
moral change. That Esau was in any
proper sense affected with godly sorrow
cannot be supposed for one moment if we
consider Gen. 27 : 41, and the language of
Rebecca, 'Htrau S d5eX0Ss trov direiXei trot
rov diroxreival tre.
18 — 24. TTpoireXTjX.] are not come; i.e.
as worshippers — professors of a religion,
10 : 1. 11:6; but with reference to the
actual attendance of Israel at the foot of
Mount Sinai. \prjXatpwpivw] capable of
being touched, mons palpabilis, Ex.
19 : 12, 13. Sinai was a tangible, mate
rial mountain ; the heavenly Sion is not
tangible or material. Chrysostom says of
Sinai, irdvra Tori aiffBrjrb, Kal (Ji/zeis Kal
tpwval, of Sion, TrdxTa vorjrd Kat dSpaTa
xux. The word is especially applied to
those who feel in the dark, A. 17 : 27.
Plat. Phcedo, 99, §110, tpalvovral poi i/tj-
XatpwvTes ol iroXXoi wairep iv axbrei. xe-
Kavpivw irvpl] some render 'flaming
fire,' but rather 'that burneth (perf.) with

fire.' Deut. 4 : 11, tS Spos ixalero irvpi,
5 : 23. 9 : 15. Cf. Ps. 144 : 5. yx60w]
the iEolie form of vitpos. LXX. for
|3y> Deut. 4 : 1 1, the thick black cloud
which surrounded Mount Sinai, and
caused the darkness, trxbros. In Ex.
19 : 16, vetpiXrj yvotpwSrjs. Heb. thick
(heavy) cloud. BieXXrj] descriptive of
the tempest which accompanied the dark
cloud. trdXTTiyyos tj'xw] mentioned
Ex. 19 : 13, 16, 19, and distinguished from
0wxtj pTjpdrwv. See on I Th. 4 : 16.
The absence of the article in this enume
ration, and in 22 — 24, indicate that the
points are characteristics of the two dis
pensations. TrapTjTTjtraxTo] deprecated,
excused themselves. By comparison with
(25) it wdl be seen that the Apostle
makes use of what was not in itself re
jection, to symbolize their actual rejection
of the Divine Word. This shows iden
tity with the author of the illustration
from the veil of Moses, 2 C. 3, which is
employed precisely in the same manner
(7, 14, 15). pt-Jj rrpotrreB. ... X.] that
speech should not be addressed to them
more. t;dx irpotrBwpeBa Tjpets bxovtrai ri)v
0wxtjx, x.t.X. It is the Heb. idiom 'add
to do,' for ' do, or experience, again.' i)
§oXlSi x.] These words are probably an
interpolation ; added from LXX. Ex.
19 : 13. tS SiaareXX.] refers of course
to this special and severe injunction. tS
0axTofSpexox] strictly a frequentative,
implying here the continuance of the
spectacle. ixtpofibs elpi] The Ap.
mentions in his own way the awe of
Moses. We read Ex. 19 : 16, 'all the
people in the camp trembled' when Moses
was present. The expression ixtp. elpi,
Deut. 9 : 19, was on a different occasion.
And cf. A. 7 : 32. TrpoireXTjXu0dTe]
The term is very significant, for the Ap.
proceeds to enumerate the elements of our
profession— the objects of faith in which
we have a personal interest, and with

HEBREWS 12. 21-

687

"E/c<po/3oy et'yUt /cat svrpofios- 22 dXXa irpoaeXrjXvOare Ztwv bpei
/cat ¦7ro'Aet Qeov ITwvToy 'lepovaaXhf iirovpavlw, Kal fivpidaiv
ayyeAwv, 23 Travrjyvpei, Kai iKKXrjaia irpwroTOKWV iv ovpavois
diroyeypa/ifiivwv, /cat /cptT/J 0ew 7ravTWv, /cat irvevfiaai SiKalwv
TBTEXEtwfiivwv, 24 Kal SiaOhKrjs ve'ay fiealrrj 'Irjaov, /cat a'lfian
pavnafiov Kpelrrova XaXovvn irapa rbv "ABeX. 2S BXiirsTB
firj icapairharjaOE rov XaXovvra- bi yap eKeivot ovk ecpvyov, rbv

which we are in intimate relationship and
connexion. The commencement, but not
the subsequent order, is ruled by the pre
ceding (18, 19). Stwx Spei] This refers
to the Christian dispensation, the Re
deemer's kingdom, of which the spiritual
Jerusalem is the seat, G. 4 : 24, 26.
(Paul). Sinai is the representative of the
legal economy, but the predictions of the
Messiah are connected with Zion, the hill
of David, R. 11 : 26. Rev. 14 : 1. Ps.
132 : 13. Is. 2 : 3. 'Iepouo-aX^jp
eVoupax.] The Rabbis frequently ex
pressed the happiness of Messiah's king
dom by tj dxw 'Iepoutr. cf. G. 4 : 26. Is.
62 : 1. 66 : 20. Rev. 21 : 2. These
expressions, used in contrast to a material
mount and city, indicate that the pro
mises relating to Zion and Jerusalem yet
to be fulfilled, and under the Gospel dis
pensation, are to be understood spiritually.
pvpidaiv dyy.] myriads of angels.
pvptdSes 'lovSaiwv, A. 21 : 20. Sug
gested, perhaps, by the attendance of
angels at the giving of the law, 2:2. G.
3 : 19 (Paul). A. 7 53. n. Deut.
33 : 2. Ps. 68 : 17. TraxTjydpet] high
festival ; frequently joined with eopTfj,
Ez. 46 : 11. Cf. Hos. 2 : 11. 9:5.
This term is peculiarly fittingwhen the
Ap. sets forth the communion of the
Church militant with the Church trium
phant. TraxTjyupis (like Spijyupts) implies
the gathering of the whole nation. Thuc.
I. 25. Cf. J. 11 . 52. Allusion to the
assembly of the congregation of Israel at
Mount Sinai. Some, however, observing
that each clause begins with koI, join
TraxTJy. to pup. dyy., ' myriads of angels in
full assembly.' ^kkXtjo-io] Conventus
populi legitime convocati, scil. potius
evocati ex pagis Atticis dicebatur Athenis
iKKXijtrla. Istiusmodi conventus populi,
penes quern legitimum dominum summa
illic erat potestas, tres singulis mensibus
habebantur. TJlpian ad Demosth. p. 1 14.
A, Tpeis iKKXrjfflai rov pijvbs iylvovro wpt-
apivai. Missam facere concionem diceba
tur Xieiv tt> ixxXTjfflav. A Grascis vocem
transtulere Judas, qui quidem Grace lo-

quebantur, ad Synagogas suas significan-
das. (Cf. M. 18 : 18, n.). Tandem N.
T. Scriptores vocem felicibus auspiciis
traduxerunt ad significandum Ccetum
Christianorum, statis temporibus in unum
locum evocatorum, ad celebrandum pub
licum castae sua? religionis exercitium.
(Valck. 11. 35). See on A. 9 : 31. 7rpw-
totSkwx dTToyeypapp.] the Church
mystical, who are what they profess to
be, and are entitled to a share of the pri
vileges of elder sons, L. 10 : 20, n. Ph.
4 : 3. Rev. 21 : 27. irpwrbroK. a title of
the natural Israel (Ex. 4 : 22, 23. Cf.
19 : 5. Deut. 32 : 8, 9), here transferred
to the spiritual irpwrbroKoi, quorum nomina
in tabulas civium coeli relata, Christiani
videntur, forsan iidem de quibus Apoc.
14 14. 20 : 4. irveip. Sik., Cffiteri Dei
tov iravTOKpdropos judicio comprobati.
(Vater). xpiry Qetp irdxTwx] and to
the judge, the God over all ; the righteous
judge and protecting ruler, 10:30. re-
reXeiwpivwv] who have attained the
consummation of bliss. From the use of
the word elsewhere, we may observe that
these are they in whom trials (2 : 10),
faith (c. 11), duty (A. 20 : 24. Ph.
3 : 12), grace (10 : 14. J. 17 : 23), death
(L. 13: 32), and glory (7 ¦ 19, 28), have
now had their full effect and consumma
tion, pavriapov] In allusion to Moses
sprinkling the people, and saying, ' Be
hold the blood of the covenant,' Ex.
24 : 8. H. 9 : 22, n. 10 : 22. 1 P.
1 : 1. Kpeirrov XaX.] the blood of
Christ proclaims pardon and peace ; the
blood of Abel cried from the ground for
vengeance, Gen. 4 : 10. And see on
11:4. The expression Trapd rbv "A/3eX is
elliptical for Trapd tS alpa tou "A/3eX. In
this enumeration we have all the prime
articles of the Apostles' Creed, except
that on the Holy Ghost, and with greater
fulness of doctrine.
25 — 29. j3Xiirere pi) rrapair. ] Take heed
that ye refuse not to hear. See on (19) ;
cf. L. 14 : 18. Deut. 18:19, 0 dvBpwiros
Ss idv pi) dxobtrrj 8ffa dv XoXtjittj 0 rrpotpTj-
ttjs ixeivos iirl Tip bvbparl pov, iyw ixSt-

688

HEBREWS 12. 25—28.

eVi rhs yhs irapairrjaafievoi yprjfiarlXpvTa, xoAAw juaAAov hfsis
ol rbv air' ovpavwv dicoarpecpdfievoi, ov h cpwvh Thv yhv
iaaXevae tote, vvv Si iirhyyEXrai Xiywv, "Eti dira^, iyw cre/w
7 / 7 « 7 -v \ * * * 7 / r, * » n » ,/ -tjt tt y
ov fiovov rrjv yrjv, aAAa Kat rov ovpavov. ' to oe, Urn aira^,
SrjXoi twv aaXevofievwv rhv fieraOeaiv wy irEiroirjfivwv, "iva fislvrj
rd fih aaXevdfieva. 2° Sib BaaiXslav daaXsvrov irapaXafiBdv-
ovrss sywfisv yapiv, Si' hs Xarpevwfisv svapiarws tw Qew, fisra

Krjffw it; airov. oiK v?0uyox] sc. Ttpw-
plav. Similar arguments and conclusions
in 2 : 2, 3. 10 : 28, 29. xPVparlf.] God,
who delivered his commands then by
an earthly messenger, Moses. J. 3 : 31.
See M. 2 : 12, n. LXX. Jer. 26 : 2, xp'J-
parieis . . dTraxTas tous XSyous ois trivera£d
trot. ttoXX$ pdXXox] oix ixtpev^bpeBa,
from oix itpvyov. The use of Tjpets is quite
Pauline ; the writer identifies himself with
his readers, R. 4 : 24. 9 : 24. 15 : 1. 2 C.
3 : 18. G. 2 : 15. 4 : 3. 5 : 5. E. 1 : 19.
2:3. Ph. 3 : 3. Tit. 3 . 3, 5. As we
cannot argue from this passage that tne
Apostle himself expected to turn away
from Christ, so we cannot say that 1 Th.
4 : 1 5 warrants the idea that S. Paul ex
pected to be alive at our Lord's coming.
tov drr oipavwv] him who was from
heaven, J. 3 : 31. 6 : 38, 51, 58. So 0
K. i% oipavov (Paul), 1 C. 15 : 47. dTro-
trTpe0Spexot] Lat. aversari hominem
istum, turn away from with feelings of
loathing and disdain. Much stronger than
TrapaiTeitrBai. 3 Mace. 3:23, ov pbvov
direffrpiipavro ttjx drlpTjTov iroXirelav
dXXd xal fiSeXiffaovrai. oi tj tp wvtj] It is
unnecessary to enquire whether this should
be referred to the First or Second Person
in the Holy Trinity. In the mind of the
Apostle (Paul) references to God and to
Christ coincide (e.g. R. 14 : 10, 12, n.) We
may understand the whole passage con-
cerningGod in theGospelof his Son. itrd-
Xevire] alluding to the literal shaking
of the earth in Ex. 19 : 18 ; the rocking
motion of a ship on the billows, L. 21 : 26.
vvv Si] but now; opposed to rbre.
' now, ' in reference to Gospel times.
eVijyy.] in Hagg. 2:6, 7. a elw] refer
ring to a figurative shock, concussion, M.
21 : 10. 27 : 51. Rev. 6 : 13. This im
plies the displacement of all human power.
yrjv x. oipavbv] Some interpret oipavbv
of the Jewish polity ; if so, it wiU be dif
ficult to assign any specific meaning to
Hagg. 2:6, 7, where we read not only
the heavens and the earth, but also the sea
and dry land. But worldly authorities
are illustrated by heavenly figures, as well

as earthly, Is. 13 : 10, 13. 14 : 12. Ezek.
32 : 7, 8. Joel 2 : 10. We may consider
the distinct specifications in Haggai as
indicating the vastness of the predicted
shaking, as Ezek. 21 : 27. The Apostle
seizes on the prophet's thought ; the mag
nitude of the subject engrosses his atten
tion. The earth shaking at the giving of
the law was an emblem of the fall of every
power, civil and religious, whether anta
gonistic, or simply inferior, and introduc
tory to the final establishment of that
kingdom which should never be shaken
from its solid and immovable foundation.
TreTroirjpe'xwx] Valckner thus illustrates
its force, supposing that the oipavbv de
scribes the institutions of Moses : — irotetx
ssepe estfingere, irolrjais fictio, ireiroirjpiva
ficta. Sic autem Lex et cserimoniie Moysis
veteres dici possunt, totumque adeo dis-
ciplinas Mosaicse choragium considerari
hoc tempore, ut fictum atque umbra tan-
tum futurorum bonorum. The word may
simply denote impeifection, ' things made
with hands,' A. 7 : 48. E. 2 :n. H. 9: 11,
n. The passage may, however, most na
turally be understood of the change of aU
things, at the bringing in of new heavens
and new earth, 2 P. 3 : 10 — 13 ; in this
case TreTT. will mean ' material things.'
to pi) traX.] which are not to be shaken
— not to be considered or spoken of as
things to be shaken (pij). tS Se eVt
dTra£] Now the expression eVt d7ra£; see
E. 4 . 9, tS Se dxe/3Tj (Paul). ' Yet once'
implies that there will be no need for a
second ; it will be efficient and final. Cf.
1 Sam. 26 : 8, TraTdfw aiVox . . . dira^
xal oi Sevrepwffw airtp. /3airiX. dirdX.
TrapaXap/3.] receiving a kingdom that
cannot be shaken ; cf . Lat. civitate do-
nati. LXX. Dan. 7 : 18, irapaXijij/ovTai
ttjv t3atriXelav dyioi bipltrrov. The expres
sion implies participation in royal dignity,
1 P. 2:9. Rev. 1 :6.5: 10. ?xwpex xdptx]
let us have thankfulness, feel, cherish gra
titude, L. 17 : 9. 2 T. 1 : 3. Vulg. renders
habemus, from exopex in some MSS.
Sid] as often, denoting the way by which ¦
in which state of gratitude ; in the exer-

HEBREWS 12. 28, 29. 13. 1—6.

689

alSovs Kal euAa/3et'ay 29 /cat yap 6 0edy hfd>v irvp Karava-
Xiokov. 13 'H cpiXaSsXcpla fsvirw. 2 rhs cptXo^svlas fh iiriXav-
OaveaOe- Sta ravrrjs ydp eXaOdv rives ^evlaavrss dyyiXovs.
3 fifivhaKsaOs twv Ssaflwv wy avvSeSefivoi, rwv KaKOvyovfiivwv
wy ko.1 avrol ovtbs iv awfan. * Tl/nios b yd/ios iv iraai Kal h
Kolrrj dflavros' irdpvovs Si Kal fioiyovs /cpivet b Qeos. s 'Atpi-
Xapyvpos b rpoiros, dpxovfiEVOi tois irapovaiv avros yap sIprjKsv,
Ov fih as avw ovS' ov fih ae iyKaraXlirw- ° ware Oappovvras
hfds Xiyeiv, Kvpios ifol BorjOos, Kal ov cpoBrjOhaofat rl irotrjasi
fot avOpwiros-

cise of which, as Std touttjs, 13 : 2.
euopeVTws] weU-pleasingly ; in a man
ner well-pleasing to him. 13 : 21, tS
eudpetrrox eVwiriox avrov. God delights in
the thankful, reverential, observant obe
dience of a son. euXa/3eias] pietas ;
cautious observance resulting from salu
tary but not servile fear. 0:7. A. 2 : 5, n.
Kai ydp 0 0.] for our God also; i.e. as
well as in his relation tothe .ancient Church.
Deut. 4 : 24. LXX., 0 9. trou. We are not
to trifle with his majesty, because we are
trupTroXtrai twv ayiwv Kal oUeioi tov Oeou.
(E. 2 : 19).
XIII. 1—3. 'H tpiXabeXtpla] This ex
hortation, connected with the preceding,
shows how closely the morality of the
Gospel is built upon its doctrines. Re
moved as they were from a dispensation
of terror like that of the law (12 : 1 8 — 24),
the Apostle exhorts them to show by their
conduct that love is the fulfiUing of the
law. In the distress which was then
coming over the land there would be re
peated caUs upon them for the exercise of
hospitality and sympathy. Sid touttjs]
by means of this ; or ' in the exercise of
this,' 12 : 28. IXaBov ^evltravres] The
only instance of Xaxi9dxw being thus used
in N. T. •Tjd'eXox ill J. 6 : 21, iiriBvpiw in
L. 15 : 16. 16 : 21 similarly express adver
bial notions (with infin.) It is a common
classical usage : Soph. Phil. 46, pij Xdt9?j
pe irpoffireawv, lest he come upon me with
out my seeing. itpBrjv diriKbpevos, Iarrived
first, irapwv iriyxavov, I was by just then.
Cf. M. 25 : 35, i;ivos Hjprjv Kal tyvnydyeri pe.
R. 12 : 1 3, ttjx tpiXoi-evtav Siwxovres. 1 T.
3 : 2. Tit. 1 : 8. dyy^Xous] Allusion
doubtless to Gen. 18, 19. The argu
ment of the Apostle applies a fortiori, as
a caution against even the appearance of
VOL. II.

persecution. How many, with an un
righteous zeal, have persecuted the saints
of God. pipv. rwv S.] For the Pauline
sentiment and expression, see C. 4 : 18.
2 T. 1:8, 16. ws trvvSeSepivoi] as
fellow-prisoners. The Ap. has described
their past sufferings, 10 : 32 — 34, and their
present trials, 10 : 36. 12:3 — 5- kokou-
Xovpivwv] injuriously treated; as being
exposed to like treatment, e'x o-tipoTt]
and so liable to suffering from those who
can ill-treat and ' kill the body.'
4 — 6. 0 ydpos] Let marriage be ho
noured among all men, and let the bed be
undefiled. This clause is exactly of tho
same form as dqjiXdpyvpos 0 rpbiros (5).
They were not to consider celibacy or vir
ginity a holier state, or one which offered
greater advantages for serving God than
matrimony. TrSpxous St?] fornicators,
however. dtpiXapy. b rpbiros] your dis
position, turn of mind, Syr. V., character.
I T. 6 : IO, plfa iravTwv twv xaxwv iffriv
i) tpiXapyvpla (Paul). Phocylides, tj 0i\o-
XPnffpoffivrj prjrrjp xaxbrtjros dirdtnjs. dp-
Koupexot] The blessings of contentment
have been dwelt upon by many ; the
Greeks used a variety of expressions, as
rots irapovffiv dpiffKeff&ai, trripyeiv, dya-
7rdx- but none of them ever inculcated
this virtue by such a cogent argument.
outSs efpTjKex] Attention is called to
the speaker. See on 10 : 12. Observe the
promise and its fulfilment, Deut. 31 : 6.
Josh. 1:5. 1 Chron. 28 : 20. dvw] from
avirjpi, E. 6 : 9 ; 'let thee go,' loose my
hold of thee; 'will not abandon thee,'
leave thee in peril or trouble, ware . . .
Xt?yetx] so that we boldly assert Kipios
ipol fionBbs, the Lord is a helper to me, Ps.
118:6. LXX. exactly. Heb. **'? niiTi
Jehovah (is) for me,| 44

690

HEBREWS 13.

-10.

1 jM.vrjfiov£VBTS twv hyovfivwv v/iwv, otTtvey sXaXrjaav vfiv
rbv Xoyov tov Qbov- Sv dvaOswpovvrss Thv sKjSaatv rhs avaaTpo-
cphs fifsiaQs rhv iriariv. 8 'Irjaovs Xpiaros X^? Ka' crhfspov
b avros ko.1 et'y rovs aiwvas- 9 SiSayais iroiKiXais /cat Rivals frj
irepicpipeaOe- KaXov yap -yapin fleftaiovaOat rhv KapSiav, ov
fipwfaatv, ev oty ou/c wcpeXhOrjaav ol irspiirarhaavrEs.
io "~EiyofiBV Ovaiaarhptov e£ ov cpaysiv ovk syovaiv i^pvalav

7 — 9. twx T^youpt.xwx] your guides ;
your teachers ; also chiefs, leaders, rulers
(17), L. 22:26. A. 15:22. The Trpoi-
ffrdpevoi of I Th. 5 : 12, n. 1 T. 3 : 4.
5 : 17. R. 12 : 8 ; cf. A. 16 : 17, oJVixes
KarayyeAXouo-ix Tjptx 6 5 S x ffwrrjplas. iXd-
\ Tjo- ax] who spoke; the aor. agrees with
the allusion to then- departure, and denotes
a present recollection of the impression
produced by their words. Donaldson,
427. dd. rijv ixfiaffiv] here only, and
1 C. 10 : 13, where it denotes 'way out,'
' outlet ;' the passage from life, probably
by martyrdom, as in the instance of Ste
phen and James ; the way in which they
ended then- holy manner of living. Cf.
ttjx 'i£oSov, L. 9:31. 2 P. 1 : 15. Trans
late fix dvaBewp. x.t.X., ' and contemplat
ing the issue of their deportment, imitate
their faith.' T. Xp. . . . aiwvas]'!. Xp.
may be in apposition with ttjx iriariv,
denoting in a proposition the object of
their faith. It is better, however, to take
the clause as an independent proposition.
xBis k. trTjp.] yesterday and to-day the
same, and for the ages. Identical in
meaning with 0 wv xal 0 i)v xal 0 ipxbpe-
xos, Rev. 1 : 8 ; a title of Christ, 22 113.
Cf. Ps. 102 : 27. The unchangeableness
of Christ shows the perpetuity and fixed
ness of his system. Such a proclamation,
presenting the personality, uniqueness,
eternity, immutabiUty, of the great object
of faith, appropriately follows the mention
of Trlirns, and precedes the exhortation to
simplicity and stability of belief and pro
fession. TroiKiXais] varying in them
selves ; changeful ; many-coloured. Rivals
foreign; at variance with the truth as
it is in Jesus. Comp. the admonition
in 1 T. 1 : 3, 4. 6 : 3—5, eVepoStSairKa-
Xetx. Trepnjj^petTv9e] irapatpipeaBe is
probably the true reading; 'nolite ab-
duci.' This reference to their teachers
is an indication of Pauline authorship,
1 Th. 2 : 3—12. Ph, 3 : 17. 2 T.
3 : 14. x^P"-'] refers to the essential
principles of the Gospel, 1 P. 5 : 12.
Ppwpatri] the rites and ceremonies of
Judaism, 9 : 10 ; external forrns and the

framework of ecclesiastical polity. Comp.
R. 14 : 17, ou ydp iffnv tj fiafftX. r. Q.
fipwffis k. n b a is, dXXd Sixaiotrivrj x. elp.
K. xaPa & irv. dy. (xdpis). This is well
adapted to comfort the Hebrew Christians
who were excluded from attending the
temple services. With j3e{3aiovff8ai cf.
C. 2 : 7, j3e/3otoupexot ex ttj irlffrei. r G.
1 : 6, 8. 2 C. 1 : 21. pepatovv hoc sensu
apud scriptores veteres neque reperitur
nee reperiri potest. Est enim locutio de
earum genere quibus res significantur
Gentilibus, atque adeo Griecis veteribus
prorsus incognita?. Ad has res signifi-
candas nova? voces ab Apostolis formari
non potuerunt. Quid itaque fecerunt?
Verbis in alia re usitatis quamdam vim
indiderunt qua? rebus novis significandis
esset aceomuioda. Transtulerunt itaque
voces ab usitato significatu in sublimio-
rem sensum. Cf. cn-Tjp/feix, L. 22 : 32.
1 Th. 3 : 2, 13 (KapSlas), 2 Th. 2 : 17.
ipvxas dffTTjplxTovs, 2 P. 2 : 14. (Valck.)
TrepiTraTTjtraxTes] a Hebraism ; 'occu
pied with ;' in the observance of which
they who walk, as a rule and discipline
of life, derive no profit. See 7 : 18.
10. BvtriaffTTjpiov] Dean Trench re
marks that this word is used twenty
times in N. T. to express the altar of
the true God. /3wpAs occurs where a
heathen altar is meant, A. 17 : 23. The
word is put figuratively for all the benefits
comprehended in the altar. It is the symbol
of the whole ceconomy of atonement. It
implies a partaking of our own Christian
sacrifice, i.e. of Christ, the source of
all spiritual blessings, 1 C. 5 : 7. To apply
the term altar to the Lord's table is too
limited. Moreover, the word is nowhere
so used in the N. T. Ignatius applies the
word to the Church. Tertullian and
Irenasus first used the word altar occa
sionally of the Lord's table. In the Critici
Sacn, twelve distinguished commentators
pass over the word without remark ; two
apply it to the cross on which, as on an
altar, Christ was offered; and Grotius
understands by it Christian worship and
privileges, Dr, Burton says, This is used

HEBREWS 13. 10—14.

691

01 Trj aKrjvfj Xarpsvovrss. " wv ydp elacpeperai £wwv rb at fa
irepi afaprtas ety Ta ayia Sid rov ap^/epe'wy, tovtwv rd awfiara
/caTa/ca/eTat e>;w T»?y irapsf/3oXhs" 12 Sib Kal 'Irjaovs, 'lva aytdarj
Sia rov ISlov a'lfaros tov Xabv, e£w T?y 7ruA77y e7ra(9e. '3 rolvvv
etspywfisQa irpos avrov eijw rhs irapsfi/3oXhs tov dvstStafbv avrov
cpspovrss' 14 ov yap syofsv SSs fivovaav iroXiv, aAAa rhv

figuratively for the benefits obtained by the
sacrifice of Christ. The sacrifice which we
have is of the same nature with that which
the priests were not allowed to eat, viz. , a
sin-offering. Lev. 6 : 30, Trdxra Td Trepi
ttjs apaprlas wv idv elffevexBij dirb tou
atparos airwv els ttjx itktjxtjx tou paprvplov
i£tXdffaff8ai iv Tt? dy(w, ou fipuBrjaerai' iv
irvpl xaTaxav6i)fferat. e£ 0 5] from which;
i.e. of the offering, on which cp. S. Paul's
language, 1 C. 10: 18. ouk ?x- it;ovff.]
The prohibition to eat the offering espe-
ciaUy representative of the sacrifice of
Christ (11) is taken to be an indication of
the exclusion of those who should stiU ad
here to the Mosaic ritual for justification
and access to God from the privileges of
the Gospel. With ol ttj itktjxtJ XaTp. cf.
8 : 5, viroSelypan xal trxig Xarp. Deter
mined adherence to ritual observances
was a wilful rejection of the truth. ' The
Apostle did not mean that they who served
the tabernacle had no right to believe in
Christ, but that they who served the
tabernacle, not beUeving in Christ, or ad
hering too tenaciously to the legal obla
tions, had no right or title to partake of
the sacrifice or atonement made by Christ.
The thought is simUar to that in G. 5 : 2 — 4.
Our spiritual food, both above and below,
is the enjoyment of the same Christ, the
Lamb slain. The future feast upon the
fruits of his atonement is but the conti
nuation and completion of the present.
Only here it is under symbols, there it will
be without them ; here it is remote and
imperfect, there it will be proximate and
perfect.' Waterland, on Spiritual Eating
and Drinking (Works, va. 108, 114).
11 — 16. The Ap. pursues the analogy
suggested in (10) between the sacrifice of
Christ, and the sin offerings under the
law. wv ydp elatpiperai, k.t.X.] For the
animals of which the blood for a sin
offering is brought into the holy places, of
these animals the bodies, &c. Lev.
16 : 27, tSx to a?pa elffTjvtrxBrj i^iXdaatrBai
iv to) dyiw, it}oltrovffiv airb e^w ttjs tto-
pepiSoXijs, xal KaraKaiaovffiv airb iv irvpl.
l£w t. irapepp.] into a place unhal
lowed; and, as opposed to the sacred pre

cincts, unclean ; hence the ceremony Lev.
16 : 28. This indicated Christ becoming a
Kardpa for us, G. 3 : 13. irapepfSoXTjs
applies to the encampment of the Isra
elites in the desert, A. 21 : 34, u. Sib] In
correspondence with this Jesus made the
propitiatory offering of himself (iiraBev 'lva
dy.) without the precincts of the city. This
analogy is practically appUed (13) in an
exhortation to abandon Judaism, lva
dytdo-jj] in the same sense in which the
blood of the sin offering sanctified the con
gregation, i.e. made expiation for them.
The blood of Christ effected in reality what
the other did only in figure (10 : 4). With
Sid tou IS. alp. compare S. Paul's lan
guage, A. 20 : 2S. tSx Xabv] the people
of God; the spiritual Israel, ttjs Tra-
pep/3oX7js] is here used in a figurative
sense somewhat varied from its primary
one. Let us go out to Jesus openly, pal
pably beyond the entrenchments of the
Levitical ordinances, and in so doing (tpi-
poxTes, particip. pra?s.) let us bear reproach
for him, airov, gen. object. 11 : 26. C.
1 : 24. Formerly they had endeavoured
to shield themselves from reproach by a
careful observance of the law. (See A.
21 : 20 — 26). Henceforth they are urged
to abandon these temporizing expedients.
In case they are thrust out from house and
home they are reminded that no TrSXis in
this world is pivovaa, cf. 11 : 13 — 16.
ttjx piXX.] that which is to come, the
new and heavenly Jerusalem, 12 : 22.
This abjures all interest in Jerusalem that
now is ; the city ' without the gate' of
which the Lord was crucified, which the
Jews regarded as pivovaa' permanent in
its position and privileges as the irapep-
(3oXt), the city of God ; permanent in its
inheritance of promises. On jiiXX. cf.
M. 11 : 14. J. 7 : 39. A. 26 : 22, 23. R.
8:13. At'ouTououV] resumptive from
(12). Through him, therefore — the Medi
ator ; as rendering us acceptable, as hav
ing made a way of approach for us to
God, 10 : 10, 19 — 22. Bvtrlav alvi-
o-ews] Phrasis Grsecis incognita, LXX.
2 Chr. 29 : 3 1, TTpotraydyeTe ko! tpipere
Bwlas aWfreus els oJkov Kvpiov xal dvr)-
44— »

692

HEBREWS 13. 14—18.

/u.e'AAoutrav iir iXrjrov fisv. x5 At' avrov ovv dvacpipwpsv Ovaiav
alvsaEws Siairavrbs tw Qew, tout' sari Kapirov yeiXewv bfdXo-
yovvrwv tw ovo'/ttaTt avrov. rhs Se eviroi'ias Kal Koivwvlas frj
iiriXavOavsaOB- roiavrais yap Ovalais svapsarEirai b Qeos.
l1 TlslOsaOs rois hyovfivois v/iwv Kal vtteIksts- avrol yap
aypvirvovaiv virsp rwv \|^u^wv v/iwv ws Xoyov diroSwaovrss' lva
fisra yapas rovro iroiwai Kal fiij areva<XpvTes- dXvaiTeXss <yap
vfiiv rovro. 18 UpoaevyeaOe Trepi tJ/uwv- ireirolOafev yap on KaXhv
avvEiSrjaiv eyofiev, iv iraai /caAwy OiXovres dvaar picpsaQai-

veyKev . . . irds irpbBvpos ttj KapSla 0X0-
KauTiitrets. Respicitur in v. dvatpipeiv ad
victimas proprie sic dictas qua? sursum
elata? ponebantur in summS altaris crati-
cula, A. 7 : 41. (Valckner). Lev. 7 : 12,
mij^ij nilT> sacrifice of praise.
tout' iari] is added to explain his
meaning ; lest any should suppose that
they were still to offer the ritual sacrifices
prescribed by the law. Our eucha/ristic
sacrifice, Bvtr. aiviff., is a ' sacrifice of
praise and thanksgiving' only. Post
Communion Prayer, xapirbv xetXe'wx]
the fruit or utterance of our lips. LXX.
Hos. 14 : 3, where the Hebrew now has
CH?' calves, but where "3 is doubt
less correct, as in ^3 ^3- Prov. 12 : 14.
op oXoy.jgivingpraise to God's name. Heb.
PHI!"!- So QopoXoyeicrBai, M. 11:25,
R. 14 : 11, according to the usage of
LXX. Cf. Ps. 43 : 4, 5. dxpwpoXoyetTO,
L. 2 : 38. xoivwvlas] communication,
intercourse ; mutual participation in all
benefits ; the offices of Christian fellow
ship. Cf. A. 2 : 42, n. R. 15 : 26.
2 C. 8 : 4. Ph. 1 : 5, n. By beneficence and
kindness to their brethren according to the
flesh, they would offer praise by their lives
as well as by their lips. With roiair. Bv-
trlais compare Paul's use of eoprdfwpex,
1 C. 5 : 8.
17. IIe(i9eirt9e] enjoins direct per
sonal obedience. uireiKeTe] forbids op
position to their plans for the promotion
of the religious welfare of the commu
nity. Simplex etxeiv redditur assimilo,
cedo, morem gero, indulgeo. Verum
prima notio est, cedendo locum do. Qui
altero cedendo locum dat, is indulget;
qui voluntati alterius obtemperat alteri se
assimilat. iiretxeiv eximie ponitur de
omnibus qui viris potentioribus aut etiam

natu niajoribus obtemperant. (Valckner).
outo! ydp] for they on their part, emph.
Their duty, and their faithfulness in dis
charging it, should induce the perform
ance of the corresponding duty on your
part. dypuTrx. oWp] 'over' in the sense
of protection, benefit, i.e. in commodum
alicujus. C. 4 : 12, dywxifSpexos urrep
vpwv iv rais irpoffevxais. Cf. R. 5:6.
tis XSyox drroS.] as men who will have
to render an account. Their sense of
their responsibility, not the mere fact of it
is asserted, ixa] marks the object to be
kept in view in the performance of the
duties enjoined, irelBetrBe x. iireix. tovto
Trotwirt] that they may give this account,
cf. A. 20 : 24. 1 Th. 2 ; 19, 20. Ph.
4:i. 2 : 16. 1 C. 3: 13 — 15, ,,. Some
refer the clause to dypvirvovtriv as the
leading thought. dXutriTeXe's] Hesy-
chius dtsiptpopov, dvatpekis. Euphemism
by litotes for ' disastrous,' ' ruinous.'
Sed nostro loco quod noxium erat dicitur
inutile per figuram usitatissimam qua plus
significatur quam dicitur. riXos inter alia
etiam vectigal significat; Xietv riX-tj est
vectigal, tributum solvere, quod uno verbo
dicitur XvffneXeiv. Qui pendit vectigal
utilis est civis ; qui non pendit dreXijs
dicebatur. Hinc factum est ut XutrtTeXeix
significare cceperit utilitatem alteri afferre.
Hinc ea merx XutriTeXTjs qua? pretio digna
est, et impensam pensat. Valckner.
18, 19. Ilpotreux. Trepi tju.] a Paul
ine request, 1 Th. 5 : 25. 2 Th. 3 : 1.
E. 6 : 19. C. 4 : 3. koX^jx truxeiS.]
This, too, exactly agrees with S. Paul's
language, A. 23 • 1. 24 : 16. 2 C.
1 : 12. R. 9 : 1. 2 T. 1 : 3. Comp.
1 C. 4 : 4, n. He claims the prayers of
his people from a consciousness of per
sonal integrity. 1 J. 3 : 19 — 21. e>
ttSo-i] in all things temporal as well as
spiritual ; in conduct toward those with
out, as well as within the Church, 2 C.

HEBREWS 13. 19—23.

693

x9 irepiaaorepws Si irapaKaXw rovro iroihaai, 'lva rdyiov airo
KaraaraOw vfiv.
20 ' ' f\ §y tCk y -* t t t 7 '7 ~ \
\J de cfeoy rrjs stprjvijs, o avayaywv e/c veKpwv rov iroi-
fsva twv irpoparwv rov fiiyav iv a'lf art SiaOhKrjs alwviov, tov
Kvpiov hfwv 'Irjaovv, 2I Karapnaai vfias iv iravn epyw dyaOw,
ety to iroihaai to OsXijfa avrov, iroiwv iv vfiv ro svapsarov
svwiriov avrov, Sia 'Irjaov Xpiarov- S h Sdj~a et'y rovs aiwvas twv
aiwvwv dfihv.
22 TlapaKaXw Se vfias, dSeXcpol, dviyeaOe tov Xoyov njs
irapaKXhaews' /cat <yap ota fipayswv itrsarsiXa vfiiv. 2$ JTtvw-

1: 12. 1 Th. 2 : 9. 3:8. 4 : n, 12.
E. 5: 15. C. 4 : 5. xaXQs BiX. dva-
trrpitpi] to deport, conduct myself ho
nourably. This may refer to the calum
nies of Jewish teachers who raised dis
turbances among the Christian brethren,
cf. 1 P. 2 . 12. TOVTO TTOlTJlTai] sc.
irpoireix. irepl i)p. On the use of ijpwv,
pi. meaning the writer himself and only
himseff, see 1 Th. 1 : 1, n. lva depends
upon nepiffffor. irapaxaXw, noting the ob
ject of his earnest request for their pray
ers, toxiox] sooner than otherwise.
air 0 xara tr raB w] This shows that the
parties addressed were acquainted with
the circumstances of the writer. The word
is frequently applied to the reinstating of
distinguished men in the position from
which they had been displaced. Compare
the expression of a similar sentiment in
Philem. 22, 6'ri Sid twx irpotrevxwv ipwv
XapiaBrjffopai ipiv. Also Ph. 2 : 24.
20, 21. 0 OeSs eipTjxTjs] God the author
and giver of the bjessing ; a Pauline ex
pression, 1 Th. 5 : 23. 2 Th. 3 : 16. B.
15 : 33. 16 : 20. Ph. 4 : 9. Isa. 9 : 6.
dpxwx elp^vrjs, Uw\lV~"VV' So 0 OeSs
ttjs iXirlSos, God the author and source,
1 P. 1 : 3. 3 : 15, and repeatedly in the
Pauline Epp. 0 dxay. i?k veKpwv] who
brought up, raised from the state or con
dition of the dead, R. 10 : 7. This act is
attributed to the Father, A. 3 : 15.
13:30. R. 4 : 24. 8:11. tSx pe'yax]
The order of the original should be pre
served, ' the shepherd of the sheep who
is the great shepherd, in virtue of the
blood,' &c. Cf. 9 : 12. J. 10 : 14—18.
A probable allusion to Is. 63 : 1 1, 0 dxa-
/3t/3do-as ix BaXdffffrjs rbv iroipiva twx Trpo-
jSdrwx, sc. Mwtnjx, cf. Ps. 77 : 20. 78 : 52,
71, 72. iv a'lp.] Join with dxayay. The
prep, denotes that the blood, i.e. the death

of Jesus, involved thepriuciple of his resur
rection, 1:3; 2:9, 10, 14. Ph. 2 : 8, 9.
In the fulfilment of the covenant made in
his blood, God brought again. Cf. Zech.

11,

\nn'?ty" ^jr-m-Di:!- l.

22 : 20, tj koixtj SiaBijKij iv rip alpari pov.
Karaprlirai] put you in readiness ; re
store your powers ; quod ruptum est refi-
cero et resarcire, L. 6 : 40. 1 C. 1 : 10, u.
eis tS ttoi.] et's marks the final end or
aim. However good the work might be
in itself, the will of God was the supreme
rule of action, ttoiwx iv bp. rb eidp.]
A Pauline idea, 2 C. 3 : 5. 1 C. 15 : 10.
G. 2 : 20. Ph. 2 : 13. Cf. Is. 26 : 12.
eidpeffrov is used by S. Paul only in N.T.
ip] sc. 'I. XpttTTtp. So in 2 T. 4 : 18.
G. 1 : 5, to God the Father.
22. dxexeo-0e] bear with ; have patience
with, M. 17: 17. Mk. 9 : 19 ; listen to,
A. 18 : 14. 2 C. 11 : 4. 2 T. 4 : 3. ^Equi
benigne consulite meas adhortationes,
atque Mas in meliorem partem interpreta-
mini. (Valckner). tSx XSyox t. irapa-
kX.] i.e. the whole Epistle ; not merely the
practical admonitions of the conclusion ;
cf. A. 13 : 15. Sotj irapaKX. ijpwv, 1TI1.
2 : 3, means the whole of the Apostle's
teaching. koI ydp Sid jSpaxewx] con
sidering that — ye may well do so, for — by
means of few words ; few compared with
the importance and difficulty of the sub
jects discussed. Cf. St' bXlywv, 1 P. 5 : 12.
iiriffTeiXai per literas aliquid significare,
A. 15 : 20. iiriffKijij/ai verbis alicui quid
injungere. Valck.
23—25. dn-oXeXupexox] is set at liberty,
A. 3 : 13 ; 16 : 35, 36. Some wouldrender
diroXeX. sent away (A. 13 : 3. 15 : 30, 33);
but this is very vague, and would hardly be
used in this sense without detailing other
circumstances. It is also highly probable
that Paul's companions, such asAristarchus,

694

HEBREWS 13. 23—25.

aKerB rbv bSsXcpbv TtfidOsov diroXeXvfivov, fsO' ov, eav ra-ytov
Bpyrjrat, b^rOfai vfids. 2* 'AairaaaaOe irdvras tovs rjyovfevovs
vfwv Kal iravras tovs dylovs. dairdYovrai vfds oi airo Trjs
'IraXlas- 25 'JJ yapis fera iravrwv vfwv. dfihv.
fnpoy 'E/Spa/ouy iypdcprj dirb rhs 'ITaA/ay Sid TtfoOiov.j

¦who accompanied him to Rome (A. 27 : 2.
C. 4 : io), or Epaphras, who visited him
there (C. 1 : 7 — 9. 4 : 12. Philem. 23),
would share temporarily his imprisonment.
If we suppose Timothy to have been re
leased from this captivity, yet absent, but
expected by the Apostle, the date of the
Epistle must be referred to a time some
what later than the Epistle to the Philip
pians, where his language concerning
Timothy remarkably accords with this,
Ph. 2 : 19 — 24. Tdxiox] if he return
soon enough ; i.e. more quickly than I
anticipate, oi d7rS rijs 'ItoXios]

The Christians of Italy, though they were
not in Rome. d7rS usuaUy refers to the
place of residence, M. 15 : 1. 27 : 57. Mk.
7 : 1 ; e« to the place of birth, L. 8 : 27.
J. 4 : 7. H x6pis • • • bpwv] See on
Tit. 3 : 15. The statement in the Sub
scription, that the Epistle was written
'from Italy,' is supported by (24). The
statement that it was sent by Timothy
(which seems to be the meaning of Sid
nvos in these subscriptions, cf. 1 C. 16 : 24,
and Std $olf}rjs, R. 16, subscr.), does not
so well agree with (23).

IIETPOY TOY AnOSTOAOT

EniSTOAH KA0OAIKH AEYTEPA.

1 ^\YMEQN HeVpoy d*ouAoy Kal dirbaroXos 'Irjaov XpiaToO
jimJ TOty ladrifov hfiv Xayovai ir'tanv iv SiKaioavvrj rov
Qsov hfd>v Kal awrrpos 'Irjaov Xpiarov- 2 X^Pli ^fiv Kal
slphvrj irXrjQvvOslrj iv iiriyvwasi rov Qsov Kal 'Irjaov rov Kvpiov
hfwv 3 (Jjy TravTa hfiv rhs Osias Svva/nsws avrov ra irpos ITw^v
Kal svai/Ssiav SsSwprjfiivrjs Sia rhs iirtyvwasws tov KaXiaavros
hfds Sia Sd^rjs Kal dpsrhs, 4 St' Sv Ta fiyiaTa hfiv Kal t'i fia

I. i, 2. Supewx] The Hebrew form,
A. 15 : 14. For the Introduction, see
p. 8. itrdTtpox] equal in value or ho
nour; or, according to the Attic sense,
having equal privileges, ijplv] with us ;
the Apostles, or believing Jews. Xa-
Xouiri] a term drawn from the inheri
tances of the Jewish tribes, which were
divided by lot, Josh. 15—19. Cf. 1 P.
1 : 4, eis KXrjpovoplav. irlffTiv] used with
Xayxoxeix, as xXijpov in A. 1 : 17. The
word is here employed in a technical sense.
The qualification for their position put for
the position itself, iv StKatotr.] eV sig
nifies inclusive, that by which they were
surrounded, the element of their spiritual
existence; 'in the justifying grace,' the
righteousness which God has provided for
us in Christ. See R. 1 : 17. 3 : 21, 22.
1 C. 1 : 30. And cf. R. 3 : 25, Std ttjs
Trio-Tews iv Tip airov alpari els IxSeifix ttjs
Sik. airov. The single article tou applies to
Oeou and awrrjpos, on the principle pointed
out A. 15 : 3. 17 : 1. E. 1 : 3 ; ' our God
andSaviour, Jesus Christ.' Compare (11),
3 : 18. e'Triyxwtrei] C. 2: 2 ; in (increas
ing) knowledge of God, and of Jesus a3
our Lord, 3 : 18.
2  7. ws irdvra, k.t.X.] 'in the cer
tainty that his divine power has bestowed
on us all things that are requisite for spi
ritual life and godliness.' tis, with part.

in the gen. absol. gives the reason or mo
tive of the action expressed by the prin
cipal verb, which here is iirixopTyyijnaTe.
Xen. Cyr. in. 1. 9, ipwra 8 ti /3oiiXet ws
TdXTjBij ipovvros. See on I C. 4 : 18. The
personification in ttjs Belas Svvdpews means
the power of the Holy Spirit, who is per
sonally the author of the new creation (4) .
SeSwpTjp.] pass, for middle, A. 13 : 2.
16 : io. 25 : 12. R. 4 : 21. H. 12 : 26,
Std SSJtjs k. dpeTTjs] by a display of
glory and goodness which God has so con
spicuously set forth in the work of re
demption, 1 P. 2 : 9. But Alex, and other
MSS. have ISia SSfjj k. dperrj, 'by his
own glory and goodness,' which is pro
bably the true reading. So Vulg., and ap
parently Syr. St' Sx] sc. SSJtjsk. dpeTTjs;
by the exercise of the same attributes to
which we are to refer our call, God be
stows upon us the fulfilment of the pro
mises made to those who are called. Td
piyip-ra] promises of the class 'greatest
and precious,' such as the pardon of sin,
the renewal of our natures, the indwelling
of God the Holy Spirit, a glorious resui--
rection, and eternal life. eVayye"XpaTo]
here only and 3 : 13, the proper form for
the thing promised ; though eVoyyeXio is
frequently used in this sense, L. 24 : 49.
A. 1:4. H. 11 : 39. Std Toirwy] by
the realization, the personal experience of

696

2 PETER 1. 4—8.

iirayyiXfara SeSwprjTai, "iva Sid tovtwv yivrjaOs Oelas koivwvoi
cpvaews, dirocpvydvres T/jy ev Koafiw iv iirtOvfila cpOopds, s Kat
avrb rovro Si airovShv iraaav irapeiasviyKavrBS iiciyoprjyrjaars
iv rh iriaTBi vfiwv rhv dpsrhv, iv Si rrj apery rrjv yvwaiv, ev
Se rrj yvwaei rhv iyKpdrsiav, iv Si rrj iyKparela rhv virofovijv,
iv Si rrj virofiovh t/?v evaiBeiav, 1 iv Se rrj evaeBela rhv cpiXa-
SeXcplav, iv Si rrj cpiXaSeXcplci rhv dydirrjv. 8 TauTa yap vfiiv
virdpyovra Kal irXeovd'Cpvra ovk apyovs ovSi aKapirovs KaOiarrj-

these promises, tpitsews] a participation
in the moral perfections and communi
cable attributes of the Godhead, tp 8 op a s]
the contagious influence of corrupt morals ;
2 : 12, 19, SouXoi . . ttjs qjBopds, depravity.
Sin is called tpBopd, because it is moral
death, G. 6 : 8. R. 8:20, 21. exeirt-
<?upia] the desire is the element and
ground of its existence. In corde nostro
regnant vitiosi et pravi affectus. Ergo
ita locatur in mundo corruptio, ut scia-
mus in nobis esse mundum. (Calvin). Kal
airb tovto Si] yea, I repeat for this
very reason ; referring to ws .. . SeSwpn-
pivtjs to which the Apostle recals at
tention. Cf. 2 C. 7 : 1, ravras oiv ix°"-
res rds iirayyeXlas KaBapltrwpev iavrois.
airb rovro is used adverbially, Orest. 657,
epels dSiixarox ," avrb tovto, tous <J)i\ovs
ex tois KaKOts \prj rots tfjiAottTix totJjeTvetx.
Trapeitrexe'yKaxTes] We may render this
by our vernacular expression, ' bringing
to bear.' ^x ttj irltrrei i.] in the ex
ercise of your faith in these promises, put
forward energy. The iv marks the pos
session already of the grace with which
another is to be commingled so as to make
one whole. Fides Dei donum, E. 2 : 8.
Ideo non jubemur subministrare fidem ;
sed in fide fructus illos qui septem annu-
merantur, fide chorum ducente, amore con-
cludente. . . . Dei dona sequitur studium
nostrum ; studium nostrum introitus in
regnum. (Bengel). Henry More (quoted
by Dean Trench) remarks, ' ex is so far
from being redundant, that it is essential
to the sentence, and interposed that we
might understand a greater mystery than
the mere adding of so many virtues one
to another. But the preposition here sig
nifying causality, there is more than a
mere enumeration of these divine graces.
For there is also implied how naturally
they rise one out of another, and that they
have a causal dependence one of another.'
ttjx dperijv] the constancy and courage
of manly vigour. ttjx yxffiirix] ac

quaintance with the evangelical principles
of the Gospel ; or, as in Ph. 1 : 9, tj dydTTTj
ipwv TrepitrireuTj ex eViyxwtrei Kai irdai)
alffB-hffei. rijv eyKpdreiav] command
over the appetites; self-mastery. ttjx
u7ropoxTjx] submissiveness ; the patience
of humility. tt)v eiffipei av] right dis
positions toward God. ttjx 0iXa6eX-
0£ax] affection for the brotherhood; for
the household of faith. ttjx dydirrjv]
general and universal love for men as
men, Trdxras Tiprjaare, 1 P. 2 : 17, n. This
passage is remarkable no less for philoso
phical justness of classification than for
prophetic truth. The Ap. displays a pro
found knowledge of the workings of human
nature, and delivers a prospective caution
against the yet undeveloped corruptions
of Christianity in subsequent ages, afford
ing a signal example of more than human
skill and foresight. The passage may
be divided into three parts, of which
the first enjoins the due connexion
of a devout reliance on the Divine pro
mises with energy of character; their
faith was not to bepusillaninious, and their
courage was to be duly directed by evan
gelical principles. The second describes
genuine personal virtue as springing from
the knowledge of the Gospel, and as con
sistent with humility and submission.
The third teaches that piety is not to be
unsocial, but fraught with brotherly affec
tion, and that this affection was not to be
sectarian, but expansive, springing from
the principle of universal love. (From Sa
turday Evening, by Isaac Taylor, chap.xii.).
8 — 1 r. u7rdpxoxTa] The existence of
these things as the primary characteristic
of your Christian profession. kopi-
arrjai] render you ; prove, establish. Cf.
cvvlffTTjai, R. 5:8. eis ttjx iirlyvw
aiv] unfruitful in attaining the perfect
knowledge. dpyous, 'idle,' not using
effort, M. 12 : 36, n. L. 13 : 7; dKapir.,
' unfruitful,' not attaining results, iirlyv.,
E. 1 :i7. 4 M3. Ph. 1:9. C. 1 : 9, 10.
2 : 2. 3 : 10. if yap pi) irdp.] whereas

2 PETER 1. 8— i:

697

aiv et'y t^v tou Kvpiov hfwv 'Irjaov XpiaTov iirlyvwaiv 9 a
yap fih irapsan ravra, rvcpXds ian, fvwirafwv, XhOrjv Aa/3wv
tou KaOaptafov twv iraAat avrov dfapnwv. I0 Sib fidXXov,
dSeXcpol, airovSdaare (3s(3atav vfwv tJ;v /cAiJcnv Kat iKXoyhv
iroteiaOat- ravra yap iroiovvres ov firj irTalarjre itots- lI ovtw
yap irXovaiws iiriyoprjyrjQhasrai vfiv h s'laoSos et'y rhv alwviov
ftaaiXstav rov Kvpiov hfwv Kal awrhpos 'Irjaov Xpiarov.
12 Ato ovk dfsXhaw vfias aei virofifvhaKeiv irspl tovtwv,
Kalirep elSoTas Kal iarrjpiyfivovs iv rrj irapovarj aXrjOeia.
13 SIkoiov Se hyovfai, iep' oaov elfii iv rovrw rip aKrjvwfian,

he to whom these things are lacking, &c.
P7j, not ou, because a supposition is made.
The man who is destitute of these essen
tial quaUties of Christian fellowship is in
his natural condition of blindness, tu0XSs'
yea, worse ; he closes his eyes to the
light. puwTrdfwx (cf. ixdppvffav, M.
13: 15, n.) puwip, contracting the eye
lids, as one who cannot see clearly.
Suidas, dxpois rois btpBaXpdis irpbtretrxe,
pvwirdlTw ydp rb xappia. XtjStjx Xa/3wx
. . . dpapnwv] being forgetful of his
purification from his former sins ; forget
ful of his baptismal profession, that being
dead unto sin he should live unto righte
ousness, A. 22 : 16. H. 10 : 22 ; cf. 1 P.
3:2i. So dpxTjx Xapfi., to begin, H. 2 13.
Baptros Xap/3., i.q. Bappeiv, A. 28 : 15.
ireipav Xap/3., attempt, experience, H.
11 : 29, 36. brrbpvTjffiv Xap/3., remember,
2 T. 1 : 5. 81S p. tTTrouSdo-oTe] re
suming the admonition of (5), o-ttouStjx tt.
Trap. /3e/3atax . . . iroielffBai] con
firm, satisfy, render effectual. See the
use of Trotetx, A. 5 : 34. Ja. 3 : 12. pvfjprjv
iroieiffBai (16). Leighton (on : P. 1 : 2)
speaks of election and salvation as two
links of the chain in God's own hand in
heaven ; but effectual caUing is a middle
one, let down to earth into the hearts of
his children, and they laying hold on it
have sure hold on the other two. TTTai-
o-Tjre] used of the Jews, R. 11 : 11, ptj
?7rTaio-ax tva iritswai ; 'ye shall never
stumble so as to fall away from the hope of
the Gospel.' tj eftroSos] the entrance for
which you labour, wait and pray. ttXou-
trlws] in opposition to those who are saved
tis Std xupSs, 1 C. 3 : 15. ix tou TrupSs
dpTrdfoxres, Jude 23 ; as a richly-laden ship
Bails into port with a fair gale and full
tide. C. 3 : 16, 0 Xoyos t. Xp. ivoixelrw
iv bpiv irXovfflws. Tit. 3 : 6, IIxeupoTos
dyiou oi i^ixec ty' VP-te irXovaiws. els

ttjx alwviov flafftXeiav] According to
some, the proper hope of the Church is
the personal advent of Christ, to reign on
earth during a thousand years. S. Peter
was a stranger to a hope of this limited
nature. He speaks not of a Millennial
kingdom, but of aiwxtos j3atriXela. Some,
too, argue that because, in 1 C. 15 : 28.
2 T. 4 : 1, 18, a future kingdom of Christ
is spoken of, the same is spoken of in all
passages, and that no kingdom of Christ
now exists. There are, however, at least
three senses in which the word kingdom
is used in spiritual matters : the kingdom
of privilege, the kingdom of grace, the
kingdom of glory. The first is the Visible
Church, embracing all who profess and
call themselves Christians ; the second is
the Invisible Church Militant, embracing
all who are savingly called to the know
ledge of Christ and faith in him. This
second is an inner circle lying within the
former. With the second advent of Christ
the kingdom of glory commences ; the
Church consummated in bliss, triumphant
over aU its foes. (Bp. Waldegrave, Hampton
Lectures, p. 68). According to the Pre-
millennial-adventview, the Holy Ghost has
given copious descriptions of the state of
the saints for a thousand years, and has
left the eternity which is to follow as a
blank, upon which ' Scripture has ob
served a profound silence.'
12 — 14. ttj Tapoitrrj dXijBelq.] the truth
of the Gospel which they then held ; : P.
5 : 12, dXTj0Tj xfytv tov 9. els tjx iar-nxaTe.
The truth, in opposition to the false doc
trines which would shortly be promulgated,
2:i. eVTTjpiype"xous]i P.5:io. Slxaiov
Si] Se adversative to xalrrep elSbras, x.t.X.
o-KTjxwpoTi] Cf. 2 C. 5 • 1. Innuitur
animie iinmortalitas et brevis mansio in
corpore mortali, cum facilitate discessus
in fide. (Bengel). xaB ws] refers probably

698

2 PETER 1. 13—19.

Sieyslpeiv v/ius iv virofvha-ei, l* elSws on ra-ytvh eaTiv rj airo-
Osais tov aKrjvwfiards fov, KaOws Kal b Kvpios hf<*>v 'Irjaovs
Xpiaros iShXwai foi. IS airovSdaw Se Kal e/cacrTOTe eysiv v'fias

fisra rhv ifhv ePoSov rhv tovtwv fivhfrjv iroieiaOat. ov yap
aeaocpiafivots fvOois iPaKoXovOhaavrss iyvwplaafsv vfiv rrjv
rov Kvpiov hfd>v 'Irjaov Xpiarov Svvafiv Kat irapovaiav, aXX
iirdiTrai yevrjOevres Ths e/ce/vou jueyaAetoT/jToy. *' Aa/3wv yap
irapd Qbov irarpos Tifhv Kal Sd^av, cpwvhs ivEyOslaris avrw roi-
uaSs virb rhs feyaXoirpeirovs SdPrjs, Ovtos ianv 6 utoy fov o
dyairrjrbs, et'y Sv iyw evSoKrjaa  l8 /cat ravrrjv rhv cpwvrjv hfBtS
hKovaafsv e£ ovpavov ivsyOsiaav avv avrw ovtes ev np opet rw
dylw- 19 ko.1 syofsv /3e/3atoTepov rbv irpocprjrtKov Xoyov, ib
KaXws iroieire irpoaiyovres wy Xvyyw cpaivovn iv avyfrjpw roircp,

to the manner of his death. Peter would
doubtless habitually remember our Lord's
language, J. 21 : 18, 19, Troiw Bavdrw Sofa-
tret tSx OeSx. ' in the way in which our
Lord Jesus Christ showed me' (aor.) ; i.e.,
on that particular occasion. Instead of
oix dpeXijaw, many MSS. and versions
have peXXfjtrw, ' I will be intent,' ' I will
make it my object.'
15 — 18. o-Trou5dtTW Si] But I wiU do
my utmost (E. 4 : 3, n.), that you may
be able on every occasion also to remem
ber these things, e'xetx is used for 5t)xa-
trBai. i£ 0 Sox] the word used for death, L.
9 : 31. pvijpTjv] Ammonius, Mv/jptj piv
ylverai vexpov' pvela Se fwxros. od ydp]
The Ap. assigns a reasonforhis earnestness.
tretrotpitr pivots] For it was not from fol
lowing skilfully devised fables that we
declared to you the power and presence
of our Lord Jesus Christ, but from being
admitted to witness his majesty. p.ut9ois]
legends concerning the appearance of the
heathen gods on earth in human forms,
devised or adapted by the pagan priests
to aggrandize their particular temples. The
transfiguration of which the Apostles gave
an account was a real transaction, of
which they were eirSTrrai, and not like the
fabulous appearances of the gods repre
sented in heathen mysteries. eVSTTTai]
is the peculiar designation of those who
were admitted to view religious myste
ries ; 1 P. 2 : 12. 3:2. Suxapix] the
present kingly authority. 7rapovtrtax]
the future glorious appearing. Thus the
words may be distinguished, but from the
single article ttjx we may consider it as
equivalent to Suxottjx irapovirlav. Xa/3wx]
Anakoluthon, The sentence xal toiVtjx,

x.t.X. takes the place of the finite verb,
which should follow Xafiwv. Some take
XaSwx absolutely, as iSiix, Mk. 9 : 40, n.
roidffSe] q.d. such an attestation being
borne to him. uttS] seems to mark the
personality of the agent, tov olxovvros.
peyaXoirp. SSifTjs] caUed vetpiXn tpw-
reivij, M. 17 : 5 ; 0ws dtrpbffiTov, 1 T. 6 : 16,
which was different from that in which
Moses and Elijah appeared, L. 9:31.
BSfox Oeou, A. 7 : 55. This glory ap
peared to Moses at the bush and on
Mount Sinai, at the giving of the law.
Hence he is said to have conversed with
God ' face to face,' Ex. 33 : 11. Cf. Ps.
145 : 12, T7)x SSfax ttjs peyaXoirpeirelas
ttjs fiaaiXelas aov. Tjpets] we who were
with him. ivexBeiaav] So Lat. fero,
of supernatural communications. Vox
fertur ad aures, jEn. III. 40, 93. dyiw]
from the Divine appearance thereon at
the transfiguration ; cf. Ex. 3:5. e^s rrjv
kylav irbXiv, M. 27 : 53.
19 — 21. The comparison instituted is
between the testimony to the Messiahship
of Jesus which was afforded by the pro
phets, and that which might be derived
from the vision on the mount of transfi
guration. /3e/3aiSrepox] is a secondary
predicate: — 'More distinctly authorized
than the attestation from heaven is the
prophetic word which we possess ;' or per
haps, ' We regard with greater authority
the prophetic word.' The omission of the
personal pronoun, which is inserted in
(18), shows that S. Peter speaks in the
character of beUevers generaUy, and not
as an iiroirTTjs. The term irpotprjTixbs
Xbyos includes ttoo-o irpotpiireia, or irdaa
ypatpij, 1 T. 3 : 16, and need not be re-

2 PETER 1. 19—21. 2. 1.

699

ewy 08 hfspa Stavydarj /cat cpwacpdpos dvarslXrj ev rais KapSlais
vfwv, 20 tovto irpwrov ytvwaKovres, on irdaa irpocprjrEla
ypacphs ISlas iiriXvasws ov yiverai- 2I ov yap OeXhfan avOpw
irov nvsyOrj irore irpotprjrela, aAA' virb irvsvfaTOS dyiov cpepdfevot
iXaXrjaav ol dyioi Qeov dvOpwiroi.
2 'EyevovTO de Kal ypevSoirpocphTat iv tw Aaw, wy /cai ev
ujtitv saovrai ^svSoStSaaKaXoi, olnvss irapsiaapovaiv alpeaets
airwXeias, /cat tov ayopaaavra avrovs Seairdrijv apvovfevot,

stricted to the predictive portions of
Scripture. Cf. L. 24 : 27. The inter
pretation offered by Wetstein is : Sermo
propheticus nunc firmior est, postquam
eventu comprobatus fuit, quam ante
eventum. ip KaXws] to which ye do
well to attend. A. 10 : 33. oh iroi^ffere
xaXws pi) TrpotrexoxTes, Joseph. Ant. XI.
6. 12. ills Xtxvof] as to a lamp giving
light in a murky place, aixprjpbv arv-
yvbv t) trxoreivbv. e*ws o5] join with
irpoffixovres. ijpipa Siauy.] until the
daylight break through. Some explain
this of the internal evidence of the Holy
Scriptures, that evidence of their inspira
tion which they contain in themselves ;
but this ijpipa x. tpwfftpbpos iv rais KapSlais
must mean what is internal in our own
experience ; the appeal to our own con
sciousness. Ps. 25 : 14. 63 : 3 — 8. 1 J.
5 : 9, 10. Rev. 2 : 17. iSios eViXiSirews]
' of individual solution,' as if every man
were at liberty to put his own fanciful
meaning upon it. Cf. Mk. 4 : 34. Bp.
Horsley says, No prophecy is of self- inter
pretation, i.e., is its own interpreter; but
the reason assigned, ou BeXrjpan dvBp.,
does not agree with this explanation.
Prophetia nee primo humana est, nee a
se unquam ita desciscit ut incipiat esse
verbum proprice, i.e., humana? e7riXiio-ews
sed plane divina? patefactionis est, et in
rebus exituque talis esse cognoscitur;
turn etiam firmior fit. (Bengel). Cf. 1 P.
1 : 10, n. Burton interprets it, 'No pro
phecy proceeds from the prophet's own
fancy,' and quotes Philo Juda?us, I. p. 510,
irpoajiJTTjs yap tSiov piv oiSiv dirotpBiyye-
rai, dXXbrpia Si iravra virijxovvros iripov.
tpepbpevoi] impeUed by the Holy Ghost.
Job 17 : 1, bXixopai irvetpari tpepbpevos.
Joseph. B. J. VI. 5. 2, qjepbpevoi tois
Bvpdis. dvBpwirov BeXijpaTi] Pro
phecy was designed for the benefit of
future ages ; and its import was not ge
nerally understood by the speaker, who
uttered his words under external influ
ence. Introduction (Inspiration), Vol. I.
xl. See 1 P. 1 : 10—12. ttoti.] ever; 'at

anytime.' 7rpo0TjTeia] any prophecy,
(20). birb ITx. dy.] but it was under
a powerful impulse, received from the
Holy Ghost, that the holy men of God
spoke. Archbishop Whately thus para
phrases the passage : We have the word
of prophecy confirmed by the event fulfil
ling it ; for no prophecy is to be inter
preted by the words themselves in which
it is written, but by the event ; for it
came not by man's device ; [if men had
been left to their own judgment, they
would have probably foretold things quite
plainly], but prophets spake as they were
moved by the Spirit of God, [whose decree
was that the clear and fuU understanding
of the predictions should not take place at
the time when they were uttered].
II. 1 — 3. From the mention of the
Holy Prophets of ancient days the Ap.
takes occasion to advert to the danger of
believers being misled by false prophets
and false teachers. Such there were
among the ancient people ; such, too,
would arise in the Church, teachers of
pernicious heresies, with mercenary mo
tives, denying their Redeemer to be their
Lord and Master, leading many astray, so
as to bring a reproach upon the Gospel.
iv rip Xdw] used specially of the Jews as
the people of God's choice, M. 1 : 21. J.
11 : 50 ; and applied to Christians as the
true Israel of God, Tit. 2 : 14. H. 2 : 17.
4:9. 13 : 12. It is remarkable how many
warnings are given against false pro
phets, Deut. 13 : 3. Jer. 23. M. 7 : 15.
1 J. 4 : 1 . Examples of such are recorded
in 1 Ki. 22 : 6, 11, 24. Jer. 28. And
see Isa. 9 : 15. Jer. 5:31. 26 : 8, &c.
Considerable discussion has arisen as
to the persons contemplated in yueuSoSiSd-
trxaXoi, who are generaUy considered to
have been Gnostics. It would, however,
be more just to consider that the Apostle
had in view principles, not persons ; he
resies, not heresiarchs. The term Gnostic
had not then come into use ; but the lea
ven of Gnosticism was then working in

700

2 PETER 2. 1—4.

exctyovTey eauTOty rayivijv dirwXeiav 2 Kal iroXXoi staKoXov-
Qhaovaiv avrwv rais a7rwAe/aty, Si' ouy h bSos T//y aXrjOEias
jBXaacprjfxrjOhasrai, 3 Kal iv irXsovs^la irXaarois Xoyois u/xay
ifiiropsvaovrat- ois to Kpifia SKiraXai ovk dpysi, Kal h airwXeia
avrwv ov vvardXsi. 4 Et ydp b 0eoy dyyiXwv afaprrjaavrwv ovk
icpslaaro, dXXa asipais Xdcpov raprapwaas irapiSwKSV eiy Kpiaiv

the Church. The same process of rea
soning applies to Romanism (with which
the system of the Pharisees had so many
points of correspondence and agreement,
L. 5 : 17), for the expression of Cicero
concerning all virtues is applicable to all
errors, Omnes [virtutes] communiquasi vin ¦
culo inter se continentur. Cf. 2 Th. 2 : 7.
irapeiirdf outrtx] shall clandestinely in
troduce ; on the force of irapd, see L.
6 : 7, u. G. 2 : 4, n. Cf. Jude (4), irapeiff-
iSvtrav. 1 T. 4 : 1, n. Thus heresy has
been introduced under the garb of truth, in
the dark, by little and little. Virg. Jin.
iv. 176 —
Parva metu primo ; mox sese attollit in auras,_
Ingrediturque solo, et caput inter nubilacondit.
alpitreis dirwXeios] destructive here
sies ; systems which lead to perdition, cf.
0 utSs ttjs dTrwXeias, J. 17 : 12. 2 Th.
2 : 3. o.'lpeffis, liter, choice; any religious or
philosophical system which aperson chooses
to adopt, A. 5 : 17. 24 : 5, 14, n. alpitreis
are classed among the works of the flesh,
G. 5 : 20, where opinions are taken up
and maintained to gratify pride, ambition,
covetousness. So S. Paul speaks of the
alperixbs as airoxardxpiTos, referring to
his consciousness of the corrupt motives
from which he acted, Tit. 3 : 11. dp-
voipevoi] denying as their Lord even him
who purchased them. Cf. 1 C. 6 : 20.
7: 23. SetrTrSTTjx] denotes supreme au
thority, as L. 2 : 29. A. 4 : 24. The
false teachers are such as are described
1 J.4 : 1, some of whom denied Christ's hu
manity, and others his divinity. For
dyopdtravra, see on A. 20 :28. Such ex
pressions plainly designate the atonement
as a vicarious sacrifice, toxixtjx] from
which there is no escape (3). Cf. 1 Th.
5:3. Tats ottwX.] do-eXyeiats is doubt
less the true reading ; their excesses, Mk.
7 : 22, n. tj SSSs ttjs dXrjB.] the walk,
the life which is approved of by Him who is
the way, the truth, and the life ; (21), ttjx
SSSx TT^S SlKOlOtTUXTJS. M. 21 '. 32, Iv SSlp
Sixaioffivtjs. L. 1 : 79, SSSx eipijxTjs. A.
. 13 : 10, tos S6. J^vptov rds eiBelas, in (15)
/3Xao-0Tjp7j,9.] shaU be treated with con

tempt, M. 9 : 3, a. Joseph., diritniav rijs
dXrjBelas xarixeev. Allusion may be made
to the calumnies brought against the Chris
tians from being confounded with the G nos-
tics ; ' ab iis qui foris sunt discrimen igno-
rantibus verorum et falsorum Christiano-
rum.' (Beng.). iv 7rXeoxe£ia]The prepos.
marks that covetousness was the element,
the substratum of their profession. In
this single sentence there is a clear pre
diction of the iniquitous practice of those
great merchants of souls, the Romish
clergy, who have rated all crimes, even
the most atrocious, at a fixed price.
(Macknight). TrXairTOis XSyots] fic
titious tales, concerning the visions of
aDgels, and the miracles performed at the
sepulchres of departed saints, fabricated to
draw money from the people, and to gain
credit for those doctrines by which they
made the practice of sin consistent with
the hope of salvation, 2 T. 4 : 4. ipiro-
peiaovrai] Ja. 4 : 13, mercaturam in
vos exercebunt, dabunt verba, accipient
pecunias. Plinius de medicis quibusdani
(xxix. I.) : — Nee dubium est, omnes istos,
famam novitate aliqua aucupantes, animas
statim nostras negotiari. (Bengel). See
2 C. 2 : 17. 1 T. 6 : 5. ois rS
xplpa] for whom their judgment as de
nounced long ago. oix dpyet] plane
viget. TTnum idemque est judicium super
omnes peccantes quod in animo judicis
sine intermissione agitatur, dum erumpit ;
et in iis qui puniti in Scriptura memoran-
tur ostenditur quid ceteros maneat ; tam-
etsi peccantes putant illud cessare, ipsi
que dormitant. (Bengel). vvtrrd^ei]
M. 25 : 5, n. Cf. JEsch. Thcb. 54, TffixSe
ttuittis (iriffris Herin .) oix Sxvw xpovltTerai.
Eur. Hec. 662, oiirbr' evbei Xvirpd aov
xvpiypara. 4 — 9. Ei ydp] For seeing that. No
doubt is implied, but the speaker assumes
that thus much will be conceded to him ;
the corresponding clause commences at
(9), where we must supply, From these
circumstances we conclude that otSe
Kuptos. dyy. dp.] angels who sinned; or,
when they sinned. dpaprrjffdvTwv] the
sin and fall of the angels is alluded to in

2 PETER 2. 4—9.

701

TETijprjfiivovs' *> /cat dpyalov Koafov ovk icpslaaro, aAA' oySoov
Nwe SiKaioavvrjs /c/Jpu/ca icpvXa^s, KaraKXvafbv Koaftp daeBwv
iira^as, ° /cai -Tro'Aety 2oc5o'/uwv /cat Tofdppas recppwaas Kara-
arpocprj /caTe/cptvev, virbSsiyfia fsXXbvrwv dasBsiv reOetKws,
7 Kal SIkoiov Awt, /caTa7rovou/ttevov utto T/Jy twv dOiafwv iv
dasXyeltx avaarpocphs, ippvaaro' 8 BXiffan yap /cai a/coj? o
SIkoios iyKaroiKwv iv avrois hfBpav i£ hfspas ^vyfjv SiKalav
dvdfois spyois iBaadvi^sv 9 o?i5e Kuptoy eutre/3ety e/c irEipaafiov
pvsaQai, dSUovs Si et'y jj/xepav Kplaews KoXaXpfivovs rrjpelv

J. 8 : 44. Jude (6). 1 J. 3 : 8. o-ei-
pafs fo0ou] with chains of darkness,
confining them in TaTtarus, delivered them
over in reserve for judgment. The in
carceration of the Satanic host is, how
ever, co-existent with the restless activity
of Satan himself, 1 P. 5 : 8, tis Xewx tipuS-
pexos TreptTraTet. So the symbolic fall and
binding of Satan, Rev. 12 : 9. 20 : 1—8,
does not imply the total cessation of his
agency among men. Cf. H. 2 : 14. The
language may be derived from Jewish
notions. Postquam (filii Dei) filios ge-
nuerunt, sumsit eos Deus et ad montem
tenebrarumijerduxit, ligavitque eos catenis
ferreis qua? usque ad medium abyssi
magna? pertingunt. Sohar. Genes, fol. 45,
col. 178. Tapropwiras] The verb has a
factitive sense, as Bavarbw, tpipbw, xaP<.-
tSw, L. 1 : 28, jj. ; tartaro sive tenebriB
addicere et tradere. Eustathius II. vn.,
rdprapos' ai)p brrbyaios xal dxTjXios, Ktli Std
tovto xal ipvxpbs. Hesychius, 0 brrb ri)v
yrjv Karwraros rbnos, the place of woe, as
opposed to Elysium, the place of bliss.
Both are included in the general term
Orcus, oVStjs, L. 16:23, n. TeTTjpjjp.]
Probably rrjpovpivovs, cf. (9), 'under
keeping.' Readings vary greatly, dp-
Xaiou] the early, original world, cf. 3: 5,
6. SySoox Nwe] Noah with seven
others ; rplros auVSs i)X8e, he went with
two others. Selbvierter, I and three
others. Ki)pvKa] a crier or herald ; as if,
like Jonah, he uttered some well-known
proclamation which became associated
with his name, M. 3 : 1, n. And cf. 1 P.
3 : 19, 20. ttjs koto irlanv SiKaiotrivrjs
iyivero KXrjpovbpos, H. 11 : 7. eVdfas]
join with itpiXai)e' when he brought, &c. he
guarded— retppw aas] asif 'making them
a cinder,' triroSojo-as. KaTao-Tpo0rJ] ex
ecuted sentence by utter destruction.
uTrSSeiypa] an example for warning^.
H. 4 : I'j & TV ainp iiroSe'iypari ttjs
diretBeias, For imitation, J. 13 : 15, virb-

Setypa e'SwKa ipiv. Jude (7), Seiypa.
reBeiKilis] 'having set them to be;'
perf. Cf. Jude (7), TrpSKetxrat. ko-
TOTroxoupexox] as if worn down by toil.
Amos 2:13, Behold I am pressed under
you. Is. 1 : 14. 43 : 24, Thou hast
made me to serve with thy sins, thou hast
wearied me with thine iniquities ; ' op
pressed,' 'aggrieved,' A. 7 : 24. birb r.
. . . dvaaTpotpTjs] a kind of personifica
tion in the use of birb, as in 1 : 17, n.
d0eirp.wx] 3 : 17. Cf. dBeplrois, 1 P.
4 : 3, the lawless ; men who respected no
laws of nature — no ordinances of men.
Cf. description of the Cyclopes, Odyss. IX.
106 — 115. fiXippan k. dKOTj]bywhat
he saw and heard. dKoi) is frequently used
in a passive sense. G. 3 : 2, dKOTj Trio-Tews,
the doctrine received with faith. 1 Th.
2 : 13, XSyos okotjs, the word taught and
read, i^affdvi^ev] See on j3dffavos, M.
4 : 24. The active form denotes that the
torture was due (subjectively) to his righte
ousness of soul. His character was the
opposite to that in R. 1 : 32. otSe] M.
7 : 11. L. 11 : 13, n. Novit, et me-
miuit ; etiam ubi nullum homines auxi-
lium norunt. Specimina hoc ostendunt.
De voluntate Domini dubium non est.
(Bengel). euo-e/3ets, dStxovs] We may
note here (as frequently) that the omission
of the article denotes character, M. 9 : 13.
bietrBai] L. 1 : 74, n. KoXa£op. rrj
pelv] to reserve them as subject to
punishment. pdXto-Td Se] and above
all others those who live conformably to
the flesh in polluting lusts, e'x iir 18 v pig.
piaapov] in desire of pollution ; having
the fondness for filth and uncleanness,
which the pure in heart have for the
beauty of holiness. KvpibTijTos] lordship
in the abstract ; those who own no supe
rior ; whose language is, With our tongue
will we prevail ; our lips are our own ;
who is lord over us ? Ps. 12 : 4. Cf. Ex.
5:2. 'The vengeance of God, though it may

702

2 PETER 2. io — 1 6.

10 fdXiara Si rovs dirlaw aapKos iv iirtOvfila fiaafov iropevo-
fivovs Kal Kvptdrrjros Karacppovovvras- roXfrjral avOdSeis, Sb£as
ov t pi f ovat j3XaacprifiovvTEs, JI dirov dyysXoi layy'i Kal Svvdfst
fslXpvss ovtes ov cpipovat Kar' avTwv irapa Kvplw fSXaacprj/iov
Kplatv I2 ovtoi Se, ws dXoya X.wa cpvaud yeyevvrjfiva et'y
aAwrrtv Kai cpOopav, iv ois dyvoovai (SXaacprjftovvTss, iv rrj cpOopa
avrwv KaracpOaphaovrai 13 KOftovfisvot ftaObv aSiKias, hSovhv
hyovfevot rrjv iv hfBpa. rpvcprjv, airiXoi Kal fwfot, evrpvcpiavres
ev rais dirarats avrwv avvevwyovfievoi v/niv, I4 dtpOaXfovs
eyovrss fsarovs foiyaXlSos Kal dKarairavarovs dfaprlas, dVAea'-
Xovtbs -^rvyas darrjp'iKTOvs, KapSiav ysyvfvaafivrjv itXeove^Iois
iyovrss, Karapas riKva- J5 /caTaAt7ro'vTey tt/v svOsiav bSbv
iirXavhOrjaav, i^aKoXovQhaavrss Trj bSw rov BaAaa/i tou Hoabp,
bs fiaObv aSiKias hydirrjasv, l° sXsy^iv Si 'iaysv iSlas irapa-

slumber, will at length visit those corrupt
teachers with the same condign punish
ment as that which befel the disobedient
angels and ungodly Sodomites.' Bloomfield.
io — 16. ToXpTjTai] Self-willed, auda
cious ones. ' Fools' who ' rush in where
angels fear to tread ;' cf. C. 2 : 1 8.
Sbi; as] glorified beings, whether angelic
or human. S'ttou] whereas; in circum
stances where ; i C. 3 : 3. kot' outwx]
against fallen angels ; referring to SSfas.
Jude (9). It is probable that he had in
view the contest of Michael with Satan,
Zech. 3 : 1. irapd Kvplw] apud Domi-
nttm, in the presence of God, R. 2 : 13 ;
' bring not a calumnious accusation before
the Lord.' ' The impiety of Gnostics in
speaking blasphemously of spiritual beings
is shown by the fact that even good angels
do not speak abusively of bad spirits.'
(Burton). oStoi Si] these daring men, how
ever, as animals devoid of reason, follow
ing their natural lust, brought into being
for the purpose of capture and slaughter.
Such being the final end of their exist
ence. Ad capturam et corruptionem.
Antitheton adhomines qui ad libertatem et
gloriam coelestem debent contendere.
(Beng.). iv ttj tpBopqi] shall utterly
perish in their own corrupt practices, in
the midst of their ignorant blasphemy,
thus receiving the recompence of unright
eousness, Jude (10). Pernicies iniqui-
tatis justam habet mercedem plenam per-
niciem miseria?. (Beng.). Koptodpexoi]
on their way to receive ; ' about to receive
(as they are).' Att. fut. iP. 5 :4. tjSoxtjx]
considering as pleasure noon-day riot.

o-TTtXoi] spots in a moral sense; E.
5 : 27. A late word used for the Attio
KrjXis. pwpos] used by LXX. for ZTiO-
of a bodUy defect, Lev. 21 : 17. Also
pwprjrd (rixva) in Deut. 32 : 5, where the
sentiment is similar to that of the present
passage. And cf. 3 : 14. 1 P. 1 : 19.
ivTpvtpwvTes] wantonly sporting them
selves ; as if they were the chief favourites
of heaven, and especially illuminated by
the grace and liberty of the Gospel.
dTrdrais] Some MSS. and Syr. and
Vulg. have dydTrois, as in Jude (12), iv
rais dydirciis bpwv. Certe ad dydTras Pe-
trum alludere apparet ex eo, quod et
uterque addit avvevwxoipevoi, et alter iv-
Tpvtpwvres, alter (Jude) iavrois iroipalv-
ovres. (Bengel). LXX. Is. 57 : 4, ex Tixt
iverpvqjTjffare ; petrrobs poixaXlbos]
filled with the adulteress ; i. e. always on
the look out for opportunities of unclean-
ness; that cannot be restrained from
sin — -from impure imaginations. Se-
XedfoxTes] 'enticing'; better than 'be
guiling,' decoying as with a bait (18).
Ja. 1 : 14. TrXeox.] read TrXeoxefios, ace.
rei with yeyvpvatr. , covetous thoughts ;
plans of fraud and extortion, xardpas
rixva] children of the curse, or cursed
persons ; they had not the character of
children at all, except in relation to the
curse, ttjx eufletax SSSx] i.e. of holy
obedience, (2), n. ; not merely from an
erroneous judgment, but from sensu
ality, avarice, ambition. pitri9Sx] the
rewards mentioned Num. 22 : 17, 18.
Philo Judseus speaks of Balaam, SeXea-
ffBels ToTs ijSrj irpgTetyopims Hal TBis fieX-

2 PETER 2. 1 6— 21.

703

vo/Utay viroXyyiov dcpwvov iv avOpwirov cpwvrj cpOsy^dfisvov
EKwXvae rrjv rov irpocphTOV irapacppovlav. J? o!5to/ slat irrjyal
avvSpot, vscpsXai virb XalXairos iXavvbfsvat, ofy b ITo'fpoy tou
aKorovs et'y at'wva rerhprjTai, l8 virepoyKa yap faraidrriTos
cpOsyyofevoi deAea^ouirtv ev iiriOvflais crap/coy, acreAye/aty, rovs
ovtws airocpvyovras Touy ev irXavrj dvaar pscpo piv ovs, J9 eAeu-
Osplav avrois iirayyiXXofsvot, avrol SovXoi virdpyovrss Ths
cpOopds' S yap Tty rjrrrjTai, rovrw Kal SsSovXwrai. 20 et yap
airocpvyovTes to fiaafara rov Koafov ev iiriyvwaei rov Kvpiov
Kal awrhpos 'Irjaov XpiaTov, tovtois Si iraXtv ifirXaKivres
hrTwvrai, ysyovsv avrois Ta sa-yara yelpova twv irpwrwv.
21 /cpetTTOv ydp rfv avrois fh iicsyvwKsvai rhv bSbv rhs StKaio-

Xouirais iXirlat, n. 123. BoirSp] the
Chaldean form for Bewp, liyj>
Num. 22 : 5. The difference arises from
the varied and doubtful pronunciation of
y. tfXeyftx eVxex] had conviction, or
was convicted of his violation of law.
uTrof. dtp.] The £Xeyfis lay in the whole
incident as now stated. It was not what
the ass said, nor direct opposition offered
in words or otherwise by the animal, but
the miracle itself which ' forbad,' or
' checked' the madness of Balaam. ixw-
Xvtrev] restrained; kindred with ko-
Xoiw, cut off, weaken, irapatppovlav]
exactly describes the nature of his con
duct — infatuation, conscious and voluntary-
perversion of mind. See the narrative,
Num. 22: 12, 13, 18, 19, 21, 34. e'x dx-
Bpwirov tpwvf] in man's language, 1 C.
14 : 10.
17 — 19. TTTjyat dvvSpoi] wells in the
desert which mocked thehopes of thethirsty
traveUer, cf. Jer. 14 : 3. vetpiXai]
SpixXai is a more probable reading ; clouds
which seemed likely to refresh the earth
with rain, but ended in devastating tem
pest. Specious characters but false at
heart ; such as are well personified by
Bunyan in the Talkative and Ignorance
of the Pilgrim's Progress. biripoyKa]
sweUing words of emptiness. Aristoph. Ran.
971, olSovaav virb xopiraffpArwv xal pTjpd-
twx iiraxBwv. The expressions are due to
the preceding figure — tumid inflations, un
substantial like pUes of mist, tous Svtws
dirotpvy.] those who had really separated
from companions occupied with wicked
ness. TrXdxTj is here evidently errors of
conduct, and not opinion only, or chiefly.
dXi'yws is the reading of many BJSS, Vulg.

and Syr., and is adopted by Scholz, Lchmn.,
and Tischdf. Vulg., paullulum. Bengel
justly says : — Verbum compositum diro-
tpeiyeiv per se tantam vim habet, ut etiam
citra adverbium Sxtws eos denotet qui
revera effugiunt (20), 1:4, at SXiyws ei
verbo adjectum insigne quiddam superad
ds. This would be rendered 'those who had
within a little escaped,' ' nearly got clear
away from.' iXevBeptav] ut nee dia-
bolum reformident, nee carnem fastidiant.
(Beng.). uirdpxoxTes] implies that their
very existence lay in servitude to sin.
tpB op as] depravity. Seeon 1:4. ip, roirw]
Dat. of the agent instead of the usual con
struction of birb w. gen. touYw k. SeS.]
See on R. 6:16.
20 — 22. The use of d7ro0uy. would
seem to refer this to the deceived (18),
tous SXiy. dxo0uy. ; but ydp, leading as it
does to tjttwxtoi, connects it with the case
of the deceivers t^tttjtoi . . . SeSouXwjrai
(19). The latter, however, are the class
principally in view throughout the pas
sage, their seduction of others being
introduced as one of the charges against
them (14). And these are certainly the
characters described by the proverbs (22).
pidtrpara] (10). Among the Greeks, 'de
filements' arising from actions of an un
natural or sacrilegious character, requir
ing special expiations. The term is here
applied to the ordinary practices of ' this
wicked world.' 1 P. 4 : 3. On pialvw,
see Tit. 1 : 15, n. iv iiriyvwaei] the
knowledge being the means or instrument
of escape, and so, that wherein virtually
it consisted. Cf. L. 1 : 77, iv dtpitrei.
Toirois Si] if in these I say. Anti-
theton (Se) inter duo participia. (Beng.).
Xeipoxo] M. lg : 45. as they have done

704

2 PETER 2. 21, 22. 3. i — 4.

avvrjs, rj iiriyvovatv iiriarpi-y-at e/c rhs irapaSoQElarjs avrois
dy/ay ivroXhs- 22 avfifiifitiKE Si avrois to rhs aXijOovs irapoi-
filas, Kuwv iirtarpiypas iirl to 'ISiov i^ipafia, Kal, *Ys Xovaafivrj
e/'y KvXiafa (3op/3opov.
3 TauT/;v hSrj, dyairrjrol, SEvripav vfiiv ypacpw iirtaroXhv,
iv als Stsyslpw vfiwv iv virofvhast rrjv slXiKpivr Siavoiav,
2 fivrjaQhvai rwv irpoetprjfevwv prjfiarwv viro rwv dylwv irpo
cprjTwv Kal rhs twv diroardXwv hf<*>v ivroXhs tov Kvpiov Kal
awrhpos, 3 tovto irpwrov ytvwaKovrss, on sXsvaovrat iir'
iaydrov rwv hfBpwv ifiiraiKrat Kara ras ISlas avrwv iiriOvfiias
iropevdfevoi 4 /cai AeyovTey, Hou ianv h iirayysXla rhs
irapovalas avrov ', dcp' fy yap ol iraTspes iKoifhOrjaav, iravra

violence to clearer light and fuUer con
viction. Thuc. I. 86, SiTrXoirias irjptas
dl;iol elffiv Sti dvr' dyaBwv xdxoi yeyivrjVTai.
Kpeirrov r)v] L. i2 : 47, 48. H. 6:6.
10 : 26. Ja. 4 : 17. Maxim. Tyr. XII.,
qjiXotrotpla Se Kal itriffTrjpTj Kal dperi) rois
drra% tpeiyovaiv d/3aros pivei Kal dSidXXa-
ktos. For this use of the imperf. see M.
26:9, 24. R. 9: 3, n. tS ttjs dX. Trapoip.]
Cf.Tti ttj; trvxrjs, M. 21:2i. The import of
the true proverb. Prov. 26 : 11, wtrirep
xiwv Srav iiriXBTj iirl ttjv iavrov iperov.
Proverbia Salomonis sa?pe citarat Petrus,
1:7. 2:17. 4:8, 18. Addatur, hoc
ca?teris de uno utriusque epistola? scriptore
argumentis. (Bengel). drreXBe xal x^PV
StoXeyou tx' iv /3op/3Spw ptj xvXlijrai. (Ar-
rian). The distinction is broadly drawn by
the application of these proverbs between
a change of life and a change of heart,
an outward reformation, and an inward
renewal. These men act according to their
original and abiding unchanged nature.
Cf. J. 6 : 64, 70. 13: 11. A. 8 : 13, 23.
Also H. 6 : 4—8.
III. I — 4. Seurepax] has the force of a
tertiary predicate : — This Ep. that I am
writing to you is the second. Donalds. §
400. 490. With Sieyelpw bp. iv biropvrjffei,
cf. 1 : 13, n. eiXtKptxTjjclear-sighted. Ph.
1 : 10. elXixpivei rrj Siavola xp^^o^t
Plato, Phcedo, 66, §28. pxTjtrfl^xot] His
object is to exhort the saints of all ages
to attend to the warning voice of Old and
New Test, alike, as they proclaim the
coming of the Lord : — ' to put you in mind
of the words spoken before by the holy
prophets, and the commandment of us the
apostles of the Lord and Saviour.' So
Jude (17). But bpwv is prob. the true

reading. ' The commandment of the Lord
and Saviour (belonging to) entrusted to
yourApp.' tovto irpwr. yix.] 1 : 20, n.
iir' eVx- twx Tjp;.] The same expres
sion is used, H. 1 : 1, for the latter days
of the dispensation of Moses. Here it
denotes the latter period of the interval
between the first and second advent of
our Lord. We have many similar ex
pressions, Ja. 5:3. 1 P. 1 : 5, 20. Jude
(18). 1 J. 2 : 18 ; all of which refer to
the last times ; to t^Xtj twx aiwvwv, 1 C.
10 : 11, n.; the times since the coming of
Christ, in which the power of this world
is broken in part, but wiU be wholly de
stroyed only at his second advent, (iv
ipTaiypovij) ipw.] according to the best
authorities. So Vulg., Syr. Scoffers revel
ling in scoffing, a cumulative expression to
denote shameless scoffers. Jude (18). ex^-
Tratfox, M. 27 : 29. eprraifoxres TrpSs dXXTj
Xous, Mk. 15 :3i. ttou itr Ttx] What has
become of ? Formula of incredulity, and
of reproof and remonstrance. L. 8:25.
Ps. 42 : 3. Is. 63 : 15. ttjs irapovalas
airov] Domini venientis quem appellare
dedignantur. ipiraixrai sic appellant non
respectu sui sed per mimesin quia piis est
optata promissio. (Beng.). wapovtrla which
is generaUy used of the coming of Christ,
also expresses the manifestation of the man
of sin. See on 2 Th. 2: 9. d0' ijs] wpas
or Tjpepas. oi TTOTe'pes] Those to whom
the prophets (2) delivered their predictions
(H. 1 : 1) of these mighty changes, outw]
in the same state now as when they died,
which is the state in which they were from
the beginning, &c. It is insinuated that
the order established at creation, as it
never has been, so it never wUl be dis
turbed ; the continuance of all things as

2 PETER 3. 4—8

705

outw SiafiivEi air dpyrjs /cTi'crewy. S XavOdvBi yap avrovs tovto
OsXovras, on ovpavol r)aav eWaAat /cai yh e£ uoWoy /cai Si'
vburos avvearwaa tw tou Qbov Xoyw, " Si' wv b rdre Koafos
vban KaraKXvaOels dirwXero- 1 ol Si vvv ovpavol /cai h yh avrov
Xoyw rsOrjaavptafiivoi elal, irvpl rrjpovfievot et'y hfBpav /cp/trewy
/cat a7rwAe/ay twv dae/3wv avOpwirwv. 8 ev t5e touto fh Xav-
OavsTw vfids, dyairrjrol, on fia hfipa irapd Kvplw wy ylXia errj

they were is due to the permanence of
nature inherent in its constitution. Sta-
pivei] The length of the interval gives
occasion for the scoff of the unbeliever,
and exercises the patience of the saints.
Trdxra, the existence and motion of the
heavenly bodies, the succession of the
seasons, the revolutions of day and night,
every part of creation which undergoes
no visible change. It is clear that the
expectation of Christ's second advent was
connected with that of the change or dis
solution of all things visible.
5 — f. From the position of tovto we
may consider it as the accus. after BiXovras.
' For it escapes their notice, wishing this,'
— wdshing that it may be as they say, i.e.
that there may never be a day of judg
ment. truxefl-Twira] composed out of
water and with water, i.e. having been in
a fluid state, and continuing to be sur
rounded and fiUed with fluid. Philo, Noe,
ix yrjs airdffTjs xal iravrbs vSaros xal dipos
xal TrupSs . . . avviffTTj SSe b xbtrpos. These
mockers forgot the history of the creation
and the deluge. The word of God caused
the earth to appear out of the waters,
Gen. 1:9; water is an element in the
construction of the earth, and yet by the
appointment of God was the means of its
destruction. Si' Sx] by which means;
sc. by the waters from the heaven and the
earth, when the fountains of the great
deep were broken up, and the windows of
heaven were opened, Gen. 7 : ii. xbtrpos
. . . d7rwXeTo] sc. Kotrpos doefiwv, 2 : 5.
Cf. d7rwXeias t. dtre/3wx (7). ol St. vvv
k.t.X.] Some have compared this with the
prophecies in Is. 34 : 4. Ezek. 32 : 7. Joel
2 : 10. Amos 8:9; but there is such
difference between them as to show that
this language of the O.T. is to be figura
tively understood, while the language of
the Apostle is to be understood literally.
The prophetic phraseology literally inter
preted exhibits impossibilities, such as the
roUing of the heavens together as a scroll,
Is. 34 : 4 ; the turning of the moon into
blood, Joel 2 : 31 ; and the faUing down
VOL. II.

of the stars as the leaf from a vine, Is.
34 : 4 ; but the things mentioned by the
Apostle are possible, and may all be
literaUy understood. Moreover, he refers
to the deluge to demonstrate against the
scoffers the perishing of the present hea
vens and earth. But the example would
not have been apposite, unless by the
action of fire he had meant the destruction
of tbe material fabric. We may also con
clude from the circumstantial manner in
which this conflagration is described, that
the Apostle gives a real, not a figurative,
representation of what will take place.
aiiTou XSyw] The reading of most MSS.
and Syr. ' by his word.' But other good
authorities and Vulg. give Tip airtp, Text
Rec. 'by the same word.' 7rupl TTjpoiip.]
reserved for fire on arriving at (eis) the
day of judgment. By analogy with (5)
we understand that the fire for which the
present heavens and earth are reserved
exists now as a constituent in their original
composition, but prepared and designed
as the agent of their dissolution. Science
corroborates this by discoveries of the ac
tion of fire upon terrene materials in past
ages, and its researches into the central
heat of the earth, which there is every
reason to believe is intense, vv. 10, 12.
8, 9. iv tovto] may be considered as
the accusative. ¦ As to this particular, let
it not escape your attention. irapa
Kvplw] in the sight of the Lord ; such is
the aspect in which the Lord regards
spaces of time, Ps. 90 : 4. God does not
measure duration according to our own
weak conceptions. All difference between
a long and short period, time and all its
interests, are as nothing in his mind and
view who is from everlasting to everlasting.
These words were not written to give infor
mation, directly or indirectly, concerning
the duration of the dayof judgment. If the
first clause be adduced to prove that the
day of the Lord may be a thousand years,
the last clause may prove that the Mil
lennium (Rev. 20 : 2, 3) is only one day.
But the words supply the saints with an.
45

706

2 PETER 3. 8 — T2.

Kal ylXia srrj wy hfipa fia. 9 ov fipaSvvst b Kvpios Ths
iirayysXlas, wy Ttvey j3paSvrhTa hyovvrat, dXXa fiaKpoOvfisi et'y
hfds, frj /3ouAojU.evoy Ttvay a7roAeo-(9ai aAAa iravras et'y fieravoiav
ywphaat. xi tei oe rj rjfiepa iSaipiov wy KAsirrrjs sv vvkti, ev rj oi
ovpavol pot^rjSbv irapeXevaovrai, aroiysia Si Kavaovfeva XvOh-
aovrat, Kal yh Kat ra iv auT>7 ep<ya KaraKahaErai. Ir Toutwv
ovv iravrwv Xvofivwv, irorairovs Ssi virapysiv vfias iv dylais
dvaarpocpais Kal eutre/3e/aty, I2 irpoaSoKWvras Kal airsvSovras
rhv irapovaiav rhs tov Qeov hfBpas, St' rjv ovpavol irvpovfisvot

answer whereby to silence the gainsayers
who tauntingly ask, Where is the pro
mise of his coming ? Properly speaking,
to the Divine mind there is neither past
nor future, but all is present. He fills up
one everlasting Now. Zosimus says of
a Sibylline prediction, Let none doubt
the application of this prophecy because
it was fulfilled peTd xpbvovs oiK bXlyovs,
irds ydp xpbvos Tip Qeo) /3paxus del re 8vri
xal eaopivw. (SpaSivei ttjs iir.] is not
behind his promise, is not slower than his
promised time. The verb involves the force
of a compar. adjective. Cf. uorepouxTat
t^s SS{tjs, R. 3 : 23. Winer compares
buripovv ttjs (SorjBeias, Diod. Sic. XIII. no,
too late for help. The sentiment is the
same as Hab. 2 : 3, eVt bpatris els Kaipbv
. . . ^dx iffTeprjffrj, birbpeivov airbv. ws
. . . TjyouxTat] as some regard slowness.
paKpoBvpei] L. 18 : 7; waits patiently.
pi) /3ouXSpexos] having no desire or
purpose. This passage must not be un
derstood of the ultimate determination of
the divine will. On (lovXbp. see Ja. 4 : 4.
1 T. 6 : 9.
10. ws KXeVTTjs] Notwithstanding the
long-suffering of God, the day will come
unawares, and find the scoffers unpre
pared. According to this, the interval
of a thousand years cannot occur between
the second coming of the Lord and the
dissolution of the heavens. potfTjSSx]
with a rushing noise. Possibly this may
be meant by 'the trump of God,' 1 Th.
4 : 16, see n. The conflagration will take
the world by surprise, just as the antedi
luvians 'knew not until the flood came,'
M. 24 : 39. tTTOtxeto] 'the electrical
matter, the sulphureous vapours, the
clouds, and whatever else floats in the air,
with the air itself.' (Macknight). The
component parts of the physical world.
Minucius Fel. xxxiv. 2, Stoicis et Epicu-

ra?is de elementorum conflagratione et
mundi riiina eadem ipsa sententia est.
KOTOKaTjo-eTai] The difficulty which
this verse gives to those who anticipate a
Pre- Millennial advent of Christ is insupe
rable. In order to make it agree with
their system of our Lord's personal reign
on earth, they speak as if these words
pointed to a process of fiery purification
by which the fertility of the crust of the
earth will be greatly increased. It is said
that XuutJo-oxtoi and irvpoipevoi (12) apply
to the refining of metals. But even this
leaves the main point untouched, koto-
xalw everywhere means destruction as by
continual burning, M. 3 : 12. 13 : 30, 40.
L. 3 : 17. A. 19: 19. 1 C. 3 : 15. H.
13 : 11. Rev. 8:7. 17 : 16. 18 : 8 ;
and it is evident that the Apostle places
the future destruction by fire in analogous
juxtaposition with its past destruction by
water. (Bp. Waldegrave, p. 219).
11 — 13. Xuopexwx] are under a process
of dissolution ; tend to dissolution. See
on 7rupl TTjp. (7). iv dylais dvatrrp.]
'in all,' (A. V.) well expresses the plural.
dvaffrpotpais refers to human affairs, ei-
trefSelais to divine. o-TredSoxTas] hasten
ing on. Accelerantes adventum, Eras
mus. So A. V. (margin). The Church
may help and hasten on the arrival of that
day by faith and prayer, in promoting a
more rapid accomplishing of the number
of the elect. M. 24 : 14. The Vulg. has
properantes in adventum ; ardently long
ing for its arrival, and thus, as it were,
actually pressing forward to meet it. Rev.
22 : 20. o-Treu5eix koko, Thuc. VI. 40.
dperdv, Pind. Trupoijpexot] used in Rev.
3 : 18, metaphorically, xpbffiov ireirvpwpi-
vov ix Trvpbs. x a iv ois] renewed for its
final state, and so permanent ; pra?stans,
eximius, perfectus, excellens ; a different
state of things altogether ; not necessarily

2 PETER 3. 12— 1 7.

707

XvOhaovrai /cai aroiysta Kavaovfeva rhKsrat ; x3 koivovs Si
ovpavovs Kal yhv Katvhv Kara to iirayyiXfa avrov irpoaSoKWfisv,
ev ois SiKaioavvrj KaroiKei.
J+ Ato, dyairrjrol, ravra irpoaSoKwvrss airovSdaars dairiXoi
Kai afiwfirjroi avrw svpsOhvai iv slphvrj, 1b Kal rhv rov Kvpiov
hfwv fioKpoOvfiiav awrrjplav hysiaOs- KaOws Kal b ayairrjrbs hfdiv
aoeAcpoy HauAoy Kara rhv avrw SoOsiaav aocpiav sypaypsv vfiiv,
16 wy Kal iv iraaais rais iiriaroXais AaAwv ev auTa?y 7repi tou-
twv, ev oty eo-Ti Svavdrjra riva, a ol dfiaOeis Kal darhpiKTOi arps-
/3Xovaiv, wy /cai Tay Ao/7ray ypacpas, irpos Thv ISlav avrwv airw-
Xetav. J7 'Yfieis ovv, dyairrjrol, irpoyivwaKovrss cpvXdaasaOE,

a heaven and earth like the
M. 26 : 29, n. Mk. 14 :25,"n. J.
13 : 34, n. H. 8 : 8. Rev. 2 : 17;
5:9. S. Peter is supposed to refer to
Is. 65 : 17, 18 ; but we may rather under
stand him as delivering a new prediction,
founded on a promise of J esus, as S. Paul
refers (A. 20 : 35) to a maxim, nowhere
else recorded. — Or the Ap. embodies in one
comprehensive sentence the substance of
many great and precious promises. Ac
cording to Warburton, Is. 65 : 1 7, 18 may
mean in prophetic style, a new religion
and a new law ; or, as Dr. Henderson
says, ' Creation is here to be understood,
not physicaUy, but in a civil and religious
sense. The subject is Jerusalem and the
Jews. Their restoration wUl be like a
fresh springing into existence.' R. 11 : 15.
Sikoioo-ijxtj] This, then, cannot be the
new creation of which Isaiah speaks
(65 : 20), for from this sin and death must
be excluded. The words 'heaven' and
' earth' do not require a more exact corre
spondence to things present, than the
words 'house,' 'building.' 2C. 5 : 1. The
Holy Ghost makes use of words with
which we are familiar to represent to our
minds things to come, which shall bear to
our glorified natures a similar relation to
that which ' house,' ' heaven,' ' earth,'
now bear to our mortal natures.
14 — 16. dtrir. k. dp.iip.] Note a like
combination in 1 P. 1 : 19 ; and cf. 2 P.
2: 13. ad Tiy] before him, in his sight,
presence, dat. commodi. paKpoB. awr.
Tjy.] account the delay in Christ's coming
as intended for the salvation of men. eyp o-
il/ev] The tense agrees with the idea that
S. Peter had some particular Epistle in his
mind, as H. 9 : 26 ; 10 : 25, 37. Some think
that 1 Th. 4 : 13— 5 : 11, is referred to.

iv Trdo-ais] Petrus hanc epistolam prox -
ime ante suum et Pauli martyrium. Ergo
Paulus epistolas suas fere omnes multo
ante scripserat, etiam epistolam ad hos
quibus scribit Petrus. . . . Quis dubitet
quin Pauli epistola? mature in unum cor
pus redacta? sint ? (Bengel). Trepi roirwv]
concerning his coming, de adventu Do
mini per longanimitatem dilato, sed ta
men propinquo et repentino qua?que in
iUo et ante ilium evenient. dya-
tttjtSs] Petrus Paulum laudat ostendens
se ei non esse offensum quamvis ali-
quando ab illo reprehensus et in opere
Domini longe superatus esset. De Pauli
amore erga Petrum nil dubii esse poterat.
(Bengel). See on A. 14 : 28. iv ois]
referring to roirwv, ' these particular sub
jects, ' or 'this subject,' of the general
judgment ; ' among which things some
are,' Gen. V. But the Ap. certainly in
cludes in his own mind the Epistles them
selves, as is clear from the connexion of
i<Ss k. Tds X. ypaqjds, with the relative &.
Some MSS. however read a?s. dpai9e?s]
those who have not duly profited by in
struction ; different from dypdpparoi, illi
terate, A. 4 : 13. do-TTjpiKToi] with no
fixed principles of Christian doctrine.
These form one class with the dpaBeis,
1 P. 4 : 18, 11. Culpable ignorance, and
instabUity, go together. tTTpe/3Xouo-tx]
(tiTpifSXrj, windlass, instrument of torture),
wrench, turn awry, Hdt. in. 129. LXX.
2 Sam. 22 : 27, peTd ffrpefiXov trrpefiXw-
ptjo-tj (but Alex. Siaffrpiij/eis, as in Ps.
18 : 27), for bl^BjHili show oneself per
verse. Tds XoiTrds yp.] The Scriptures
of the 0. T., with which S. Peter here
classes the writings of S. Paul, as equally
inspired. 1 : 20, 2L tSiax] peculiar,
45—2

708

2 PETER 3. 17 — 1!

Iva fih Trj rwv dOeafwv irXavrj avvairayOivres iKiriarjre rov iSiov
arrjpiyfiov, lS av^avere Si iv ydpin koi yvwaei rov Kvpiov
hfiwv Kal awrhpos 'Irjaov Xpiarov. avrw h Sd£a ko.1 vvv koi et'y
hfipav alwvos. afihv.

appropriate, belonging to themselves, as
due to their character and brought on by
their own act, (7), 2 : 1, 3, 22. 1 P. 2 : 8.
Jude (4).
17, 18. 'Tpeis] Emphatic, calling at
tention to personal duty and caution,
arising out of (oSx) these circumstances.
irpoyivwffKovres] being aware before
hand ; sc. by the warning just given.
0uXdinreiTt9e] guard yourselves ; keep on
your guard. With Trpoy. tpvX. comp. the
expression ' forewarned, forearmed.'
du'e'trpwx] here and 2 : 7 only. The cog
nate word dBipiros is also used only in
1 P. 4 : 3, and by S. Peter in A. 10 : 28.
He means the characters just mentioned,
who were 'lawless,' though professing
obedience to the precepts of the Scriptures,
both of O.T. and the Gospel, and in 'error,'
though acknowledging the authority of
the Apostles and of their writings. This
is accounted for by their practice, de
scribed in ffrpe^Xoviri (rds ypatpds). avva-
iraxBivres] See on G. 2 : 13. R. 12 : 16.
^KTreVTjTe] cf. G. 5 : 4, ttjs xapiros
i^eiriffare. ISlov trr Tjp.] your own;
q. d. giving up what is appropriate to you
in yourselves by adopting their errors.
he warning implies ' as long as you keep
to yourselves, and avoid them, you will be

steadfast.' tn-Tjp. is used with evident re
ference to dffTTjpiKroi in (16). auf dvere]
intrans. generally in N. T. ; used transi
tively by S. Paul, 1 C. 3 : 6, 7. 2 C. 9 : 10.
So in classical writers. The pass, is used
in a, mid. intrans. sense, 1 P. 2 : 2. M.
13:32. 2 C. 10 : 15. 5e] adversative, op
posing the notion of progress to that of de
cline, or retrogression, or decay in religion,
implied in (17). iv x- "• 7*"- tov K.] Join
both x- an(l y. with tov K., ' the grace
and knowledge of The grace of Christ
and knowledge of Christ are represented
as closely connected. The gen. tou K. is
subjective in reference to x-, and objec
tive in connexion with yx. (De Wette).
Christ's grace towards us ; our knowledge
of and concerning Him. Cf. 1 : 2, x&Pls
iliiv . . . irXTjBvvBelTj iv iiriyvwaei tov Q.
K. 'I. TOV K. Tjpwx. TOV K. Tjpbjv X.
ffWTrjpos '!. X.] So in 1 : 1, tou Oeou
Tjpwx k. ffWTrjpos '!. X. (n). tj 5b£ a] See
on R. 11 : 36. rjpipav aiwxos] A pecu
liar combination, due to the contrast which
the Apostle desires to make with vvv.-
Congruit ha?c appellatio cum eo sensu
quem apostolus hoc toto capite habuit.
jUitemitas est dies sine nocte nierus ac per
petuus. (Bengel).

IOYAA EniSTOAH.

1 TOYAAS 'Irjaov Xpiarov SovXos, dSsXcpbs Si 'Ia/cw/3ou,
J- ToFy ev Gew xaTpi hytaafiivots /cai 'Irjaov Xpiarw
rerrjprjfievois KXrjrois- 2 eAeoy vfiiv /cai slphvrj /cai dyairrj irXrj-
QvvOslrj. 3 Ayairrjrot, iraaav airovShv irotovfisvos ypdcpstv vfiv irepl
rhs KOivhs awrrjpias, avayKrjv sayov ypd-^/at vfiiv irapaKaXwv
iiraywvl^saOat rrj dira% irapaSoQslarj rois dylois irlarsi. 4 7rap-
etaeSvaav yap Ttvey dvOpwirot, ol iraXai irpoysypaffiivot et'y
tovto to Kpifia, acre/3ety, rrjv rov Qsov hfwv ydpLV fBTanOivrss

I. i, ¦!. 'Ioi!Sas] so caUed in L. 6 : 16.
A. 1 : 13. In M. 10 : 3, Ae/3/3aibs o iTrixXrj-
Bels QaSSaios. Mk. 3 : 18, OaSSatox. For
Introduction, seepageg. Tots...KXTjTOts]
Though there are several expressions in
this Epistle which suppose on the part
of the reader an intimate acquaintance
with Jewish history and associations, the
opening address has no special reference to
Jewish believers. S02 P. 1 : 1, tois Iffbripov
rjpiv Xaxovfft irlffriv iv Sixaioffivrj tov Qeov.
TeTrjprjpivois] Christo indelibatum ser-
vari, la?tum, J. 17 :2, n, 15. 2 C. 11 : 2.
Significantur salutis origines et consum
mate ; habetque hie locus rrpoBeparrelav
ne pii percellantur meutione rerum diris-
simarum. (Beng.). i^Xeos] associated
with x^P'! an(l e'v- in 1 T. 1 : 2. 2 T. 1 : 2.
Tit. 1:4. 2 J. 3. Cf. (21) ; and for the
sentiment, see on 2 T. 1 : 16, 18. ttXtj-
BvvBelTj] peculiar (as used in the saluta
tion) to Jude, and 1 and 2 Pet.
3, 4. koixtjs irwTTjpias]Theircommon inte
rest in this salvation was the ground of the
Apostle' s exhortation , common to all classes,
and all conditions of men. ' Having an
earnest desire to write upon the subject, I
felt it necessary to write, intreating you.'
dxdyKTjx ttrxov yp.] — -(imperf.) expreB-
sive of his feelings before beginning the
letter, and when in the mental state just
described, tt. o-tt. Trot. This commencement
and the conclusion (19, &c), are certainly
the independent composition of the writer.
Most of the intervening portion so re

sembles 2 P. 2, 3, that it is difficult to
imagine the two Epistles to be entirely
independent of each other. iiraywvl-
£ea8ai] Officium duplex pugnare strenue
pro fide, contra hostes ; et a?dificare se
ipsum in fide (20). cf. Neh. 4 : 16. (Bengel).
drrai}] once for all (5). Cf. G. 1 : 8, 9.
tois dy. the holy people; i.e. Chris
tians, who became dyioi through reception
and belief of the truth. Trio- ret] objec
tive ; creed, truth believed, irapeiai-
Suo-ax] have crept in; have entered
stealthily; avowing motives and princi
ples not in accordance with their real
gifts. Cf. irapeiffd£ovffiv, 2 P. 2 : 1. oi
TrdX. irpoyeypapp.] who long ago
were publicly marked out for this punish
ment ; i.e. their characters, conduct, and
end had been clearly described. Those who
were summoned before the courts of ju
dicature, were said to be Tpoyeypappivoi
els Kpltriv, as their names were posted in
some public place, tovto rb Kp.] said
anticipatively of the denunciations which
follow. 2 P. 2:3, ots tS Kpipa oix
dpyei. peranBivres] who alter the
character of the Gospel dispensation, and
pervert it to lasciviousness ; peratrTpiij/ai
rb eiayy. tov X., G. 1 : 7. For the sense
of xb.p'-v, see 2 C. 6 : 1. On daiXyeiav, see
G. 5 : 19. Seairbrnv Oedx] is a very
unusual expression ; not in Alex. Vat. or
Vulg., but read by Syr. and in good MSS,
Cf. 2 P. 2 : 1, tSx dyopdtravra airois Se-
trxoTTjx dpxodpexot. One person only is

710

JUDE

-8.

et'y aoreAyetav, /cai tov fdvov Ssairdrrjv Qeov Kal Kvpiov rjfiwv
'Irjaovv Xpiarov apvovfsvoi.
5 'Yirofvhaai Si vfds BovXofai, slSdras vfids airat, tovto,
on b Kvpios Xabv iK yhs Alyvirrov awaas to deuVepov Touy
fih iriaTsvaavras dirwXEaEV, " a'yye'Aouy Te rovs frj rrjph-
aavras Thv iavrwv dpyrjv, aAAa a7roAi7rovTay rb 'ISiov o'lKrjrh-
piov, et'y Kplatv feydXrjs hfipas Ssafois di'Slois viro Xpcpov
TErhprjKEV 1 wy W^oSofa /cai Ydfioppa /cai al irspi avras irdXsis,
rbv ofoiov tovtois Tpoirov iKiropvsvaaaat Kat aireXOovaat
oirlaw aapKos eTe'pay, irpoKeivrai Seiyfia irvpos alwviov Sikijv
viriyovaai. 8 'Ofiolws fivroi Kal ovtoi ivvirviaXpfievoi aapKa fev fiial-

meant ; ' denying Jesus Christ our only
master and Lord,' or ' denying Jesus
Christ our only God and Lord.' Tit.
2 : 13, tou peydXov Qeov x. trwTTjpos ijpwv,
' our great God and Saviour.' The single
article denotes one person, as in E. 5 : 5.
2 Th. I:i2. 1 T. 5:21. jP.l:i. 3 : 18.
The immediate occasion which urged the
Apostle to write, was the intrusion into the
Church of ungodly men who perverted the
Gospel into a licentious system, and denied
the Deity and divine authority of the Lord
Jesus. 5 — 7. The Apostle reminds them of
what they had already been taught: — that
the Israelites perished in the wilderness ;
that the fallen angels were reserved in
chains to the judgment day ; that the
cities of the plain were an example of the
Divine vengeance against transgressors.
jHoiXopai] I desire ; my object is, 2 P.
3:9, n- > w^h biropv. cf. 2 P. 1 : 13. 3 : 1.
drr a £] once, without any notion of num
ber ; once for all (3). H. 6 : 4, tous dTro£
tpwnadivras. 10 : 2, d7ra| xexaBappivovs.
Observe the repetition of uptas, as expres
sive of the Apostle's fears for them,
though he was aware of their attainments.
Causa cur admoneat duntaxat ; quia jam
sciant, semelque cognitum habeant. (Ben
gel). Xen. Hell. v. 4. 58, lis dirai; r)p-
faTO. Anab. I. 9. IO, eVel drra^ airois
tplXos iyivero. tribffas] after bringing
them safely. tS Sevrepov, afterwards.
Trplx i) rb Seirepov dXiffBr)vai twv AvSwv
ttjv Sivapiv, Hdt. I. 79. Of. H. 6 : 4 — 6.
2 P. 2 : 20. ttjx iavrwv dpx^v] their
original pre-eminence, 2 P. 2 : 4 ; impe-
rium, statum semel iis assignatum sub
Filio Dei. C. 1 : 16, 18. (Beng.), In
2 P. 2 : 4, dyy. dpaprrjadvTwv only ; here

their sin seems to be named, but in very
obscure language. tS IS. oix. dtrbX. has
been referred by some to Gen. 6 : 2, ac
cording to the legendary, patristic inter
pretation, and the visions of the Book of
Enoch. Jerome on Ps. 134. The splendid
use made of the expression by Milton in
Par. L. B. v. is worth noticing. Comp.
Is. 14 : 12, 13 ; and see L. 10 : 18, n. But
it probably means nothing more than ptj
TTjp. . . dpxTjx- dXXd, as freq., connecting
another statement to the same effect with
the preceding, prj TTjp. k.t.X. and dTroXiTT.
k.t.X. may, however, merely signify the
result of their transgression, not its cha
racter. peydXtjs Tjp..] from Joel 2:31 (A.
2 : 20), Mai. 4 : 5, occurs elsewhere in the
prophets in reference to a time of judg
ment. Also in Rev. 6:17. 16:14, not of
the last day. roirois] the inhabitants
of Sodom and Gomorrah. Not noticed
in Vulg. and E. Vers. e^Tropx.] the
iK denotes the intensity of their lust,
which would be gratified at all hazards.
trapKbs iripas] prater naturam. See
on 2 P. 2 : 10. TrpbKeivrai Setypa]
are set before us (in Scripture history), are
proposed as an example, enduring the
penalty. 3 Mace. 2:5, ab robs iirepij-
tpavlav ipya^opivovs 2oSoplras SiaSrjXovs
rais KaKlais yevopivovs, irvpl xal Belw xa-
TifpXei;as, irapdSeiypa rois iiriyivopivois
KaratrTTjaas. 8 — 11. e'xuTrxtaJ'Spexoi] dreamers. This
term aptly describes various kinds of
mystics ; many of whom, under the plea
of spiritual perfection, have indulged in
carnal poUutions, i.e. have sinned against
themselves (adpxa pialv.) ; have held tenets
subversive of all civU authority and con
stituted government (xvpibr. dBerovtri) ;

JUDE 8—13.

711

vovai, KvpidnjTa Si dOsrovai, Sd$-as Si fiXaacprj/iovaiv. 9 d
Si Mt^a^A b dpydyysXos, ote tw SiaBdXw SiaKpivbfsvos StsXi-
ysro irspi rov Mwcrewy awfiaros, ou/c srdXfrjas Kplaiv iirevsyKeiv
BXaacprjfilas, aAA' elirev 'E7rtTfjU7;crat trot Kuptoy. I0 ovtoi Si
oaa fsv ovk olSaai pXaacprjfiovaiv oaa Si cpvaiKws ws Ta aXoya
(^wa iir'iaravrai, iv tovtois tpQslpovrai. Ir oval avrois' on
rh bSw tov Kat'v iiropsvQrjaav, /cai t/J irXavrj rov BaAaa/n fitaOov
iteyyQrjaav, /cai T/J dvnXoyla rov Kopi dirwXovro.
12 Ovrol elatv iv rais dydirais vfiwv airiXdSES, avvsvwyov-
fsvot dcpdjBws, iavrovs iroifalvovrss, vscpsXai dvvSpot virb dvifiwv
ireptcpepdfiEvai, SivSpa tpQivoirwpivd, aKapica, Sis diroOavdvra,
iKpuCwOivra, I3 Kv/iara dypta OaXdaarjs, iiracpplYovra Tay

have formed degrading conceptions of
heavenly glories or of glorified beings, as
saints and angels (SSf as /3Xair0.) ; reducing
the hope of the Church to the sensual de
lights of a Mahometan paradise. Cf. 2 P.
2: 10. Is. 56: 10, n, LXX. exuTrxia^S-
pexot xoIttjv, tpiKovvres viffra^ai . . . irovij-
poi oix elbbres triveffiv. I Th. 5:6. R.
13 : II. E. 5 : 14. 6 dpxdyyeXos] see
1 Th. 4 : 16, n. It has been thought
that this is introduced to exemplify the
conduct of the Gnostics, as imitating the
fallen angels in their rebeUious speeches
and conduct ; whereas the archangel, un
der the greatest provocation, refused to
pass a harsh sentence of condemnation
against a fallen spirit, 2 P. 2 : 11. No
thing is really known of the event aUuded
to, though reference has been made to
Dan. 10 : 13, 21. 12 : 1. Others con
clude, with greater probability, that the
reference is to Zech. 3 : 1 — 3, and explain
tou Mwirews awparos of the Jewish state
under the dispensation of Moses, as 1 C.
12 : 27, upets itrre trwpa XpioTou. The
fact stated Deut. 34 : 6 was either really
or symbolically the topic of disputation.
There are various Jewish legends on the
subject, not worth mentioning. ouk
eVSXpTjtre] did not venture; would not
take upon himself to pass upon him a
sentence characterized by calumny.
/3Xatr07jpouo-tx] treat with irreverence
spiritual subjects of which they are en
tirely ignorant ; 'and what knowledge
they have by animal instinct as the irra
tional creatures have, by the abuse of this
they bring on their destruction.'

povrai,

1 C. 3 : 17. ttj oStp toO Ka'ix]
attending divine ordinances in a corrupt
state of mind, a state of selfish regard and

envy ; or, living in hatred and malice
while professing to worship God, 1 J.
3 : 10 — 12. t.£exdt9Tjirax] have rushed
headlong by the enticement of Balaam's
reward. ' Deceptione mercedis qua de-
ceptus est Balaam effusi sunt.' Have
been led into error by the love of filthy
lucre, Tit. 1 : 10, 11. Rev. 2 : 14. ttj
dxTiXoy ia] the rebellion, insurrection;
i.e. by the principle from which it pro
ceeded, blind presumption, neglect of
warning, spirit of murmuring.
12, 13. o-TriXdSes] rocks ; Vulg. macula.
A. V. 'spots,' like ottiXoi, : P. 2 : 13.
Etymol. M. al vtpaXoi irirpai. Od. v. 405.
False teachers who cause others to make
shipwreck of their faith, 1 T. 1 : 19.
' These are rocks in your love feasts ;
revelling with you fearlessly (forgetting
the warning, Ps. 4 : 4. Prov. 28 : 14),
taking care of their own selves, forward
ing their own purposes.' Ezek. 34 : 2, 8.
vitpeXai dvvSpoi] waterless clouds; a
fit emblem of the false teachers who pro
mised much of evangelical truth and
purity, but belied their professions by their
conduct. As rain fertilizes and refreshes
the earth, so sound doctrine replenishes
and invigorates the mind, Deut. 32 : 2.
iirb dvipwv] False doctrine changes its
phase to suit the passions of men, and the
current of the age. E. 4 : 14, irepupepb-
pevoi iravri dvipw rijs StSaaKaXlas. But
napatpepbpevai is perhaps the correct read
ing ; bome aside ; carried out of course.
tpBivoTrwpivd] withered autumnal trees.
The climax is remarkable ; trees stripped
of their leaves and withering; barren
that season ; twice dead (having borne no
fruit the previous year) ; rooted out, as
utterly barren. e'Tra0pifoxTa] from

712

JUDE 13 — 20.

eauTwv aiayvvas, daripss irXavhTai, oiy 0 Tdtpos tov cr/coTouy ety
alwva TsrhprjTai.
*4 npoecpT/Teucre Se Kal tovtois sBSofios dirb 'ASdf 'Evwj£,
Xiywv 'ISov r)XOs Kvpios iv dylais fvpidaiv avrov, IS iroihaai
Kplaiv Kara iravrwv, Kal i^sXiy^ai irdvras tovs ao-e/Sety auTwv
irspi iravrwv rwv epywv aaeBelas avrwv Sv haiBrjaav, Kai irspi
iravrwv twv aKXrjpwv wv sXaXrjaav Kar avrov afaprwXot aas-
j3sis. ovrol slai yoyyvaral, fiefi\plfiotpoi, Kara ras iiri
Ovfiias avrwv iropsvbfiBvoi- /cai ro ardfa avrwv XaXsi virepoyKa-
QavfiaXovres ir poawira, wcpeXslas yapiv.
'7 ifisis Se, dyairrjrol, fivhaOrjre rwv prjfiarwv twv irpoeiprj-
/xe'vwv viro rwv diroaToXwv rov Kvpiov hfwv 'Irjaov Xpiarov-
18 oti eXeyov vfiiv on iv iaycirw ypdvw saovrat ifiiraiKrai
Kara ras iavrwv iiriOvfiias iropsvofisvoi rwv atre/Setwv. J9 OuTot
slatv ol diroSiopiCovrss iavrovs, ypvytKol, Tlvsv/ia fih syovrss.
ia <V- -. t>7 7 \ ~ t 1 t « t 5 o
ifisis ob, ayairrjroi, rrj ayiwrarrj vfiwv iriarst sitoikooo-

dtppbs, foam of the sea, Is. 57 : 20 ; they
had no command of their own passions,
but by their violent, outrageous behaviour
showed their own disgraceful deeds.
dtrripes TrXaxTjVat] irregular stars;
emblems of false teachers, unsettled in
their principles, and irregular in their be
haviour. Rev. 1 : 20, oi ejTTd dtrripes
dyyeXoi twv iirrd iKKXrjtriwv eltri. ^btpos
rov o-kotous] thickest darkness. Like
meteors, ' falling stars,' which are extin
guished in darkness. See on 2 P. 2 : 17.
So tretpais jTbtpov, 2 P. 2 : 4, where dark
ness lies like chains upon them.
14 — 16. 'Extix] is called t?/35opos, to dis
tinguish him from Enoch, the son of Cain,
Gen. 4 : 17. There is no sufficient evi
dence that Jude quoted from any book
extant in his time. Seep. 9. iv pvpidaiv
dylais airov] in the midst of his holy
myriads ; but whether saints or angels is
not here expressed. TrotTjtrat Kplaiv] to
hold judgment ; to perform the function
of judge, with reference to all ; to exercise
universally judicial administration. i£e-
Xe'yfai] to confute, convict, all the
ungodly among them. twx itkX. wv
iXdX.] hard things which they spoke;
talked, uttered, kot' outou] e.g. 2 P.
3 : 4 ; or against Him in the persons of his
saints ; as Noah, Lot (2 P. 2 : 8), the
prophets, apostles, L. 10 : 16. 1 Th. 4 : 8.
yoyyutTTai] like the discontented Is
raelites, or their ringleaders, in the wil
derness, 1 C. 10 : 10. pepiptpoipoi]

finding fault with one's lot ; discontented,
complaining. uTre'poyKa] language of
pompous boasting; insolent pride, 2 P.
2 : 18 ; describing their Christian liberty
as a licence to gratify their inclinations
without control. Soph. Aj. 129, pTjS'
SyKOx dpjjs pijSiva, be not puffed up with
conceit. Arist. Vesp. 1024, byKwtrai rb
tppbvrjpa, to swell out his arrogance.
(Joupdf. tt pb tr wrr a] paying court to the
great and wealthy, for the sake of profit.
Thuc. I. 28, 0iXous iroieiffBai ois oi fioi-
Xoxrat w0eXe£as exeKa.
17 — 19. SijpdTwx] See on A. 20: 29, 30.
2 Th. 2 : 3—12. 1 T. 4 : 1. 2 T. 3 : 1.
2 P. 3 : 2, 3. iv iffxdrw xpbvw] In
1 T. 4 : I, iirripois Kaipois. Similar ex
pressions are found in 2 T. 3 : 1. Ja. 5:3.
2 P. 3 : 3. This phrase is used for the
times of the Christian dispensation in A.
2:17. H.1: 1. 1 P. 1:20. SomeMSS.have
eV itrxdrov xpbvov. iropevbpevoi] This
describes the course and tenour of their
existence ; living in conformity with their
lusts for deeds of ungodliness. Treiropeu-
pivovs iv daeXyelais, 1 P. 4 : 3. oi otto-
StopifoxTes] those who separate them
selves from the Church by laying claim to
superior illumination, ipvxixoi] having
merely the animal principle of life which
man has in common with brutes, making
no right use of their intellectual faculty,
and destitute of the Spirit of God.
20 — 23. ttj dyiwTaTTj] qua nulla sanc-
tior esse potest. Superlativus singularis

JUDE 20 — 25.

713

fovvres iavrovs, ev Tlvevfian dylw irpoasvydfevoi, 21 iavrovs
iv dyairrj Qeov rrjphaars, irpoaSsydfisvoi rb eAeoy tou Kvpiov
hfwv 'Irjaov Xpiarov et'y cwtJjv alwviov. 22 Kal ouy fiiv eAeetre
SiaKpivdfiEvoi- 23 ouy Si iv cpdBw awXsrE iK rov irvpos dpird-
£ovTey, fiiaovvTEs ko.1 tov airo rhs crap/coy iairiXwfiivov yirwva.
2+ Tw oe Svvafiivtp cpvXa^ai v/ids dirralarovs Kal arhaai
Karevwiriov rhs Sd^rjs avrov dfwfiovs iv dyaXXidaei, 25 fxdvtp
aocpw Qew awrhpt hfwv, Sd£a /cai fieyaXwavvrj, Kparos /cai
it^ovala /cai vuv /cai et'y 7ravTay rovs aiwvas- 'A/ihv.

magnam cohortandi et arguendi vim ha-
bens. (Bengel). eVotKoSopouxTes] to
fulfil their responsibifity as hearers of the
word, and as partakers of grace. A.
20 : 32, rip Xbyw rip Svvapivw iiroixoSopij-
trai. 2 C. 6:1. TrpotreuxSpexot] re-
quiritur studium piorum, sed multo magis
preces, quibus opem diurnam impetrant.
Memorat Judas Patrem Filium et Spi
ritual Sanctum ; memorat fidem, amorein,
spem. (Bengel). iv ttx. dy.] cf. R. 8 : 26,
27. ex dydjTTj Oeou] in love towards
God, and within the circle of the divine
love. Cf. J. 14:21. 15:9, pelvare iv ttj
dyaTTTj ttj iprj. TTjprjffare] keep your
selves and one another by the reciprocal
action of Christian influence. The fol
lowing verses show the discrimination
with which they were to treat Christians
not weU estabUshed in the faith. tS
iXeos] (2, n.). To be looked for from
Christ as God, C. 3:13. eis] marking
the object and result of the SXeos. oOs
peV] equivalent to the form iffriv oi)s =
exious, Jelf, § 817, 8. iXeeire] view
with compassion, discriminating their
real character and position. S. Jude re
tains <t tender spirit in the midst of re
proof. oOsS^] but others. Se adversat.
distinguishing them from the former, iv
0S/3w] with an awful feeling of their
danger. Some explain it by raising their
fears ; setting before them the terrors of
a future judgment. x""u"a] Tunica est
totus vita? habitus exterior, qua ab aliis
attingimur. (Beng.). ix tov irvpbs]A
proverbial expression implying haste in
reclaiming offenders, and even rough
measures when such are necessary.

Amos 4:11, iyiveffBe ws SaXSs O-effTra-
trpivos ix irvpbs. So also in Zech. 3 : 2.
1 C. 3 : 15, aiirSs trwi9T)iTeTai, outw Se ws
Sid TrupSs. pttrouxTes] avoiding all fa
miliarity with them, as they would avoid
touching the garment infected from the
flesh of one who had died of pestilence.
Lchmn. and Tischdf. edit ous pex iXiyxere
Siaxpivopivovs, ous Se ffw^ere ix ir. dpTj-df.
ous Se iXedre (iXeeire) iv tpbftw.
24 — 25. Tip Se Suxap.] But to him, &c.
Se adversat., intimating that it is God
after all who must be relied upon for our
preservation to eternal life. dirral-
ittovs] without stumbling, or any mis
take which may lead you into a fall. R.
ll:n, ptj iirraitrav lva iriffwtri ; so Ja.
2 : 10. 3 : 2. ffTTjirai] see on 2 C.
4 : 14. ttjs SSJtjs out.] his glorious ap
pearing ; glory being as it were personified
(2 P. 1 : 17). See 2 Th. 1 : 9. Tit.
2 : 13. For dpwpovs, see on 2 P. 3 : 14.
1 C. 1 : 8. pbvw trotptp Oe^] to the wise
God alone, R. 16 : 27. Some omit trotpo).
God the Father is called trwrijpi ijpwv in
1 T. 2 : 3. 4 : 10. Tit. 1.3. 3:4. Alex.
Vat. add Sid 'I. Xp. tov Kvp. ijpwv. So
read Vulg. and Syr. peyaX wo-uxtj] is
used to denote God himself, in H. 1 : 3.
8 : 1. Alex. Vat. insert TrpS irdvros tou
alwvos after i^ovula. So Vulg. Thus the no
tion of eternal glory is rendered complete ;
from eternity, now and for ever, xal vvv
xal els r)p. al., 2 P. 3 : 18. eis ttoxtos
tous aiffixas] to all eternity. Cf. ets rois
aiwvas rwv aiwvwv, 1 P. 4 : 11. 5 : 11.
2 T. 4 : 18. H. 13 : 21, and repeatedly in
the Apocalypse.

INTRODUCTION TO THE EPISTLES OF S. JOHN.

The First of these Epistles is acknowledged by the almost unanimous
voice of antiquity to have been written by John the Apostle and Evangelist.
References to it are made by Papias (Eusebius in. 39), Polycarp (Ep. ad
Philipp. c. 7), Irenseus, and Tertullian. The genuineness of the second and
third was disputed, but on slender grounds. The similarity of these Epistles
to the Gospel of S. John in style and diction, as well as in subjects and modes
of thought, leaves no room to doubt that they are the compositions of the
same author. Such marks of correspondence will be pointed out in the fol
lowing notes.
Nothing is known for certain of the time and place of their production.
The most probable opinion is, that they were written in Asia Minor, during
the period of the Apostle's residence at Ephesus, where he spent the latter
years of his protracted life and ministry.
From the absence of references to the Old Testament, it has been con
jectured that the Epistle was addressed to Gentile converts. As there is
no trace of the epistolary form, we may infer that this was an encyclical letter
addressed to several of the congregations to which the writer ministered, or,
it may be, the Apocalyptic Churches. The term Catholic has been applied
to it in the sense of Circular, (p. 1.)
Commentators have, to a great extent, neglected the general scope and
bearing, and, so to speak, the totality of the First Epistle. The result of
which has been that they have failed to discover any uniform plan and object,
or to trace the connexion which one part has with another. Thus Camerarius
speaks of frequent eiravaXri^eig, iraXiXXoyiai, rrapaprrjpara • and Calvin says
that the writer touches on many points, on none, however, in continued
series, though he urges at length the duty of brotherly love. Deodatus de
scribes the Epistle as composed of three leading topics, which are interspersed
without any special distinction or order. Others have regarded the First
Epistle as a collection of aphorisms, like the writings of Solomon, and the
Son of Sirach.
This diversity of sentiment has arisen from overlooking the announcement
of the main subject made in the ?rpoXoyoc(l — 4): — 'iva xal vptie. Koivwviav ixire
peQ' rjpwv' xal i) xoivwvia Si tj rjperepa perd rou TTarpor; Kai perd rov tjiou 'I Xp.'
and in the tTriXoyoc (5 : 13) : — raura iypaipa vpXv rolg iritrrtbovaiv . . . 'iva tibrjre
on Zwrjv ixiri aiwviov. (19) oloapev 'ori ex rov Qsov eapev . . . Kai iapiv iv rip
iiXtjdivip, iv rip vitp avrov'l. Xp. The key note of the Epistle is xoivwvia, which
is expressed in the phrases of repeated occurrence, as iv airo) elvai, iv airo)
pkvuv, itX avrov yeykvvrjtstiai, rixva Oeov, dyairdv avrov, dyairdv robe dSeXtrjouc,
irappijfflav i%av irpbc avrov. This view of the writer's design has been cor-

INTRODUCTION. 715
rectly represented by Bengel, — id agit ut beata et sancta cum Deo et Jesu
Christo communio fidelium confirmetur.
From the general tenor of the Epistle it is clear that the integrity of reli
gious profession had been destroyed by the absence of Christian charity.
Moreover, there were false teachers, who endeavoured to overturn the foun
dation of Christianity by inculcating doubts as to the union of the divine and
human natures in the person of Jesus Christ. The Apostle does not expose
and assail one by one the dangers of the age, but strikes at the root of them
all (4: 21; 5:1).
At the same time it is evident from the undoubtedly polemical tone which
pervades the Epistle, that the Apostle had in view some special antagonism to
' the truth as it is in Jesus.' It will appear we think that this was substan
tially the heresy of those early Gnostics known as the Doceta?, who denied
the reality of Christ's human nature, considering his flesh and blood to be a
mere illusory appearance, (see 1 J. 2 : 22 ; 4 : 3 ; 2 J. 7) ; for though the
idealistic philosophy of the Doceta? was not fully developed before the
second century, its germ existed in the Apostolic age. Cautions against
Jewish, theology and Oriental philosophy are found in the Epistle to the
Colossians (see notes C. 2 : 16 — 23) ; and we know from the writings of
Irenseus and Polycarp, that Cerinthus taught the Docetic heresy in the life
time of S. John. (See Introduction to the Gospel of S. John).
The opinion, however, that the Apostle had in his mind the systems of
Gnostic theosophy peculiar to the second century, is diametrically opposed to
the main subject of the Epistle, to historic considerations, and the character
of the age. With reference to the intellectual errors of the age, it appears
that at first the wisdom of the Jewish scribe assailed the doctrine of the
Gospel respecting justification before God by the sacrifice of Christ ; when the
genuine spirit of Judaism was lost, their traditionary lore allied itself with the
various elements of heathen philosophy, and, no longer preserving the character
of a distinct system, coalesced with the wisdom of the Greeks in corrupting
the simplicity of the Gospel of Christ. We may trace in the Church of the
Apostolic period a gradual declension, answering to the intimation given by our
Lord, M. 24 : 10 — 12 : 13 : 24 — 30. These deviations from the Christian faith
will be observed by contrasting the Epistles written by S. Paul during his first
imprisonment at Eome, with the pastoral letters to Timothy and Titus, and the
messages sent to the Apocalyptic Churches. By the aid of the Epistles of S.
John, in which the Apostle was led to caution his readers against the per
versions of the Christian verity in life and doctrine above alluded to as
prevalent in his time, and infecting the Churches under his charge, we may
discover the first rise of those erroneous principles which expanded into
the Gnostic heresy. It deserves especially to be noticed that he lays evident
stress on the substance of all true and spiritual gnosis by the closing attestation
(5 : 20) oibapev on b vibg rov Qeov rjxti, xal SkSwxtv rjpiv Sidvoiav 'iva yivwaxwptv
rbv aXnQivbv.
For the maintenance of that fellowship with the Father and with the Son,
which it is his main object to inculcate as essential to Christianity and necessary
to salvation, the Apostle insists on the necessity of walking in the light, of
holding and exemplifying the truth as it is in Jesus. Errors of doctrine
touching the person of Christ, and looseness of life touching the laws of

716 INTRODUCTION.
morality, alike aggravate each other. The life is not in the right among classes
characterized by practical or systematic indifference to modes of faith. The
whole tenor of Scripture confirms the sentiment of a Christian poet —
Faults in the life breed errors in the brain,
And these, reciprocally, those again.
The knowledge of the truth and the practice of righteousness alike spring
from the New Birth (2: 29 ; 4:2). The denial of Christ, and disregard of
social duty, alike spring from the world (3 : 10 ; 4 : 3). It is especially im
portant to notice how the union between doctrinal truth and godly practice is
testified by repeated arguments and assertions. The neglect of the precepts
of Christ is laid to the charge of those who boasted of their singular gnosis
(2:4). Those who were deceived by errors concerning the person of Christ,
are said to be 'of the world;' while those who have a correct knowledge of
Jesus, and make a true confession, are said to be ' of God.' Doctrinal heresy
is attributed to the state of the heart, to ungodliness, negligence, slothfulness
(2:9); the alliance, both intellectual and moral, between faith and love, and
the connexion between error of doctrine and viciousness of life, is inseparable
and unavoidable.
The reciprocal action of faith and love, the necessary connexion between
the knowledge of Christ and holiness of life, is admitted by many who do not
acknowledge the reciprocal action of error in doctrine and error in practice.
This, however, is clearly set forth in 3 : 23, 24, where the Apostle closely
connects belief in the name of the Son of God with brotherly love and impar
tial obedience as He gave us commandment. Thus victory over the world is
attributed to our faith in Jesus as the Son of God (5 : 1 — 5). The abiding in
Christ springs from the being born of God. The exhortation at the close of
the Epistle, ' Keep yourselves from idols,' is connected with the declaration,
' We are in him that is true.' The epilogue has the same fundamental idea
as that laid down in the prologue, — fellowship with God, and its origin
(1:1 — 4; 5:20). There is, however, this difference: — In the opening of the
Epistle, the Apostle confirms the revelation of God in Christ by his testimony
as an eye-witness; at the close, he expresses his own subjective conviction of
its truth as the guarantee of preservation from error. The scope of this
Epistle agrees with the teaching of our Lord himself in the xiv. — xvu.
chapters of S. John's Gospel, where our fellowship with God is represented
by a variety of illustrations. In both, however, love to Christ and the
mutual love of his people are enjoined as dependent and consequent upon our
fellowship with Him.*

* throughout this Introduction, as well as in our notes, we have made considerable
use of the Commentary by Erdmann.

INTRODUCTION. 717

The Second and Thied Epistles of S. John.
The Second and Third Epistles of S. John are reckoned by Eusebius among
the Antilegomena, or writings of which the authenticity was disputed. But
they were received as the genuine composition of S. John in very early
times. Irenseus (second century) cites the Second, and Clement of Alexan
dria (second century) certainly accepts it. Dionysius of Alexandria (third
century) mentions both as ascribed to S. John. The Second is quoted by
Alexander, Bishop of Alexandria (fourth century) ; and they are received as
genuine by Athanasius, Epiphanius, Jerome (fifth century), and all the prin
cipal writers of that and the following age. Origen (third century) stated
doubts against them, and they were not included in the Syrian canon. Some,
on account of the title irpea^vrepoQ assumed by the author, ascribed them to
John the Presbyter, a personage of whose existence at Ephesus during the
lifetime of the Apostle John there is sufficient proof. But see on 2 J. 1.
The sentiments and style of both Epistles correspond strikingly with those of
the First Epistle. Comp. in Second Ep. (4—6) with 1 J. 2 : 6—11 ; (7) with
4: 1—3 ; (9) with 2 : 22, 23. In Third Ep. (11) with 1 J. 2 : 29 ; 3:6-9.
Also the expressions pevetv iv, 2 J. 2 : 9 ; 1 J. 2 : 27 ; 3:9; bpdv Q., 3 J. 11 ;
1 J. 4 : 20 ; is rov 0. eivai, 3 J. 11 ; 1 J. 3 : 10 ; 'iva r) xaP°^ vpwv y ireirXijp. ,
2J.12; 1J.1:4; J. 15 : 11 ; 16:24; 17 : 13. (De Wette).

I&ANNOT TOT AII05TOAOT

EniSTOAH KAGOAIKH nPOTH.

'0'

HN air' dpyhs, b aKrjKoafiev, b iwpaKafiev rois ScpOaX-
fols hfwv, b iOeaadfieOa Kal al yeipes hfwv i^prfXaCprjaav,
2 Kal h Zwh icpavepwOrj, /cat ewpa/ca-
d7ra,yye'AAo/u.ev vfiiv rhv Xwhv T^fv
irarepa Kai ecpavspwOrj rjfiiv 3 o
dirayyiXXofsv vfiiv, 'iva Kat u/txety

Trept tou Ao'you T7?y Xwhs'
fiev Kal fiaprvpovfiev Kai
alwviov, hTts >jv irpos tov
iwpaKafsv Kai aKrjKoafiEv,

I. I — 4. "0 V drr' dpxijs] The Being
which existed from the beginning. The
use of the neuter where a person is meant
occurs frequently. J. 3:6, tS yeyexxrj-
pivov. 6:37, ttox S S.Swtri. 15 : 19, tS
ivStox. L. 1 : 35, tS yevvwpevov dyiov. dir'
dp x tj s] is referred by some to the com
mencement of the Gospel, 2:7, 24- 3 : n.
J. 15 : 27. As the an' dpx*js belongs
only to tjx, this interpretation is merely
the truism, ' the Messiah existed at the
commencement of his own ministry. ' We
must therefore interpret drr' dpxTjs by J.
1 : 1, n., and by its use in LXX. Gen.
1 : 1. Is. 43 : 12, 13. Hab. 1 : 12, of a period
before time. TrpS tov alwvos, Prov. 8 : 22,
23. Valde errant qui ex dpxv interpre-
tantur de initio evangelii huio enim sen-
tentiie consilium Johannis et sequens
oratio aperte repugnat. (Rosenmiiller).
The antecedent to 8 is the accusative after
OTrayyeAXopex. The thought in his mind
was too vast for utterance. Hence the
complication of the sentence. 8 dKTjKoa-
ptex] the Being whom we heard speak;
' concerning which,' Tynd. This and the
following descriptive particulars (ewpaK.,
iBeatrdpeBa, iiprjKdtpriffav) declare the hu
manity of Christ. iBeaffdpeBa] gazed
upon ; as spectators observe the actions
and deportment of the persons represented
on the stage. J. 1 : 14, iBeatrdpeBa rijv
56£ax airov. i^jrjXdtprjffav] alluding to
J. 20 ¦ 20. L. 24 : 39. In the Tjpwx and
the plural form of the verb we may con
sider that the Apostle speaks in the name

of the twelve. A gradation is to be no
ticed in these particulars, hearing, see
ing, beholding, handling. All are de
signed to meet the heresy of the Docetae,
that our Lord had not a substantial body.
7repl rov Xbyov r. fwijs] This is the
natural commencement of the sentence.
' With reference to the Word of life' (then
the Apostle justifies the use of this pecu
liar expression), 'we declare unto you the
Being who.' The Word, the source of life,
J. 1 : 4, n. ex auTtp Jwtj tjx, 11 : 25. 14:6.
Kal tj fwrj ^t7Jaxepwt97j] and indeed
the life presented itself to view. This
justifies the use of the word dxayyAXopex
(3). The Apostle anticipates an objection
which might be raised against the eternal
life being cognizable by the senses, M.
11 : 4. 13: 16, 17- The iwpdxapev is the
foundation on which the paprvpovpev rests ;
aTrayyiXXopev is an especial form of the
paprvpovpev. papr. has reference to facts of
which we are personally cognizant ; dirayy.
announce, as a message with which we
are charged by an authority. These are the
acts of the apostolic mission, not the present
act of the writer in this Ep. Trpos tSx Ila-
ripa] J. 1 : 1, TrpSs tSx GeSx, n. Koixwxtax]
participation, communion in privilege and
blessing, J. 20 : 3 1 . The grand theme of the
Ep. Singula erase primo adspectu forte dis
jecta et dispersa membra esse videntur cum
scopo et intentione epistolam tanquam cum
capite intime connexa sunt. Quamvis varia
et diversa argumenti membra sint, tamen
notionem communionis cum Deo et

1 JOHN 1. 3—7.

719

Koivwviav syrjrE fsO' hfwv Kal h Koivwvia Si h hfBTspa fera rov
irarpos /cat fiera rod viov avrov 'Irjaov Xpiarov. 4 /cat TauTa
ypacpofev vfiiv, 'lva h XaPa %fd>v rj ireirXrjpwfiivrj.
5 Kat avrrj eo-Ttv h iirayysXla hv aKrjKoafiEV air avrov Kai
dvayyiXXofsv vfiiv, on b Qeos cpws iarl Kal aKorla iv avrw
ovk sanv ovSsfila. ° eav s'Ittw/llev on Koivwviav i'yofsv fsr'
avrov, Kal iv rw aKorst irepiirarwfiev, -irevSdfBQa Kat ov irotovfiev
rrjv dXhOetav ' iav Si iv rw cpwrl irepiirarwfiev wy auTo'y
ianv iv tw cpwrl, Koivwviav eyofsv fer' dXXhXwv Kai to aifia

Christo et cumfratribus confirmandas et con-
servandie in quovis membro varia ratione
redintegrari manifestum est. (Erdmann) .
peB' Tjpwx] ' with us' who attended on his
personal ministry, and could say. 2 C.
5 : 16, iyvwxapev xard adpxa Uparrbv.
' with us' who in Christ have a, pecuUar
spiritual relation to God, and communion
with Him (as intended in koI tj koix. Se
Tjp..) Cf. A. 26 : 29. Such is the posi
tion of those who, from historical testi
mony, from personal experience, and in
ward consciousness, realize the doctrine
of the incarnation. Kal tj koiv. Se tj
Tjp.] and moreover that our feUowship is
with. Kat — Se, defining and explaining
Koivwvia. tj rjpeTi-pa] which belongs to
us, which we have. On perd, see G. 1 : 2,
n. Ph. 4 : 23. On tou IlaTpSs, see G.
1 : 1, n. Tr e ir X Tjp wp e'XTJ] rendered com
plete ; 2 : 5, dyairrj rov Oeou TereXe£wrai.
See J. 15 : 11. C. 4 : 12, riXeioi Kal ire-
irXrjpwpivoi. Gaudium plenum ex plena
et cumulata confirmatione animi in fide et
amore tj xapa bpwv fides vestra et inde
naseens gaudium ; notatur inde gaudium
amoris ac spei. (Bengel). The Apostle
assumes that his readers were partakers
of this joy, desires that they may ex
perience its fulness, and states that with
this object (i!xa) he is writing the present
Epistle. 5 — 7. errayy.] read dyyeXia. In this
we have the prophetical office of Christ
presented to us ; in 1 : 1, his priestly in
tercession ; in 2 : 3, his royal authority.
ott' airov] from Him, i.e. Jesus Christ.
tpds] rectitude, moral purity ; as is evi
dent from (6, 7). itrrl] such light be
longs to the essence of the Divine nature.
So dydTTTj, 4 : 8. Lux sapiential, amoris,
gloria3. Quod oculo naturali est lux, id
oculo spirituali est Deus. (Bengel). The
addition of trKoria . . . oiSepla is in exact
accordance with John's style, J. 1 : 20,
wpoXbyrjffe Kal obx TjpXTjtraTO. Comp.
dpaprla iv airtp oix Iffri, said of Christ,

3:5; an<i n°te the similar contrast of
trK. and tp. in 1 Th. 5:5. 2 C. 6 : 14. It.
13 : 12. E. 5 : 8. idv etTrwpex] By
this expression he introduces, in order to
refute, the errors of two opposite classes ;
first, of those who claimed an interest in
Christ while living in sin, and secondly
(8, 10), of those who would not acknow
ledge themselves sinners, and therefore
denied the necessity of a redeemer, inter
cessor, sanctifier. ou Trotoupex] See J.
3:21, n. ^dx Se, k.t.X.] The Se shows
that the case in (7) is the opposite to that
in (6). The assertion that we have fellow
ship with God, i.e. actual and conscious
interest in him as our Father, and in his
Son as our Saviour (3), while we are
living in sin, is a contradiction and a lie.
On the other hand, if we are living a life
of holiness, in conformity with the Divine
nature, the fact itself bespeaks our fellow
ship with the Father, and our interest in
the justifying and sanctifying influence of
the blood of the Son. Undoubtedly, in
the first proposition, sinfulness of life is
alleged as a proof that we are not in fel
lowship with God ; hence, in the second
and adversative proposition, we must un
derstand that holiness of life is alleged as
a proof that we have fellowship with God,
and in that case purification from sin by
the blood of Jesus Christ. tis outSs]
in accordance with the fact of his being in
the light ; ' as it were, his element' (De
Wette). Cf. 3 : 7. per' dXXijXwx] best
understood, as by the Fathers generally,
of the fellowship between ourselves and
God; cum illo mutuam. Agitur nunc
de communione non sanctorum inter se,
sed Dei et sanctorum .... Non causa
nostra cum Deo communionis sed conse-
quens explicatur. tS alpa, Viden' quo
vinculo coaluerit nostra ilia communio ?
Nempe quod in Christo simus, qui nos
suo sanguine gratis purgatos etiam sanc-
tificavit. (Beza). Kat9ap(fei] This has,
usually, reference to the pollution of sin ;

720

1 JOHN 1. 7 — io. 2. i, 2.

'Irjaov Xpiarov rov viov avrov KaOapl^si hfds airo iraarjs afap-
rlas. 8 idv EiicwfiBV on dfiaprlav ovk syofisv, iavrovs irXavwfiev
Kal h dXhOeia ovk e'anv iv hfiv. 9 eav o/ioXoywfisv ras afiap-
Tt'ay hfd>v> iriaros ian Kal SUaios, 'lva dcph hfiv ras dfiaprlas
Kal KaOapiarj hfds dirb iraarjs ctciWay. IO eav e'Ittw/hev on ovy
hfaprhKafiBV, ¦drsvarrjv iroiovfisv avrov, Kai b Xoyos avrov ovk
ianv sv rjfiiv.
2 Te/cvt'a fiov, ravra ypacpw vfiiv 'tva frj dfiaprrjre Kai eav
ns dfdprrj, irapaKXrjrov e'yofsv irpos tov iraripa, 'Irjaovv
Xpiarov SiKaiov 2 ko.1 avros IXaafios ian irepi rwv dfiapnwv
hfiov, ov irepl twv hfBTspwv oe fiovov, aAAa Kai irspi oXov rov

but here it denotes the effect of the !Xa-
apbs, by which we obtain free pardon and
are acquitted from guilt (9).
8 — 10. idv etTrwpex] Parallel with (6).
Another and opposite phase of self-delu
sion, iavr. irXavwpev] we lead our
selves astray, tj dXr)8eia] the truth of
the Gospel, the religion which has truth
for its substance ; i.q. 0 XSyos airov (10).
See 2 : 4, 21, n. 2 J. 2. 3 j. 8, 12. edx
SpoXoywpex] Answering to (7), and,
together with it, presenting the cha
racter of those who are of the truth.
TrttrrSs] true to his word of promise,
Sikoios] consistent with the principles
established and promulgated by himself
for his dealings with men. lva] so that
this object is secured ; his faithfulness and
justice (righteousness) give security to
this end. Tds dpapr.] actual sins flow
ing from original sin ; sins against God.
xaBaplffrj r)p. dirb] as distinguished
from ds7>Tj, is acquittal, as distinguished
from pardon ; the Pauline justification.
Yet each expression by itself involves
the sense of both (7). irdffTjs dStK.]
iniquity of every kind, 2 C. 9 : 8. 12: 12;
especially offences against man. oix
ijpaprijx.] that we are no sinners.
ipeutrTTjx Trotoupex] we treat, we regard
him as a liar, the very opposite of morSx
k. SiKaiov. b XSyos] Cf. J. 5 : 38, tSx
Xbyov airov oix ixeTe pivovra iv ipiv.
8:37) Xbyos oi xw/>e' & bpiv. See n.
II. 1, 2. TeKxia] a term of endear
ment repeatedly employed in this Ep.,
quite in character with the age of the
Apostle and his natural disposition. See
J. 13 : 33. r»iira] i.e. 1 : 7 — 9. I'xa pi)
apapr.] lest they should take occasion to
continue in sin that grace may abound, R.
6:1. A just knowledge of God's for

giving mercy is the surest preservative
against sin, and the greatest incitement to
holiness. Omnia instituta, verba, judicia
divina tendunt contra peccatum, aut ut
ne fiat, aut ut aboleatur. (Bengel). tto-
PokXtjtox] patron, ally, advocate, one
whose help may be invoked, J. 14 : 16.
Calvin, as quoted by Archdeacon Hare,
remarks, Paracleti nomen tam Christo quam
Spiritui hie tribuitur et jure ; utrique enim
commune munus est nos consolari et ex-
hortari et nos tueri suo patrocinio. Fuit
suorum Patronus Christus quamdiu in
mundo . vixit ; deinde Spiritus tutelar et
prassidio eos commisit. Grotius, Alium
Oratorem Christus pollicetur, qui causam
suorum agat apud mundum sicut ipse ac-
turus est apud Patrem (irpbs Tbv ir.) Sl
xaiov] in his character of righteous.
The righteousness of the Advocate is that
upon which attention is fixed. Cf. 1 P.
3 : 18, Trepi apapr. 'iiraBe Slxaios iirip dSl-
xwv lva ijpas irpoffaydyr] Tip Q. See on
A. 3 : 14. 7: 52. 22 : 14. And comp.
H. 7 : 25, 26 (Strios, dxaxos, dplavros, xe-
Xwpiffpivos dirb rwvdpaprwXwv). IXatxpbs]
that which atones, propitiates, or expi
ates, i.q. vfftXdtrpos, Xirpov. iB?' to
cover, provide means of propitiation, Gen.
32 : 20. Prov. 16 : 14. Ezek. 16 : 63; of
acquittance, 1 Sam. 3 : 14. Ps. 65 : 3.
Prov. 16 : 6. Is. 6 : 7. outSs] notawork
of Christ, but the living Christ himself.
Sx irpoiBero 0 O. IXaffrijpiov, R. 3 : 25.
Reconciliation to God, oneness with
God is wholly in Christ, od Trepi twx
Tjpere'pwx Se pSxox] not I say, &c.
The Ap. guards against a supposition
which might seem to limit the means of
mercy. The doctrine of propitiation, and
that universal, is plainly stated in the
Gospel of S. John. 1 : 29. 3 : 17.

1 JOHN 2. 2—8.

721

Koafiov. 3 Kai ev tovtw ytvwaKOfsv on iyvwKa/isv avrov, idv
Tas ivroXds avrov rrjpwfiev. 4 « Xiywv, "EyvwKa avrbv, /cat
Tay evToAay avrov fih Trjpwv, -^EvaTrjs iarl, Kal iv tovtw h dXrj-
VEia ovk eo-Ttv 5 oc ^' £v Trjprj avrov rbv Xoyov, aXrjOws iv
rovrw rj ayairrj rov Qeov TCTeAetWTat. ev rovrw yivwaKOfiEv on
iv avrw ia/iiv. 6 6 Xiywv iv avrw fivstv dcpslXsi icaOws eWvoy
irEpiEirarrjas Kat avros ovrwg irepiirareiv.
1 ASeXcpoi, ovk ivroXhv Kaivhv ypacpw vfiiv, aAA' ivroXijv
iraXaiav, rjv e'tysre air' dpyhs' h ivroXh h iraXaid ianv b Xoyos
ov hKOvaars air' dpyhs. 8 7raA<v ivroXhv Kaivhv ypacpw bfiiv, o

6 : 51. 10 : 11, 15. 15 : 13. Trepi
SXou] sc. Trepi twx tou k. oX. So p.e(fw
tou 'I., J. 5 : 36. TrXetox twx ypappariwv,
M. 5 : 20.
3 — 6. True knowledge of Christ and
communion with him is proved by holiness
of life, cf. 1 5 — 7. iv roirip yiv.] In
this we ascertain ; in this consists the
proof to ourselves (4). iyvwxap. air.]
have a knowledge of him. G. 4:9. H.
8:11. An 0. T. phrase. To this knowledge
our Lord ascribed the commencement and
consummation of spiritual life, J. 17 : 3.
Equivalent to ex aurtp elxat (3), piveiv (6).
Synonyma,cumgradatione: ilium nosse; in
illo esse ; in illo manere. Cognitio, commu-
nio, constantia. (Bengel). Tds eVToXds]
cf. J. 8:31. 14:15,2 1 — 24. 15: 10. In
the two expressions rrjpeiv ivroXds, rrjpeiv
Xbyov, Xbyos means the subject matter of
the Gospel as a whole, ivroXai precepts in
detail, ptj t Tjpwx] fact supposed; assum
ing that he does not keep. dXTjt9ws] after
a true manner ; really, iv roirw, x.t.X.]
corresponding to iv roirw tj dXTjoVia oix
itrrl. In this man, love to God has its full
operation and effect. TeTeXetWTOi] love
to God has attained its end. The object
aimed at by the gift of divine love is accom
plished. The expression TeTeX. was applied
in the schools of the philosophers to the
Esoterici, who had made considerable pro
gress, Ja. 2 : 22. H. 12 : 23. iv airip]
in Christ, by a vital spiritual union effected
by the Holy Spirit, 2 C. 5 : 17. piveiv]
3 : 24. The point on which our Lord re
peatedly insisted, J. 6 : 56. 15 : 4, 5, 7.
Deut. 27 : 26, ippiveiv iv Ttatri rois Xbyois.
dtpelXei] owes it as a moral duty to Him,
whose character and person, as it Were, he
assumes by the profession of being, abid
ing in Him. ixeivos] Christ Jesus, in
distinction from the following airbs. Cf.
J. 13 : 15. 1 P. 2 : 21.
VOL. II.

7, 8. The fellowship with Christ, which
in (3 — 6) is represented as shown by obe
dience to his commandments, is here em
bodied in the precept of love to the bre
thren. ivroXijv xaiv. . . . iraX.] non ut
nondum pi'olata, sed jam denuo profertur,
2 J. 5, J. 13 : 34, 35. 15 : 12, 17. 'New'
by the earnestness of the injunction, by
the example of our Lord, by motives to
stimulate obedience, by the distinct reve
lation of the Being to whom obedience
Was due. Rev. 5:9. M. 26 : 29, n. It is
remarkable that the commandment is not
enunciated here (7 — 1 1), but only referred
to as well-known and implied. It is
stated explicitly for the first time in 3 : n.
dir' dpxTjs] from the commencement of
your instruction in the Christian faith
(24). 3 r 11. Monet lectores hoc prav
ceptum iis ignotum et inauditum esse non
debere, quod inde a primo tempore, quo
evangeh'i veritate imbuti fuerint a se vel
aliis evangelii doctoribus. (Erdmann).
Cf. 1 Th. 4 : 9. TrdXtx] in the sense of
' on the other hand,' * taking another view
of the subject,' cf. 2 C. 10 : 7. 8 itrriv
dXrjBis] which fact is true; sc. that the
command which is called old is also new.
The truth of its newness is seen m Christ, as
by Him the meaning of the precept was tho
roughly fulfilled, and in you as ye exemplify
the influence of that love ; for by fellowship
with Christ you are so partakers of Him
that this your new life is altogether con
trary to your former state and condition.
(Erdmann). Sti tj trxorla] 'inasmuch
as' there is a new state of things brought
in by the manifestation of Christ and by
the Gospel ; ' the old things are passed
away (TrapTjXi9e), behold all things are be
come new,' 2 C. 5 : 17. tS 0ws tS
dXTji9txSx] cf. J. 1 : 9. 3 : 19. 12 : 46.
Quum lux vera, Christus, jam luceat, tene
bras hac ejuslueenti viabiguntur. (Erdm.).
46

722

1 JOHN 2. 8—14.

ianv ctA/jOey ev ovtiS /cat ev vfiiv, on h aKoria irapayerai Kai
rb cpws to dXrjOivbv 'hSrj Cpalvei. 9 6 Xiywv iv tw cpwrl elvai
Kal rbv dSeXcpov avrov fiiawv iv rrj aKoria ianv ewy apTi. IO o
dyairwv rbv dSeXcpov avrov iv tw cpwrl fievei, Kal aKavSaXov iv
avrw ovk 'ianv JI 6 Si fiiawv rbv dSeXqjov avrov iv rrj aKoria
iarl Kal iv rh aKoria irspiicarsi, /cat ovk oiSe irov virayei, on h
aKoria irvcpXwae rovs dcpOaXfovs avrov.
12 Ypacpw v/xiv, rsKvla, on dcpiwvrat vfiiv al dfiaprlai Sid
to ovofa avrov. '3 ypacpw vfiiv, irarepes, on syvwKars rov
air' dpyhs. ypacpw vfiiv, vsaviaKot, on vevt/07/caTe tov irovrjpov.
ypacpw vfiiv, iraiSla, on iyvwKars rov iraripa. I4 eypa^ra

The close connexion between cause and
effect is indicated by the presents Trapd-
yeTat, tpalvei. The argument of this pas
sage (3 — 11) evidently agrees with that in
1 : 5 — 7. As God is the eternal light re
vealed to us by the message of Christ
(1 : 5), so Christ is the true light which
shines to us in his holy precepts, and the
absolute purity of his life. The proof
that we have fellowship with God is that
we walk in the light of divine holiness
(1 : 6, 7) ; so he who knows Christ, and re
mains in fellowship with Him, proves it by
walking in the Ught of Christian holiness.
9 — n. tSx dSeXtjiSx] to be understood
generally, as the Ap. is now describing
the unenlightened, unregenerate man by a
characteristic of the evil world, pitrovvres
dXXriXovs, Tit. 3 : 3. Cf. R. 1 : 29, 31.
G. 5 : 20, 21. Hatred of or not loving
our brother man (neighbour) is a proof
of spiritual darkness; love of our Chris
tian brother, as such, a proof of spiritual
light, i ws dpri] implying that he never
was in the light. To this is opposed ex rip
tp. pivet (10). tTKdxSaXox] He does not
strike his foot so as to stumble and fall ;
opposed to oix oiSe irov iirdyei (11), cf. J.
12 : 35. The cause of stumbling is repre
sented as being in him who stumbles (ex
airQ). So J. 11 : 10, rrpotrxbirrei 8ri rb
tpws ovk ianv iv airol. See n. The dark
ness is within as well as around bim ; it
is the darkness of blindness as well as
of night (iritpXwtre, 11). Some inter
pret, ' No matter of offence rises
through him, so as to lead others to stum
ble.' But this is not in accordance with
the context. Cf. 2 P. 1 : 10. pivei]
Love to the brethren is a proof of unin
terrupted abiding in the light, and of a
blameless course in the way of righteous
ness, 3 : 10—14. 4 o-KOTt'a] the dark

ness ; 'that darkness,' A.V. from Tynd.,
&c, is unnecessary and ambiguous.
irvqjXwtre r. bqjd.] comp. M. 6 : 23, el
rb tpws rb iv aoi ffKbros itrrl, Tb ffKbros
Trio-ox ; L. 11 : 35.
12 — 14. TeKxta] has been considered as
a general term for Christians (2 : 1, 28 ;
3 : 7, 18 ; 4:4; 5 : 21), who are divided
into three classes — iraripes, the elder bre
thren, full of age and experience ; veavi-
trKoi, adults, of full growth in Christ;
TratSio, recent converts. reKvla is a
term of endearment, the use of which sug
gested to the Apostle the idea of address
ing three classes of Christians with ap
propriate allusions to the three degrees of
spiritual progress. We may, however, very
reasonably understand the terms iraripes,
veavlffKoi, iraiSia, as applied generally to all
believers, without reference to their age or
spiritual attainment. So Augustine, Om
nes Christiani TraiSld propter regenera-
tionem in Christo, iraripes propter noti-
tiam Christi quia notitia vigeat in senibus,
veavlffKoi propter pugnam cum diabolo.
In TraiSia especial reference is made to
their having received the adoption of sons,
through which, from a sense of His for
giving love, they can look upon God as a
Father. Conflict with the evil one is se
lected as the appropriate quality of the
veavlffKoi. And a mature acquaintance with
the eternal Son of God ( J. 6 : 69), is
mentioned as the characteristic of the
iraripes. This knowledge, however, it
is necessary to repeat (14), is gained
by successful conflict and victory over
evil in the school of Christian expe
rience. Sri atpiwvT.] seeing that, inas
much as. The Apostle's object is to
establish in the faith, and to confirm their
reception of the truth. Not 'howthatyour
sins, &c, how that ye have known,' &c,

1 JOHN 2. 14—18.

723

Vfiiv, irarspEs, on iyvwKarB rbv air' dpyhs- sypaypa vfiv, vsavl
aKoi, on layypot saTB /cat o Ao'yoy rov Qbov iv vfiiv fivst koI
vevtKhKare rbv irovrjpov. r5 Mh dyairdre rbv Koafov frjSi ra
ev rw Koafiw. eav Tty ayaird rov Koafov, ovk ianv h dyairrj
tov irarpos iv avrw, l6 on irdv rb iv rw Koafiw, h iiriOv/ula
rhs aapKos Kat h iirtOvfila rwv dcpOaXfiwv Kal h dXaFovsla rov
Biov, ovk sanv e/c rov irarpos, dXX' iK rov Koafiov iarl. l' Kal
o Koafios irapayerai, Kal h iiriOv/ula avrov- d Si iroiwv rb OiXrjfia
rov Qeov fiivei ety rov alwva.
1 8 TT j}f ' ' ** 7, 7 s,\ , r tt t
llaioia, ea-yatrrj wpa sari- Kai /cafwy rjKovaarE on o

(Tynd.), q.d. I write to teUyou that, &c,
but I write to you because you have such
a character; to remind you of it, and to
strengthen you in your present state, with
a view to its further development. Srt
teyxwKOTe] 'seeing that,' L. 7 : 47, n. ;
effectu comprobatur causa. I write unto
you, seeing that ye know the Father, to
Svopa] Reference is made to the charac
ter under which our Lord is presented as
the TTapdKX-TjTos, IXatrpSs (1, 2). Because
He is such (Std c. ace), and so received by
you, who call upon his name, and take
upon you his name. The connexion with
what foUows is, Since ye are really such
as I have testified that you are, maintain
this holy fellowship with the Father and
the Son ; avoid everything which can in
terfere with this blessed communion, with
the love of God, with the true knowledge
of Christ, or the integrity of Christian life.
tSx dir' dpxijs] sc. jUpitrrbv, 1 : 1. dpXTJ,
as in J. 1 : 1, 2. xextKTjKOTe] Nunc pu-
deat tantam victoriam pati velut e manibus
elabi (Beza). tox jroxTjpSx] sc. tSx Std-
/3oXox, 3 : 8, 10, 12. So called also in M.
13 : 19, 38 ; and uniformly represented as
a personal agent, iypaj/a] in reference
to the present letter (cf. R. 16 : 22. 1 C.
9 : 15, n.). ypdtpw, I am writing ; then,
proceeding to reiterate what he had intro
duced by ypdtpw, he uses the aor. q.d.,
yes, I wrote, &c. Sti. . . ttox.] On re
peating the sentiment, 8ri xexiK. t. tt., the
Ap. introduces the qualifications whereby
those whom he terms veavlffKoi, or we as
veavlffKoi, are enabled to obtain the vic
tory. Compare E. 6 : 10—17. ^-by. O.
is the doctrine of the Gospel (7, 24), 1 : 10 ;
its promises, and offered blessings as be
lieved, realized, possessed by the soul (27),
3: 24; 4 :a, 15 ; 5 : 4, 18.
15 — 17. tSx Kbtrpov] This naturally
foUows the mention of tSx irovTjpbv, for 0

Kbapos is the kingdom and region of the
evil one, 4 : 4 ; 5 : 19. Ja. 1:27. S TroxTj-
pSs is 0 dpxwv tov Kbtrpov, J. 12 : 31 ;
14 :30 ; 16 : II. Td e'x to) Kbtrpw] ex
plained in (16); the things of which this
world is the natural sphere and element ;
the three grand sources of the evil which
is in it, the love of pleasure, money, glory.
' Pomps and vanity.' i?dx tis dyaTrp]
PhUo, II. 649, dprjxavov avvvirapxeiv ttjx
TrpSs Kbtrpov dydirrjv ttj TrpSs tSx OeSx
dydTTTj, ws dpijxavov ffVWTrdpxeiv aKkrjXois
0ws Kal ffKbros. tj iiriBvp. r. trapK.]
the habit of a mind engrossed by sensual
gratifications ; btpBaXpibv, of a mind totaUy
devoted to objects of sense, covetous of
what is presented to view in outward
things, tj dXafox. t. /3.] the bragga
docio of life ; the boastful anticipation of
happiness and comfort from the means of
Uving ; wanton ostentation in gratifying
the desires of sense and sight, ix marks
the source or origin whence it springs.
That which has the world for its origin is
evil and worthless, ko! S xbtrpos] adding
the fact which exhibits the worthlessness
of the world and its interests, i.e. their
transient and evanescent nature, irapd-
yeTat] (8), 'adinteritum abripitur;' ad
vances onward, as the several objects in a
procession, which pass by and successively
quit the scene. 1 C. 7 : 31, Trapdyei rb
ffXrjpa rov xbffpov Toirov. b Si ttoiwx]
St? adversative, contra. He is forming a
character which is indestructible ; his rela
tionship to Christ is unalterable. M. 7 : 24,
25. 12 :5c J. 5: 14. G. 6: 8.
18. The foUowing discussion on here
sies seems abruptly introduced, and is,
indeed, a digression ; the subject which na
turally follows (15 — 17) being entered
upon at (29). Perhaps the notion 0 x.
irapdyerai suggested the consideration of
iaxdrtj wpa, and so of its characteristics.
46—2

724

1 JOHN 2. 1 8 — 21.

avrlypiaros spysrai, Kal vvv avriypiarot iroXXoi yeyovaaiv
oOev yivwaKOfiEV on iaydrrj wpa ianv. '9 ic, hfwv skrjXOov,
aAA' ou/c TJcrav e£ hfwv et yap rjaav e£ hfd>v, fiEfEvhKEiaav av
fsO' tJ/jiwv aAA' 'lva cpavepwOwaiv on ovk slal icavrss e£ rjfiwv.
20 Kal vfsis yplafa eyere dirb tov dyiov Kal o'ISaTB iravra.
21 ovk sypa-^ra vfiiv on ovk dlSars rhv dXhOstav, aXX on oioars

iffXaTtj wpa] See Ja. 5 :.3. I P. 1 : 20.
w>ude (18). These passages refer to the
last times of S alwx oSros, the times since
the coming of Christ, in which the power
of the world is in part broken, but wUl be
wholly destroyed only at his second ad
vent. Ttt riXrj rwv aiwvwv, 1 C. 10: II.
6 dxTtCxP-] Antichristum jam turn venire
ita assentitur Johannes ut non unum sed
multos, id quod amplius quiddam et tris-
tius esse censet, antichristos factos esse
doceat. Ssepe totum genus eorum qui
bonam aliquam aut malam indolem habent
singulari numero cum articulo exprimitur.
M.12:35. J. 10: 10, n. iP. 4:i8. Sic 6
ypeiffrTjs, 0 TrXdxos, 0 dvTlxpitrros. (Beng.).
In composition dvrl has frequently the
force of substitution, as dvnf3affiXeis, dvBv-
iraros, dvrlXvrpov : but here it is used in
the sense of opposition, as dvrlBeais, dvn-
Xoyla, dvriKelpevos, dvnvopla' sc. ivavrlas
rip jT-piffrc^, widerchvist, one who shall
deny the Word of God altogether, avow
edly or practically, and oppose the truth
of the Gospel by setting up an opposite
and false religion, which exalts himself
personally against God and his Christ.
In contrast with this, ipevSbxpiffros (M.
24 : 24. Mk. 13 : 22) is one who ' appro
priates to himself the world's expectations
of Christ, and blasphemously affirms that
he is the foretold One. Such have been
the false Messiahs who have flattered and
betrayed the expectations of the Jews.
The avrlxpiffros denies that there is a
Christ; the ipevSbxptffros affirms himself to
be the Christ' (Trench's Synonyms) . dvrlxp.
explicatur (22), 4 : 2, 3, negans Jesum esse
Messiam. e'pxeTai] is coming, dvrl-
Xpiffroi ttoXXoi yeySx.] many have
proved antichrists. Such is the force of
yeySxacrix, which uniformly means more
than eiai. The Ap. appeals as it were to
their own experience, 'as ye heard . . .
so ye see,' that many have turned out
antichrists. TjKouo-are] 'ye heard,' not
improbably refers to the predictions of S.
Paul, 2 Th. 2. The language of the Ap.
reads like an adaptation of the prophecy
to present circumstances, and a caution to
the Church not to suppose that the whole

fulfilment of it is still future, or to take
place in the appearance of a single per
son. With koI vvv comp. 2 Th. 2 : 6, ko2
vvv rb xarixov otSare . . . rb ydp pvffrrjpiov
t)5tj ivepyeirai rrjs dvoplas. 88ev
yivwtrx.] Again apparently pointing to
intimations given by S. Paul, that anti-
christian developments are characteristic
of the last age. See 2 T. 3 : 1 ; and with
ko! vvv here and 4 : 3 cp. 2 T. 3 : 6 — 8.
i^rjXBov] Reference may be made to the
Gnostics, or rather to their predecessors ;
they went away from our body, but did
not really belong to us. el yap r)trav]
The fourth form of hypothetical proposi
tion, where the hypothesis is assumed to
be impossible. dXX' lva] but the depar
ture took place that they might become
known as not really belonging to us. M.
13 : 25 ; 24 : 24. And comp. J. 6 : 64,
66, 70, 71 ; 13 : 10, 11, 18 ; 17 : 12.
20 — 23. ko£] Moreover ; besides ; with
the sense of 'however.' upets] emph.
'yourselves,' so that there is no need to
inform you (21, 27). Cf. aurol ip. BeoSt-
Saxrol iffre, 1 Th. 4:9. xP^apa] an
anointing from God in the gifts and graces
of the Holy Spirit (27). The allusion is
to the consecrating of kings, priests, and
prophets by the affusion of holy oil, 1 8am.
10: 1 ; 16:13. : K, 1 : 39. Ex. 28: 41.
40 : 15, which was emblematic of the Holy
Spirit resting upon them. A. 10 : 38,
'iXPiffev airbv b Q. irveipari dy. otto
tou dyiov] from the Holy One, Christ
himself, Mk. 1 : 24. A. 3 : 14. Rev. 3 : 7,
in fulfilment of the promise of the Spirit
to lead his disciples into all truth (J. 14:26.
16 : 13). De Spiritu Sancto apertius,
3:24; 4:i3; 5:6. Habet enim Jo
hannes hanc methodum ut subinde a liquid
attingat, ex intervallo planius et uberius
tractandum. Sic yeyexxTjTat (29) ; cf. 3:9.
nappijfflav, 3:2i; cf . 5 : 14. (Beng.). xal
ot'S.] and so (as a consequence, L. 6 : 37),
know, &o. oifSaTe ttoxto] This is op
posed to ouk otSaTe ttjx dXTjffetax. The
irdvTa includes the whole manifestation of
God in Christ, all things pertaining to a
life of faith and godliness which God
has revealed for our salvation. Cf. J.

1 JOHN 2. 21— 27.

725

avrrjv, Kal on irdv -ip-svSos e/c rhs dXrjOslas ovk sari. 22 rls
eanv b \Pevarrjs el fih b apvovfisvos on 'Irjaovs ovk i'aTiv d
X.ptaros ; ovros ianv 0 avrlyptaros, b apvovfisvos tov iraripa
/cat tov viov. 23 Tf-ay ,5 apvovfisvos tov vlbv ovSi rbv iraripa
«Xet* d OfoXoywv rbv vlbv /cat rbv iraripa eyei- 2* vfieis ovv b
rjKovaare air' dpyhs, iv vfiiv fieverw. idv iv vfiiv fslvrj b air'
' — 7/ \e«, ^. , -v ^ , ^ .
apyrjs rjKovaars, /cat v/ieis ev tw utw /cat ev tw irarpi fieveire.
25 /cat auT»7 iarlv h iirayysXla r,v avros iirrjyyslXaTO hfiv, Thv
i£whv rhv alwviov.
2 lavra sypaypa vfiiv irspl twv TrAavwvTWv vfids. 21 Kal

1:14; 14:6,26; 15: 26; 16:13,14.
The dXijOeia embraces aU the provision
made in the person and work of Christ
for the forgiveness of our sins, and for re
instating us in feUowship with God. The
mention of dXTjdeia brings up by way of
association and contrast, the mention of
ipeuSos the negation of the truth concern
ing Christ. That he who denies 8n 'irjaovs
iffriv b XpiorSs, is the ij/eiffTTjs, appears also
from M. 16 : 16. J. 6 : 69 ; 11 : 27 ;
20:31. This denial of Christ involves
the denial of God as his Father and our
Father. koI Sti] and (know) that, &c.
ttox. . . . ouk] Cf. J. 3 : 16, lva rras
. . . pvij — ¦ iK rrjs dX. oiK iffri] Truth
being the essential characteristic of the
Gospelrevelation, everything that isafalse-
hood is aUen to it in origin and nature ;
hence, especially, every false statement
concerning the person, being, and rela
tions of Him in whose manifestation the
Gospel consists, and who is Himself the
Truth. 0 i/>eutrTTjs] the false teacher;
possibly an aUusion to the liar whom they
heard of, the propagator of the lie which
is to come. He may be a liar, but who is
the liar now ? Who is the liar, if he is not
who denies ? &c. Reference is made to such
as the Corinthians, who held that Jesus
and Christ were two different persons ; that
Jesus was born of human parents, and
that Christ descended upon him at his
baptism ; i.e. they did not believe that
Jesus was Christ, (5 : 1), or the Son of
God, 5 : 5. dpxodpexos] is followed by
Sti, tis, in Xeuophon and Lysias ; but the
more usual construction would be 'Irjtroux
pi) etvai rbv 'Kpiarbv. For the use of the
negative after verbs of denying, &c, see L.
24 : 16. A. 14 : 18, n. oBtos] These are
the antichristian apostates who deny that
the relation of Father and Son exists be
tween God and Jesus Christ. (Burton).

oiSi] not even ; though he may lay claim
to a belief in Him. He who hath not
both, hath not even one. e'x6'] holds,
acknowledges as matter of faith, as an
object of love, in agnitione etcommunione,
5 : 12. 1 J. (9). (Beng.). Several MSS.
omit the clause 0 bpoXoywv ; but it has the
sanction of Alex. , Vat., Vulg., Syr., most
MSS. and versions, and is edited by
Lchmn. and Tischdf.
24, 25. ipeis] strongly emphatic (as
marked by position) from its contrast with
0 dpvoipevos. dir' dpxTjs] from the first;
from the beginning of the Gospel dispen
sation ; or, of their Christian experience.
pexeVw] Tins language occurs frequently
in the writings of St. John. 6:56. 8:31.
15:4—11. 1 J. 3:24. 4 : 15, 16.
Compare with it Ch. Catechism : — I pray
unto God to give me his grace that I may
continue in (this state of salvation). And
cf. S XSyos tov X. ivoiKeirw iv ipiv
irXovfflws, C. 3 : 16. edx iv ipiv] idv in
troduces the necessary condition that they
hold fast the truth they had received. iv
Ttp vlip] mentioned first, since by
abiding in the Son we abide in the Father.
The order is ' members of Christ, children
of God.' J. 1 4 : 6. G. 3 : 26. ex marks
the sphere or element in which the believer
exists. outSs] sc. 'I. 2C.piffTbs. See the
Gospel by S. John, passim, ttjx fw7jx
alwviov] the fruit of the abiding in the
Father and the Son, as tj fwTj which is
the essence of the Father belongs also to
the Son (J. 1 : 4. 5 : 26), and by Him is
given to us (J. 4 : 10. 5 : 21), if we abide
in Him by faith (J. 3 : 16, 36. 5 : 24).
The accus. by attraction, in apposition
with the relative instead of the antecedent
clause. 26 — 28, twx TrXaxiixTWx] those who
are leading, i.e. trying to lead you astray;
especially used of those who introduced

726

1 JOHN 2. 27—29. 3. 1.

Vfieis to ypla/ma o iXa/3erB air' avrov, iv vfiiv /jlevei, Kat ov ypsiav
'iyETE 'lva Tty SiSdaKrj vfids- dXX' wy to auTO yplafa SiSaaKei
vfias irepl iravrwv, Kal dXrjOis ian /cat ou/c 'ian \J/-euooy, Kat KaOws
iS'tSafcsv vfids, fsvsirE iv avrw.

28

Kai vvv, reKVia, fievere ev

avrip, lva orav cpavspwOh *XwlJ-ev irapprjaiav Kai firj alayyvOwfisv
air' avrov iv rh irapovaia avrov.
29 'Eav elSqTe on SIkoios ian, yivwaKsrs on irds b iroiwv
rhv SiKaioavvrjv e£ avrov ysyivvrjrat.
3 "ISete irorairhv dydirrjv SiSwKEV hfiv b irarrjp "iva Te/cva
Oeou KXrjOwfiev. Sid rovro b Koafios ov yivwaKst hfds on ovk

moral corruptions, or denied the essential
principles of the Gospel. 3:7. 1 C. 6 : 9.
15 : 33. Tit. 3 : 3. 2 P. 2 : 15. koi ip.]
Kal as in (20) n. tS xptapa . . . pivei]
The possession of the xP^apa was a proof
that they remained in the truth. The ful
filment of the promise of the Paraclete (J.
14 : 26) rendered it unnecessary for them
to go in search of any extraneous teacher.
w s] in accordance with the fact that ; KaBws
just as; considering what teaching you
have, and exactly following that teaching,
ye shall abide in him (fut. in sense of im
perat.). tS airb] the same ; consistent
with itself, immutable, universal in its
teachings, thoroughly to be relied upon.
For dXrj&is, ipevSos, see on (21). iv
airtp] in Him ; as is clear from (28) ; not
'in it,' Tip xp'tapari. Kal vvv] intro
ducing as a conclusion what had been
before expressed, with an additional reason
for it. ?xwpex] The language is changed
to the first person, as the Ap. regarded
himself as appearing with them before the
judgment seat. 2 C. 5 : 10. Cf. 2 C. 9 : 4.
The Trapprjffla is described as the effect of
abiding in fellowship with Christ. ptj
alffxwB. air' airov] may not shrink
with shame from him. Cf. M. 25 : 10. L.
12 : 36. Or, ' not be affected with shame
occasioned by him,' i.e. when He will deny
and ' be ashamed of us, Mk. 8 : 38 ; 'be
made ashamed of (i.e. by) him.' (Tynd.).
See on 2 Th. 1:9.
29. This v. should begin c. 3. A new
subject is commenced, — the connexion of
our filial relation to God with righteous
ness of life. The two notions are found in
(13 — 17), iyvwK. r. iraripa, dydirTj t. iraT
pbs' 0 ttoiwx tS BiXnpa tov 0. But (18 — 28)
is a separate dissertation oil false doctrine,
its teachers and its antidote. From this v.
down to 3 : 18, the Ap. points out that he
who is begotten again will show his par

ticipation in the divine nature by the
practice of righteousness. A sober,
righteous, and godly life is the fruit and
consequently the proof of spiritual birth ;
the token by which the sons of God by
adoption and grace are distinguished from
other men. SUaios] This refers to 0 OeSs,
or o airov iraTijp in (16, 17), as e£ airov
yeyevvrjTai can only mean the Father.
yixwtrKeTe] better taken as imperat.
'know ye,' 'consider.' J. 15 : 18. G.
3:7, n. ttjx SiKaioaivrjv] after the
example of our Lord, M. 3 : 15.
IH. 1, 2. The Ap. breaks forth iuto
warm admiration of the honoured position
held by the sons of God, and bids us
notice the wonderful effects which result
from adoption. TroTOTTTjx] of what kind ;
'how great of its kind.' L. 7:39- dydTr.
St^SwKex Tjptx] A singular use of StSSxat,
precisely the Eng. 'bestowed on,' A.V.
' shewed on,' Tynd. We may iUustrate by
J. 1 : 12, i^ovtrlav . . . ebwKev riKva Qeov
yeviffBai. Cf. prjSiv StpelXeTe, el pi) rb
dyairdv, R. 13 : 8. dydTTTj is to be un
derstood as including the consequence and
effect of love. KXTjt9wpex] have the name
and experience the reality of sonship.
lva] in an ecbatic sense, explanatory of
iroTanrjv dy. ' so that we are called. ' Sid
"tovto] drawing an inference. As the
sons of God have no communion with the
world, so the world knows us not ; as the
world knows nof the Father, so it knows
not those who are begotten of God ; but
though the privileges, condition, and cha
racter of the sons of God are hidden from
the world, the fact of their adoption is
clear, riKva Oeou itrpiv. J. 17 : 16, 25.
1 C. 2 : 8. The present is then contrasted
with the future condition of the Christian,
(1) negatively, as far inferior to the glory
in reserve, (2) positively, as a state of be-

1 JOHN 3. 1—6.

727

eyvw avrov. 2 ayairijrol, vvv Te'/cva Oeou iafsv, Kal ovicw
scpavspwOrj rl iadfisOa. o'lSafisv Si on eav cpavepwOh Sfoioi avrip
eaofisOa, on oypdfiBOa avrov KaOws ian. 3 /cat 7ray b eywv
tt)v eAxtoa ravrrjv iir' avrw dyvlfet iavrbv, KaOws e/cetvoy a'yvo'y
eart. 4 Tray o iroiwv rrjv dfaprlav Kai rrjv dvof'iav irotsi- Kal
rj afiapna sariv rj avofila. $ /cat o'lSars on e/cetvoy icpavepwOrj 'lva
ras afiaprias hfwv dprj- ko.1 dfaprla iv avrw ovk ian. irds

Ueving anticipation. oSirw iqjavepwBrj]
opposed to vvv . . . itrpev. tI] what, in
glory, hoUness, exaltation of physical and
spiritual nature. With this use of the neut.
signifying the abstract, cf. J. 6 : 37, 39.
17:2. t?dx ijjaxepwu'Tj] 'quum illud
apparuerit' (Erdmann), viz., the mani
festation of the glory of the sons of God.
o.tiotot auTtp] like unto God ; the divine
image which was lost in the fall shall be
restored. S'ri b ip. ] inasmuch as ; 6'ri in
troduces a fact which assigns a reason for
the previous assertion. KaBws itrri] see
on 1 C. 13: 12. bipbpeBa] M. 5 : 8, n.
Ps. 17 : 15. H. 12 : 14. Rev. 22 : 4. iir'
airip] resting uponGod ; with God for its
subject, dy xif et] cf. Ja. 4:8. 1 P. 1 : 22.
AUusion to the Jewish ritual. See on J.
11 : 55. The prospect of appearing in the
presence of God would render obligatory
the purification typified by that which pre
ceded solemn presentation before Him on
earth. ixeivos] refers to Christ (7) ; ille,
that weU-known one. Kat9ws e^Ketxos]
This presents the law and model of purity.
The holiness of Christ is the pattern after
which the Christian continually and habitu
ally cleanses himself from all filthiness of
flesh and spirit. jC.J:i. And He having
manifested himself in our nature is an
intelligible and practical exemplar, by imi
tating which we may attain to the likeness
of God. KaBws, according as, not ' to the
same degree as ' — but ' after the manner,'
' in conformity with the fact ;' norma
statuitur ad quam vita? nostras sanctificatio
dirigatur. (Erdmann). Conformity to the
divine image is a necessary quaUfication
for the view of the divine glory. The
combination of these constitutes the bliss
of adoption. On the other hand the beatific
vision will create and augment likeness to
God, as now the view of God in Christ by
faith is the instrumental cause of holiness,
2 C. 3:i8.
4 — 6. Kal ttjv dvoplav Troiet] commits
also lawlessness. apaprla is not the
violation of arbitrary rule, or the neglect
of a capricious regulation, but the con

scious breach of ascertained positive law
ordained by supreme authority. The
Gnostics held an indifference of actions,
and considered the moral law to be no
longer binding as a rule of life. Dicentea
se non solum presbyteris sed et apostolis
superiores sinceram invenisse veritatem ;
apostolos autem admiscuisse ea quie sunt
legalia Salvatoris verbis ; se incontaminate
et sincere absconditum scire mysterium.
Irenieus, Adv. Hceres. ill. 2. In 2Th. 2, 0
dvriKelpevos (4) is described as 0 dvopos (8) ;
SO tS puOTTJptOX TTJS OXOptOS (7). Kal i)
dp.] in fact sin is the breach of law. The
art. is prefixed to dpaprla and dvopla, as
the predicate is declared to be identical
with the subject, M. 6:22. 13:38. Green,
p. 169. Kal otSaTe] The Ap. appeals to
their knowledge of the prime article of
their faith as Christians, dp tj] This influ
ence of the atoning work of Christ is here
impUed to be dependent upon the absolute
sanctity of his person as altogether free
from all sin 2 : 1, 2 (Slxaiov). b dpvbs
tovO. bat pwv, J. 1:29. And comp. 1 P.
1 : 18 — 20, iXvrpwBrjre . . .Tiplw alpari
ws dpvov dpwpov x. dffirlXov 2\pitjrov
. . . tpavepwBivTos ... St' upds. Every
manifestation of Christ, whether in his
life, on the cross, on the throne (as inter
cessor), and in the heart, is equally neces
sary to the salvation of the sinner, and
equally connected with the sinlessness of
the Saviour, oix itrri] exists not; has
no being. J. 8 : 46. 1 P. 2 : 22. 2 C.
5 : 21, tSx ptj yvbvra apaprlav. oix
dpaprdvei] i.e. the idea of abiding in
Christ is altogether opposed to the idea of
continuing in sin ; a life of sin implies the
non-experience and absence of all true
knowledge and conception of Him. eii-
paKex] Mental vision of course is meant;
that view of Christ by which the soul is
enabled to apprehend Him as Saviour and
Lord, the object of faith, and hope, and
love, and obedience ; that opening of the
eyes of the understanding by which the
man passes from the state of natural blind
ness and darkness to a state of spiritual

728

1 JOHN 3. 6— n.

o ev auTw fievwv ovy a/iapravEi- iras o afiapravwv ov% ewpa/cev
auVov ouoe 'iyvwKEv avrov.
1 Te/cvt'a, firjSels irXavarw I/fids' d iroiwv rrjv SiKaioavvrjv
SlKaids ian, KaOws e/cetvoy SIkoios ianv b iroiwv rrjv dfiap-
rlav iK rov SiaftbXov iarlv, on air dpyhs b Sidf3oXos dfiaprdvei.
ety rovro icpavepwOrj b vlbs tov Qeov 'lva Xvarj rd epya rov Sia-
BdXov. 9 Tray 6 'yeyevvir/jieVoy e/c tou Oeou dfiaprlav ov iroiei,
on airipfia avrov iv avrw fiivei- ko.1 ov Svvarai dfiaprdvetv, on
e/c tou Oeou yeyivvrjrai. l0 iv tovtw cpavepa eo-Tt rd tekvo
tov Qeov koi Ta Te/cva tou SiaBoXov- iras b firj iroiwv SiKaioavvrjv
ovk 'iaTiv iK tov Qeov, koi b frj ayairwv rov dSeXcpov avrov.
11 on avrrj eanv h ayyiXia rjv rjKovaars air apyrjs, ?va dyairw fiev

light, A. 26 : 18. 2 C. 4 : 4. E. 1 : 18.
Cf. J. 3 : 14, 15. 19 : 37. G. 3 : 1, H.
11: 27. 12 : 2. 1 P. 1 : 8, 2 : 9. Note
the perfects, as denoting a permanent
result. 7 — 10, 0 iroiwv t. Sixaioff.] This
is in confutation of those who allowed
themselves in acts of sin, on the ground
that their spiritual condition was not af
fected by their corporeal acts. Kad'ws] as
in (3). His righteousness can only be ex
emplified by living a righteous life, 'patient
continuance in well-doing,' R. 2 : 7. b iroi
wv t. dp.] The Ap. states the converse of
the preceding sentiment ; iroieiv ttjx dpap-
Tt'ax betrays an origin ix rov 8ia/3S\ou.
Cf. J. 8 : 44, upets ix tov iraTpbs tov Sta-
fibXov. dir' dpxTJs] as in J. 8 ; 44, dx-
Bpwiroxrbvos ... dir' dpxTjs, n.; 'originally,'
as the author of sin ; from the tirne when
sin began, lva XiSittj] make void ; de
stroy their influence, M. 5 : 17, 19. J.
10 : 35. Cf. H. 2 : 14. J. 16 : 33-
With reference to the sins of mankind, the
Ap. had said (5) lva dprj. b yeyevvrjpi-
x 0 s] We never meet with the phrase yex-
vdtrBai ix 5ta/36Xou. The characteristic of
one who is born again is the apaprlav oi
iroieiv. arrippa] is understood to be the
word of God, 1 P. 1 : 23. Ja. 1 ¦ 18, or
the Holy Spirit, J. 3:8. We may explain
it of the principle of divine life implanted
in the soul, which renders us Betas xoivw-
vois tpiuews, 2 P. 1 : 4. pivei] that which
originates, also maintains, his filial relation
to God ; and he who is in this relation to
God cannot lead a sinful life, E. 2 : 10.
4 : 24. e'x toutw] i.e. Trotetx apaprlav,
StKotoiruxTjx, 2 : 29, n. ' Facere justitiam
(7), non facere peccatum (9) — ex Deo 11a-
tum esse ; facere peccatum (8), non facere

justitiam (10) — ex diabolo esse,' ha?c inter
se absolute opposita immensum illud dissi-
dium regni Dei (lucis) et regni diaboli
(tenebrarum), quod Apostolo ante oculos
obversatur, significant ; aut huic aut illi
homines inherent, tertium non datur
(Erdmann) . pi) tt 0 1 w x] The use of ptj with
iroiwv and dyaTrwx shows its subjective
force ; 'on the supposition that,' J. 5 : 23.
oix ianv ix rov Q.] sc. not yeyexxTj-
pivos ix rov Q. (9). Cf. 4 : 4, 6. J. 8 :47.
xal b pi) dy.] also he who, &o. Anew
topic — the love of the brethren — is here
suddenly introduced, but is stated as
closely connected with the preceding.
This love, and its absence, as special and
vary disoernible exempUfications of Trotetx
ttjx Sik. and Troietx tt)x dp., are, respec
tively, evidences of our being ix tov Q.,
or ix rov Siap. (n — 19). Love is the ful
filling of the law, and springs from regene
ration. Cf. Lev. 19 : 18. M. 22 : 37 —
40. R. 13:9. G. 5 : 14. So in 1 P. 1 : 22,
brotherly love together with holiness of
life is referred to the new birth, and in E.
4 : 1, 2. 5 : 2, is ascribed to the state of
adoption. 11 — 15- bri airrj] The connexion be
tween S p-ij iroiwx Sik. and 0 pi) dyaTrwx tSx
dS. is now shown. The Ap. supports the
asserlion, oix ianv ix tov Oeou . . . Trds 0
PTJ dy. t. d. by Sti outtj, x.t.X. 'seeing that
this is the message ;' he who rejects the
message keepeth not God's commandment,
apaprlav (dvoptav) iroiei, oi iroiei Sixaiotri-
xtjx. dyyeXia] here only in N. T. 'an
nouncement,' as iirayy eXia, ] : 5. The
term involves the notion of both koixt) and
ivroXrj, 2:8; it is intelligence of the
Divine will, lva] explanatory of the
aTY'> yet denoting an end in view, oi

1 JOHN 3. 11—17.

729

dXXhXovs' 12 ov KaOws Kdiv e/c tou irovrjpov hv /cat 'iacpa^e rov
dSeXcpov avrov- Kal yapiv Ttvoy sacpa^sv auTo'v ; 6Vt rd 'ipya
avrov irovrjpa hv, Ta Si rov dSiXcpov avrov SUaia. IS fh
OavfiaTerE, dSeXcpol fov, el fiiasi vfias b Koafios. I+ ^ety o'lSa-
fiEV on fieraBeBhKafiBv e/c tou Oavarov ei'y rhv (Twtjv, on dya-
irwfiEV rovs aSsXcpovs' b firj ayairwv tov dSsXcpov fiivst iv rw
Oavarw. r5 Tray b fiawv rov aSsXcpov avrov dvOpwiroKrdvos
iarl- /cat o'lSars on iras dvOpwiroKrovos ovk eyei Xwhv alwviov iv
avrw fiivovaav. l6 'Ev tovtw iyvwKafiev rhv dydirrjv, on e/cetvoy
uTrep hfdiv rhv -^/vyhv avrov sOrjKS- /cat hfeis dcpelXofiev virep rwv
dSeXcpwv rds \J/-u^ay nQivat. I7 oy S' dv eyrj rbv Blov rov Koafov

xaBws Kd't'x] not after the manner of
Cain who was ix tov Trovqpov. An exam
ple of brachylogy ; no eUipse can be sa
tisfactorily made out. The process of
thought is probably ' love one another,
which will prove that we are of God, not
of the wicked one as Cain was, and
proved it by killing his brother.' The re
lation which subsisted between Cain and
Abel is the same as that which exists be
tween the sons of God and the world.
The hatred which impelled Cain to slay
his brother is a type of the hatred under
which the world, instigated by 0 dpxwx
tov xbtrpov, instinctively dislikes the sons of
God. Sti ra ipya] The contrariety of
character and conduct is alleged as the
originating, primary, not the proximate
cause of the murder. This contrariety
engendered hatred and enmity which, on
occasion given, issued in murder. The
same contrariety produces the hatred and
enmity of the world against the godly.
Ptj 0aupdfeTe] The same causes will
produce the same effects now ; the abso
lute discordance between the children of
God and the chUdren of the Devil will
show itself in the hatred of the world, and
should not be matter of surprise. Comp.
J. 15 : 18, 19. 17 : 14. Bavpdf. el in
Mk. 15 : 44. See L. 2 : 18, a. Tjpets]
emphatic. We, for our part, are conscious
of the great distinction and change evinced
by love for the brethren. Bavdrov] spi
ritual death ; dead in trespasses and sins, L.
9 : 60. Ja. 5 : 20, trwtret yuuxijx ix Bavd
rov, Sti . . . rois dS.] the class 'bre
thren,' i.e. Christian brethren. Love for
these is an evidence of our regeneration
and spiritual life, because the principle of
our love for tbem is our union with them
in Christ, J. 17 : 21—23- «¦ 12 : 5.
jC 12:12—27. Mk. 9:41. M. 10: 40

— 42. Affection for the children of God,
believers in Christ, the spiritually-minded,
as such, continues to be the most satisfac
tory test of true discipleship, and esta
blishes the most marked distinction be
tween the Church and the world. Ab
sence of this feeling, unconsciousness of
it, is a sufficient proof to the worldling,
the mere moralist, the bigot, that he is not
' in Christ, ' nor led by the Spirit of God.
The expression pivei iv to) Bavdrw (14)
appropriately describes the condition in
which aU men are by nature, ttos S
piirwx] a characteristic of the world.
see on 2: II. dxv?pwTroKTSxos] cf. J.
8:44; is of the fraternity of Cain (12),
Jude 1 1 ; the first and the worst effect of
hatred gives it its true character. See on
M.5:2i, 22. oixixei t- vi ] The negative
proposition involves the positive pexet iv
rw Q. (14) for there are but two states,
£wtj and t9dxaTos. f. aZwxtox] The life
(14) is now thus characterized to give
effect to the negation. It is life spiritual,
divine, heavenly, 5: 11, 12.
16 — 18. eyxiirapex] In this we recog
nise and understand love, seeing that,
&c. ; we experience the true influence and
power of perfect love, ttjx dy.] not
' the love (of God),' as supplied in A. V.
from Vulg., or ' his love (i.e. Christ's) to
us,' Syr., but love in the abstract; what
love is. As the worst hatred aims at the
destruction of a brother's life, so the
highest degree of love shows itself by a
readiness to sacrifice personal life for an
other's welfare, cf. J. 10 : 11, 15. 15 : 13.
R. 5 : 8. E. 5 : 2. t^Keixos] as in (3).
urrep Tjpwx] See on J. 10 : 11, 15 ;
and on R. 5 : 6, (uTrep.) 8 s 8' dx] Se
strongly adversative, opposing the refusal
of the slightest self-denial for a brother's
sake to the highest degree of self-sacrifice.

730

1 JOHN 3. 17 — 20.

/cat Oewph tov dSeXcpov avrov ypeidv eyovra Kai KXsiarj ra airXay
yva avrov dir' avrov, irws h dyairrj rod Qsov fisvsi ev avrip ',
18 rEKvla fov, fih dyairwfiev Xoyw firjSe yXwaarj, aAA' epyw ko.1
dXrjOela. '9 Kat ev rovrw yivwaKOfsv on eK rhs aXrjOeias iafisv,
\ ,/ f\ 7«l ^ \>Tf-v nn tt ,\
Kai EfiirpoauEv avrov irsiaofsv ras /capoiay rjfiwv on eav

tSx /3£ox] the means of living, Mk.
12 : 44 ; not 'this world's good,' A. V.,
in the sense of wealth ; but rather as ex
plained by L. 3 : 11. That love which
reaches its highest point by the sacrifice of
Ufe, will show its character by remem
bering all who are in adversity, H. 13 : 3.
Ja. 2 : 13, 16. This is the corrective to
the dXafoxeto /3Iou (2 : 16). xPc^-av
ixovra] having need of help, A. 2 : 45.
4 : 35. xpda, request of necessity, opposed
to d^lwtris, claim of merit, Thuc. I. 37.
o-TrXdyxxa] seat of feelings, affections.
Compassion is what all may show ; but it
is implied that he refuses even compassion
who does nothing, denies himself nothing,
for his more necessitous brother (18). M.
25 : 35 — 43. irws] how can it be that —
ptj dyaTT., k.t.X.] may be taken as the
answer to him who asserts that he com
passionates his needy or afflicted brother,
though he does nothing to relieve him.
Let our love be practical, and so show its
sincerity, Ja. 2 : 16.
19 — 22. iv roirw] herein, in this prac
tical way of testing our principles, senti
ments, affections, ix ttjs dXijBetas]
belong to the truth, as by nature and
origin ; ix tov Q. (io). 'The truth' here
is the Gospel verity, as is clear from com
parison with (14), Sti ix r. dX. iff piv cor
responding to Sti . . . fwTjx, as iv roirw
yiv. does to otSapev . . . Sri dyair. r. dS.
The mention of dXTjt9eia (18) gives occasion
to the use of dXTjt9. in (19) on the principle
that there is a strict affinity between
truth considered as a quality of the mind,
or a practice, and 'the truth' — the great
truth which is the revelation of the Gospel.
This is stated negatively in 2 : 2 1 (cf.
1:6. 2:4), and positively in J. 18:37
(where note the expression b wv ix rijs
aXr/Belas). Love of the brethren, true
in profession, in feeling, in action, has in
itself the proof of true belief, true faith,
true love to Christ. Cf. 1 P. 1 : 22, tos
ipvxds ip. ijyvixbres iv ttj iiraKofj rijs
dXtjBelas Sid irv. els tpiXaSeXtplav
dvvirbKpiTov, iK KaB. KapSlas oXXtjXous
dyaTTTjtraTe ixrevws. dXrjBeia opp. to tj
TrXdfTj, 4 : 6 ; tj dw-dTTj, E. 4 : 22, 24.
Tre.tropex] sball persuade, ' satisfy.'
See on G. l:io; and cf. truxeiSijo-ews

dyaBijs iirepWTrjpa eis Qebv, 1 P. 3 : 2 1 .
KopSias] (plur.) feelings, affections; in-
testinum animuni denotat. (Erdmann).
xapSla (sing.) conscience. — The con
nexion of (20) with (19), and the construc
tion of (20) present considerable difficulty.
If we follow the ordinary reading and
punctuation, as in our text, we may
observe that in (19) there are two distinct
propositions, herein we know that, &c,
and (herein) we shall persuade, &c, the
fut. Treltropev being used in making the
statement which has to be proved, Tret-
iropex depending not upon Sn but upon
e'x roirw. It is asserted that in the exer
cise of sincere and practical love we
possess an approving self-consciousness,
and also a confident appeal to God and
assurance in his sight ; and the Ap. pro
ceeds to show that the former involves
the latter. He does this by bringing into
consideration the opposite state of things.
If our self-consciousness testifies against
us, a fortiori he who knows us better than
we know ourselves must condemn us too.
We have a right then to insist upon the
same connexion in the case supposed : If
our self-consciousness acquit us, we have
reason to believe that we stand clear in the
sight of God. It is to be noted that tidx
tj KapS. r)p. pi) xarayiv. Tjp. corresponds
to yivwirx. . . . iirpiv, as irapprjaiav . . .
Q. does to ipirpotrBev airov . . . rjp. So
<fdx xaray. . . . xapSla (20) to both the
former, and peifwx . . . Trdxra to both
the latter. The chief difficulty in the way
of the interpretation just given arises from
the second S'n in (20). Some supply
yivwtjxere (&n pellT. itrrlv . . . Tjp.). Others
consider that the repetition of Sti in a
causal sense, 'inasmuch as,' or 'because,'
may be defended equally with Sti in the
sense of 'that,' as in E. 2 : 11. Others
compare the use of Sti here with that of
the Heb. 3 in the beginning of a second
proposition; 'surely,' or 'so,' 'thus.'
Gen. 22 : 16. Job 8 :6. Nempe, (Beza).
Vulg. omits ; Syr. has Jv^ Quan'o
magis, as if reading t?ri. We may under
stand the repeated SVt not as causal, but
as introducing a statement of fact neces
sary to the conclusion (which is suppressed)

1 JOHN 3. 20 — 23.

731

KarayivwaKrj r fiwv h KapSla, on fiEiXwv iarlv b Oeoy r?js KapSlas
'fiwv, ko.1 yivwaKEt iravra. 21 dyairrjrol, iav h KapSla 77/awv
fh KarayivwaKrj hfiwv, irapprjaiav eyofev irpos rov Qeov 22 Kal b
eav airwfiev Xafi/Savofisv irap' avrov, on ras ivroXas avrov rrjpov-

fsv Kai ra apsara bvwtciov avrov iroiovfiEV.

^3

Kai avrrj Eanv rj

EvroXh avrov, tva iriarEvawfiev rw ovofiart rod vlov avrov 'Irjaov
Xpiarov, Kal dyairwfisv dXXhXovs KaOws eow/cev ivroXhv hfiv-

that we must feel assured of God's adverse
decision. In this use it may be compared
with Sti introducing a quotation. And
we may express it (as after ydp) by the
familiar ' why ;' if our heart condemn us,
why God is, &o. De Wette would render
' for if our heart condemn us — inasmuch
as God is greater than our heart, he also
knoweth all things' (concerning us), and,
therefore, he also condemns us. It has
been proposed to read S ri idv Karay.,
and to punctuate xapSla' so as to render
'in the sight of God we sha'l persuade
our inmost feelings (that we are of the
truth) in whatever matter our conscience
condemns us ; seeing that God is greater
than our conscience and knows all things,'
viz., that we love in deed and in truth.
pet£wx, greater to refute the charge, cf.
4 : 4. This is substantially Erdmann's
interpretation, except that he takes Sti
not as causal but as dependent upon Tret-
aopev, ' Aniniis nostris conscientia peccati
et culpa? afflictis persuadebiiuus — Deum
majorem esse,' sq. To support this view
he alleges the appeal of Peter in J. 21 : 1 7,
from the condemnation of his own con
science to Christ's knowledge of the state
of bis heart, comparing tri iravra oiSas
with yivwirxei irdvra here. It is an ob
jection to this interpretation that it effaces
the most striking characteristic of the
passage the parallelism (as above shown)
of the three first and three second mem
bers respectively of the consecutive sen
tences (19), (20), (21). Accepting the
sentiment of the interpretation, it would
be perhaps better with Luther to render
each o'ti in (20) by ' that.' ' Herein we
know,' &c, and can quiet our hearts
before Him, that, in case our heart con
demn us, that God is greater, &e. Sn as
inE. 2 : 11, 12, and Xen. Anab. vn. 4, 5,
i?Xeyex on, el pi) xaTafirjaovrai Kal irelaov-
rai, Sti KaraKaiffei. But the sentiment is
questionable in theology, and not in con
formity with the tone of other passages
on the same subject in this Ep. (6), (9).
5:2. 3: 18. irappTjfflav] happy con

fidence ; so that our thoughts and affections
turn to God without any anxiety. This
is an advance beyond irelBeiv rds xapStas.
Freedom of spirit in access to God by
prayer (H. 4 : 1 6) is probably included,
and gives rise to the assertion that follows.
Kal . . Trap' a irov] connected with the
preceding ; this further privilege we also
enjoy ex toutw (19), in keeping the com
mandment of love. Sti tos ivr.] seeing
that we keep. Not that our petitions
are granted for the merit of our obedience,
but that we ask in submission to the
divine will; and when our will is freely
submissive to the will of God, we shall
never ask what is contrary to his will.
5 : 14. J. 9 : 31.
23, 24. tj cxtSXtj] This is the espe
cial command which includes all others.
So tS ipyov tov Q., J. 6 : 29. tS
BiXrjpa tov rripipavros, J. 6 : 39. It
corresponds to the irpwrrj x. peydXrj ex-
toXtj, M. 22 : 38 ; but it is still more
comprehensive, as it includes the second.
ti$ bvbp.] This implies his personality
aa matter of history. H. 6 : 10. As tti-
areitr. is used w. dat. without prep, rip
Sv. is the direct object. Faith in Christ is
a necessary requirement and command of
God, because the design of God of saving
us by Christ and of restoring us to com
munion with Himself cannot be effected
unless we embrace by faith the Son of
God. (Erdmann). Cf. G. 5:6, Tritrris
Si' dyaTTTJs ivepyovpivrj. Hie locus iusig-
nis est quia tam perspicue quam breviter
definit, in quo consistat tota sancta; vitas
perfectio. (Calvin). e'SwKexJsc. SXptarSs.
J. 13 : 34. iv airip pivei] This is the
phrase now employed to express what he
spoke of, 1:3,6, as xoivwvia. The source
of holy obedience is stated J. 15 : 4, as tS
iv ailro) pevai. Habitual communion be
tween us and Christ is founded on rrjpeiv
rds ivroXds airov, J. 14 : 23, in which cause
and effect, union with Christ and holiness
of life, are so closely connected that the
expressions become convertible. e'x
roirw] Some would understand a re-

732

1 JOHN 3. 24. 4. 1—5.

2* Kal b rrjpwv rds ivroXds avrov iv avrw fiivsi Kai avros bv
avrw. Kal iv rovrw yivwaKOfiev on fisvsi iv hflv> bk tov irvsv
fiaTos od r fiiv eow/cev.
4 ' AyairrjTol, fih icavrl irvsvfian iriarsvErs, aAAa ooKifa-
Yete rd irvsvfiara el iK rov Qeov iarlv on iroXXoi ypevSoirpo-
cphTat i^sXrjXvOaaiv et'y rbv Koafov. 2 iv tovtw yivwaKsre ro
irvevfia rov Qsov- irdv irvsvfia b bfioXoysi 'Irjaovv Xpiarov iv
aapKi iXrjXvOdra iK rov Qeov iarl, 3 Kal irdv irvsvfia b fih
bfioXoysi rbv 'Irjaovv Xpiarov iv aapKi iXrjXvOdra iK rod Qbov
ovk earf Kal tovto ian rb rov avnyplarov, b aKrjKoars on
spysrai, /cat vvv iv tw Koafiw iarlv rjSrj.
4 'Y/ttety e/c tou Oeou eare, reKvla, Kai veviKhKars avrovs, on
fielXwv iarlv b iv vfiiv rj b iv rw Koafw. 5 avrot eK rov Koafov

ference to the preceding, iv Tip rrjpeiv
x.t.X. But see 4:13. ix tov irv. is used
here rather than 8ri rb irv. . . . iSwxev
because the Ap. wishes to state that our
knowledge of Christ abiding in us is not
realized only in our possession of the Spirit
(of grace) as an evidence, but in the action
of the Spirit originating and producing
such knowledge. R. 8 : 16.
IV. 1 — 3. IIoxtI 7rxeupaTi]theAp.had
stated as a proof of their abiding in Christ
ix rov rrveiparos iSwKev i)piv. He now
guards his reader against being misled by
false pretensions to the Spirit. Trxeupa
accipiendum est ' pro eo qui spiritus dono
se pi-seditum esse jactat ad obeundum pro
phetic munus.' (Erdmann). SoKipd-
iTere] make trial, put to the proof. He
bids them exercise the xapiffpa of Sia-
Kpltreis rrvevpdrwv, I C. 12 : 4. Cf.
2 : 27. i/'euSoTrpooJTjTai] false teachers.
M. 7 : 15. 24 : 11, 24. Men falsely pre
tending to be inspired, ^x trapKi] The
heretics of that age denied not the divinity
but the humanity of Christ. The Docetae
held that Jesus Christ was a mere tpdv-
raupa, destitute of a real body. The prep.
ex is used to guard against the notion of
Cerinthus who maintained that the
heavenly Christ was united to the man
Jesus at bis baptism. By opoX. 'I. X. e'x
tr. iXtjXvB., 'J. C. come,' is also meant an
acknowledgment that the Messiah has ap
peared, and that Jesus is the Messiah. A.
17:3. 8 ptj SpoXoyet] The force of this
is explained by the gloss S Xiei, 8 Siaipei,
i.e. which separates the divine and human
nature. tSx T. X.] The art. is due to

the previous mention of T. X. (2). tovto]
sc. rb irvevpa. 8 oktjk.] This may be an
allusion to the predictions of S. Paul,
sucb as those in 2 Th. 2 : 7. itrriv t)5tj]
is and for some time has been, iv rip
Kbtrpw] in the present order of things, as
its sphere and element, i. q. toj alwvi toutw.
Cf. G. 1 : 4.
4 — 6. ix rov Oeou] To console them
under the danger to which they were ex
posed, the Ap. reminds them of the new
life they had received, of its origin, na
ture, and effects. This he opposes to the
ix tou xbtrpov. This is the immediate
source of their feelings, desires, passions ;
this is the principle which has formed
their character, see R. 8:5 — 10, and
rules their actions. xexiKTjKOTe] are
conquerors over them. Through the di
vine nature we escape the snares of the
world, the flesh, and the devil, 2 P. 1:4.
Sri] inasmuch as. Christ is greater
than Antichrist, assigning a reason for the
fact vevixrjxare. pe.fwx] cf. J. 16 : 33.
They who are of God and have intimate
communion with Christ have nothing to
fear. J. 3 : 31, 0 dxwdex ipxbpevos iirdvw
iravTwv itrriv. Christus vinci nequit ; ergo
victoria nostra, non per nos sed per eum
parta,nobismanet.(Erdm.) 0 ex up.tx]This
refers to 3 : 24. Christ abiding in us (the
result of ourspiritual birth, ourorigin ix tou
0.), the exercise of faith in Him, and the
confession of his Incarnation, are opposed
to Antichrist, and to the denial that Christ
had come in the flesh. Subaud. dvrlxpi-
trros with S iv Tip xbtrpw. Std rovro] cf.
J. 8 : 47. As they are, by origin, 'of the
world,' so their teaching springs from be-

1 JOHN 4. 5—10.

733

/cat o Koafos avrwv a/couet.

eiai- Sia tovto iK rov Koafov XaXovai
hfeis e/c rov Qeov iafiiv b yivwaKwv rbv Qebv aKovei hfwv oy
ou/c sariv e/c tou Oeou, ovk a/couet hfwv. e/c toutou yivwaKOfsv to
irvEVfia rhs dXrjOslas Kal to irvEVfia rhs irXavrjs.
1 'Ayairrjroi, dyairwfiev ctAA/jAouy oti h dydirrj e/c tov
Qeov sari, Kai irds d ayairwv e'/c tou Oeou yEyivvrjrai Kal yivw
aKst rov Qeov. b fih ayairwv ovk 'iyvw rbv Qebv, on b Oeoy
ayairrj ianv. 9 <?v toutw icpavspwQrj t dyairrj rov Oeou e'v hfiv,
on tov vlov avrov rov fiovoyevh dirsaraXKev b Oeoy ety rov
Koafiov lva ChawfiEV St' avrov. I0 ev tovtw iarlv h dyairrj, ovy
on hfsis hyairhaa/iEv rbv Oeov, aAA' on avros hydirrjasv hfds
Kai ctTreo-TetAe rov vlov avrov iXaafiov irspl rwv dfapnwv
hfwv.

neath (J. 8 : 23), its spirit must be in ac
cordance with the world, and contrary to
the truth of God in Christ. dKodei]
their mode of teaching falls in with the
corrupt taste of the world ; Kbtrpos here
being the concrete notion, ' people of the
world,' cf. J. 3 : 16, n. Tjpets] The Apo
stles and those who held fast the doctrine
they taught. Compare 1 C. 2 : 12 — 14.
We have here the true ideal of an exclusive
Church, out of which there is no salva
tion, of an infallible Ghurch, which is al
ways in the right, and by belonging to
which (hearing it) we may be sure we
have the Spirit of truth. That Church is
the company of faithful men in any place
who love, honour, trust, and serve the
Lord Jesus, who recognize and love one
another as brethren in Him, whom the
world despises and hates, who sever
themselves from the world, and whose
works testify of them that they are born
of God (2 : 29). To this company every
one must belong who would be saved
(1 : 3) ; and all who belong to it possess
the saving knowledge of the truth, ix
roirov] from this we derive our know
ledge; 'hence we know,' cf- 2 : 20, 27.
The use of ix instead of iv (2), may arise
from its immediate previous employment
in ix tov 0. Alex, has iv. so Vulg.
Cf. 3 : 24, ex roirw . . . ix rov irv.
yivwffK.] recognize. tS ttx. ttjs dX.]
the Holy Spirit himself, so called in J.
14 : 17. 15 : 26; here, with reference to
the true doctrine of the person of Christ.
to irv. rijs ttXoxtjs] the same as tS tou
dvnXpLarov (3). Cf. Kar' ivipyeiav tov
Zaravd . . . ivipyeiav irXdvrjs, 2 Th.
2:9, 11.

7 — 10. dyaTrwpex] The connexion is
this. The difference between the spirit of
truth and the spirit of error shows itself
by the love of the brethren. The faith
which embraces Christ, the manifestation
of the love of God, produces love in our
minds. The fruit of faith in the life is
seen in true love of the brethren ; this
springs from love to God, founded on a
spiritual acquaintance with Christ, cf.
3 : 23. tj dydTTTj ix tou Oeou] As the
Deity is the source of all excellence, those
who are born of God will demonstrate
their origin by this heavenly quality.
This is stated, as is usual with S. John,
first positively, then negatively. The
source of our love is ascribed to the es
sence of the divine nature, 0 OeSs dyairrj
itrriv. Upon this all the divine attributes
depend, iv roirw] In this, as the sphere
and element of its manifestation. The
essence of Deity which comprehends the
divine love is concealed from us, J. 1 : 18.
1 T. 6 : 16. To establish his position, 0 0.
dy. itrrl, the Ap. appeals to fact. Love,
as an essential attribute of the Divine
nature, may be inferred from the works
of creation, and acts of Providence, but
the manifestation of it — its perfect, unmis-
takeable display is found only in the scheme
of redemption, the oeconomy of grace. iv
Tjptx] in our case as spiritual and immor
tal beings ; in us subjectively, in our inner
consciousness, as opposed to any display
of the divine benevolence in the outer
world, perceptible by thesenses (16). tSx
poxoyex-ij] This is added to heighten our
idea of his love in giving his Son. This
position of the article and adjective is
very emphatic, J. 10 : 11. 15 : 9. On

-adxa aqj <-q Aj. a? • • • 'Lo\orio 'uoi}B[aj
}uauBiujad b gaiqsqqinsa 'juaraSpajMouq
-ou aq} 'Aorljitjji ¦ • • tjq3t1tj}Q9j. 'aouapiAa
pun }Obj aqj, -A^raBijsuqg (Buosjad jo
uaAiS ajaq uoi}isodxa aq} ui uoissajSojd ao
XBmrp b aAjasqo a"bui aj^ "}aajja 0} asnuo
rao.ij sassBd jaqeads aq} jo puim aq} 69 : 9
•£ ui ! asntio aq} 0} }oajja aq} uiojj spaaoojd
•dy aq} ajajj 'SijjmnL aq} sapaoajd STjjijji
oq} '69 : 9 '£ n; . A3rlijjtn3ijj,jijji sapaoaad
A3rlvjitpA/l? ajajj -uiSuo puB ajdiouud
6}i SB q}p7j q}iM pa}oauuoo si ssausnoiosuoo
}Bq} . oaoi auiAifj aq} jo ssausnoiosuoo aq}
uo spaadap uoissajuoo aqx [tiaiivjitpALf
'AjLy 'ATT A} U.T1 J3 1j7djt -t/tl3 A13JLJ3 TOJ.'DAQQ
sjajno '£ : z\ '0 1 "S — 1 : g -jo ''x'j.'ji
'iiAfrl " ' ' '9 0 qV-Jj\ 'Ol : g 'uoi}Bi}id
-old sb '(ti) jnoiABg bb }uas pog jo nog
eq} si ajr }Bq} }nq *a.m}ieu siq 0} SB }OBj siq}
Apjora }ou SuiSpaiMOUTpB [*q noj. sqjn
0 '(ft, lZi : g) u.rjriQAy du. ajbobitjul aq}
0} }uareAmba si AwA.o\oriq siqx -uoissaj
-uoo ren}iqtjq tj jo spajja aq} 0} saouBA
-pB -d-y aq} A3rinodiu.dTjii aq} iuojjT [ajj^X
-oyoTVo 'i : g jo Bapi aq} Sui.iuasa.id
[n 0 7/ jj 0 j/ n 0 j. ' (6) uo aag -rRn}aajja sba\
sot/jjtjy; aq} }Bq} SaiMoqs 'asuas }saqSiq
aq} ui uovjeAfes jo jaSuuq aq} [vdUj.
¦mji •£ — 1 : 1 ui SB 'ouore j[asunq 0}
Bjajaj j8}ija\ aqx -aouapiAa JBaq 0} maq}
ajqnua 0} sb }suqg jo aSpajMOUTT [Buosjad
qons pnq oqM asoq} 0} pa}iuiii si swrlb.
aqX -a aas 'vdsxvji Aqi axvdtp? 3t/3 stntivd
¦to-i 0 '6 : t>I T 'snsap }s;.iqg jo uos.iad
aq} ui sn 0} jrasunjr pa}uasajd seq ajj 'ajq
-isiaui si ajn}BU umo siq ui pog qSnoqx
'(ll) 1V1V3Q3J. SpQQO q}IA\ }SBJ}UO0
ui si siqj; [ygjTiTiigsj. sprtL -91 — ti
•aATjq 3av }uq} os 'uaAiS q}Bq "JJad [s J/ m g 3 g
¦uajq}ajq aq} 0} 3A0T jno jo }ooj }ajoas
aq} si sn 0} pog jo saoi aqx -91 : g -}j
¦jo 'pog jo suos aq} ajB 3a\ }T3q} uSis pun
aSpajd aq} si }uidg a"[ojj aqx 'u 'fi : g
'asiJ Jiaq} aire} sajdioui.id A"[oq \ye qoiqM
mojj aojnos aq} sa^oipui siq j, [-rltf^Ajt, joj.
713 vut no J. »3 7 jo 'SAiOijoj }t,qAi 0} sjajaj

[tftjtioj a^ -miTj q}tAi uoianmmoo it!n}ad
-jad jo pun 'pog 0} pa}iun a.irj oa\ qoiq/A
A*q 01} }sasop aq} jo joo.id aq} ajoja-iaq} si
uajq}a.iq aq} jo bao[ aqj, -pog jo aA0| aq}
jo aouauadxa pun ssausnojosuoo \T>uosjad
aAuq an, }Tjq} os '. s}.ii?aq jno ui s|iaA\p 'sn
0} UAioujr aputti si pog jo aAoj aq} uioqA\
Aq '}suqg -ai '}oafqo puTj pua jpij S}i sure}
¦ye \jj.Afrlmi3\i±3i '81 : I '£ 'isuqg
ui Apjo uaas aq una pog -azTjS }oajjp it
tCq ^}iarp aq} jo aouassa ajqisuaqa-iduioa
-ui aq} a}i![dma}uoo }ouui5D aj^\ -9+ : 9
•£ -jfjipoq aq} miq} jaq}UJ jo uai|ods si
aAa re}uaoa aqr^ -gi : 9 ' J, 1 ("JJad) aas
0} a\qti bi pun 'uaas snq [ttjjtj^sj. -uoi}
-iiSqqo rejoin y. japun bjb ! }i aAiO \ti3rl
-o\j3tpo -saoui:}suino.iio qons m '}ua}xa
ub qons 0} 'jauuBUi v qans ui 'tmj.no '-a
'ii : 9 -g "Teq} Suiaas [)3 -Si--ii
•t: jno aag -(ti) vdUj-mn
og -ijO}Bi}idojd sn uoissiui siq jo ain}nn
aq} put: 'pog jo nog aq} jo uopTqsajimsiu
aq} jo ja}OT7jnqo aq} sa}noipui A'^noiinqdraa
'-^B }uoq}iM puB 'aoto q}iM uoi}isoddn ui
[,i9TyjjTJY7 "itTjuja}a-ajd uaq} 'snoiAajd ji
pun 'eoua}Sixa snoiAaad siq ui 'uoissuu siq
ajojaq 'X}iatrj 0} uoi}B[3J siq sba\ }Bq} 'uog
sbai ajr *uog aq} jo uoi}BjauaS ^nuja}a
aq} saqdrai A"|mj pnaqpog aq} jo suosjad
aq} jo uoi}on pun uoi}B^aJ aq} jo '91 : g '£
ui sb '(ti) ui pun ajaq pasn aSenSuBi, aqx
¦u 'o& : g *g -ja 'puas 0} sb oao| b qons
q}iM sn paAO{ I }uas aq os puB [-jjjajtTp ttjj/
¦A"}ianii}aods siq} Ap?uo.i}S ajom 5[jbui 0}
paonpoj}ui si 7jp Xtio -ois joj uoi}Bi}idojd
b aq 0} uog siq Suipuas ni pog jo i[im
snoaUB}Uods aq} ul sa}BuiS;JO sn 0} saoj
auiAip aqx [tbj.no j. as 'gt "Si : \\ '9i : g
•91 :'g £ -n : i) Si : Z 'JO 'W™P Al™*
-jia si qoiqM uoi}BuaqB pun }uama§UBJ}sa
jo a}B}S }Bq} uiojj pajaAirap Suiaq 'pog
q}iA\ diqsA\oj[aj passajq B Aufua 'a'l [a3t1
-tosUJ ' -u *i : g -g 'i :z 'ii '¦ \'0 l 'f""^
¦mdit-oijj? -j;) -(ti) }oajja SuppiqB ub jo sb
•jjad '. }uas q}Bq [/i3J/\TjjjiajtTj Zi : g
'H 'L<1 ' I '0 '91 : £ f 'JD dtit-OAoil

darinnnaXJOiJLaJL mn darlnnmdLa SiarlU mn nr -map, mx da Sgxnn mn
, v. / 1 - * \ y1 ** kj -. t v. t v
ladarl mxnn da SoaQ o 'noaQ nox Sow o dixx>a SnoxiUr^ ixo tixiULoy
-orlo dn So c, -norlxion nox nduxmxi dom dox anynxsann dUxnJL
o 1x0 darlnodnxdnri mn ngarlnagax SiarlU jrj-g +I -diriU danmoao
noxnn SoxnrlnadJL nox na 1x0 'dirlk da Soxnn mn darlodarl mxnn
da ixo darlonumdiL mxnox da eT -dirlU da dixxia Udarimiayaxax
noxnn UjinLn U mn ladarl diriU da Soar\ o 'SnoyUyyn darlmjLnLn dna
.mxnagax axoJLmjL Siapno doaQ ZI -dnJinLn SnoyUyyn darioyiacpo
SiarlU mn 'SnrlU daxiUJLnLU Sgar\ g Smxno ia '70xOJi»^-y

•91— 11 -f MHOf T

m

1 JOHN 4. 1 6 — 20.

735

Thv dydirrjv rjv 'iyEi o Oeoy ev hfiv. b Oeoy U7a7r77 iarl, Kal b
fievwv ev rh dyairrj ev tw Oew fievei /cat o Oeoy ev hutw.
17 Jitv tovtw TCTeAetWTat h ayairrj fieO' hfwv, 'lva irapprj
aiav eywfiev iv rrj hfipa rhs Kplaews, on KaOws iKeivds ian
Kai hfsis iafiiv iv tw Koafiw tovtw. iS cpo'/Soy ou/c eo-Ttv ev
tt] dyairrj, aAA' h TsXsla dyairrj e^w /3a'AAet rbv cpdvov, on b
rpo'/3oy KoXaaiv sysi- b Si cpoj3ovfi6vos ov rereXelwrai iv rh

oyairrj.

rjfiets ayairwfisv avrov on avros irpwros rjyairrjaev

* ~ 20 ' ' t "/"V 7 -v \ S-\ \ \ \ 7 l» -\ i 7
rjfias. eav Tty et7r>7, kjti ayairw rov Weov, /cat tov aoeXcpov
avrov fiarj, ypsvarris iarlv 6 yap fih ayairwv rbv dSsXcptv avrov

rience and realization of the great spiritual
principle, iyvwx. . . . iv rjpiv, the enjoy
ment of the Divine fellowship and commu
nion, o pivwv , . . iv airip. e*xei . . . iv
Tjptx] keeps, maintains in existence and
manifestation in us (9).
17. — 19. 'Ex roirw] sc. i'xa rrapp. ix.,
x.t.X. rereXelwrai] reaches its end ;
answers its purpose with us in connexion
with us, in our case. Cf. use of perd, L.
1 : 58, 72. 10 : 37. perd denotes joint or
mutual influence; community of interest
and action, and in this respect differs from
ex. R. 12 : 15. G. 1 : 2, n. L. 23 : 12.
'lva] signifies the end to which this mu
tual love tends, and so reaches its perfec
tion, rrapprjfflav] after the example of
the faithful servants in the parable of the
pounds, L. 19 : 16. In 2 : 28, this Trap-
prjtrla is described as the result of piveiv iv
auTtp. Ka(?ws ixeivos, x.t.X.] Present
community of character, interests, and
circumstances is alleged as the element es
sential to the existence and efficacy of
perfect mutual love. We while in this
world are regarded by the Father with
the same interest and affection as Christ
(eKetxos, 3 : 3) is; cf. J. 15 : 10. By ex Tip
xbtrpw t. is also intimated the common rela
tion of Christ and his people to the world,
which also is a ground of assurance, 3 : 2.
J. 15: 18, 19. Qjbflos oix itrriv] Fear
does not exist in love, cf. R. 8 : 15 ; fear,
as contrasted with irappTjfflav exetx. kSXo-
aiv] The fear we speak of, 0 tpb^os, fear
with regard to the judgment-day, implies
the idea of punishment, eis KbXaaiv alw
viov, M. 25 : 46. With this meaning of
e'x", cf- H. 10 : 35, tjtis exei piffBairoSo-
trlav peydXtjv. oi rereXelwrai] has not
attained maturity in the sphere of love.
It is not said that he has no love at all, or
has made no progress. It must be reXela
dyoTTTj which entirely displaces all fear in
anticipation of the judgment-day. Also

in whatever degree such fear prevails it
has xbXaffiv, it is apprehensive of KbXairis.
Sri] Note the emphatic and antithetical
Tjpets and airbs. As for us we love him,
seeing that he was first to love us. As
this is the case we may have boldness in
the day of judgment ; not as a result of our
feeling, but of that fact the conviction of
which produced our feeling. Love to the
brethren, (7 — 13), and love to God,. (14 —
19), alike rest on the foundation of the love
of God manifested to us- in Christ. Those
who are the sons of God through Christ,
and partake of the divine love, will fulfil
the two great commandments, M. 22 : 37
— 40. Some render dyaTrwpex, ' let us
love,' as (7).
20, 21. "Oti] formula loquendi. M.
16 . 7. The Apostle has shown that our
love to God and man rests on the mani
festation of the divine love toward us in
Christ. He now shows the inward unity
of both kinds of love ; the love of our
neighbour cannot be separated from the
love of God, of which it is a distinguishing
and essential mark, ipeiarrjs] To love
God, and to hate the brethren, are points
directly and necessarily contradictory. The
two feelings cannot coexist. 0 yap pij
dyairwx] for supposing he does not love.
We are especially affected by objects of
which our senses can judge. Sight is the
great provocative of love. Tf we are not
moved by the claims which our brother
presents to our ocular sight, we shall not
be affected by the realities which the invi
sible Jehovah presents to our mental sight.
The difficulty thus acknowledged of loving
an unseen person (1 P. 1 : 8) is met by the
manifestation of God in his Son. ivro-
X tjx] Lev. 19: 18. Deut. 6 : 5. J.15:i2.
E. 5 : 1. i'xa] as in 3 : it. 5:3, used to
define the commandment, still with a
notion of purpose, the end for which the
command was given. The combination

736

1 JOHN 4. 20, 21.

ov iwpaKE,rbv Qsov ov ovyiwpaKe irws Svvarai dyairdv ', 2L Kai
ravrrjv rrjv ivroXrjv syofisv air avrov, 'lva d ayairwv rbv Qeov
dyaird Kal tov dSsXcpbv avrov.
5 TIds b iriarsvwv on 'Irjaovs iarlv 6 Xpiaros, iK tov Qeov
yeyevvrjTai- Kai irds b ayairwv tov yevvhaavra dyaird Kat rbv
yeyevvrj fiivov it, avrov. 2 iv tovtw ytvwaKOfiev on dyairwfiEV
ra Te/cva rov Qsov, Srav tov Qeov dyairwfisv Kat ras ivroXas
avrov rrjpwfiev. 3 avrrj yap ianv h dyairrj rov Qeov, lva rds
ivroXas avrov rrjpwfisv Kai al svroXai avrov fSapeiat ovk slalv.
4 on irdv to yeyevvrjfievov iK rov Qeov viKa rov Koa/iov Kal

avrrj eanv rj vikij rj viKtjaaaa rov Koafov, rj irians rjfiwv.

TIS

suggests a reference to our Lord's answer
to the question, ' Which is the great com
mandment?' in which he names the com
mand to love God as the first and great
commandment, and then subjoins the
second, Thou shalt love thy neighbour as
thyself. M. 22 : 37—39.

V. i — 5. 6 Trttrreuwx] The Ap. here
teaches that vital faith proceeds from
regeneration. There is an historical faith
or receiving of Christ, J. 1 : 12, which
precedes the new birth. But the sure
and certain persuasion that Jesus is the
Christ, the Mediator, Prophet, Priest,
Eing, with a practical and personal trust in
Him as such for salvation, is the principal
fruit of the new birth, 5 : 1 . Cf. M. 16 : 1 7.
See on G. 2 : 20 (tou dyaTr. pe). Sn 'I.
eVTix 0 Xp., see (5) and on-4 : 15. ttos 0
dy. k.t.X.] The oneness of the love by
which those who are born again love God
and man is derived from the influence of
the new birth (3 : 14), so that brotherly
love necessarily flows from love to God.
ex toutw] It is stated in 4 : 20, 21, that
God is not truly loved unless our love to
the brethren is genuine. The converse
of this is here stated, — viz., the brethren
are not truly loved, unless our love to
God is genuine. A kind of love to
the brethren can be imagined, which as
it has no foundation in love to God is
feigned and simulate, in fact, self love.
This, however, will be found only in na
tural men who love themselves more than
God and their neighbour. Thus the love
of God and our brethren is one and the
same, so that the one is the proof of the
other. 'The Gospel dydTTTj is no barren
sentiment, no uncertain capricious thing,

nor yet natural affection, but a hallowed
duty flowing from love to God, and reve
rence for his law which both regulates and
enforces it.' (Macmichael). outtj ydp
k.t.X.] The ydp explains and justifies the
combination tSx 0. dyaTr. Kat . . . ivr. air.
Trjp. The love of God must not be conceived
of as a mere principle or sentiment, it must
be practical, as it was shown that the love
of our brethren must be, 3 : 16 — 18, Cf. J.
14 : 15, 21, 0 exwx Tds ivr. pov k. rrjpwv
airds, eVetxSs itrriv 6 dyaTrwx pe. The
relation between love and obedience is
here more prominently stated as that of
cause and effect. (Hapeiat] The difficulty
of obedience arises from our carnal will
and frailty, from the devices of the world,
the flesh, and the devil ; it is overcome
by the influence of ardent love, by that
conformity of our wills to the wiU of God
which must result from true love to Him,
and, further, from our participation by the
new birth in his spiritual nature, 2 P. 1:4.
This statement is confirmed by the de
claration Sti ttox tS yeyexx. . . . viKq. rbv
xbirpov. On the neuter see J. 6:37, "•
The reason why the commandments of
God are not felt to be oppressive is that
the sons of God receive strength to over
come the world. tSx KSo-pox] the present
order of things as opposed to the kingdom
of Christ ; a transitory state, the abode of
moral and physical evil, the seat of cares,
temptations, irregular desires. Those who
are born of God cannot love the world,
2 : "5— J7 ! 'the law of the Spirit of life
in Christ Jesus makes them free from the
law of sin and death.' R. 8 : 2. (4, 5).
tj Tr(o-Tts 7jp.wx] As this unites lis to
Christ, and renders us participators in bis
victory, J. 16 : 33, e'yw vevlxrjxa rbv
xbirpov, cf. 1 J. 2 : 13, 14. 4 : 4. The

1 JOHN 5. 5—7.

737

eanv o vikwv tov Koafiov el fih b iriarevwv on 'Irjaovs ianv o
utoy tov Krfeov ',
Ovros iaTiv b iXOwv Si' vSaros Kal alfaTos, 'Irjaovs 6
Xpiaros' ovk iv rw vSan fdvov, aAA' ev tw vSan /cat tw a'lfian'
/cat to irvsvfia ian to fiaprvpovv, on to irvsvfia ianv h dXhOsta.
' on rpsis slaiv ol faprvpovvrss [iv tw ovpavw, b TLarhp, b

present tense is used in vix$ as expressing
a general sentiment ; the aor. in xiktjVoo-o
as presenting simply the fact, or act of
conquering ; then, again, 0 xikwx pises.
' Who is the conqueror of the world.' Who
has this character ?
6. 0 iXBwv] This denotes the appear
ance of the Son of God in human nature,
^XtjXuSws iv trapKi, 4:2. The expression
6 ipxbpevos which is used repeatedly in
the Gospels, M. 11:3, ", nowhere occurs
in this Epistle. Si uSotos x. aZpaTos]
withthe distinguishing marks of water and
blood ; Std denoting the road or line of
action, R. 2:27; H.9:n, 12, instrumental
medium, R.8:25; attending circumstance,
2 C. 2:4. uSotos] This refers to the
attestation given to our Lord when He was
baptized by John, which was the creden
tial to his entering on the public exercise
of his ministry as the Messiah. M. 3 : 15 —
17. J.l: 31 — 33. In this He was shown to be
6 SiKatos, 1 J. 2: 1, 6. 3:3, 7. if- 2:22.
a'tparos] The closing scene of his minis
try in which He finished his work as the
Messiah. 1:7. 2 : 1. 4 : 10. He showed
Himself to be the Christ by making atone
ment for sin, and reconciling us to the
Father. We observe next the substitu
tion of iv for Sid. The difference seems
to be this — Jesus showed Himself to be
the Messiah by means of (Std) the water
and the blood ; ex marks the sphere,
substratum, element, in which the proof
was afforded. The proof lies not in the
water only. The oi pbvov refers to a sup
posed separation of the u'Swp from the alpa,
as if one could be complete apart from the
other. This is directed against the Cerin-
thians who separated Jesus from the Christ,
and said that the Christ was united to
Jesus, when the Spirit descended upon him
at his baptism. They held that Jesus suf
fered, but that the Christ did not suffer,
diroiTTrjvai rbv'KpiffTbv dirb tov '!rjaov, Kal
rbv 'Irjaovv rreTrovBivai xal eyTjyepdai, tov Si
XptorSx diraBij Siapepevrjxivai irvevpa-
nxbv. Here the Ap. represents as the
truth of the Gospel that Jesus, both Son
of God and Christ (1, 5), was declared
to be the Christ St' uSotos n. aipaTOS.
VOL. II.

The same Jesus to whom the voice from
heaven gave testimony at his baptism
carried out the plan of redemption by
shedding his blood on the cross. Non
modo suscepit ad baptismum accedens
munus implendee omnis justitiss, M. 3 : 15,
sed etiam effuso sanguine consummavit.
(Bengel). To give further force to this
declaration the Ap. adds koI tS irvevpa
k.t.X., and it is the Spirit that beareth
testimony to this fact, inasmuch as the
Spirit is truth, — ' the truth,' truth in
perfection. With this compare the Bap
tist's testimony, J. 1 : 32 — 34, reBiapai
Tb irvevpa xarafUaivov, xal ipeivev iir' airbv :
the language of Peter, A. 10 : 38, ixPlaev
airbv 0 OeSs irveipan dytw xal Svvdpei,
and of our Lord, J. 15 : 26. 16 : 13.
7, 8. The words iv rip oipavtp — iv ttj
yf; are spurious. They are not found in any
one of the 1 80 MSS. of this Epistle written
between the fifth and fifteenth century, nor
in any ancient version, neither were they
quoted by any of the Greek Fathers in the
Arian controversy. The earliest Greek
form is in a translation of the Acts of the
Fourth Council of Lateran, 12 15, A por
tion of it is cited in Greek by Manuel
Calecas, a Dominican monk of the four
teenth century. The only plausible evi
dence in favour of its authenticity is its
(supposed) quotation by Tertullian and
Cyprian in the third century. Its quota
tion by Tertullian is extremely doubtful,
his words being, Ita connexus Patris in
FiUo, et Filii in Paracleto tres efficit co-
hserentes, alterum ex altero : qui tres unum
sunt, non unus ; quomodo dictum est,
' Ego et Pater unum sumus. ' (A dv. Prax.
u. 25.) Cyprian certainly seems to have
read the passage, for he says, ' De Patre
et Filio et Sp. Sancto scriptum est, et tres
unum sunt' (De Unit. Eccl. p. 109.) But
all that can certainly be proved from this
citation, and from the fact that the clause
is certainly quoted by two African writers
of the fifth century, Vigilius, Bishop of
Thapsus, and Victor Vitensis, is, that the
words existed in some African copies of
the old Latin version. Augustine, in his
copious Commentary on the Epistle, does
47

738

1 JOHN 5. 7— n.

Ao'yoy, ko.1 rb dyiov Uvsvfia- Kal ovroi ol rpsis ev siai. Kai
>~--i\ - ,V".S
Tpety slaiv ol fiaprvpovvrss ev rrj yrj,j to irvsvfia, Kat to vowp,
Kal rb atfia- Kal ol rpsis sis to 'iv elaiv. 9 el rhv faprvplav
rwv avOpwirwv Xaf/3dvofev, h faprvpla rov Qeov fiel'Cwv sariv
on avrrj iarlv h faprvpla rov Qsov hv fSfiaprvprjKB irspl rov
v. IO o iriarevwv et'y rbv vlbv rov Qeov sysi rrjv fap-

jplav iv iavrw- b fih iriarsvwv tw Oew ^rsvarrjv irsiroirjKsv
'jtov, on ov ireiclarsvKev et'y rhv faprvplav r)v fiEfiaprvprjKsv b

viov avrov
TV^ avro Oeoy Trept tou vlov avrov. lI
not notice the clause. But in his treatise
contra Maximinum he offers a gloss on (8,)
which is almost identical with the words
of (7). This gloss is after that time (fourth
century) found in the margin of Lat. MSS.
and was probably the origin of the clause
as it now stands. It is not found as part
of the text in any existing MSS. of the
Lat. Vulg. of earlier date than the ninth
century. It was printed in the Editio
Princeps of the Vulgate, 1462. Erasmus
introduced the clause in the third edition
of the Greek Test. 1522, on the authority
of a MS. in England, supposed to be Codex
Montfortianus or Dublinensis, written in
the fifteenth or sixteenth century. From
this edition it was adopted by Stephens
and by the editor of the Textus Receptus.
The early English versions admitted the
clause ; its retention in the A. V. is attri
buted to Beza. — The critical examination
of the language is adverse to its claim of
authorship by S. John. In the N. T. the
correlative to 0 Trarijp is 0 uiSs, and S. John
uses 6 Xoyos as the correlative to 0 OeSs.
In this Epistle 6 vlbs is uniformly asso
ciated with S ttottJp, 2 : 22, 23. 4 : 14.
5:9, ll> 2°- — ^ne principal English writers
in favour of the clause are Travis, Burgess,
Middieton. Among its impugners are Por-
son, Marsh, Turton. The zeal with which
the genuineness of the clause has been
advocated by some injudicious adherents
of orthodoxy has been injurious to the re
ception of the Scriptural doctrine contained
in the Athanasian Creed. Dr. Pye Smith
has well remarked, 11. p. 546, ' The at
tempt to set aside the decisions of impar
tial and honest criticism is painfully dis
creditable. Nothing is so injurious to a
good cause as the calling of fallacious
allies to its support.' The doctrine of the
Trinity may be most clearly and natu
rally deduced from the general language
of N. T. Scripture in speaking of the
Father, Son, and Holy Ghost, separately

/cat auTTj Eanv rj fiaprvpia, on
and collectively. And it would be well
for Trinitarians to show greater confidence
in that line of impartial discussion which
led Griesbach to declare, Atque sunt pro-
fecto tam multa et luculenta argumenta et
Scripturse loca quibus vera Deitas Christo
vindicator, ut ego quidem inteUigere vix
possim quomodo, concessa S. S. divina
auctoritate et admissis justis interpretandi
regulis, dogma hoc in dubium a quoquam
vocari posse. In primis locus ille J. 1 : 1
• — 3, tain perspicuus est, atque omnibus
exceptionibus major, ut neque interpre-
tum, neque criticorum audacibus conati-
bus unquam everti atque veritatis de-
fensoribus eripi possit. Home, iv. 471.
Liicke observes with reason : If the clause
is genuine, the Epistle is a production of
the third or f ou rth century. If the Epistle
is genuine, the words are spurious, els
rb 'iv eiai] Well rendered A.V. 'agree
in one,' ' tend to one and the same result.'
Cf. use of els, L. 5 : 17, n. Ad unum
penitus finem ordinati, ut testentur de
Jesu Christo, ut de eo, qui venit in mun-
dum . . . Spiritus ante aquam et sanguinem
testabatur ; et spiritus etiam sine aquee et
sanguinis testimonio, sed aqua et sanguis
nunquam sine spiritu testantur. Bengel.
9 — 12. Xappdvopev] admit as valid,
J. 3 : 11, 32, 33. The testimony of God,
given in this triple manner, has much
greater force than human testimony.
pe.fwx] of greater weight and authority;
and therefore is more worthy to be re
ceived. Instead of tj"x before pepapriprj-
xev (9), many MSS. have Sn, which is
used to introduce and explain tj paprvpla.
iriffTeiwv ets] implies the direction of
the mind, the bent of the will and affec
tions, whereby we turn to the Son of God
as the sole object of hope, and give our
selves up wholly to him ; ' fide se ad ali
quem applicare.' Winer, § 31. 4. The
corresponding clause is 0 pi) iriffTeiwv rip
Qeip, if any one (p-fj) gives no credit to

1 JOHN 5. n— 1 6.

739

£witv alwviov bSwksv hfiv b Oeoy, Kal avrrj h fyh iv rw vlw avrov
eanv. I2 b e^wv tov vlbv sysi rhv Xwhv 6 fih 'iywv tov vlbv
tov Qsov rhv Xwhv ovk sysi.
lavra Bypa-^sa vfiiv rois iriarsvovaiv et'y rb ovofa rov
viov rov Qsov, lva elShTe on £wt}v e^ete alwviov, /cat lva iriarEv-
rjTE ety to ovofia rov vlov rov Oeou. 1* /cat avrrj iaTiv h irup-
prjaia hv eyofiev irpos avrov, on e'a'v Tt alrwfieOa Kara rb OiXrjfia
avrov aKOVEt hfwv- XS Kal idv o'lSafisv on aKovst hfwv b dv
atrwfiEOa, o'lSafisv on 'iyofiEv rd alrhfara a jlT^/ca/aev Trap'
avrov. l6 eav Tty 'ISrj rbv bSiXcpbv avrov dfaprdvovra dfap-

God, and consequently will make no ap
plication to the Son. With paprvplav iv
iavrip, cf. 3 : 24. 4 : 13. R. 8 : 16. ou
TreirlffT.] he has refused to believe. The
supposition involved in p/fj (irttrTeuwx) is
here represented as realized, ISwKex]
gives; a general position and principle.
We may here trace the essential character
of the tense, ' quod praeteriit, sed ita ut
non definiatur quam late pateat id quod
actum fuit.' — It is from our possession of
this life that all the faculties and powers
of the mind and soul find exercise and re
pose in a blessed communion with God.
The efficacy of the Divine testimony in
our hearts consists in the fact that we have
received this life and exult in its gratuitous
gift. This life is a proof that the Divine
origioatorof life dwells within. koI ouYtj]
not dependent upon Sti ; it is supplemented
by the Apostle, as included in or directly
connected with 'the testimony.' e'x Tip
vlip] is centred in his Son, the living
source of redemption, E. 1 : 7, as of all
life originally, J. 1 : 4, and spiritual life
in virtue of his filial relation to God, and
his relation to man, J. 5 : 21, 26, 27. The
Ap. concludes his main subject by de
claring that exetx tox vlbv is the same as
ix61" '"J" jT*")v. By this we are in the
closest communion with God. If by faith
we have the Son, in whom we haVe eter
nal life, we necessarily have the Father
also, 2 : 23. Thus the Ap. comes round
to the point from which he started, tj
xoivwvia tj Tjpcripa perd rov iraTpbs Kal
perd tov vlov airov 'I. Xp. (1 : 3).
13 — 15. eypaipa] I write ; the episto
lary form of the present, as G. 6 : n. In
1 : 4, touto ypdtpopev, we are writing at
this present time. The design there ex
pressed, lva tj xapd vpwv tj" ireirXrjpwpivTj,
is here stated under another term, lva
elSrjre Sri fwTjx alwv. ix- Great stress is

laid on e^S^Te. The word otSapev occurs
five times in the succeeding verses. Cf.
J. 20 : 31. tva iriffr.] that ye may be
confirmed in your belief, J. 2 : 11, n.
Svopa] Our attention is called to the
manifestation of eternal life which is given
to us in the person and work of the Sa
viour, M. 1 : 23. 6:9. J. 3 : 18. The
effect of this knowledge, or the conscious
ness that we have eternal life, produces
Trapprjala, freedom of speech, confidence,
and openness in presenting our requests for
ourselves (14, 15), and for others (16, 17).
TrpSs outSx] with reference to, or look
ing to ; denoting the bent of the mind.
Sri idv ti] seeing that he hears us,
whatever we ask in conformity with his
will; cf. J. 14 : 13. 16: 26. Sti dKodei]
' that he hearetb, ' Rh. There is no occa
sion for the conditional form, as Tynd.
and A. V., 'that he hear.' t?x0/ueI' ra
alrTJpara] that we are receiving. AU
our petitions are in conformity with that
general principle, yevrjB-ijTW tS BiXrjpd trov,
M. 6 : 10. That effect which has already
been ascribed to the testimony of con
science, 3 : 19 — 21, is here attributed to a
blessed consciousness of eternal life.
16, 17. The Apostle here proceeds to
show that we may pray for our brethren
with the same confidence with which we
pray for ourselves, dpaprdv. apaprlav]
committing sin. No special or particular
sin is meant ; every kind of unrighteous
ness, Trdtra dStK.a, inconsistent with a state
of spiritual life, is included. Cp. G. 6 : 1.
tSx dSeXtjiSx airov] one with whom
he has been united in spiritual bonds as a
brother in Christ, pi) irpbs Bdvarov]
not involving spiritual death. Cf. dtrBiveia
irpbs 8., J. 11:4, and use of TrpSs in 2 P.
3 : 1 6, TrpSs . . . dTrwXetax. ptj, as in a case
supposed, but in (17) oi, the general
statement being there made absolutely.
47—2

740

1 JOHN 5. 16—19.

Tt'av fh irpbs Odvarov, alrhasi, Kal Swasi avrw Xwrjv, tois
dfaprdvovat fih irpbs Odvarov. 'ianv dfiapr'ia irpos Oavarov ov
irepl e/cei'v/ry Ae'<yw i'va ipwrharj. l> irdaa dSiKia dpapTta sari,
Kal 'ianv dfiapr'ia ov irpbs Oavarov.
18 O'lSafisv on irds 0 yeyevvrjfiivos e/c tov Qeov ovy afap-
rdvei- dXX' b yevvrjOels e/c tou Oeou rrjpei iavrbv, ko.1 b irovrjpos ov%
dirrerai avrov. T9 o'lSafiev on iK rov Qeov iafiv, /cat b Koafos

dpaprdveiv irpbs Bdvarov est ita in habi-
tum et actus peccandi relabi in iisque
perseverare, ut vita nova in societate Dei
et Christi accepta prorsus amittatur et
extinguatur, atque animus in plana per-
petuaque a Christo defectione, qui ipse
est vita, extra quem mors est, versetur.
Contra ii, qui, quamvisjn Christi societate
fide perseverent atque vitam seternam
teneant, tamen carnis debUitate, studio
sanctitatis relaxato, in peccata iUabuntur,
TrpSs Bdvarov non peccant, quum peccando
a Deo et Christo non defecerint, vitam
arternam non abjiciant, peccatique ve-
niam a Deo pcenitentes petant. (Cf. 1 : 7
— 2 : 2). (Erdmann). It is clear that
those are spoken of who had the character
of brethren, i.e. of believers, and disciples,
and children of God. But it does not
foUow that such was the real subjective
character of those who sinned TrpSs t9dxa-
tox. On the contrary, the Apostle seems
anxious, by the declaration and appeal in
(18), to distinguish between the case of
such and those who were really born of
God ; see 2 : 19. It is to be observed
also, that only the case of a brother com
mitting sin not unto death is explicitly
stated. The Apostle does not say, ' If a
brother commit sin unto death,' but only,
in a general statement, ' there is such sin
as sin unto death.' alrijffei] he will ask ;
from the influence of brotherly love, from
his regard to the Divine glory. Swtrei]
sc. God, in answer to the prayer of faith.
Some, however, make the intercessor the
subject, i.e. he will be the means of
giving, as trwtrei, Ja. 5 : 20. airtp] to
the offending brother, even to them who
sin so as not to involve death, rois
dpaprdvovcrt is an epexegesis by which
the Apostle limits the promise to those
only of a particular class, but enlarges
it to all of that class. toirjv] i.e. spi
ritual recovery, final deliverance and
salvation. itrriv dpaprla] There is
sin, sin of such a character ; not ' a sin, '
a particular act of sin. Considering the
remarkable coincidence in sentiment and

expression between this passage and M.
12:31,32. Mk.3: 28,29, Traira dpaprla
. . . dtpeBrjfferai . . . oiK dtpeBijaerai
(Mk. ouk ixei dtpetriv) otire iv roirw Tip
alwv 1 (cf. Swtret fwrjx) ouVe iv Tip piXXovn,
it is difficult to avoid the conclusion, that
what our Lord meant by the sin of blas
phemy against the Holy Ghost is prima
rily intended here. ' Sin unto death'
would fully express the crime and state of
those spoken of in 2 : 19, 26, who had
falsely assumed the Christian character.
These were false teachers and their dis
ciples, who impugned the true doctrine of
Christ, and were dvTlxpiffToi in theory and
practice, 2 J. 9 — 11; but whose hypo
crisy was now manifest. Comp. H. 6 : 4
— 8. 2 P. 2 : 1, 2, 12, &c. Jude 4, 8 — 19 ;
also 1 T. 1 : 19, 20. ipwr-htrrj] I bid
him not to ask concerning that state of
sin. ipwT$v is the general term, enquire,
ask for information ; and impUes some
degree of familiarity, or relations of equa-
Uty, between the parties, L. 14 : 32. J.
16:23, n. 17:9- alreix 'prefer peti
tion,' as to a superior, implies the sub
missive language of a suppliant, the more
specific term. The Apostle checks the
approach to the throne of grace as to an
oracle to enquire (ipwrfv), with the inten
tion of air-eix. Cf. Jer. 7 : 16, Pray not
thou for this people . . . for I will not hear
thee. Deut. 3 : 26, Let it suffice thee ;
speak no more unto me of this matter. Si
quis pexet ex rip Bavdrw sceleribusque co-
opertus est, nemo sibi arroget ita precari,
ut confidat fore ut Ixi! T0 atrTjpa. (Vater).
The addition of Traira dSixla dfiaprla itrriv
may be regarded as a solemn warning
against any ('every') act of transgression,
as repeated acts form a habit. Kal] and
yet ; used adversatively, M. 6 : 26, n.
18 — 21. OfSapex] This is resumptive of
e&JTjre (13). The Ap. sets forth the bless
ing of life in Christ, and of feUowship
with the Father, by contrasting the rela
tion which exists between the sons of God
and the world, which is estranged from
God. The mention of apaprla, and its

1 JOHN 5. 19—21.

741

oAoy ev tw irovrjpw Ksirai. 20 olSafev Si on b vlbs tov Qeov
rjKEi, Kal SiSwKEV hfiv Sidvoiav lva yivwaKWfisv rbv dXrjOivdv /cat
eafiev ev rip aXrjOtvw, iv tw vlw avrov 'Irjaov Xpiarw. ovros
ianv b dXrjOivbs Oeoy Kal 17 £w>; alwvios.
le/cvta, cpvXa^are iavrovs dirb rwv elSwXwv. dfihv.

association with the state from which the
sons of God were deUvered, reminds the
Ap. of the condition of the world at
large. yeyexxTjpeVos] The perfect de
notes a present effect resulting from a past
action. He who is born of God and so
continues in that state, oix apaprdvei]
The practice of sin is contrary to his na
ture, quite foreign from the new principle
he has received, 2 : 29. 3 : 9, as the pur
suit of holiness was opposed to the former
bias of his mind. This phrase odx apapr.
is more accurately explained by Trjpet
iavrbv and o TrSxTjpos oix dTrreTat. yex-
vTjdels] The aor. refers to the act of re
generation, without necessarily implying
that the effects stiU remain. He of whom
this is a fact that he was born of God.
From the time that he is born again the
regenerate one keepeth himself, preserves
himself pure ; i.e. ceases to do evil, learns
to do weU. For such the Saviour prayed,
J. 17: 11, IlaTep dyie TTjpTjtrox airois ev
Tip bvoparl trov ous (al. tp) SiSwxds pot.
They fulfil the exhortation of Jude (21),
iavrois iv dydirrj Oeou TtjpTjffaTe. oix
aTTTerai] does not fasten upon him, gets
no advantage over him. 2 0. 2 : 1 1, lva pi)
irXeoveKTTjBwp.ev irrb tov Sotoxo. None but
the Son of man could say, J. 14 : 30, ep-
Xerat b rov Kbtrpov roirov dpxwv Kal iv
ipol oix exet oiSiv. ix Qeov iff piv] This
is the origin of our state ; our new life
springs whoUy from God, and depends on
continual intercourse with him. iv to)
TTovTjpip] neuter, M. 6 : 13, J. 17 : 15.
EvU is the substratum of their existence ;
the sphere in which their world revolves ;

the domain in which b irovTjpbs bears rule.
Tj'Kei] is come. The great event for
which ages and generations have waited
has now transpired — the manifestation of
Deity in human nature. The Ap. adds
the personal interest of the sons of God in
this. Sidxoiax] intelUgence ; the faculty
of discernment. Sidvoia nusquam in
N. T. cognitionem ipsam sed facultatem
mentis qua cognoscimus significat. (Erd
mann). i!xa] strictly telic, 'in order that
we may know.' Without this spiritual
faculty we cannot attain true knowledge,
1 C. 2:12—14. Ps. 119:i8. TbvdXtj-
Bivbv] the very God; 'as distinguished
from all other false gods, the dreams of
the diseased fancy of man, having no sub
stantial existence in the actual world of
realities.' (Trench). dXrjBtvbs is that which
has truth for its substance, which is all that
it pretends to be. Cf. J. 17 : 3. Rev. 16:7,
ti. There may be an allusion to Gnostic
misrepresentations (TrXdxrj, 3 : 19. 5:6).
The Gospel is called 0 Xoyos ttjs dXrjBeias,
E. I : 13. itrpev iv . . . iv Ttp] We are
in Him that is true (very God) in his Son
J. C, i.e. by virtue of our union with the
Son we are in union with the true God,
2 : 23 ; 'through his Son,' Tynd. Cr.
oStos] This (God so manifested and
known) is the true God. The sentiment
is the same with that of J. 17 : 3, outtj
1.0-Tix tj alwvios >Twtj, tva yivwtrxwffi ffi rbv
pbvov dXijBivov Q. xal Sv tri drriffTeiXas 'I.
X. twx et!5wXwx] These are opposed to
Tip dXij8ivQ, as in [ Th. 1 : 9. 1 C.
10 : 14.

B aBnnp puooas aq} Suisrem jo a ttbs eq} joj
paJ8}lBBi uoi}onj}suoa aq} [jtjjjjj • • • jtjj/
•papua}ai sA"ba\]B si 'ui aoua}sixa ejani
}ou 'A}in}adjad 'aouBuni}aog -91 '£1 : p
¦H 'Si : g -'s 'U ''ti -oi : g '-da
}Sjq aq} ui Afluanbajj s}qSnoq} q}oq puB
'dXrigig dj. A3 AtoA3rl '(6) ui asjaAuoo aq}
•sqo [tlTilj. A3 AvjjnoASTi -aA0[ ren}nuj
0} spnai (01 : g -qx 1) q}Oi} aq} jo aAOtj
¦uoran uBi}Suqg jo puoq puB punojS aq}
si q}UJ} [adsog ,-q}nj} aq} jo }unoooB ao
8A0T , 'mjiTjX.rj q}iM }oauuog [-\t> Alf.j. vig
,-aSpaiAioajT aq} ssassod , -jjad '• gi '¦ a\
'H "i : I '?TX •!•¦¦$ 'J, 1 S-T '* '¦ Z
'X 1 'toiiJjtpAiLijL3 '-oiy 'ii : 8 '£ '{adsog
aq} jo aSpapviou>T |B}uamuadxa puB 'jaq
-aq puB 'aoi}daoa.i Sui}ouap [sa^qxtoALf
•91 -uisriqx' -6i • 91' g 1 "8 'z ¦ 91 "a
'tbjdnft A3 jo }Bq} ajrq si '0d\-p A3 jo asn aqx
¦3A0J UBi}suqo q}iM 'suBi}Sijqg sb 8A0[
¦ (* '£) 'J° P1™ 'aoua}uas -jj aq} ui 'guyy
jo uoi}i}ada,i aq} mojj jBap si sb . q}nj}
UBvjsuqQ ui [ijsgdXT) a? -snsaqdg;
iuojj Sai}B|dma}uoo bbm uqop -g qoiqM
0} }isia B 'jonipT Bisy jo sai}io aq} jo auo
ui }uapisaj AjqBqojd sbm aqg -z '1 : 91
•jj 'aqaoqa . *?— E : 91 a "6i : 91 0 1
'9Z '¦ 81 'V ''BlliosiJijX fot 'Si 'ti : g[
'V 'BipAfj . z\ : gi -y 'st-ibjat jo .iaq}ooj
'Ajbj\t jo }Bq} aqq '(si '§) uoi}isod [Bioujo
jo |Bi}uannu; amos ui puB '(01 'tj Apiu
-bj b jo pBaq aq} }B uosjad b 0} passajp
-pB ApuapiAa si -dgr aqx -.ia}OBJBqo aq}
m pa}iqiqxa sb pog jo oobjS Sui}oa[a aq}
0} aauajajaj }noq}iA\ }ou '-u '£1 : 91 '"jj
, 'aoioqo , '}uajraoxa jo a'suas aq} ui -qojd
diii3\ji3 *i : I *X 1 'sioiiU.o'ui.sdvji stojj/
•3\ji? "jo puy -3Ai}oafpB ub aq 0} pJOM
Biq} saAOjd (£1) ui sdjj/syj/j jo asn aq} }ng
1-B}oa[g; A*pB[ aq} , jo }Bq} a}B}issaoau

0} pu« ,'ApBi }oaia eq}, jo .'Bui^ }oa|9
eq}, sSuuapuaj aq} 0} asjaApBaq 0} (uo}
•8IPP!M 'da) }qSnoq} uaaq SBq 9[oi}jb aq}
jo aoaasqB aqx 'vjdn-% bb SuiuEaiu auiBB
aq} BBq Bq}JBpj pjOAi OBuA"g aq} bsubo
-aq 'snjBZB'j jo J8}sis aq} 'Bq}jBjtj sbm }i
}Bq} 'A0zd.iBQ f pjcr jno jo jaq}otu eq}
'Ajbjtj sbm }i }Bq} sauiSBiui janBU^; -[Bs
-.laAran qojnqg aq} s.iaq}0 'pauraosjad aq
0} qajnq3 JB|noi}.iBd amos asoddne sjaqig
,-bijA;j[ }oaj_a aq} 0} , 'BUA3; pauiBu
uosjad b sjaq}o Aq cf B}oaja; ApB[ aq}
0} , 'djjoyj/g;( pauiBu uosjad B aq 0} amos
Aq poo}sjapu0 [ijdnji Q.xjT3\j<3 -ja}}ai b
jo uoi}duosui aq} ui sod3j.nejj>3dji q jpsuiiq
aiA}B 0} Xfajjii aq praoM ja}Aqsajd Axeuip
-jo ou }Bq} ppB A~buj a^ 'wd3j.ncjjj3djn1nj>
Jiaq} aAoqB maq} paaBjd qoiqM saorno
Suip[oq qSnoq} 'paSuojaq sdoqstq jo saaas
-jaAo aAi}iinijd se jjata bb sa[}Sody qoiqAi
0} 'aj}Siuiuj UBi}suqg aq} jo Japjo 8Ai}oui}
-sm puB }uauBuuad aq} 0} A*}mSip }jBdrai
0} 'sod3J.ncjjj3djL 0 j[8sunq Suipf}S Aq 'qsiAr.
}qSiru uqop -g 'q}Bap siq q};A\ asBao 0}
}noqB sba\ diqsai}sody aq} SB 'osry -oi
'6 '£ £ 'ai}sody ub jo A"}uoq}nB ^b^ob aq}
asiajaxa 0} uoisbooo pBq aq}Bq} (a(}i} aq} 0}
p.iBSaj ui A*OBoqap siq} joj uosboj pmoi}ippB
ub aq pmoM }j -iidiui 0} maas }qSiui
'saouB}smnojio qons ui 'ja}OB.iBqo puB aoiuo
oqo}sody siq jo uoijjsssb aq} qoiqM aobui
-a.idns {Buosjad 0} miBja aq} jo aouB[qmas
aq} piOAB 0} qsiM ApLBjn}BU }qSira aq
'aj}sody Suiaiajos A'mo aq} sb 'uaqM (8§B
paauBApB ui -ddjf asaq} 8}0JM aq }Bq}
jaqaq pjjauaS aq} q}iM }ua}Sisnoo si uqof
¦g A"q api} siq} jo uoi}diunssB aqx "I : Q
-X 1 'laJntlO 3ZI3 }° siap[8 aq} SuissajppB
m lsod3jsic]jj3djJ.rinjj q sb jpsuip^ jo spreads
J3}aj -g og [sodsjjpcjjjsdji Q. '^ — '

mxxia c .ndmw dox Sia mxna dmrlU oarl mn 'dirlU da dnunodari
it C vl i t tt v ) IV \ -*t /
dUx dmagUyn dUx nip t 'dmagUyn dUx SaxonmdLa 10 SaxdnjL

mn nyyn SOdorl mLa nno mn 'niaa'iyn da mJLnLn mLa Sno
'SUxnn Siodnax Siox mn hidnn tixnayna 'ZOdRiLX&Z'S.illl

0.

•vaaxAav Hvoxsina
xovoxsonv xox xonnvzti

2 JOHN 3—6.

743

fsO rjjiwv yapis, eAeoy, slphvrj, irapd Qeov irarpbs Kal irapd K.vplov
Irjaov Xpiarov rov vlov rov irarpbs, iv dXrjOela Kal dyairrj.
4 EJXaPrlv ^-tav on svprjKa e/c twv Te'/cvwv aov irspiirarovvras
sv aXrjOeia, KaOws ivroXhv iXdj3ofev irapa rov irarpbs- 5 Kal
vuv epwTw ere, Kvpla, ov% wy ivroXhv ypacpwv aoi Kaivhv dXXd hv
Btyofiev air' dpyhs, (W dyairw/nsv aAA^Aouy. c /cat auV)? iarlv
ayairrj, iva irepiirarwfiev Kara ras ivroXas avrov- avrrj iarlv rj

more definite proposition, cf. J. 5 : 44.
8 : 53- e's rbv al.] not merely 'always,'
which is involved in pivovtrav, but the
eternal future is meant, Ph. I : 5, 6.
pes' ijpwv] perd for ex (2), as more appro
priate to an association of correlation or
reciprocity, G. 1 : 2, n. E. 6 : 23. faroi
peB' ijpwv (3), fut. for imperat. ; due per
haps to the immediately preceding itrrai.
A.V. reads vpwv. Authorities are equaUy
balanced, x- iX. elp.] See on 1 T. 1 : 2,
where we read dirb Q. tt. i)p. k. X. 'T.
tou K. Tjp. so 2 T. 1 : 2. Tit. 1 : 4. dirb,
proceeding from ; referring these blessings
ultimately to God. Trapd (emphatic here,
as repeated with K. 'I. X.), sent from;
implying that God has them in reserve for
us. See Donaldson, § 475 (a). 485. 0.
TTaTpSs] God the (universal) Father.
tov vlov rov iraTpbs] the Son of the
Father ; in a filial relation peculiar to
Himself, and distinct from that of all
others to whom God is father ; in virtue
of wbich He is, equally with the Father,
author and giver of all grace. From Him
proceeds xdpis, J. 1 ' 16. A. 15 : 11.
1 Th. 5 : 28. fXeos, 2 T. 1 : 16. Jude 21.
elp., J. 14 : 27. 16 : 33. 2 Th. 3 : t6.
eV] denotes the condition, circumstances,
sphere, 171 which these blessings shall be
enjoyed, ' in truth,' as revealed by Him
and received by you, — the knowledge and
faith of Christ ; ' in iove,' mutual between
us and Him.
4. 'ExdpTjx. . . eupTjKa] I rejoiced greatly
that I have found. Alluding to some oc
casion of meeting with some of her chil
dren (iK twv t.), and ascertaining their
good character ; the perf. continues his
testimony up to the present time. They
were probably on a visit to their cousins,
who lived at Ephesus or in its neighbour
hood (13). Bengel remarks that sbe had
at least four ; as more than one were with
her (1), and more than one were absent.
irepiiraTovvTas e'x dX.] living in the
profession and practice of true Chris
tianity. So iv dydirTj, E. 5:2; ex airQ
(rip X. 'I.) C. 2 : 6 ; ex trotpla, C. 4 : 5 ; iv

Tip tpwrl, 1 J. 1 : 7. And cf. SpBoiroSoviri
irpbs ri)v dX. rov eiayy., G. 2 : 14.
KaOws . . . iXdj3.] even as we received
commandment. The ivroXi) is nnt ?xa Tre-
pnrarwpev iv dXvB., nor I'xa dyairwpev dX-
XtJXous (5), but Divine precept generally,
according to which they must walk who
walk in the truth of the Gospel.
5 — 8. koI vvv] introduces the subject
of the letter which is Christian love, its
due exhibition, its proper objects, its
Umitations. oix ws . . . koixtjx] See
on 1 J. 2 : 7 — II. 3 :n. In koixtjx
there is an allusion to our Lord's well
remembered words, J. 13 : 34 ; the com
mandment was not koix^j now, but iraXaid,
and tJx ei?x- dir' dpxi~js. cf. Rev. 3 : 1 2 .
5:9. tj dydTTij] Love, as here defined,
must be love in its highest and most com
prehensive sense, that of which mutual
Christian love is an exemplification and
exercise ; the love of God and our neigh
bour. The sentimentof the two propositions
in (6) is based upon our Lord's summary
of the commandments, M. 22 : 37 — 40,
to which there is probably a reference in
Kat9ws TjKoutraTe aTr' dpxTjs. e'x outtj] is
iv dyd.rTj. Love and obedience are re
presented as convertible terms. J. 14 : 15,
2 1 . This is love that we obey his com.
mandments ; this is his (great) command
ment to walk in love. S'ti] inasmuch as ;
connecting the right faith with obedience
and love ; an aspect of tj dXijBeia not to
be lost sight of when considering the
question — Who are they that love, that
obey, and whom we must love as brethren ?
7rXdxoi] deceivers ; not merely errorists,
but seducers of others with error, false
teachers. eitrTjXi9ox els t. Kotrp.] as if
from some other sphere, ttox irvevpa, 1
J. 4 : 2. irveipara irXdva, I T. 4 : I. But »
some read e^TjXSox, ' are gone out into ' —
gone abroad preaching their doctrines
everywhere; which accords best with (10);
and cf. 1 J. 4 : 1, ttoXXoi y/euSoTrpotrj.
ifceXrjXiBaaiv els t. k. ol pi) SpoXoy.]
' whoever (pij) do not confess.' (Winer,
§ 55- &)• '!• X. ipxbpevov iv tr.] In

744

2 JOHN 6 — io.

ivroXh, KaOws movaarE die' dpyhs, lva iv auTj? irspiicarhTS.
1 on iroXXoi irXdvoi slahXOov ety tov Koafov, ol fh bfoXoyovvrw
'Irjaovv Xpiarov ipydfiEvov iv erap/cr ovrds ianv o irXavos koi o
dvrlxpiaros. 8 fiXiirere iavrovs, lva fh dicoXiawfisv a et'p7a-
adfisOa, aAAa fiaObv irXhprj dicoXdp'wfiev. 9 xSy b icapa^alvwv
/cat fh fevwv iv rrj StSayrj tov Xpiarov Qebv ovk e'yei. b fiivwv
iv rh SiSayh tov Xpiarov, ovros Kal tov iraripa /cat tov vlov
eXet. I0 e'l tis spheral irpbs u/xay /cat ravrrjv rhv SiSayhv ov
cpipei, fh XafjBdvBTB avrov et'y oklav, /cat ya'lPelv avT^ M Xiyere-

I J. 4 : 2, 3, (!XtjXui9Sto, 'has come,' See
n. The press, particip. represents the
matter of denial to be the historical reahty
of the actual life of Jesus Christ — of the
coming of J. C. ipx- is part of the predi
cate. These were, doubtless, the early
Gnostics oalled Doeetts, who maintained
that the humanity, life, sufferings and
death of the Son of God were a sem
blance only. J. 19 : 34, n. C. 1 : 22.
Their modem representatives are those
who resolve his incarnation and actions
into a myth, and rejeot the doctrine of
salvation through his personal suffering and
death. Cf. 2 C, 1 1 -.4, n. oirbs itsriv
b ttX.] collective singular. This character
is the deceiver. The sing, is used, however,
to draw attention to any individual teacher
who might promulgate this doctrine (9 —
11), and to designate him by his true
title. The art. indioates a previous ex
pectation of the rise of a formidable
heresy. Of. 1 J. 2 : 18, 22, 4 : 3.
pXivere iavr.] addressing the family
(1). In Ep. 3, where Gaius is addressed
alone in the inscription, the singular is
preserved throughout except in (12), diro-
Jv.eVwp.ex k.t.X.] Alex. Syr, Vulg. give
.-irTjTe, -tratrBe, -§T,re. Reading the first
pers., we may understand by JI elpyaadpeBa
the members of this family, considered as
converts, or disciples of the Apostle, his
' work in the Lord,' 1 C. 8 : 9. 9 : 1. In
this case, they are also meant by piudbv
see 1 0, 3 : 13 — 15, where evidently the
(pyov, and mostprobablythe pisBbs, signify
the personal fruits of the ministry (note,
and references on t>7>. 14, 15), Comp, es
pecially et tixos rb (pyov KOTaKaTJo-erai,
^TjpiwBTjffeTat with diroXiffwpev a elpy,
dXXd p. vX'/jprj diraXdfi. S. John exhorts
this believing family to be watohful and
active that he may not by their failure
lose the fruit of his labour, but that, on
the contrary, he may receive full reward
by meeting them all in heaven, The

readings in 2nd pers. attach to the striking
terms elpydfypai and pitrBbs a much feebler
significance : ' that ye lose not what ye
have wrought (or 'gained,' A.V.marg.)
but that ye receive a full reward.' Vat.
with -o-TjTe, -/9Tjre, has elpyatrdpeBa, which
supports the view of epyox above given.
9— II. 0 Trapa^atxwx Kal p-f) pexwx]
may be rendered 'who transgresseth by
not abiding.' koi, epexegetic. So i)pav
ojwxtjx Kat etTrox, A. 4 : 24, i.q. ijpav tp.
Xiyovres, L. 17: 13. With irapa^alvwv
may be understood ttjx ivrbXr/v from
(4 — 6) ; or we may comp. irapifiri as used
in A. 1 : 25, ' by transgression feU,' and
render ' he who apostatizes and abideth
not' — or, ' by abiding not,' See H. 6:6,
TTapaTreo-SxTos, n. Veteres Julianum vo-
carunt irapapdTrjv pro dtroffTdrTjv. (Beza).
Cf. KaraXtTrSxTes ttjx eiBeiav SSSx iirXavij-
Brjuav, 2 P. 2 : 15. Alex, and Vat, have
irpodywv. In various copies of Vulg.
prweedit, procedit, recedit (' revolteth,' Rh.
V.), ' goeth before, ' Wicl., probably as
opp. to pivwv, 'goeth forward,' advances
presumptuously, StS. tou Xp.] Gen.
objective, ' the doctrine concerning Christ,'
viz. , the true doctrine of his coming in the
flesh (9). 'That he believe rightly the
incarnation of our Lord J. C (Athan.
Creed). 0. oix fx"] 1 J- 2 : 23. 5 : 12;
is not in feUowship with God, 1 J. 1 : 3.
A man oan claim no part or interest in
God who rejects the true doctrine con
cerning Christ, rbv Tar. x. rbv vlbv plainly
identical with OeSx. See I J. 5 : 20. et
t 1 s] an intimation that such a person may
be expected to visit the Church of which
this household were members ; perhaps
some particular person is intended, od
tpipei] brings not — as his message, his
testimony ; alleges not, presents not. Cf.
tpipeiv xar-nyoplav (J. 18 : 29), alndpara,
A. 25:7. els olxlav] i.e. for enter
tainment, lodging, in his character of
a minister. Mk. 6 : 10. 3 J. 5, 6.

2 JOHN ii— 13.

745

o iyap Ae>ywv avrw yalpBtv koivwvbi rois spyois avrov rois
irovrjpois. 12 IloAAa sywv v/iiv ypdcpstv, ovk hPovXhQrjv Std ydprov
Kai fieXavos' aAAa eA7rti£w iXOeiv irpbs v/nds Kal ardfia irpbs
aro/ia XaXhaai, iva h XaPa hfd>v rj irEirXrjpwfiivrj. *3 'ArrTra-
i^eTat as ra tekvo rhs dSeXcphs aov rhs e/cAe/CT/Jy- dfihv.

Such reception would accredit him,
promote his success in promulgating
his false doctrines. 3 J. 8. xa'Pe'"]
bid him not hail ; give him not the ordi
nary greeting, i.e. recognize him not in
any way. Koixwxet tois (py.] shares
in (G. 6:6, n.) ; by countenancing him.
epyois . . . TroxTjpots must here mean false
doctrine, considered as moral mischief.
Cf. xaxois ipydras, Ph. 3 : 2, n ; (pyarai
SbXioi, 2 C. 11 : 13. And see G. 1:8.
1 C. 16 : 22. It must be remembered that
persons who were to be thus treated were
evidently those who came to a Church
claiming recognition as ministers in com
munion with it, and designing to make
use of their reception as a means of cor
rupting it by heretical teaching, and
procuring favourable introductions else
where. 12, 13. ipiv] probably not as members
of a family, but of the Christian society.

oiK t)/3ouXtji97jx] subaud. ypdipai, 3 J.
1 3, n. I was disinclined ; epistolary aor.
G. 6: II, n. xdpTOV] Xdprrjs, paper
made of the films or inner skins of the
stem of the Egyptian reed papyrus, or
biblos. piXav, atramentum, made of soot
or charcoal (Plin. 35. 6) ; more like a
paint or rich oil than our ink. De
mosthenes, De Cor. 79, tS piXav rplfiwv.
arbpa TrpSs o-t.] 3 J. 14. Cf. rrpbawrrov
irpbs trpbtrwir., 1 C. 13 : 12, n. Hebraice,
for KaTd irpbtrwrrov, A. 25 : 16. xapd . . .
TreTrXTjp.] a phrase frequently employed
by S. John, J. 3 : 29. 15 : 11. 16 : 24.
17:13. 1 J. 1:4; once by S.Paul, Ph. 2: 2,
TrXrjpwffaTi pov Tijv x- Some read ipwv.
rd ri k va] Ab the children only are men
tioned, it has been thought that the
mother was dead. But the use of the
same epithet (iKXexri)) as in (1) seems to
imply the contrary.

Ii2ANNOT TOT AITOSTOAOT

EniSTOAH TPITH.

•?-v IIPE2BYTEP02 Tdiw rw dy airrjrw, bv iyw ayairw
\J iv dXrjOela.
2 'Ayairrjri, irspl iravrwv evyofai ae evoSovaOat koi vyiai-
vbiv, KaOws evoSovral aov h ^yh- 3 iydprjv ydp Xlav, ipyo-
fiivwv dSeXcpwv Kal fiaprvpovvrwv aov rrj dXrjOela, KaOws av iv

1  4. Ta'tw] The character and habits
of this Gaius, as described (5, 6), are so re
markably identical with those of the Gaius
mentioned in R. 16 : 23, that, notwith
standing the commonness of the name
(Lat. Caius), we are incUned to believe
him to have been the same person. An
other point of recognition may be found
in the designation Aep/3aios given to (pro
bably) the same friend of S. Paul, in A.
20 : 4. He was of Derbe, in Lycaonia of
Asia Minor (A. 14:6, 20). And this
Gaius is evidently located in some place
of importance in Asia Minor, within the
range of S. John's spiritual jurisdiction.
dyoTrTjTt?] Cf. R. 16 : 5, 8, 9, 12. Phi
lem. I, 2. Affectionately repeated at (2,
5, 11), marking changes of topics, iv
dXTjt9.] See on 2 J. 1. etixopai, k.t.X.]
substituted for the ordinary salutation,
which is a prayer or blessing, xdpis,
k.t.X. 2 J. 3. Hence eflx- 'pray.' Trepi
ttoxtwx] Join with euxopat. Above
all things I pray. Trepi, above and before,
11. 1. 287. Cf. 7repl ttoxtSs iroieiffBai, Do
naldson, § 482. Trepi, giving the notion,
'before, on all sides, at every point. ' Some
join with euoS. uyiaixeix, ' prosper with re
gard to all things.' Winer, § 47. euoS.
k. iy.] Earthly prosperity and worldly
wealth are, of course, meant. eioS. as in
1 C. 16 : 2, n., 'get on well.' KaBibs
eioSovrai tj ip. ir.] The Ap. implies the
existing spiritual prosperity of Gaius (ydp
v. 3), and prays for proportionate external
prosperity ; he does not ask for temporal
as contingent upon spiritual blessings.
Although only one of the combined verbs

is repeated, the notion of the other (uytaf-
xetx) is included. The possession of graces,
and progress — ' growth in grace,' are im
plied in euoS., soundness, vigour, strength,
activity of spiritual life, in by. ydp] in
troduces the proof of the fact, euoSouVai
trou tj ip. as given by testimony to Gaius's
personal piety. ipX' aS.] when brethren
came ; ' on the coining of brethren ;' pro
bably those mentioned in (6), and perhaps
(10). paprvpoivrwv tr. ttj dX.] papr.
has a dat. of the person in favour of whom
testimony is given(i2). (L. 4 : 22. J. 3:26.
A. 15 : 8. R. 10:2); and of the person to
whom the testimony is presented (A.
26 : 22. H. 10 : 15. Rev. 22 : 16). pap-
rvpeiv irepl tivos is used of the subject of
testimony (passim), also to denote 'testify
in favour of (J. 5 : 31, 32 ; 10 : 25) ; in
paprvpeiv, e. dat. rei, as p. Tip Xbyw, A.
14 : 3 ; p. rrj dX-nBelq., J. 5 : 33 ; 18 : 37,
the thing is personified, or, as in this
passage, identified with the person spoken
of. trou ttj oXtju., to thy Christian piety,
thy character as a true Christian, x a 8 w s]
explanatory, iv dXTji9. tt. 2 J. 1 — 3, n.,
4, n. petfoT^pax] double comparative.
So TrXeioripris aiv Xe'/>'> Od. XI. 358.
Xepeibrepos, II. XII. 270. An epic anil
iater usage; xaXXiwrepos, Thuc. IV. 118,
but best MSS. have KaXXlwv. Cf. com-
par. from superlat. iXaxiffrbrepos, E. 3:8.
roirwv] pi. referring to tva, k.t.X., as
in J. 15 : 17 ; see n. The constr. is as in
J. 15:13. And obs. this use of i'xa
almost peculiar to S. John, J. 17:3. 1 J.
4: 17. dKodw] with predicative particip.
denotes more strongly than inf. or Sri after

3 JOHN 3—8.

747

aXrjOeia irspiirarBis. 4 fetXpripav tovtwv ovk Eyw yapdv, 'lva
a/couw Ta e/xa Te/cva ev dXrjOsla irBpiirarovvra.
5 ' AyainjrB, iriarov iroteis b iav ipyaarj ety rovs dSeXcpovs
/cat et'y Touy tivovs, oi ifiaprvprjadv aov rrj dyairrj ivwiriov
eKKXrjatas' ouy /caAwy iroihasis irpoirifiypas a^t'wy rov Oeou.
7 uTrep yap rov dvdfiaros i^hXOov firjSiv Xafi/Hdvovrss dirb rwv
iOvwv. 8 hfBtS ¦ ovv dcpslXofsv diroXafi(3dv£iv rovs toiovtovs,
lva avvspyoi yivwfiBOa rrj aXrjOeta.

dx. that the fact was matter of report and
celebrity. Cf. L. 4 : 23. A. 7 : 1 2. 2 Th.
3: 11. Td ipa riKva] used as rexvla
in 1 J. and not implying that Gaius was
S. John's convert.
5 — 8. TTttrTox TroteTs] not 'faithfully,'
in the sense of ' conscientiously,' ' scrupu
lously ;' but 'Christianly,' ex fide, utdccet
fidelem. (Beza). iriarbv, 2 C. 6 : 15. 1 T.
5 : 16. Tit. 1 : 6, as part of tS epyox ttjs
vlcrTews, 1 Th. 1:3; or> rather, ' in a
manner true to thy Christian profession
and character.' S idv] si quid, indef.
implying variety in works of the same
kind. ^pydo-Tj] cf. C. 3:23, ttox S ti
iav TroiijTe ix ipvxijs ipydfeuBe. See
n. on Trotetx and epydf. dS. f^x.] If we
read as in text, the two classes are care
fully distinguished by the repetition of the
prep, and art. The dS. are probably ' the
(poor) brethren' of the Christian commu
nity to which G. belonged, or of the
Churches under S. John's care. The t)iv.
ministers from other Churches, or a mission
to the heathen. But Alex., Vat., and many
verss. read ko! tovto |ex. ' and that stran
gers ;' according to which S. John has only
the latter class in view ; to which class,
indeed, all that follows (6 — 8) exclusively
refers. The circumstance that these bre
thren were fexot is confirmed also by (3)
and (10). Seen, ipapr. trov ttj dy.]
as in (3), o-ou ttj aXrjB. x., who bore
witness to thy love. eVwirtox ixxXrj-
trlas] art. omitted ; 'before the Church'
as such, i.e. in its character of a public
assembly, q.d. in fuU Church ; meaning
openly, publicly, among the Christians
of (probably) Ephesus ; perhaps on occa
sion of their meeting the Church to de
clare or report their mission, ous it. tt.
irpoiripipas] Cf. tp xaXws iroieire irpoai-
Xoxres, 1 P. 1 : 19 ; KaXws e'TrotTjo'as Tra-
payevbpevos, A. 10 : 33 ; Ph. 4:13. 'In
bringing whom forward on their journey
thou shalt do well.' Fut. anticipating
services to "others of the same class, such
as he had rendered to these. On Trpc-

wipip., see A. 15 : 3. 1 C. 16 :6. dfiws
tov Q.] in a manner worthy of God;
considering that it is God in whose ser
vice they are engaged, whom you are
serving in serving them. Honourable and
liberal treatment is inculcated, ydp] de
pendent upon d£. t. 0., and so explaining
their right to such consideration. UTrep
tou bvbp.] in behalf of ; in honour of, R.
I : 5, n. ; in the cause of, cf. Std to Svopd
pov xexoirlaxas (ifSatrraffas), Rev. 2 : 3,
addressed to the Church of Ephesus
through S. John. 'The name,' i.e. Christ's,
the name kot' ii;oxijv. Similarly the Ap.
uses ixeivos, 1 J. 3 : 16. And cf. tj ijpipa,
1 C. 3 : 13 ; et's ixeivrjv rijv Tjp., 2 T. 1 : 12.
H. 10:25. Some MSS. add airov ; read
by A.V. e^TjXtrox] went out ; from
home, H. 1 1 : 8 ; ' went abroad ' as mis
sionaries, L. 9:6. A. 15:40. ptjS.
Xap/3dxoxTes] prses. part, marks their
practice while on their mission ; ' receiv
ing nothing (in supply of their wants)
from the Gentiles.' Acting as S. Paul
had done, 1 Th. 2 : 9. 2 Th. 3:8. 1 C.
9 : 12, 18. 2 C. 11 : 8 — 10 ; not requiring,
nor accepting supplies from newly-con
verted heathen, but receiving them, as he
did, from the well-established Christian
communities, Ph. 4 : 15, 16. 2 C. 11 : 9.
Some connect igrjXBov with dirb twv iBv.
But thus prjS. diroXapj3. becomes very
abrupt and obscure. Alex. Vat. read
iBvixwv. Tjpets] We, emphatic. Chris
tians, whose locality is fixed, and whose
sphere of duty is domestic, oiv) there
fore; because of their self-denial and need,
and to do our part of the duty in which
they are the active agents. diroXapfSd-
veiv] drrb intensive. E. 2 : 16, n., re
ceive with a welcome. There is, perhaps,
a play upon Xapj3dvovres dirb (7). Alex.
Vat. have iiroXapj3., in the sense of utto-
Six^ffBai, 'entertain,' L. 10 : 38. fxo
trvvepy. yiv.] that we may become fellow-
workers (with them) for the truth; trvvepy.
takes a gen. of the person wrought with,
iTh. 3:2. 1 C. 3:9. R. 16:3. ttj

748

3 JOHN 9—12.

9 "Eypa-v^a rrj iKKXrjaia- aAA' 6 cptXoirpWTsvwv avrwv Ato-
rpECphs ovk iirtSiysTai hfds- IO Sia tovto, iav iXOw, virofvrjaw
avrov ra ipya a irotsi Acyoty irovrjpois cpXvapwv rjfias, Kat frj
apKovfiBvos iirl tovtois ovtb avros iirtSsyErai rovs abeXcpovs,
Kal rovs fSovXofivovs kwXvei Kal iK rhs iKKXrjalas e/c/3aAAei.
11 'Ayairrjri, fh fifov to kokov, aAAa to ayaOov. o aya-
Ooirotwv iK tov Qbov ianv b KaKoiroiwv ovy ewpa/ce tov Qeov.
12 Arj/xrjrplw fiBfiaprvprjTai viro iravrwv, koi vit' avrhs Ths
dXriOslas' koI hfEtS Si fia prv pov fiev, Kal o'tSars on h faprvpla
hfwv aXrjOhs ian.

dXrjB. is dat. commodi, ' in favour of, ' to
promote the truth. Cf. trvvepy. els ttjv
Pair, tou 0. C. 4 : 1 1, n. 2 C. 8 : 23, w.
gen. objecti in 2 C. 1 : 24. The relation
of those who stay at home to the work of
missions, their duties in regard to it, and
the mode of discharging them, are epito
mized here.
9, 10. "Eypaipa] probably on behalf of
these missionaries ; see (10). Cf. A. 18:27.
Alex. Vat. add Tt. Vulg. scripsissem for-
sitan, as if reading (yp. dv. ttj ixxXrj-
trlg.] that Church in Asia Minor with
which Gaius was connected, but which,
apparently, had not its seat of govern
ment in his town or neighbourhood. If,
as we suppose, his abode was at Derbe,
the Church to which he belonged would
probably be that of Iconium, capital of
the district, to which place the Apostle's
letter would be sent, and where the influ
ence of a rival, or opponent of his authority,
would be principally exerted and felt. 0
tpiXonpwreiwv outwx] who is fond of
acting as chief over them; or, 'who affects
a primacy over them.' The expression
may apply to one who had an official pre
eminence, and ambitiously exercised it.
Obs. airwv, not ipwv, as of a class in which
Gaius was not included. tXiorpetp-hs]
Probably an Asiatic Greek. The name is
a common epithet of the Homeric heroes,
'bred, or cherished, by Zeus.' Diotrephes
was certainly in acknowledged authority,
and presumably in chief authority as
Bishop in the Church. If so, his character
may be compared with that of the Angel
of the Church of Laodicea, for ' bUndness
of heart, pride, vain -glory, and hypoorisy.'
ouk eViSe'xeT-ai ijp.] rejects us. The
Ap. first puts the conduct of Diotrephes
in the strongest light, representing him as
treating himself, by contemning his letter,
in the same way as he treated the mission

aries. Cf. L. 10 : 16. M. 10 : 40.
J. 13 : 20. iav (XBw] If I come (as may
be expected, seew. 13, 14). uTropxijo-w]
I wiU remind him of his deeds. C. ace.
pers. et rei in J. 14 : 26. A.V. ' remem
ber,' as if pass. (L. 22: 61). Tynd. 'declare,'
sc. remind aU, commemoraho. A threat
is implied. XSy. TroxTjpots] maUgnant
speeches, sayings. tpXvapwv Tjp,.] in
trans. used transitively for XotSopwv, di
recting prate (or gossip) against us,
making us the subject of prate. Garrien3
in nos, Vulg. tpXiapoi, 1 T. 5 : 13, n.
p-ij dpxoip. iirl roirots] dpKeiffBai,
usuaUy with dat., 1 T. 6 : 8. H. 13 : 5.
' not content when he has done this.'
TouTots, pi. as in (4), referring to 0X. Tjpds.
oire] foUowed by Kal, a classical, though
not freq. usage ; here only, and J. 4 : 1 1,
in N. T. eV 1 5 e^67" 01] admits, receives
to communion, rather than 'with hospita:
Uty.' Cf. dTroS^ao-flat, A. 18:27. tous
jSouXopeVous] sc. iiriSixeff8ai airois. iK
rijs iKKX. iKj3dXXet]sc.Tois tSovXopivovs,
as persons over whom he has authority.
His evil conduct towards them is supple
mentary to his offence against the stranger
brethren ; the latter he excludes from
communion, the former he expels from it.
Cf. J. 9 : 22, 34. 1 T. 6 : 5, n.
11, 12. pi) pijiov] A general admonition.
The sentiments iK tov 0. itrriv and iwpaxe
rbv Q. are highly characteristic of S. John
(Introd.). A7jp,TjTpfw] supposed bysome
to be the bearer of the letter, pepapri-
pTjTat] has had testimony, H. 11 : 5.
iir' air. ttjs dXTj(?.] truth personified.
' The truth,' i.e. Christianity, is a witness
in favour of a man professing it, when his
conduct is consistent with its principles
and precepts. In the opposite case hia
professed religion is a witness against
him. Tjpets] the Apostle himself, as in
(9). of Sore] pi. as making an appeal

3 JOHN

13 — 15.

749

13 HoAAa styov ypdcpsiv, aAA' ov OiXw Std fsXavos /cat
KaXa/iov aoi ypaypar l+ eA7rt£w Si svOiws iSsiv as, Kal ardfa

irpos arofia XaXhaofsv. J5 elphvrj aoi.
cp'iXot. dairaXpv rovs cplXovs kot' ovofa.

"£'

ao-TratovTat ere 01

which would be generally responded to.
otS. Sti . . . iffri] in S. John's manner,
J. 19 : 35. 21 : 24. And cf. 5 : 32.
13 — 15. elxox] I had, when beginningto
write about one thing, ou dyXw] I am
unwiUing. Sid p. . . . ypdipai] meaning
'to communicate with you by writing.'

euSVws] very soon, as in J. 13 : 32.
eut9t5s, Mk. 1 : 12. (n. on J. 2 : 11). ol
tjjvXoi] The term is here only used to ex
press Christian brethren, unless perhaps" at
A. 27 : 3. kot' Svopa] i.e. as if each
were particularly named by the writer.

INTRODUCTION TO THE APOCALYPSE.

FOB the title by which this Book is generally known — ' The Bevelation of
S. John ' — might with propriety be substituted that which it assumes
for itself in its opening words. It is ' The Bevelation of Jesus Christ to S.
John,' and recorded by the Apostle for the Church of all ages (1 : 1 ; 22 : 6, 16).
Here the Church views, in full and clear, though mystic exhibition the power
and glory of her ascended Lord. Here we find the specific fulfilment of the
promise, ' The Spirit of Truth shall announce to you things to come.' ' He
shall glorify me,' J. 16 : 13, 14. The book is one which demands feelings of
peculiar reverence in those who draw near to behold its ' great sights,' and to
listen to its awful oracles. ' The place whereon thou standest is holy ground.'
The Apocalypse has been called the seal of the Bible, appayis ttjc /3i'/3Xou.
S. John corresponds with Malachi the seal of the prophets, D^NT!.!! D/liPI
It is the only Book of the New Testament which has a prophetic character ;
and though many supposititious and heretical works have been put forward
under the titles of the Bevelation of Peter, of Paul, of Thomas, no other pro
phetical Book has been acknowledged by the Christian Church.
One of the earliest witnesses to its genuineness is Papias, a.d. 116, the
Bishop of Hierapolis within a few miles of Laodicea. If the Apocalypse had
not been written by S. John the Laodiceans were in a position to disprove its
authorship ; and from the unfavourable representation which is given of their
Church, 3 : 15, they had every inducement to expose its true character.
Justin Martyr, a.d. 140, held a conference with Trypho in the city of Ephe
sus, in which he ascribes the Apocalypse distinctly to S. John, pipvnrai rijs
'Iwavvov ' ArroKaXv\pew£ tratpws rov 'AiroaroXov avrrjv ilvat Xiywv. We may also
quote the testimony of Melito, Bishop of Sardis, a.d. 177, who wrote a Com
mentary on the Apocalypse, the language of Ireneeus (a.d. 178) Clement of
Alexandria (a.d. 194) and Tertullian (a.d. 200).
Some difficulty has arisen from the appellation OtoXoyoc given to the
author in the title usually prefixed to the Book. But it does not occur in
the most ancient MSS., and when added it was probably in use as a distin
guishing appellation of S. John, derived from the character of his Gospel, and
especially of the opening passage, to which the word BtoXoyia is applied by
Eusebius, H. E. iii. 24. S. John is called by Athanasius (4th cent.) 6 ueoXoyoc
avrjp. Andreas of Csesarea (5th cent.) in his comment on the Apocalypse
applies the title to the Evangelist John. It is perfectly true that the Divine
authority of this Book was not universally acknowledged in the third and
fourth centuries. Dionysius of Alexandria (3rd cent.) has recorded the doubts
and objections entertained against it in his time. The Apocalypse is not
mentioned in the Canon ascribed to the Council of Laodicea (a.d. 365) ;
Cyril, Bishop of Jerusalem, Gregory of Nazianzum, Amphilochius of Ico-
nium, did not recognize it as a portion of the Inspired "Word.

INTRODUCTION. 751
The comparative neglect with which this Book has been treated by some
in the Churoh, as well as the doubts thrown on its authenticity by others, may
be attributed to the erroneous practice of anticipating events by the prophecy
instead of deciphering prophecy by the key of history. Nearly all attempts
at a priori exposition of prophetic disclosures have proved unsuccessful.
An instance can hardly be adduced in which any prophecy has been correctly
interpreted before its fulfilment. It seems to be the Divine intention that the
discovery of the prophetic mystery should wait upon the facts, not precede
them. Before the advent of our Lord prophecies were very obscure, but
the right interpretation of them was not essential for practice. When the
prophecies were fulfilled by his incarnation and ministry, by his death, resur
rection, and ascension into heaven, the right interpretation became a matter
of the highest practical importance.
The Divine authority of the Apocalypse, disputed only by the Marcionite
Gnostics and thtvAlogi (See Introduction to S. John's Gospel) in the first two
centuries, was called in question by some even among the orthodox in the
third, not on the ground of any deficiency of external evidence, but because
Millennarian notions professedly founded on its interpretation were gross,
extravagant, and mischievous. It was maintained by the followers of Mon-
tanus, the Phrygian heresiarch, that the heavenly Jerusalem would descend
on earth and that the saints would reign there a thousand years. Cerinthus
also taught the doctrine of a temporal Messiah who should reign visibly for
a thousand years on earth in Jerusalem. And as these heretics appealed con
fidently to the Book of the Bevelation, and especially to the 20th chapter
in support of their views of the Millennium, their opponents, who were unable
to discover the right principle of interpretation, first suspected and dis-
tFusted, and at length proceeded to deny the genuineness and inspiration of
the Book itself.
The source of Millennarian error is doubtless to be found in the Judaism
which infected the primitive Church, and against which such earnest warn
ings were directed by S.Paul. The prophetic imagery of the Old Testament
which described the spiritual blessings of Messiah's reign was interpreted in
a literal and carnal sense by the Eabbis, and hence by Judaizing teachers
professedly Christian. Such teachers would be sure to give a similar exposi
tion to the latter part of the Book of the Bevelation, which would be eagerly
adopted by their disciples, who were especially numerous in Asia Minor and
Egypt* The credit of rescuing the Apocalypse from this cloud of erroneous inter
pretation is due to Origen, Dionysius of Alexandria, and Jerome. These were
succeeded by Augustine, who saw reason to renounce the plan of interpreta
tion which widely prevailed in Africa. From this period till the Era of the
Beformation we rarely meet with Millennarian tenets, when they were again
* Incunabula Chiliasmi in Talmude sunt quserenda . . . Qua? a Prophetis de Ec-
clesise gloriS. et pace verbis a rebus terrenis desumptis sunt praedicta proprie accipi
untur, atque ex iis per suave somnium Ecclesise status formatur ejusmodi, ut triumphos
meros agat, et pace tetnporali sine affiictionum deturbantium nube friiatur atque ita
iter ad regnum ccelorum afflictionibus consecratum prtecluditur, alia aperta via quam
neque Christus instituit neque suos docuit. Dr. S. Glasse, quoted by Wordsworth
o?i the Apocalypse, p. 8.

752 INTRODUCTION.
circulated with other extravagancies which impaired the moral influence of
that mighty change.
All ancient testimony, with the single exception of Epiphanius, agrees
with the tradition that S. John was banished into Patmos in the reign of
Domitian. The subscription to the Syriac Version of the Apocalypse
affirms that S. John wrote it in the time of Nero. Some commentators, in
support of the hypothesis that the Book was written before the Jewish war,
have applied its symbolic predictions to the destruction of Jerusalem, and a
construction has been put by a few modern expositors on Bev. 17 : 10, as
pointing to Nero, the sixth in order from Julius Cassar. But the expression
fiaaiXiie denotes potestates, forms of government rather than kings, and it is
quite unreasonable to suppose that a single dynasty pr form of government
which had not lasted for a century would receive this prominent notice.
See on Bev. 17 : 10. Internal evidence is strongly in favour of the later date.
The Epistles to the Seven Churches of Asia describe a state of things which
denote the lapse of a considerable time from the first planting of Christianity.
The Church of Ephesus was founded by S. Paul, a.d. 54. In writing to them
from Bome, a.d. 63, he commends their fidelity and love to all the saints. It
is highly improbable that the Ephesian Church had declined from its ' first
love ' before the close of the reign of Nero, a.d. 68.* The composition of
these seven Epistles may be assigned to the bright interval between the death
of Domitian, a.d. 96, and the reign of Trajan, a.d. 98. Internal evidence
favours the idea that the Churches were at rest, though an approaching day of
trial is predicted. A popular interpretation of the First Seal represents the bow
in the hand of the rider on the white horse as indicating the accession of Nerva.
The bow is the national weapon and emblem of the Cretans, and Nerva, the
first Emperor of colonial extraction, was of a Cretan family. The succession
of Emperors from Nerva toAurelius, according to the Boman law of adoption,
would be reckoned as the line of Nerva. ' The Cretan bow would thus form
the appropriate designation of a dynasty under which the condition of the
human race is affirmed by Gibbon to have been the most happy and prosperous
of any period in the history of the world. So far as regards the date of the
Apocalyptic vision there seems then a concurrence of evidence, external and
internal, fully establishing the correctness of the tradition which assigns it to
the closing year of the last of the Flavian family. 'f
The interpretation of the Apocalyptic symbols will be very much affected
by the view which is formed of its plan. Some consider that this Book
presents a continuous prophetical history flowing on in a regular chronological
stream from the beginning to the end ; others regard it as a synoptical system
of co-ordinate predictions, consisting of frequent anticipations and recapi
tulations. Dr. Wordsworth, in his Lectures on the Apocalypse (Ed. 1849, p. 178),
says : ' The Inspired writer, in the very beginning of the Bevelation, hastens to

* The objection to so early a date has stUl greater force if we suppose the Epistle
to have been written to the Church of Laodicea.
t Conder's Literary History of the New Testament, p. 518. Elliott's Horaz Apoca
lyptical, Part I. ch. I. It will be seen by reference to notes on Rev. 6 : 2 that we pre
fer a different interpretation of this vision.

INTRODUCTION. 753
the end, then he returns and addresses spiritual admonition in seven Epistles
to the Universal Church ; then he reverts again and reveals to the Church a rapid
view of her own history in seven pictures displayed under the seven seals.
He also maintains (with Woodhouse and others) that the whole period of the
trumpets is the same as that of the seals. Bede says of the seals, ' Confiictus
et triumphos EcclesiaB reserat futuros ; ' and of the trumpets, ' Nunc recapitulat
ab origine, eadem aliter dicturus.' This view is supported by the language
of the earliest interpreter of the Apocalyse, Victorinus, on Bev. 7:2: Non
aspiciendus est ordo dictorum ; quoniam srepe Spiritus sanctus ubi ad nOvissimi
temporis finem percurrerit, rursus ad eadem tempora redit, et supplet ea quss
minus dixit. Nee requirendus est ordo in Apocalypsi, sed intellectus sequendus
est eorum quae prophetata sunt.
In the following notes the visions of the Apocalypse are not interpreted
uniformly on either the successional or synoptical hypothesis. We certainly
recognise in the general plan of the Book the principle of progression and
development. It appears to us that the seven seals, or rather the seven sealed
scrolls successively unrolled, present prophetically the history of the Church,
and of the world as connected with that of the Church, from the commence
ment of the Christian dispensation to the end of time ; and that under the
seventh seal are included the events of the seven trumpets, and under the
seventh trumpet the events of the seven vials, and under the seventh vial all
the events of a judicial and penal character attendant upon the abolition of
false religions and of general ungodliness and unrighteousness. In a scheme
like this we cannot be surprised to meet with instances of both recurrence
and anticipation. Such anachronisms are further occasioned by a remarkable
characteristic of this Book— the series of episodes or choral exhibitions, oc
curring at intervals among the strictly prophetic visions, and evidently due to
the general scenery of the Apocalypse as at first disclosed to the view of the
Seer (ch. 4.), amidst which he was originally placed, and by which he is con
stantly surrounded while a spectator of the symbolic objects and actions in
which the actual prophecies consist. In a large and most important portion
of the Book three separate lines of predictions — those contained in chapters
11, 12, and 13, respectively — are undoubtedly not continuous but parallel, synop
tical with each other and with previous visions, representing under different
emblems the same events. The last of these three lines, however, proceeds
onwards to connect with the prophecies which follow. Other examples of
repetition and parallelism occur which may be variously accounted for. In
all cases, we may observe, after the introduction of a vision which re-ascends
to an earlier period than that just previously reached, or which anticipates a
subsequent period, an advance is made from the point of digression, carrying
onwards the course of events towards the final consummation which is all
along kept in view. In fact, the steps of a regular progression may be traced
from ch. 6 to ch. 20, whatever account we may give of the intervening inter
ruptions. This circumstance is evidently in favour of the theory which
regards the most prominent characteristic of the Apocalypse, its three grand
divisions of the seals, the trumpets, and the vials, as intended to indicate the
sequence of stages in the Divine dispensations under the Gospel.
The ultimate design of the New Testament predictions cannot be answered
till their truth is attested by their fulfilment. The spirit of prophecy has
VOL. II. 48

754 INTRODUCTION.
our Lord for its author, and object, Bev. 19 -. 10. The Apocalypse foreshows
the grand outlines of the Divine administration of Him who has ascended on
high ' that he might fill all things' in the exercise of all power in heaven and
earth. On this view, the questions which have given rise to interminable
speculation and controversy, such as the name and number of the Papal beast,
the commencement and termination of the 1260 days, and the computation of
the Millennium, will be felt to be points of very subordinate importance.
The interpretation of unfulfilled prophecy is prophecy ; ' The design for which
the Apocalypse was given does not require that its undeveloped mysteries
should be expounded by predictive speculations ; nor can the evidence of its
Divine authority be strengthened by anticipating what time alone can
interpret.'* Whatever differences exist in the interpretation of portions of this book,
an approach to general agreement will be made if expositors can adopt some
main principles for their guidance. Two such general rules may here be
mentioned ; one of which was laid down by Augustine — viz., that our infor
mation respecting the second advent is to be derived from the New Testament.
As the writings of the Old Testament prepared the Church for the first
coming of our Lord, so the writings of the New are designed to prepare our
minds for his second coming. August. Civ. D. xx. 4. Ultimi judicii Dei tes-
timonia prius eligenda sunt de libris Instrument novi, postea de veteris.
Quamvis enim vetera priora sunt tempore, nova tamen anteponenda sunt
dignitate, quoniam ilia vetera prseconia sunt novorum. Nova igitur ponenda
sunt prius, qua? ut firmius probemus assumentur et Vetera.
The second rule is so obvious,. that one would think the mere mention of
it would demand universal assent — viz., that clear, literal, and direct declara
tions are to be our guide in the explanation of those which are obscure, figura
tive, and indirect ; that the express language of our Lord in the Gospels is to
be taken as the key for deciphering the Apocalyptic symbols, and that we are
not at liberty to devise constructions of our Lord's language, which would
otherwise never have occurred to us, for the purpose of bringing it into con
formity with the interpretations which we choose to put upon the prophetic
scroll.

Conder, p. 584.

INTRODUCTION.

755

The subjoined Table, copied by permission from the Bev. Philip Gell's
work on The Revelation, exhibits in its main features the view which we have
(quite independently) taken of both the consecutive and parallel prophecies
of this Book. It will be seen that we differ from it principally in the chro
nological position of 9 : 13, 12 : 1 — 5, and 14 : 6.

Series I.

Series II.

Series III.

Series IV.

The fates

The Saints witness

Church, Empire,

The Fall

of the Empire,
ing,
and Papacy,
of the Papacy,
A.D.
Ch. IV. to X.
Ch. XI.
Ch. XII. to XVI.
Ch. XVII. to XIX.
A.D.
96-7
rV. VI. First Seal.
Second.
XVII. 1, Sixth Hd.
oftheGt. W.B.
96
Third.
" One is," v. 10.
200
Fourth
X. 1 1, Prophecy 2 .
XII. 1, Woman.
306
Fifth, Sixth.
XII. 5, Man-child.
3^5
VII. 1, 144 Thou
XI. 1. The Temple
 7, War in
sand, 4 Winds.
measured.
Heaven.
 14, Wings given
 15, Flood.
363
VIII. 1, Sevenths.
 7, Three
Trumpets.
Fourth
XVII. Seventh Hd.
37-9
4°S
476
XI. 3, Holy City
XIII. i,GtWldB..
 1 1, Six-Eighth
456
535
Trumpet.
trodden down.
2nd Wild Beast,
ruled by the Ba
bylonian Harlot.
533
59°
 13 "Woe ! woe !
IX f Fifth Tr.
UL- l-\ First Woe.
Witnesses 1260
622
years in sackcloth.
XIV. 1, 144,000.
700
Joo
800
800
900
900
1000
1000
1080
TT „ < Sixth Tr.
IX. i3ȣsec.Woe
1 100
"73
XIV. 6, The Angel
preaching.
HJ3
1300 1360
 8, Angel agst.
Babylon.
XVIII. 1, Angel
against Babylon.
1360
1.514
XI. 7, Witn. slain.
1*17
X. 1, A mighty An
gel with Little
XI. 11, Witn. rise.
10th of City
 9, Angel giving
alarm.
XVIII. 4, A voice.
 21, A mighty
15^
Book. Seven
falls.
Angel.
1700 1792
Thunders.
 14, Harv.Vint.
1700
XI. U, 7th Trpt. ")
Third Woe. S
XV. XVI., Vials S,
XIX. 19, Triumph
Vials 6, 7.
of the K. of kings
over Wild Beast
and F. Prophet.
48-
AnOKAAT*I5
IQANNOY TOY OEOAOrOY.

1 ' A nOKAAYMS 'Irjaov Xpiarov, rjv eSwkev avrw b
XA. Qeos, Ssi^ai rois SovXois avrov a Sei ysviaOai iv
rdyEt, Kal iahfavev diroarelXas Sid rov dyyiXov avrov rw SovXip
avrov 'Iwdvvrj, 2 o? ifaprvprjae rbv Xoyov rov Qeov Kal rrjv
fiaprvpiov 'Irjaov Xpiarov, oaa re eTSe. 3 MaKapios b dvayivw-
aKWV, KO.1 ol OKOVOVTBS TOVS XdyOVS T?? ITpOCprjTElaS, KOI TrjpoVVTES
rd iv airy ysypaffiva- b yap Kaipos iyyvs.
4 'Iwavvrjs rais iirTa iKKXrjalais Tais iv Trj 'Aala- yapts

I. 1—3. 'AiroKaX. 'I. Xpitrr.] subjec
tive genitive ; ' belonging to, and proceed
ing from, Jesus Christ,' as his gift from the
Father, his gift to us. i)v 'iSwKev airip
b Q.] In entire conformity with our Lord's
own statements, as recorded by S. John,
J. 5 : 20. 8 : 26. 12 : 49, 50. This re
presentation maintains the distinction of
personality, and the subordination of the
filial to the paternal relation in the God
head, doctrines which have especial pro
minence in the Gospel of S. John (J.
3 : 34, 35- 5 = '9—3°. n. 8 : 25— 28.
12 :44— 50). Cf. A. 1 : 7. 8et£at]inf. ex
pressing the action appertaining to the ob
ject of the principal verb (iSwKe). Do
naldson, § 585. Cf. 22 : 6. Sovvai i)piv
. . . Xarpeieiv, L. 1 : 74. Our Lord spoke
of this revelation as the future act and
work of the Holy Spirit, J. 16: 13— 15. Cf.
Eev. 2 : 7, 11, &c. rots SoiiXois airov]
i.e. to the servants of God generally,
(11 : 18. 19 : 2, 5,) to believers in Christ,
2 : 20. Cf. 22 : 3, n. iv rdx^i] sc. in a
comparatively short period. Part, at least,
of the things recorded was to be fulfilled
shortly. Cf. 6 Kaipbs iyyis (3). itrrjpa-
vev drroffTeiXas] sc. 6 Qebs, cf. 22 : 6 ;
the act is, however, equally attributed to
Christ, 22 : 16. ' sent by his angel and set
forth by symbols.' ipapriprjffe, k.t.X.]
bore testimony to the word of God and
the record of Jesus Christ, even the
things which he saw. The earliest MSS.
omit re. otra is equivalent to d, quse-

ounque vidit. Vulg. J. 21 : 25, &XXa
iroXXa citra iirolrjffe. xal and re are both
epexegetic, G. 6: 16, n. 6 x670s toB 0.,
and 7) papr. 1. Xp. , and Stra elSe ^luivmis)
are the same ; the first corresponding to
i)v ^oWex . . . Qebs, the second to Seiifat
(airbv, sc. rbv 'irjaovv), the third to Tiij
SoiXw airrov 'I. (1). Ma/td/jios, k.t.X.] A
declaration of privilege (as in L. 10 : 23),
which becomes a promise of blessing by
the annexation of the condition Trjpovvres
Ta iv airy yeyp. 6 dvayiv.] as distin
guished from ol dxoiovres, probably means-
the public reader. Unus, ille primum, per
quem Johannes librum ex Patmo in
Asiam misit, legebat publice in ecclesiis, et
multi audiebant. (Beng.). Tas npotprj-
relas] sc. toC fiifiXlov roirov, 22 : 7, 9.
TTjpovvres] a term more frequently em
ployed in S. John and Rev. than in any
other book of N. T. ri iv airy yeyp.]
not synonymous with toijs X67. t. rrpotp.,
but indicating the lessons of faith and duty
contained in it. 6 ydp Kaipbs] The ydp
gives a reasou for the blessedness ascribed
and promised. The time being near, pre
paration for it is a blessing.
4 — 6. 'Iaicipi'Tis Tais, k.t.X.] The epis
tolary commencement is accounted for by
the command reported at (11). iv tt}
'Aala] Ly dian or Proconsular Asia. See
on (11), and A. 16 : 6. xaPlh k.t.X.]
The doctrine of the Trinity is involved
here, as in 2 C. 13 : 14. &tt6 6 wv] This,
like ' I Am' in Ex. 3 : 14, is used as a pro-

REVELATION 1. 4—7.

757

vfiiv Kat Eiprjvrj airo o wv Kai o rjv Kai o spyofsvos, Kai airo rwv
Birra irvBVfiarwv a ianv ivwiriov rov Opovov avrov, 5 Kal airo
Irjaov Xpiarov, b fiaprvs b iriaros, b irpwrdroKOS iK rwv veKpwv,
Kat b apywv Ttw /3aaiXiwv rhs yhs-
To5 ayairhaavn hfds Kal Xovaavn hfds dirb rwv dfapnwv
rjfiwv ev rw aifiaTi avrov, Kal iirolrjasv hfds (BaaiXsis Kal Ispsis
rw Qew Kal irarpi avrov, avrw h Sd^a Kal rb Kparos bIs tovs
aiwvas twv aiwvwv. afhv.
1 'ISov EpyETai fsra rwv vscpsXwv, Kal bypErai avrov irds
dcpOaXfios, Kal oItives avrov itsKivrrjaav ko.1 ko^ovtoi iir'
avrov irdaai al cpvXal rhs yhs- Not}, d/ihv.

per name, and an indeclinable title of
Deity. This is still more plain in 6 r)v.
6 tif is a literal translation of tynly
Such expressions have been called barba
risms, but they are undoubtedly significant
of reverence for the unchangeable name
and attributes of the Deity. Dr.
Wordsworth justly remarks, I. 241,
' Wherever the reader meets in the Apo
calypse with a phrase which seems a so
lecism, let him take it for granted that it
contains some great and solemn truths,
and that the singularity of the phrase is
designed to call his attention to them.'
Cf. rbv 0 Seiva, perd tov iv. (Winer). dirb
twv iirrd irv.] The Holy Spirit, with re
ference to his sevenfold influence, Is. 1 1 : 1.
Zech. 4 : 10, and in allusion to the Seven
Churches, with each of which, and all
others, the One and self-same Spirit dwells
as the fountain of life, grace, and peace.
Seeon3:i. 5:6. ivwir. tov Bpbvov]
denoting universal inspection, and readi
ness for action, 4:5. ° pdprvs] There
is no need to consider that there is any
irregularity here. We might well put
-a. colon at Xpitrrou, as we should if the
writer had given 6 pdprvs ixeivos 6 ttkj-t6s,
and understand, That witnesB is the
faithful one, &c. He is pdprvs in reference
to the revelation of God to man. This cha
racter is frequently ascribed to Jesus in S.
John's Gospel (3 : 11— 13, 32, 33. 8 : 14
— 17. 18 : 37). Christ is represented (5)
as the Revealer of Divine Truth, the
author and pledge of eternal life (1 C.
15 : 20, 21. C. 1 : 18), the supreme
sovereign of mankind, 17 : 14. 19 : 16.
d7a7T7}ira!'Ti] A better supported reading
is oVyaTTiIi'Ti, who loves us. But Vulg.
has qui dilexit nos. Some MSS. have
Xitravn, which would render iv the in

strumental adjunct. Either word ex
presses very clearly the sacrificial and ex
piatory nature of the death of Christ, cf.
1 J. 1 : 7. 2:2. John only of the Evv.
has preserved the saying of our Lord,
idv pi) vlipw ae, x.t.X. and 6 XeXof|in.eos,
x.t.X., J. 13 : 8 — io, n. Cf. tforeXoiVaiTfle,
I C. 6: n. See Rev. 7: 14. Kai iirol-
rjffev] and he made us. The change of
construction sets forth the fact with
greater distinctness. It is also an ordi
nary Heb. usage. The aorists indicate the
once-for-all offered sacrifice on the cross,
the once-for-all assumed authority in the
ascension. fSatriXeis x. iep.] most MSS.
and Verss. give flatriXelav, lepeis. So
5 : 10. Cf. 1 P. 2:9, (SatrlXeiov lepd
revpa. Tftjs union of an abstract with
a concrete is remarkable. Timarch. 5,
twv rvpdvvwv xal twv bXiyapxiwv. Ca?sar
JB. Civ. ill. 28, erat plena lictorum et im-
periorum provincia. iepets] Sicut omnes
christianos dicimus propter mysticum
chrisma, sic omnes sacerdotes quia mem
bra sunt unius sacerdotis. (Aug. Civ.
Dei, 20. 10). rip Qeip x. irarpi air.] to
God his Father ; to Him who is his God
and Father. R. 15 : 6. E. 1 : 3.
7. perd twv vetpeXwv] "Undoubtedly
a reference to our Lord's words, SipetrBe
rbv vl. t. dvBp. . . . ipxbpevov perd (M.
iirl) rwv vetp. tov oipavov, Mk. 14 : 62,
words heard by S. John and S. Peter. See
Mk. 13 : 26. L. 21 27. 1 Th. 4 : 17.
Augustine (Epist. 199, 45) applies this to
the saints in tota Ecclesia quae est corpus
ejus, tanquam in nube magna fructificante
in universe mundo, So also Aquinas, re
ferring to Is. 60 : 8, Sanctis, qui pluunt
per prsedicationem, coruscant per miracu-
lorum operationem, elevati fiunt per mun-
danorum abdicationem, volant per altam
contemplationem. Kal oSVii'es t-J-

758

REVELATION 1. 8— n.

8 'Eyw slfit ro A Kal to Q, dpyh Kal reXos, Xeyet o
KiJjOioy 6 wv Kal b rjv Kal b ipydfievos, b iravroKparwp.
9 'Eyoo 'Iwavvrjs, b Kal dSeXcpos vfiwv Kal avyKotvwvos sv rrj
QXl-drei Kal iv rh BaaiXela Kal virofovrjIrjaovXpiarov, iysvofirjv ev
rh vhaw rh KaXovfiivrj Harfiw Sia rbv Xoyov rov Qeov Kat Sta
rhv fiaprvplav 'Irjaov Xpiarov. 10 iyEvdfirjv iv LTivei/juaTi iv
rh KvpiaKh hfBpa' Kai rjKovaa oirtaw fiov cpwvrjv fiEyaXrjv a>? aaX-
iriyyos, lr Xsyovarjs, Eyoj si fit to A koi to Q, b irpwros Kai
b sayaros Kal, dO BXiireis ypa^rov els BtBXlov, Kal irifi^ov rais

exivr.] even such as pierced him. S. John
alone of the Evv. mentions the piercing
of our Saviour's side, J. 19 : 34. This
coincidence confirms the identification of
the author of the Apocalypse with S.
John. The same passage, in Zech. 12 : 10,
is quoted in J. 19 : 37, from the Heb., see
n. The i&Kivr. proves two important
points ; the reality of the human nature
of our suffering Redeemer, and the reality
of his death. xbipovrai in' airbv]
shall direct their iamentations towards
him ; ' before him,' Gen. V. ; not ' mourn
over him' as the subject of mourning,
which is meant in Zech., where iir' airbv
is followed by iirl w. dat. ws iir' dyaTrrjrip.
Cf. Rev. 18 : 9. 7rairai al tpvXal rijs
yijs] from Zech., where the tribes or
families of Israel are meant. But see M.
24 : 30. Nat, dprjv] both the Greek
and Bebr. forms of asseveration, Mk.
14:36, n.
8. rb A x. rb £}.] These titles plainly
refer to Christ (11, 17), 22 : 13, and un
deniably attest his absolute essential
Deity, dpxi) xal Te'Xos] not in Alex.
read by Vulg., probably an interpolation
from 22 -.13. For 6 Kuptos read, with
most MSS., Kiiptos 6 Qebs. Travroxpd-
rwp] in N. T. occurs only in Rev. and
2 C. 6 : 18, where it is a quotation from
0. T. See n.
9 — 11. trvyxoivwvbs] is used with gen.
R. 11 : 17. 1 C. 9 : 23. Ph. 1 : 7. xoivw-
vol iv, M. 23 : 30. iiropovrj '!rjff. Xp. ]
patient endurance on account of Jesus
Christ, i.e. the sufferings undergone for
his sake ; cf. 1 Th. 1 : 3. 2 Th. 3:5, n-
C. 1 : 24. H. 11 : 26. The association
with [SatriXeLa, however, is in favour of
gen. subjecti, the patience belonging to
Christ, which Christ exhibited. But the
best authorities omit iv Trj before fraaikela,
and read VTopovy iv '!tjitov. We should
then understand ' companion in the (com
mon) tribulation and kingdom and pa
tience, in my relation to Jesus (as having

an interest in and union with Him).'
iyevbprjv] is rarely used for i)v. 'I hap
pened to be ;' in (10), 'I became.' Writ
ing from Patmos, he uses a past tense in
anticipation of the reading of the book
afterwards and elsewhere. See on lypaipa,
G. 6 : 11. IItfTp.tij] one of the Sporades,
hodie Patino. Sid rbv X670!'] on ac
count of; propter, i.e. in exile for, be
cause of preaching the word and testifying
the testimony. See 6:9; cf. 2 T. 1 : 12.
X670S and papr. are here used synonymous
with eiayyiXiov. iyev. iv irveip.] I
was entranced ; rapt in prophetic vision,
4:2. Cf. iv ixtsratrei yevitrBai, A.
22 : 17. Comp. 'in the visions of God,'
iv bpdtrei Q. (LXX.) Ezek. 8:3; 'in a
vision by (in) the Spirit of God,' 11 : 24.
ttj xvpiaxxj ijpipa] die DominicS ;
the Lord's Day. 1 C. 11 : 20, xvpiaxbv
Seiirvov, the Lord's Supper. The first
day of the week was called xvptaKi) in
the second century. Ignatius apparently
alludes to it as known under this title, in
the words, prjKiri aa^aTl^ovres dXXd
KaTa Kvpiaxijv ^wrjv £wvres, by which some
understand him to contrast the Jewish
Sabbath with the Christian Lord's Day
(ad Magnes. ix.). Melito, Bishop of
Sardis, wrote a work irepi xvpiaxijs, and
see Tertull. de Idololatr. 14 ; de Cor. Mil.
3. The Lord's Day is still called Kvpiaxrj
in the Levant. Nicephorus (vn. 47) says
of Constantine, i)v 'Efipdioi irpwrrjv elxov
ijpipav, "EXXrjves 8' ijXtw dviBevro, xvpiaxijv
xarwvbpaae, where the Kara implies that
be publicly established that name, tpw-
vi)v pey.] see (15), 4 : 1. Xe70iJtr77s, gen. by
attraction to trdX7ri77os, but to be referred
in sense to tpwvrjv. All early MSS. and
verss. omit 'E7ii elpi . . . itrxaros' xal.
S pXiireis] the whole vision, including
the revelations orally given ; cf. (19),
22:8. Tats iirrd f?KKX?7irIais] There
were more than these Seven Churches in
Lydian Asia; e.g., Hierapolis, Tralles,
Magnesia, Coiossse ; but seven are men-

REVELATION 1. 11—17.

759

e7TTa iKKXrjalais, Tais iv 'Aala, ei? "EcpEaov, Kal eiy ~Zifivpvav, Kal
els Tlipya/xov, Kal els Qvdreipa, ko.1 els ^dpSsis, Kal eiy $jXa-
SiXtpEiav, Kal eiy AaooiVeiai/.
12 Kat iiriarpE-^ra BXetteiv rhv cpwvrjv rjris iXaXrjas fEr'
ifiov- Kal iirtarpitpas stSov iirrd Xvy^vlas ypvaas, '3 Kal iv
fiiaw rwv iirra Xvyviwv o/ioiov vlw avOpwirov, ivSsSvfiivov iroShprj,
koi irepieZwafiivov irpos rois faarois Xwvrjv ypvahv J4 h Se
KECpaXrj avrov Kai ai rpiyes XevKat ws epiov Xbvkov, a>y ytwv Kat
ol dcpOaXfiol avrov ws cpXo^ irvpos' J*> Kal ol irdSes avrov
Ofiotoi yaXKoXiBavw, a>y iv Kafilvw irBirvpwfiivot- Kai h cpwvrj avrov
ws cpwvh vSdrwv iroXXwv l6 ko.1 'iywv iv rh Ss^ta avrov yBipl dari-
pas iirrd- Kal e/c tou ardfaros avrov poficpala Slarofios d^eia e/c-
iropevofiivrj- Kal h o\J/iy avrov ws b hXtos cpalvet iv rrj Svvafiet avrov.
I1. Kai otc elSov avrov, eireaa irpbs rovs irdSas avrov wy VEKpds'
Kal iiriOrjKB rhv Ssfydv avrov Xe'Pa "r' ^lLe' Xiywv foi, M>7 cpoBov'

tioned, as seven is the emblem of com
pleteness. Each Church separately is
exhorted to hear, 2:7, rl rb Ilvevpa
Xiyei rats "ExxXijatais, and the Apo
calypse reveals events to occur long after
these Asiatic Churches would have disap
peared. Hence we conceive that these
Epistles are the Voice of the Holy Spirit
to the Church Universal, even to the end
of time. Non in his tantum locis fuit
tunc Christi Ecclesia, sed in septenario
numero omnis plenitudo consistit. (Bede).
Per septem Ecclesias una Ecclesia Catho-
lica designatur . . . Totus hie liber in sep
tenario numero consistit. (Berengaudus).
The order in which these Epistles are ad
dressed appears to be ecclesiastical, civil,
and geographical. ' First, Ephesus is ad
dressed as the Asiatic Metropolis, and as
the nearest Church to Patmos ; then the
other Churches on the western coast of
Asia ; then those in the interior. In fact
they are all addressed in the precise order
in which they would occur to a person
writing from Patmos.' Wordsworth.
12 — 16. fiXiireiv rrjv tpwvijv] Words
which describe one sense are sometimes
applied to another. iEsch. Theb. 103,
KTiirov SeSopxa. iirTa Xvx- XP-] The
candlesticks in the temple had seven
lamps. Ex. 25:31, 37. See Zech. 4:2.
Spotov vltp dvBp.] See on Mk. 2 : 10.
For the whole vision comp. Dan. 7 : 9—
, , 10 :5 — 18 ; also the transfiguration,
M. 17 : 2. iroSi)prj] sc. iriirXov, reaching
to the feet ; worn by priests ; the ' robe '

of Ex. 28 : 4, 31. Lev. 8 : 7. xlT'J"' iro-
Sijprjs, Jos. Antiq. III. 8. With rplxes
XevKal, comp. Dan. 7 :g. xaXxoXtfidvw]
Some understand by Alfiavos Lebanon,
and so assimilate the word to bpeixdXxos,
orichalcum, mountain brass, yellow copper
ore. But in this case the word should be
Xij3avoxdXxos according to the usage of
synthetic compounds. Donaldson, §370,
372, bb. Jelf, § 340. 3. Xtpavos is
the gum which afforded frankincense. It
is better to understand it like ijXexrpov, of
a kind of metal which had the appearance
of bright gum or amber. xaXxoXlfiavov,
elSos TjXixrpov ripiwrepov xpvirov. Suidas.
(De Wette). Some take it to be brass-
coloured frankincense ; but metal seems
required by comparison with Ezek, 1 : 4.
Dan. 10:6; and by the words ws iv
xaplvw TreTrvpwpivoi. ixav] subaud. ijv.
So with ixTTopevopivrj. poptpalai] pro
perly a barbarian falchion. Sermonem
divinum bis acutuin (Slaropos) duobus
testamentis, Legis et Evangelii (Tertull.
c. Marc. III. 14). Doctores duorum
testamentorum facile hostes devincunt.
(Berengaudus). Cf. 2 : 12.
1 7 — 20. eVetTa] This form is very rare,
22 : 8. -iriaeie, Eur. Ale. 465. Comp.
Dan. 10 : 8, 15, 17. Cos ceKp6s]E caddi
come corpo morto cade. (Dante, Inf. v.).
rijv Sei%lav] to inspire confidence and
remove alarm. This significant act, and
the address Mij tpopov, compared with M.
17 : 7, show the identity of the character
of the Lord Jesus. Comp. Dan. 10 ; 10,

760

REVELATION 1. 17—20. 2. 1, 2.

iyw elf 1 b irpwros Kal b sayaros, t8 Kal b "{wv Kai sysvofrjv
VBKpbs, Kal ISov ICwv Elfii eiy rovs aiwvas Tftiiv aiwvwv afrjv Kai e^ft)
rds kXeIs tov aSov Kal rov Oavarov. '9 ypdvov a b'iobs, Kat a
slal, Kal a fiiXXsi ylvsaOat fisra ravra- '20 to fivarrjpiov rwv
iirrd daripwv wv eISes iirl rhs Ssfyds fov, Kal ras iirra Xvyyias
ras ypvads. ol iirrd daripss ayysXoi rwv iirra iKKXrjaiwv
slai, Kal al iirra Xvyylat, uy eioey, e7TTa iKKXrjaiai slat.
2 Tw dyyiXw rhs 'Ecpealvijs iKKXrjalas ypdvov TaSe
Xiysi b Kparwv rovs iirra daripas iv rrj Ss^ia avrov, d irspiira-
Tffl!' iv fiiaip rwv iirrd Xvyviwv rwv ypvawv 2 Ot'oa Ta spya
aov, Kal tov koitov aov, Kal rhv virofovhv aov, Kat on ov ovvrj

16 — 19. 6 irpwros x. b eVxaTOs]These
titles occur Is. 44 : 6. 41 : 4, as appropriate
to Jehovah the one only God. They are
here applied by our Lord to Himself, x a I
6 £wv] even the living one ; the everliving,
self-existent God, J. 1:4. Kai iyevb
prjv vexpbs] and yet I became dead. So
Kal ISoi. Or, ' and though I became dead,
yet behold.' Tcts KXets] the emblems of
authority (3 : 7, M. 16 : 19) ; power over
the invisible world and death. In this
character He appeared to Stephen, and
was invoked by him. A. 7 : 55 — 59. Cf.
Ps. 48 : 14. 73 : 24. 68 : 20 (cf. 18).
ypdvov] The best MSS. add o5u. The
command follows from his claim to the
possession and exercise of power. So
iropevdivres oiv paBrrreiaare, M. 28 : 19.
The subject matter is divided into two
parts: 1. The scene at that time before S.
John, and the present state of the Churches
addressed ; 2. The events which were to
happen to the Church Universal in future
times. Some render d eltri ' what they
mean, signify;' alleging the explanation
given of the seven stars, and the seven
lustres (20), and similar explanations.
7 : 14. 17 : 7—18. 19 : 8. On a piXXei
see M. 24:6, n. perd ravra] after
these things ; after the existing state of
the Church as presented in what he saw
and was about to hear. t6 pvtrrijpiov]
the mystical meaning ; the meaning con
cealed under figurative resemblances, rds
iirrd Xvxv.] ace. in appos. with pvffrr)-
ptov to be understood as t6 pvtrr. twv
iirra X. #776X01] Bishops. The ruler
or chief minister of the congregation in the
Jewish synagogues was called Sheliach
Zibbor, the angel of the congregation. So

in Eccles. 5 : 6, 'the angel,'
is the presiding priest ; the Lord's mes

senger, Mai. 2 : 7. Many of the Fathers
understand by dyyeXoi spiritual beings in
charge of the Churches ; but these could
not be good angels, since they are distinctly
convicted of errors and faults ; nor would
evil angels be placed in such a charge.
Each address is to the Church col
lectively, as well as the bishop. 2 : 24,
ipiv Xiyw xal Xoiwois rois iv Qvarelpois.
Observe the use of eitri in the sense of
' mean, represent, stand for.' M. 13:38.
26 : 26.
II. 1 — 7. Ephesus is first addressed
as the metropolis of proconsular Asia.
A. 19 : 10. 1 C. 16 :i9. Ignatius mentions
Onesimus as the bishop, about a.d. 117.
Ti)s 'E0etr.P77s] read rijs e>'E. 6 xparwv]
who sustains his ministering servants in the
respective positions to which he appoints
them. 6 TreptTraTtSu] who is present
among Christian societies, and exercises
particularinspectionover them. Thechoice
of this part of the description in 1 : 12 — 20
as the designation of Christ in addressing
the Church of Ephesus is in accordance with
the fact that this Church was metropolitan
to the Churches of Asia Minor. OtSa] is
often thus used to denote approbation or
complacency. M. 25 : 12. 1 Th. 5 : 12.
Tit. 1 : 16. H. 8 : 11. So yivwtrxw, J.
10 :i4. 1 C. 8: 3. G. 4:9. 2 T. 2 : 19.
Kal, following oiSa . . . trou, is epexegetic.
So in 9, 13, 19. Cf. Sti substituted for it
in 3 : r, 15. j3atrTdtrat] sustinere. So
i(3dffTatras (3). A. 15 : 10. The word
denotes a continuous action, ' carry,' ' go
on with,' as we say ; 'do with.' xaxois]
evil ones. The article is omitted, as cha
racter or class is denoted. Mk. 2 : 17, n.
eVeipdiriij . . . d7TOtrT6Xous] Against
these pretenders and seducers S. Paul had
long before warned the overseers of the

REVELATION 2. 2—8.

761

fiaaraaai kokovs, ko.1 iiretpaaw rovs CpaaKovras sivai airoard-
Xovs ko.1 ovk slal, Kal evpes avrovs y^rsvSsis, 3 Kal iBaaraaas
Kal virofovhv e^eiy, ko.1 Sid to ovo/ia fiov KSKOirlaKas Kal ov
KiKfrjKas. 4 <iXX' e^o) Kara aov on rhv ayairrjv aov rhv irpwrrjv
dcphKas. *> fvrjfiovevs ovv iroOsv EKiTEirrwKas, Kai fisravorjaov, Kai
ra irpwra i'pya irolrjaov el Se fh, spyofal aoi rayei, ko.1 Kivhaw
rhv Xvyvlav aov e/c tov to7tou avrhs, iav fh feravohatjs. aXXa
tovto e^eiy, on fiiasis Ta spya rwv Ni/coXaiYiw, a Kayw fiiaw.
1 'O e^wi' ovy aKovaarw rl ro Tlvsvfia Xiysi rais iKKXrjalais'
To5 viKwvrt Swaw avrw cpaysiv iK tov £vXov rhi 'Cwhsi d ianv iv
fiaw rov irapaSelaov rov Qeov fov.
® Kat Tty dyyiXw rhs iKKXrjalas ^fivpvalwv ypa\pov - Taoe

Ephesian Church. A. 20 : 28 — 31. It is
instructive to observe that the warning
had evidently taken effect. The trial or
test to which the false apostles had been
subjected doubtless consisted in — 1. The
truths especially inculcated by S. Paul, A.
20 : 20, 21, 27, 32. 2. The characteris
tics of heretical doctrine as described by
him, 2 C. 11 : 4, 13— 15- 1 T. 1 : 4—7.
4 : 1 — 3 (cf. 1 J. 4 : 1 — 3). 3. The conduct
of false teachers as contrasted with his own,
A. 20 : 19, 33—35. 4. The judgment of
really inspired members or office-bearers
of the Ephesian Church. E. 4: 11. 1 C.
12 : 8 — IO, 28 (cf 14 — 16). Kal oix elffi]
A Hebraism for oi5k Svras (9), cf. 1 : 6.
ifSdffTairas] used intransitively (as i>7ro-
pivw), 'didst endure.' Kal 5ta. . . xixprj-
Ka s] read probably Sia rb Svopd pov, Kal
oi KeKoirlaKas. There is slight authority for
the addition rat oi KiKprjKas. Koiridw in the
sense of grow weary. Cf. ixxaxwpev, G.
6:9. ixa KaT <Q I bave it against thee
that thou givest up the love thou hadst at
the beginning. Cf. XtVyoi' fxovtn, A.
19 : 38. With Tti irpwra ipya, cf. E. 1 : 15,
ri)v dydirrjv ri)v els iravras rois dylovs.
el Si pr)] subaud. peravoeis which from a
desire to enforce the sentiment is again
expressed by idv pi) peravoijOTjs. A similar
pleonasm occurs 2 C. 12 : 7. Plato, Gorg.
§ 147, '• 5J4- 4"'" iiriXelPVr^ov iffri . . .
Bepaireieiv, Cis ^eXrlffTovs airois rois iroXl-
Tas iroiovvras' dvev ydp Si) Toirrov, oiSiv
SQeXos . . . idv pi) KaXi) KdyaBr) t) Siavola ¦§
twv jieXXbvrwv : where the last clause re
peats the sentiment of dvev roirov.
(Winer). Ipxopal aoi] I am coming
against thee. Cf. ^Jai (M tre, 3:3. A
providential and spiritual, not personal
advent and visitation is here meant. Cf.
L, 12 : 46. 20 : 16, n. xiv/jtrw .ri)v

Xvxvlav trov] I will remove thy lustre;
i.e. the preaching of the Gospel. A few
huts remain on the site of ancient Ephesus.
twv NtKoXatTtvjp] These were a branch
of the Gnostics who held it to be lawful to
eat meats offered to idols, and practised
fornication. They traced their origin to
Nicholas, one of the seven deacons, but
there is no clue to the assumed connexion
between them. '0 ixav °&* dKoutr.]
13 : 9. The well-known formula used con
tinually by our Lord in his ministry as
recorded by M., Mk., L., but not by John
in his Gospel. rb irvevpa Xt:7et]
Yet Christ, the Son of man, is the speaker
throughout. The mode of transmission
to the Churches is, however, by the Spirit,
in His dispensation, ' giving utterance ' to
John (2 C. 3 : 17, n.). The language
attributed to the Spiritdenotes personality.
For the general character of these pro
mises, see on 3 : 21. ix rov 1-iXov ttjs
£wi)s] a figurative description of eternal
life, taken from Gen. 2 : 9. toO irapaSelaov
seems to imply the restoration of that
perfect communion with God which Adam
had while he was in a state of innocence.
L. 23 : 43, n. The subject of a future re
velation is anticipated here; see 22 : 2.
Of. (it) with 20 : 14, 21 : 8 ; (17) with
19 : 12; (27) w. 19: 15, 22 :i6; 3 :5 w.
6 : 11, 7 : 9, 13, 20 : 12, 15; 3 : 12 w.
21: 2, 10, 22:4; 3:2i w. 22 :j.
8 — 11. T77S ixxXijtrlas 2pvpvatwv] or
rijs iv 2pipvrj ixxX. Smyrna was a cele
brated commercial city of Ionia, which
was destroyed by the Lydians B.C. 627.
After 400 years it was rebuilt, and be
came one of the finest cities of Lydian
Asia. Few of the Ionian cities have fur
nished more relics of antiquity. The very
ruins of the temples have -disappeared,

762

REVELATION 2. 8 — io.

Xe'yet 6 irpwros Kal b e'ayaros, oy iyivsro vsKpos koi i^rjasv
9 OlSa aov rd ipya Kal rhv OXi^/iv Kal rhv irrwyElav
(irXovatos Si er) Kal rhv BXaacprj/ilav rwv Xsydvrwv 'lovSatovs
sivai iavrovs, ko.1 ovk elaiv, aXXa avvaywyh tov ^aravd.
10 firjSev cpoBov a fiiXXets irdayetv ISov fiiXXei BaXeiv e£ vfiwv
b SidBoXos ety CpvXaKijv tva irstpaaOhTE- Kal b£ete 0Xl\piv
hfepwv SiKa. ylvov iriaros dypi Oavarov,
aricpavov rhs l^whs-

Sw

waw aoi rov

from the facility of conveying the stones
hy the river Meles, so that, with a few
exceptions, it is difficult to determine the
site of the ancient buildings. The angel
here addressed is thought to be Polycarp.
The Christians of Smyrna hold his me
mory in high esteem, which they evince
by an annual procession to his supposed
tomb, near the place of his martyrdom.
6 rrpwTOS x. b iffxaros] The use of
these words, as applietl by the Lord Jesus
to Himself, shows that he is the self-
existent and eternal God, I : 17, u. ttjv
irTWxelav] Though Smyrna was a rich
and populous city, yet either the Christians
were principally found among the poorest
inhabitants, or they had been impoverished
by persecution, 1 C. 1 : 26. 2 C. 8 : 2.
H. 10 : 34. 7rXoi/trtos] spiritually rich;
rich in faith and in good works, M. 6 : 20.
2 0. 6 : 10. tt)v pXafftprjplav] the
slanderous report ; the calumny to which
you are exposed from false brethren.
'Ion Sal ous] who affect to be the Israel
of God, i.e. believers in Jesus Christ.
Christians are represented by the term
Jews ; idolaters, unbelievers, by the term
nations, or Gentiles ; cf. R. 2 : 28, 29.
G. 3: 16. 1 C. 12:2. 1 P. 4 : 3. Ph.
3 : 3. Pseudo Christiani . . . Pseudo
Judsei audiunt . . . Ecclesia gentium
Catholica sigillo Dei munienda, figu-
ratur typo Israelis ; duodecim illius Apo
stolis totidem hujus Patriarchis commode
respondentibus. Nee id quidem immerito
fit, cum alias ob causas, turn maxime
quod Ecclesia quae inde a rejectione J u-
dseorum hue usque ex Gentibus colligitur,
in Israelis vicem successerit, sitque ut ita
loquar surrogatus Israel. (Mede). The
national Israel were types of the elect
seed whom Christ was to redeem for his
everlasting kingdom. When this latter
purpose began to be carried into effect,
the former began to give way, precisely as
the shedding of Christ's blnod on the cross
antiquated the whole sacrificial system of
Moses. Hence, to indicate that the type
in this respect has passed into the anti

type, believers in Christ are called Abra
ham's seed, G. 3 : 29 ; Israelites, G. 6 : 16.
E. 2 : 12, 19 ; comers to mount Zion, H.
12 : 22. (Fairbairn, quoted by Bp. Wal-
degrave). — The allusion, however, is pos
sibly to actual Jews who claimed exclu
sive right to the name, but to whom it is
here denied. The use of the terms fiXatrtp.,
trvvaywyr), recommendsthis interpretation.
The unbelieving Jews were most forward
in bringing slanderous accusations against
Christ's people, and in blasphemy against
Himself. tnjpa7. significantly opposes
their community to that of the iKKXrjirla,
Christian Church. The expressions may
be understood of Judaizing Christians,
against whom, in Galatia, S. Paul directs
almost as strong language, G. 1 : 7 — 9.
2:4. 5:4, I2- 6 : 12, 13. See 2 C.
11 : 15. trvvaywyrj] put Tor Xabs, as
bVCNj] br\\> for Dy in Lev. 16 : 17.
Deut. 31 : 30 ; a company of people bear
ing the image of Satan, copying his ex
ample, doing his work, and supporters of
his rule ; cf. 3 : 9. J. 8 : 39—47. fi piX-
Xets irdtrxeiv] which thou art about to
suffer. The reason why the} should not
fear is added ; the result of their sufferings
would be, not their destruction, as their
persecutors intended, but their purifica
tion. 6 Sid/3oXos] appropriately denotes
the false accusations of their adversaries
(9), as the agency employed to effect their
imprisonment. Cf. A. 13 : 45. 14 : 19.
17:6. 18: 12, 13. 21:28. iVo irct-
paffBfjre] that ye may be put to the
proof, and stand the trial in the furnace of
affliction. Zech. 13 : 8, 9. Mai. 3 : 1—4.
Ja. 1 : 2—5. 1 P. 1 : 6, 7. 4 . 12 — 16.
ijpepwv SiKa] for ten days; as Bipovs,
Xeipwvos, during summer, winter. Xen.
ill. 8. 9. It is an important position
maintained by Dr. Wordsworth, 'that
the numbers of the Apocalypse which refer
to future times represent certain ideas,
and not precise quantities.' Hence the
ten days denote a considerable but limited
time. Many apply it to the ten years of

REVELATION 2. 11—15.

763

11 O e^o)i/ ovs aKovaarw rl rb Tlvevfa Xiyei rais e/c/cX)/-
aiais' 'O vikwv ov fih dStKrjQh <yc tov Oavarov tov Sevripov.
12 Kat tou ayyiXtp rhs iv TLepydfiw iKKXrjalas ypd\pov
Taoe Xiysi b e^oji/ rhv poficpalav rhv Slarofiov rhv b£eiav
*3 Otoa ra epya aov Kal irov KaroiKeis, oirov b Opdvos tov
^arava, Kal Kpareis rb ovofia fov, /cat ovk hpvhaw rhv iriariv
fiov Kal iv rais hfipais iv aty 'Ai/TtVay 6 fidprvs fov b iriaros,
os airsKravQij irap' vfiiv, oirov KaroiKsi b SaTacay. J4 dXX'
e^o) Kara aov dXlya, on sysis iKsi Kparovvras Thv SiSayrjv
oaXaufi, os iSlSaaKEv iv rw BaXa/c BaXsiv aKavSaXov ivwiriov rwv
vlwv 'lapahX, cpaysiv slSwXdOvra /cat icopvsvaai. J5 oivTaiy e^ety

Domitian's persecution, ylvov iriffrbs]
become, prove thyself faithful. Cf. 'J.
20:27. dxpi Bav.] implies that some
would undergo the trial of actual martyr
dom. £10775 is in evident antithesis to
Bavdrov, gen. of appos. ; cf. Ja. 1:12.
i P. 5 : 4. A blessed and glorious immor
tality is the prize of our high calling, oi
pi) dSiKrjB-rj] shall receive no injury
arising from (ix) the second death ; no
effect of it shall reach him. M. 10 : 28.
ouros 6 Bdvaros 6 Sevrepbs ianv (i) Xlpvrj
rov irvpbs). Rev. 20 : 14. 21 : 8. By
Sevripov it is unquestionably intimated
that Bavdrov is used in a figurative sense,
and describes a Bdvaros subsequent to
the natural Bdvaros. By parity of rea
soning it may fairly be urged that irpwrrj
in 20 : 5 (77 avdaratris i) irpwrrj), denotes a
figurative dvatrrairis, which precedes the
natural. See n.
12 — 17. iv Tlepydpw] The capital of
the kingdom of Pergamos, or Pergamum,
situated near the coast in the valley of
the Caicus. About 200 B.O. Pergamos
became the residence of the celebrated
kings of the family of Attalus. The last
king bequeathed its treasures to the Ro
mans, who changed the kingdom into a
province, under the name of Asia Propria.
Pergamos [hod. Bergamo) still preserves
vestiges of its ancient magnificence.' Here
there was a celebrated temple of .tEscula-
pius, who was worshipped in the form of
a living serpent, fed in the temple, and
considered as its divinity. This worship
is probably alluded to in (13), Sirov b
Bpbvos tov jjjarava, and Srrov b J,aTavas
KaroiKei, both of which explain ttou ra-
roiKeis. poptpalav rijv Sltrropov] the
two-edged sword, the Word of God.
1 : 16. 19: 11— 16. Is. 11:2—4. E. 6:17.
H. 4: 12. Kpareis rb Sv.] maintainest

the profession of. ouk i)pvr)ffw] didst
not deny. ttjv irlffriv pov] my reli
gion, pov gen. subj., as with Svopa.
'Avriiras . . . 7rttTT6s] We may under
stand ouk r)pvrjffaro, or, as A.V., iyivero.
The death of one member of the Church
by martyrdom is mentioned to indicate
the severity of the persecution. Nothing
more is known of this Antipas (Antipater).
Kparovvras] persons maintaining the
system, the principles ; giving the instruc
tions which Balaam gave to Balak in
teaching him to lead the Israelites into
idolatry and fornication, Num. 25. 2 P.
2 : 15, 16. Jude (11). So the Nicolai-
tans encouraged professed Christians to
join in the idolatrous feasts of theii
neighbours, iv Tip BaXdK] in the case
of Balak. Read rather iSiS. to} B., which
may be understood as dat. comm., ' to do
Balak service ;' or as a Hebraism corre
sponding to ^ after such verbs, oirws
iX- Kal tri] Thus thou also (as well as
those idolaters of old) hast ... in like
manner, bpolws. The true reading, almost
certainly, for S pitrw. On epxopal trot see
(5). iroXeprjirw . . . trr. pov] will pro
nounce upon them sentence according to
the denunciations of my word. See on 2
Th. 2:8. iv ttj poptp.] The prep, de
notes instrumental adjunct. tou kc-
Kpvppivov] It is related, Josh. 5 : 12,
that the manna which supported the
people in the wilderness ceased when they
entered Canaan. A portion was laid up
in the ark in the Most Holy Place, as a
memorial for future generations, Ex.
16 : 33 — 35- It was kept out of sight as
a mystery in God's oracle (see the force of
Kpiirrw, M. 11 : 25. 13 : 35), but it re
appeared in its spiritual reality in the
divine Joshua, Jesus Christ, J. 6 : 33, 49,
58. Read Stiitrtv airo) tou p. The gen.

764

REVELATION 2. 15—21.

Kal av Kparovvras rhv SiSayhv NiKoXairwv b fiiaw. ' fsra-
vdrjaov el Si fih, 'ipyofal aoi Ta^v, Kal iroXefihaw fiET avrwv
iv rh poficpala rov arofiaros fov.
J' 'O evioiv ovy aKOvadrw rl rb UvEVfia Xiysi rais skkXtj-
alais- To) vikwvti Swaw avrw cpayeiv dirb rov fidvva rov KSKpvfi-
fiivov, Kal Swaw avrw \ph<pov Xevkw, /cat iirl rhv ^(pov ovofa
Katvbv yeypaffivov, b ovSeis 'iyvw el fh b Xa/iBavwv.
18 Kat rw dyyiXip Ths iv Qvarelpots iKKXrjalas ypaypov
TdSs Xiysi b vlbs tov Qsov, b 'iywv rovs dcpOaXfovs avrov toy
cpXoya irvpos, /cat ol irbSEs avrov Sfotoi yaXKoXiiSavw- J9 OTSa
aov ra 'ipya Kal rhv dydirrjv Kal rhv SiaKoviav /cat rhv iriariv,
Kal rhv virofiovhv aov, Kal rd 'ipya aov, Kal rd 'iayara irXsiova
rwv irpwrwv. 2° dXX' e^w Kara aov dXlya, on ids Thv yvvaiKa
'lefdBeX, rhv Xiyovaav iavrhv irpocphnv, SiSdaKetv Kal irXavd-
aOai rovs ifovs SovXovs, iropvevaai Kal elSwXdOvra cpayeiv. 2I /cat

after Siitrw is the partitive genitive, ex
pressing participation, share. Donaldson,
§ 452 (bb). The interpolation of the
Text. Rec, tpayeiv dirb, arose from
ignorance of this principle. iprjtpov
XevK-hv] A white stone was the sign of
acquittal. Mos erat antiquua tliveis atrisque lapillis
Hia damnare reos, illia abaolyere culpa.
Absolution from original and actual guilt
is here signified. Ovid, Met. XV. 41.
Svopa Katvbv] that which betokens their
adoption into the family of God, a new
character, new position and privileges ;
as the sons of God by adoption and grace,
3: 12. So 'nomen Casninum' for Cseni-
nenses, Livy, 1. 10 ; nomen Etruscum,
Livy, vii. 17. Cf. 5:9, n- ¦*-• H : 2^> n-
(Kaivbv) M. 26: 29. Mk. 14': 25. When
the Holy Spirit illuminates the believer's
soul, this 'new name,' and its real im
port, become intelligible to him, and he
knows himself to be a child and heir of
God, R. 8 : 14— 17. 1 J. 3 : 1—3. 5 : 9,
IO. This is the dppafiwv, ' earnest,' of the
Spirit, 2 C. 1 : 22. 5 : 5. E. 1 : 14 ; repre
sented as a kind of tessera hospitalis ;
secret, when between two parties. There
may be some allusion to the names graven
on the onyx stones of the High Priest's
breastplate, Ex. 28 : 9 — 12, 21.
18 — 25. ©uarelpots] a city on the nor
thern border of Lydia, hod. Ak-hissar,
white castle, A. 16 : 14, n. rois btpBaX-
pois, k.t.X.] representing his authority
and omniscience (cf. 23) ; 0! irbbes, k.t.X.

the steadfastness of his appointments and
decisions. SiaKoviav] viz. of the whole
Church ; and therefore probably such as in
2 C. 9 : 1, A. 11 : 29, ministration by
liberal almsgiving and hospitality.
Lydia, S. Paul's hostess at Philippi, was
of Thyatira (A. 16 : 14), and may have
given a character to the Christianity of her
native town. Td ipya aov] in a less
general sense than in the introductory
phrase olSd trou to epya, meaning actual
deeds of piety and goodness, outward
manifestations of dydTr?? and irlaris.
irXelova twv irpwr.] improvement and
progress in Christian graces ; a contrast to
(4). irXelova, perhaps in the same sense as
H. 11 : 4. tt)^ yvvaiKa 'Iefdj3eX] In
Alex, and other MSS. rijv yvv. aov '!.,
' thy wife Jezebel.' But testimony on the
whole is in favour of the received reading,
'the woman Jezebel.' (Tregelles). A
company of persons within the Church is
meant under one principal deceiver, of the
spirit and character of Jezebel, rijv Xi-
70utTai<] In Alex. &c. 77 Xiyovaa ... Kal
SiSdtrKei k. irXavq.. This anomalous con
struction is common in the Apocalypse
(3 : 12. 5 : 12. 7 : 9). Or we may
place a colon at 'Ief d/3eX, and read ' thou
allowest (Alex, dtpets for iq.s) the woman
Jezebel ; she who calleth herself a pro
phetess both teacheth,' &c, cf. 1 : 5, 11.
irXavdffSai] the word especially used for
doctrinal error ; or for religious imposition,
M.^22 : 29. 24 : 4. 1 J. 2 : 26. So
irXdvos denotes a religious impostor, M.

REVELATION 2. 21—27.

765

\SwKa avrrj ypdvov lva feravoharj e/c rhs iropvslas avrhs> Kal ov
fSTEvdrjaEv. 22 ISov iyw /3dXXw avrhv ety KXlvrjv, Kal rovs
foiyevovras fer avrhs ety OXiy^riv fisydXrjv, iav fih fsravohawaiv
e/c T<3)y epywv avrwv, 23 Kat ra reKva avrhs diroKrsvw iv Qavdrw-
Kai yvwaovrai irdaai al eKKXrjaiat on iyw elfii b ipsvvwv vscppovs
Kal KapSlas- /cat Swaw vfiiv e/catTTft) Kara rd i'pya vfiwv. 24 'Yfiiv
Si Xiyw Kal Xoiirois Tois iv Qvarelpois, oaoi ovk eyovai rhv
SiSayrjv ravrrjv, /cat olrtves ovk i'yvwaav rd /3d0rj rov "Ztaravd,
(ws Xiyovaiv-) Ov (5aXw iep' v/xay aXXo >3dpos- 25 irXhv b syere
Kparhaars, aypis ov dv rjj^w.
26 Kat 6 vikwv Kai b rrjpwv aypt riXovs ra spya fov, Swaw
avrw ifcpvalav iirl rwv iOvwv 21 Kal irotfiavsi avrovs iv
pd/3Sw atSrjpd- toy to aKEvrj ra KepafiiKa avvrpl^srai, toy Kayw

27 : 63. 2 C. 6 : 8. I T. 4 : i. irop-
vevtrai] Though literal fornication is
closely connected with idolatrous worship
(A. 15 : 20), yet the word is here used in
its figurative import, as denoting apostasy
from the worship and service of Jehovah.
This is shown by (22) fldXXw els kXIvtjv,
denoting affliction with severe sickness.
peravor)ir. iK r. rropv.] iK is used
after peravoiw in Rev. only; dirb in A.
8 : 22, n. H. 6 : 1. ix is more expressive
of complete recovery out of a. state of sin.
In LXX. dirb, Jer. 8 : 6, but more fre
quently eVl c. dat. (as 2 C. 12 : 21) ; TTept,
Jer. 18 : 8. tous /xotx- per' airijs]
those who share her heresy, or take part
in the imposture, p-erd denotes sym
pathy, fellowship, Ph. 4 : 23, n. elpi b
ipevvwv] This form denotes the habit and
continuance of the action, L. 5 : 16, n.
13 : 10. A claim to be regarded as the
sole Omniscient Being, cf. Jer. 17 : 9, 10.
J. 2 : 25, n. petripoiis] the inmostmind ;
the seat of the desires and passions.
Ps. 7:9- Jer. 11: 20. 20: 12. Kai
Xoittois tois iv Q.] Alex. &c, TOIS
Xonrots, to you I say, the rest in Thyat.
xal is epexegetic, giving the same
sense. The majority in the Church were
free from these corruptions. tt)v St 8 a-
Xt)v Tav~TTjv] who maintain not this
system ]. the SiSdffKeiv Kal irXavdffBai in
(20). ws Xiyovaiv] refers to pdBij. The
Gnostics called then: doctrines deep mys
teries ; our Saviour calls them rdfidBrj tov
jZaravd, in contrast with Td fidBrj tov
Qeov, 1 C. 2 : 10. oi paXw] I will not
place. fSdpos] a precept of which the
observance is burdensome ; or, I charge
you with no additional responsibility or
disagreeable duty in. reference to these

errors ; (as in 1 C. 5 : 3 — 5. Cf. 2 C.
13 : 2, 3, n.). I threaten you with no
punishment on account of them. My re
buke is enough for a menace to them and
a warning to you. It seems not impro
bable from this pointed address to the
Church in the plural, that the Bishop was
personally more culpable for the encou
ragement of false doctrine, and corrupt
living, than the Church in general. 8
e'xeTe, k.t.X.] You have progressed to a
high position (19) ; make effort to retain
it, and not recede from it. Comp. irXi)v
els 8 itpBdaapev, k.t.X., and the whole pas
sage, Ph. 3 : 15 — 19. dxpts 08 dv r)%w]
a providential rather than a personal
coming, as in 2:5; 3:8; comp. M.
10:23. J. 14: 18, 21—24; 21:22,23.
Ps. 101 : 2. So Vo.e potential and spiritual
presence of Christ with his people, as dis
tinct from a personal presence, is reco
gnised in M. 18 : 20 ; 28 : 20. Mk. 16:20.
2 T. 4:17. Similarly we may under
stand Ps. 102: 13— 16. Is.40:io; 59:20.
Zech. 2: 10—12; 14:4, 5> and other
passages which have been explained of
our Lord's personal reign on earth.
26 — 29. 6 vikwv] an irregular construc
tion. See (20) n. The speaker intended to
say t?| ei, but to give greater prominence to
the source from which this authority would
beobtained, he says Swaw airip, afterwhich
he reverts to the form he intended to adopt,
and says iroipavei. Cp. the change of con
struction in M. 7 : 24. A. 7 : 40. Td ipya
pov] works which I have commanded ¦
works which are characteristic of the
faith, discipleship, service of Christ.
i^ovtrlav iirlr. iBv.] Not a carnal do
minion, but a rule analogous to that which
pur Lord now exercises ; cf. 1 C. 6 : 2, oix

766

REVELATION 2. 27—29. 3. 1—4.

s'iXrjcpa irapa rov irarpos fov 4° /cat Swaw avrw rbv darspa
rbv irpwivdv. 29 'O 'iywv ovy aKovadrw rl to TIvEVfa Xe'yet
Taty iKKXrjatats- 3 Kat rw dyyeXw rhs iv "ZjapSsaiv iKKXrjalas ypaypov,
TdSe Xiyei b 'iywv ra irvsvfiara rov Qeov /cat rovs iirra aars-
O-yft r 7 ,, rt \ sr it tr t/r. \
ida aov ra Epya, on to ovofa e^ety oti Ijjs, Kat
vEKpbs ei. z ylvov yprjyopwv, Kal arhpt^ov ra Xoiira a fieXXei
airoOavEiv ov yap s'vprjKa aov ra ipya ireirXrjpwfiBva evwttiov
tov Qeov. 3 fivrjfidvEVE ovv irws EiXrjtpas koi 'ijKOvaas, Kat rhpst
Kal fiEravdrjaov. iav ovv firj yprjyopharjs, hqw iiri ae toy KXiirrrjs,
/cat ov fih yvws irolov wpav h^w iirl ai. * eyeis dXlya dvdfiara
Kal iv jUapSsaiv oc ovk ifidXvvav ra Ifiaria ovtwv Kal irEpiirarh-

olSare Sri ol 07101 rbv Kbtrpov Kptvovffi ;
Troip.avei] he will guide them as- a shep
herd guides his fioek, M. 2 : 6. The office
which strictly appertains to our Lord alone,
is held in a subordinate sense by all his ser
vants. Hethatovereometh shall participate
in the blessings of Christ's eternal and spiri
tual kingdom. pdpSip triSripof] This rod
of iron may perhaps express the canon or
rule of Holy Scripture, Is. 11 : 4. See
ll:i, n., iSbBrj poi KaXa/j.os Spoios pdj3Stp.
The description which follows ws Td ffKeirj
conveys the idea that as the vessels of a
potter are broken to pieces, so error shall
be shivered before the pd(38os eiBirrjros,
H. 1 : 8. Virga ferrea Evangelium figu-
rat, qua omnis error destructus est.
(Berengaudus.. Hence we see the true
character of Holy Scripture. It is a reed
for measuring, a rod of iron for strength
and correction, and a shepherd's staff for
guidance and support (Wordsworth). Cp.
(16), 19 : 15. trvvrplperai] is from
LXX. Ps. 2 : 9, iroipaveis airois iv 6a/38tp
fflSrjpo}, ws tTKeuos Kepapiws trvvrplipeis ai
rois. Cf.Isa.44 :28. AndHomer, of kings,
iroipivesXawv. i!>s Kd7ii) e?X 77 0 a] We may
connect this with Swtrw i£ovtrlav. . . iBvwv,
considering the passage from the Psalm as
parenthetic, or with rroipavei. In either
case we notice our Lord's official subor
dination to his Father, cf. L. 22 : 29.
dtrripa] In 22 : 16 our Lord calls himself
6 dtrritp b Xapirpbs 6 trpwivos. Hence this
has been explained as a promise that
Christ will give Himself, his light and his
truth. Christ will dwell with him, and
he with Christ. 'This may mean the
earnest of the Spirit, as introductory to the
felicity of heaven as the morning star to
the rising of the sun, 2 P. 1 : 19 — 21, or
the ineffable glory with which he will in

vest his victorious disciples in the enjoy
ment of himself, and in conformity to his
glory.' (Scott). The figure evidently de
notes eminence, precedence, official dig
nity, proximity and likeness to Christ in
his-glory. III. i — 6. ZdpSetTtp] Sardis was the
capital of the ancient kingdom of Lydia,
in a plain watered by the river Pactolus,
at the foot of Mount Tmolus, and was
famed for its wealth from the time of
Croesus (ubertateni fluminum suorum,
temperiem coeli ac dites circum terras
mernorabant. Tac. Ann. II. 55). It was
one of the twelve cities of Asia destroyed
by an earthquake in the time of Tiberius.
Asperrima in Sardianos lues, plurimum
in eosdem misericordise traxit. Ann. II,
47- Successive earthquakes, and the ra
vages of the Saracens and Turks have
reduced the city to a heap of ruins. Its
inhabitants bore an ill repute among the
ancients for their voluptuous habits of
life. Hence, perhaps, the insertion Kal iv
XdpSetriv (4). Td (e7TTd) irveipaTa] So
A. V. The number seven indicates the
idea of completion. ' Seven angels repre
sent all Ministers of the Gospel (1 : 11, n.);
seven Spirits express the full effusion of
the Holy Ghost; seven seals exhibit all
the sufferings of the Church ; seven trum
pets proclaim all God's judgments on her
enemies ; seven vials pour out all God's
wrath on the mystical Babylon.' (Words
worth), tous eVTd do-T.] The ministry
is appropriately placed in close connexion
with the sevenfold gift of the Holy Ghost.
Svopa] the character, the repute. Kai]
adversative, yet. veKpbs] spiritually dead
in trespasses and sins. Tlvov 7p777opt2i/|
Become wakeful. 1 Th. 5:6. jE. 5 : i4

REVELATION 3. 4—9.

767

aovai fsr Efov ev XevkoIs, on dfyol slaiv. 5 'O vikwv, olros
irepifiaXeirai ev Ifiarlois XevkoIs- /cat ov fih e£aXet\J/-ft> to ovofa
avrov ek rhs j3l/3Xov rhs Kwhs, Kal i^ofdXoyhaofai to ovofa
avrov bvwitiov rov irarpos fov koi ivwiriov Ttoe ayyiXwv avTov.
- 'O e^coiv ovy aKovaarw rl ro HvsOfia Xiysi rais iKKXrjalais.
1 Kat tw ayyiXw rhs ev ^iXaSeXcpela iKKXrjalas ypdvov,
TaSe Xiyei b aytos, b bXrjOivbs, b eywv rhv kXeISo tov Aaf3lS,
til \ 7$ \ -v t \ -v t *.7v>.\7f O /-vv?« I
o avotywv Kai ovoety /cAeiei, /cat kAeibi Kai ovoety avotyet- Lfioa
aov ra spya- ISov SiSwKa ivwiriov aov Ovpav dv ewy fiivrjv, /cat
ovoety Svvarai KXeiaai avrhv on fiiKpav Eysis Svvafiiv, Kal irh-
prjaas fov rov Xoyov /cat ovk hpvhcw to ovofia fiov. 9 ISov

"Eyetpai b KaBeibwv. yprjyopiw belongs
only to the later age of Greek, formed from
iyprjyopa, perf. m. of iyelpw. rd Xoi?rd]
the same, perhaps, as tous Xoijttous, the
few and feeble believers. The use of the
neuter may have a deep significance here,
designating an inert and well-nigh lifeless
mass (Trench). fi piXXei diradaveiv]
prob. IjieXXov, which were on the point of
dying. ' Quae moritura erant.' Some
have fi (peXXes dirojSdXXew, ' which you
were on the point of losing.' 7Te7TX77pw-
piva] complete; not in full measure and
degree done as God has commanded them
to be done, J. 3 : 29 > 17 : 13. R.
15 : 19. C. 4 : 12, riXewi k. ireirXTjp.
irds] for Troia, what doctrines you have
received, what precepts you heard, tt) pet]
keep, preserve ; sc. fi efX770. k. iJKOvtras.
iji;w, k.t.X.] a manifest repetition of the
expressions attributed to our Lord in M.
24 : 42, 43 ; 25 : 13. L. 12 : 39, 40 ; but
not recorded by S. John in his Gospel.
bv b par a] persons. Cf. 11 : 13. A. 1 : 15.
So nomen denotes a. nation, 2 : 17 ;
omne nomen Latinum domuit, Liv. I.
38. ipbXvvav] besmear, defile, 14:4.
77 trvvelSrjffis airwv . . . poXiverai, their
conscience is defiled, 1 C. 8 : 7. ' Those
who had not disgraced their profession by
worldly lusts and sinful practices.' poXi-
veiv, in its primary sense, is 'make foul,'
as swine, Ttjj TTTjXtji poXivovres iavrois,
(Aristotle), pialveiv is simply to stain, as
with colour, the staining of glass or
ivory ; but in a figurative sense, poXvffpbs
aapKbs (2 C. 7 : 1) is equivalent to pid-
trpara tov xbirpov, 2 P. 2 : 20. XevKois]
sc. Iparlois (5). Xevxbs occurs fifteen times
in the Apocalypse, and always in some
connexion with Christ. The per' ipov
implies that they participate with Him ;
are not only in his company (triv), but in
his circumstances. Comp. the transfigura

tion, Td Ipdria airov . , . XeuKd ws rb
tpws, M. 17 : 2 (so Mk. 9:3. L. 9 : 29) ;
and note, that this event is not related
in S. John's Gospel. Rev. 7 : 14, irrXvvav
rds -ffToXds airwv xal iXeixavav air as iv rip
alpari tov dpvlov. White is the emblem of
perfect purity, triumph, and joy. efaXei-
\pw] This is in allusion to the names of
the dripcti being erased from the roll of
citizens, 13 : 8. Cf. L. 10 : 20, a. Joseph.
B. J. I. 30. 7, tt^s SiaBfjxns i^TjXeiipav.
igopoXoyijffopai x.t.X.] The similarity
of this language to that in M. 10 : 32. L.
12 :8, identities the speaker with the Jesus
of the first three Evangelists ; while we
observe as before (3, 4), the present re-
poiter is S. John, who has not recorded
these expressions in his Gospel.
7 — 11. $iXa8eX0e£a] The second city
in- Lydia, about twenty-five miles S.E. of
Sardis, built by Attalus Philadelphus,
king of Pergamos. In E.o. 1 33, the town
and district came under the power of the
Romans. Philadelphia still exists, as a
Turkish town, under the name of Allah
Stehr, 'City of God.' rijv KXeiSa] This
is from Is. 22 : 22. LXX. Swaw airo)
ttjv xXeiSa otxov AavlS ivi toj wpw airov,
x.r.X. The house of David means the
Church of God. The power of admission
into, or of exclusion from the spiritual
kingdom of which David's was a type, is
vested in our Lord's own absolute autho
rity, J. 17 : 2, ii. Bipav dvewyp.] an
opportunity of preaching the Gospel, 1 C.
16 : 9. 2 C. 2 : 12 ; or rather, perhaps,
access into the family and kingdom of
God, which no one could close against
them. Kal] read rather ij v. This union
of the relative and adjective occurs in
7:2. 13 : 12. See on L. 3 : 16. p.i-
Kpdp Sivapiv] They were upright in
their profession of the Gospel, though
they were not eminent for numbers, gifts.

768

REVELATION 3. 9—12.

SlSw/nt iK rhs avvaywyhs tov "Ztaravd rwv XeydvTwv savrovs
'lovSalovs sivai, Kal ovk slaiv dXXa ¦vj^evcj'oiVTar t'oov iroirjaw
avrovs "iva h£wai /cat irpoaKvvhawatv ivwiriov rwv iroSwvaov,
/cat yvwaiv on iyw hyairrjaa as. 10 oti irhprjaas tov Xoyov
rhs virofovhs fov, Kayw as rrjphaw bk rhs wpas tov irstpaafiov
rhs feXXovarjs spysaOai iiri rhs o'lKovfisvrjs oXrjs, irsipaaat rovs
KarotKovvras iirl rhs ym- " tSov spyofat rayv- Kparst b
i'ysis, 'lva firjSsls Xdi3rj rbv aricpavdv aov. J2 'O vikwv, irothaw
avrov arvXov sv rw vaw tov Qeov fiov, Kal 'ij~w ov fih i^iXOrj
'in, Kal ypdtpw iir' avrbv rb ovofa rov Qsov fiov ko.1 to ovofia
rhs irdXsws rov Qsov fiov, rhs Kaivhs 'IspovaaXhf, h Karaflal-
vovaa iK tov ovpavov dirb rov Qsov fiov, Kat to ovofa fiov ro

orability. p-ou rbv Xbyov] i.e. the truth
of the Gospel. They had maintained its
profession, and its purity, t. X6y. ipov
TTjp. a frequent phrase in J. ( 8 : 51 — 55 ;
14:23,24; 15: 20; 17:6)- SlSwpt]
I give into your power members of Satan's
synagogue ; or rather, according to Heb,
usage of 1-0 J> 'I make,' 'cause,' parallel
with 7rot7}triti. twv Xe76pTt<jy] in appo
sition with uvvaywyfjs, a noun of multi
tude ; who affect to be Jews, i.e. the
people of God, members of his true Church.
See on 2 : 9. The ironjtrw, k.t.X., implies
that some of these would be brought to
acknowledge the truth, and reverence its
teachers. The words are evidently from
Isa. 49 : 23 ; 60 : 14, and, understood of
actual Jews, have great force as indicating
the transfer of the promises from the natural
to the spiritual Israel, irrjprjffas] thou
hast kept ; in the same sense as rrjprjffov
Tds ivroXds, M. 19 : 17 ; Tijpriffei rbv vbpov,
Ja. 2:i o. t 77 p 77 trw] I will guard thee,
as tpiXaKes irrjpovv, A. 12 : 5, 6. T77pei
iavrbv, 1 J. 5 : 18. Precisely the same
change of meaning as in J. 17 : 6, 11. So
in 22 : 18, 19, we have imrlBevai and dtpe-
Xeiv repeated with variation of the sense.
TTjpeiv ix here and J. 17 : 15 only. r. Xbyov
T. iiropovijs pov] the word which incul
cates and communicates patience. Ita
describitur doctrina Christi, cum patientia
confessoribus opus fuerit. (Vater). pov,
Doctrinam meam qu33 irropovijv injungit
talem, qualem ipse prsestiti. (Heinrich).
Or equivalent to ' the word of promise, '
of promise concerning me ; the Gospel
testimony to things invisible and future in
Christ, which are the subject of the be
liever's patient expectation and hope.
See R. 8 :1\, 25. 2 Th. 3: 5. T77S ibp.

tou 7retp.]the season of trial ; perhaps the
same as in 2 : 10. Some refer this to the
persecution which ensued in the time of
Trajan and Adrian. Cf. L. 21 : 19. Ja.
1 : 12. iirl T77S 7^s] 'The dwellers on
the earth, ' is a phrase of frequent occur
rence in the Apocalypse (6 : 10), and may
denote the class of those who have set
their affections on things below. Cf. Ps.
17 : 14. 'ipxov-ai] This clearly relates to
a potential rather than a personal advent,
2 : 25, n.
12, 13. trTiiXov] a support and orna
ment of the spiritual edifice. 1 Ki. 7 :ir.
cp. ' a nail in a sure place,' Is. 22 : 23,
25 ; a position similar to that which was
held by Jaines, Peter, and John, G. 2 : 9, n.
ol Soxovvres trriXoi elvai. j T. 3 : 15,
ariXos x.iSpalwpaTrjs dXr/Belas, n. i^iXBrj]
He shall be for ever most honourable and
blessed without any fear of being separated
from God, or deprived of his favour, E.
2 : 19 — 22. 1 P. 2 : 4 — 6. As a pillar, the
very type of stability and permanence, he
shall go out no more ; his abiding, secure
condition is contrasted with his present
liability to change and danger. As a
pillar he shall bear an inscription denoting
consecration, designation of locality, own
ership. Or, perhaps, in t6 Svopd pov
there may be an allusion to the name of
the architect or sculptor inscribed on such
works. 77 KaTa§alvovaa] Aparenthesis
introduced as a separate proposition :
' that is it which descendeth, and ;' 1:5, n.
Comp. 21 : 10 — 12, xarajSalvovtrav ....
ixovtrav t. Sb!;. r. Q. xal 6 tpwtrrijp airrjs
Spoios . . . ixovffdv re . . . The descrip
tion in this passage is here anticipated.
Katvbv] applied to the name of Christ
with reference to the Gospel revelation,
X~&PpavovhX, M. 1:23. cf. Is. 9: 6); 'or

REVELATION 3.

12  19.

769

Katvov. *3 'O e^toiv ovy aKovadrw rl rb Tlvev/na Xeyet Tais
eKKXrjaiais. 14 Kat Tto dyyeXw rhs BKKXrjalas AaoSiKiwv ypdvov, TdSe
Xeyet b 'Afihv, b fidprvs b iriaros Kal bXrjOtvbs, h dp-yh rhs
Krlaews tov Qeov- J5 ¦ OTSa crov to spya, on ovtb ypvypbs eT
ovre faros- ocpiXov ypvypbs e"ijy r) faros' l6 ovtws on
¦yXiapbs et, ko.1 ovre -^vypbs ovtb faros, fiXXw ae ifiaat e/c
tov ardfards fov. l1 on Xiyets, "Oti TrXov'crto'y elfii, Kal
ireirXovrrjKa, Kal ovSevos ypslav 'iyw, Kal ovk oTSas on av ei b
raXaiirwpos Kai sXssivos Kal irrwybs teat rvcpXos Kal yvfivbs,
1 avfipovXsvw aoi ayopaaai irap' ifiov ypvalov irsirvpw fiivov iK
irvpos lva irXovrharjs, Kal Ifiaria Xev/ca lva irspip'dXrj ko.1 fih
cpavspwOh h alayvvrj rhs yvfivdrrjrds aov /cat KoXXovpiov syypiaov
rovs dcpOaXfovs aov lva jBXiirrjs- l9 iyw oaovs iav cpiXw iXiyyw

with reference to the dispensation of eter
nal life, the heavenly state, and so in close
connexion with ttjs Kaivijs 'L Cf. M.
26 : 29, n.
14 — 19. AaoSiKeW] Laodicea was situ
ated on the confines of Phrygia and Lydia,
about forty miles E. of Ephesus. It was
once a very considerable city, and was a
metropolitan see to the latest period of
the Greek empire. Provincial councils
were held here in 366 and 481. It has
been overthrown by repeated earthquakes
which destroyed many of the inhabitants,
and compelled the survivors to abandon
it. The place is now deserted, and is called
by the Turks Eski-hisar (Old Castle).
Eodem anno (a.d. 60) ex illustribus Asia;
urbibus Laodicea tremore terne prolapsa
nullo a nobis remedio propriis opibus re-
valuit. Tacit. Annal. xiv. 27. Cf. C.
4 : 15, n. 6 'Api/jv] The Truth. Is.
65 : 16, T?^ V}#' tne obJect of faitn>
r) dXTJ8eia, J. 14 : 6, n. 2 C. 1 : 20. 77
apx^] the principle ; that which first
called creation into being ; beginning of =
that which began. Prov. 8 : 22, Kuptos
iKTiffi pe dpxi)v bSwv airov els ipya airov.
Theoph. adAutol. Abyos Xiyerai dpxi), 8ti
dpxei Kal Kvpieiei irdvrwv Si airov Srjpi-
ovpyrjpivwv. Cf. J. 1 : 3. C. 1 : 15 — 18.
i) dpxi) videtur positum pro 6 dpxwv domi-
nus, vel etiam is per quern hoc universuin
initium coepit, ut r) $wi) alwvios auctor feli-
citatis aeternie, 1 J. 1 : 2. Sic hoc loco i)
dpxi), auctormitii. (Rosenmiiller). Ti;s kt.]
gen. object, ipvxpos . . . Zearbs] They
VOL. II.

neither wholly cast off all regard for the
Gospel, nor were zealous and diligent in
religion. Their state was verydifferentfrom
R. 12 : 1 1, Ttj! Tveipan friovres, orfrom that
of Apollos, feW rip rrveipari, A. 18 : 25.
StpeXov . . . eltjs] would thou wouldest
be. ?^s in some MSS. ' would that thou
wert.' tie'XXit)] denotes an action in
complete rather than wholly future, M.
24 : 6. 7TejrXou'T77Ka] have got rich.
Cf. 1 C. 4 : 8, n. The verb in perf. ex
presses an existing state arrived at after
a process (20). 6 TaXatTTwpos] the
wretched one, R. 7 : 24. £Xeeti>6s] the
miserable one, fit object of compassion, 1
C. 15 : 19. Such was their condition gene
rally, which is next described in three de
fects, for which three corresponding reme
dies are mentioned, dyopdtrai] procure
by purchase. Wealth can only be so pro
cured on the terms stated in Is. 55 : 1, 2,
dvev dpyvplov x. Tipijs. This gold, or
wealth, is the riches of God's grace in
Christ, E. 2 : 7 ; 3:8. irap' e>ou] em
phatic, as Christ Jesus is the dispenser of
true riches, xpvfflov 7re?rup.] gold of
the purest sort tried in the fire, and as
sayed. Prov. 10 : 20, dpyvpos TreTrvpw-
pivos 7Xt3trira Stxalov. This counsel is for
the iTTwxbs. Ipdria XeuKd] the gar
ment of Christian righteousness, 19 : 8.
M. 22 : 11, 12, n. With 17 altrxivrj com
pare Gen. 2 : 25 ; 3:7- xoXXoipiov]
Dimin. of KoXXiipa, a bread - cake, in
the form of which it was made. Hor. Sat.
5, 30, Hie oculis ego nigra meis collyria

lippus Illinere.

Cf. 1 J. 2 : 27, rb xplapa
49

770

REVELATION 3. 19—22. 4. 1.

/cat iraiSsvw- XhXwaov ovv Kal feravdrjaov. i0 ISov earrjKa eiri
rhv Ovpav Kal Kpovw- iav ns aKovarj rhs cpwvhs fov Kai avot^rj
rhv Ovpav, elasXsvaofai irpos avrov Kal Sstirvhaw fsr avrov Kai
avros fer' ifiov. 2[ 'O vikwv, Swaw avrw KaOiaai fsr' ifov iv
rw Qpdvw fiov, ws Kayw iviKrjaa Kai iKaOiaa fisra rov irarpos
fov iv rw Qpdvw avrov. 22 'O 'iywv Ovy aKOvadrw rl rb Tlvevfia
Xeyet Ta?y EKKXrjaiais.
4 MeTa ravra sTSov, Kal ISov Ovpa hvewy/nivrj iv tw ovpavw,
Kai h cpwvrj h irpwrrj rjv rjKovaa ws adXiriyyos XaXovarjs fer'
ifiov, Xeyovaa, ' Avd>3a (Soe, /cat Sel^w aoi a Sei yeviaOai fiera

S iXdfiere dir' airov rb airb xpt°~pa St-
Sdcrxei ipds. This is the gift of the Holy
Spirit, to convince, enlighten, ' make wise
unto salvation.' This is the counsel given
to the rvtpXol. Cf. E. 1 : 18, rretpwriffpi-
vovs rois btpBaXpois rijs KapSlas ipwv.
iraiSeiw] treat as my son, admonish,
discipline, chasten. Deut. 8 : 5, LXX.
yvwarj rrj KapSla trou Sri ws elVts dvBpwiros
iraiSeiffrj rbv vlbv avrov, ovtw "Kipios b Qebs
trov iraiSeiffei tre. This use of the word
occurs only in LXX. and N. T. Cf. H.
12:5,6. Prov. 3 : 11, 12. On iXiyxw see
J. 16:8. £77X11) troy] be fervent. They
were no longer to be xXtapol. Their de
fect was that they were not fetrTol, that
they were destitute of £t)Xos.
20 — 22. iffTTjKa] have taken my posi
tion, and continue standing. The essen
tial time of the perfect tense is present;
as it denotes the abiding effect of a com
pleted action. Kpoiw] am knocking.
idv tis] if ever any one. This is the
second form of hypothetical proposition.
The consequent will be realized as often
as the antecedent is satisfied. M. 28 : 14,
n. The dvol^rj ri)v Bvpav is a further step
than the dKoiarj. Cf. A. 16 : 14, 11. ; comp.
A. 12 : 13, 14. Kal Senrviiffw] This is
a proof of familiar intercourse beyond
what is implied in etaeXeitropai. Cf. L.
12:37. 22:30. J. 14:23. auV6s p-eT'
t?p.oO] added to mark more emphatically
the mutuality of intercourse. iv to)
Bpbvw pov] The evident antithesis of
per' ipov and perd rov warpis pov, and of
Bp. pov and i9p. aurou, marks a distinction
between the glory which the saved shall
share with Christ and that in which He
is united with the Father, J. 17: 22, n.
tis Kdyw ivlKijffa] as I also overcame,
and sat down ; this imports, 1. the
greatness of the glory ; they shall par
take of the heavenly glory of the Son of
Man, according to their capacity ; 2. its

certainty; 3. the method of its attain
ment. — In the blessings promised to 'him
that overcometh' we may perhaps discern
allusions to certain states, or events, of
transcendant importance in the history of
the Church and the world ; the order of
their succession being exactly observed.
The first promise may be conceived to
refer to the Paradisiacal state, 2:7; fbe
second to the consequences of the fall,
'the second death,' 2 : ti ; the third to
Israel in the wilderness, and the Mosaic
dispensation, 2 : 1 7, n. ; the fourth to the
Israelitish wars, monarchy, and perhaps
theocracy, 2:26, 27; the fifth to the in
troduction of the Gospel — life and immor
tality, election of grace, justification,
righteousness, judgment to come, 3 : 5, n. ;
(cf. 19 : 8, 9 with M. 22 : 11, 12 ; 13 : 8,
21 : 27 with L. 10 : 20) ; the sixth to the
establishment of the Church as a holy
community, the true temple, the spiritual
Zion, 3 : 1 2 ; the seventh to the state of
final and everlasting glory, 3 : 2 1, u.

IV. 1 — 4. MeTd Taura eiS. k. IS.]
equivalent to saying, 'After this I had
another vision.' This chapter and the
next form an introduction to the pro
phetical part of the book. Bipa dvewy.]
a door opened. It is not necessary to
suppose that external objects were really
presented to the ' waking sense ;' there
was probably a suspension of the natural
use of the faculties, and the mind was su-
pernaturally impressed with ideas adapted
to the illustration of the subjects to be re
vealed. Ezek. 1 : 1, T)volxBijirav ol oipavol,
Kal ISov bpdtreis Qeov. Cp. M. 3 : 16. A.
7:56. 77 tpwvr) 77 7Tpii)T77] there was
the former voice which I heard, as of a
trumpet speaking with me. irpwrrj refers
to 1 : 10. Xe^outra] read rather Xiywv,
masc. nom., as if to call attention to the

REVELATION 4. 1—4.

771

e/cetTO sv n

Kai evOews iyevdfrjv iv irvsv/iart- Kal ISov Opdvos
Tip ovpavw, /cat iirl rov Opovov KaOhfsvos' 3 Kal d
KaOhfsvos hv o/ioios bpdast XlOw IdairiSi teat aapSlvw- /cat Tpis
kvkXoQsv tov Qpdvov Sfioios dpdast afiapaySlvtp. 4 Kal kvkXoOev
tov Opovov Opovoi s'lKoat ko.1 riaaapss- Kal iirl rovs Opdvovs
elSov rovs s'tKoai /cat riaaapas irpsaf3vripovs KaQrjfiivovs ?reot/3e-
fiXrjfiivovs iv Ifiarlois XevkoIs, teat sayov iirl rds KscpaXas avrwv

personality of the speaker. Similar irregu
larities of grammatical construction occur
7 : 9. 14 : 14. 21 : 10 — 12. (Var. readings).
perd touto] after these things, 1 : 19;
i.e. events future to those described or
predicted in 2, 3, with reference to existing
particular Churches. . iyev. iv irv.]
as before, 1 : 10. Bpbvos] In this descrip
tion of the throne there is a reference to
the tabernacle and the temple service.
The visible glory seems to describe the
glory above the mercy seat in the Holy
of Holies. xaBrjp.] ' and upon the seat
(throne) one sitting,' Wicl., Rh. See
Ezek. 1 : 26. Xlt9tp tdtrTriSi] The jasper
was a precious stone of various colours,
(Taty an emblem of the perfect purity
and excellency of the divine nature.
trapSlvw] or trapSlw, the carnelian, of a
blood- red orflesh colour; DjN* red (stone).
The Greeks first became acquainted with
it at Sardis, in Lydia, but the sardius of
Babylon was considered to be of greater
value. Comp. aapSbvvi;, 21 : 20. It seems
to be an emblem of the divine justice and
fiery indignation, tp i s] the emblem of
the covenant of grace, Gen. 9 : 9 — 1 7- Is.
54 : 6 — 10. See Ezek. 1 : 27, 28. trpa-
paySivw] sc. XlBw. The ancients com
prehended under the name of apdpaySos
all gems of a fine green colour; ^T?J-
See Ex. 28 : 17 — 20. Ezek. 28 : 13. and
Rev. 21 : 19, 20. The discovery made of
the divine mercy in the covenant of grace
refreshes the mind as the green relieves
the eye from the fatigue and glare of other
colours. ' In the arched iris spanning the
divine throne the ancient Church beheld
an emblem of the divine severity blended
with love ; in it she saw the dark showers
of his judgments gilded by the bright
beams of his mercy. The heavenly Bow
spake to her of the Deluge, the shipwreck
of the world for sin ; it spake to her also
of calm and sunshine after the storm.'
(Wordsworth). eXSov] ah interpolation
made to account for the accus. irpefffiv-

ripovs, which is governed by elSov implied
in 18oii(?). The difference of construction
with these words will account for many
anomalies, 7 : 9. 14: 14. 7rpetr/3uT<?pous]
Opinions vary greatly as to the meaning
of the office, number, position, and dress
of these elders. The white robes may
denote their priestly, the crowns their regal
character. Dr. Burton says, These elders
had been redeemed by the blood of Christ ;
they were therefore human beings ; perhaps
they represented the Jewish and Gentile
Church, twelve patriarchs and apostles.
Dr. Wordsworth remarks, 'As the apostles
of Christ are called ' the Twelve,' and as
the Greek Version of the 0. T. is called
the LXX. from the Seventy-two Elders
or Interpreters, so the body of the Law
and the Prophets is often entitled by the
Israelites the Twenty-four. Indeed, this
title, Esreem Arba, or the Twenty-four,
is commonly prefixed to Hebrew Bibles,
and would suggest to the ear of an Israelite
theO. T. Scriptures.' But the expressions
in 5 : 8, 7776patras, x.t.X., are scarcely re
concilable with this interpretation. — Consi
dering the occupants of the thrones as repre
sentatives of the redeemed of earth, which
seems necessary from 5 : 8, we may con
ceive that, according to the Scriptural and
apostolic division of the world into Jew
and Gentile, twelve represent the tribes
of Israel (cp. 7 : 4 — 8. 21 : 12), and
the other twelve the rest of the nations ;
the number depending upon that of the
tribes, and not upon any supposed classi
fication of the Gentile world into twelve
races. There is, however, some foundation
for this latter supposition in Jewish expo
sitions of Deut. 32 : 8. It is in favour of
the interpretation now offered that, on the
first of the only two occasions in which
any one of the twenty-four addresses
John, the elder who speaks characterizes
our Lord as ' the Lion of the tribe of
Judah, the root of David,' 5:5; and that,
on the second, the speaker expounds the
appearance of the 'multitude which no
man could number, of all nations and kin
dreds and people and tongues, ' seen after
49—2

772

REVELATION 4. 4—7.

arscpavovs "ypvaovs- $ Kai iK rov Opovov iKiropevovrat aarpairat
Kat f3povTai Kat cpwvai- Kat iirra XafiirdSes irvpos Kaiofisvai
ivwiriov rov Opovov, ou slat ra iirrd icvevfiara rov Qeov- Kai
ivwiriov rov Opovov OaXaaaa vaXlvrj bfiola KpvaraXXw- Kat ev
fiiaw rov Qpdvov Kal kvkXw tov Opovov riaaapa ifroa yifiovra
dcpOaXfiwv efiirpoaOev /cat oiriaOsv. 1 teat to Xwov to irpwrov
of oiov Xiovn, /cat to Ssvrspov "Cwov ofioioV fidayw, Kal rb rplrov
Xwov syov rb irpoawirov toy avOpwiros, ko.1 rb riraprov Xwov

the vision of the sealing of the redeemed
of the twelve tribes of Israel. We may
suppose that the first speaker was the
elder of the tribe of Judah, and the second,
one of the twelve representatives of the
Gentile nations.
5 — 7. eK7ropeiWTai] continually pro
ceed. The present expresses the eternal
Now of Him to whom there is no past or
future, dffrpairal, x.t.X.] By these are
signified the instructions of God's law,
the encouragement of his promises, and
the warnings of his judgments, Ex. 19 : 16
— 25. H. 12 : 18 — 21. e7TTd Xapir.]
Spiritus sanctus, ceconomice ut Sapientia
DM23H plurali numero. Cf. 5 : 6,
(Beng.) 1 : 4, 11. tus BdXatrtra iaXlvrj]
as it were a sea of glass. Arist. Acliarn.
74, 0; iaXlvwv ixirwpaTwv. Anything
transparent as water. Used of a burning
glass, Nub. 766, rijv XlBov rairrjv iwpas, rijv
KaXi)v, ttjv Siatpavij, dtp' ijs rb Trip dirTOVtri ;
rijv SaXov Xiyets ; KpvtrrdXXw] Orig.
ice, from Kpios, cold ; anything con
gealed and pellucid. nj|3i Job 6 : 16 _
Perhaps allusion is made to the molten
sea of brass in the court of the temple.
In the view of the ancient Church, Dr.
Wordsworth says, ' the crystal sea sym
bolized the pure waters of Christian bap
tism. The sea is like crystal because of
inward purity as well as outward wash
ing, 1 P. 3 -.21. The whole sea of the
Christian life must be as lucid as its sur
face ; and the baptismal water is consoli
dated, by the operation of God's grace on
man's free will, into a precious stone,
strong and clear as crystal.' Such are
the pious fancies in which learned men
have indulged under the name of spiritual
interpretations of the symbols of the Apo
calypse. e7TTd Xapir. . . . iirrd rrvei-
jiiaTa] the Holy Spirit in his own original
and infinite perfection, in the consummate
wisdom of his operations, and in the
gracious munificence of his gifts. 1 : 4.
3 : 1. 5:6. Ipsa Dei natura per-

feetissima. (Eichhorn). ritrtrapa fwa]
four living ones ; different from the
beast, Brjpiov, in 13 : 1, or the Bijpia, Dan.
7 : 3, and essentially the same as those
seen by Ezekiel (1 : 10. 10 : 9). By the
Fathers these are generally explained of
the four Gospels. Quatuor animalia, scili
cet Evangelistae. (Aquinas) . Nulli du-
bium quin haac animalia Dommum J. C.
significent, et omnes sanctos, praBcipue
quatuor Evangelia. (Haymo). L. 24 : 53,
n. yep. StpBdXpwv] denoting their
knowledge, wisdom, prudence, foresight.
Xiovn] the emblem of courage and mag
nanimity ; those who with lofty affection
of mind are heroes in the strife against
the world and the devil. This is thought
to symbolize the earliest Gospel, which
sets forth the kingly authority of Christ,
the Lion of the tribe of Judah. See In
troduction to S. Matthew, and M. 5 : ¦,
11. pbaxv] the young ox symbolizes
constancy, strength, hardiness, and pa
tient endurance of labour. So S. Mark
unfolds the minute details of our Lord's
ministerial labours, and his unwearied dili
gence in works of love, irpbawirov dv
Bpwirov] prudence, moderation, benevo
lence, compassion. Thus S. Luke abounds
in the richest exhibition of the compassion
of Jesus. deTip treTWpivw] Trerdopai a
late form. This denotes penetration soar
ing beyond earthly things, the contempla
tion of heavenly objects, and clearness in
discerning the deepest mysteries of Divine
truth. This 'living one' has always been
deemed symbolical of S. John's Gospel. —
But these interpretations, like many others
sanctioned by antiquity, are very fanciful.
It is more probable that the living crea
tures, taking precedence even of the
crowned elders in their ceaseless worship,
represent redeemed humanity. 'They seem
to represent four distinct classes, eachfede-
rally united among those blessed saints
who occupy the foremost places in the
kingdom of glory.' Birks, Hor. Evovng.
This view is in conformity with that of

REVELATION 4. 7— 11. 5. 1.

773

of oiov dsrw irsrwfiivw. 8 Kal riaaapa £toa ev KaO' iavrb eTyov
dvd irrspvyas e£ kvkXoOev, /cat 'iawOsv yifiovra dcpOaX/iwv Kal
dvairavaiv ovk syovaiv hfspas teat vvktos Xiyovra, "Ayios, dytos,
dytos Kvpios b Oeoy 6 iravroKparwp, d hv teat o wv Kal b ipyd-
fsvos. 9 Kal Srav Swaovat rd "(wo Sd^av Kal rifhv teat svya-
pianav t<» KaOrjfiivw iirl rov Opovov tw Xwvti et'y rovs aiwvas
rwv aiwvwv, l° irsaovvrai ol s'lKoai /eat riaaapss irpEa/3vrspoi
evwiriov rov KaOrjfievov iirl rov Opovov, /cat irpoaKvvovat rw ([a)VTt
ety Tovy aiwvas tco/v aiwvwv, Kat /3aXXovai rovs aretpdvovs avrwv
ivwiriov rov Opovov, Xiyovres, lr "A^ios eT, Kvpis, Xa/3siv rhv
So^av Kal rhv rifhv Kal rhv Svvafiiv on av e/cTtcray ra 7raVTa,
Kal Sta to QeXrj/id aov elal Kal iKrlaOrjaav.
5 Kat etooiv e7rt t»V Se^tdv rov KaQrjfievov iirl rov Opovov

the twenty-four elders above given. The
living creatures, with even greater pro
bability than the elders, rather represent
classes than individuals. In the vision of
Ezekiel, each living creature had the four
forms which were presented in John's
vision separately. Hence may be derived
some support for the opinion that they
symbolize the Gospel ministry, presenting
four qualities or attributes of God-sent mi
nisters — courage, boboriousness, sympathy,
activity, or, perhai^, heavenly-mindedness.
This opinion is, however, chiefly recom
mended by the fact that they had a position
nearer the throne than therestof the repre
sentatives of the redeemed, by their taking
the lead in the offering of praise and thanks
giving, and also by their acting as heralds,
inviting to the disclosures consequent upon
the unsealing of the Apocalyptic volume
by the Lamb, 6 : I — 7 ; see 15 : 7.
8 — 11. iv KaB' eauT6] read Iv KaB' Sv
airwv every one singly. dvd irri-
pvyas ?£] each three pair of wings.
Comp. the vision of the seraphim, Is.
6:2. dvd is here used in a distributive
sense, as dvd Srjvdpiov, M. 20 : 9 ; it
occurs with the nomin. as an adverb,
21 : 21. Stviiroutrt] So Tischdf. and
Lchmn. edit from Alex. The Basilian
MS. B. has Swtrwffi, which is probably a
blunder for Swtri, and may have been al
tered into Swaovai. Some instances are
found where the indie, fut. occurs for the
subjunot. after Srav. II. XX. 335, dXX'
dvaxwprjffai Sre xev £up,/3X7Jtreai avrip. So
M. 10 : 19. L. 11 : 2. 13 : 28, in good
MSS. S6{av, x.r.X.] In 5: 11 we have
the same ascription of praise to the

Lamb. Thus what is predicated of
the Father in one passage, the same
is predicated of the Son in another.
There is too a striking affinity to the as
criptions of praise to Jehovah which are
found in the 0. T., 1 Chr. 29 : 10—13.
Ps. 96 : 2, 3, 7 — 10. Such ascription is
not to be understood as conferring those
attributes upon their subject ; but as
the declaration that they already inhere in
the subject, and are to be acknowledged
and celebrated by the appropriate expres
sions of admiration, gratitude, and love.
TretrouvTOt] To this and to the other
verbs Trpoffxvvijffovffi, flaXovtri, (Alex.
&c.) we may apply Bengel's remark, Fu
turum habetvim frequentativam : quoties-
cunque animalia dant gloriam, protinus
seniores cadunt. /3dX.] The act ex
presses homage ; also the acknowledgment
that the crowns are the gift of Him who
sitteth on the throne ; perhaps, too, it
implies the conscious unworthiness of the
wearers, ixriaas rd ttovto x.r.X.]
thou formedst the whole, and in pursuance
of thy will they had their being, and are
preserved in existence. Instead of eltri we
may read T^trav with Alex., Basil., Vulg.
The repetition of the notion indicates
continuance. Condita sunt ; i. e. manent.
Simillimae locutiones, benedictus erit, i.e.
manebit, Gen. 27 : 33 ; scripsi, i.e. non
muto, J. 19 : 19 ; domita est, domitam se
permittit, Ja. 3:7; mutabuntur ; mutata
erunt et manebunt, H. 1 : 12. Bengel.
V. 1 — 5 • ttrl ri)v 8. ] in the right hand,
see (7). So 20 : 1. The ace. suggests the
notion of 'given to,' 'placed in,' cf. M.

774

REVELATION 5. 1—7.

BiBXlov yeypafifiivov 'iawOev teat birta0Ev, KarBacppayiafsvov
acppayiatv iirra. ^ Kal elSov ayyeXov layypov Krjpvaaovra
cpwvrj fieyaXrj, Tty ianv ajuoy dvoi^at rb BiBXlov Kal Xvaat ras
acppayiSas avrov ', 3 uai ovoety >70iWto ev tio ovpavw ovoe eiri
rhs yhi ovSe viroKarw rhs yhs dvoi^ai rb BiBXlov ovSe BXsirstv
avrd. 4 Kal iyw e/cXaioiv 7roXXa, on ovt5ety a^toy svpiQrj avoitat
/cat aiva'yivtoivat to BiBXlov ovtb BXbtteiv avro. $ Kai eis eK twv
irpeaBvrepwv Xiysi fioi, M») /cXate- ISov iv'iKrjasv b Xiwv b wv 'bk
rhs cpvXhs 'lovSa, h ptXa AaBIS, dvoi^ai rb BiBXlov Kai Xvaat
rds iirrd acppayiSas avrov.
6 Kal eTSov, Kal ISov iv fieaw rov Opovov /cat Tcoit reaaapwv
.Tiocoi/ Kal iv fiiaw rwv irpEaBvrspwv, apvtov earrjKos toy eacpa-
y fiivov, 'iypv Kipara iirra Kal dcpOaXfiovs iirra, o'l elat ra Birra
rov Qbov icvevfiara ra direaraXfiiva sis iraaav rrjv yhv. ? Kat

27 : 29. fiifSXlov] a scroll written on
both sides, iawBev x. 'i^wBev. It was
usual to write on one side only. Depar
ture from this practice implied abundance
of matter. Juv. Sat. I. 6, Scriptus et in
tergo necdum finitus Orestes. So Eze-
kiel's roll, 2 : io. k are trip pay itrp.]
sealed down. ' To conceive this vision we
must imagine a roll of parchment wrapped
round a rod. S. John calls it a roll sealed
with seven seals by anticipation ; for it
could not be perceived that it had seven
seals till it was unfolded. The seals were
broken successively, as the volume was
unrolled (in separate sheets). It presents
the history of the conflicts of the Church
from S. John's age to the day of doom.'
(Wordsworth). Conflictus et triumphos
Ecclesiae reserat futures. (Bede). Con
sult 8 : 2 — 6, where the same objects (it is
thought by some) are presented in another
form. xrjpitrtrovra] crying as a herald,
proclaiming for one who was worthy by
personal dignity or excellence, or by the
performance of extraordinary services.
oiSels r)Sivaro] No one was compe
tent; no one had sufficient dignity, i.q.
d£ios eipi&rj. iiroxdrw rijs yijs] may be
introduced only to complete the idea of
universality (13), answering to xaraxBo-
vlwv, Ph. 2 : 10, where observe the three
fold classification. ot/Se ^Xiireiv] not
even to look ; oire /3X. (4), nor to ... ivl-
KTjirev . . . dvotfai] mastered the open
ing ; opened by conquest. On the infin.
see 22 : 16. There is doubtless a reference
to the victory of his atonement. See on ws

iatpaypivov (6) and Tjybpairas (9) . 6 Xiwv
. . '!oiSa] This refers to Jacob's prophecy,
Gen. 49 : 9, intimating that Christ is pre
dicted therein, i) pllTa A ap IS] Possibly
pita maybe used in its primary sense to de
note origin, cf. Mk. 12 : 35 — 37, J. 8 : 58,
or that in which the stock of David ends.
See on 22 : 16. R. 15 : 12. Is. 11: 10,
77 pita tov 'leairal, the root which springs
from Jesse, the same as (1), pd(38os iK rijs
pltns 'ieatral, surculus ex radice.
6, 7. tis eV0a7/jeVop] An emblematical
representation of the Saviour's High
Priesthood ; it was in consequence of the
atonement, which the sacrificing of spot
less lambs had prefigured from the begin
ning, that He prevailed to open the book.
By the merit of his sacrifice He acquired
the right to be the head of a spiritual
family, He established a claim to a spi
ritual seed, xipara iirrd x. btpB. iir.]
This describes tbe perfection of power and
wisdom in Christ (1 C. 1 : 24), as exer
cised in the protection and government of
his Church. In the oriental style the
perfection of any quality is expressed by
the application of the number seven; a
figure probably derived from the history of
the creation, the division of time into weeks,
and the primeval honour of the sabbatic
day. Thus the extremity of distress is de
noted by seven troubles (Job 5 : 19), the
most complete refining of metals is called
the being purified seven times (Ps. 12 : 6),
a character of consummate wickedness
is represented by an enumeration of
seven vices (Prov. 6 : 16. 26: 25), or the

REVELATION 5.

7— n.

775

rjXQs Kai EtXrjcpB ro BiBXlov iK rhs Ss^ias rov KaQrjfiivov iirl
tov Opovov. s Kal ote eXaj3e rb ftifiXlov, Ta riaaapa <£wa
teat oi siKoaireaaapes irpsafivTEpot eireaov ivwiriov rov dpvlov,
eyovres EKaaros KiOapas koi CpiaXas ypvads ye/novaas Ovftafarwv,
at slaiv al irpoaEvyal rwv ayiwv. 9 Kal dSovaiv wShv Kaivhv,
Xiyovres, "A^ios eT Xa(3eiv to /3t/SXt'oiv Kal dvoi^at rds acppayiSas
avrov- on iacpayrjs Kai hydpaaas rip OetS hfds iv tim a'lfiarl
aov bk iraarjs cpvXhs Kai yXwaarjs Kal Xaov Kal i'Qvovs, IO Kat
iirolrjaas hfds tw Qbw hfwv ^aaiXsis teat ie,pety, /cat fiaaiXEvaofEV
iirl rhs yhs- JI Kal eTSov, Kal rjKovaa cpwvhv dyyiXwv iroXXwv

inhabitation of seven evil spirits (M.
12 : 45), the highest measure of accom
plishments is signified by seven men that
can render a reason (Prov. 26 : 16), the
perfect excellence of wisdom by a palace
with seven pillars (Prov. 9 : i), and the om
niscience of God by seven eyes and seven
lamps (Zech. 3:9; 4:2, io). ol eltri
Td ex. ttv. tov Q.] confirmation of the
much disputed article of the faith, ' the
Spirit proceeding from the Son,' J. 20 : 22.
elXijtpe] perfect used as aorist.
8 — 10. <2udXas] libation bowls used in
solemn prayer. Pindar, Pyth. III. 343,
Xpvffiav xelpeatri Xa(3wv tpidXav 'Apxbs iv
irpipvq. Trarip' OipavtSav . . . iKaXei.
bowls having breadth rather than depth,
pateras. See on 15: 7. Bvptapdrwv]
incense ; here representing the acceptable-
ness of the prayers of the saints through
the intercession of Christ. These were
offered by the living creatures and elders,
as the prayers of Israel were offered while
the priests were burning incense in the
sanctuary, Ps. 141 -2. L. 1 : 8 — 10.
twv ayiwv] of the saints ; not presented
by them as mediators, but as repre
sentatives of the actual offerers. See on
8:3. iiS77V Kaiv7jv] Schleusner ex
plains Kaivbs by praestans, eximius, per
fectus, excellens, cf. Mk. 14 : 25. Things
in Scripture are called 'new,' which are
different in kind and superior in value,
though not always subsequent in origin.
So the new commandment of love, 1 J.
2 : 7, 8, which was renewed, and rendered
permanent by powerful and universal
sanctions. This song was new in respect
of its occasion and composition, 7 : 9 — I2-
14 : 1—5. 15 : 1 — 4. Is. 42 : 9, 10 ; new
as based upon the consummation of the
new covenant, cf. M. 26 : 28, 29. 1)70-
pdtras r) pas] As the four living ones in
leading the worship of the Lamb ascribe
to Him the work of redemption, we con

clude that they are the representatives of
the redeemed ; 4 : 6, n. The homage of
the angels is next described in different
language. Alex, omits i)pas, and also has
auYous /SatrtXelav, and j3airiXeiovffi, accord
ing to which the rendering would be,
' thou didst redeem (men) from every
tribe, and didst make them a kingdom and
priests (1 : 6), and they reign'. — ¦ /3atrt-
Xeitropev] Their cause would finally tri
umph on earth ; the principles they es
poused would prevail over all opposition.
See on 20 : 4. Some interpret this of
Christ's personal reign on earth ; but
what satisfaction could it give those who
for more than a thousand years have been
kings and priests unto God to contemplate
the prospect of returning to this earthly
scene, and the imperfections necessarily
therewith connected 1 Praeviderunt sancti
et ex oraculis perspexerunt, aliquando
eventurum esse ut Christiana religio in
orbe caput extolleret, et suppressis reli-
gionibus falsis et superstitiosis in ipso
Romano imperio summam obtineret auc-
toritatem. (Vitringa). The Church is
constantly spoken of as a mystical body.
There is an identity between Christ and
his Church which causes many things to
be said of her which primarily belong to
Him, 1 C. 4 : 8, 20. 1 P. 2 : 9. Rev.
1:5, 6. 12: 1. Thus the infant Church here
anticipates as her own such triumphs of
the Redeemer's kingdom as are propheti
cally described in subsequent chapters.
The Church regards herself as one from
the very beginning to the end of time ; so
that, just as she shares everything with
her Head, she shares every spiritual blessin g
with her members in all generations.
(Bp. Waldegrave).
11 — 14. «al fjv b dpi8. . . . pvpidSwv
Kai] omitted in ed. Steph. 'ex errore,'
(Tischdf.) ; rendered in A.V. Cf. Dan.
7 : 10. Xt.7ovres] This is in the nomi-

776

REVELATION 5. n— 14. 6. 1.

kvkXoOev tov Opovov Kal tcoiv tTtotoi/ Kal tibi/ irpsa/3vrepwv, Kat
hv b bpiQfibs avrwv fivpidSss fvpidSwv Kal ytXidSss yiXiaSwv,
12 Xiyovrss cpwvh fsydXrj,''A£tdv ian rb dpvlov rb iacpayfsvov
Xaj3siv rhv Svvafiiv /cat itXovtov ko.1 aocpiav Kal layyv Kat rifrjv
Kal Sd^av Kal svXoylav. x3 Kal irdv Krlafa d ianv iv too
ovpavw Kal iv rrj yh Kai viroKarw rhs yhs> Kal iiri rhs OaXaaarjs
a ian, Kal rd iv avrois irdvra, rjKovaa Xiyovras, Too KaQrjfiivw
iirl rov Opovov Kal too dpvlw h svXoyla ko.1 h Ttfh Kal h Sdj~a
Kal rb Kparos els tovs aiwvas twv aiwvwv. I4 teat Ta reaaapa
Xwa s'Xsyov, ' Afihv. /cat ol s'lKoairiaaapss irpsaBvrspot i'lrsaav
Kal irpoaeKvvrjaav i^toivTi ety rovs aiwvas twv aiwvwv.
6 Kat eTSov ore rjvot^e to dpvlov filav e/c rwv acppaylSwv,

native, as if the sentence commenced with
tpwvrjv iirijpav dyyeXoi, the intermediate
clause, Kal i)v b dpiBpbs . . . xiXidSiov,
being considered as in a parenthesis. We
may regard this instance of two forms of
construction as analogous to Thuc. in. 36,
,?So£ev airois ov tovs irdpovras pbvov drro-
Kreivai . . iiriKaXovvres rrjv re dXXrjv dirb-
aratriv, where iSoi^ev airois is, in the
mind of the writer, equivalent to e^3ouXeij-
aavro, to which eViKaXouvTes is the nomi
native. So in Thuc. vil. 42, tois piv
TjvpaKOfflois KardirXrj^is oiK bXlyrj iyivero
. . . bpwvres, k.t.X., where the participle is
put in the nominative, as if the sentence
had been ol 2upaK6tr tot KareirXdyrjirav. — We
have in (13) a kind of chorus responsive
to the new song sung by the elders. In
(12), seven principal perfections are men
tioned as belonging to the Lamb ; in (13)
four of them are again enumerated, and
ascribed to the Lamb conjointly with Him
that sitteth on the throne. ' Such as the
Father is, such is the Son.' The ancient
Jews rehearsed in their solemn acts of
devotion the perfections of God, and
their most illustrious displays J"in,3^-
They regarded the reciting of seven parti
culars as having some peculiar propriety
or excellence (6), n. On Xa/3etv see 4 : 1 1,
n. Pye Smith, n. 565, thus distinguishes
these qualities : — (ttjv Sivapiv) ability
to effect all the purposes of rectitude
and wisdom. (Itrxiv) ability brought
into action. (jtXoutov) the fulness of
all good ; the possession of all the means
of making happy. (trotplav) the prac
tical application of knowledge combined
with holiness, and efficient power, in
ordaining and disposing all beings and
events to the best end. (ripijv) in

trinsic excellence, supreme perfection.
(S6£av) the manifestation to intelligent
beings of supreme excellence in all moral
beauty and grandeur. (euXtryiav) the
utterance of gratitude from the uni
verse of holy and happy beings. — The
single article ttjv shows that the qualities
are contemplated in their united aspect as
all belonging to the same subject, rb
Kpdros] in (13) is substituted for Sivapiv
and lirxiv. trotpla and rrXovros sire also
omitted, as these qualities are especially
displayed in the Lamb. The insertion of
the article before the several qualities de
notes that each of the subjects to which
they are ascribed has his own peculiar
right to each quality, irdv Krltrpa]
every order of being, iirl T77S 9aX.]
lit. on the sea ; yet not meaning on its
surface, or on its coasts, but 'in the sea,'
all over the sea. Cf. eVl ttjv 8e£., 5 : 1.
The two preceding classes may be the
same as the KaraxBbvia, Ph. 2 : 10, n.
Td iv auVots] sc. ev Tip oipavtp, k.t.X.
Cf. 10: 6. The plural after the sing, rb
Krltrpa, in the sense of 'each and all.' iv
airois may be referred to ttov Krltrpa.
With this cf. ttov 8 ... pi) dnoXiffW it*
airov, J. 6: 39. Xe^ovTas] concentum
omnium incolarum, quos habent regiones
quatuor in universitate rerum. The masc.
is used (in rational concord), as the act of
praise belongs to rational and animated
beings. dp.7Jv] 19 : 4. M. 5 : 18, n. The
living creatures close their hymn of praise
with the word which is used by the
Jewish and the Christian Church, 1 Chron.
16 : 36. 1 C. 14 ¦ 16. (Macmichael).
"VI. 1, 2. Kol eTSov 6Ve . . . ko! t)k.]
Equivalent to 'and in my vision, when

REVELATION 6. 1—4.

777

Kat rjKovaa ivos e/c Twit rsaaapwv Xwwv Xiyovros toy cpwvhs Bpov-
Ths, "Epyov Kal BXbitb. 2 /cat sTSov, teat ISov "iiriros Xevkos, ko.1
b KaOhfEvos iir' avrw e^eoi/ rd^ov, /cat iSoOrj ai/Too aricpavos, Kal
ifyjXQs vikwv Kal lva viKharj.
3 Kat otc rjvoi^s rhv Ssvripav acppayiSa, rjKovaa rov Sev
ripov Xwov Xiyovros, "Epyov Kal BXiire. 4 teat i£fjXQsv aXXos
Iiriros irvppbs, teat Tto KaOrjfiivw iir' avrw iSoOrj avrw Xafisiv rhv
slphvrjv dirb rhs yhls Kal lva <iXX»;Xovy acpafcwai, Kal iSoOrj avrw
fidyaipa fisyaXij.

the Lamb . . . then (Mk. 15 : 25. L. 7 : 12)
I heard' (12). So Kal eTSov, (2, 8) 5 : 11 ;
'and my vision continued.' 4 : 1, n. plav]
the first. This confirms the view that
only a portion of the roll was unwrapped
at the breaking of the seal, ivbs] the
first of the living ones. So (3) Sevripov
(5) rplrov (7) TerdpTou- but at the open
ing of the fifth seal the voice came from
the altar (10). tis .tjwvtjs §p.] saying,
like the sound of thunder, tpwvijs in ap
pos. with ivbs, as the sound of thunder
(uttering words) ; saying like vocal thun
der. "Epxou Kal pXiire] This is re
peated at the opening of the four seals
from each of the four living creatures in
succession. Cf. J. 1 : 46. Dr. Words
worth remarks, ' This invitation indicates
that the events revealed are great and
wonderful; it consoles the Church with
the assurance that, however she may
Buffer, the voice of the Gospels will sur
vive ; that all her sufferings will be for
her own good and for Christ's glory.'
p. 178. Or, understanding the four to
symbolize the Christian ministry, we may
say that herein is represented its office of
inviting men to attend to the revelation
of the written word, and to the manifes
tations of God's providence in the events
of history. With tp. p>., as characterizing
the utterance of the ministry, comp.
Boanerges, ulo! Ppovrrjs, Mk. 3 : 1 7 ; and
see 10 : 3. With this vision of horses
comp. Zech. 1 : 8— 11. 6 : 1 — 8, where
the prophet describes a vision of four sets
of horses, distinguished, as here, by co
lours. Iiriros XevKbs] 3:4, n. Christ
Jesus, crowned as King, mounted on a
white horse, the horse of victory (see
19 : 1 1), armed with a bow. Agnus vincit
cum arcu Scripturaj. (Aquinas). Sagittae
sunt divina Eloquia. Per equum album
debemus intelligere Corpus Dominicum
ab omni peccato mundum. This interpre
tation of Tif ov derives support from Zech.

9 : 13, ivireivd tre 'loiSa ipavrip rbirov,
iirXijffa rbv 'EtppaljU, Kal i^eyepw rd riKva
trou SiiIjv iirl rd riKva twv 'j2jXKt)vwv.
' Christ bends his bow when he ordains
and sends his ministers to the spiritual
battle, and fills their quiver with the
arrows of his word.' Cf. 19 : 11. Ps.
45 : 4 — 6. Hab. 3:8, 9. For another in
terpretation, seelntrod. p. 752. vikwv Kal
tva viktjit rj] conquering, and in order that
he may conquer. The success of the
Gospel at first, and its final triumph,
are here indicated. — Some suppose that
each sheet, as it was unsealed and un
rolled, discovered the symbolic images or
scenes of the vision depicted on it. But
the volume, as described in 5 : 1, con
tained writing rather than pictorial repre
sentation. And it is more consistent
with the general character of the Apoca
lypse to conceive that at the opening of
each seal John beheld, as from a position
of vantage to which he was invited, the
figures which he describes, passing before
him in space. It confirms this view, that
evidently action took place after the pre
sentation of the figure under the first and
second seal, eS6v??7 airip trritp. (2), t?86i9?7
pdxaipa. And certainly what John wit
nessed under the fifth and following seals
could not have been a mere representation
on scrolls. The various figures and scenes
exhibited are symbols of the events which
are supposed to be literally and explicitly
described in writing in the various sheets
of the volume.
3, 4. irvppbs] fiery red. pdxaipa] an
imperial sword, not poptpala, a barbarian
falchion (6:8); the emblem of civil power.
R. 13 : 4, oiK cIkt) ri)v pdxaipav tpopei. This
prefigures the persecutions in which the
blood of Christians was shed by the Em
perors, from Decius to Diocletian, a.d.
249 to a.d. 303. Equus rufus est Ro-
manorum exercitus. In sessore isto in-
telligendi sunt Romani Imperatores.

778

REVELATION 6. 5—7.

5 Kat ote trjvot^e rrjv rplrrjv acppayiSa, rjKovaa rov rpiTOv
Xwov Xiyovros, "Epyov Kal /SXeVe. Kal eTSov, Kal ISov 'iiriros
fiiXas, Kat 0 KaOhfEvos bit' avrw iywv Xyybv iv Trj yBtpt avrov.
° Kal rjKovaa cpwvhv iv fiiaw rwv TEaaapwv Xwwv Xeyovaav,
Xotivii; airov Srjvaplov, /cat T/aety yolviKES KpiOhs Srjvaplov- Kal ro
'iXaiov Kal rbv oTvov fih dSiKharjs-
1 Kal ore tjvoi£b rhv acppayiSa rhv TBrdprrjv, rjKovaa cpwvhv

(Joachim). Xa/Setv] to remove; i.q.
afpeiv, J. 1 : 29; ipdtrraffe, M. 8 : 17. The
second seal is by some thought synchro
nous with the second trumpet, 8 : 8, 9.
5, 6. According to some expositors,
the third trumpet is parallel with this
seal, 8 : 10, 11; and 't7T7ros piXas repre
sents heresy, dark with error, sin, and
death. The horseman holds tvybv, the
beam of the scales ; while he practises
wrong, he professes right. Cf. Hos. 12 : 7.
Auctor apud August., Habet stateram
in manu ; quia dum fingit se justitiam
tenere, per simulationem lsedit. Wood-
house and others render £1178? 'a yoke,'
on the ground that this is its meaning
elsewhere in N. T. always, and LXX.
usually, and that where in LXX. t. de
notes a balance it is accompanied by some
qualifying expression which fixes this
signification, such as t S'tKatos, f. dSmos,
k.t.X. And in this sense they interpret
it of the bondage of ceremonial and super
stitious observances. tpwvi)v . . . Xiyovtrav]
This is explained of the warning voice
against error, which is raised by the four
Evangelists, symbolized, according to
most ancient expositors, by the four living
creatures. Aquinas: Concors doctrina
IV. Evangeliarum : Ex hoc patet quod
recurrendum est ad doctrinam sacrse pa
ginal in adversis temporibus. JC0'"'I]
This was the eighth part of a modius or
peck ; about the size of a quart. A chcenix
of grain was the daily allowance for a
soldier or slave, rjpepijtrla rpotprj. As a
soldier's pay was a penny a day, his wages
were entirely spent in purchasing the ne
cessary means of subsistence. This may de-
notea great spiritual scarcity. Amos 8:11.
KpiBrjs] three quarts of barley are ob
tained for the value of one quart of wheat.
Degenerate doctrine is much more plenti
ful than true. Differt inter triticum et
hordeum, quod triticum est homiivum, hor-
Aeum jvmentorum (Joachim), pi) aSiKr)-
ays] In vino et oleo vim sacramentorum
prohibetviolari. (Primasius) . 'The stewards
of the Great Householder may read their

own duty, M. 24 : 45. L. 12 : 42 ; not to
elevate the human will and reason in a
Pelagian spirit, so as to disparage the
sacramental influences — the oil and wine
— of divine grace. Joachim : In equo
nigro Arianorum intelligendus est clerus.
Statera est disputatio literae qua abutun-
tur hseretici. Anselm (Bishop of Havel-
burg, a.d. 1 145): Hi sunt haeretici qui
in manu dolosam stateram trutinantes
habent ; sequitatem de fide disputando
proponunt, sed minus cautos levissimo
vel minimi verbi pondere fallunt. He
mentions Arius, Sabellius, Nestorius,
Eutyches, Donatus, Photinus, Manes.
(Wordsworth). By ' oil and wine, ' Wood-
bouse understands ' the Holy Bible, the
Word of God,' which has been accessible
to some persons at all times since this in
junction was delivered. — It is far more
natural, and more consistent with the al
lowed signification of the visions imme
diately preceding and following, to under
stand the symbols of the third seal as
representing a season of great scarcity,
when communities and individuals were
put upon allowance of food, regulated by
authority ; when a man's daily wages
would only suffice to purchase food enough
for a day's sustenance. ' In the days of
Cicero, a denarius would procure sixteen
chcenices of wheat ; in those of Trajan,
twenty.' (Woodhouse). By pi) dSiKijffTjs,
k.t.X. may be meant that the whole staple
of human food should not fail at this
time ; implying that hereafter it should.
Comp. Ex. 9:31, 32. Thus the second,
third, and fourth seals correspond to our
Lord's predictions in M. 24 : 7 — 'wars,
famines, pestilences' (troubles, rapaxal,
in Mk. 13 : 8), all succeeding the advent
of Messiah and the preaching of his
Gospel (first seal) ; but being only ' the
beginning of sorrows' (M. 24 : 8).
7, 8. xXo>pbs] livid, expressing the
ghastliness of violent death ; the sallow
hue produced by pestilence ; pallida mors.
tous Si xXwpbv Sios rjpei, II. VII. 479.
6 xaBijpevos. .. b Qdvaros] and he

REVELATION 6. 7— it.

779

tov reraprov X^wov Xiyovaav, "Epyov /cat /3XiiT£. 8 Kal bTSov,
/cat ISov "iiriros yXwpos, /cat b KaOh fsvos iirdvw avrov, ovofa avrw
b Qavaros, Kai b aSrjs aKoXovOsi fier' avrov- /cat iSoOrj avrois
icpvala diroKreivai iirl rb riraprov rhs yhs iv pofCpala. Kal iv
Xifw Kai bv Qavarw Kai viro twv Orjplwv rhs yhs-
9 Kal ote qvoif-e rhv irifiirrrjv acppayiSa, stSov viroKarw
rod Qvaiaarrjplov ras -ipvyas twv iacpayfiivwv Sid rbv Xoyov rov
Qeov /eat cW rhv faprvplav rjv styov IO /cat EKpaXov cpwvrj
feyaXrj Xiyovrss, "Etoy itots, d SBairdrrjs d ayios teat o aX>;0iivoy
ov Kplvsis /cat e/cot/cery ro aifia hfwv diro rwv KaroiKovvrwv iiri
Ths yhs ', IJ teat iSdOrjaav etcdcrTOty aroXal Xev/cat, Kal ippiQrj
avrois lva avairavawvrai 'in ypdvov fiiKpov, etoy oi? irXrjpwaovrai

that sat on him, Death is his name, and
lo, Hades follows in his train. The ellip
tical construction, and the use of the pre
sent in dKoXoui9et, greatly enhance the
graphic effect. 6 uAiS77s, the grave, ready
to devour the slain ; p;eTa implies the
association of participation, G. 1 : 2, n.
iirl rb riraprov] may imply that the
influence extended over a very consider
able portion of the earth. The power of
this horseman was only one of four ope
rating at the same time. iv poptpala]
with a barbarian scimitar ; not pdxaipa
(4). Bavdrw means pestilence ; iv the
instrumental adjunct. We have here the
four sore judgments named by Ezekiel,
14 : 2f, idv Kal rds riffffapas ixSixr)ffeis
pov ras irovijpds, poptpalav, xal Xipbv, xal
Brjpla TTOvrjpd, xal Bdvarov i^arroffreiXw.
irrb twv B tj pi wv] The prep, suggests
the idea of the beasts being upon them,
and they under their power, irrb often
denotes the intermediate cause. Hdt. ix.
38, irpoayopeieiv virb xrjpvxos. Plato,
Phileb. birb d77<fXitw tppdteiv. This vision
is assigned by Dr. Wordsworth to the time
of the sixth and seventh trumpets. He ex
plains it of ravages committed by Goths,
Vandals, Saracens; of sufferings produced
by spiritual famine, Amos 8:11; of cala
mities arising from the two Antichristian
beasts, Rev. 13 : 1— 11; cf. M. 24 : 7.
Some interpret it of the persecution under
Decius and his successors ; of the epide
mical diseases consequent upon famine
which prevailed so widely from a.d. 250
to 265, that half the population is said to
have been destroyed by war, pestilence,
famine. After the death of Gallienus, the
multiplication of wild beasts in various

parts of the empire was ascribed to the
guilt of the Christians.
9 — 11. BveriaffTTjplov] Now first intro
duced ; its position is described in 8 : 3 as
being ' before the throne.' Tds ipvxds]
' The burden of the passage is that there
should be a fierce and sanguiuary perse
cution of the Christians during this seal ;
that that persecution should be terminated
by a temporary and judicial deliverance of
the oppressed ones, in which should super
vene another terrible persecution. The
signal triumph of the cause of the martyrs
over that of their cruel oppressors satisfies
all the requirements of the passage.' So
Bp. Waldegrave, who proceeds to com
pare the language with that in M. 23 : 35,
36. The vengeance was complete, though
the righteous men were not raised to see
it with their eyes. twv iirtpaypivwv,
x.t.X.] that were slain for the word of
God and for the testimony, which they held
fast, 1 : 9. e'tas ?r6Te] As God is not
unrighteous who taketh vengeance, we
can well understand that glorified spirits
are not revengeful who appeal for the
manifestation of divine justice (comp.
15 : 5 — 7). It does not follow, however,
from what is here represented, that any
such desire is actually felt by them, or
that any such appeal was or is fever ac
tually made by them. The cry of the souls
of the martyrs may be compared with Ps.
94 : 3, 4 (read 1 — 6). b 8etT7riT77s] 2 P.
2 : 1, Jude (4). our Sovereign; to be dis
tinguished from 6 Kuptos* occurs in the
prayer of Simeon, L. 2 : 29 ; of the Church,
A. 4 : 24, n. eVSiKeis] require satisfac
tion ; cf. ixSlxnffiv iroiijffei, L. 18 : 7.
d?r6 twv KaToiKoivrwv] at the hands

•aatqut-qsnoQ jo ooissaooB puB satioqoiA aqq
jo ospj paqajd.iaqu; uaaq SBq qj -fa : T% ¦ jit
'jadsof) aqq jo qdtunuq reuu: aqq puB 'p-jotvA
8TH J° Paa 3tH °? SaiqB-ej SB qi putjqsjapun
sjaqqQ 'qsuqo J° S80J 3T1 J° noiqonjqsap
JBqoq aqq qqi/n aqBurouaq pun 'ppo/tt siqq
ui sgutqq jo qoadsB aqq aSaBqo rriAs. vpiittA
'it— n : 61 '91 — vi : 91 ui pa'zqoqiuA's
uibSb suoispiAUOo reaiqsBisapoa puB pAio
aqq puaqjod oq amos A" q qqSnoqq si yeas siq j,
~~l> '• ZE '3l3za; 'Si : g pop -jg 'Skntio pjtp
v\xotp nxjLjji. sm ;tjj/ 'nov^jirrp J3 TJyyfujJ
SM 77JJ73JJ3JI. T>dj.ST) vj. ujatjil rr»t aojx
-CJ1CJ Sin SOATldno 0 TOJ3J>lj.l.TX? IVX 'ACOAudoO
AP)J. SlBliTPAflt} TTJ 77JJJ7JJI 77JJ/lOJ>llJ/7JJ, *V ; |,g
'st ui sb jaqoBJBqo aruBS aqq jo si AjaS
-Bun aqj -qsa.i aqq uiojj paqBJBdas sbm
uoiqjod auo [dgjjjdmXsjzy "qqrej aqq
mojj pBj ttim. 'oobjS A"q pauadu Suiaq qou
'araiq b joj qnq ajnpua oqia Aubjij -jaquiM
Snunp saajq aqq uodn SuBq qnq 'uosBas
jadojd aqq qB uadu qou op pun saABai aqq
japun mojS sb qons . sossojS 'sSg jaquiM
\st\OQAri\o •(oiuA'bjj) 'siqBqtriA ranuSis
qsa snaoBg -iqsijqo BiquaouraSBUi qiq
-eiBddB uou iqsuqoiquy ajodmaq '. Bqmooo
qsa snfa SBquBp snqinb snqiutrto ni pas 'as
ui uou 'snjnosqo qsa snqoi!j umiopSaB qa
mnuiruoq xnj snqsuqg -sjaAeipq jo A"poq
eqq UBaui A*bui [S3f73jj>?j to -pasdipe
eq oq sraaas qojnqg aqq [ttdjiyajj U
•pa.inasqo si qsuqQ jo qq.3ij aqq [so7y(f. 0
¦01 — I : is -Jpzg; -do puy -6.-. : fz
"j^ uo aag -maqq jo aAiqoipajd asuas
ureqjao b ui sb pooqsjapun aq Abui os puB
'aq oq ajB qBqq squaAa renqoB uiojj uajpsq
aq Abui sa§Bini asaqq jre qBqq 'jaAaMoq
'puira ui aujoq aq oq si qj /ssruiB qi aBn
8M ajnqrtijog A"q pazuoqqnBun asuas ^Bnqu
-ids B maqq aAiS om. ji '. Aej[ aqq asn qou
op 3M asuas rBjaqq b ni saioaqdojd asaqq
ajpjq at/x jj -qqSuB jCa^ aqq asn qsnrn
a/yy -ajnqduog mojj uoiqonpui puoiq
-bj jo Abai. A11 jo 'ajnqduog A*q A'jqoajip
jaqqia pazuoqqnB qon si qoiqAi SuiuBaui
renquids b ajnqduog jo aSBSSBd A"ub oq
uSissb oq qon qqSno a^ -aouBpitiS aniAip
japun puB ajBO qBajS qqiM pasn aq qsnm
puB 'spuBq UBinnq m si qi sn qqiAi qnq

'aniAip si Aasr eqj -saioaqdojd asaqq jo
Sui-i[oopin eqq joj A*ajT auiAip b spuBq juo
oqui sqnd qi SB 'quBqjodmi ijaA si uoiqBq
-ajdjaqut s.jaqaj -g 'sppB wqm. -^
¦JQ (j-^pAiqBJnSu , pnB ,'aAiqBjnSg ,
A'bs .laqqBj pmoa. a^) ,-iC[renquitIs pooqs
-japun aq oq puB 'jBnquids ajB saioaqdojd
asaqq qng -Suimoo puooas s^suq;) ajoj
-aq satpoq A"juaABaq aqq ui saSuBqa onijjaq
A"ub joj 3[ooi oq qou ajB a^ -uoismAUOo
|Bquaraa[a qBajS b aquosap qorqM. 'psas sp^q
ui saioaqdojd aqq jo quamramj p^jaqq b
qoadxa oq qou aJB a^, -suoiqoipa.id asaqq
jo MaiA qqSu B Buiquasajd SB '81 — 91 : g
•y ui jaqaj; -g jo aSBnSuB[ aqq oq Suipjoo
-ob 'gz. : -5 pop jo quampjpjj aqq oq sjajej
qq.io.ttsp jo \\ -jfj -os: : 91 'suiBqunom puB
spuBjsi aqq jo aouBJBaddBsip aqq A*r[Bioadsa
aqo^j -i?; — ii : 9^ 'piiA qquaAas aqq japun
uibSb puB 'Si : j 1 'qadrmuq qqxis aqq japun
i[mj a.ioiu paquosap '3[uiqq Xaqq 'si sqrljmji
aqj^ -pa^ijmjun •)&£ aq oq ainos ^q pasod
-dns ajB {Bas qxau aqq puB siqq ui sqnaAa
eqj^ [rfltjj/^ Adj. VQiLiodipjj aIlj. -vi — 11
•mdrziLD joj rndd^jio pasn Aaqq snq^r,
•quBnosuoo Suimoijoj aqq paiqnop uaqq
puB '3 oqui jj 'd 'a cri \ ajojaq 73 paSuBqo
suBqogp- aqjf, ,'ivqj}3ah?j.jiojit> uaqquM.
-qojd [7jj^iJ3rf73x>/oJtp 'soodnvii snoAodX
ri3I7f-)0'ltyj£3 thJ-JXp rf3 S73^f>773Y3J '£1 : f
'PS1A\ 'JO -s.iiqJBut jo ArajB aiqou aqq jo
S3[nBJ aqq dn pq 'ijjmjjmddxjL pBaj sjaqqo
qng; -jnquBajdraoo "Srn^ '.'(¦umvp'j)
ijjmgmddxjL SBq -xa^y -aqajdaioo apBca
jaqranu Jiaqq aABq pBqs uajqqajq puB
squBAjas-iiO|]aj Jiaqq pqun [juj^ojimt/ltyji
50 sraj -noiqoa.i.insaJ aqq JaqjB x^iq A"qi|
-iqisuasui jo aqBqs b ui bjb paqjBdap aqq jo
B[nos aqq qBqq uoraido eqq qqiM quaqsisuoo
A"jpjBq si puB '. Xroq puB peqdaooB SB 'ssqq
snoiosuoo jo aqBqs b oq paqqrapB ipqBipaui
-un ajaM tfaqq qBqq paqouap spqx [-j/nsy
•jj7 •STjjjlyrijjojt u1iqd% snojjjjsyjt Stioj.
•zi -6v -III -qA°cI '¥> 'raaIW J° \°™
oqSumBam 'sjoxtiu qqiAi (-umqo-j) -t?ujj
-7JJ/3 smjjfn os[B tay ({yojjj srojtiTj dgqg?
3j\v.ii -ggj\[ amog [juj/nsy -jjj -j.jjpj/3
AVjiLgoQf -jfrooSun 'ubSbj 'puoM siqq
jo nam aqq -a-i — tl3MP °1M 8S0,W J°

010 UajjidmXaJLn Sodndno mn j., 'Udarioia& norladn noynLarl ojlii
. V 1 l \ l \ Tl t J t 7.J \»
SUxnn Snogdnyo Snox layynd Unnx Sm 'dUL dUx Sia dnuaJLa nodndno
nox Sadaxxin 10 mn c, 'nr/m Sm oxadaLa UdUyajD U mn 'SodiXidx
v j 1 > \ c l viJ / t / -- * V /
Sonnnx) Sm Snyarl oxadaLa SoiyU o mn 'oxadaLa SnLarl sorlx>iaJ3
, . V t . -.jj > \ J 1 J \
nooi mn 'dUxna dUx npiLndcpx dUx a^iodlt axo dopia myr zl
•loxnn mn Sm maxiadiaxnoJLn
1 l \ j U J 1
Saxdoyyarl 10 'dmxnn locpyapn 10 mn dmxnn loynopdruo 10 mn

•ti— 11 -9 KOixviaAaH

0-8Z

REVELATION 6. 14—17 7. 1—2.

781

pipXiov elXiaadfevov, Kal irdv opos Kal vhaos iK rwv rdicwv
avrwv iKivhOrjaav. XS /cat ol /3aaiXeis rhs yhs Kal ol fisyiardvss
teat ol irXovatoi /cat ol yiXlapypi Kal ol Svvarol Kal irds SovXos
Kai iras eXsvQepos 6Kpv\pav iavrovs et'y Ttx airhXaia teat et'y rds
irirpas twv dpiwv, l6 Kal Xiyovai rois opsat Kal rais irirpais,
TIsasTS iep' hfds ko.1 Kpvypars hfds dirb irpoawirov rov KaOrjfiivov
iiri rov Opovov Kal dirb rhs dpyhs tov dpvlov, x1 on h^Qsv h
hfipa h feyaXrj rhs dpyhs avrov, Kal rls Svvarai araQhvai ;
7 Kal fera ravra eTSov riaaapas dyyeXovs iarwras iirl
Tay rsaaapas ywvias Ths yhs, Kparovvras rovs riaaapas dvifiovs
rhs yhs, "va fih irvirj avsfios iirl rhs yhs fyTB iirl rhs OaXaaarjs
fVTB iirl irdv SivSpov. 2 teat sTSov dXXov dyyeXov dvajHavra
airo avaroXhs qXtov, syovra acppayiSa Qsov Fwvros' Kal BKpaPs

when the Christian Church gained a
complete triumph over the persecuting
power of Pagan Rome ; but the striking
language here employed seems to describe
a revolution of greater magnitude and in
fluence than any which occurred during
the reign of Constantine. At the same
time it must be admitted, that if the
events here symbolized are yet to happen,
a great interval is left between the period
of the fifth and sixth seals, whereas the
periods of the previous seals have been
continuous. It may be replied that the
events of this interval are described undei
the seven trumpets and seven vials, and
that in subsequent parts of the book in
terruptions of continuity occur, e.g. be
tween the sixth and seventh trumpet (10.
11 : i — 14), and between the seventh
trumpet and the pouring out of the seven
vials. These, however, are not similar to
a tacit interruption made by a mere blank,
such as must be supposed here, and hardly
justify us in placing an interval of more
than a thousand, perhaps thousands of
years between the aeras of two symbols
which are exhibited consecutively. Few
readers will be satisfied with any inter
pretation which does not connect the
events under this seal with those of the
fifth as next in historical succession to
them. The period to which the images of
convulsion, destruction, darkness, and
terror best apply, is that of the breaking
up of the Roman empire, the process of
which is represented under the first four
trumpets. The period described by similar
images under the seventh vial (16 : 18 — 20),
is probably that of the breaking up of the
dominion of Papal Rome ; and the vision

of the 144,000 on Mount Zion bears the
same relation to that epoch which the
sealing of the 144,000 bears to the events
of the sixth seal. See on 7 : 4. 14 : 1.
15 — '7- ol peyitrrdves]- the statesmen,
courtiers, as distinguished from ol xtXfap-
Xoi, the civil and military officers. So in
Mk. 6:21. ixpvipav iavr. els] buried
themselves in ; ran into for shelter and
kept themselves hid. Caesar, B. (?., ab-
diderunt se in silvas. With dirb irpoirw-
ttov, cf. Nab. 1 : 6, dveffrdXrj 77 777 dir6
trpoffwirov airov 77 ffvpirdtra, xal ol xaroi-
xovvres iv airrj. Sti ijXBev, x.t.X.] see
ing that there is come the day, the great
day. This collocation is peculiarly em
phatic. So 7 : 14. J. 10: n, n. With
this description, cp. 9:6. Is. 2 : 10.
Hos. 10 : 8. L. 21 : 25, iirl ttjs yrjs trvvoxi)
iBvwv iv diroplq., x.r.X. Plin. Ep. VI. 20,
Erant qui metu mortis, mortem preca-
rentur. VII. 1 — 3. This vision is closely con
nected with the last, as might be ex
pected, since both of them accompanied
the opening of the sixth seal. Before the
enemies of the Gospel are finally de
stroyed, S. John sees the admission of
believers to their blessedness in heaven ;
and though he says peTd ravra elSov, the
things represented here might seem to
precede those mentioned in 6 : 12 — 17.
(Burton). Mede, however, considers that
the sealing of the 144,000 succeeds upon
the expiring of the sixth seal, and that the
phrase perd touto elSov is never used, but
when that which follows in narration fol
lows also in order of time. in. p. 724
726. S. John is here shown the means by

782

REVELATION 7. 2—7.

cpwvh feydXrj rois riaaapaiv dyyeXots dts iSoOrj avrois aSiKtjaat
rhv yhv ko.1 rhv OdXaaaav, 3 Xiywv, Mi; dSiKharjrB rrjv yrjv
fihrs rhv OdXaaaav fihrE rd SivSpa, aypis ov acppayiawfsv rovs
SovXovs tov Qsov hfd>v iicl Ttoiv fisrwiTWV avrwv. 4 teat 'rjKovaa
rbv bpiQfbv rwv iacppayiafivwv} pfiS' yiXidSss iacppayiafsvoi
iK iraarjs cpvXhs vlwv 'lapahX- 5 iK cpvXhs 'IovrSa t/3' yiXidSss
iacppayiafivoi, iK cpvXhs 'Povfihv tp" yiXidSss iacppayiafivoi, bk
cpvXhs PdS t/3' yiXidSss iacppayiafivoi, 6 bk cpvXhs 'Aahp t/3'
yiXidSes iacppayiafivoi, e/c CpvXhs NsCpQaXslfi t/3' yiXiaSss
iacppaytafiivoi, iK CpvXhs Mavaaah t/3' yiXidSss iacppayiafiivoi,
1 iK cpvXhs -^vfiewv t/3' yiXidSes iacppayiafivoi, iK cpvXhs Aevt
t/3' yiXidSes iacppayiafiivoi, iK CpvXhs 'laaydp t/3' yiXtaSBS

which believers were preserved from the
effects of the overwhelming destruction.
The vision has certainly the appearance of
being supplementary to the preceding, and
seems to refer to the visitation described
under various seals, especially the third
and sixth, and to represent their univer
sality ('four corners of the earth,' 'four
winds of the earth'), their character as
providential, ordered and directed by God
through his angels (see A. 12 : 23. 2 Sam.
24 : 16. 2 Ki. 19 : 35), their limitation,
or suspension, or restriction, as the inte
rests of God's Church required. (3 : 10.
2 P. 2 : 5—9. Cf. Ex. 8 : 22, 23.
9: 4, 6, 26. 10:23. 11 : 7. 12 : 23).
Comp. the vision of Ezekiel (9 : 1 — 6).
Comp. also with this retention or staying
of the blast of destruction (Is. 27 : 8), our
Lord's promise that for the elects' sake
whom the Lord had chosen, He would
shorten the days of tribulation, M.
24:22. Mk. 13: 20. r t a a. d y 7.] This
is thought to connect the sixth seal wi th the
sixth trumpet, when four angels appear
again, and are then loosed, 9 : 13 — 15.
dvafiavra] rather dvajSalvovra, ascend
ing, A.V. dirb dvaroXrjs r)X.] indicat
ing the part of the world originally or
chiefly occupied by those on behalf of
whom this angel appears, see on (4).
ois iSbBrj oijtois] (9), 13 : 12, Mk. 7: 25,
L. 3 : 16, n. ttjv BdXafftrav] in this
connexion is probably to be explained of
the islands. trtppayltrwpev] till we
have finished sealing, trtppaylt. Steph., de
errore ut videtur, (Tischdf.).
4 — 8. ppS' xtX. . . . ulttJv 'ItrpaTjX] A
small elect number only of the professed
Israel of God would be found holy and
faithful, invariably bearing the seal of the

Holy Spirit, E. 1 : 13, 14. 4 : 30. Some
refer this to the age of Constantine, when
the people embraced Christianity in the
mass. The outward seal of the baptismal
rite was regarded as a spiritual preserva
tive and safeguard, and the religion of
sacraments was substituted for apostolic
doctrine. Others consider this sealed
company as representing the whole num
ber of the redeemed. It is, however, very
probable that by the 144,000 here are
meant the believing Jews of this period,
those of the house of Israel who in an age
of national apostasy and national punish
ment acknowledged Jesus as their Mes
siah and Lord ; who accepted the new
covenant and passed under its seal both
outward and inward. They are the class
who are emphatically termed by S. Paul
' the election,' ' the remnant according to
the election of grace,' R. 11 : 5, 7 ; the
predicted remnant wbich should be saved
(R. 9 : 27. Is. 10 : 20—22, 65:8, 9). This
interpretation is sustained by the particu
larity with which the tribes are named, as
if to fix attention upon the fact of a special
reference to the actual descendants of the
patriarchs. Otherwise there must be
some spiritual significance in each parti
cular tribe, which is hardly conceivable.
The exact number denotes election (Jer.
3 : 14). Comp. the similar vision 14 : 1 —
5, n. The arrangement of the tribes here
is different from that in any other place.
Judah is placed first as the royal tribe ;
Dan is wholly omitted, either because it
was reduced to a single family, or because
idolatry was there first publicly esta
blished. Levi is numbered with his bre
thren, and Joseph takes the place of
Ephraim, perhaps meaning Ephraim and

REVELATION 7. 7—12.

783

iacppayiafivoi- etc cpvXhs Zai3ovXwv ip" yiXtaSss iacppa
yiafivoi, iK cpvXhs 'Iwahcp t/3' ^tXtatj'ey iacppayiafiivoi, e/c CpvXhs
jQsvtaflv t/3' yiXiaSss iacppayiafivoi.
9 MeTa Tairra sTSov, /cat ISov oyXos iroXvs, bv dpiO/ihaat
avrbv ovSsls hSvvaro, e/c iravros sQvovs /cat CpvXwv teat Xatoiv Kal
yXwaawv, iarwrss ivwiriov rov Opovov Kai bvwitiov tov apvtov,
•jTEpi^sp^Xrjfiivoi erroXay Xeu/eay, teat cpolvtKSS iv rais yspalv avrwv,
10 /cat tcoaToiVTey dywvrj fisydXrj Xiyovrss, 'H awrrjpla tw KaQrj-
fiivw iirl tov Opovov rw Qew hfiov /eat TtS apviw. IX /cat 7ra»VTey
ot ayyeXot iarhKsaav kvkXw tov Opovov /cat rwv irpEa/3vripwv
teat rwv rsaaapwv Twwv, /cat iirsaov ei'co7rtoi' tov Opovov siri
irpoawirov avrwv teat irpoasKvvrjaav tw Qbw, 12 Xiyovrss, ' Afihv

the half-tribe of Manasseh, while the
other half- tribe of Manasseh E. of Jordan
is regarded as a distinct tribe. The order
of primogeniture is neglected ; no regard
is paid to the children of the freewoman
above those of the bondwoman, as both
are alike in Christ. Aeut] There was no
reason for the tribe of Levi being omitted
by S. John, though it was not reckoned
among the twelve tribes in the division of
Canaan. In the heavenly Canaan there is
no temple, and all are priests to God,
21 : 22. Expositors who regard the seals
and trumpets as synchronous, consider
that the number 144,000 connects the
close of the period of the sixth seal with
the latter part of the period of the sixth
trumpet, Rev. 14 : 1, and that these are
the same as 0! ijyopaapivoi drrb rijs 777s,
14 : 3 ; described also in 5 : 9, 10. Nu-
merus certus pro magna multitudine.
Neutiquam certum est solos qui Judaei
fuerint obsignates dici, exclusis ethnico-
christianis ; nam et distributio secundum
tribus potest esse allegorica ; neque minus
quae insunt 2 : 9, 3 : 9, ad ecclesias
scribuntur, quae modo e Judaeis consta-
rent. Accedit quod (9) ex omnibus re-
gionibus populisque oriundi #7101 jam
coram Deo praemiis ornati collocantur
quibus Judaeos solos inde congregates de-
scribi vix quisquam demonstraverit. In
ter tribus non invenitur Aav, quod nomen
ante vel post Mav abbreviatum (6) exci-
disse verisimile non est. Eorsitan prorsus
nemo e tribu Dan reversus est ex Assy
ria ; praeteritur in catalogo, 1 Chron.
5, 7, quod ab ejus idololatria sola vix re-
petendum fuerit. Vater.
9 — 12. 8xXos TToXiis] This is added, as
some think, to show that the number of

144,000 is not to be understood literally.
Nee est quod in eo quis haereat turbam
electorum Joannem hie facere innumera-
bilem, cum jam ante signatos comprehen-
disset numero OXLIV. millium. Nu-
merus ille erat mysticus et allegoricus, et
vere significabat totam eamque maximam
multitudinem electorum. (Vitringa). But
the introduction, perd ravra elSov x. ISov,
certainly seems to indicate a different com
pany from the last. And ix iravrbs
iBvovs x. tpvXwv x. Xawv x. yX. is very
emphatic, and apparently in designed
contrast with the enumeration of the tribes
of one nation previously given. If so, we
must understand these to be the redeemed
of the Gentiles during the ages of severe
persecution under Pagan Rome. Compare
ivwiriov rov Bpbvov with irroxdrw tov Bvtria-
ffrrjplov (6 : 9, and see 9 : 1 3), and 7repi/3e/3X.
0T0X. XevK. with iSbB. ixdtrr. trroX. XevKal
(6 : 11). And see(i4), oi ipx- iK rijs BX.
ttjs pey. Not that all these here repre
sented were actual martyrs (cf. 20 : 4), but
such as had the character described by
our Lord, L. 14 : 26, 27. M. 10 : 22, n. ;
such as had endured the common trials of
humanity (16, 17) with Christian patience
andfaith. 7Tept/3e/3X77/xe>oi] Some have
¦pivovs, and tpolviKas, governed by eI8ov,
4:4; 14 : 14. See on (14) for irroXds
XeuKds. 0 0 Iv 1 k e s] palms, the well-known
emblem of victory, implying that they had
fought, and had conquered in the fight.
77 tritjrT7p!a] Salvation in the abstract, aa
J.4: 22, r) irwTTjpla ix twv 'lovSaiwv. A.
4 : 12, iv dXXw oiSevl 1) awrnpla. Cf.
1:6; 5: 13. Ps.3:8, nyW^Jl Tfttv'l,
salvation (belongeth unto) the Lord, A.V.
This association, rip Q. xal Tip dpvlw, in

784

REVELATION 7. 12— 17.

h svXoyla /cat h Sd^a Kai h aocpla /cat h Evyapiana Kat rj Tifrj
Kal h Svva/iis Kal h tayys tw Qew hfiiv et'y Tovy aiwvas twv
aiwvwv. dfihv. I3 Kal direKplQrj ety e/c Ttov irpsaj3vT£pwv Xe'yaw
fioi, Ovrot ol iTBpip'sfiXrjfiivoi rds aroXas ras Xev/cay, rives eiai
Kal iroQsv hXQov ; ,4 Kal s'lprjKa avrw, Kvpts, av oTSas- Kai eitte
fioi, Ovrol slaiv ol ipydfisvot iK rhs QXtysws Ths feyaXrjs, Kai
sirXvvav rds aroXas avrwv Kal iXsvKavav aroXas avrwv bv rip
a'lfian rov dpvlov. '5 Sid rovro slaiv ivwiriov rov Opovov rov
Qsov, koi Xarpevovatv avrw hfipas Kat wktos ev tw vaw avrov
Kal 0 KaQhfsvos iirl tov Opovov aKijvwast iir' avrovs. ov
ireivdaovaiv en ovSe Si^haovatv en, ovSi firj iriarj bit' avrovs d
rjXios ovSi irdv Kav fia- I7 on rb dpvlov ro bvafisaov rov Opovov

the ascription of salvation, conjoined with
(14), can only be accounted for by accept
ing the doctrines of the essential Deity of
Christ, of his distinct personality in the
Godhead, and of his real and actual atone
ment by sacrifice, ol ij.77eXoi] the same
as 5 : 1 1, d77eXwv iroXXwv xvxXbBev rov
Bpbvov. rwv irpetrpvTipwv] the repre
sentatives of the Churches of theredeemed,
Jew and Gentile. 'Aprjv] assent to the
praise offered by the redeemed (io); ac
knowledgment of the truth affirmed in it.
See on E. 3 : io. The Doxology that fol
lows is almost identical with that in 5 : 12,
which is expressly offered to ' the Lamb
that was slain.' eixapiffrla is here sub
stituted for ttXoutos. Comp. L. 15 : 7,
10. ij eiXoyla, x.r.X.] see on 5 : 14.
13 — 17. d7reKplt977] is used of any suit
able and pertinent remark, M. 11 :25, n.,
and well introduces an explanation by
way of dialogue. Zech. 4 : 4. els ix twv
irp.] see on 4:4. rives eitri] an en
quiry made, not to gain information, but
to excite attention. ai olS as] q.d. I
know it not, but thou knowest it well ;
and I pray thee to tell me. ol ipxbpevot]
they who come ; the comers out of. tt)s
BXlip. t. p-e7.] the tribulation, the great
tribulation ; the birth-pangs of the new
creation, M. 24 : 22, 29. The articles mark
a special season of tribulation, ' a time of
trouble, such as never was since there was
a nation,' Dan. 12 : I ; viz., that most pro
bably which was endured by the Church
under the Pagan Emperors. Alex. Lchmn
omit the articles. Tischdf. inserts them
iXeixavav trr. airwv] read ifX. ai/rds.
as A.V. This language is in perfect ac
cordance with the doctrine of the atone
ment by the death of Christ as a sacri

fice, and is inexplicable in any other way.
The idea of garments being washed in
blood, and of becoming white by such a
process, could never have entered the mind
apart from the efficacy of that atone
ment to cleanse the soul from sin, 1:5.
XaTpetiouirt] service of worship, L. 1:74.
77P. k. v.] so always in Rev. (4 : 8 ; 12 : 10;
14 : 11 ; 20 : 10). vvkt. generally precedes
ijpip. as in L. 2 : 37. A. 26 : 7, n. The
phrase merely denotes perpetuity, for 'there
is no night there,' 21 : 25 ; 22 : 5. Eor vatp,
see L. 1 : 9. gktjv. iir' airois] iirl sig
nifies motion with a view to superpo
sition (Donalds. § 483, c), and with trK77V.
gives the sense of affording shelter, pro
tection ; ' spread as a tabernacle over
them.' See Is. 4 : 6 ; 25 : 4. Ps. 27 : 5 ;
and the expression, ' shadow of the Al
mighty,' Ps. 91 : 1 ; ' shadow of thy wings,'
Ps. if : 8. In J. 1 : 14, eo-KTjv. ev ijpiv,
expressing simply 'abode among.' Cf.
ffKTjvwtrei per' airwv, Rev. 21 : 3, n. oi
rreivdtiovffiv in] i.e. shall no more ex
perience the ills of human life. Is. 49 : 10.
LXX., 01/ iretvdtrovffiv oiSi SvjJTjtsovffiv, oiSi
Trard^ei airois 6 KauVajv oiSi b tfXios, dXX'
8 iXewv airois irapaKaXitrei, xal Sta mjywv
iSdrwv d£ei aurous. Cf. Odyss. rv. 563,
'HXvtriov rreSlov . . . Trjirep prjiffTrj friori)
ire~Xei dvBpairoitriv Oi viiperbs, ouV ap ^et-
pwv ttoXus, oure ttot' Spflpos. Plato, Pheedo,
§ 145, 1. 114. xavpd] Ad calorem istarum
terrarum haec pertinent, et fontes peregri-
nantibus et nomadibus exoptati. (Vater).
iroipavei air.] will tend them as a shep
herd. eVl fiiiras 7T777ds i Sd twv] read
rather fwijs with Alex, and others, Vulg.
Prosaica constructio esset eVl ^77705 uSd-
twv twijs. Sed twijs emphaseos eaus& prae-
ponitur uti tropKds, 1 P. 3 : 2 1 ; et irijyas

REVELATION 7. 17. 8. 1—5.

785

iroifavsi avrovs, /cat bSrjyhast avrovs iirl Ywaas irrjyds vSdrwv
Kal i^aXelypst b Oeoy irdv SaKpvov dirb rwv ScpQaXfiwv avrwv.
JtVat ore rjvoits rrjv acppayioa rrjv spdofrjv, sysvsro aiyrj
iv rw ovpavw toy hfioipiov. 2 Kal eTSov rovs iirrd dyyiXovs, dt
ivwiriov tov Qbov iarhKaat, Kal iSdOrjaav avrois iirrd adXirtyyss.
3 /cat aXXoy dyysXos vXOb Kat iaraQrj iiri to Ovaiaarhptov eYtov
XiiBavwrbv ypvaovv ko.1 iSoOrj avrw Qvfiidfara iroXXa, 'lva Swarj
rais irpoasvyais twv ayiwv iravrwv iirl ro Ovaiaarhptov ro
ypvaovv to ivwiriov rov Opovov. 4 Kai avi/3rj 6 Kairvos TtoV
Qvfitafarwv rais irpoasvyais Ttoj/ ayiwv iK ysipos tov dyyiXov
ivwiriov rov Oeov. s teat eiXrjcpev b a-yyeXoy to XifSavwrov, Kal

iSdrwv est quasi unum vocabulum compo-
situm, ut sit, zu den Lebens-Wasserbrun-
nen. (Bengel). d7r8 twv dtp 8.] Cf. Is.
25 : 8. This is an indication of their
sufferings in the cause of Christ, 6 : g — •
n. 12: n. 14: 12.
VIII. I. i)voi%e] sc. t8 &pviov. Two
widely different interpretations are given
of the seventh seal. Those who apply the
descriptions of the sixth seal to the last
judgment, and the universal salvation of
the righteous, suppose, of necessity, that
the seventh seal introduces the eternal
state. The peace and rest of heaven is
represented by the silence which followed
the opening of the seal. ' After the six
days' toil of the Church, the peace of the
Eternal Sabbath begins.' (Wordsworth).
Per hoc silentium mediae horae significatur
initium quietis astemae. (Victorinus).
According to this hypothesis, there is no
connexion between vv. I, -i, though, in
conformity with the previous descriptions,
Kal etSov would seem naturally to intro
duce the visions under the seal just open
ed. It follows that the whole disclosure
of the seventh seal is contained in (i) ;
for there is no subsequent reference to
this or other seals, and it is an arbitrary
and violent assumption that its appropri
ate vision is to be found in 21, 22. But
it is very improbable that the blessedness
of heaven should be represented by mere
silence, and still more improbable that a
period of Umited and brief duration should
symbolize eternity. It seems preferable to
consider the awful silence merely as a
solemn pause introductory to the fearful
representations which were about to form
the vision of the seventh seal. In this
case, we must understand that the sera
VOL. II.

denoted by the seventh seal is divided into
seven periods, corresponding to the seven
trumpets, and proceeding in chronolo
gical succession from the events described
under the sixth seal.
2 — 5. Kal elSov] He describes the action
that took place during the silence, t 0 1> s
iirra 077.] In the book of Tobit (12: 15),
Raphael says, ^716 elpi 'P. els ix twv iirrd
dyyiXwv twv dylwv ot irpofjavatpipovffi rds
irpoaevxds rwv ayiwv, xal ixTopeiovrai
ivwiriov ttjs 88£t7s tou ayiov. Cf. L. 1 : 19,
iyw elpi FaiSpiijX 6 TrapeiTTTjxws ivwiriov
tou 6. and see on i Tb. 4: 16. dXXos
d77e\os] The action of this angel per
tains to the office ascribed to the seven in
the Jewish legend (Tob. 12:5). Yet he
is here plainly distinguished from them,
and superior to them. In the opinion of
many this is Christ in his priestly cha
racter, as the Lamb was emblematical
of Christ our Passover sacrificed for us.
The great Angel of the Covenant came
and took his stand as the High Priest of
his Church, over the altar of heaven (erri
t8 BvtnacrTrjpiov). ' Many holy and effec
tual prayers were offered unto him, that
he might by his merciful mediation pre
sent them to God the Eather.' (Bp. Hall).
It may well be doubted, however, whether,
after the mention of ' the seven angels,'
our Lord would be introduced as ' another
angel.' Xiftavwrbv] Thuribulum, cen
ser for burning incense. Cf. Lev. 16 : 12.
I Chr. 9 : 29. (LXX). tva Swtrr,] that he
may offer it at the time of the prayers of the
saints. A.V. margin 'add it to.' The
dat. is used absolutely, as with dvifirj in
(4), to signify concomitance. The incense
denotes the intercession of Christ. An-
gelus suffitum facit, dum sancti orant.
(Beng.). &vi[3r] b Kairvbs] The smoke
50

786

REVELATION 8. 5—8.

iyifitaBV avrb iK rov irvpos tov Qvataarrjplov, Kal ipaXsv ety Trjv
yhv Kal iyivovro cpwval Kal flpovral Kal aarpairat Kai aeiafos.
6 Kat ol iirrd dyyeXoi 'eyovrEs Tay e7rra traXTrfyyay
hrolfaaav iavrovs "tva aaXiriawat. 1 Kal b irpwros ayyeXos
iadXiriae- Kal iyivsro %dXal£a Kal irvp fiEfiiyfiiva a'lfan, Kai
ifSXhOrj ety rhv yhv Kal rb rplrov Ttoiv SivSpwv KarEKarj, Kai iras
ydpros yXwpos KarEKarj.
8 Kat 6 SBvrspos ayyeXoy eo-aXTrta-e* teat toy 6/)oy fsya

ascended at the prayers ; attending, ac
companying them. Trpotre u^ais] dative
of coincidence or contingency. (Donald
son, § 456). iyipiaev] made full, Mk.
15:36. J. 2:7; 6:13. ifSaXe] sc.
t8 Trup. Trup ijXBov fiaXeiv els ttjv yrjv,
L. 12:49. e^s T^l" 7 t? v] This denotes
a judgment on thosivwho do not belong to
the kingdom of heaven. The burning in
cense may denote Christian worship. That
which was pure incense, being denied with
human corruptions, becomes the instru
ment of discord and violence. Cf.M.10:'34,
35. L. 12 : 51. tpwval . . . treitrpbs]
' These are emblems of the preaching of
God's word, which is clear as a voice,
loud as thunder, quick as lightning, and
powerful as an earthquake.' (Wordsworth) .
The effects described are also emblems of
the breaking forth of the divine wrath.
See on 16 : 18. With ifSaXe cf. Ezek.
10 : 2, ttXtJctov Tds Spdxas ffov dvBpdxwv
rrvpbs ix pitrov rwv x€t°ov^^ Ka^ bia-
ff'xbpiriffov iirl rijv irbXiv. The action
of the angel in taking fire from the altar
on which the prayers of the saints had
just been offered, his casting it upon the
earth, and the effects which follow, all
connect this vision with that of the fifth
seal, where we have the altar, the
saimts, their prayers, and. judgment suppli
cated, and promised after ' a little while.'
The ' little while' has now transpired with
the events of the sixth seal: the prayers are
now again presented and rendered effec
tual, and the judgments upon the 'dwellers
on the earth' commence. This is another
argumentforconsideringtheseventhsealas introducing sublunary events which occur
red in close succession to those of the
sixth, and are symbolized in the visions of
the trumpets.
6, 7. Tds eTTTd trdX7ri77tis] Understood
by some as a reference to the fall of
Jericho ; after which the people of Israel
marched under Joshua to take possession
of the promised land. This history con
firms the belief that the six trumpets
announce successive judgments on the Je-

richos of this world. Septimo die, circum-
euntibus sacerdotibus cum Area Jericho,
atque vociferantibus, muri ceciderunt,
omnisque populus Cum regesuo interfectus
est, quia praedicantibus in fine mundi
prsedicatoribus veritatis, omnis civitas dia-
boli destruetur. (Berengaudus). Ecclesia
gloriam saeculi tubis coelestibus, quasi mu-
ros Hiericho, dejectura. (Bede). The trum
pets are prophetic of judgments from
heaven on the enemies of God and the
truth. i)Tolpatrav] This intimates the
solemnity and awfulness of the judgments
of which they were now about to be the
heralds. It agrees also in tone with the
silence which preceded their appear
ance. x&Xata] These plagues resemble
those inflicted on the Egyptians, Ex. 7,
9. xpivw avrbv Bavdrw x. alpari . . .
K. Xl&ois xaXdtrjs, x. irvp x. Beiov /3pil;W iir'
airbv x. iirl irdvras rois per' airov, Ezek.
38 : 22. t8 rplrov] The desolation
should be extensive yet partial. This
proportion runs through all the visions of
the first six trumpets (8 — 12), 9 : 15, 18.
cf. 12 : 4, indicating more widely extended
troubles under the trumpets than those
under the fourth seal where the extent is
iirl rb riraprov rijs yijs, 6 : 8, but
limited as compared with those under the
vials, (ch. 16), in connexion with which no
proportion is mentioned. SivSpwv] Trees
in prophetic language mean men of emi
nence in war and policy, Is. 10 : 19. Ezek.
17:22 — 24. 31:i5 — 18; or in religion, Is.
55:13. 61:3. x°pros xX.] the popu
lation generally, Is. 40 : 6, 7. 44 : 4. Ps.
72: 16. 92:7. The troubles of the Roman
empire on the first invasion of the Goths at
the end of the fourth century are probably
here predicted. Many of the great men,
princes, captains, statesmen of Rome were
destroyed, and her whole population
suffered fearfully under the devastations
of fire and sword.
8, 9. is iipos]:Moles gentium barbara-
rum innuitur; de quai-um migratione et
irruptione, cum maximis detrimentis con-
junctS, a seculo tertio tarn plena est his-

REVELATION 8. 8— n.

787

irvpi Katdfevov if3Xh0rj els Thv OdXaaaav teat iyivsro to rplrov
Ths OaXaaarjs alfa, 9 Kat diriQavs to rplrov rwv Knafidrwv
rwv iv tjJ OaXaaarj ra sy^ovra ypvyds, Kal rb rplrov rwv irXolwv
SiBCpQdprj. 10 Kal d rpiros dyyiXos iaaXirtas- Kal Eirsasv iK rov ovpavov
darhp fiyas Kaidfsvos toy Xafiras, /cat 'iirsasv iirl to rplrov
rwv irorafwv /cat iirl rds irtjyds vSdrwv. " Kal rb ovofa rov

toria ut non opus sit scriptores allegari.
Moris in mare jactus apte exprimitur ex
Cassiodorii Variis, ubi obvia satis est Go-
thorium Rjomanorwmque mentio conjuncta.
(Bengel). The precipitation of a volcanic
mountain into the ocean is emblematic of
the convulsion of some great consuming
power ; 16 : 20. Cf. L. 3 : 5. Zech. 4 : 7.
So Babylon is called a destroying mountain,
Jer. 51 : 25. This vision represents the
dismemberment of the Roman empire by
the Goths, Vandals, and Huns, and its de
composition into a confused sea of various
powers. See 13 : 1, eXSov iK ttjs BaXdfffftjs
Br)piov dvajSatvov. alpa] The dissolution
of the Roman empire was attended with
infinite carnage. The Goths and Vandals
were infected with the Arian heresy which
they promulgated with the sword, and
thus were the cause of spiritual death
to thousands. Td Ixovto ipvxds] dis
tinguishing the class of Krlapara, which
died, expvres ipvxds may be equivalent
to \pvxiKol, irvevpa pi) exovres, Jude (19).
They are those in whom the animal nature
was dominant. Such as were not true
spiritual Christians, those who endured
not the test of those fiery trials perished
spiritually. Cf. 6 tpiXwv ttjv ipvxijv airov
dwdXiaei avTrjv, J. 12 : 25, n. The same
effect follows the outpouring of the second
viaL 16 : 3. Cf. 19 : 18, 21. twv ttXoImv]
This word possibly designates Churches.
So Td irXoia .ev ttj BaXdfftrrj, 18 : 19,
is said of merchandize of spiritual things.
Siet75t9dpT7] were corrupted with heresy,
which was the case with many of the
Apostolic Churches. 11 : 18, SiatpBeipai
tous SiatpBelpovras ttjv 7T7V. 1 T. 6:5,
&v8pwiroi SietpBappivoi rbv vovv. Some ex
plain this of the Vandal Genseric who
conquered the maritime provinces of
Africa and the Islands, all that navigated
the sea-third of the Western empire, i.e.
the parts lying in the Adriatic guff, be
tween the Straits of Gibraltar and Sicily.
10 11. iK tov oipavov] 'Heaven in
this book is the Church ; the inhabitants
of the earth are the worldly ones. ' (Light-

foot). dtrTTJp] A star is a minister of
the Church. A falling star is therefore
emblematic of a false teacher ; such was,
among the Jews, Bar-cochba, ' son of a
star.' xaibpcvos ws Xdp-7ras] 'as a
torch' ' because he has no heavenly light in
himself; smouldering with earthly smoke
and furious rage.' The flame of the torch
was fed with oil from the d77etov. M.
25 : 4. irordpwv, TTT77ds] in f antes, i.e.
in Evangelicam et Apostolicam et Pro
pheticam doctrinam qua? sunt quasi fons et
origo fidei et morum ; fiumina, Scriptura-
rum expositiones. (Aquinas), dip iv Bos]
read 6 dip. The article may be designed to
mark heresy in its abstraetform. Absinthi
um, i.e. doctrina haereticorum. Cf. Deut.
29: 18. Jer. 23: 15. Am. 5 : 7. 6 : 12.
In diebus Constantini Arius unus de mag-
nis luminaribus coeli esse putabatur. Ter-
tiam aquarum partem infecit Arius etvertit
in saporem Absinthii, quoniam pererrorem
ejus corrupti fuere sacerdotes et Episcopi
adhaerentes sibi. (Joachim). Dr. Words
worth also interprets this star of ' an Arius
or Nestorius or an Eutyches, and other
Heresiarchs shooting from their spheres
in the Church, and infecting the wells of
salvation with pestilent heresies concern
ing the Person and Nature of the Son of
God.' iK rwv iSdrwv] So iK tov kott-
vou, irvpbs, 9 : 2, 18. Cf. 1 C. 9 : 14. L.
16 : 9. Winer § 47. iiriKpdvBTjtrav]
'The effect of heretical wormwood is to
change the sweet Siloas of Scripture into
deadly Marahs destroying the souls of men. '
(Wordsworth). — The interpretations above
given derive their plausibility chiefly from
the effect ascribed to the star in embitter
ing and poisoning streams and fountains
of water. We may accept them without
referring the period of the third trumpet
to the age of Constantine ; for the heresies
and corruption of religion which became
conspicuous at that period were far more
widely diffused, and had a more baneful
influence upon society, in succeeding
centuries, and especially during and
after the irruption of the northern
50—2

788 REVELATION 8. 11—13. 9- 1.
daripos Xiyerat d^ivOos- Kal yivsrat rb rplrov ety d-tyivQov Kai
iroXXoi avOpwirwv airiQavov iK rwv vSdrwv, on iiriKpavQrjaav.
12 Kat b rirapros dyysXos iaaXiriae- ko.1 iirXhyrj to rpiTov
rov hXlov Kal rb rp'iTov rhs asXhvrjs Kal rb rplrov rwv aarspwv,
ha aKonaQrj to rplrov avrwv /cat h hfipa fh cpalvrj ro rpirov
avrhs, Kal h vv£ bfiolws. I3 Kat sTSov, teat rjKovaa ivbs dyyiXov
irETWfiivov iv fisaov pavhfaT 1 Xiyovros cpwvh f^jaXrj, Oval ovat
oval rois KaroiKovaiv iirl rhs yhs iK rwv Xoiirwv- cpwvwv rhs
adXiriyyos twv rpiwv dyyiXwv rwv fEXXbvrwv aaXirit^Eiv.
9 Kat o irifirros dyyeXos iadXiciae- Kal eTSov daripa iK
rod ovpavov irEirTWKora et'y rhv yhv, Kal iSoOrj avrw h tcXeiy tov

barbarians. But it will be probably
felt by most to be more in accordance
with the generally received meaning
of the symbols under the preceding and
following trumpet-blasts, to understand
the troubles prefigured by the burning star
of the woes inflicted on continental Europe
by some great invader, the principal scene
of whose devastations is indicated by ' the
rivers and fountains of waters.' This
invader is, with much probability, consi
dered by Mr. Elliott to have been Attila
the Hun, 'the scourge of God,' whose
ravages extended along the river line of
the Danube and Rhine, and reached ' the
Alpine fountains of waters. ' Horee Apo-
calypt. I. 357. With the images of a
burning torch and wormwood he compares
Is. 7 : 4. Jer. 23 : 15. Lam. 3 : 15, 19.
We may add that the emblem of a comet,
' a star burning like a torch' is peculiarly
appropriate as descriptive of such a po
tentate and conqueror as Attila.
12. 6 rirapr. dyy~] The portentous
eclipse witnessed under this trumpet may
well denote not only the diminution of the
splendour andinfluence of political powers,
but also confusions and errors in civil and
ecclesiastical government, in morals and
religion, such as were prevalent in the
fifth, sixth, and seventh centuries.
i?7rXT77Tj] Bengel applies this to the oc
cupation of Italy and the capital of the
empire by foreign nations in the fifth and
following centuries. The form of imperial
government in the western division of the
empire was abolished, the senate soon
after dissolved, the consulship abrogated,
and Rome at length reduced (a.d. 566)
to the condition of a dukedom tributary
to the exarch of Ravenna. See Gibbon
xxxviii. ad fin. tou i)Xlov x.t.X.] The

same or similar judgments are inflicted
(16 : 1 — 8) on the earth, the sea, the
streams, the sun in the same order. The
heavenly luminaries always signify great
potentates or powers, M. 26 : 29.
13. ivbs dyyiXov] derov is the reading
of the best MSS. The meaning may be
d77^Xou ws derov. ivbs for tivos, as at
9 : 13. 19 : 17. Cf. M. 8 : 19, n. pe-
troupav.] mid- heaven ; as for an univer
sal proclamation, 14:6. 19:17- Oial,
oi., oi.] The triple repetition denotes, as
we afterwards find, three periods of cala
mity — the Mohammedan, the Papal, and
that of God's judgments on Rome, tois
xaroiK. eirl rijs 777s] cf. 6: 10. Haec ipsa
quasi prasmitti ad homines terrendos etcom-
monendos ; durioraexquo tres ultimi angeli
tuba cecinerint sequi expresse declarator.
Ne proximis quidem irapovaia XpitrTou
describitur, quae omnibus absolutis demum
futura est. Jam expectare licet, sicut,
quinto sextoque sigillo aperto, proprius ad
ipsos eventus progrediebatur vates, in
septimo Bigillo autem omnia cumulavit,
quae victoriam Messia? antecessura sint et
adductura, sic, quintae et sextas tubas
clangore audito, majora et duriora immitti,
post septimi vero angeli clangorem tubas
demum certamen atrocissimum descriptum
iri quod Messiae triumphus sequitur.
(Vater). oial...iK] cf. oial dirb,
M. 18: 7. iK twv X. tp. ttjs a.] by rea
son of the remaining trumpet-blasts.
tGv peXXbvrwv aaXir.] who have yet
to sound their trumpets.
IX. 1, 2. dtrrepa] a false teacher pre
tending to a divine mission. Mohammed
is generally considered to be meant ; his
claim to extraordinary intercourse with
God, and to professed instructions from

REVELATION 9. i— 6.

789

cppearos Ths dBvaaov. 2 /eat rjvoi^s to cppiap rhs dBvaaov
Kai avsBrj koitvos e/c tov cppiaros ws Kairvbs Kaflvov feydXrjs,
Kai saKonaOrj 6 hXtos Kai d dhp e/c tov Kairvov rov cppiaros.
3 /cat e/c rov Kairvov i^hXQov OKplSss et'y rhv yhv, Kal iSoOrj
avrais i£pvata toy e^ovcrtiv i£pvalav ol aKopirloi rhs yhs' 4 ko.1
eppeOrj avrais tva frj aSiKhawat rov ydprov rhs yhs ovSe irdv
yXwpov ovSe irdv SivSpov, et fih tovs dvOpwirovs fdvovs o'Itives
ovk syovat rrjv acppayiSa rov Qeov iirl TtoV fisrwicwv avrwv.
5 ko.1 iSoOrj avrais lva fh diroKTslvwaiv avrovs, dXX' 'lva Baaa-
vtaQwai fihvas irevre- /cat d Baaaviafos avrwv toy Baaaviafios
aKopirlov, drav iralarj avOpwirov. ° Kal iv rais hfBpais e/eet-
vaty Yrjrhaovaiv ol dvQpwirot rbv Odvarov /eat ov-y_ svphaovaiv
avrov teat iirtQvfihaovaiv airoOavsiv teat cpsv^srat b Oavaros dir'

the angel Gabriel may be referred to in ix
tov oipavov. rov tppiaros] of the pit of
the abyss, tppiap a well for water dug
in the earth, not a natural fountain like
irityi). The A. V. 'bottomless pit,' gives
an erroneous idea ; the true notion being
that of an inner prison, tppiap, in the great
depth fijSuvTtros, or, as Milton expresses
it, 'in the lowest deep, a lower deep.'
tt;s d/JuVtrou] the dwelling place of evil
spirits (L. 8 : 31, n.), from which the
power of the devil is exerted (11 : 7.
17 : 8), and the place of his eaptivity,
20 : 3. Some see in xairvbs Mohammed's
successors the Caliphs. As the corrupters
of Christianity made way for the impos
ture of Mohammed, these may be the
parties here designated. Dr. Burton ap
plies xairvbs to a cloud of false doctrine,
probably Gnosticism, by which the light
of the Gospel was obscured (iaxoTlaBrj),
but it may be more correct to apply it to
those secret sources from which the
Gnostic and Roman corruptions pro
ceeded. (See Introd. to Colossians).
' The Christians of the seventh century
relapsed into a semblance of Paganism
. . . The throne of the Almighty was
darkened by a crowd of martyrs, and
saints, and angels . . . and the Collyridian
heretics invested the Virgin with the
name and honours of a goddess.' fjvoi^e]
he made the way for the spread of Sata-
nical delusions. kottvAs xap. pey.]
Gen. 19 : 28. Cf. Ex. 10 : 15. Joel 2 : 10.
Among the various explanations which
have been given of this dffrrjp, it is not
surprising that some Roman Catholic
writers (as Bellarmine) have regarded it as
a symbol of Luther.

3 — 6. trxopirloi ttjs yijs] in opposition to
those from the abyss. The sting causes
extreme pain, though it is not generally
mortal. t8v xbPTovj This shows the
mystical character of these locusts ; they
would be restrained from injuring that
which supplied them with their natural
food, Ex. 10 : 15. Joel 2 : 3. ttjv
trtppa7tSa] ' Mahometanism was and is
a scourge on the world for its neglect
and abuse of Christianity. It was a child
of hell ; but it avenged the cause of
Heaven. But it hurt not those who had
the seal. Rather it exercised and
strengthened their faith and courage, and
quickened their vigilance.' (Wordsworth).
It is noticed by some that those countries
in which the truth was preserved, and
true servants of God were to be found,
were signally protected, or delivered from
the incursions of Mohammedans, viz.,
Savoy, Piedmont, and the south of
France, tva ptj dTTOKTelvwiriv] 'they
might kill them as individuals ; but still
they should not kill them as a political
body, as a state or empire, ' not extirpate
the Greek or Latin Churches. (Bp.
Newton), prjvas irivre] the time that
the locusts commit their devastations ;
they are hatched in spring and die in the
autumn. This period seems to denote the
space of 150 years ; the duration, Dr. Bur
ton says, of the Gnostic heresy. Others
understand the interval from Mohammed's
first propagating his imposture, 612, till
the city of Bagdad was built, 762, when
the Saracens obtained no further accession
to their power. Or five months may de
note the same proportion of time to the
whole Christian aera which five months

790

REVELATION 9. 6—13.

avTtoiv. 1 ko.1 Tii bfoiwfara t5v bKplSwv dfota "iicirois hroifa-
afivois e'is irdXBfiov, koi iirl Tay /eer^aXay avrwv toy TTeCjWot
6>otot ypvaw, koi t« irpdawira avrwv toy ^oVtovra avOpwirwv,
8 Kat iTyov rplyas «9 Tpiyas yvvaiKwv, Kal ol SSbvrEs avrwv toy
XeoVTtoit %aav, 9 Kal iTyov QwpaKas toy QwpaKas aiSrjpovs, koI h <p<»vrj
to). KTEpvywv avrwv ws dywvh dpfdrwvlicicwv iroXXwv rpEydvrwv
et'y irdXEfiov. '° kolI Zyovaiv obpds bfolas aKopirlois, Kal Kevrpa
h iv tois ovpals- avrwv koi h %ovala avrwv dSiKhaai tovs
dvOpwirovs fhvas icivTe. » koi 'iyovaiv iep' avrwv BaaiXia rov
dyyiXov rhs dBvaaov, 'dvofa avrw 'EBpaiaTl 'ABaSSwv, koi ev
rh 'EXXrjviKh ovofa ?X« 'AttoXXvW. ^ 'H oval h fia dirhX-
Qev ISov epyovrat bti Svo oval fera ravra.
r3 Kat 6 e/CToy aVyeXoy eo-aXTrtcre- /cat rjKovaa cpwvhv flav

bears to a year; nearly half. TraltrTj]
strike, sting. LXX. for HBH; (hit),
Num. 22 : 28 ; (stab), 2 Sam. 20 : 10.
iTTtBvprjffovffiv diroB.] cf. L. 23 : 30.
Job 3:21. See on 6 : 17.
ij  11. to bpoiwp. Spoia] For the re
dundance, cf. Ezek. 1 : 26, JW^
n^"1D3. bpolwpa lis elSos, LXX.; so
Ezek. 10 : 22. R. 1 : 23, iv bpoiapari elxbvos.
And see 1 P. 3 : 17. Locusts resemble
horses in their heads. The Arabians were
remarkable for their skill in horsemanship,
and their chief force lay in cavalry. Joel
2 : 1 — 6. Tr6Xepov] battle, 16 : 14. 1
C. 14 : 8. So helium, Livy xxi. 8. tis
tTT-dtpavot] This is explained of the tur
bans worn on their heads, or of the king
doms subjected to their dominion. Dean
Woodhouse says, applying the term to the
Gnostics, They have a semblance of
crowns, i.e. they boast a show of religion
without possessing its truth and efficacy.
7uvoikSv] wearing their hair plaited, or
flowing down their backs. This feature
may remind us of the Sicarii, Joseph.
B. J. iv. 9, io,7UvatKif6pevot St. Tds Sipeis
itpbvwv rais Septals, Bpvirrbpevoi Si rois /3a-
Siffpatriv iiribvres Qairlvns iyivovro iroXe-
piffral. oupds bp. ffxopirlois] not
'tails like unto the tails of scorpions,' (as
13 : 11), but their tails were, as is ex
pressed, like scorpions ; see (19). _ Their
tails were like that of the amphisbaena,
which is said to have its tail shaped like a
head, and to be able to sting with it.
(Macmichael). Others explain it that
they were pugnacious, ever ready to hurt

as well as to spoil. Plin. Hist. XI. 25.
Semper cauda in ictu est, nulloque mo
menta meditari cessat, ne quando desit
occasioni. iv rais oupats] In their tails
resides their po wer ( 1 9) . 'The principal
mischief was effected by their tails ; wher
ever they extended their conquests, they
left behind them the poison of their abo
minable religion, so that the consequences
of their victories were far more mischiev
ous than the slaughter made by them.'
(Scott). t8v 077. ttjs d/3.] the angel of
the abyss. This may signify the royalty
assumed and maintained by their caliphs
in succession, who were the chief priests
of their religion, the commanders of their
armies, and their emperors. 'AfSaSSwv]
Heb. ' destruction' personified ; Job 28 : 22.
The name seems peculiarly suitable to a
succession of rulers who murdered both
the souls and bodies of men. It is better,
however, to understand by this personage
Satan, as the genius of destruction, bodily
and spiritual.
12. 77 pla] The first woe is past. IS.
ipxovrai] is added to suggest that some
time will elapse between this first woe
and the next. The events under the sixth
trumpet are too closely connected in cha
racter and origin with those of the fifth to
be considered a separate or ' the second'
woe. Nor is the announcement ' the
second woe is past' (11 : 14) connected at
all with the events of the sixth trumpet.
It immediately follows the close of a pre
diction of the tyranny and persecutions,
and incipient downfall of Papal Rome
(11 : 7 — 13). 'The second woe' is the
Papal, or, " as Milton terms it, ' the
Babylonian woe.'

REVELATION 9. 13—19.

791

ck twv reaaapwv Ksparwv rov Ovaiaarrjplov tov ypvaov rov
evwiriov tov Qeov, J4 Xeyovaav rip bktw dyyiXw oy e?ve rhv
aaXiriyya, Avaov rovs riaaapas dyyiXovs rovs SsSsfivovs iirl
rw irora/iw tw fieydXw Evcppdrrj. J5 Kal eXvQrjaav ol rsaaapss
ayysXot oi rjrotfaafsvot et'y rrjv wpav Kal hfBpav Kal fhva Kal
Eviavrov, tva diroKrelvwai rb rplrov twv avOpwirwv. l^ ko.1 d
aptOfios arpaTsvfiarwv rov Ittitikov Svo fvpidSss fvpidSwv Kal
rjKovaa tov apiOfiov avrwv. l1 /cat ovVcoy sTSov rovs "iirirovs iv
Trj opaast Kat rovs KaOrj/nsvovs iir' avrwv, syovras QwpaKas irvpl-
vovs Kat vaKtvQlvovs Kal OsiwSeis' Kal al KECpdXal rwv "nrirwv toy
KscpaXai Xsovrwv, Kal e/c rwv arofdrwv avrwv iKiropeverat irvp
Kai Kaicvos ko.1 Oeiov. l8 v7ro rwv rpiwv tovtwv dirsKravOrjaav
to rpirov rwv avOpwirwv, iK tov irvpos Kal e/e tov Kairvov Kal e/c
tov Oeiov rov eKiropevofivov etc twv arofarwv avrwv. J9 al

13 — 19. piav] See 8 113. tov Bvaia-
ffTTjplov] Bp. Newton looks upon this as
a strong indication of the Divine displea
sure. ' The sins of men must have been
great when the altar, which was their
sanctuary and protection, called aloud for
vengeance.' Dr. Wordsworth takes an
opposite view. As the voice proceeded
from the altar kindled with incense, the
loosing of the four angels is represented as
a gracious answer to the prayers of the
saints. rois riaa. d77.] The four
sultans, or leaders of the Turks, or Otto
mans, were restrained from extending
their conquests till after the crusades at
the end of the thirteenth century, when
the Turks gained several victories over the
Tartars and Christians, and Othman
founded a new empire. (Mede, Newton).
TZitppdrrj] This, says Dr. Wordsworth,
must be interpreted like Babylon, in a
figurative sense. Reference is made to
the four angels, 7:2. As the four Hving
ones (4 : 6) represent the fourfold Gospel in
its glorified condition, so the four angels
may represent the Gospel preached in the
four quarters of the world. 'Yet in a
certain sense the Gospel has been bound
at the great river Euphrates, the mystical
Babylon, the Church of Rome, for that
great city has put fetters on the word of
God.' — But certainly the scenery and ac
tion of the vision signify visitations of
mere wrath and judgment, rijv iipav]
the hour, the definite season of the divine
visitation. Cf. M. 24: 36. Mk. 13 : 32.
The single article relates to all the sub
stantives which follow. The lva diroxrelv.

depends on rjToipaapivoi. t8 rplrov r.
dvBp.] The men of the Roman empire.
About one third part of the world which
was once Christian was cut off from
Christianity by the Mohammedan invaders.
(Woodhouse). xal b dp.] The vision of
'the army of horsemen' is introduced
with singular abruptness, and as if before
mentioned. It is plainly connected with
(7 — 9). (twv) ffrpar. tov Itttt.]
so in most MSS. ' The number of the
hosts of the horse-army ;' ' the cavalry,'
as we say. The nature of the force, and
the mention of Euphrates (cf. 16 : 12),
seem to indicate incursions of armies from
the nearer eastern countries, such as
Arabia and Persia, the regions in which
the Mohammedan imposture chiefly pre
vailed. S1J0 p. pvpidSwv] 20,000
times 10,000, or 200 millions. This ex
traordinary number is thought by some to
intimate that these are not human hosts
but armies of God, cf. 5 : 11. Ps. 68 : 17.
pipiai pvpidSes, Dan. 7 : 10. pvpidtriv
dyyiXwv, iravrjyipei, H. 12 : 23. toi>s
Imr. ivrj) bp.] (7). Joel 2 : 4. LXX.
Spatris 'iirirwv t) Spatris airwv, xal ws lirireis
ovtws KaToSiiiifovTai. So in the vision of
four chariots, Zech. 6 : 5, touto ifm-iv ol
ritrtrapes dvepoi rov oipavov, x.t.X. Some
explain the dwpaxas irvplvovs x. iaKivB.
k. BeiwS, of the Turkish horsemen. The
Ottomans have shown a fondness in their
warlike apparel for red, blue, and yellow.
In the Trup, Kairvbs, Beiov which proceeded
from their mouths, some see a reference to
the newly invented artillery used in the
siege and capture of Constantinople a.d.

792

REVELATION 9. 19—21. 10. 1.

yap ifovaiat avrwv iv Tto ardfan avrwv Elaiv at yap ovpat
avrwv dfioiat bcpEaiv, 'iyovaai KBCpaXas, /cat iv avrais dSiKovai.
30 /cat ol Xoiirol rwv avOpwirwv, ot ovk dirsKravOrjaav sv rais
irXrjyais ravrais, ovte fierevdrjaav e/c rwv epywv rwv %etpwv
avrwv, "iva fih irpoaKvvhawai rd Saifdvia, /cat s'lSwXa ra ypvaa
Kal rd dpyvpa Kal rd yciXKa Kal rd XlQiva /cat ra %vXtva, a
ovtb BXbtcbiv Svvarai ovtb okovbiv ovte irEpiirarEiv 2I Kai ov
(lETBvdrjaav iK rwv cpdvwv avrwv ovte iK rwv cpapfaKeiwv avrwv
ovre iK rhs iropvElas avrwv ovte iK rwv KXsfifiaTwv avrwv.
10 Kat eTSov dXXov dyyeXov layvpbv KaraBalvovra iK rov
ovpavov, irepiBsBXrifiEvov VBCpiXrjv, Kal Tpis iirl rhs KBCpaXhs, Kat
rb irpoawirov avrov toy 6 J/Xtoy, teat ol icoSbs avrov toy arvXot

1453. eltriv] add Kdl iv rais oupats
airwv. So A. V. Spoiai vftpetriv]
The Turks draw after them the same
poisonous train as did the Saracens ;
they profess and propagate the same
imposture; they inflict injury not only
by their conquests, but also by spread
ing false doctrine. (Bp. Newton). Dr.
Wordsworth applies it to the Word of
God, which through his grace is the
greatest blessing we can receive, as by our
sin it becomes our greatest bane. As the
rod of Aaron became a serpent, Ex. 7 : 9,
and devoured the rods of the Magicians,
so the Word of God recoils with deadly
force on the ungodly. It has a sting for
the wicked, 1 C. 15 :56. Is. 11 : 4. iv
airais aSiKovui] This word connects
these four angels with the four angels at
the four corners of the earth in the sixth
seal, R. 7 : 2, 3. This account of the four
angels may be compared with that of the
two witnesses, Rev. 11 :6 — 11. (Words
worth). 20, 21. By dTreKTdvt?. ev Tats 7tXtj7.
tout., the woes described in 17 — 19 are
connected with the action of the four
angels, lva diroxr. rb rpir. rwv dvd p. (cf. 15,
18). It is difficult to assign any sense to
7rX777ais if by the ' four angels' (14) we
understand the fourfold Gospel, ol Xot
Troi twv dvB pwirwv] Some think that
these are the western Christians, who,
though they had seen the eastern and
Greek Churches thus punished and some
quite destroyed for their superstitious and
vicious practices, still persevered in idola
trous worship ; nay, would not so much
as reform that cruel spirit of persecution,
of putting cheats, delusions, and imposi
tions on the understanding, oire perav.]
' Yet repented not,' A.V. oire may be

understood as following oi5k direKTdvBijtrav
repeated from the preceding clause : — 'the
rest who were not slain — were not (neither)
slain — nor repented,' &c. On ou — oilre
(21) see Win. § 55, n. On iK see 2 : 21,
n. lva prj] denotes a necessary result
or consequence, ' so as to cease from wor
shipping.' On the privative force of oi,
or ptj, see L. 13 : 34, n. — The following
interpretations are offered by those who
adopt the view above given of oi Xot7rol
rwv dvBp. ra 3atp.6via] the spirits of
dead men ; hero worship. Cf. 1 C. 10 : 20.
1 T. 4:i. tpbvwv] the slaughter of those
who opposed their designs, through the
' Holy Office ' of the Inquisition, tpappa-
Keitov] their poisonings, exorcisms, or
charms. But see G. 5: 20. Tropvelas]
enforced celibacy, and toleration of licen
tiousness. KXeppdrwv] the exactions and
impositions by which they got their wealth.
Those Christians who did not embrace
Mohammedism were corrupted by all
kinds of superstitionsand impurities. (Bur
ton). — Others have inferred from ipappaK.
and Tropv. that the sins of the heathen are
especially meant. Indeed the whole pas
sage (20, 21) bears a more obvious and
natural interpretation as referring to the
world at large, than to the nominally
Christian portion of it alone. And, so
understood, it will mean that the present
visitation left idolatry and moral corrup
tion still prevalent in the world. See on
19 :2i. 20: 3.
X. 1 — 4. This chapter contains no
new prophecy, but merely describes the
giving of 'the little book' to S. John.
KaTa/3alvovTa] The participle is used in
stead of the infinitive when the action
described by it is contemporaneous with

REVELATION 10. 1—5.

793

irvpos' 2 Kal sTysv iv tjj yBtpl avrov fttfiXaplSiov avswypivov,
Kai eOrjKe rbv irdSa avrov rbv Se^tbv iirl rhv OdXaaaav, rbv Se
evwvvfiov iirl rhv yhv, 3 Kal etcpa^e cpwvrj fieyaXrj wairsp Xiwv
fiVKarai- Kal ors e/cpa£e<v, eXdXi;o-ai> al iirra fipovral rds iavrwv
cpwvas- 4 Kat ors iXaXrjaav al iirrd ftpovral rds cpwvas iavrwv,
E/ieXXov ypacpEtv Kal rjKovaa cpwvhv e/c tov ovpavov Xiyovadv
fioi, ~2iCppayiaov a iXdXrjaav al iirrd fSpovral, Kal fih ravra
ypa^rjs- 5 jcaJ o txyyeXoy, bv eTSov iarwra iirl rhs OaXaaarjs

that of the principal verb. (77) tpts] the
article (in Alex, and other MSS.) is
thought to identify the angel with Him
on the throne, 4 . 3. The emblem
of divine mercy and justice rested upon
him. He is the angel of the covenant.
And with rb irpbtrwir. d. tus 6 tjX. comp.
1 : 1 6. The investment with a cloud also
seems peculiar te a presentation of Deity.
(Elliott, Hot. Apocalypt.). tis tTTiiXot
7rup6s] as columns of fire. Perhaps by
¦trbSes are to be understood Kvfjpai, cf.
Cant. 5 : 15. /Si/3Xapi8iov dvetp7p.] a
small roll opened. Libellulus. This is
interpreted of the volume of Holy Scrip
ture. In hoc libro aperto Novi Testa-
menti revelata claruisse videtur gratia.
(Primasius). Liber apertus quia ipse
Dominus praedicando populo manifestavit
secreta mysteria Scripturas ; suis docu
ments aperuit discipulis Scripturam, et
per eos aliis. (Aquinas). Dr. Words
worth considers that the little opened
book refers to S. John's office in com
pleting the Canon of Scripture. 'This
vision is intended to give Divine sanction
to that important act, and to assure the
Church that the New Test, as completed
and sealed by S. John comes from the
hand of the great Angel of the Covenant.'
This pifiXaplSiov is distinct from the former
book, 5 : 1 — 4, to which it is a kind of
appendix or codicil. Some make its con
tents to extend from the eleventh to the
end of the fourteenth chapter ; if so, it
would amount to one third of the whole
prophecy, which is too large a proportion.
Others consider that its contents are stated
in 11 : 1 — 14, and that it extends to the
close of the sixth trumpet. (Scott). It
certainly indicates a supplementary pro
phecy, introducing here a fuller account
of the rise, progress, decline, and restora
tion of Christianity preparatory to the
revelations of the seventh trumpet. This
account is presented in a twofold form —
1. in the discourse of the angel (11 : 1 —
13) ; 2. in the visions seen by S. John, 12

— 14. t8v tt 6 8a] in token of sovereignty.
Cf. josh. 10 : 24. iirl ttjv 0dX.] added
to express universality. The warning
uttered (6), and the prophecy now delivered
in ' the little roll,' affected the whole
world (11). Cf. II. xiv. 272 : —
Xetpt 8e rrj eripj] jLtev e'Ae x^dfa TtovkvfioTeipav,
Tfj fi' erepTj 0A0 p.app.apeTji'" tva vbj'iv turaj/Tes
p-ttprvpot tatr' ol zvepde Qeol.
wiTTrep Xiwv] Christ's roaring as a lion,
what is it, but the preaching of the Gospel ?
(Pococke). 5:5. Cf- J«r- 25 : 30,
Am. 1:2. 3 : 7, 8. iXdXrjtrav al . . .
tpwvds] the seven thunders uttered their
voices. Prophetic use of the article, q. ds,
the thunders of which more hereafter.
The word thunder is a symbol of Evan
gelic and Apostolic teaching derived from
Christ himself. Mk. 3 : 17. Clamavit
Leo primus ; deinde Tonitrua locuta
sunt ; id est, prius praedicavit Christus,
deinde Apostoli. (Haymo). Dr.
Wordsworth explains the seven thunders
of the seven New Testament writers who
preceded S. John. trtppdyiaov] This
sometimes means 'make an end of, ' 'com
plete,' Dan. 9 :24 ; or, 'appropriate,' 'de
clare an appropriation,' J. 3 : 33. 6 : 27.
As addressed to S. John, and in connexion
with the succeeding explanatory clause,
it has the sense of 'keep secret,' 're
serve.' 22 : 10. Is. 8 : 16. 29 : 11.
Dan. 12 : 9. p.Tj touto ypdiprjs] viz.
not for publication like the rest of the
things seen and heard. It is implied in
trtppdyiffov that the utterances were writ
ten. ' It would savour rather of vanity
and presumption than of wisdom and
knowledge, to pretend to conjecture what
these things are, when the Holy Spirit
has purposely concealed them.' Bp.
Newton. 5 — 7. Cf. on 1 Th. 4 : ift r)pe ttjv
Xeipai] A solemn form of taking an oath.
Gen. 14 : 22. Ex. 6 : 8 (Heb.) Dan. 12 : 7.
Xpbvos oiKiri] there shall be no longer
delay. Grotius explains it, that ere long
the secret purpose of God shall be fulfilled.

794

REVELATION 10. 5— it.

Kai siri rhs yhs, rjps rrjv yeipa avrov et'y tov ovpavov, Kat
wfioasv iv rw Xpivn et'y rovs aiwvas twv aiwvwv, oy e/CTtere rov
ovpavov Kai ra iv avrw, Kat rrjv yhv Kal rd iv avrh, Kat rrjv
OaXaaaav Kai ra iv avrh, on ypovos ovk earai bti, ? aXXa
iv rais hfipais Ths cpwvhs tov iBSdfov dyyiXov, orav fiiXXrj
aaXirlfeiv, Kal riXsaOh to fivarhptov rov Qsov, toy evrjyyiXiae
Toty iavrov SovXois rois irpocphrats- teat h cpwvh hv rjKovaa iK
rov ovpavov iraXiv XaXovaa fsr' ifov Kat Xsyovaa, "lirays
Xdj36 rb BtBXaplSiov ro hvewy fiivov iv rh Xetj°' dyyiXov rov
iarwros iiri Ths QaXaaaijs Kai iiri rhs yhs- 9 Kai airhXQov
irpbs tov dyysXov, Xiywv avrw, Aoy fioi rb BtBXaplSiov. teat
Xiysi fioi, AaBe Kal Kardcpays avrd- Kal iriKpavsi aov rhv
KoiXlav, aXX' iv tw arofiarl aov earai yXvKV toy fieXi. I0 Kal
s'XaBov rb BtBXaplSiov iK rhs yeipbs tov dyyiXov Kal Karicpayov
avrd- ko.1 hv iv tw arofan fiov toy fiiXt yXvKV- Kal ote i'epayov
avro, iiriKpavQrj h KoiXia fiov. ir koi Xiysi fioi, Aei ae iraXiv

Virg. 0. 2. 8o, nee longum tempus, et
. . . exiit. Others consider that the
meaning is indicated by what follows : In
the days of the voice of the seventh
angel, in the period of prophecy therein
included, the mystery of God should be
perfected. SVav ptfXXTj] whenever he is
about to sound, then (ko!) the mystery
answers its end, is fulfilled. Kal vim
habet consecutivam. (Bengel). Cp. the
use of Kal, Mk. 15 : 25, n. J. 4 : 35.
TeX.] prob. ireXiffdij. Kal apodosis,
ireXiffBTj res futura, ut gesta ; certissimam
esse, sic declarator, eademque, quae olim
prophetiae indicassent, turn eventura.
(Vater). Hebraice. With the expression
ttjs tpwvijs tov e/38. d77. and ffaXiriteiv,
cp. 1 Th. 4 :i6, iv tpwvfj dpxayyiXov k. iv
udXiriyyi Qeov, and see n. Also Rev.
11 : 15, n. The 'days of the voice' of
the seventh angel, which will be whenever
he makes preparation, — ' is about,' — to
sound, are probably the interval between
his appearance as seventh angel in the
vision, and his actual appearance as dpx-
0776X05 at the judgment day. iis
euij77vfX. t. iavr. SoijX.] The reading
varies between the dat. and accus. With
accus. we*may perhaps render, 'as he
gave his servants glad tidings to announce.'
In LXX., however, w. dat. of person
(1 Sam. 31 : 9. eua77eXiw Tip PairiXei, 2
Sam. 18 : 19) for ~)^jl with accus. of

person. The literal sense of evrjyy. points
to the happy issue of this dark period,
19 : 20. 20. In this issue the prophets
are represented as especially interested.
11 : 18, Souvat rbv piffBbv rois SoiXois trov
rois rrpotpTjTais.
8 — 11. A6s pot] Souvat Alex, and others ;
considered by some to be the infinitive for
the imperative. We may, however, re
gard it as dependent upon Xiywv. So Vulg.
Ad/3e koI Kardtpaye] Thoroughly con
sider and digest it. Ezek. 3 : 3. Make
the contents your own. Dr. Wordsworth
compares it with A. 10: 13 — 15. As S.
Peter was to incorporate those symbols
of Gentilism with himself, the Apostle of
the Jews, and to declare their union in
Christ, so John was publicly to adopt and
authenticate what had been written by
preceding Apostles and Evangelists. rijv
KotXlav] the natural man as opposed to
the spiritual, R. 16 : 18, SovXeiovtxi ttj
airwv KoiXla. 1 C. 6:13. Ph. 3:19.
Amaricabit ventrem tuum, il est, carnem
infirmam ; molliorem partem corporis.
(Aquinas). 'The preaching of God's
Word to a thankless world will still bring
sorrow with it to the natural man.' So
Israel is called, Ezek. 3 : 9, LXX. oXkos
irapairiKpalvwv. piXi] The contents would
give occasion for comfort and joy, for grief
and sorrow. Jer. 15 : 16— r8. Sei ae
iraXiv irp o0tjt.] Thisrenewalof S.John's
commission appropriately marks the point

REVELATION 10. n. 11.

795

irpotprjTsvaat siri Xaois Kal eOveai Kat yXwaaais /cat j3aaiXsvai
iroXXois. 1 1 Kat iSoOrj fioi KaXafos of oios pdfiSw, Xiywv, "Eysipai
/cat fsrprjaov rbv vabv tov Qsov Kal rb Ovaiaarhptov Kal rovs
irpoaKvvovvras iv avnp- 2 Kal rhv avXhv rhv eawQev rov vaov
e/c/3aXe 'ii~w Kal fh avrhv ferpharjs, on iSoOrj rois 'iOvsar Kal
rrjv iroXiv rrjv ayiav irarhaovai fihvas rsaaapaKovra Svo. 3 Kal
Swaw rois Sval fidprval fiov, /cat irpocptjTsvaovaiv hfipas yiXlas
StaKoalas i-^hKOvra irEpiftEtSXrjfisvoi cra/c/covy. 4 ovTot slaiv al

in his prophecy at which he reverts to the
commencement of the Gospel age, and
from which he proceeds to predict events
affecting the empires of the Christian
world. iirl Xoots] concerning many
peoples (states), nations, and languages
(13 : 7), and kings. /SotrtXeutri] Those
symbolized by the horns and crowns,
13 : i. 17 : 9—18.
XI. 1, 2. KdAap-os] i"Han njj?»
measuring reed, Ezek. 40:3. Rev. 21 : 15.
Canna, Kavuv, possibly the canon or rule
of Holy Scripture, completed by S. John.
pdfSStp] a rod of iron which cannot be
bent or broken, but will break all its foes
in pieces. In virga reclitudo Scriptures
intelligitur. (Haymo). Cf. 2 : 27, n.
12 : 5. 19 : 15. Xe^tvv] the reed being
represented as speaking (16 : 7), reminds
us that God himself speaks by the voice
of Scripture. Some MSS. have Kal 6
dVyeXos eltrr-fjKei, A.V. Or this may be
considered one of the numerous gramma
tical anomalies of this book ; Xiywv being
taken as a nom. absol., 'one saying,' or
'the angel (from 10: 11) saying.' Vulg.
et dictum est mihi. t6v va6v] the
Church, the body of professing Christians,
2 Th. 2 : 4. Perhaps, however, in the
abstract, the Church as a constitution, or
system, t 8 8 v tr 1 a tr r. ] the worship of the
Church, tous irpoaKW.] the true and
spiritual worshippers, real Christians. The
true Church, the true worship, and the
true churchmen and worshippers admit
and abide the test of God's appointed
standard. The rule of the Word is appli
cable to them, not to the mockeries which
have usurped their names. To theformer it
is a KdXap-os, to adjust and approve; to the
latter a pd/SSos, to punish and destroy.
itrwBev] A.V. reads with Alex. 'it^wBev,
which, or ii, w, is most probably the true
reading. eK/SaXe 'it)w leave it out of the

measurement. Some consider it as ' profa-
n nudum declara.' ^jW}U\]j Dan. 8:11.
tois iBvetri] nominal Christians. t?(9v77
sunt Christiani lpu^iKol hypocritae zizania
(Heidegger). As the word Jew may be
interpreted figuratively, 3 : 9, as signi
fying a true confessor of the faith, so
the word Gentile, in a figurative sense,
means a member of the Christian Church
in word, but not in deed. rraTijffovffi]
shall walk in, frequent ; i.e. be members
of the Visible Church. Is. 1 : 12, TraTetv
ttjv aiXijv pov. (Wordsworth). Rather,
trample on, tread down, L. 21 : 24; op
press, i.q. KOTOTraTetv, 1 Mace. 3 : 45.
The period of time here mentioned is the
same as the 1260 days during which the
woman fled into the wilderness, 12 : 6.
Both visions refer, doubtless, to the same
event. — Various explanations are given of
pirprjffov. ' Ecclesiam praemissa divinorum
mensura donorum spiritaliter informare.'
' Unicuique ordini, secundum suam dig
nitatem et locum, annuntiare verbum
Dei.' ' De ecclesia ex purissimo verbo Dei
declarare. '
3 — 5. Stiiriij] I will give power, impart
efficacy. ' I will give (my holy city, i.e.
the Church).' Beza. A Hebraism ; ]0^
is often used in the sense ' allow,' 'grant.'
Kal represents ") in its meaning, 'that,'
'in order that.' pdprval pov] Bene
Ecclesia in duobus testibus figuratur prop
ter duo testamenta. (Haymo). Some
interpret this of the true and faithful wit
nesses who should preach and protest
against corrupt innovations. Of these
witnesses there should be a small yet a
competent number. Deut. 19 : 15. M.
18 : 16. As God raised up prophets in
the ancient Church to witness against the
idolatrous corruptions of religion, so there
should be some in every age to testify
against the iniquity and idolatry of their

796

REVELATION 11. 4—7.

Svo iXaiai Kal al Svo Xvyvlai al ivwiriov rov Qeov rhs yhs
iarwaat. $ Kal e'I Tty ai/rovy OiXrj dSiKhaai, irvp EKiropsvErai
iK rov arofaros avrwv Kal KoreaQlet rovs iyQpovs avrwv Kai
e'l ns avrovs OiXrj dSiKhaai, ovtw SeI avrbv diroKravQrjvat.
6 ovrot 'iyovatv i^ovalav tcXetcrai rbv ovpavov, "va fh Bpeyrj
verbs iv hfipais avrwv rhs irpoCprjrEias- Kal i^ovalav 'iyovatv eici
toji/ vSdrwv, arpicpEtv avrd et'y aTfia, ko.1 icard^at rhv yhv iraarj
irXrjyh oaaKis idv OsXhawat. ' Kal orav reXiawai rrjv faprv
plav avrwv, to Qrjplov rb dvaBaivov iK rhs dBvaaov iroihaet

times, ijpipas, k. t.X.] The same period
as (2), prjvas refftrapdxovTa Sio. That
which Daniel calls, 7 - 25, 'a time, and
times, and the dividing of time.' traKKOus]
This represents the ignominious treatment
which the witnesses would receive from
an ungrateful world, (cf. 6:11), and refers
to the hairy garments of the prophets.
2 Ki. 1 : 8. Zech. 13 : 4. Is. 20 : 2. M.
3 : 4. oiroi eltriv] these representor,
are in representation) the two olive trees
that fed the lamp of the temple, Zech.
4:3, iij I2' 'These olive trees and
these candlesticks are only two ; God has
revealed himself under the law and under
the Gospel. They entwine their branches
together in loving embrace. No other
religion consigned to written documents
is from God ; no third witness is to be
expected from him.' (Wordsworth). BiXrf]
vJYXei in Alex, lis ; 'has a will to;' 'de
sires' (J. 5 : 6. 9 : 27); 'is glad to'
(J. 6:21. 8:44). TTUp ixTTOpeierai]
If any, enraged by their testimony,
and emboldened by their apparent weak
ness, attempt to injure them, the Lord
will resent the injuries done to them as
done against himself. Zech. 2 : 5, 8. A.
9:4; cf. Ps. 105 : 14, 15. There may
be a reference to Elijah, 2 Ki. 1 : 10.
Ecclus. 48 : 1 — 10. Cf. Jer. 5 : 14. 23 : 29.
6. xXeitrai] referring to the history of
Elijah, 1 Ki. 17 : 1. Ja. 5 : 17. els alpa]
alluding to the miracles of Moses and
Aaron, Ex. 4:9. 7 : 17 — 20. As mi
racles were formerly wrought in vindica
tion of the prophets, and for the punish
ment of their persecutors, so God will
verify the words of his servants in every
age- Pp^XV ueTis] flpixeiv, simply, is
more common, as in Ja. 5:17. So also
iieiv is used alone, Hdt. II. 1 3, et i8eXr)ffei
tstpi veiv 6 (?e6s. 'The dews of divine
grace are withheld from all who scorn the
two witnesses. The heavens are brass,
the earth is iron, to their foes, Ueut.

28 : 23. The waters of salvation become
blood to revilers or scoffers of Scripture.
To them the blessing is a bane ; the Scrip
ture a scourge ; preaching a plague ; the
Word a woe.' (Wordsworth), iv ijpi
pa is] in the days ; i.e. in any part of the
period. But Alex, reads tos Tjp., duringthe
days; i.e. the whole period. rrardiai]
injure severely. This word is used by
LXX. as the equivalent for HSil, Mai.
4 : 6, Trard£aj ttjv 7T7V, and frequently, e.g.
7raTd£ai Bavdrw, Nu. 14 : 12, Trard£at iv
irvpwffei, Am. 4 : 9.
7, 8. Srav TeXeVaitTi] Whenever they
accomplish, effectually deliver, fulfil their
testimony. The success of the preached
word awakens and rouses into hostility
the malice of the old serpent. 'While
they are executing their office.' (Words
worth). t8 Brjplov] The article indicates
an object familiar to the mind of the
writer, as already visible to him though
he has not yet mentioned it ; or it may
denote an object already described by
some other inspired writer. This is the
beast spoken of Dan. 7 : 1 1 . Rev. 13 : 1.
17 : 3 — 12. ' S. John has the whole
subject before him, and sees it all at a
glance. He goes back and appropriates
the prophecies of the 0. T., showing that
all the predictions of Scripture are from
one and the same Spirit ; and he goes
forward and touches rapidly and passes
on, knowing that he will return and dis
play the same subject more fully in the
sequel.' (Wordsworth), ttjs dpi tr trov]
denoting the hellish origin of this power,
9 : 2, u. 17 : 8. Td titi^/joto] the
reading of most cursive MSS. and of
Vulg. So in (9, first clause). But in
Alex, and others rb irrwpa, on which Dr.
Wordsworth remarks, The two witnesses
have but one body. The two Testaments
are one. They are written by the same

-oipaid aqq qBqq sasoddns ajj ¦papuaqni
ajaq si saiqndap jo saqBSajap jo iraraassB
ub qBqq sanSjB qqoqjg; \ij\r aouajj '05?
'sa[doad eqq oq SuiSuojaq ueiu .' Baidoad
aqq jo euros [timvx Amx H9 -si — 6
,-miq diqsjoM HBqs qi^Be eqq ut ireMp qBqq
\re pnB '. snoiqBu puB senSuoq puB spajputi]
[[B jaAo rmq uaAiS sbm jaMod , qBqq pres
s; qi 'spiws 91ft joao qsBaq aqq jo A"joqou
aqq qqiM noixeuuoo ni 'g 't, : gj qB paB
'. sassauqiM aqq jbao qdmnuq aqq ui Surspjq
-.iBd sb paqiiasejdaj 6JB ,'qqjBa eqq uodn
VpMp qBqq A"eqq , puB /suoiqBa puB ssnSaoq
puB spajpupi puB a[doad aqq jo Aaqq,
'oi '6 : jj ui qBqq osre eAjasqo -raaqq
9uioou9iio oq puB 'stums 9iji qqiM. J/oai sojvw.
oq qsBeq aqq oqun uaAi3 si qi qBqq pres si qt
a.iaqM 'I, : gr qqiM spuodsajjoo A^quepiAO
eHJj ,'raaqq ttjjt puB maqq 9w.09j.9wo puB ,
'sassauqiM aqq tijfioi j,vm 9op>vi , rpsns .qid
ssapnoqqoq aqq JO qnoqqapuaosB qoiqMqsBaq
aqq, qBqq pBaj aa. (') ut -v -qojnqo anjq
eqq jo sjaqmara aqq iCjJBaro '. (Li : sx)
qsuqo snsep jo iuoraiqsaq aqq puB po£) jo
squarapuBinuioo aqq daa>r qarqM asoqq , SB
paquosap ajB oqM ,'ubutom aqq jo p99S 9ifi
fo 1VIDUU19J, 91fl TfflOl JJBdl 91JVVJ, 0} , piBS SI
jaMod aures eqq 'gj -qojo aoisiAiaireiBdA'rpa
-qqnopun aqq ui 'mor ( -raaqq qsuregB jbm
83[bui , oq pies si jaMod qsraoSBquB eqx ¦£
•B5[ooq pajjmosjad UBqq saqojnqo paumos
-Jad oq ajqBqnqijqqB ApjoqoBjsiqes ajom
a.iB 'uoiqBouiqeaq pnB 'uoiqoajjnsej 'mop
-.lAqjBoi '(E) noiqvrrrartvjj -z 'ssjAoX^jif
sUtnj no^9Y mrijioji A? S3dUj.jjmqj sm 3Qjj3aivqj
SJO <ljl 'sU.AfTlTlT3dj.D21Q '» STJjyoJM) SV3A3/\.
ihjjfil a? '91 'Si : g -qj -jq •saiqrarnuinoo
UBiqsuqQ 'saqo.mqg saqBOiptrt 'oz : t mojj
'mouji an qop[M eSeiui ub '(¦>>) s^9i}S9jpuvo
jo pqrais aqq japun paquasejdaj ajB sassau
-qiM aqx -i : uoiqBqajdjaqut srqq qjoddns
osre suoiqB.iep;saoo SauioTjoj eqx -sassau
-qiM jo Bapi aqq 'A"8oTOUiA'q8 mqBq; sqi uiojj
'seipoqma 'paqdopB asaqq qorqM 'quBqsaq
-°*d J° 8TO 9m, /¦laqin'I aiqjBpi J°
uosjad aqq ui uibSb saijb mou ojb 'auiojap
puB ssnjj 'saiqajaq aqx, 'Sjaquiajn^j
qB qaifj; aqq oq aqoJM UBupy ado<j '£zSl
nI '(OI) lI°-Int10 3tW J° ^qi-ind pnB 'Aqran
'aoBad eqq uo suoiqB(nqBjguoo penqmn prre
'eouepguoa 'AoueoBjdmoo qqiM paqBJBdas
'1 1 — ziSi 'a'v 'auiojj qB iiounoQ UB.iaq

-btj qqjij aqq qB pa|qrnessB oqM saqBjajd
puB saouud eqx -qunomBJBd opvf 9p
sbm adoj; aqq jo jaMod aqx -mq^iM uiojj
pjoosip on A"q 'qnoqqiM mojj suoissajSSB
ou Xq paqjnqsrp sbm qomqo aqBqsody
aqq jo asodaj aqx "?siJqQ J0J sassauqiM
asaqq paqBdjiqxa /TiquajBddB pBq sapBS
-njQ redB<I aqq Ajnquao qquaaqxis eqq jo
quamaonamtuoo aqq qy -^SBqsodB jbj
-aua3 aqq ppuB pdso£) eqq jo qqiBj aqq oq
ejaqpB qorqM saiqrtmraraoo sb meqq jepis
-uoo 'iqqiqBqOjd jeqBajS qqiM 's.ieqqo '. mop
-ueqsuqo ujaqsaj^ puB njaqBBg; ui uoisseo
-ons pjojoMq aqq jo (£) sassauqiM oMq aqq
ureidxe araog .-pjoq; Jiaqq , '3nipB8J anjq
aqq Ajnreqjao qsouiiB si AmiQV '('rid 'dt}~3, o)
Amrlu. ji) pBaqsuj -paqran soiqsueqoBJBqo
aajqq aqq SuiABq sb 'majBsnjap paB 'qdiSg;
'caopog pa[[BO si auiog aouajj -/Jsujs
-oc£d 'raa[Bsnjap jo fftuuvj/i} 'qdiSg; jo
.' uoitnjjod si mopog jo oiqsueqoBJBqo aqx
—•9:9 H 'JO •qamrjo 'lreiqsLrqo l«i
-imou eqq jo qspira eqq ui pajiqJBUi ajaM
BassauqiM siq '. po£) jo qojnqg Suissajojd
Suiqsixa uaqq eqq jo qspnn aqq m parrranjo
sbm qsuqo "niainllO ^l!8!4 3TTl 1° 3J1n3°
aqq S3?jbui sdBqjad nojtj -quaAa aqq jo
AqijBOOi renqoB eqq oq jajaj uoprauaoo srqq
ut ipiJBq ubo [Ugtpdnvj.jj} ¦ ¦ • ¦ nojto
•jjT/0092 sm 53i4pjt 70tY Ayj>U.gdti3L^ 'fi : gg
•jap 'AlJJJlATjlp3A} TTJJ/ rfTJYT^^^tlrfT^7 APrdoO
-og stri AmjQv avjjjjvtIv aIlj. "XXI '6 • 8
•01 : x 'SI 'JO [rr70§9v£ -sasodind
i^oquu puB oSbabs joj pasnqB ssq aqs
qopjM '[BOiqsBisepoa puB p^io 'jaMod aqq
si qsBaq eqq fjaqaBjBqo renquids puB jbj
-noas jaq at 'amog; -iz — 01 : 81 '81 : il
•61 : 91 "8 : f\ pauoiqaaui si iqio qBajS eqx
¦£ : oi '(t) n! se I0J peqanoooB aq A"bui
apiqjB eqx [-'k3ii 'i sto3\tjJi, svj3ir>\ji,
sjt j. "suosjad jaqqo OMq amos jo 'sBqg;
puB qooug; eq oq sassauqiM aqq sesod
-dns qoiqM Ajoeqq Aire no pauiB^dxa aq
qoauBO iiBraouB aqq qng; -Jiooq auo ajrem
squaraBqssx OMq aqx "euo qeiC paB 'oMq
ejB sassauqiM eqj, -renquids qnq [Bjaqp;
qou aq qsnrn uoiqBqajd.raqui aqq qBqq japBai
eqq oq qsaSSns oq papuaqni sbm qoiqM
'ipjmouB ub si (esuB^a puooas '6) oxtjtt
-tpjot tjj. jo eauajjnooo eqx "jnqBrjaddB
jaqq stimji BqouBS Bjnqduog siumQ 'quidg
amBB aqq jo spjoM aqq ajB ioqi), ! puBq

5)3 mdUaax ixnoxUcbn nno dmxnn nxnrlmxjL nx mn 'nxiriU mn
Siadx SndarlU dmxnn nxnrlmxjL nx dmdga mn dmxxmyL mn dmyncp
mn dmny dmx na duono'p.ayg/ mn g Mgmdnnxxa dmrlU Soidrrxr
o mn nojLo 'SoxjLnLi^y mn nrlopp^r SmnixnrlnadJL inxiaynn SixU
'SUynLarl SUx SmayojL SniaxnyjL SUx iJLa dmxnn nxnrlmxjL nx mn
.Snoxnn ladaxnojLn mn Snoxnn iaj)Unid mn 'dmxnn xarl dorlavojL
/ t « ti V t t \ ^11 V/

161

'6—- 'II iNtOIXViaASH

798

REVELATION 11. 9—12.

fivhfara. IO ko.1 ol kotoikovvtes iirl rhs yhs yapovatv eir
avrois Kal evcppavQhaovrat, Kal Swpa irifi^rovatv dXXhXots, on
ovYot ol Svo irpocphTat iBaaaviaav tovs KaroiKovvras eiti rhs
yhs- " Kal fisra rds rpsis hfipas Kal rjftav irvsvfia Xwhs iK
tov Qeov slahXOsv iir' avrovs, Kal iarrjaav iirl rovs irdSas
avrwv, Kat cpdBos fsyas iirsasv eiti tovs Oswpovvras avrovs.
12 teat rjKovaav cpwvrjv fiByaXrjv iK rov ovpavov Xiyovaav avrois,
'AvdBrjre wSe. Kal dviBrjaav ety rov ovpavov iv rrj vscpeXri, Kal

tion was fulfilled in ' the triumph of the
Papal Antichrist' during the Lateran
Council held at Rome from 1512 to 1517.
Horae Apocalypt. 11.425. ijpipas Tpeis
x. ijpitrv] According to the year-day
theory this would be three years and a
half. Various commentators have, with
much ingenuity and plausibility, disco
vered epochs of precisely this duration
characterized by the extreme depression
and silence of the witnessing Church and
the triumph of the Papal Apostasy. Mr.
Elliott places the three years and a half
between May 5, 15 14, the commencement
of the ninth session of the fifth Lateran
Council, and October 31, 1517, the day
on which Luther posted up his theses at
Wittenberg (Hor. Apoc. 11. 441). But
it may be reasonably doubted whether in
this passage we are to understand a year
for a day. It is hardly conceivable that
so large a proportion of the prophecy
should correspond to so short a period as
three years and a half, and so full a de
scription be given of its transactions,
unless it were much more prominently
distinguished in the history of the world
by its events and character than any
epoch of that length which has been
hitherto pointed out. No standard of
measurement will apply uniformly to the
chronological symbols of the Apocalypse.
Compare the ten days of 2 : 10 ; the five
months of 9:5; the hour and day and
month and year of 9 : 15, and especially
the 'one hour' of 17: 12. A compara
tively short period is no doubt intended
by the three days and a half. Its cha
racteristics are very definite. It is pre
ceded by a violent persecution ; its conti
nuance is marked by the discomfiture and
repression of evangelical testimony ; it is
followed by a great revival and triumph
of witnessing power and the contempo
raneous convulsion and partial ruin of the
Apostate Church. The interval between
the Papal persecutions of the thirteenth
and fourteenth centuries and the com

mencement of the Great Reformation, in
the beginning of the sixteenth, is unques
tionably the period in the history of the
Church which most satisfactorily answers
these conditions. See on 12 : 6. els
pvTJpara] into a memorial or monument.
Ne eorum memoria habeatur, quia monu-
menta sunt ad memoriam. (Aquinas).
From the use of pvijpa rather than rdtpos,
it has been thought that Rome's hostility
is marked against the circulation and pre
servation of the Scriptures hi the immortal
monuments of editions, translations, and
expositions. But this is very question
able, pvrjpa and pvtjpeiov are used fre
quently to denote ordinary graves or sepul
chres, M. 8 : 28. Mk. 5:5. L. 8 : 27. J.
5 : 28. All that is meant may be the
indignities offered to the memory and the
cause of the martyrs for the truth by the
nations of nominally Christian Europe :
the dead, accounted unworthy of Christian
burial ; the living confessors of the Gospel
treated as outcast and profane ; the pre
dominance of that spirit which ordered
the ashes of Huss to be thrown into
the Rhine. Swpa nipipovaiv] a cus
tomary mark of joy. Cf. Esth. 9 : 19 — •
23. Neh. 8 : 10 — 12. ijSaadviffav] re
ferring to the plagues (5, 6), or the severity
of their rebukes. Non excusationis caus&
voces Sti . . . ifSatrdviffav adduntur, sed
ut indicetur effecisse eos qua? potuisse (6)
dicebantur. (Vater). The two witnesses
are said to have tormented the world in
the same sense in which Elijah was called
an enemy by Ahab, 1 Ki. 21 : 20. Andcf.
Wisd. 2 : 12—21. e"v ttj vetpiXrj] 'the
cloud;' allusion to the pillar of cloud, or
the cloud of divine glory over the mercy
seat. God attests their true character,
shows that his presence is with them as
with his true Israel, his priests, his temple,
his holy ones. The ascent into heaven in
the sight of their enemies may be symbo
lical of success and triumph ; God's own
canonization of his saints, confessors, and
martyrs.

REVELATION 11. 12—18.

799

eOswprjaav avrovs ol syOpot avrwv. J3 Kal iv iKEivrj rh wpa
iyevETO astafbs fiyas, Kal rb SiKarov rhs itoXews eireae, ko.1
aiTEKravOrjaav iv T(ji> asiafw dvdfara avOpwirwv yiXidSBS iirrd-
Kal 01 Xoiiroi EfCpoBot eyevovro /cat 'iSwKav Sd£av tw ©eu> tov
ovpavov. I4 'H oval h Sevrepa airhXOev ISov h oval h Tplrrj
epysrat Tayy.
*5 Kat 6 sBSofos dyysXos etraX-Trtire, ko.1 iyivovro tpwval
feyaXai iv tw ovpavw Xeyovaai, 'Eyivovro al BaaiXslat rov
Koafov rov Kv/Dt'ov hfd>v Kal tov Xpiarov avrov, /cat BaaiXevaei
els tovs attway rwv aiwvwv. l6 Kal ol e'lKoat teat riaaapss
irpeaBvrspoi, ol ivwiriov rov Qeov KaOrjfsvot iirl rovs Qpdvovs
avrwv, sirsaav iiri ra irpoawira avrwv, Kai irpoasKvvrjaav to?
Qew, *1 Xiyovrss, Evyapiarovfisv aoi, Kvjote o Oeoy 6 irav-
roKpdrwp, b wv teat b rjv Kal b ipydfisvos, on s'lXrjcpas Thv Svvaflv
aov rhv fsyaXrjv, Kal iBaalXsvaas- Kal rd sOvrj wpylaQrjaav,
Kal rjXQsv h dpyh aov Kat o Kaipos twv vsKpwv KpiOhvat Kal
Sovvat rbv fitaObv rois SovXois aov, rois irpocphTats Kal rois
dylois Kal rois cpoBovfsvois to ovofia aov, rois ftKpois Kat rois

13, 14. rb Six. ttjs nbX.] a very consi
derable part of the powers of the idola
trous Church would be destroyed. The
separation of England and other countries
from the ecclesiastical dominion of Rome
may well be intended. %iX. eTrrd] This
may mean that the political destruction of
seven princedoms or provinces was ef
fected. iSwxav Sbgav] expressive of
gratitude, L. 17 : 18 ; humility, A.
12 : 23 ; confession of sin, Josh. 7 : 19,
here, perhaps, of 'Reformation.' tj rpl rrj
ipX- raxv] The third woe is the out
pouring of the seven vials, which takes
place under the seventh trumpet (19), as
the sounding of the seven trumpets does
under the seventh seal.
15 — 18. 6 t?j35. dyy. itrdXir.] This is the
angel who will sound the trumpet of
Christ's final triumph, or the 'trump of
doom,' with the actual sounding of which
the events under the seventh Apocalyptic
sounding will terminate (18). Cf. 10 : 7,
6Vav piXXv ffdXrrlteiv, which probably in
dicates a preparation for a final blast.
See 1 Th. 4 : 16, n. Xiyovaai] Alex.
and other MSS. Xiyovres. So in 4 : 8,
ritrtrapa fwa . . . Xiyovres. Comp. the
use of iBvij with participle mascul. 1 C.
12:2. E. 4 : 17. iyivovro al paoiX.]
Read iyivero tj paaiXda. iyivero ut ire-

XiffBrj, 10 : 7. Annunciationem hanc esse
cernitur rei, cujus initium jam instat,
scilicet initium belli cujus finis ille erit
triumphus. (Vater). This carries us
beyond the time of the spiritual Arma
geddon described in the seventh vial,
16 : 16. 19 : 18, 19. The song is an an
ticipatory jubilation, as that in 12 : 10 —
12. So the words of the elders (18) anti
cipate the events at the close of this
period, 20 : 7. elXrjtp as] thou hast as
sumed thy power over the nations ; that
which was thy right. Is. 51 : 9, ifceyel-
pov 'lepovffdXi)p xal ivSvtrai ttjv Itrxiv tov
fipaxlovis aov. The third woe brought on
the inhabitants of the earth is the ruin
and downfall of the Antichristian king
dom. On this, the four-and-twenty elders,
as the representatives of the Church,
praise God for manifesting his power more
than he had ever done before, and give
an intimation of some succeeding events,
20 :8 — 12. Here we have only a sum
mary account of the circumstances and
occurrences of the seventh trumpet. (Bp.
Newton). Td e'fJvTj wpylffBrjtsav] Some
have quoted Ps. 99 : 1, D^ ^j)"}\'
LXX., bpyitiffBwtravXaol, but the thought
is the same as 12 : 12, 17, expressive of

800

REVELATION 11. 18, 19. 12. 1—3.

fisyaXois, Kal SiacpOeipai rovs StacpOelpovras tijv yrjv. J9 Kat
hvolyrj d vaos tov Qeov iv tw ovpavw, Kal wcpOrj h kiBwtos t^S
SiaOhKrjs avrov iv rw vaw avrov- ko.1 iyivovro aarpairat Kat
cpwval Kal Bpovral Kal astafios Kal yaXaFa fisyaXrj.
12 Kat arjfieiov fieya wcpOrj iv rw ovpavw- yvvh irEpiBEBXrj-
fiivrj tov hXtov, Kal h asXyvrj viroKarw rwv iroSwv avrhs, Kal iirl
rhs KECpaXhs avrhs aricpavos aarspwv oeooe/ea, 2 Kal iv yaarpl
'iyovaa KpdTei wSivovaa Kal Baaavi^ofivrj reKsiv. 3 Kal wcpOrj
dXXo arjfiEiov iv rw ovpavw, Kal ISov SpaKWV fiyas irvppbs, 'iywv

the enmity excited by Satan against the
servants of Christ.
19. This verse, compared with 15 : 5,
16 : 18, 21, connects the period of the
seventh trumpet with that of the seven
vials, rjvolyrj 6 va6s] More open disco
veries were made to the seer ; or, rather, a
clearer manifestation was made of the in
nermost and most spiritual truths of the
Gospel. See 15 : 5, n. t) xlfiwros] the
ark of the covenant was seen. Bishop
Hall refers it to Christ himself. Ipse est
area ; in quo repositi sunt omnes thesauri
ccelestes, C. 2 : 3. Grotius, Per hoc ju-
bentur animos ad summum coelum attol-
lere ubi Deus habitat ; ubi area foederis,
i.e. bona foederis novi reposita servantur.
aarparral . . . x&Xata] These are
tokens of the special divine presence ; re
peated 16 : 18, as actual plagues. — The
next chapter seems to go back to the pri
mitive ages ; and we must pass again
through many of the succeeding ages,
though principally with relation to the
times of the woe-trumpets. (Scott).
XII. I, 2. m7peibv] Not used before
in this book, though applicable in its sense
of ' sign,' or ' symbol,' to all the preceding
representations. The only visions to which
it is afterwards applied are those of the
beast (3), and the seven angels of the last
plagues (15 : 1). Perhaps it denotes not
so much that which is significant as re
markable, something surpassingly sublime
or terrific, extraordinary in its mystic
character among mysteries, as miracles
(tTT7peta) are among common events.
7UVT7] By this figure cities, states, and
empires are frequently represented. So the
national Church of Israel, Is. 50 : 1.
Ezek. 16, 23. Hos. 2, 3. ' Daughter of
Zion,' passim. G. 4 : 26. Here it denotes
the Church invested with the light of di
vine truth, of spiritual life, of salvation,
and heavenly glory, 'the sun of righteous
ness,' with which sbe shall enlighten and

vivify the world. (Is. 60 : 1 — 3. Mai.
4 : 2). tj ffeXijvrj] The Church in its
temporal aspect, subject to repeated
changes like the moon ; or, rather, the
inferior, uncertain, waning fight of all
previous religions, even the 0. T. dispen
sation, which shone during the night of
the world. SwSexa dtrripwv] The
number may refer to the twelve tribes of
Israel as representative of all the Israel of
God ; but more probably to the Apostles
as representatives of the Christian minis
try, 1 : 20. Cf. Dan. 12 : 3. tiSJvoutra]
The Church may be viewed as in the
pangs of childbirth from the beginning,
when the promise of a Redeemer was
given to our first parents. Christ is the
true child of promise, and the child of the
Church's prayers, Is. 9 : 6. 26 : 16 — 18.
Mic. 4: 10; 5:3. R. 8 : 22. fSaaa-
vit- rexeiv] Hie Caput eeelesiie Christus
in singulis membris dicitur nasci. (Pri-
mas.). G. 4 : 19. What is true primarily
of Christ alone is, by virtue of his union
with all true members of his body, and
by reason of the working of his grace,
transferred to them. This figure of trans
ference repeatedly occurs in the Apoca
lypse ; see 2 : 26, 27 ; 5 : 10. Cf. G
2:20. R. 6: 3— 11. E. 2:6. Ph. 3: 21.
3 — 6. Spdxwv piyas irvppbs] Purple
or scarlet was the distinguishing colour of
the Roman emperors, as it has been of
the popes and cardinals. So of the harlot
in 17:3,4- xetpaXds eirTa] The seven
hills on which Rome was built, or the
seven forms of government which prevail
ed there, 17 : g, 10. Draco hie notat
diabolum qualem se exhiberet in Romano
Imperio, cujus character est septiceps et
denicornis. (Vitringa). Per septem ca
pita omnes reges intelliguntur illi subditi;
per decern cornua omnia regna. (Haymo).
tj oipd] The strength of the fabulous
dragon, like that of the real sea-monsters
the whale and shark, was said to be in its
tail, rb rplrov t. atrr.] It subjected

REVELATION 12. 3—6.

801

RerpdXas iirTa /cat KEpara cJe'tca, teat iirl Tay KecpaXas avrou
otaShfara itrra- + teat h ovpa avrov avpet rb rplrov rwv
aarspwv rov ovpavov, teat eBaXsv avrovs ety rhv yhv. /cat b
SpaKWv sarrjKEV ivwiriov rhs yvvaiKOS Ths fEXXovarjs teksIv, 'iva
orav Te/ct? ro riKvov avrhs Karacpayrj. 5 Kal etekev vlbv dppeva,
os feXXet iroifalvBiv iravra ra 'iOvrj iv paBSw atSrjpa- ko.1 hpicdaQrj
to tskvov avrhs irpbs tov Qsov /cat rbv Opovov avrov. ° Kal h
yvvh sepvysv ety rrjv sprjfiov, oirov sysi r oirov hTotfiaafiivov dirb rod

the third part of the princes and poten
tates of the earth. The tail probably
indicates the Roman empire in its last, or
imperial epoch (comp. the legs and feet
of the image in Dan. 2 : 33, 41) ; triipei,
the resistless might and violence with
which the Roman power dragged down
and swept away governments and dynas
ties, ttjs peXXoiitrTjs] expecting to
give birth ; tva trrav rixn, that whenever
she gives birth. This seems to denote a
succession of acts. Cf . Srav, 11:7, n-
xaratpdyrj] This implies the artifices of
Satan to destroy the kingdom of Christ.
'As Pharaoh laid snares for the male chil
dren of the Hebrews, and Herod for the
infant Christ, the son of Mary, so did the
Roman dragon for the mystic Christ, the
son of the Church.' (Bp. Newton), vlbv
dppeva] in its strict significance applies
to Christ only ; but that which, in the
primary sense, is true of Christ alone, is
applied to the members of his mystical
body. In a figurative sense, the Church
is in labour with children till Christ be
formed within them. Masculus in bonam
partem accipitur, quia significat membra
Christi quae quotidie parit Ecclesia. Recte
autem sancti sub nomine masculorum
comprehenduntur, quia fortiter contra ad-
versa istius seculi pugnant sicut fecerunt
sancti Apostoli et Martyres. (Haymo).
Semper Ecclesia, dracone licet adversante,
Christum parit ; masculum autem dicit
victorem diaboli, qui feminam vicerat . . .
Ecclesia quotidie gignit ecclesiam mun-
dum in Christo vincentem. (Bede) . piXXei
iroip.] who is to rule, 2 : 27, n. iv 6d/3-
Sw aiSr/pf] iv marks the instrumental
adjunct, Donaldson, 476, dd. Ja. 3 : 9, n.
The inflexible rule of Christ's word.
(aiSrjpt}, de crudelitate dlci nequit, itaque
potius de primo stabilique regno ; cf.
19 : 15, Vater). ' With it the masculine
spirits of the Church, being endowed with
power by Christ, overcome the world ;
they shiver into atoms the earthy brittle
VOL. II.

theories of corrupt religion and carnal
philosophy, and, having performed their
mission on earth like Elijah, like him they
are caught up to heaven.' (Wordsworth).
Some such extension of the application of
the symbol from Christ to his believing
and victorious followers, is rendered ne
cessary by the parallel passage, 2:27. But
it can hardly be doubted that the vision
primarily presents the birth, persecutions,
and ascension of our Lord. See on J.
16 : 21. itpvyev] There may be an allusion
to the flight of the Virgin with the young
child into Egypt, as symbolical of the
afflicted state of the Church, ' driven into
corners,' for 1260 days ; the 42 months of
11:2. This is here said by anticipation.
For the war in heaven between Michael
and the dragon, and other subsequent
events, were prior in order of time to the
flight of the woman into the wilderness ;
see (13, 14). But before the prophet
passes on to a new subject, he gives a
general account of what happened after
wards to the woman. dTr6 rov Q.] on
the part of, Ja. 1 : 13, n. t p i tpwtriv] im
personal, equivalent to ' that she should
be fed,' tj'7rou rpitperai (14) ; L. 12 : 20, n.
XiXlas Siaxotr. e£ijK.] According to
most ancient expositors, the numbers of
the Apocalypse, and especially those
which refer to future times, represent cer
tain ideas and not precise quantities.
These 1260 days are called 42 months
(1 1 : 2), a time, times, and half a time, or
three years and a half (12 : 14). This
period is the chronological symbol of spi
ritual toil, pilgrimage, and persecution ;
comp. the three years and half of famine
in the days of Elias (L. 4 : 25. Ja. 5 : 17),
and the duration of the persecution of the
Jews by Antiochus Epiphanes. The
witnesses, too, lie dead for three days and
a half (Wordsworth, pp. 257 — 270). The
resolution into days, however, encourages
the almost universal acceptance of the
numbers among moderns as denoting a
51

802

REVELATION 12. 6— n.

Oeov, "tva e/eet rpitpwaiv avrhv hfipas xiXlas StaKoalas itrjKOVTa.
1 Kat iyivsro irdXsfios iv rw ovpavw- b jMtyahX Kal ol ayysXoi
avrov iiroXifirjaav Kara rov SpaKOvros' Kal b SpaKWV BiroXsfirjaB
Kal ol ayysXoi avrov, 8 /cat ovk 'layyaav, ovtb rdiros evpeOrj
avrwv sn iv rw ovpavw. 9 ko.1 ifiXhQrj b SpaKWv b fiiyas, o
btpts b dpyaios, b KaXovfievos Ata/3oXoy Kal d ^aravds, d
irXavwv rhv o'iKOvpivrjv bXrjv, ifiXhOrj ety rhv yhv, Kai ol ayysXoi
avrov fier avrov i/3XhQrjaav. I0 Kal rjKovaa cpwvrjv feyaXrjv
Xiyovaav iv rw ovpavw, "Apn iyivsro h awrrjpla Kal h Svvafiis
Kal h fiaaiXsla rov Qeov hfd>v /cat h iqovala tov Xpiarov avrov-
on Kars/3XhQrj b Karhyopos TeoV dSsXcpwv hfwv, d Karrjyopwv
avrwv ivwiriov tov Qsov hfwv hfspas Kai vvktos- !i Kai avrot
ivUrjaav avrbv Sid rb cufia rov dpvlov teat ota rov Xoyov rhs

definite period. This period is, perhaps,
to be computed from the time at which
the revelation was given, A.D. 96 or 98.
(See Introduction). On this view, 1260
years would bring us to the middle of the
fourteenth century, the commencement of
a period signalized by severe and appa
rently successful persecution of the wit-
nessas for God's truth, the era of Protes
tant martyrdoms on the continent and in
England. The three and a half days
may, perhaps, have expired at the time
of the Great Reformation.
7 — 9. Kal e^eveTO Tr6Xepos] Now there
had been war. The passage from (7) to
(12) may be considered as a parenthesis,
and relates to an event prior to that in the
preceding verses. (Burton). 6 M 1x077 X]
the tutelary angel and protector of the
Jewish Church, Dan. 10 : 21. 12 : 1.
This war describes the conflict between
Christianity and heathenism, represented
as carried on between the -spiritual powers
which rule the contending systems, and
decided in favour of the former before the
actual agents in the warfare come into
conflict, iiroXiprjffav Kard] rov iroXe-
prjaai perd is a preferable reading. The
gen. expresses the primary idea which
suggested the mention of Michael, 'in
order to war,' for warring, perd denotes
partnership, mutuality of agreement (Ph.
4 : 23, n.), or disagreement, 2 : 16.
11 : 7. 13 : 4. oiri t6ttos eupe'1977]
oiSi is a better reading; 'and not even a
trace of them remained,' 16 :20. 18 : 21.
20 : 11. Cf. Jude (6), dyyiXovs rois pi)
TTjprjtravras rijv iavrwv dpxi)v, dXXd diro-
Xnrbvras rb ISiov olKrjrijpiov . Also 2 P.

2 : 4. The symbolical overthrow and
down-casting of Satan and his angels is
probably a figure taken from a reality, of
which there are elsewhere similar intima
tions, L. 10 : 18, n. 6 Stpis 6 dpxaios]
the serpent, the primitive, the original
serpent. So 20 : 2. (On position of ad
jective, cf. 6:17). This is justly understood
to be an allusion to the temptation and
fall of man, Gen. 3 : 1, and a proof that
' the serpent' was the evil one under the
form of that reptile. 6 KoXoiip.] equi
valent to t5s iffri, 20 : 2 ; Hebr. idiom, sig
nifying 'such is his true character and na
ture,' L. 1 : 35. On Sto/3. *. 6 2ot., cf.
M. 12 : 26.
10 — 12. "ApTi iyivero] Here again is an
anticipative chant of the heavenly choir.
The persecutions, and the triumph, which
are the subject of their strains, are to be
afterwards fully described, as seen in vi
sion. The victory won in heaven by
Michael and his angels is to be won on
earth by faith, and preaching, and patient
endurance to death (11). KaT?77opos]
notandum Dei Spiritui qui est TrapdnXriTos
opponi Spiritum malignum qui est kottj-
7opos. (Grotius). In 6 Karrjyopos, 6 ko-
TTjyopwv is represented the appropriate
character and action of 6 Ata/3. k. 6 Sot.
(9), with regard to the Church (Job 1, 2.
Zech. 3 : 1, 2) ; his complementary and
coincident action on the Church, his
actual war, would be the temptation to
apostasy by the allurements of the world
and the flesh, and by the fiery trial of
persecution, 15:2. E. 6 : 11, 12. rwv
dSeXtpwv r)p.] These words intimate that
the loud voice was uttered by the saints in

REVELATION 12. n— 17.

803

fapnipias avrwv, teat ovk rjydirrjaav rhv ypvyrjv avrwv dypi
Oavarov. l2 Sia tovto EvcppalvEaOs ol ovpavol /cat ol iv avrois
aKrjvovvTBS- oval rois KaroiKovai rhv yhv teat rhv OaXaaaav, dn
KarEp'rj d StaBoXos irpbs vfids i'ywv Qvfbv fiyav, eISws on
oXiyov Kaipov Eysi.
x3 Kat oTe etoejy d SpaKWv on iBXhOrj ety rhv yhv, iSlw^e
rrjv yvvaiKa rjris eVe/ee rbv dppsva. '+ Kal iSdQrjaav rh yvvaiKi
Svo irrspvyES rov asrov tov fisydXov, lva icirrjrai ety rhv sprjfiov
ety tov toitov avrhs, oirov rpicpsrat iKsi Kaipov Kal Kaipovs Kat
rjfiiav Kaipov airo irpoawirov rov ocpsws- Ij> Kal ij3aXev d bepis
oirlaw rhs yvvaiKOS iK rov ardfiaros avrov vSwp toy irorafov, 'lva
ravrrjv irorafiocpbprjTOv iroiharj. teat iBohOrjaBv h yh Trj
yvvaiKi, ko.1 hvoi£sv h yh to ard/ia avrhs teat KariirtE rbv irora-
fibv bv eBaXev b SpaKWv iK rov ardfiaros avrov. x' /cat wpyl-
aQrj 0 SpaKWv iirl rrj yvvaiKi, Kal airhXOe iroihaai irdXefiov fsra

heaven redeemed from among men, cf.
6:11. Std rb alpa] Sid w. accus. prop
ter, 'along of,' 'owing to,' indicating the
antecedent or remoter cause, H. 2 : io.
6 : 7. They conquered Sid t6 alpa, be
cause Christ had died for them (7 : 14);
but also Std ttjs iriaTews iv Tip airod
atpari, by means of faith in his blood as
the proximate cause. So Std t6v X670V,
owing to the word, because they possessed
the truth ; but also Std toO KTjpiatreiv rbv
Xbyov, by means of preaching as the in
strumental cause of conversion. Cf. 6 : 9.
oiK rjydirrjaav] they disregarded their
life ; tbey were neglectful of life even
unto death, oix is used as in M. 22 : 3, n.
contempserunt ita ut mortem oppeterent.
(Vater). Cf. M. 10 : 39. A. 20 : 24,
ot>5e e\w ri)v ipvxhv pov riplav ipavTtp.
The Church and Christians may be marked
by ol oipavol x. . . . ffxrjvovvres, the hea
then nations of the Roman world by tois
xaroixovffi . . . BaXatrtrav. But Tots xarotx.
is omitted in earlier MSS. and most VV.
ttj yv k. t. BaXdfftrrj is probably the true
reading. SXlyov Kaipbv] the period
which ended in the establishment and ge
neral prevalence of Christianity.
13 — 17. ore eXSev S SpdKWv] We return
here evidently to the period indicated in
(4 — 6). With ipX-fjBij els ttjv 777V, comp.
L. 10 : 18, iBewpovv rbv SaTavav lis dtr-
Tpairijv iK rov oipavov rreffbvra. Also J.
12 : 31, vuv Kpltris itrrl tov Kbtrpov toutou,
vuv 6 &pxo>v tov xbffp. tout. iKfiXTiBijaerai
•?£«. J. 16: II. C. 2: 15. H. 2 : 9,

14. 1 J. 3 : 8. i Slw£e] The persecution
directed against the Church from the ear
liest period by the powers of earth.
tou deT. tou pe7.] of the great eagle.
This may denote the powerful support and
protection of Divine Providence, Ex. 19 '.4.
Deut. 32 : II. Is. 40:31. Srrov rpitperai
iKei] Similar pleonasms occur 7 : 2. Mk.
6 : 10. 7 : 25. Kotpoijs] in the strict sense
of the dual, which was now disused. ttoto-
potpbp. iroirjffij] to carry her away with
the stream, i.e. the stream of Roman per
secution with which the Devil endeavoured
to overwhelm the Church in the first ages
of Christianity. ifSorjBTjffe tj yrj] The
Roman empire became Christian, and the
Church was rescued and protected by the
civil power, k a r i tt 1 e] The figure is taken
from a phenomenon which occurs in seve
ral parts of the world, — a river absorbed
by the earth. The Providence of God
raised up persons to aid and support the
Church, notwithstanding the violence of
persecution. (Lowman). tip7£tri9Tj] The
devil pursued the Church with fresh vi
gour, and so corrupted the truth in faith,
worship, and morals, that the ruling powers
of the Church became antichristian, and
persecuting. Ttov Xoiirwv t. ffiripp.
air.] The expression intimates the reduc
tion of the faithful to a small number^ cf.
R. 9:27, 29. 11 : 5- The term 'remnant'
is of frequent use in the prophets, Is. 7 : 3,
marg. 10 : 21. 11 : 11, 16. 46 : 3. Joel
2 : 32. ixbvrwv] who held fast their wit
ness for Jesus.
51—8

804

REVELATION 12. 17. 13. 1.

rwv Xoittwv rov airspfiaros avrhs, tow rrjpovvrwv ras evroXas
rov Qsov Kal iydvrwv rhv faprvplav rov 'Irjaov Xpiarov.
13 Kat iaraOrjv iirl rhv dfifiov rhs OaXaaarjs' Kal sTSov e/e
rhs OaXaaarjs Orjplov dvaBaivov, 'iypv KscpaXds iirra Kal Kipara
SiKa, Kal iirl Ttoi/ Ksparwv avrov cte'/ca SiaShfara, Kal iirl ras Ke-

XIII. 1— 10. This is the third of the
series of parallel visions commenced in ch.
11 (Introd. p. 753). The scene represents
the first beast of antichristian heathendom
spoken of in the prediction addressed
to John (cf. 11 : 7. 12 : 13, 17). This
beast, though possessing the chief cha
racteristics of all the four beasts of
Daniel's vision — the lion, bear, and
leopard, and the beast with ten horns — is
identical with the fourth beast, as is
abundantly evident from a comparison of
the two visions. See Woodhouse, pp.
259, 260. Now the fourth beast of
Daniel's vision is certainly the same fourth
kingdom (Dan. 7 : 23) which is symbolized
by the legs and feet of. the image in Dan.
2 : 33, 40 — 44. This can be no other than
the Roman empire. The combination of
the attributes of the three preceding em
pires in the fourth is intimated clearly
enough in Dan. 2 : 44. A difficulty arises
from the duration assigned to the power
of the first beast — forty-two months,
equivalent to the ' time, times, and the
dividing of time,' (i.e. three and a half
years) in Dan. 7 : 25. This is the same
period during which the holy city is trod
den under foot of the Gentiles, and the wit
nesses prophesy in sackcloth (11:2, 3), and
the woman remains in the wilderness (12:6).
Apparently, therefore, the dominant per
secuting power of the fourth empire, if we
interpret the days by years, and date from
the delivery of the prophecy, would last to
the middle of the fourteenth century.
(See on 12 : 6). But the Roman empire
came to an end about ' five centuries after
the Christian .era.' Gibbon, c. 38. It is
a reasonable, if not a sufficient explana
tion, that the tyrannical secular power
which had its actual and always its no
minal seat in Rome, continued dominant
and persecuting (in its later period, under
the influence of the spiritual despotism
established in the same locality, vv. 1 1 —
14) until the fourteenth century, and
through the subsequent epoch of Protes
tant martyrdoms indicated by the three
and a half days of the death of the wit
nesses. This view is countenanced by the
interpretation of the seven heads and ten
horns of the beast given in 17 : 9 — 14, I

which certainly intimates a prolongation
of the power represented by the beast far
into the middle, or even modern ages.
Some, influenced by the consideration that
in 17 : 10 the seven heads are apparently
explained to be the various forms of go
vernment which prevailed at Rome from
the beginning, may be induced to date the
1260 years from the foundation of the
city, which, according to the ordinary
chronology, would bring them to a close
about A.D. 500, the time of the actual
' fall of the Roman empire.' In this case
the period of 1260 years here intended
will not be the same with that of equal
duration spoken of in 11 : 2, 3. 12:6,
14. But the coincidence in duration of
two different periods is quite in accordance
with the mystic character of the Apoca
lypse, and the general mystic use of
numbers, and may have some special sig
nificance. 1. iardBijv] Jussus erat vates (4 : 1) in
ccelum ascendere ubi quas vidit apparuere
etiamnum (12 : 1, 3) ; jam in terra collo-
cari videtur ubi sequentia geruntur ; neque
tamen minus posthac coelestia conspicit.
An BaXdffffijs ad regionem occidentalem re-
spieiatur ubi Roma est, non prorsus liquet.
(Vater) . Brjpiov] Satanse ita similis bestia
describitur, ut hac ilium in terra, repriesen-
tari intelligatur ; utriusque idem thronus
cultusque dicitur (2, 4), neque vates ubique
inter utoumque distinxit. Roma, ejusque
latissime patens imperium, idololatriie, quie
Satanse regnum habebatur a Judanis et
Christianis, arx et sedes fuit, non solum
propter ejus sacra publica, sed quam
maxime ea quoque de causa, quod mortui
Csasares inter Deos referebantur et adora-
bantur. Mortuorum Caesarum capita hie
Svopa (SXaiTtpTjplas gerunt, quippe Divi
habiti. (Vater). This beast has been
mentioned already, 11 : 7 ; and in the lan
guage of prophecy a beast is a tyrannical,
idolatrous empire. As S. John saw this
beast dvapaivov, but Pagan Rome was es
tablished long previous ; some suppose
this beast to be the Roman state in some
future shape and form ; such as that which
was assumed by the revival of the West
ern Empire, the Romano-Gothic of the
sixth century, comprising ten kingdoms,

REVELATION 13. 1—5.

805

cpaXas avrov ovofa BXaacprj/xlas. 2 Kal rb Qrjplov b eTSov hv
ofoiov irapSaXet, Kal ol irdSss avrov toy dpKrov, Kal rb ardfa
avrov toy ardfa Xsovros' /cat 'iSwKev avrw d SpaKwv rhv Svvafiiv
avrov Kat tov Opovov avrov teat i£pvalav feydXrjv. 3 /cat eTSov
filav rwv KecpaXwv avrov toy iacpay fiivrjv et'y Odvarov, ko.1 h icXrjyh
rov Oavarov avrov iOepairevQrj. /cat iQav/idaOrj iv oXrj rh yrj
birlaw rov Orjpiov, 4 teat irpoaeKvvrjaav rbv SpaKovra oy 'iSwKev
itpvalav rw Qrjplw, ko.1 irpoaBKvvrjaav rb Qrjplov, Xiyovrss, TIs
of oios tw Qrjplw ; Tty Svvarai iroXsfihaat fBT avrov ', 5 teat

which had no bond of union other than
the acknowledgment of the Bishop of
Rome as their Spiritual Head. But the
vision may very well be retrospective, as
in 12 : 2, 5, and as Daniel's vision of the
rise of the first kingdom, Dan. 7:2, 17.
which at the time was near its fall. Be
sides, a previous existence of the power
here symbolized is distinctly asserted in
17 : 10. ix ttjs OaXdirirTjs] BdXatrffa is
the same with to vSara rd TroXXd, 17 : I,
explained (17 : 15) to be peoples, &c. By
ix ttjs 8aX. dvafiaivov there seems to be
denoted not the origin of the Roman em
pire, but its position, its cosmopolitan
character, the source and means of its
power in its full development. xetpaXds
iirrd, k.t.X.] These symbols appear to
identify the beast -with the dragon of
12 : 3 ; yet the beast and the dragon are
here distinguished (2, 4). The identity of
the symbols may signify that the great
spiritual power of evil had its manifesta
tion in, and acted by the greatest earthly
dominion ; as in fact is implied by (2).
The crowns of the dragon were on his
seven heads, those of the beast are on his
ten horns. This may mean the transfer of
every kind of supreme dominion exercised
in the Roman state to those powers which
were afterwards to be developed, 17 : 12 —
17. pXafftprjplas] see M. 9:3, n- The
name of blasphemy is generally understood
to be the assumption of Divine honours by
the Roman emperors, and of Divine
powers by the Popes. But its application
is probably to be restricted to Papal Rome
(6). 17:3- *Th. 2:4.
2  4. TTopSdXei] In Daniel s vision
the third of the beasts is a leopard ;
the second is a bear; the first <t lion.
This is the fourth, uniting the fierceness,
cruelty, power, of the three former. Dan.
n . .  8, auTip] the idolatrous Roman
empire, and — as set up and maintained by
the evil one— the idolatrous Roman papacy.

For when the old idolatry could no longer
be maintained, a new species was invented-
Saints and angels succeeded to gods and de
migods. See Gibbon, c. xxviii. That b SpdKwv
means Satan is almost demonstrable from
the remarkable parallelism of this passage
with L. 4:6, trol Swtrw ri)v i^ovtrlav
Tairrjv . . . Sri ipol irapaSiSorai, Kal tjj eav
BiXw SlSwpt airrjv. Cf* 6 dpxwv tov
xbirpov roirov, J. 12 : 31 ; 14 : 30 ;
16: it. tis iatpayp. els Bdv.] Consider
ed by most as representing the entire sub
version of the imperial authority in the
time of Augustulus, A.D. 476, when Rome
became a dukedom to the exarchate of
Bavenna. Cf. 17 : 8, 11. i) TX-qyi)
t. Bav. airov] his death-wound. He
braism. e'.9epaTreu'(?Tj] The revival of a
Boman power and headship in the Gothic
kingdom of Italy (17 : 10) ; or, more proba
bly, the re- establishment of a great secular
as well as ecclesiastical dominion at Rome,
under the Popes ; for this characteristic is
significantly referred to twice(i2, 14)in the
description of the spiritual tyranny which
follows in 11 — 17. iBavpatrBrj iv SXrj
ttj 7T7] rather iBdipaaev SXrj t) 7T7, There
is small authority for iv . . . rrj, but con
siderable for iBavpdffBrj. The whole world
went after the beast, in amazement that
it should still retain its influence. Cf. J .
12 : 19, ISe 6 xbtrpos bTrttrw ituVou dirfjXBev.
irpoffexivijffav] adore by prostration
and kissing ; as of the worshippers of
Baal, 1 Ki. 19 : 18. Cf. M. 14 : 33, n.
The word occurs ten times in the Apo
calypse, to designate adoration to the
Almighty ; in nine passages it denotes the
adoration claimed for the beast and his
image. With irpoaexiv. rip Spdx. cf. L.
4:7; aIm see on ibwxev airip (2). t ( s
Spoios] This well expresses the groundless
admiration excited in the minds of the vota
ries of Rome by the claims she constantly
prefers to unity, antiquity, sanctity, and
universality. We have a parody of the

806

REVELATION 13. 5—10.

iSdOrj avrw ardfia XaXow fisyaXa teat j3Xaacprjflas- Kat sboOrj
avrw srovata iroirjaai firjvas reaaapaKOvra ovo. Kai rjvotcs ro
ardfa avrov et'y j3Xaacprjfilav irpbs tov Qbov, fSXaacprjfhaai to
ovofia avrov teat rhv aKrjvrjv avrov Kai rovs iv rw ovpavw aKrj-
vovvras. ^ /cat iSdOrj avrw irdXsfiov iroihaai fisra rwv ayiwv
teat vtKhaat avrovs' Kal iSdOrj avrw i^ovala iirl iraaav CpvXhv Kal
yXwaaav Kal i'Qvos. 8 Kal irpoaKvvhaovaiv avrw iravTES ol /ea-
toikovvtes iirl rhs yhs, wv ov yEypairrai ra ovofiara bv rh
filfiXw rhs Zwhs tov dpvlov iacpayfivov airo Kara/3oXhs Koafov.
9 E'l Tty Eysi ovs, aKovaarw. I0 et Tty alyfiaXwalav avvayei,
els alyfiaXwalav virayei- el Tty iv fiayalpa. diroKTEVEl, Ssi avrbv

language of the Psalmist, 35 : io, Kiipie
Tts auoi6s trot. Ps. 71 : 19 ; 113 : 5.
5 — 7. XaXouv pe7aXa] as when Rome
called herself queen and mistress of
Churches, and the Pope usurped the title
of Christ's vicar, or of God upon earth.
All sorts of idolatrous worship are /SXatr-
tpTjplai, as they assail or degrade the
Divine prerogative. With iSbBrj cf. irapi-
Swxev, R. 1 : 24 ; iripipei ivipyeiav irXdvrjs,
1 Th. 2 : 11. The peydXa x. f3Xatrip. cor
responds to IIPO'^i Dan. 7 : 8, 20.
J11/TJ, Ps. 12:4. TroiTjirai] to work,
be active, M. 20 : 12, n.; or to 'continue',
A. V., as in A. 20 : 3. Perhaps in the
sense of iirolrjae, Dan. 8 : 12. Heb.
TlPWlfi • practised,' accomplished his
purpose, Dan. 11 : 7, 28, 30, 32. pijvas
Teaaapax. Sio] This coincides with the
period during which the two witnesses
prophesy in sackcloth, 11 : 3 — 12. /3 X a a-
tprjprjuai rb Sv . . . ffxrjvnv] By this
may be meant generally the assumption of
Divine titles, honours, and prerogatives.
Cf. 2 Th. 2 : 4, irrepaipopevos irrl irdvra
Xeybpevov Q. i) aifiaapa (rb Svopa), ware
airbv els rbv vabv tov Q. (ri)v ffxrjvrjv) 01s
Q. xaBlffai dtroSeiKvivra iavrbv Sri itrrl
G. Some refer itktjvtjv to the anathemas
pronounced against true Christians as here
tics or schismatics, and iv oipavo) to the
discredit cast on departed saints, by invent
ing about them a variety of silly legends,
or by assuming that they receive or
would allow the idolatrous worship paid
to them. The first clause (7), Kal ^S6i9tj
. . . viKTjtrat ouVoijs, is found in all an
cient versions ; but not in most ancient
MSS. It is omitted by Lchmn., but is

retained by Tischdf. and Tregelles. Its
early omission may be accounted for by
the recurrence of iSbBrj. irbXepov TrotTj
trat, viKTJtrai] identify this with the
Papal beast, 11:7, *>• iirl iratrav, x.t.X.]
Plus terrarum lex Romanorum pontificum
quam imperatorum obtinuit, Greg. vjj. 2,
Ep. 75 (Bengel).
8 — 10. Trdvres ol KaroiK.] (12, 14).
The visible Church was forced to succumb
to the corruptions of this new Roman
tyranny, or suffered persecution for resist
ing its power, wv oi yeyp. . . . tojrjs]
Cf. 2 Th. 2 : 10, <!v tois diroXXvpivois,
contrasted with (13) e£Xero ipds 6 9. dir'
dpxTjs els trwTTjplav. Early MSS. have oB
. . .t6 (Svopa aurou, 'every one whose name
isnot,'&c. d7r6 KaTaf3oXrjs Kbtrpov]To
be connected with yiypaiTTai . . . torrjs,
as is clear from 17:8. Cf. E. 1 : 4, Trpi
Karai3oXris Kbtrpov. irpb koto/3, refers to
the design, as eternal ; ott6 kotoiS. to the
act, as part of the original arrangement
or constitution of things. Cf. 1 C. 2 : 7,
TrpA twv aiwvwv. E. 3 : 9, dTr6 twv aiwvwv.
Some, as Vulg., and all E. Verss. connect
d7r6 koto/3, with iutpaypivov. Cf. 1 P. 1 : 19,
20, ws dpvoi . . 'S.piffTov irpoeyvwtrpivov piv
irpb Karaj^. Kbtrpov. Bt tis, k.t.X.] See on
2 : 7. Tbe formula is used here to draw
attention to what is about to be said, as
in ch. 2, 3. alxpaXwtrlav truvd7ei]
whoever brings together a band of cap
tives, alxp. is used both in the concrete
and abstract sense. Cf. E. 4 : 8, dva/3ds
els vipos vxpaXiirevirev alxpaXwtrlav. Hal).
1 = 9.7 truvdifei lis dppov alxpaXwtrlav,
LXX. 1 Mace. 14 : 6, iruv777a7ev alx
paXwtrlav itoXXt)v. The threat is addressed
to the tyrannical power symbolized in the
beast, and applies both to pagan and papal
Rome. But the employment of violence

REVELATION 13.

io — 13.

807

iv fia^alpa. dirOKravQhvai. &Si ianv h virofovh ical h iclans tcoi>
ayiwv. 11 Kat et'cW dXXo Qrjplov dvaj3aivov iK rhs yhs, Kal sTys
Kspara Svo ofioia dpvlw, /cat iXaXst toy SpaKWv. I2 Kal rhv
eEpvaiav rov irpwrov Qrjplov iraaav irotsi ivwiriov avrov- Kal
irotsi rrjv yhv Kai tovs KaroiKOvvras iv avrh 'lva irpoaKvvhawat rb
Qrjpiov ro irpwrov, ov iQspairEvQrj h irXrjyh rov Oavarov avrov.
13 teat icoiei arjfisia fisyaXa, lva /cat irvp iroirj Karaj3alvsiv iK rov

and carnal weapons by the latter is more
especially denounced, and its appropriate
punishment predicted (19 : 2, 17, 18, n.).
Comp. this language with our Lord's
words, M. 26 : 52, irdvres ot Xafibvres
pdxaipav iv paxalpa diroXovvrai, addressed
(let it be observed) to Peter, whom the
Roman pontiffs claim to represent, as his
successors in the Holy See. See also,
M. 24 : 49, 50, n. The readings vary
greatly. Alex, has eif Tts eis alxp., els
alxp. iir. Others have et ris, els alxp.
airdyei, qui in captivitatem duxerit, Vulg.
whence A. V. Others el tis alxp. dir.
a Si] This is added by way of consolation
to the Church, and as an argument for
patience under the tyranny of the beast,
with an assurance that righteous retribu
tion shall fall upon their persecutors.
14 : 12. Or, this is the occasion for saints
to evince their faith and patience.
11 — 13. dXXo Br/plov] This is explained
of the persecuting ecclesiastical power ; the
beast in (1), of the persecuting secular
power. The former beast arose out of
the sea, which sometimes means the
heathen world (8 : 7, 8). The second beast
rises from the land, which perhaps im
plies that it is a Christian power, or con
nected with religion. This beast is iden
tical with the false prophet of 16 : 13 ;
19 : 20 (cf. 13 : 14). He is the teacher of
false doctrines. These two beasts have
the same doom at the same time, 19 : 20 ;
20 : 10. Kipara Sio] Some refer these
to the Mahometan and papal powers,
which arose about the same time in the
seventh century. Others interpret them
of the regular and secular clergy. This
beast pretended to be like the Lamb, all
meekness and mildness ; but he spoke tis
SpdKwv, with all the tyranny and cruelty of
the persecuting Roman emperors. Spoia
dpvlw] i.e. dpvtou Kipatri. Similar expres
sions are, Xen. Oyrop. V. 1, 3, 6po£av Tats
SoijXats elxe rijv iffBrjra JI. XVII. 51,
Kbpai xaplreffffiv bpoiai. Agnus Christus
est de quo Joannes dixit Ecce Agnus Dei.

Duo ejus cornua sunt innocentia et vita
pura, doctrina et miracula ; ista simula-
bunt se habere ministri Antichristi.
(Haymo). ' The second beast, with its horns
Uke a lamb, combines an outward sem
blance of Christ with the fierce spirit of the
Evil One. This beast cannot be a heathen
or infidel power, but represents some form
of Christianity.' (Wordsworth). iXdXei]
As the resemblance to a tyrannous destruc
tive power is in utterance, we must under
stand by this the bulls, decrees, anathemas,
persecuting doctrines oftheChurch of Rome.
ivwiriov airov] in the sight of the secular
power, ita ut placeat. Cf. Ps. 19 : 15, and
the phrase, \J3< ^L?^' walked before.
lva irpoty xvvhff.] The papal authorities
have always been the enemies of civil li
berty, and the supporters of the most un
righteous tyranny. So that tyranny upholds
them, and they uphold tyranny. They en
slave men's consciences, and help despots
to enslave their persons. 08] refers to
airov, as 7 : 2 ; ' whose wound unto death
was healed, 'i.e. after Romehad beensolong
deprived of all authority, and seemed to
have lost all hope of recovering it. RomSe
imperium quod graviter afflictum a Gothis
etVandalis, curata tamen plaga ejus vires
pene pristinas post recepit, cum exsurge-
ret de novo et grandesceret in serie Papa-
rum Romanus Antichristus. Ibi caput,
ibi plaga capitis, plaga lethalis, ibi plaga?
cura. (Bp. Andrewes, quoted by Dr.Words-
worth). trrjpeia] Miracles, visions, and
revelations are the mighty boast of the
Church of Rome, the contrivances of an
artful priesthood to impose on an ignorant,
credulous laity. (Bp. Newton). See notes
on 2 Th. 2 : 9, 10. Trup] There may be
an allusion to the miracles of Elijah, 1 Ki.
18:36 — 39. 2Kb 1:9— 12. L. 9 : 54.
Faber interprets it thus : — Heaven is a
symbol of the Church, and the earth of
the Roman empire. The darting forth of
fire must mean solemn interdicts and ex
communications pronounced against those

808

REVELATION 13. 13—18.

<* 7 /

ovpavov eis Tijv yrjv evwiriov rwv avOpwirwv I+ Kal irXavd rovs
KaroiKOvvras iirl Ths yhs Sta ra aijfieia a iSdOrj avrw iroihaai
ivwiriov rov Qrjpiov, Xeywv tois KaroiKovaiv iirl rhs yhs iroihaai
e'ikovo tw Qrjplw b eyei rrjv irXrjyrjv rhs fayalpas /eat e(rjae.
'•> /cat iSdQij avrw Sovvai irvEVfia rh b'ikovi tov Qrjplov, 'lva teat
XaXharj h bIkwv tov Qrjpiov, koi iroirjarj 'oaoi av fih irpoaKvvhawat
rhv s'lKOva rov Qrjplov 'lva airoKravQwat. '" /cat irotsi irdvras,
Tovy fiiKpovs Kal rovs feyaXovs, Kai rovs irXovalovs Kal rovs
irrwyovs, Kal rovs iXevQipovs koi tovs SovXovs, 'lva Swarj avrois
ydpayfa iirl rhs ystpos avrwv rhs oe^tay 17 e7rt twv fiErwirwv
avrwv, l' Kal 'lva fihns Svvrjrai ayopaaai rj irwXhaat, si fih d
e'-vw to ydpayfia, rj to bvofa rov Qrjplov, rj rbv dpiOfibv tov
dvdfiaros avrov. 'Ooe h aotpia iarlv. b 'iywv rbv vovv
-^rrjtpiadrw rbv dpiOfov rov Qrjpiov apiQfios ydp avOpwirov ian,
ko.1 b aptOfbs avrov y^,^'-

who dared to oppose the authority of the
beast. 14, 15. Std to tnjpeta] owing to the
signs (propter), 12 : n, n. H. 2 : io, n.
iroiijirai eiK6va] The Pope being a
temporal prince, and also exercising
supreme control in matters of religion
and worship, is the very image of the an
cient emperors. He is both the repre
sentative and concentration of the whole
Antichristian tyranny. There can hardly
be conceived a more striking symbolical
illustration of the Roman power as ruined
in the fall of the Western Empire, but re
vived both in an imperial and papal form,
than is presented in the words, ixei ttjv
irXrjyijv ttjs paxalpas k. itvae. Comp.
17:8, II. By the two beasts coexisting
after the rising of the second, the Papacy
may be personified under its two forms,
civil and ecclesiastical. Trveupa . . .
tva Kal XoXtjittj] Life and speech im
parted to the image probably signify the
assumption of supreme authority, and in
fallibility in matters of doctrine and belief.
Closely connected with this are the seve
rities exercised by the Papal through the
secular power on all who would not ac
knowledge and implicitly submit to the
doctrinal authority and infallibility of the
Church of Rome, koI iroirjarj] This
depends on tva. The nomin. is tj cIkwv.
16, 17. Troiet Trdvras . . . iva Sttttrrj] for
Trotet iva irdffi Swarj. We may render,
he cauBeth all to let him give them.
Earliest MSS. have Swtrtv. 5 oiX ovs]

opposed to iXevBipovs' bondsmen in a state
of permanent servitude. So 19 : 18.
Xdpa7pa] It was customary among the
ancients for servants to receive the mark
of their master, and soldiers of their gene
ral. To every heathen deity there was
attached someparticularfraternity thesym-
bol of admissiou into which was some hiero-
glyphical mark on the person, as that of
the ivy leaf sacred to Bacchus ; or they
sealed themselves with the name of their
deity, or with the number composed out of
the Greek letters of his name, 15 : 2, n.
Philo Judaaus, 11. p. 221, says of some ido
laters, tevrai irpbs SovXetav twv xeipoKpij-
twv ypdppatriv outtjv 6poXo7ouvTes' ouk iv
XapriSlois, ois iirl tijv dvSpaTr65it>v t?*?os dXX'
iv rois trwpatri KaratrritovTes oi/ttjv
fftSrjpw ireTrvpwpivw irpos dvefdXeiTrrov Sia-
povijv. Cf. G. 6 : 17, rd trrlypara r. K. 'I.
See on 15:2. d7opdtrat t) ttwX.] are
inhibited from all commercial dealings,
deprived of political privileges and all the
benefits of civil society. Thucyd. v. 34
driplav rotdvSe, wtrre pr)re dpxeiv, prtre
irpiapivovs ti t) TrwXovvras Kvplovs eXvai.
18. wSe tj aotpia] The discovery of the
name of the beast from the number would
be a proof of man's discernment. Cf. 17 :o.
The words Lateinos and Romiith are gene
rally mentioned, as the numbers expressed
by their letters make up 666. Iren. v. 30
AoTetvos- nomen habet 666 numeriim, et
valde verisimile est quoniam novissimum
regnum hoc habet vocabulum. Latini
enim sunt qui nunc regnant. Sed non in

REVELATION 14. 1—3.

809

JVat eioov, Kai toov apviov earrjKOS biti to opos jZjiwv, Kai
fsr avrov iKarov TEaaapaKOvra riaaapss yiXidSes i'yovaai ro
ovofia rov irarpos avrov ysypafifiivov iirl rwv fisrwirwv avrwv.
2 Kat rjKovaa cpwvrjv etc tov ovpavov toy cpwvhv vSdrwv TroXXtw Kal
toy cpwvrjv ppovrhs fEyaXrjs' /cat cpwvhv rjKovaa KtQapwSwv KiOapi-
v^optcoiv ev Tafy KtOapais avrwv 3 Kal S.Sovatv toy wShv Kaivhv
evwiriov tov Opovov Kal ivwiriov riov TEaaapwv ITtototv Kal rwv
irpsajBvripwv ko.1 ovSeIs hSvvaro fiaQsiv rhv wShv, et fih al iKarov
TEaaapaKOvra riaaapss yiXidSss, ol hyopaafiivot dirb rhs yhs-

hoc nos gloriabimur. It has been ob
served that one of the titles assumed by
the Popes (Svopa pXafftprpilas), Vicarius
Filii Dei, makes up, in Latin numerals,
the exact number.
XIV. I, 2. t6 dpvfov] The earliest
MSS. omit rb. dpvlov occurs twenty-nine
times in the Apocalypse, and is always
applied to Christ. To relieve the dark
and gloomy picture just presented, the
scene is changed. From a view of the
Church under the persecution of the beast,
we are invited to behold it in the presence
oftheLamb. iirl t6 6pos Stiiv] That
is, they are the true Church, the Israel of
God, H. 12:22. eKarbv retrtr. xtX.] Ob
serve, not ot iKarov retrtr. xlX., as if refer-
ringto theformernumber (7 : 4), andconsist-
ing of the same persons. t?x' 0 u tr a 1] These
have the name of the Lamb, in contrast
with those who had the mark of the beast,
13 : 16. The 144,000 are the same as the
two witnesses, under a different emblem,
11 : 3 — 12, the same as the brethren who
overcame by the blood of the Lamb
(12 : 1 1), and the remnant of the woman's
seed, which have the testimony of Jesus
Christ (12 : 17). This confirms the prin
ciple of interpretation expressed p. 753,
that the Apocalypse, though certainly
containing a continuous prophetical his
tory, presents also a synoptical system of
co-ordinate predictions, with frequent an
ticipations and recapitulations. This vi
sion follows an account of the tyranny and
oppression of the dominant persecuting
power of the period (13 : 7, 10, 15 — 17),
and is closely connected with the disclo
sure of the judgments of God upon that
power (14 : 7, &c. ; and comp. 15 : 3, 4
with 14 : 2, 3). Thus it corresponds with
the vision of the 144,000 sealed ones in
7 : 4, which occurs after the fifth and
sixth seals, which describe respectively
the martyrdoms of the early Church, and

God's judgment on the power that in
flicted them — the power of Imperial Pagan
Rome. The 144,000 on Mount Zion have
the same relation to Papal Rome, and the
era of its punishment and downfall, which
the 144,000 sealed ones, and 'the multitude
which no man could number,' bear to
Pagan Rome, and the breaking up of its
dominion (6 : 12, n.). Identity of num
bers indicates identity of character and
position, not of persons and time. If by
the 144,000 of the former vision we under
stand the elect of Israel, the .mount
Church, then apostate, and by ' the mul
titude which no man could number' the
redeemed of the Gentiles — the two divi
sions of the noble army of martyrs, con
fessors, and faithful, who endured the op
position and persecution of Pagan Rome —
then, pari ratione, the 144,000 on Mount
Zion will be the ' election of grace' from
out of the visible Christian Church when
it had become apostate, the true believers
during the age of Papal usurpation and
tyranny. No second class, such as ' the
multitude,' &c, is mentioned in this case,
the range of the corrupt and persecuting
power being coincident with the pale of
the visible Church, and the 'nations and
kindreds and peoples' from among whom
God's elect were gathered being nominally
Christian. uSdTit>vTroXXtJv]l:i5. 19:6.
iv rais KiBapais] iv, as if the harp was
swung by a band passing round the shoul
ders. The iv of inclusion or investiture.
Donaldson, § 476. ipxopai AvSlois diriwv
iv aiXois, Pind. 01. V. 19.
3 — 5- Iv>St> Kaiv-tjv] sung by angels;
see on 5 : 9 ; cf. 2 : 17. 19 : 12, S oiSels
otSev. With ol i/yopan pivot and ¦hyopdaBrj-
aav comp. r)ybpaffas rip Qetp Tjpds iv Tto
otpaTi trou, 5 : 9. perd yvvaiKwv] the
plural is used for the singular, as M. 2 : 20,
n. Mk. 9 : 1. A. 17: 28. The woman is
fully described, 17 : 1—7. irapBivoi]
free from the pollutions of idolatry, which

810

REVELATION 14. 4—7.

4 ovrol slaiv oW fEra yvvaiKwv ovk ifioXvvQrjaav irapQsvoi yap
slaiv. ovrol slaiv ol aKoXovOovvrss tw dpvlw oirov dv virayrj.
ovtoi hyopdaQrjaav died rwv avOpwirwv dirapyh tw Qew koi tw
dpvltp- 5 Kal iv rip ard/ian avrwv ovy svpiOrj SoXos' dfiwfiot
ydp slaiv ivwiriov rov Opovov tov Qbov.
° Kat e2cW a'XXoiv dyysXov irerwfevov iv fisaovpavhfan,
i'yovra EvayyiXiov alwviov evayyeXiaat rovs KaroiKOvvras iiri rhs
yhs Kal irdv iOvos Kat cpvXrjv Kai yXwaaav Kai Xaov, 1 Xi-
yovra iv cpwvrj /leyaXrj, ^o/3h0rjTE rov Qsov koi Sots avrw
Sd£av, oti %XQbv h wpa rhs Kplasws avrov, Kal irpoaKwhaars rw
iroihaavn rov ovpavov Kai rrjv yhv Kai OaXaaaav koi irrjyas

is spiritual whoredom and adultery, ot
dKoXotfouvTes . . . uTra7et] i.e., in their
present happy state, as at 7 : 17. These
passages confirm the hope of the imme
diate blessedness of the saints after death.
2 C. 5 : 6 — 10, n. dTrap^Tj] Ja. 1 : 18.
Consecrated as the first fruits of pure and
reformed religion ; an earnest and assur
ance of a more plentiful harvest. S6Xos]
Ps. 32:2. Zeph. 3 : 1 3, oi pi) eipeBrj iv
Tip trrbpari airwv yXwaaa SoXla. Not
handling the word of God deceitfully, like
popish vendors of indulgences, and preach
ers of purgatory, human merit and ido
latry. Alex, and others have ipevSos. Cf.
2 Th. 2 : 9, n. 7 dp] the fact being
that, dpwpoi. . .0.] cf. M. 18 : 10.
6, 7. dXXov d77eXov] different from
those employed in singing (3). Or per
haps with reference to the angel of the
seventh trumpet, 11 : 15. alwviov] a
remarkable contrast to the great city
vaunting herself ' eternal ;' in contrast also
to the doctrines of the beast and the false
prophet, M. 15 : 13. This may describe
the free spread of the Holy Scriptures in
every tongue as a witness to the world, and
as a woe to the enemies of truth. Some
think that the British and Foreign Bible
Society is here symbolized. But we must
beware how we interpret prophecy by our
partialities, or even most legitimate affec
tions. (Scott) . The chronological position of
this vision bowever — viz., its occurrence
after thatwhich represents the development
of the great spiritual tyranny, and the age
of combined secular and ecclesiastical per
secution — and its parallelism with the re
vival of the witnesses, ll:n (whose glori
fication corresponds with the acceptance
and triumph of the 144,000, vv. 1 — 3)
sufficiently indicate that the flight of the

angel is contemporaneous with the pre
sent missionary era, and therefore, we can
hardly doubt, symbolical of it. eiayy.
rois x a toik.] Various MSS. haveeu'a77.
iirl t. KaBrjpivovs, and iirl irdv iBvos. iirl
implies motion with a view to the re
sult of the eua77eX.trat. cf. iirl w. accus.
Mk. 9 : 12. H. 7 : 13 ; with KaBrjpivovs,
cf. L. 1 : 79. Is. 42 : 7. If we refer iirl
rijs 777s to the nations under the papal
sway (cf. 12 : 12),then ttov iBvos, k.t.X. will
be the rest of the world ; but if we take
tous KaroiK  7T7S literally, the Kai
which follows is epexegetic. G. 6 : 16, n.
iv tpwvrj pe7.] 'in a loud tone,' as we
say. See (2) ; cf. j. P. 2 : 16. tp0j3ij-
Brjre] fear; i.e. worship, a3 in the Heb.
sense, coUte. 56Te ai/Ttp 56£av] by
repentance ; by acknowledgment of the
truth, 11 : 13. ijXBe] said anticipatively,
as 1] : 15, 12 :io; unless it relates to the
judgment on Babylon, juBt about to fol
low. Tip TroiTjtravTi] The designation
of God, as the one Creator of all things,
shows that this proclamation of the Gospel
is made especially to the heathen, to ido
laters, worshippers of gods many and
lords many. Cf. A. 14 : 15. 17 : 24. This
is a circumstance eminently characteristic
of modern missions. t6v oipavbv k. t.
7 77 v] The articles distinguish things above,
and things below ; in the latter are com
prehended earth, sea, and fountains.
ir rjy as iSdr.] God is proclaimed as the
real author of all the benefits supplied
to man in the material creation, in oppo
sition to the worship of second causes,
e.g. that of the Nile, or of the Ganges,
because of the benefits derived therefrom.
Ps. 104 : 10—12.
8. "ETretrev] Fallen, fallen is Babylon ;
in prophetical language things future are

REVELATION 14. 7— n.

811

vSarwv. ° Kat aXXoy dyyeXos moXovOrjaE, Xiywv, "EirBaBV
eiTEae BaBvXwv h icdXis h feyaXrj, on etc tov o'lvov rov Qvfov
Ths iropvEias avrhs iteitotike iravra i'Qvrj. 9 Kat rpiros dyys
Xos rjKoXovQrjasv avrois, Xcyeoiv ey cpwvh f^d^Xrj, E'l Tty to Qrjplov
irpoaKvvsi Kai rrjv et'teo'tva ovtov, Kal XafijSdvEt ydpayfia iirl rov
fiBTWirov avrov rj iirl rhv Xe'/°a avrov, I0 Kal aoVoy irlsrat iK
rov olvov rov Qvfiov rov Qbov tov KBKepaafiivov a/coaVov iv rw ico-
Trjplw rhs dpyhs avrov, koi jBaaaviaQhaErai iv irvpl /cat Qb'iw ivw
iriov Ttoiv ayiwv ayyeXwv Kai ivwiriov rov dpvlov ll Kal b
Kairvos tov Baaavtafov avrwv avaBalvet et'y aiwvas altivwv Kal
ovk syovaiv avairavatv rjfispas Kai vvktos ol irpoaKvvovvrss to
Qrjplov Kal rhv s'lKOva avrov,, tea! et Tty XafiBdvei rb yapay fia

represented as already done to show the
certainty of the prediction. L. 3:9, n-
The erretre is repeated as in Is. 21 : 9.
thretre Kal ffwerplfiri, Jer. 51:8. Rev. 18:2.
Ba/3uXt6v] For full evidence thatBabylon
means Bome, see Wordsworth's Lectures
on the Apocalypse. The testimonies of
Irenseus, Hippolytus, and Jerome, are
very express. The following are from
Augustine, De Civ. Dei, xvi. 17, Romam,
veluti alteram in occidente Babyloniam.
xviii. 2, Babylonia, quasi prima Roma.
22, civitas Roma, velut altera Babylon,
et velut prioris filia Babylonis. 24, ita
occidentals Baby lonis exordio. See 17 : 18.
irenbTiKev] has caused all nations to par
take of her spiritual fornications, and thus
has caused them all to drink of the cup of
God's wrath. The perf. may denote here
a permanent and abiding effect. — The pro
clamation of the fall of Babylon follows
the flight of the angel with the everlasting
Gospel. And these two are closely asso
ciated, for it is said of the third angel that
he ' followed them.' The sequence is not
merely chronological, but that of cause
and effect. The printing of the Holy
Scriptures in the vernacular of each people,
their wide circulation, and the free preach
ing of the Gospel have proved potent and
effectual means of weakening the power
of the Papacy, and promoting its down
fall. — Here, again, we have a succinct
anticipative revelation, announcing an
event afterwards to be described in detail,
and representing that as accomplished at
once which will be the effect of a process
and series of occurrences. The destruction
of Babylon is gradual. First, ' the tenth
part of the city fell,' 1 1 : 13 (the Reforma
tion) ; then a mighty shock is given to its

power, as intimated in the proclamation
of the angel, ' Fallen, fallen, ' &c. , 14 : 8
(the missionary revival) ; then the great
city is divided into three parts, 16 : ig
(some great schism and convulsion, civil
and ecclesiastical) ; then the conflagration
of the city is witnessed and lamented by
the kings of the earth, 18 : 8 — 20 (evident
and rapid destruction of the Papal system);
finally, the stone like a great millstone is
thrown into the sea, and the judgment of
Babylon is complete, and is celebrated
with triumph in heaven, 18 : 21. 19 : 2.
9 — 12. rpiros d77eXos] This is by some
explained of Luther, and other reformers,
witnessingagainst anddenouncing theanti-
christian doctrineand worship of the Church
of Rome. The opportunity of hearing and
understanding the Gospel, and the fulfil
ment of God's threats and purposes with
regard to the Church of Rome, render
adherence to that corrupt system more
sinful and dangerous. No such warning
is intimated in 13: 16 — 17, which refers
to the times of mediaeval darkness, and
undisturbed Papal supremacy, ei! tis
irpoffK.] whoever worships. SoefTis (11),
iiri] w. gen. 'on,' superposition; w.
ace. ' on to his hand,' motion with a view
to superposition. rov KeKepatrpivov
dKpdrov] see 16 : 19; 'the mingled un
mixed, 'i.e. the unqualified, undiluted mix
ture ; a terrible description of severe
punishment. Ps. 75 : 8. LXX. irorijpiov
iv xeipl Kvpiov olvov dxpdrov irXijpes xepd-
ffparos . . . irlovrai irdvres ol apaprwXol
rijs yrjs. fiatr av iff Bijaerai] spoken of
punishment, M. 8 : 29. 18 : 34. Mk.
5:7. L. 8 : 28. 16 : 23, 28. Cf. Is,
34 : 10. 66 : 24. The clause 6 xairvbs . . .
aliivwv anticipates 19 : 3. viro/iovij]

812

REVELATION 14. n — 17.

rov dvdfiaros avrov. I2 'Qde virofiovh Ttop ayiwv sariv woe 01
rrjpovvTEs rds ivroXas tov Qeov Kal rhv ir'tanv 'Irjaov. I3 Kai
rjKovaa cpwvhs e/c tov ovpavov XEyovarjs fioi, Ypdvov, MaKapioi
ol VEKpoi ol iv jKvplip diroQvhaKOVTBs dirdprt. Nat, Xeyei ro
TlvEv/ia, 'lva avairavawvrai iK rwv kottwv avrwv to Si 'ipya
avrwv aKoXovOsi fisr avrwv.
J4 Kat eTSov, /cat t'c?ov VECpsXrj Xevkij, Kai eiti rrjv vscpsXrjv
KaOhfsvos ofiotos vlw avOpwirov, Eywv iiri rhs KECpaXhs avrov ars-

cpavov ypvaovv, /cat iv Trj ysipl avrov Spi

d^v.

15

aXXoy a^'yeXoy i^rjXQsv iK rov vaov KpdXwv iv fisyaXrj cpwvh T<?
KaOrjfiivw iirl rhs veCpiXrjs, Tlifi'ipov to Spiiravdv aov Kal Qipiaov,
on ?Xi9e trot h wpa rov Qeplaai, on i^rjpdvQrj b Qsptafibs rhs yhs-
l(* ko.1 i'BaXev b KaOhfsvos iirl rhv vecpiXrjv to Spiiravov avrov
iirl rhv yhv, Kal iQeplaQrj h yh- *' Kat a'XXoy ayyeXoy i^jXQev

13 : 10. The saints would have abundant
need to exercise patience and perseverance
in obeying God and holding the true doc
trine of Christ. The second tSSe is pro
bably an interpolation ; in this case, with
ol TrjpovvTes cf. the use of tj Xi^ovtra,
2 : 20. The startling anomalies of gram
matical construction may be designed to
excite attention. See on 1 : 4.
13. dirdpri] from henceforth. From
this period believers would generally under
stand this encouraging truth. Or, blessed
from the time of death, immediately after
death, see on J. 1 : 51. Or, dirdpri may be
joined with what follows, 'yea now saith
the Spirit' (A.V. marg.), a prophetic en
couragement promising immediate rest to
all who suffer forChrist. J. 5: 24. Ph. 1 :23.
Some would read diraprl = dTTTjprttrpivws,
perfectly, completely blessed. Probably
this blessing is to be understood in the
Bense of the Nunc Dimittis of Simeon.
They who die during this period are re
presented as dying happy, in peace, as
having seen the salvation of the Lord, the
day of the Church's deliverance from per
secution and apostasy, the day of Gospel
light and glory. See on 20 : 6. tva
dvaTaiffwvrai] marking the result, 'in
that they rest.' J. 5 : 20, n. 8 : 56. 1 J.
3:23. dxoXovBei per' air.] follow
with them ; peTd denoting close relation
and interest, 6:8. Cf. 1 T. 5 : 24. M.
25 : 14 — 23, 35—40. 2 J. (8). 06 ydp
eiirifieta ffVvBvnffxei i3pbrois. Soph. Phil.
1437. Hora discessus hominis non comi-
tantur eum argentum aut aurum aut

lapides pretiosi aut margaritse, sed lex et
bona opera. Aboth, 6. 9.
14 — 16. vetpiXrj Xevxr)] the emblem of
the Divine judgments, ffritpavov XPV~
trouv] the ensign of royalty and sovereign
power. Cf. Dan. 7 : 13. The general idea
is the near approach of judgment. Alex.
and other MSS. have xaBijpevov Spoiov.
the difference in cases may be attributed
to eTSov, f5oi>. Or Spoiov may be nom.
neut. ; 'something like unto.' (De Wette).
iripipov rb Spiiravov] in Mk. 4 : 29,
dTrotrT^XXei t6 Spiiravov. Joel 3 : 1 3, e*£a-
iroffriXXw Spiirava. This vision of the vin
tage aod harvest is generally understood
as some signal act of vengeance inflicted
on the enemies of the Gospel, and not as
the final judgment. Whatever events are
meant they are as certain as the succession
of the harvest and vintage in their season.
i^TjpdvBij b Sep.] spoken of those whose
iniquity is ripe for punishment. It is not
improbable, however, that this reaping
which is effected by Christ, ' the Son of
Man,' in his character of King (19 : 12,
1 6), may be the ingathering of the nations
to the garner of the Church. Cp. M. 9 :37,
38. J. 34 : 35, 36. The vintage is the atten
dant, not necessarily subsequent, judicial
tribulation (19 115, 19). Non disertis verbis
distinguitur hsc messis a sequenti vin-
demia ; videtur tamen ilia esse proborum
receptio, ut M. 13:40. Mk.4 : 29. (Vater).
17 — 2°- tou irvpbs] This denotes one
who had the office of inflicting Divine
vengeance. The order to reap the vin
tage given by an angel thus described,

REVELATION 14. 17— 20. 15. 1, 2.

813

e/c tov ivaov tov iv tw ovpavw, ej^toiv teat avToy Spiiravov ojjy.
18 Kal aXXos dyyiXos i^qXQsv iK rov Qvaiaarrjplov, eywv ifcpvalav
iirl rov irvpos, /cat itpwvrjas tcoavyj) fiByaXrj rw syovn rb Spiira
vov to dcp, Xiywv, Hi/nypov aov to Spiiravov rb b£v /cat rpvyrjaov
rovs Borpvas Ths yhs, on rjKfaaav al aracpvXat avrhs- *9 Kat
eBoXev b dyyiXos to Spiiravov avrov et'y rhv yhv, Kal irpvyrjas
rhv dfiriXov rhs yhs Kal sBaXsv et'y rhv Xrjvbv rov Ovfiov rov
Qeov rhv fsyaXrjv 2° Kal iirarhOrj h Xrjvos 'i£w rhs irdXsws,
Kal iPhXQs aifia e/c rhs Xrjvov dypi rwv yaXivwv rwv licirwv, diro
araSlwv yfXlwv i%a.Koalwv.
15 Kat elSov dXXo arjfeiov iv rw ovpavw fiiya Kat Qavfa-
arbv, dyyiXovs iirra syovras irXrjyas iirra ras iayaras, on iv
avrais irsXiaOrj b Qv/ios rov Qbov. 2 Kal sTSov toy OaXaaaav

implies that this reaping would be a
visitation of divine justice and wrath, H.
12 : 29. Pb. 97 : 3- Dan. 7 : 16, Tpii-
7 tj trov] rpiyrj, ripe fruits or grain ; fruit
age, vintage, harvest. L. 6 : 44, Tpvywui
aratpvXT)v. LXX. for ~)"$PT' Hos.
10 . 12, 13; for "1X3> Deut. 24: 21.
Judg. 9:27. ttjv Xrjvbv] Thegenderia
common ; hence rbv piyav (Alex., &c).
LXX., Gen. 30 : 38, 41, tois X77V01S, wa
tering troughs ; Joel 2 : 24, 3 : 13, al
Xijvol, wine vats ; but Is. 63 : 2, ttottttou
XtjvoC. iirarTjBT] i) Xtjv6s] To tread the
winepress is a prophetic image of destruc
tion. Is. 63 : 3. The figure connects the
present vision with that of 19 : 15. £{*>
ttjs tt.] The largest winepresses were ge
nerally outside the city. 'Without the
city' may mean judgments in the earth
generally, alpa] sometimes means wine,
Gen. 49 : n. Deut. 32 : 14, alpa trra-
tpvXijs. So wine is put for blood, Ps.
75:8. Is. 29 : 9. 51 : 21. &xp<- twv
XaX.] a. strong hyperbolical way of ex
pressing vast slaughter and effusion of
blood. dTr6 trraSlwv %iX. efaK.] For
the distance of 1,600 stadia cf. J.
11 : 18. 21:8.
XV. 1. trTjpetov] See on 12 : 1. The
seven plagues are all included under the
seventh trumpet. S. John, having con
ducted us to the brink of the final cata
strophe, returns, and places us again at a
higher point in the prophecy. Sti] inas
much as ; supplying the reason for the
term itrx&ras. iv air. ireXiffBi)] by

means of them, ' in them, ' the wrath of
God reached its consummation.
2" — 4. Again, as in c. 7, and 11 : 16 —
18, and 14 : 1 — 5, a vision of the blessed
ness and glory of the saved — the elect
during the foregoing period of persecution
and apostasy — is interposed in the repre
sented process of events, forming a pause
which may be compared to the choral ode
in the Greek drama, after whieh, in each
instance, the prophetic action is resumed
(as above stated) not continuously from
the close of the preceding series of vi
sions, but synoptically either with the
whole (as in 12, 13), or a part of them (as
here, and in 8 : 6 — 12). BaXatrtr. iaX.
pepiyp.] The glassy surface probably
symbolizes the calm, peaceful state of
heavenly bliss (4:6); the fire may indi
cate the fiery trials which this noble army
had undergone, vixwvras ix r. Btjp.]
victorious in escaping from the power of
the beast ; or who had carried off victory
from the beast, cf. 12 : 11. Praepositio
sequitur constructione, ut apud Hebrseos,
prsegnante ; viKwvres x. trw8ivres ix.
(Vater). L. 1 : 74, iK xelP6s Tuv i%Bpwv
ijpwv jjvffdivTas. Victoriam ferre ex
aliquo, Livy, VIII. 8. iK tou xaP&yV" a.
iK t. dpiBpov] from his mark, (even) from
the number, as if the mark and the num
ber were identical. The mark may inti
mate the superstitious use of the crucifix
and the sign of the cross, so characteristic
of the Church of Rome. Note that the
Papal beast wears on his forehead the
likeness of the lamb, 13 : 11. Alex. &c.
omit iK t. xapayp. airov. iffrwras iirl]
standing on the shore of the eea. The true

814

REVELATION 15. 2—6.

vaXlvrjv fiefiyfivrjv irvpl, /cat rovs viKwvras iK tov Qrjptov Kat e/c
rhs s'ikovos avrov teat e/c rov yapay fiaros ovtov, iK rov aptOfov
rov dvdfaros avrov, iarwras iirl rrjv OaXaaaav rrjv vaXivrjv,
eyovras KiOapas tov Qeov 3 Kal aSovat rhv cpShv Mcocre'toy Sov
Xov rov Qeov Kal rhv wShv rov dpvlov, Xiyovres, MeyaXa Kat
Qav/iaara Ta spya aov, Kvpte 6 Oeoy 6 iravroKparwp- SiKaiat
koi dXrjOtval al bSol aov, b BaatXsvs twv ayiwv. 4 Tty ov firj
cpoBrjQrj as, jKxipiE, Kal So^darj rb ovofa aov ; on fdvos batos,
on irdvra ra 'iOvrj rj^ovai Kal irpoaKvvha ovaiv ivwiriov aov, on
rd SiKaiwfiara aov icpavspwQrjaav.
$ Kat fisra ravra eTSov, Kal t'oov hvoiyrj b vaos T?y aKrjvhs
rov fiaprvpiov iv rw ovpavw, ° Kal i^hXQov ol iirrd ayysXoi
'iyovTBS Tay iirrd irXrjyas iK rov vaov, ivSeSvfiivot Xlvov KaQapbv
Kal Xafiirpbv, Kal irspiB^wafiivoi irspl rd arhQrj ^wvas y^pvads.

spiritual Israelites are here represented
delivered from the Egyptian bondage of sin
and Satan, looking on the waves as of the
Red Sea, which is calm as glass to them,
but tinged with the blood of their enemies.
They sing a song like that of Moses (Ex.
15 : i — 19), anticipating the result of the
great conflict ; called, too, the song of the
Lamb, because it is sung in honour of
Him, and because the saints triumphed
through his blood, 12 : 11. (Words
worth). A sea that might be compared to
glass in its clearness and transparency.
God's government of the Church and of
the world is the mystical sea, Ps. 36 : 6.
' The visible utterance of bis holiness will
be clear and transparent to all at the last ;
'mingled with fire,' as in the history of
the world the wrath and indignation of
God against sin find their utterance no less
than his love.' (Trench). KiBdpas tou
Qeov] harps in praise of God ; r Chr.
16 : 42, ' with musical instruments of
God.' LXX., Spyava twv tiSwv rov Qeov.
Mtt) trews] Canticum Mosis habet spiritu-
alem et mysticum sensum secundum quem
si accipiatur fit canticum agni. (Vi-
tringa). SoijXou t. Geou] a title of
Moses in O. T., Deut. 34 : 5. Josh.
J : 1. 1 Chr. 6 : 49. Neh. 10 : 29.
Dan. 9 : 11. Heb. "^3^' often rendered
in LXX. by SovXos' also, as at Num.
12 : 7, 8. Josh. 1 : 2, by Bepdirwv (whence
H. 3:5). 0 irais Kvpiov, Josh. 1 : 13.
6 oktfTTjs K., Deut. 34 : 5. dX7jt9ivaf]
real ; in accordance with thine infinite per

fections, ayiwv] read iBvwv. A. V.
niarg. ' nations or ages.' Some MSS. and
versions have aiwvwv. rls oi pr) 00/3.]
Who shall refuse to worship thee and glo
rify thy name ? On Svopa, see M. 1 : 23.
6:9. J. 3 : 18. pbvos Strios] R.
16 : 27, pbvw trotpip Qetp. J. 5 : 44, n.
Srt iravra . . . i'j^ovffi] the verb is
plural, as distinct bodies of men are
meant. Sti does not allege a reason for
the worship and the praise, but the fact.
None shall refuse, inasmuch as all the na
tions, &c. See use of 6V1, R. 8 : 29.
This is a prophecy of the universal diffu
sion of Christianity subsequent to the
overthrow of antichristian usurpation and
apostasy, 19 : 20. 20 : 3. Cp. Is. 2 : 2,
3. to Sixaiwpara aov] thy judicial
acts are unequivocally declared. These
include the vindication and blessings of
the true Church as well as the punish
ment of his enemies. The Sixaiwp. are
God's Slxaiai xal dXrjBival bSol, in his cha
racter of /3atrtXeus twv iBvwv (3).
5 — 8. 0 vabs] The sanctuary, the inner
temple where the ark of the covenant was
kept. This scene identifies the vision
chronologically with that in 11 : 19.
Probably the same fact is signified as that
represented in the flight of the angel with
the everlasting Gospel, a vision preceding
the summary announcement of the divine
judgments on Babylon, as this scene pre
cedes the vision of the progressive accom
plishment of those judgments by the out
pouring of the vials. Open display of the
Gospel, the ' new covenant,' the presen-

REVELATION 15. 7, 8. 16. 1.

815

' Kat bv etc tcov rsaaapwv yotov e<5We Toty e7TTct ayye'Xoty iirra
cpiaXas ypvads yEfiovaas tov Qvfiov rov Oeov tov FwvtoseIs tovs
aiwvas twv aiwvwv 8 /cat iysfilaOrj b vabs Kairvov e/c rhs Sd^rjs
rov Qsov Kal e/c T^y Svvdfisws avrov, Kal ovSsls hSvvaro slasX-
Qstv et'y tov vaov dypi reXeaOwaiv al iirrd irXrjyal rwv iirrd
ayyEXwv. 16 Kat rjKovaa cpwvhs fEydXrjs e/c tov vaov Xsyovarjs rois
Eirra ayyiXois, 'Yiraysrs ko.1 iKyiars Tay cpiaXas rov Qvfiov rov

tation of its highest and holiest truths,
Christ's sacrifice, priesthood, intercession,
mark the age in which the preaching of
the word becomes universally effectual,
and the Church, the earthly sanctuary, is
cleansed (Dan. 8 : 14). i£ijX8ov] The
preparation of the angels of the vials is
similar to that of the angels of the trum
pets, 8 : 1 — 6 ; first they are seen in
heaven in the cbaracter ascribed to them,
then intervening scenes and acts occur,
then they proceed on their mission, i-k
tou vaov] The source of judgment on the
apostate and tyrannical power is the same
with that of grace and blessing to the
Church and the evangelized world. The
Providence that shall destroy Antichrist,
and the grace which shall display Christ
and his truth, proceed from the same Holy
of Holies, and from the same mercy-seat.
Christ Himself is thedispenser of vengeance
and salvation, and those simultaneously,
14 : 14 — 20. ' The day of vengeance is in
my heart : the year of my redeemed is come.'
Is. 63:4- eVSeSupeVot] clothed like the
High Priest ; Xt\vov xaBapbv signifying the
righteousness of their judgments (19 : 8).
(Alex, and c. have Xit9ov for Xlvov. So
edits Lchmn., not Tischdf. Tregelles com
pares Dan. 10 : 6. But doubtless it is an
error of the copyists). ifttjvas] as em
blems of their majesty, and readiness to
execute the Divine commands. Iv ix twv
reirff. fti.] A representative of the re
deemed among men, of the universal
Church, of the Christian ministry (4 : 6,
n.), invests the angelic agents of Divine
wrath with their commission. This may
express the fact that it is in the cause
of the true Church that vengeance is
inflicted upon its great counterfeit and
antagonist ; also, perhaps, that the decla
ration of tbe truth would cause the judg
ments to fall more heavily on antiohristian
opposers. tptdXas] LXX. for D^j^tQ,
in Ex. 27 : 3. 38 : 3, bowl-like dishes,

patents (pateo). The sacred bowls in
which aromatic incense lighted by coals
taken from the great brazen altar of sa
crifice was offered on the golden altar.
5 : 8. Phialse iras Dei dicuntur, quia vi
delicet unde alii veniam placationis inde
alii sumunt viam ultionis. These mark the
gradual desolation of the Roman Church,
and the demolition of the antiohristian
tyranny of the kingdoms which support it.
kottvou ix ttjs S b I- 77 s] the especial sym
bol of the divine presence, which showed
itself in the form of a bright cloud, Ex.
16 : 10. 40 : 34. Lev. 16 : 2. 1 Ki. 8 : 10,
11 ; or of smoke, Is. 6:4. oiSSels tjSiiv.]
The true Church will abide in secret
'until the indignation be overpast,' Is.
26.: 20, 21.
XVI. 1 . ix rod vaov] From the midst
of the smoke or cloud. It was the voice
of God, Ex. 24 : 16. — Between the first
four vials and the first four trumpets there
is a striking similarity, indicating appa
rently the same local scene. The first vial
is poured upon the land, the continent of
Roman Christendom (2); the second upon
the sea (3), the maritime power and com
mercial wealth of the nations who are the
subject of the predicted judgments ; the
third upon the rivers and fountains of
water (4), the basins of the great European
rivers, the Rhine, Danube, and Po, the
Alpine and sub-Alpine provinces (8 : 10,
n.) ; the fourth upon the sun (8), the
symbol of the imperial power ; the fifth
upon the seat of the beast, Rome (10); the
sixth upon the great river Euphrates, the
eastern frontier of the Turkish power
(12); the last into the air (17), the poli
tical atmosphere, producing social commo
tions. (Conder, p. 567). 'Though both
(the trumpets and vials) belong to the
same antiohristian warfare, yet the time
for the operation of each is separate and
distinct. (See on 14 : 1). The symbols
under the trumpets denote the first period
of the warfare, extending through many

816

REVELATION 16. t— 7.

Oeov et'y rhv yhv- 2 Kat dirhXQEv d irpwros Kat s<~eyEe rhv
tpidXrjv avrov iirl rhv yhv Kal iyivsro e'X/coy kokov koi irovrjpov
et'y rovs dvOpwirovs rovs 'iyovras rb ydpay/ia tov Qrjpiov koi
tovs rrj e'lKovt avrov irpoaKvvovvras-
3 Kat 0 SEvrspos dyyeXos i^iyee rhv tpidXrjv avrov ety rrjv
OdXaaaav Kal iyivsro aT/ia u>s vEKpov, /cat irdaa t\rvyrj Xwaa
diciOavEv iv ry QaXaaarj.
+ Kat b rpiros dyyiXos i^iysB rrjv cpiaXrjv avrov et'y Tovy
irorafiovs Kal els Tay 7r>?'yay tcoiv vSdrwv /cat iyivsro alfa. s
/cat h-Kovaa rov dyyiXov rwv vSdrwv Xiyovros, At'/catoy, Kv<pte,
eT, o wv Kal b rjv Kal b oaios, on ravra eKpivas' on aifia
dylwv Kal irpocprjTwv i^iyeav, Kal aifia avrois eoco/eay irisiv d^ioi
ydp slat. 1 Kal rjKovaa dXXov iK rov Ovaiaarrjplov Xiyovros, Nat
Kvote b Qeos b iravroKpdrwp, dXrjQival Kal SlKatat al Kplasis aov.

centuries, during which the beast and his
followers, with his prime agent, the second
beast, or false prophet, made successful
war upon the saints ; those under the
vials designate the latter period of the
contest, when success is no longer per
mitted to the antichristians, and heavenly
vengeance pursues them through succes
sive defeats and sufferings to their final
overthrow and destruction.' (Wood-
house). 2. iXxos xax. x. irovrjpbv] an evil and
painfulsore ; not 'noisome,' A.V. as mean
ing offensive or disgusting. It denotes a
great spiritual disease ; a corrupt profes
sion of faith. The use of iXKos connects
this with the sixth plague in Egvpt, Ex.
9 • 8— 11. Deut. 9 : io. 28 :" 27, 35,
<fX/cos AfyuVTtov. The plague of the boils
infested the Egyptian magicians, so that
they could not stand before Moses. This
intimates that the judgment is directed
principally against the most eminent false
teachers, against the dealers in lying
wonders in the spiritual Egypt. Cf. 2
Th. 2 : II, iripipei airois ivipyeiav
irXavijs els rb iriffTevaai airois Tip ipeiSei.
Possibly also the degraded and miserable
condition of most nations which, since the
Reformation, have remained under Papal
bondage, may be indicated by this plague.
3. tt^v ffdXatrirav] cf. 17 : 1, 15. Jer.
51 : 36. The nations corrupted by
Romish superstitions will be agitated by
the winds and waves of revolutionary
tumults, and be deluged with blood.
(Wordsworth), alpa iis veKpou] it be
came blood as of a corpse. The descrip

tion is taken from Ex. 7 : 20, 21, and
portends great mortality and slaughter.
4 — 7. rois woraixois k. t. it.] 'The rivers
and wells of Christendom are Holy
Scripture and the- sacraments. In the
spiritual empire these are poisoned by
false expositions, and are made to justify
the Papal assumption of infallibility, and
of spiritual and secular supremacy.'
(Wordsworth). But Conder's interpreta
tion (1) is preferable. Comp. (12) irorapbv
Eutpp. rov dyy. twv iS.] Possibly the
angel seen in the vision of ch. 10 ; but may
be understood to be the representative of
that Providence with which God rules and
preserves the nations of the earth. The
personification of this Providence owns
that the judgment upon the sphere and
objects of its exercise is just. Comp.
Dan. 10 : 13, 21. 12 : 1. Sikoios] Just
art thou, the being that wast, and art, and
the Holy One, seeing thou executest these
judgments. A.V. has 'and shalt be;'
reading b itsbpevos from Beza on insufficient
authority. e'SwKas] thou gavest; but
Alex, has SiSwKas, thou hast given.
afpa Trietv] i.e. they should destroy one
another in wars and massacres. 'But
Fiance got drunk with blood, to vomit
crime.' (Byron). dXXov iK] is probably
an interpolation. Vulg. however reads
fiXXou, without iK tov Bvtr. The speaking
altar is a bold symbol. See 11 : i, n.
Perhaps we may understand the occu
pants of the altar, the souls mentioned in
6 : 10, who uttered a cry for vengeance
long before, and to whom a time of ven
geance was promised, which, perhaps, has

REVELATION 16. 8—12.

817

Kat d TETapros dyysXos e^e'vee rhv CpiaXrjv avrov iirl rov
rjXiov Kai sSdOrj avrw Kavfiarlaai rovs dvOpwirovs iv irvpi 9 Kal
BKavfiartaOrjaav ol avOpwirot Kavfia fiya, /cat ifiXaatphfwav ro
ovofa rov Oeov rov i'yovros i^ovalav iirl ras irXrjyas ravras,
Kai ov ferevdrjaav Sovvai avrw SdPav.
10 Kat 0 irifiirros dyysXos i^syEE rhv cpiaXrjv avrov iirl
rov Opovov tov Qrjplov Kal iyivBTo h BaatXela avrov iaKorw/iivrj-
Kai sfiaaawvro ras yXwaaas avrwv e/c tov irovov, lr Kai
spXaacphf rjaav rov Qsov tov ovpavov e/e Ttov irdvwv avrwv Kal iK
rwv sXkwv avrwv, Kat ov fisrEvdrjaav e/c rwv spywv avrwv.
12 XT * * * >' "V 7W 7,/-v » ~ 7 7 7
JVat o e/cToy ayyeAoy etsyee rrjv cpiaArjv avrov eirt tov
icorafiov rbv fiiyav rbv Evcppdrrjv Kal i^rjpavOrj to vSwp avrov,

now arrived, and elicits this acknowledg
ment of the righteous judgment of God.
aXrj8iva[] real, in accordance with
truth ; the truth of thy nature, 15 : 3.
21 : 5, n. ; a word often employed by S.
John. Cf. L. 16 : 11. r Th. 1:9. H.
8:2; 9 : 24 ; 10 : 22. And see on
R. 7 : 14 (ffdpKtvos).
8, 9. t6v tjXiov] 12 : 1. Sol in sacro
eloquio aliquando Christum significat.
(Haymo) . The sun may mean the highest
temporal dignity and power ; imperial or
regal dignity reaching an excess of ty
ranny and violence, oppressing the nation
with bondage, wars, exactions, civil and
ecclesiastical severities, iv irvpi] ci. H.
12 : 29. Deut. 4 : 24. tou ixovros . . .
irXTjy. TauTas] added to show the daring
character of their blasphemy, implying
perhaps that they impugned his justice or
his goodness in permitting such calami
ties, oi perevbrjaav] did not repent
so as to give him glory ; (infin. epexeget.,
E. 1 : 4, n.), refused to give him glory by
repentance. See 11 : 13, n. Their ex
treme distress irritated them to blaspheme
God, and thus tended to the increase of
their final condemnation.
10, 11. em t6v 8 pbvov] This represents
a, state of perplexity, panic, darkness,
and despair in the very heart of the
mystical empire. Ex. 10 : 21. Micah 3 : 6.
iyivero . . . ia kot.] became darkened.
ipatrawvTo] Aristoph. Eq. 717. Vesp.
780. eK tou tt6vou] in consequence of
their distress ; i.e. the suffering caused by
the accumulation of the evils previously
indicated, such as, e.g. iXxwv, immediately
afterwards mentioned from (2). With this
use of iK cf. dirA, M. 14 : 26.
12. EutrJpdTTjv] CumRomam Babylonia
VOL. II.

nomine significaverit vates, in metaphor^
pergens, Euphratem nominat, ac regibus
Orientis viam parat ; an illud flumen de-
flexum esse in expugnatione Cyri (Hdt. I.
191) noverit, an auxilium ut sub Cyro,
ex Oriente siccatisque fluviis (Is. 44 : 27)
expectandum in animo habuerit, non
liquet. Neque magis utrum de ranis ^Egyp-
tiacis cogitaverit, an modo impurorum, et
in cceno versantium animalium imagines
ex ejus phantasia producantur. Legati,
suasoresque, ideoque ffijpelois usi, signifi-
cari videntur. (Vater). — The literal Ba
bylon was taken when the channel of the
Euphrates was laid dry by Cyrus. The
glory and strength of the mystical Babylon
is her spiritual and secular supremacy.
The tide of this proud Euphrates appears
to be ebbing, and will decline lower and
lower. rwv ott6 dvaToX&v i)Xlov]
The kings who are from the sun-rising.
Our Lord is called dvoToX-ij i% vtpovs, L.
1 : 78. Cf. Zech. 3 : 8 ; 6 : 12. The saints
are meant, as the coheirs of the Be-
deemer's kingdom ; kings and priests unto
Christ the Sun of Righteousness. The
decline of Rome's supremacy will pre
pare the way for a new and glorious
manifestation of the power of the Gospel.
(Wordsworth). — Most interpreters consi
der Euphrates as symbolical of a great
Eastern power, according to the analogy
of the O. T., in which it represents the
Assyrian or Babylonish empire (Is. 8 : 7).
The ' drying up ' signifies the wasting or
exhaustion of that power, Is. 11 : 15 ;
42: 15; 44:27. Zech. 10: 11. By 'the
kings from the sun- rising' we are reminded
of the great prophecies of the conversion of
the Gentiles (Is. 49 : 6, 7 ; 60 : 3, 5, 10).
Hence it appears probable that by Eu-
52

818

REVELATION 16. 12—15.

Iva iroifaaOh h bSos TtoV BaatXiwv rwv diro avaroXwv rjXiov.
*3 Kat sTSov etc rov ardfiaros tov SpaKOvros Kai ek tov arofia
Toy tov Qrjplov teat e/c rov ardfiaros tov -^revSoirpocphTOV irvev
fiara rpla aKaOapra ofioia fiarpdydts- I4 elal yap icvevfiara
Saifidvwv irotovvra arjfeia, iKiropEVEaOat eiti tovs /3aaiXsis Ths
yhs Kal rhs olKovfiivrjs oXrjs, avvayaysiv avrovs et'y irdXsfiov rhs
hfipas iKs'ivrjs rhs fsydXrjs tov Qsov tov iravroKparopos-
15 ('ISov epyofai toy KXiirrrjs- fiaKapios d yprjyopwv Kal rrjpwv ra
Ifidria avrov, 'lva fih yvfivbs irspiirarrj Kai p\iirwai rrjv aayrj-

phrates may be meant the Turkish
empire, or the spiritual and temporal
power of Mohammedism. ' Drying up'
is a term closely applicable to the pro
gressive but rapid decay of the Moham
medan dominion and religion. ' The kings
from the East ' may be representative of
Eastern nations, and 'their way,' their
conversion to Christianity, 'their way' to
the spiritual Zion (Is. 2 : i, 2), for
which the decline of Mohammedism will
prove to be a preparation. It should be
observed that under the sixth trumpet a
description is given, as is generally under
stood, of the successes of the Mohammedan
armies, and the woes inflicted by them,
introduced by the loosing of 'the four
angels bound at the great river Euphrates'
(See extracts from Conder and Woodhouse,
v. 1). Some understand by 'the kings
from the East,' the Jewish nation, and by
their 'way,' their return to Balestine.
This interpretation is grounded on Zech.
10 : 10, n, which, however, was fulfilled
in the return from the Babylonish and
Egyptian captivity, at the close of which
Zechariah prophesied. Cf. Is. 11 : 11 — 16.
13 — 16. t*K tou arbp. . . . rpla
dKdB.] The xpevSoirpotprrrTjs here first
named, but as if well known, is evidently
identical with the second beast of 13 : 1 1
(note iXdXei ws Spdxwv . . . Trotei
atjpeia . . . irXavf, and cf. 19 : 20). The
three unclean spirits proceed one from the
mouth of each of these three personifica
tions of evil. By their issuing ' from the
mouth ' is indicated that they are utter
ances, promulgated opinions and doc
trines, publications. Those immediately
originating from the author of evil are
probably infidel, blasphemous, licentious ;
those from the beast political, — revolu
tionary and despotic; those from the false
prophet papal, — superstitious and hereti
cal. They proceed in co-operation (14).
Thisbetokens 'an alliance of Infidel, Demo-

cratical, and Bapal powere. There will be
a league of corrupt religion with lawlessness,
blasphemy, and infidelity. ' (Wordsworth).
Spoia jSarpdxois] or tis fidrpaxoi, Alex.
The plague of the frogs was the final effort
of the magicians ; with this their power
ceased. Ex. 8 : 15, 19. Erogs from their
amphibious nature, agility, slipperiness,
grotesque mocking appearance, loquacity,
and peculiar croak are well adapted to
form a symbol of imposture. Compare
' quack,' ' quackery, 'i.e. prating, gabbling
pretensions. ouSev 7dp itrr dXX' i) Kodf.
Aristoph. Ranee, 227. t?KTropei/eiri9ai] d
ixTTopeierai, Alex, as A.V. ttjs yijs xal
is omitted by Alex, and others. If we
admit rijs yijs, we must understand ttjs
oUovp. SX. epexegetically. /3atrtXeis]
great powers, as in 17 : 12 ; various forms
of government, 17: 10. truva707erv]
This is exactly the action and effect of the
diffusion and prevalence of opinion. 'The
next great war will be a war of opinion.'
(Canning), lis kX<-tt ttjs] The metaphor
is taken from one who sleeps carelessly
and has hia garments stolen. With ep-
Xopai . . . KXeVTTjs . . . yprjyopwv comp.
M. 24: 42, 43. 1 Th. 5:2. 2 B. 3 : 10.
This warning must be understood as
uttered by Christ, and, as in 3 : 3, relates
to a coming in judgment distinct from his
final appearance to judge the world.
dffxnpoffivrjv] Ex. 20 : 26. Hab. 2 : 15,
16. pi) tpavepwBij tj altrxivrj ttjs yvpvbrrp
rbs trov, 3 : 18. truvTj707ev] they (sc. Td
irveipaTa Saipovlwv, v. 14) gathered them
together. Some take 6 #776X05, or 6 t9e6s
as the subject. 'App.a7e55tSv] ~)ij
MjQ from ~nj incidere, Deut. 14 : 1.
Jer. 16 : 6 ; excidere (Chald.), Dan.
4 : 14, 23. The hill of slaughter where
Sisera was defeated (Judg. 5 : 19) and
Josiah was mortallv wounded, 2 Ki.
23 : 29, 30. See Zech. 12 : 11, where LXX.

REVELATION 16. 15— 2 t.

819

foavvrjv avrov.) l6 Kal avvhyaysv avrovs els tov toitov tov
KaXov/ievov 'EfSpaiarl 'Ap/naysSSwv.
l1 Kat o 6J3Sofos dyysXos ij~iyee rhv tpidXrjv avrov et'y rbv
aspa- Kai e^XQe cpwvrj fieyaXrj dirb rov vaov rov ovpavov dirb
tov Opovov Xiyovaa, Te'^oive. lS Kal iyivovro cpwval Kal fipov-
rai Kai aarpairat, Kat aeiafios eysvEro fisyas, oios ovk iyivsro
acp ov 01 avOpwirot iyivovro iirl rhs yhs, rrjXiKovros asiafios
ovrw fisyas. *9 Kat sysvEro h iroXis h fsyaXrj et'y rpla fiprj,
Kat at ttoXeis twv iOvwv i'lrsaov Kai jQa/3vXwv h fsyaXrj ifivhaOrj
bvwitiov rov Oeov Sovvat avrh to irorhptov rov olvov rov Ovjiov
~7~7-v «0 \ — « J/ I \ ,t 7 t /
t>js opyrjs avrov. '" Kai iraaa vrjaos scpvys, koi oprj ov% svps-
Qrjaav 2I /cat ^aXaij'a fisyaXri toy raXavnala Kara/3alvEi iK rov

render iv ireSiw iKKonropivov. rb 'Ap-
payeSSwv SiaKoiri) r) StaKoirropivrj ipprjveve-
Tai, ixei ydp rd eBvrj trvvaybpeva ixxbirre-
ffBai voeiv dxbXovBov. (OJlcumenius).
Cp. Joel 3 : 2, 12, ffvvd^w iravra Td
iBvrj xal xard£w aurd els ttjv KoiXaSa
'Iwtratpdr, where the mention of Jehosha-
phat is an historical reference to a signal
and miraculous slaughter of God's enemies,
2 Chr. 20 : 1 — 26. But as all nations
cannot be gathered together to one valley
or to one mountain, the valley of Jehosha-
phat, Armageddon, or Mount Megiddo, are
general terms indicative of a signal execu
tion of the divine judgments on all his
enemies. They are not to be regarded as any
one place on earth, nor as any one event,
but 'a marching forth of some earthly
powers under the proud banners of infi
delity, secularism, despotism, revolution,
Papal superstition, imposture and ty
ranny.' (Wordsworth). The mention of
Armageddon is by anticipation. Pre
parations for this conflict are made
under the sixth vial, but the conflict is
not decided till the seventh (19). — Exer-
citum in montem Megiddo colligere idem
est internecione eum delere. (Michaelis) .
17. tov dipa] the domain of Satan,
'the prince of the power of the air,' E.2: 2 ;
6:12. 7<?7ove] 'It is done.' This voice
is from the temple, where is the ark of
the covenant — the place of mediation and
intercession ; and from the throne — the
seat of Divine power and glory. It is
the same voice which cried TerifXeirTai,
' it is finished,' from the cross — an utter
ance recorded by S. John only, J.
19 : 30. And see 21 : 6.
18 — 21. v^uvat . . . trei.Tp.6s] as in 8 : 5.

11 : 19, and, doubtless, with the same gene
ral meaning. The combination of ' voices'
with the otherphenomena reminds us of the
circumstances attendant on the delivery of
the law (Ex. 19 : ]6 — 19 ; 20 : 18, 19. H.
12 : 19), and strengthens the supposition
that the declaration of God's truth and
covenant in a powerful and effectual man
ner is here predicted. But the emblems are
certainly those also of judgment and ven
geance. ttjXikoutos trettTp6s] An earth
quake signifies civil and political convul
sions, els rpla piprj] effect of the earth
quake. Great divisions, affecting the poli
tical and ecclesiastical constitution of the
papacy, are probably here portended ; and
these connected with changes and disasters
among purely temporal powers, 'the cities
of the nations,' 14 : 8, n. ipvrjtrBTj] came
into remembrance, A. 10:31. tou 8v-
p-oO ttjs tSp77js] of the rage of his wrath.
See on Ja. 1 : 19. R. 2 : 8. Greg. Naz.
Bvpbs piv idriv dBpbos teats tppivwv, Spyi)
Si Bvpjis ippivwv. Plato, Cratyl. dirb
ttjs Biirews Kal tiaews rijs ipvxijs. oix
eipiBrjtrav] 6: 14, iK twv rbnwv airwv
ixivrjBrjtrav. This may imply an extir
pation of idolatry. It is a crisis in the
history of the Church and the world, si
milar to that described under the sixth
seal. Comp. Hagg. 2:7, 8, iyw aelaw
rbv oipavbv x. TTjv'yrjv, x. ttjv SdXaatrav x.
ri)v {Tjpdv. xal ffvfftrelffw rrdvra Ta iBvij.
xdXata] the symbol is from the plague
of hail in Egypt, Ex. 9 : 24. It connects
this vision with 1 1 : 19, where the great
events of the outpouring of the vials are
all summarily presented. The great hail
of God's judgments accompanies the dis
play of his truth and grace in the preach-
52—2

820

REVELATION 16. 21. 17. 1—5.

ovpavov iirl rovs dvOpwirovs- Kal ijSXaacphfijaav ol avOpwirot rov
Qsov iK rhs irXrjyhs Ths yaXa^rjs, on fisydXrj iaTiv rj irXrjyrj
avrhs atpdSpa.
17 Kat yXQsv eiy e/c rwv iirra a'yye'Xwiv rwv iyovrwv ras
Birra cpiaXas, teat iXaXrjaE fier ifov, Xiywv fioi, Aevpo Sel^w
aoi rb Kpifia rhs iropvrjs Ths fEydXrjs rhs KaQrj/iivrjs iirl rwv
vSdrwv rwv iroXXwv, 2 fsQ' rjs iirdpvEvaav ol jSaaiXsis rhs yhs>
Kat ifisOvaOrjaav e/c rov o'lvov Ths icopvElas avrhs ol kotoikovvtes
rhv yhv- 3 teat dirhvsyKi fis ety sprjfiov iv irvEVfian- Kal slSov
yvvaiKa KaOrjfiivrjv iirl Qrjplov kokkivov, yifiov dvofiarwv (iXaacprj-
flas, syov KscpaXas iirrd /cat Kipara SiKa. 4 Kal h yvvh h ics-
pifisfSXrjfiivrj iropcpvpa. /cat kokk'ivw, /cat Ksypvawfievtj ypvaw teat
Xi'(9io rifilw Kal fapyaplrais, iyovaa ypvaovv irorrjptov ev rrj ysipi
avrhs yifov ^SsXvyfiarwv teat aKaQaprrjros iropvstas avrhs,
5 Kal iirl rb firwirov avrhs ovofa ysy pa fifiivov, jMLvarhpiov,

ing of theGospel, 14 : 15, 17, n. raXav-
nala] The weight of a talent ; a strong
figure to denote the greatness and severity
of the divine judgments, Josh. 10: 11. The
Jewish talent was 114 pounds. XiBoflbXoi
TaXavriaioi, engines casting stones a ta
lent in weight. (Polyb.). ix ttjs ttXtj-
7T7S] in consequence of the plague. See
on (9). ' The men,' sc. ol xaroixovvres iirl
rijs yijs, 3 : 10, 6 : 10, 17 : 2, 8, continue
obstinate, they remain incorrigible under
the visitation of God's wrath.
XVII. 1, 2. This chapter forms a
kind of parenthesis from the main subject
of prophecy. The fall of Babylon has been
already announced, 14 : 8, n. (so 16 : 17,
yiyove) ; but before the description of her
fall, there is given an account of her state
and character, that there may be no mis
take in the application. The fall of the
Antiohristian empire is a subject of such
importance, that the Holy Spirit has pre
sented it under a variety of images, t tj s
Tr6pvTjs] This term is applied to the
Jewish Church in Is. 1 : 2 1 . Jer. 2 : 20 ;
and it is here applied to a branch of the
Christian Church which had corrupted it
self (Burton). See Ex. 34 : 15. Lev.
17 : 7 ; 20 : 5. Ps. 73 : 27. Jer. 3 : 1— 10.
Ezek. 16. 23. Hos. 1.3.; 2:2; 4 : 12.
It is said of Tyre, Is. 23 : 15, eVTat Tupos
tis tjirpa irbpvTjs, and v. 1 7 (Heb.) ' she shall
commit fornication with all the kingdoms
of the world.' rwv iSdrwv] explained
(15), Xaol Kai SjcXoi, x.r.X. See the lan

guage applied to the original Babylon, Jer.
51 : 13. Nab. 3:8.
3 — 6. dirijveyxi pe] cf. 21 : 10. L.
16 : 22. els iprjpov] In 12:6 we read
tj 7UVT) itpvyev els ttjv iprjpov, where tj
7uvtj signifies the true Churcb in its purity.
The reference to iprjpos here indicates,
after the manner of tbe Apocalypse, that
this personification is in a certain specific
relation to the former. Where we look
for the woman of 12 : 6, we find this wo
man. In the place of the true Church is
the false apostate Church, the nominal
Church in a corrupt state. With iv irveip.
cf. Ezek. 8:3; 11 : 1, 24. Brjplov] This
closely resembles the beast in 13 : 1 ; and
the woman sitting upon the beast perhaps
means the union of the ecclesiastical and
secular power. (Burton). xbxxivov] a
dye made from tbe coccus ilicis, or kermes,
a small insect found on the shoots of a
species of oak in Spain and Western
Africa. The use of this in dyeing crim
son or deep scarlet has been superseded
in modern times by the cochineal insect,
coccus cacti. It seems a kind of infatua
tion that scarlet should be the distinctive
colour of the dress of the cardinals, and of
the trappings of their steeds, yipov
bvopdrwv /3Xatr0.]13: I — 6. 2TI1. 2:3,
4. Alex, and others, to bvbpara. yipeiv
always has gen. rei in Rev. as elsewhere ;
so that this reading must be rendered 'full
as_ to its names of blasphemy.' Lchmn.
edits yipovra bvbpara. The names of
blasphemy inscribed all over the beast are

REVELATION 17. 5—9.

821

BajSvXo)!/ h fsyaXrj, h fhnjp rwv iropvwv teat Ttwit j3SsXvyfdrwv
rhs yhs. teat sTSov rhv yvvaiKa fsQvovaav iK rod alfaros Ttoi/
ayiwv teat etc tov aifiaros twv fiaprvpwv 'Irjaov, /cat iOavfaaa
ISwv avrhv Oavfa fiiya. ' Kat etVe' fioi b dyysXos, Atari iQavfa-
tray ; syw aoi spw ro fivarhptov rhs yvvatKos Kal rov Qrjplov rov
fiaardXpvTOS avrhv, rov syovros Tay e7TTa KSCpaXds Kal rd SiKa
Kepara. ° Qrjplov b sTSss rjv Kal ovk sari, Kal fiiXXst dva(ialvsiv
iK rhs afivaaov Kat ety dirwXstav virdysiv Kal Oavfiaaovrat ol
KarotKovvres eiri rhs yhs, wv ov ysypaicrat ra dvdfara iirl to
/3t/3Xt'oi> rhs Ywhs diro Karaj3oXhs Koafov, fiXiirovres rb Qrjplov d
n hv, /cat ovte eon, Kalirsp iarlv. 9 ^QSe b vovs b i'ywv aocpiav.
.al Birra KscpaXai oprj siaiv sirra, oirov h yvvrj KaQrjrai iir' av-

the impious titles of Roman emperors
(Divus), and pontiffs, of deified heroes,
canonized saints, tj Trepi/3e/3X.]probably
i)v. By iroptpipo. may be meant tbe im
perial purple, by xoxxlvw the papal scarlet.
Xpvtrovv TroTTjptov] alluding to the
practice of harlots in inflaming their para-
mourswith lovepotions. dKat9dpTTjTos]
Alex, and many others have to dxdBapra
governed by ixovtra, having in her hands
the impure gains of her fornication.
MutrTTjpiov] a mystical personage ;
meaning a power like that of ancient
Babylon, a chief promoter of idolatry,
polluting herself with the grossest idolatry,
and corrupting the nations with the same
profane worship. This part of the de
scription cannot be applied to Pagan
Rome. The following peBiovtrav ix tov
alparos twv ayiwv will apply to Pagan and
Christian Rome, as both in their turns
have cruelly persecuted the saints and
martyrs of Jesus ; but the latter is more
deserving of the character, as Christian
Rome has far exceeded heathen Rome in
the extent of her persecutions ; while the
word iBaipatra puts the matter beyond
doubt, as it would not be at all surprising
for heathens to persecute Christians,
whereas to find a professedly Christian
power drunk with the blood of saints
might well be matter of astonishment.
(See Wordsworth, p. 388). The title
Muorrjpiov, so prominently displayed, may
involve an allusion to the mysticism which
is characteristic of the faith and worship
of the Church of Rome ; its system of
Sacramentalism and Symbolism. 2 Th.
2 : 7, n.
7, 8. fiiXXei dvaj3a£vetv] has to ascend.
This determines the rise of the beast to a

period subsequent to the delivery of this
prediction, though its existence is expressly
affirmed to have been prior. This descrip
tion remarkably applies to Rome as a
power — civil and ecclesiastical, tjv] ex
isted in its original secular and imperial
form ; ouk iffri, comes to an end in the
' Decline and Eall of the Roman Empire' —
receives a deadly wound (13 :3); pe'XXei
avafialvew, irdpetrTai, in the rise and de
velopment of the papal domination — its
' deadly wound is healed.' With et's awdiX.
iir. cf. 2 Th. 2 : 8, 12. Bavpdtrovrat ol
k.t.X.] The character of those who ' won
der,' thus carefully distinguished from that
of the true people of God, intimates that
their wondering is that of admiration, and
homage, and superstitious awe. (Cf. 13 : 3,
4) . The Papacy challenges and receives
veneration on account of its antiquity, vi
tality, survival of disastrous catastrophes,
its arrogant claims as a power, in evident
succession to ancient Rome, of perpetuity
(the 'Eternal City"), supremacy, univer
sality of dominion. pxiirovres] Alex.
pyXeirbvrwv, gen. abs. (L. 8 : 20, Xe76v-
twv) ; as they gaze on the beast, because it
was, and is not, and shall appear (xal
irapiffrai, a better reading than xalnep
itrriv). The empire was idolatrous under
the heathen emperors ; then ceased to be so
under the Christian emperors ; and again
became idolatrous under the Roman pon
tiffs. With irapinTai cf. irapovaia in 2
Th. 2 : 9, n.
9 — 1 1 . 6 vous] ' Here is the sense (mean
ing) which hath wisdom,' 13 : 18. 14 : 12 ;
as if the words would be made by some
to bear meanings which have no wis
dom. Et hie est sensus. (Vulg.). ejrrd
Sprj] In the time of S. John Rome was

822

REVELATION 17. 9—17.

rwv, TO /eat BaaiXeis Birra slaiv ol irivre sirsaav, Kai o ety
eo-Ttv, o a'XXoy ovirw hXQe, Kal drav 'iXQrj oXiyov avrov Sei fieivai.
rT 7 7 f\ t a ¦? 7 7 ,1 \ , \ ,/ $ ' 7  7 7
/cat to urjpiov o rjv Kat ovk eart, Kai avros oyooos ean, Kai c/c
twv iirrd ian, Kal et'y a7rtoXetav VTrayet. 12 /cat Ta oetca tce-
para a etc^ey SiKa BaaiXsis Elaiv, otTtvey fiaaiXelav ovirw sXapov,
aXX' i^ovalav toy /3acriXe?y filav wpav Xafi/3avovai fisra tov Qrj
plov. I3 ovtoi filav yvwfirjv 'iyovat, teat t^v Svvafiiv Kal rrjv
ifcpvalav iavrwv rw Qrjplw SiaSiSwaovaiv. '+ ovrot fsra rov,
dpvlov iroXsfihaovai, Kal rb dpvlov viK^asi avrovs, on Kvpto?
Kvplwv ian ko.1 BacrtXevy fiaatXiwv, Kai ol fisr' avrov kXijtoi Kat
etcXe/CTOt /cat iciarol. '5 Kal Xiyei fioi, Ta vSara a sTSes, ov h
iropvrj KaQrjrai, Xaoi Kai dyXoi slat Kat sOvrj Kai yXwaaai.
teat Ta SiKa Kipara a etoey iiri to Qrjplov, ovtoi fiiahaovai rrjv
iropvrjv, Kat hplfwfivrjv icoihaovaiv avrrjv Kat yvfivhv, teat Tay
trap/cay avrhs cpayovrai, koi avrrjv KaraKavaovaiv iv irvpl. *' b
yap Oeoy eSwkev et'y rds KapSlas avrwv iroihaai rhv yvwfirjv
avrov, teat iroihaai filav yvwfirjv /cat Sovvai rhv fiaaiXslav avrwv

usually called Urbs septicollis, r) tt6Xis t)
eTrTdXotTJOs. There was also a national
festival called Septimontium. Sirov , . .
iir' outwv] a Hebraism. 7:2. L. 3 : 16,
n. /3atriXeis eTTTd] Seven forms of
government of which five had existed and
passed away ; kings, consuls, dictators,
decemvirs, military tribunes. 6 els] that
of emperors was then subsisting. 6
dXXos] the Gothic kingdom of Italy
under Theodoric and the Exarchate of
Ravenna (Gibbon oxxxix. xlv.) ; came in
between the subversion of the empire and
the establishment of the Papal tyranny ;
the eighth head, occupying the place of
one of the seven which had been wounded
to death, accurately answers to the Papal
empire. airbs 67500s] the beast is from
the seven heads, and is himself the eighth ;
denoting a form of government which will
succeed on the disappearance of the seventh
head. The Roman mountain must first
be cast into the sea (8 : 8), and then the
beast will rise from the waves (13 : 1).
12 — 14. Sixa jSatrtXets] ten contem
porary kings, denoting the division of the
Roman empire into ten distinct king
doms, yet united in the support of Papal
Rome, plav wpav] denoting probably
a comparatively short season, or meaning
'uno eodemque tempore.' (Vitringa).
p.erd tou Bnplovj in conjunction with

the beast, with his concurrence and con
sent ; as, notwithstanding the continual
interference of their several political in
terests and measures, they have in sub
stance one mind with the beast, implicitly
submitting to its idolatrous usages, de
fending its tyranny and usurpations.
plav 7vtip.T7v] one bent, inclination.
I C. 1 : 10, iv ttj auVT; yvwprj. SiaSiSw-
ffovtriv] shall share with ; by concordats
and otherwise. Alex, and others have
5t56airt. Kijpios Kupduv] These titles
plainly assert the Godhead of the Lamb.
1 T. 6 : 15. ol per' airov x.t.X.] subaud.
vixijffovffiv airois. Cf. 12 : 1 1. 15 : 2.
15 — 18. Aao2 k.t.X.] So many words
in the plural fitly denote the great extent
and power of the jurisdiction of Rome.
It is a remarkable peculiarity of this
government that its authority is not
limited to its own immediate subjects,
but extends over all countries and king
doms professing the same religion. (Bp.
Newton), oiroi] This shows that persons
are symbolized by xipara Btjplov. The con
federation of the possessors of secular power
against ecclesiastical Rome is intended.
The nations will at length grow sensible
of her spiritual despotism, and will destroy
that power which they formerly supported.
Symptoms of this consummation have not
been wanting, especially in the treatment

REVELATION 17. 17, 18. 18. 1—4. 823
Tip Qrjplw, aypt riXEaQr) ra phfiara rov Qeov. i8 teat h yvvt)
hv eTSbs eanv h irdXis h feydXrj h i'yovaa /3ao-tXet'av <?7rt twv
(BaatXiwv rhs yhs.
18 Kat fsra ravra eTSov dyyeXov Kara(3alvovTa e/c rov
ovpavov, i'yovTa i^ovalav fisydXrjv, Kal h yh icpwrlaOrj bk rhs
Sd^rjs avrov- 2 teat eKpa^ev iv layyt, cpwvh feyd-Xrj Xiywv,
Eirsasv Birsae Ba/3vXfj>v h fsyaXrj, /cat iyivsro KaroiKrjrhptov
Saifidvwv, Kal cpvXaKh iravros irvsvfiaros aKaQdprov, Kal cpvXaKh
iravros dpvsov aKaQaprov /cat fisfiiarjfiivov 3 Sn iK tov o'lvov
tov Qvfiov rhs iropveias avrhs iriirwKS iravra ra i'Qvrj, teat ol (5a-
crtXery rhs yhs fST avrhs iirdpvsvaav, /eat ol i'firopoi rhs yhs e/c
T^y SvvafiEWs tov arphvovs avrhs iirXovrrjaav. 4 Kal rfKovaa
aXXrjv cpwvrjv iK rov ovpavov Xiyovaav, 'E^XQets <?£ avrhs, o
Xaoy fov, tva frj avyKotvwvharjTE rais dfaprlais avrhs, Kal 'lva

of the Popes by the rulers of France, and
(i860) Italy. TjpTjpwpi-vTjv] so as to de
pend on her own resources ; yvpvijv, de
prived of revenues and rights. KUTo/taii-
aovtrtv] The punishment of a harlot.
Gen. 38 : 24. Lev. 21 : 9. iSwxev els
rds xapSlas] As if to illustrate Is.
14 : 24, 46 : 10, 'My counsel shall stand,
and I will do all my pleasure.' A. 2 : 23.
4 : 28. Cf. 56vra . . . et's Tjpas, 1 Th.
4 : 8. 7Vi4pijv] purpose, counsel, deter
mination. A. 20 : 3. 1 C. 7 : 40, koto ttjv
ipijv yvwprjv, opinion, judgment, t d A tj p. ]
referring to Dan. 7 : 25, 26. TeXeaBrjffov-
rai ol Xbyoi, Alex.
XVIII. 1—3. The fall of the mystical
Babylon is described in the sublime and
figurative style which Isaiah, Jeremiah,
and Ezekiel employed to foretell the fall
of ancient Babylon and Tyre, i^ovalav]
authority, one of high state and dignity
and invested with a great commission.
ix ttjs 56|t7s au>.] with the brightness
proceeding from his glory. Ezek. 43 : 2.
tj 7TJ i£iXapirev ws tpiyyos dirb ttjs Sb^rjs
xvxXbBev. iv laxi'l tpwv. pey.] read
ev lffxvP$ «JWvy Xiywv. iireaev] Her
destruction is contemplated as certain and
as near at hand. That Babylon had not
actually fallen is clear from the fact that
the people of God are commanded to come
out of her (4). See on 14 : 8. kotoiktj-
TTJp. Soijti6vuv] a dwelling place of evil
spirits. E contr. believers are built toge
ther etS KOTOlKTJTTjplOV tov 6., E. 2 : 22.
The expression may be borrowed from Is..

13 : 21, where it is said of Babylon,
LXX. Saipbvia iKei bpxijffovrai. So Jer.
50 : 39 ; and cf. Is. 34 : n, 13 — 17.
trjuXaKTj] haunt, resort, pepitr., as the
unclean animals were held in especial ab
horrence by the Jews. This imagery is
borrowed from the results which naturally
follow the destruction of any city in the
East, where as soon as human inhabitants
cease, wild animals of every kind, but
especially birds, make the city their lurk
ing place, ipiropoi] Traders to foreign
countries on a large scale, distinguished
from the KdTTT7Xos or d7opatos who pur
chased his wares of the ipiropos and sold
them retail. Cf. M. 13:45. The spiritual
merchandize by which multitudes have
lived in affluence on the sins and follies of
mankind seems principally intended, rijs
Swap. t. trrpijv.] from the vastness of
her luxurious revelling. Cf. magna vis
auri, Cic. Tv.sc. 5. 32 ; and the Hibernian
use of the word 'power.' Joseph. Ant.
III. 2. 4, irXoirov pe7aXou SuVapiv.
4 — 8. O-iXBere] In similar language
the prophets called upon the people of God
to flee from Babylon, Is. 48 : 20. 52 : n,
12. Jer. 50 : 7, 8. 51 : 6, 45 ; cf. 2 C.
6 : 17. This is a call to reformation, and
severance from the corrupt and apostate
Church. See 14 : 9. It implies also that
up to the time of the destruction of the
mystical Babylon there will be found in
her some of the true people of God. Xd-
j3TjTe] that ye have not given you, as
Xa/3etv di-lav, 'get his deserts.' i)KoXoiBij-
irav] ixoXXijBTjaav in Alex, and most

824

REVELATION 18. 4—11.

fih XdBrjre e/e twv irXrjywv avrhs' s on hKoXovQrjaav avrrjs at
dfaprlai dypi rov ovpavov, Kal ifivrjfidvevaev b Qeos Ta aoiKrj-
fiara avrhs. dirdSore avrh toy Kal avrrj aireowKev vfiiv, Kat
SiirXwaare avrh StirXd Kara rd epya avrhs- iv tw ironjpiw <b
e/eepacre KEpdaars avrh StirXovv ' oaa iSd^aaev iavrrjv Kat
iarprjvlaae, roaovrov Sore avrh Baaavtafov Kai irevOos- on ev
rrj KapSla. avrhs Xiyei, jKdOrjfiai (5aalXtaaa, Kal yhpa ovk elfii,
teat ic'evOos ov fih 'ISw, 8 Aid rovro iv fid hfBpa rj[\ovaiv al
TrXij'vat avT^y, Oavaros Kal icivQos koi Xifios' Kat ev irvpi Kara-
KavQhaerai- on layvpbs Kvptoy o Oeoy o Kpivwv avrhv.
9 Kat tcXavcrovTai avrhv /cat Ko^povrai iir' avrh ol paaiXsis
rhs yhs, ol fsr' avrhs iropvsvaavres Kai arptjviaaavres, orav
BXiirwat rbv Kairvov rhs icvpwaews avrhs, IO airo fiaKpoOev
iarrjKores Sid rbv cpd/3ov rov Baaaviafiov avrhs, Xiyovrss, Oval
oval h irdXts h feydXrj, HaBvXwv h iroXis h layypa, on ev fiid
wpa hXQsv h Kplais aov. IX /cat ol sfiiropoi rhs yhs KXaiovai
Kal irevQovatv iir' avrrj, on rbv ydfov avrwv ovc5ety ayopat^et

MSS. tjkoX. is of very slight authority,
but is apparently in better accordance witb
dxpt tov oip. than ixoXXrjB. In Heb.,
however, the word p3"7' ' cleave to,'
rendered by xoXXdnBai, Ps. 102 : 5. Job
29 : 10, &c. LXX. bas frequently the
sense of dKoXoutfetv, follow up, reach, over
take. So Gen. 19:19. 31:23. Jer. 42: 16.
(xaraXdppaveiv, LXX.) ; Judg. 20 : 42.
(tpBdveiv or xaratpBdveiv). The idea con
veyed by ixoXXT)8rjffav is ' cleave to her ;'
are part of her very substance. Cf. Job
20 : II, Sara airov iveirXrjffBrjffav vebr-qros
airov. Adhserent illis ad judicem coeles-
tem proficiscentibus peccata tenacissime
perpetui comites et accusatores, Gen. 1 8 :
20, 21. Jer. 51 : 9. Heinrich. twv Sfipis
Te filrj Te ffiSrjpeov oipavbv ijxei, Od. XV.
328. Tregelles renders, 'have been builded
together unto heaven, or have adhered to
one another until [they reached] heaven.'
StTrXtitroTe] In the case of theft the law
required the thief to restore double. We
are to consider this as a prediction that
the evil Bome has done will be returned
upon her. Cf. Is. 40 : 2, iSigaro ix xe<-pbs
Kvpiov SnrXa rd apaprrjpara outtjs (in the
opp. sense, so 61 : 7). jSafflXifftra] Cf.
Is. 47 : 8, dxove ravra rpvtpepd, tj xaBrj-
pevTj.Tj ireToiBvia, i) Xiyovtra iv xapSla outtjs,
\E71i et'pt, Kal oix itrriv iripa, oi xaB tw xvpa,
oiSi yvwtropai Sptpavlav. Stra] accus. as

R. 6 : 10, 8 7dp drriBave' G. 2 : 20, 8 Si
vvv tw. itrrprjvtaffe] hath run riot,
lived luxuriously, 1 T. 5 : 11, n. Hesych.
ffrprjviwvres' TTeirXTjffpivoi' SrjXoi Si Kal rb
Std ttXovtov vtSplteiv, xal j3apiws tpipeiv.
iv pla ijpipa] iv pig. fipo (10). Is.
47 : 9, vvv T^£et eV2 tri . . . : i^altpvrjs ev
ijpipa p.a. Indicative of a rapid and un
expected dissolution of her power. Comp.
with (6—8), M. 24 : 49— 5 1. L. 12 : 45—
48, 11. TiJTTTetv tous ffvvSoiXovs (6), iirdleiv
x. rrlveiv perd twv peBvbvrwv (7), T^£ei 6
Kipios iv ijpipg 77 ou TrpoaSoxq. x. iv
wpq. jj oi yivwuxei (S). Itrxvpbs . . .
auTTJv] intimating that the hand of God
will be clearly apparent and acknowledged
in her destruction.
9, 10. ol /3atrtXeis] Some of the kings
will adhere to Rome, though the rest
unite in destroying her. Cp. the weeping
of the princes over Tyre, Ezek. 26 : 1 6 —
21. 27 : 35. Oi5af] This will be the con
summation of the third woe, 11 : 13, 14.
1 1 — 14. tov 76pov] their freight, A.
21 : 3. The enumeration proceeds by a
gradation from one article to another till
it rises to the bodies and then to the souls
of men. Dr. Bloomfield remarks that
what Pericles said figuratively of Athens
was literally true of Rome, iireiffipxerai
Si Sid piiyeBos rijs irbXews ix irdffTjs yijs
Td Trdvra, Thuc. II. 38. pap7apt?Tou]
a pearl, M. 13 : 45, 46. 1 T. 2 : 9. Mlisu,

REVELATION 18. n— 19.

825

ovteeTt, I2 ydfov ypvaov /eat apyvpov Kal XlOov riflov Kat
fapyapirov /eat Bvaaov /cat iropcpvpas Kal arjpiKov Kai kokkivov,
/cat irdv ^vXov Qvivov teat irdv cr/cevoy iXECpdvnvov Kal irdv aKevos
e/c ^vXov rtfiiwrarov /cat yaXKov /eat aiShpov Kal fiapfiapov,
13 Kai Kivafiwfiov Kat Qvfiiafiara Kai fvpov Kai XiBavov Kat olvov
/cat sXaiov teat asfilSaXiv /cat airov ko.1 Krhvrj Kal irpdBara, teat
'licirwv ko.1 psSwv /cat aw/ndrwv, teat >|^v^ay avOpwirwv. I4 /cat
h birwpa rhs iiriOvfiias rhs ^vyhs aov airhXOev airo aov, koi
iravra ra Xiirapa Kai ra Xafiirpa airhXOev airo aov, koi ovketi
ov firj svprjarjs avra. "5 oi i/iicopoi tovtwv, oi irXovrrjaavres
dir' avrhs, dirb fiaKpdQev arhaovrai Sia tov cpoBov rov Baaa
vtafov avrhs, KXalovres Kal irevOovvres, Kal Xiyovres, Oval oval
h TroXty h fsyaXrj, h icepiBeBXrjfievrj Bvaatvov Kai icopepvpovv Kal
kokkivov, Kai Keypvawfievrj iv ypvaw koi XlOw rtfiw koi fiapyapirais,
z1 on fiia wpa hpvfo^Orj b roaovros itXovtos' koi iras KvBspvhTijs
koi irds iiri twv ttXolwv b bfitXos Kat vavrat Kai baoi rrjv OaXaa
aav ipyaZovrat diro fiaKpdQsv iarrjaav, Kai e/epacov bpwv-
res rov Kairvov rhs irvpwaews avrhs, Xeyovres, lis bfiola rrj
irdXet rh fsyaXrj ; '9 Kat e'BaXov ypvv iiri ras /cecpaXay avrwv,
Kal EKpaYov kXoIovtes ko.1 ttevOovvtes, Xiyovrss, Oval oval h iroXis
h fsyaXrj, iv rj EirXovrrjaav iravrss ol iyovrss irXoia iv rrj Qa-

b iv rais yvvai^l Bavpatrrbs papyapirrjs.
t3iffirov] L. 16 : 19. tnjpixov, silken (tnjp,
silk- worm) Jos. B. /., iffBtjtreiri trrjpixais.
Bvtvov] The l9uto was an evergreen Afri
can wood, from which choice vessels and
statues were made. Lat. citrus. A species
of cedar or lignum vita?, tr ep I S a X 1 v] fine
flour. !r>V- Ex. 29:40. Zttttuv] The
transition to the genitive after irpbpara is so
remarkable that it ought to be preserved.
Supply ybpoy, traffic in horses. peSwv]
Rheda, a carriage imported from Gaul to
Rome. Bell. Gall. 1. 51. ir&jpdTttJv] slaves,
Gen. 36 : 6, iXafie 'Saav .... irdvTa rd
trojpara rov olxov airov. Tobit 10 : 10,
awpara xal kttjvtj ko! dpyipiov. Some con
sider that awpara are slaves in connexion
with the horses, waggons, and merchandize,
and that ^uxds are slaves viewed as articles
of traffic in themselves ; but there may be
an especial reference in ip. dvBp. to the
sale of indulgences, and the merchandize
of masses for the deliverance of souls from
purgatory. T7 bTwpa] the season in
which fruits ripen, hence the fruits them

selves. ' The fruits which thy soul desires.'
XiTrapd] fat, sumptuous; ease, affluence,
luxury. Odys. 210, Xiirapws yrjpdcrxepev.
15, 16. dirb poKp6t9ev] This form is
used frequently, M. 27 : 55. Mk. 5 : 6.
L. 16 : 23. LXX. (Alex.) for piiT)a,
2 Ki. 19:25. TjpTjpaBrj] so much wealth
came to nought, was brought to desola
tion, made a desolation.
17— 20. iirl twv irXoiwv 6 6'ptXos] Alex.
and others have 6 eVl rbirov irXiwv, every
one who saileth to a place ; sc. every pas
senger. Qui unum in locum, emporium,
regionem, identidem navem agit. (Bengel).
With the whole passage compare Ezek.
27 : 29 — 32. ttjv BdXafftrav epyd-
fovrat] ply the sea; follow it as an oc
cupation. So LXX. e'pyat. rijv yrjv, cul
tivate, work the land ; rd ifepa epyatbpevoi
1 C. 9 : 13. Appian, vaval re xpiupevoi koJ
t)jv BdXafftrav ofa $olviKes epyatbpevoi.
Xen. CEc. XVI. 7, BaXarrovpyol, of fisher
men. Tip.t6T77Tos] wealth; being 'worth'
so much. Eu.7jpai.v0u] the same rejoicing
is announced on the predicted fall of an-

826

REVELATION 18. 19—24. 19. 1.

¦\ l 7 ~ / 7~V/ «*/ 7 r J\ 2oT7\^
Xaaarj e/c T»?y rifiorrjros avrrjs, on fia wpa rjprjfwvrj. jVjv-
cppalvov iir' avrhv ovpavi, Kal ol dyioi dirdaroXoi ko.1 ot irpocph-
rai, on etxpivsv b Oeoy ro Kpifia vfiwv e£ avrhs-
21 Kat hpev ety ofyyeXoy layvpos XtQov wy fivXov fieyav, Kai
'iBaXev els Thv OaXaaaav, Xiywv, Ovtws bpfihfart (5XrjQhaerai
HaBvXwv ij feyaXij iroXis, /cat ov firj evpeOh in. 22 Kai cpwvrj
KiOapwSwv Kal fiovatKwv Kat avXrjrwv Kai aaXiriarwv ov firj aKov-
aOh iv aoi 'in, Kal irds Tsyvlrrjs iraarjs riyyrjs ov firj EvpsOrj iv
aoi en, /cat cptov>7 fivXov ov fih aKovaOrj iv aoi en, 23 Kal cpws
Xvyyov ov fih cpavh iv aoi e'n, Kai cpwvrj vvficpiov Kai vv/icprjs ov
fih aKovaOh iv aoi en, oti oi efiiropoi aov ijaav oi fieyiaraves
rhs yhs, on iv rrj cpapfiaKela aov iirXavhO'jaav iravra ra eOvrj.
2Jt Kul ev avTjJ aifia irpocpijrwv Kai dytwv svpsQrj koi iravrwv Ttov
eacpay fievwv eiri rhs yhs-
19 Kat fiera ravra rjKovaa cpwvrjv byXov iroXXov fieyaXrjv

cient Babylon, Jer. 51 : 48. The inser
tion of ol d7r6trToXoi, who are objects of
idolatry at Eome, is worthy of notice ;
their rejoicing vindicated the glory of God,
and cleared off the dishonour cast upon
their characters, 13 : 6, n. The judg
ments on Papal Bome must be exclusively
intended, for what cause had Christians to
rejoice in the judgments inflicted on an
cient Rome, which fell also upon them
selves ? ol Trpo0. of the N. T. as in E.
2 : 20. 3:5. 4 : n. iKpivev . . . e£
oijttjs] God has avenged your cause on
her. Cf. LXX. iroirjtrei rb Kplpa pov,
Mic. 7 : 9- Kpivei rijv Kptffiv avrwv, Prov.
23 : II. iKpivi uoi Kup. ix xtlP6s iravrwv,
2 Sam. 18 : 31. Is. 1 : 24. H. 10:30.
Cf. 6 : 10, xplveis x. ixSixeis rb alpa ijpwv
dirb twv xaroixovvrwv iirl ttjs 777s.
21 — 24. Xiviov] a stone, great as a mill
stone, M. 18 : 6, n. The stone, piiXos, re
ferred to is the lower of the two stones
forming the mill, which was much heavier
than the piXos bvixbs. In Jer. 51 : 63, 64,
the fall of Babylon is signified by a stone
cast into the Euphrates, ovtws bppijp.]
thus violently. The desolation of Bome
is described in such a manner as to inti
mate that neither rich nor poor, neither
persons of the middle or lower ranks,
should be able to live there any more, nor
should it be repeopled by new marriages,
but remain desolate and uninhabited.
This may possibly apply to the city itself,
but it is more consistent with the emble
matic character of the Apocalypse to un
derstand these words in reference to the

Church of Rome, and as predicting the
cessation of its gorgeous artistic and
theatrical worship, and of its interference
with human affairs, with civil, social, do
mestic life, tpappaxela] enchantment,
sorcery. Lat. veneficium. eVXavTjfJTj-
trav] used especially of seduction by false
teaching, 2 : 20, n. 12 : 9. L. 21 : 8. 1
J. 2 : 26. oi irXavwpevoi those gone astray.
2 T. 3 : 13. H. 5: 2. Comp. carefully 2 Th.
2 : 9 — 1 1, and the religious state of Europe
from the tenth to the sixteenth century.
iravTwv . . .777s] As wassaid of the Jewish
Church in its last age, lva ixtnTTjBrj rb
alpa irdvrwv twv irpotp. rb ixxvvbuevov dirb
xaTaj3oXijs xbirpov, dirb ttjs 7eveas touVtjs,
L. 11 : 50, so is the guilt of all the mas
sacres and martyrdoms of God's people,
whether in Pagan or Popish times, accu
mulated on the Church of Rome.
XIX. This is divisible into two com
partments. The one (1 — 10) describes the
joy that fills all the courts of heaven at
the recent overthrow of Babylon, and the
approaching nuptials of the Lamb. The
other (n — 21) describes symbolically the
concomitant consumption and destruction
of Antichrist. In each case we are carried
onward to the end of time. (Bp. Walde-
grave). We have here another choral
scene and song similar to several preceding
in character and position (see on 15 : 2 —
4). It is followed as they are, by a re
cital of events which include part of those
previously described under different
figures, 18: 2, 21—24.

REVELATION 19. 1—9.

827

ev rw ovpavw, Xiyovros, 'AXXrjXovia- h awrrjpla teat h Sb£a Kal
h rifih Kal h Suvafis Kvpta) Tto ©eft) hfwv, 2 on dXrjOival Kal
S'tKaiat al Kplasis avrov, on sKpivs rhv iropvrjv rhv fieyaXrjv rns
EtpQsips rhv yhv iv rh iropvEla avrhs, Kal i^ES'iKrjas rb ul/na rwv
SovXwv avrov e/e rhs ysipos avrhs. 3 Kal Sevrepov s'lprjKav,
'AXX»rXovta. teat 6 tcaTrvoy avrhs avaBalvsi et'y rovs aiwvas Ttov
aiwvwv. + Kai sirsaov ol icpeaBvrepot ol s'tKoai Kai riaaapes
Kal ra riaaapa Xfi>a, /cat irpoasKvvrjaav rw Qew rw KaQrjfiivw iirl
rov Opovov, Xiyovrss, 'Afihv ' AXXijXoma. s Kal cpwvh e/c tov
Opovov i^rjXQs Xiyovaa, Alvsirs rbv Qsov hfd>v, iravrss ol SovXoi
avrov /cat ol cpoBov/ievot avrbv, Kal ol fiKpol Kal ol fieyaXot. Kal
rjKovaa ws cpwvhv oyXov iroXXov /cat toy cpwvhv vSdrwv iroXXwv Kal
ws cpwvrjv Bpovrwv layypwv, Xiyovras,' AXXrjXovia- on iBaaiXevae
Kvpios b Oeoy 6 iravroKparwp. 1 yalpwfiev Kat ayaXXiwfieQa,
teat Swfiev rhv Sd^av avrw, on rjXQsv b yafios tov dpvlov Kal h
yvvh avrov hTolfaasv iavrhv- Kal iSdOrj avrh "lva irsptBaXrjrat
Bvaatvov KaQapbv teat Xa/iirpdv ro yap Bvaatvov ra SiKaiwfard
ian rwv dylwv. 9 Kat Xiyei fioi, Ypa-^pov, Ma/eaptot ol ety. to

i — 5. XifyovTOs] rather Xe76vrav, an in
stance of rational concord with SxXov, a
noun of multitude, L. 2 : 13, n. A.
3 : 11. 'AXXTjXoiii'a] a literal translation
of i"P -177^ i.q. (5) alveire rbv Qebv,
which was a form of praise used by the
Levites, but ascribed here to all people, i)
awrrjpla, k.t.X.] an exclamation of rap
ture from the saints at the fall of Baby
lon. Comp. 7 : 10. 12 : 10. dXrjBivai]
true (of the truth), in fulfilling his pro
mises and threatenings. SlKaiai righ
teous, in duly proportioning the punish
ment. See on 16 : 7. tf|eS(KT7tre] has
exacted vengeance, Deut. 32 : 43. LXX.
t6 alpa twv vlwv airov iKSiKarai. Heb.
'of his servants.' See on 18 : 20.
'Aprjv] in confirmation of the ascription
of praise, and the reason assigned for it
(1, 2). tpwvi) ix tov 8 pbvov] This voice
may proceed from the four living creatures
who were t!v pitrw rov Bp. as well as xixXw
tou Bp. (4 : 6). To these, as representa
tives of the Christian ministry, may fitly
be assigned the office of summoning all
God's worshippers to adoration and praise
in the words o.veire t6v Qebv ijpwv.
They utter the summons after their own
prostration and adoration.
6—8. Xtfyovras] in apposition with

tpwvijv, I heard a voice (even) people say
ing, &c. Some, however, read Xe76vTwv
from Alex. (Lchmn.), others Xifyovres
(Tischdf.) 6 7ap.os] used to express the
mystical union between Christ and his
Church, 2 C. 11 : 2. E. 5 : 22—32 ;
a figure founded on Is. 54 : 4 — 8. Ezek.
16 : 8. Hos. 2 : 19. I'vo ?repi/3dX.]
i.q. irepif3aXitr6ai. [Siffffivov] sc.ivSvpa.
See on {3iffiros, L. 16 : 19 ; ittoXt) fivtstslvrj,
Gen. 41 : 42. 1 Chr. 15 : 27. StKaiti-
para] the righteous acts ; bona ilia opera
quae sunt vivas illorum fidei rexprjpia.
Beza. 9, 10. Xe7ei] The speaker is the angel
formerly introduced as in colloquy with
S. John, 17 : 1, who also afterwards
shows him the vision of the bride, 21 : 9,
and to whom he again offered worship,
22 : 8. o8toi] Eor a similar use, see
20 : 5. 22 : 6. L. 24 : 44. ot X6701 are
the words of the whole Apocaiypse, 1 : 3.
22 : 7. tSpa pij] Subaud. irpoffKvvtjffrjs.
The elliptical expression indicates impa
tience and abhorrence. This prohibition
to worship any other being besides God is
repeated 22 : 9. TrpotrKuv^troi cannot in
tend merely an act of civil honour and
homage. The honour intended must be of
the same class and character as that which
S. John is ordered to pay to God. o-t/vr

828

REVELATION 19. 9—14.

Ssiirvov rov y a fiov tov dpvlov KEKXrjfievoi. Kal Xeyet fot, Ovtoi
ol Xdyot aXrjOivol eiai rov Qeov. IO /cat e7re<rov ifiirpoaQsv rwv
iToSwv avrov irpoaKvvhaai avrw- Kal Xiyei fioi, "Opa fh' avvoov-
Xo'y aov el ft Kal rwv dSeXcpwv aov rwv iydvrwv rrjv fiaprvpiav
rov 'Irjaov- rw Qew irpoaKvvrjaov h yap faprvpla rov l»yo-ov
ecrTt to irvevfia rhs irpocprjTBias.
11 Kat eTSov tov ovpavov dvswy fiivov, /cat ISov 'iiriros Xevkos,
Kal b KaOhfsvos iir' avrov KaXovfisvos iriaros Kai aXrjOivos, Kat
iv SiKaioavvrj Kplvsi Kal iroXefiel. I2 ol oe ScpQaXfiol avrov toy
ipXo^ irvpos, Kal iirl rhv KECpaXhv avrov SiaShfara iroXXa- 'iywv
ovofia ysypaffivov o ovoety olSev el firj avros, I3 /cat irepiBe-
(5Xrjfiivos Ifdnov BeBafifiivov aifiari- Kai KaXeirai to ovofia av
rov 'O Ao'yoy rov Qeov. l* /cat ra arparevfiara sv rw ovpavw

SovXbs trov k. twv d 5.] Thy fellow- ser
vant and (the fellow- servant) of — , 12 : 9,
11. 77 papr. tov '! tj trou] which you bear as
an Apostle, and rb irvevpa rijs TrpotptjTelas
exercised by me are the same in value and
dignity, as they are the same in scope and
effect. Tt2v ex. papr. t. '!.] quibus
raandatum est ut de Jesu testificentur.
Significat se ex eorum numero esse quibus
utatur Deus ad significanda Prophetis ar
cana Dei. t6 irvevpa' t. irpotp. hue enim
tanquam ad unum eumque certissimum
scopumferuntur omnes Prophetise; ex quo
efficitur eum demum esse verum spiritum
Prophetiae et a nobis audiendum, qui ad
Jesum nos adducit. (Beza). The state
ment is no doubt applicable to prophecy
generally, to the great 0. T. system of
Messianic prophecy (roirw irdvres ol irpo-
tpijrai paprvpovffi, A. 10:43. Cf. A. 26:22,
27. L. 24 : 44 — 46). But the immediate
object of the speaker is to assert the iden
tity of every true prophetic and inspired
utterance concerning God's dealings in the
Church and the world, and under the
present dispensation, with the Gospel of
Jesus Christ, — the revelation of his grace
and truth, kingdom and government,
personal presence and action ; cf. 1 J.
4 : 1—3.
11 — 13. 'ittttos Xewcis] the same as at
6 : j,. This is the point to which the
preceding facts tend, and in which they
have their completion. The seals, trum
pets, vials, and all their accompanying
warnings here unite. 6 Kot9T)pevos]
connected with ISoi, and he that sat upon
him, called, &c. With iriffrbs k. dXr)8. cf.
3 : 14. Is. 25 : 1, 'Thy counsels of old
are faithfulness and truth ;' ' faithful' in

the fulfilment of his word. dXTjt9iv6s, true
as of the substance of Truth ; being tj
dXrjBeia itself, J. 14 : 6. With iv Sik.
Kpivei, cf. Is. 11 : 4. J. 5 : 30, n.
12 : 31, n. 16 : 11, 11. SiaSrjpara
TroXXd] to denote the extent of his au
thority as Creator of the world, and
' Head over all things to his Church,'
Xing of Kings (16). Svopa yeypap-
pivov] The Jewish High Priest had the
ineffable name of Jehovah on his fore
head. ot;5els oT5ev] As the eternal Son
of God, his perfections and nature are in
comprehensible, 2:17, n. Is. 9 : 6.
alpari] implying that he had recently
come from the slaughter of his enemies,
and that his garments were dyed with
their blood (15). Is. 63 : 1—6. Ps.
45 : 5. It is not improbable that the
shedding of his own blood as well is here
alluded to. His vesture of the flesh was
dyed with his blood. fSdirTitrpa ixw
PaTTTiff8i)vai, L. 12 : 50. M. 20 : 22.
His people had been washed, redeemed by
his blood, 1:5. 5:9- It was through
death that He destroyed him who had the
power of death, and delivered his captives
and victims (H. 2 : 14) ; it was in his
blood that the saints bad washed their
robes, and made them white. We may
observe, too, that here He is seen proceed
ing to the fight, and before the slaughter
of his enemies. 6 A 670 s] Jesus Christus
videlicet; filius ille Dei coessentialis, uteum
solus ex omnibus evangelistis Joannes ap-
pellavit. (Beza). See on J. 1 : 1.
14 — 16. ivSeSvpivoi] agreeing with
trTpaTii»jTal in trrpareipara. Xen. Mem.
2:2, 3, al Tr6Xeis . . . irdvaovres. pop-
ipala] 1 : 16, n. TrardtTirg Td iBvrj, Isa.

REVELATION 19. 14—19.

829

iJkoXovQbi avrw itp' lirirots XevkoIs, ivSsSvfiivoi Bvaatvov Xbvkov
Kat KaOapov. I5 /cat e/c tov arofaros avTov*iKiropeverat pof-
cpata bj~sia, lva iv avrfj iraraaarj rd iOvrj- teat avToy iroifavEi
avrovs iv paBSw aiSrjpd- teat avToy 7raTet~ rhv Xrjvbv tov o'lvov rov
Qvfiov Kal rhs dpyhs tov Qeov tov iravroKparopos. /cat eyst
siri ro Ifiartov /cat iiri rov frjpov avrov to ovofa ysypaffsvov,
BacrtXevy BaatXiwv Kal Kvptoy Kvplwv.
' iVai stoov eva ayyeAov eo-TtoTa ev to) rjAiw- Kat eKpate
cpwvh MeyaX^5 Xeytov iraai rois dpveois Tois icsrwfiBVOis sv fieaov-
pavhfan, Asvrs Kal avvdyeaQe et'y to SeItcvov tov fisyaXov Qbov,
18 tva cpdyrjre adpKas (BaatXiwv koi adpKas yiXidpywv Kal adp-
teay layypwv Kat aapKas iirirwv Kai rwv KaOrjfievwv sir avrwv,
Kal adpKas iravrwv iXsvQipwv teat SovXwv Kal fitKpwv Kal fisya-
Xwv. *9 Kat eTSov to Qrjplov teat Tovy (iaaiXeis T/Jy yijy Kai ra

11 : 4. .Virois XeuKois] See on 6 : 2.
This denotes their conformity to Him, and
their concurrence and agency in his vic
tories. /S. XevKbv, as in (8), righteousness
and purity, xal out 6 s] id est airbs ydp.
Mire varius est usus particular xal in hoc
scripto, nimirum ex Hebraeorum consue-
tudine qui suum 1 pro omnibus pene par-
ticulis usurpant. Beza. Vau Hebraeorum
et inde Kal in Scriptura conjunctio est
non tantum copulativa, sed et disjunctiva
rationalis ordinativa explanativa prout
sens iis ratio exigit. (Mede). iirl rbv
ptjpbv out.] Cic. Yerr. 4. 43, signum
Apollinis pulcherrimum cujus in femine
. . . erat inscriptum. Pausanias, t.Xe7etov
iir' airb (dvdBrjpa.) yeypappivov itrriv iirl
tov prjpov. Writing is found on the thighs
of Egyptian statues. t6 Svopa yeyp.
fiatr. /3atr. x. K.ip. xvp.] Four names are
ascribed to Him in this vision. 1.
'Faithful and true,' representing Him as
the messenger and mediator of Gospel
grace. 2. The name known only to
Himself, indicating his Deity. 3. The
Word of God, indicating his manifestation
of God to man in his incarnation. 4.
King of Kings and Lord of Lords, pro
claiming the character in which He now
appears, and is to be universally recog
nised, reigning over earth in righteousness ;
also a name peculiar to Deity, 17 : 14, n.
17, 18. iva] see 8 : 13, n. eV tQ
rjXlw] conspicuous to all, or as denoting
that the predicted judgments would be
displayed in the face of the whole world.
It may intimate that the summons and
permission to profit by the overthrow of

the Antiohristian powers shall issue from
the highest place of mundane dignity and
authority, tois bpviois] Similar lan
guage is used in Ez. 39 : 17 — 20, Eijrov
TravT. bpviw irereivip, Kal irpbs iravra ra
Brjpia rov ireSlov, XvvdxBijTe, k.t.X. Jer.
1 2 : 9, fiaSluare, avvaydyere irdvra ra Btjpla
rod dypov, Kal iXBirwirav tov tpayeiv airijv.
By the fowls that fly in mid-heaven may
be intended all indiscriminately, without
reference to their previous relation to An
tichrist, whose interests (principally tem
poral) shall be promoted by his destruc
tion. adpKas] This in symbolical lan
guage signifies the property and substance
of those represented as conquered or slain
(17 : 16). Probably real conflicts, slaugh
ter, and devastation are predicted in the
terms of the proclamation, as incidentally
instrumental to tbe destruction of Anti
christ and his auxiliaries. They are a
spiritual power, but their external deve
lopment is in the form of a visible actual
tyranny (13 : 10, n.). Their destruction
is spiritual ruin, bondage, torment, death,
but it involves political and ecclesiastical
catastrophes ; the prime agency by which
they are defeated and destroyed is spi
ritual — ' the sword of the Spirit, which is
the word of God' (21), but the effectual
employment of this agency is due to pre
paratory, accompanying, succeeding acts
of Divine Providence occurring in na
tional movements and convulsions ; ' the
shaking of the nations' (15). Cf. Ps.
110:2, 6.
19 — 21. flaoiXeis rijs yijs] opposed ap
parently to the kings from the sunrising

830

REVELATION 19. 19—21.

arparEvfiara avrwv avvrjyfiiva iroihaai irdXefiov fiera rov KaOrj-
fiivov iirl rov 'iirirov Kai fiEra rov arparEvfiaros avrov. Kai
iiridaOrj rb Qrjplov Kal fisra tovtov b ypsvSoirpocphTijs o iroirjaas
rd arjfieia ivwiriov avrov, iv ois sirXavrjas rovs Xa(3ovras to ya
pay fia rov Qrjplov Kal rovs irpoaKvvovvras Trj bIkovi avrov- (^tovTey
i(5XhQrjaav ol Svo ety rhv Xlfvrjv rov irvpos rrjv Kaiofevrjv sv tw
QbIw. 2I ko.1 ol Xoiirol dirsKrdvQrjaav iv rh poficpala rov KaQrj-
fievov iirl rov 'Iirirov, rh BKiropsvofisvrj bk tov arofiaros avrov-
Kal iravra ra bpvsa iyopraaOrjaav bk rwv aapKwv avrwv.

(16 : 12, 14). Pseudo - Apostolos qui
videbuntur reges aliorum per doctrinam et
etiam per potentiam ; et dicit terrce, quia
non quaerent nisi terram homines terreni,
ad faciendum proelium per blasphemias
per doctrinas erroneas, per miracula et alia
multa, quibus studebunt Christi fidem ex-
tinguere. (Aquinas). More probably,
however, those governments, mostly regal
and despotic, which formed the chief sup
port of the Papacy are meant. Their
armies may be military, and such have
been thus employed ; but perhaps also
ecclesiastical, literary, educational. Yet
these, or many of them, turn against the
Antiohristian tyranny in the war, and aid
in effecting its ruin. See 17: 14 — 16, the
action of which is identical with that
here represented. In both descriptions
they are kings (kings of the earth ga
thered together, 16 : 14), who make war
with one who is named King of Kings
and Lord of Lords, attended by followers
'called, and chosen, and faithful,' 'his
army,' 'the armies in heaven.' Cf. Ps.
110 : 5, 6. The Lord at thy right hand
shall strike through kings in the day of
his wrath. . . . He shall wound the heads
over many countries, tou trrpareipa-
tos outou] Those who are on the Lord's
side in truth and righteousness, professing
a pure faith and practical godliness, having
their commission and enlistment from
heaven. T/yeuSoTrpotjjrjTTjs] the same
power which is designated as the second
beast with two horns, 13 : 11. See on
16 : 13. Td trjjpeta] the miracles de
scribed 13 : 13 — 15. iv ois] iv instru
mental adjunct ; in the miracles resided
his power to deceive. So (21) ev ttj pop-
tpala, in the sword resided the agency
which inflicted death. o! 5ijo] The
overthrow of the beast and false prophet
is described as if distinct from the fall of
Babylon, and the judgment of the great

whore. The beast and false prophet per
sonify the power and principle of the im
perial and spiritual despotism exercised by
the Papacy. They existed before it, and
may survive it. Tyranny and supersti
tion, in their Bomish combination and de
velopment, would not necessarily cease
with the abolition of the Papal usurpa
tion. But they must be cast out of the
Church and the world, and condemned as
hellish, before the reign of true religion and
righteousness is established (20 : 2, n.).
Perhaps the term ftDvTes may indicate that
in some form or other they may continue
to possess vitality even to the day of
judgment. The destruction of the beast
is doubtless the same event as that por
trayed in Dan. 7 : n, dvijpiBrj rb Brjplov x.
dTrwXero, x. rb trwpa airov iSbBrj els xavtriv
irvpbs. See on 20 : 4. o! Xoittoi] These
are the adherents and auxiliaries of the
evil powers (18, 19), and their slaughter
is probably emblematical of the destruction
of all false' religion throughout the world
by the power of the Divine word, ev ttj
poptp. arbparos airov (15). Cf. 2 Th.
2 : 8, 6v 6 K. dvaX&jtrei Tip irveipari tov
arbparos airov. See n., and also n. on
Karapyrjirei ttj itritpaviia ttjs irapovfflas
airov. Also on 20 : 3. The events
symbolized in 17 — 21 are probably great
political convulsions which shall follow the
virtual overthrow of Popery, and issue in
the establishment of pure Christianity in
Europe, and its propagation throughout
the earth. Perhaps the second cause of
these movements will be the struggle be
tween despotism and the cause of liberty
or constitutional government. Despotism
and excessive liberalism are both opposed
to true Christianity. Perhaps these two
principles will be both permitted to dis
play by some violent acts their Antiohris
tian character, and then be brought into
collision with each other, and being thus

REVELATION 20. i.

831

20 Kat eTSov dyyiXov Kara(3alvovra e/c rov ovpavov, eyovra
rrjv /cXetoa rhs a/3vaaov Kal aXvaiv feydXrjv iirl rhv Xe'Pa avrov.

weakened or destroyed, the result will be
true liberty and true Christianity all over
the world.
XX. In the study of this chapter it is
especially necessary to remember that the
whole book of the Bevelation is profes
sedly prophetical, and that the predictions
of Scripture are not framed so as to be
perfectly understood before their fulfil
ment. The exact nature of the events
foretold, more particularly when they are
prefigured in visions, allegories, or types,
can only be explained by the events
themselves. History, not Prophecy, is to
be the interpreter of Prophecy. Nor does
the actual event in every case so fully
realize the prediction as to make the fact
of its accomplishment satisfactory and
convincing to all. It is probably reserved
for some conspicuous and undeniable ful
filment to render all' previous fulfilments
universally intelligible and certain. The
mistakes which were made as to the im
port of 0. T. prophecies, even at the time
when they were in the course of accom
plishment, should teach us a lesson of
caution and modesty in dealing with pro
phecy yet unfulfilled, or a series of pre
dictions partly fulfilled, but tending to
wards some great consummation which
has not yet arrived. The Jews expected
manifestations at the coming of Messiah
similar to those which marked the mission
of Moses, M. 16 : i. J. 6 : 30, 31. 1 C.
1 : 22. Other prophecies of the Old
Testament, interpreted literally, led to the
expectation of a Saviour who would effect
a great temporal deliverance for his peo
ple. Even our Lord's own explanations
and assurances failed to convince his dis
ciples that the prophets had foretold a
suffering Messiah and a spiritual king
dom, L. 18:34. 19: 11. A. 1 : 6.
1 — 3. Eminent expositors, ancient
and modern, regard the opening of this
chapter as referring to an early period
of the history of the Church. This view
was maintained by Origen, Jerome,
Augustine, and the principal patristic
writers down to Bede and Aquinas. ' In
the seals S. John has given a rapid
sketch of the history of the Church from
his own age to the day of Armageddon.
Now he ascends once more to his own
time and gives a short view of the Church's
history from the incarnation of Christ to
the final overthrow of the evil one.'

(Wordsworth). ' This chapter traces the
history of Satan, the great moving power
of Antichrist, from the moment when he
first inspired him with his Christ denying
doctrine, until the moment when having
stirred him up to a last desperate struggle
he shares his signal overthrow.' (Bp.
Waldegrave). On the other hand, most
writers on this subject, and among them
the very earnest, consider the events of
this chapter, whatever they may be, as oc
curring in immediate succession to those
foreshown in the end of c. 19. The princi
pal, and to our minds a conclusive argu
ment in favour of this opinion, is that no
period in the past history of the Church
and the world corresponds to the im
prisonment of Satan for a thousand years.
Certainly such an imprisonment, for a
season consisting of ages, is entirely at
variance with the representations given
in preceding visions of the position and
action of Satan with regard to the Church
and the nations of the world. Can it be
supposed that the disastrous events sym
bolized under the first six seals, — wars,
revolutions, persecutions of Christians by
the pagan imperial power — took place
while Satan was bound ? Or is the en
chaining, casting into the abyss, shutting
up and sealing of ' the dragon, that old
serpent which is the Devil and Satan'
(20 : 2) parallel with the successful per
secution of the woman that brought forth
the man child by ' the great dragon, that
old serpent called the Devil and Satan '
(12 : 9, &c), with his war against the
remnant of her seed, with the dominion
and victories over the saints given to the
beast and false prophet during 1260 years
by his agency (13 : 2, &c), with the pro
phesying of the two witnesses in sackcloth
during the same period, and the war
against them, and their slaughter by the
beast that ascendeth out of the abyss (11 : 3
— 10), with the dynasty of Babylon the
great, the ' Woman drunken with the
blood of the saints and the martyrs of
Jesus ?' Or was the dragon bound, and
shut up under a seal in the abyss, when
the unclean spirits came forth from his
mouth, the spirits of devils going forth to
gather the powers of earth to the war of
Armageddon (16 : 13 — 16) ? Or is it pos
sible to conceive that the time when Satan
was under such restraint that he could 'no
longer deceive the nations,' was precisely
the same time during which the beast (or

832

REVELATION 20. 2, 3.

2 koi iKpdrrjas rbv SpaKovra, rov bcptv rbv dpyaiov, os sari
Sidj3oXos Kal ITiaravas, Kal eSrjaev avrbv X^ta eTtl' 3 Kul
e(5aXev avrbv ety t^v d/3vaaov, Kai e/cXetcrev avrov, Kat sacppa-

false prophet) to whom he gave power,
' deceived them that dwell on the earth, '
and during which ' all nations were de
ceived ' by the sorcerers of the great har
lot ; including also the delusion of the
Mahommedan imposture ? Or can it be
maintained (as attempted by Mr. Gipps
and others) that the epoch of the resurrec
tion and reign of the martyrs is coincident
with the epoch of their martyrdom ? Such
are the conclusions which we must accept if
we interpret 20 : i — 7 of events long pre
ceding the overthrow of the beast and
false prophet described in 19 : 20, 21. We
may, consistently with previous interpre
tations, suppose that the action of the
vision commences with the out-pouring of
the seventh vial, and the execution of the
final judgment upon the beast and false
prophet and Babylon (see on 8 : 5. 15 : 2
— 4). But the absence of any intervening
heavenly vision like those in 7:9 — 17.
11:17 — T9- 14:1 — 5- 15:I — 5, between
19 : 21 and 20 : 1 inclines us rather to the
opinion that there is here no resumption
of any part of the previous revelation, but a
strict continuation from its last prediction.
d77eXov] the angel of God's presence, Is.
63 : 9 ; the angel of the covenant, Mai.
3: 1. See on 10 : 1. ix0VTa r. kX. t.
d/3.] evidently in a very different character
from him to whom was given T7 xXeis tov
tppiaros rijs dfiiffffov, in 9 : 1. This can
be no other than He who says, 1 : 18, e^u
tos KXets tou Bavdrov xal tov tj!5ov, whom
the devils recognised as having power, of
Himself, to shut them up in the abyss.
L. 8:31. M. 8 : 29. iirl ttjv xetpa a.]
see on 5:1. ixpdrrjffe . . . IfiJ^ire]
This personal encounter with the 'old (ori
ginal, primitive) serpent' seems to mark
the 'angel' here as identical with Him who
should ' bruise the serpent's head.' We
may observe anticipations of this act in
L. 10: 17, 18, n. J. 12 : 31. 16 : 11 ; and
the partial exercise of the same power (in
individual cases) as indicated in M. 12 :2g.
L. ll:2i, 22 ; 10 : 19. R. 16 : 20. to
XiXia irT}] Mille annos pro annis omnis
seculi posuit. (Bede). The emphatic re
iteration of the words in this passage (2 —
7) seems however intended to mark the
period as definite and exact. 2 P. 3 : 8
has been supposed, but on very insufficient
grounds, to have some reference to this
millenary period, and so to extend it to
365,000 years. Years are not mentioned

elsewhere in the Apocalypse, except at
9 : 15, where eviauT6s is not generally in
terpreted on the year-day theory. The
analogy of the duration of other consider
able epochs in this book is in favour of ten
centuries of ordinary years. ifSTjire] ejus
potestatem ab eis seducendis ac possiden-
dis qui fuerant bberandi cohibuit atque
frenavit. (Aug. Civ. Dei, xx. 7). et's
ttjv djSvtrtrov] the great deep. This is
not the XipvTj Trup6s (10) into which Satan,
Death, and Hades, and all the wicked are
to be finally cast (10 — 15), but a place of
imprisonment (tpvXaxrj v. 7. L. 8:31),
the abode and native region of all evil,
9:2, 3. Satan is represented as in a state
of relegation to 'his own place' (9 : 11),
and of restraint and bondage there. Some
who refer the action of this vision to the
past consider dfivtrtrov as a symbol for the
peoples and nations of the earth. ' A
hidden multitude of confused men.' (Dau-
buz). Thus Is. 44 : 2 7, 6 Xiywv tj dpiatrw,
'EpTjpwBTjffrj, where Babylon is meant.
' Quo nomine significata est multitude
innumerabilis impiorum, quorum in ma-
lignitate adversus Ecclesiam Dei multum
profunda sunt corda ; non quia ibi dia-
bolus ante non erat ; sed ideo dicitur illuc
missus, quia exclusus a credentibus plus
ccepit impios possidere. Plus namque
possidetur a diabolo, qui non solum alie-
natus est a Deo, verum etiam gratis odit
servientes Deo. (August. Civ. D. xx. 7).
tva pij irXav-fiffTj] In some MSS. TrXav^T,
' that he should not go on to deceive.' It
is clear that his past deceiving is referred
to — the delusions which he practised by
means of his subordinate agents, the beast
and false prophet, and by ' the sorceries '
of Babylon, by which ' all nations (iravra
to IBvtj, 18 : 23) were deceived.' We may
understand also the imposture of Moham
medism, described as smoke out of tbe
pit darkening the air, under his influence
(9 : 2, 1 1). Also all the forms of idolatry
by whicb from the earbest times Satan
deceived all the Gentile nations (12:9) '•
for they are represented as the worship of
devils (9 : 20. 1 C. 10 : 20. Deut. 32 : 17.
Ps. 106: 37), and the effect and exhibition
of delusion ('lying vanities,' Ps. 31:6.
Jon. 2:8; 'lies,' Isa. 28:15. 44 : 20 ;
and see Jer. 10 : 14. iaxorltsBrj 77 dtri-
veTos auTuiv xapSla . . . perrjXXa^av ttjv
dXriaetav tou 9. ev Tip ipeiSei, R. 1 :2i,
25). Nor may we exclude from the no-

REVELATION 20. 3, 4.

833

yto-ev e7ravti) avrov, 'lva fih irXavharj rd 'iOvrj 'in, dypi reXeaQri rd
¦ylXta btij- Kal fisrd ravra Sbi avrbv XvOhvai fiiKpov ypdvov.
4 Kat eTSov Opdvovs, Kal iKaQiaav iir' avrovs, /cat Kpifia
iSdOrj avrois' Kal rds -^vyas twv ireireXsKiafiivwv Std rhv fap-

tion of his deception of the nations moral
evil, all human wickedness, due to him as
its author through his first lie (Gen 3 : 4,
5. J. 8 :44. 2 C. 11 13. 1 T. 2:14), and
through bis continual seductions as the
universal tempter. From the practice of
all of these delusions he shall be inter
dicted, or so restricted that his operation
shall not be perceptible by general effects,
during the period defined as a thousand
years. The accumulation of terms, ex
pressive of energetic and decisive action
rising in a climax from ixpdrrjffe to ifftppd-
yurev irrdvw airov , compels us to under
stand tva in its telic sense, 'in order that,'
and also to regard the object of the pre
ceding action as accomplished. That
is, the angel seized Satan, bound, cast
him into the abyss, locked him up, and
set a seal on him to the intent and with the
effect that he should not deceive the na
tions any longer. The order in which the
delusions of Satan will pass away is indi
cated in the connexion of this passage with
the preceding chapter. The beast and
false prophet will be cast into the lake of
fire, and all other open adversaries over
come (ol Xoiirol x.t.X.), and then shall
Satan ' the spirit that now worketh in the
children of disobedience ' be imprisoned ;
that is, apostasy, infidelity, superstition,
idolatry shall be destroyed, before general
ungodliness and wickedness shall be sup
pressed. The abolition of false religions
must precede the moral regeneration of
society (comp. 9 : 20, 21). Hence the
importance of maintaining and propaga
ting doctrinal truth, if we desire to pro
mote the reformation of manners, and
suppression of vice and immorality. Hence
also the value of the religious element in all
plans for the improvement and elevation
of mankind.
4, 5. elSov Bpbvovs K.T.X.] This cor
responds with Daniel's vision, Dan. 7 : 9,
iBewpovv litis otou ol 8 pbvoi iriBrjffav ('were
set, ' which is the meaning of the Chald.
Vp"l, not 'were cast down,' A.V.); v.
22, rb xplpa iSwxev dylois viplffrov . . .
xal ttjv [iaoiXelav Karitrxov ol dyioi. Ac
cording to Daniel, this is also the time
when ' the beast was slain, and his body
destroyed, and given to the burning
VOL. II.

flame' (11); a confirmation of the opinion
that the events of 20 : 1 — 4 are in close
connexion with those of 19 :20, 21. It
has been argued that, as the verbs ixd-
Bitrav, iSbBrj, rrpoaeKivijffav, itnffav, ifiaal-
Xeutrav are in the same tense, whatever
may be the time of not worshipping the
beast nor receiving his mark, the same
must be the time of the sitting on thrones,
living, and reigning. But neither the use
of the aor. generally, nor any special em
ployment of it in tbis book, necessitates
such a conclusion. By the same rule ap
plied to 19 : 20, 21, the beast was taken
(irrlaffBrj) and the false prophet, and cast
into (i@Xr)8rjffav) the lake of fire, and the
rest were slain (direKrdvBrjffav), at the
same time when tbe false prophet wrought
miracles (TroiTjiras) before the beast, and
deceived (eVXavTjtre) them that received the
mark, &c. Gp6vous would seem to import
the reign of those who sit upon the thrones
over those who do not sit upon them, and
xplpa the exercise of judgment upon some
who are subject to it. But it is said of
saints that ' they shall reign for ever and
ever' (22:5. R. 5 : 17. 2 T. 2 : 12), in
the state of final blessedness, where all
shall be possessors of the same glorious
privileges. And xplpa may relate to the
judgment passed upon the enemies of the
Church in the destruction of Babylon
(19 : 2, 3), the overthrow of the beast and
false prophet, and the incarceration of
Satan, i x d 8 iff a v] intransitive, as 3 : 21.
M. 19 : 28. A. 2 : 30, and usually in N.T.,
perhaps always with the notion 'seat one's
self,' ' take one's seat.' De Wette under
stands ixd8. . . . ko! xp. iS. air., 'they
seated themselves thereon, to whom judg
ment was given.' With ixdBtaav cf. E.
2 : 6, ffWTjyeipe xal avveKdditrev iv rois
iirovpavlois iv Xp. 'I., where the sitting
with Christ is connected with the being
raised With him. 1 P. 2:9, fiatrlXeiov
lepdrevpa. The occupants of these thrones
are the same as those in 1 : 6 (iirolTjirev
rjpas iSaffiXeis Kal lepeis t. 6eip) ; the same
also as those in 5 : 10 (fiatriXeiffopev iirl rrjs
7T7S), the living creatures and elders, re
presentatives of the redeemed Church and
the Christian ministry. As the priestly
office of the believer is not carnal but
spiritual (TrveupaTiKds Bvtrlas, 1 P. 2:5),
53

834

REVELATION 20. 4.

rvplav 'Irjaov Kal Sia rov Xoyov tov Oeov, Kal oinvss ov irpoas
Kvvrjaav tw Qrjplw ovtb rh e'lKovt avrov, teat ovk sXa(5ov to ya
pay fia iirl to fiirwirov avrwv Kal iirl rhv ysipa avrwv Kai 's^rjaav

so by analogy the kingly office is spiritual.
The time of the believer's priesthood is
the present life ; R. 12 : i. H. 13 : 15.
Such also is the period of their reigning.
The Bpbvoi answers to the description
Christ gives of his kingdom, J. 18 : 36,
37, and imports a spiritual dominion
(B. 14 : 17). In the millennial state this
dominion shall exist universally ; the
saints shall possess the kingdom (Dan.
7:22, 27), the people shall be all righteous
(isa. 60 :2i), the spiritual Church coin
cident with the nominal ; there shall be no
rival or antagonistic empire or reign. See
on (6). Kplpa iSbBrj] See J. 12:31, n.
vuv Kpltris itrrl tov Kbtrpov ro&rov. 1 C.
6:2, 3, iv ipiv Kplverai b Kbffpos. ras
tpvxds] If tbe literal resurrection of the
bodies is meant, why are thd souls of the
persons raised exclusively mentioned ?
There is no reason for assigning to the
word any other meaning than that which
it has in 6 : 9. Hence we infer that those
who were faithful unto death shall live
again in Christians of the same spirit,
animated by like principles. TtSv ttc-
ireXextffp.] The tt^Xckus, or axe, was
especially used by the Romans for capital
punishments. According to the literal in
terpretation of this passage, signal honour
is reserved for those who suffered death
by the axe over those who endured mar
tyrdom in other ways. But it is entirely
consistent with the symbohc usages of
this book that ol ireireXexiffpivoi should
signify those who suffered for the truth
under the tyranny of imperial pagan
Rome. These form one class of the
' faithful,' whose representatives in spirit
shall inherit the millennial kingdom, — the
' faithful unto death ' in times of heathen
persecution, who achieved ' by the blood
of the Lamb, and by the word of their
testimony ' (12 : 1 1), the victory of which
now the Church shall reap the fruits.
Another class consists of those who ' kept
the commandments of God and the faith
of Jesus' (14 : 12) against the seductions
of Romish apostacy, and the terrors of
Romish persecution, and who live again
in those who shall enjoy the full benefits
of their fidelity and endurance, those who
shall ' enter into their labours.' How often,
and how naturally, are martyrs and con
fessors spoken of as enjoying a present
triumph in the prevalence of those prin
ciples which they maintained and preserved

by their Christian heroism, that is, in the
existence of a generation which professes
and practises them. Such a triumph will
be justly called a ' reign ' when the preva
lence of their principles shall be universal,
and the generation which shall exemplify
them shall be all mankind, ifnaav]
evidently, as appears from (6), in the sense
of dvitntrav (5), for which, however, Alex.
and others have e'jrjtrav. The^imple verb
may be employed significantly to present
merely the notion of living (spiritually,
and in the person of others) as distinct
from that of coming to life after death, or
a repetition of such life as they bad be
fore. ipatrlXevtrav] This word is used
in a spiritual sense in L. 19 : 14. R. 5 : 14,
21. 6 : 12. 1 C. 4 : 8. peTd JS-pitrrov]
It is remarkable that no coming or appear
ance or presence (irapovirla or eVii/joveta)
of Christ is distinctly announced here, as
might be expected if the resurrection of
these saints is that which is to take place
at his coming. For all that is said of
Him here, the life and reign of the saints
may be with Him in his present state and
place. The only coming or appearance
of Christ which can be connected with
this passage is that described in 19 : n —
16, which is most undoubtedly figurative,
and to be interpreted of his spiritual
presence and invisible action. See on
1 Th. 2 : 8—10 (Sv b K. KaTap7Tjtret). The
arguments that the life of these saints
must correspond to their death, and
therefore be a natural life, and their life,
personally, and that the life of the saints
must be a literal resurrection because the
living again of the rest of the dead (5)
will be literal, are offered with little con
sistency by those who, maintaining the
principles of literal interpretation here,
extend the signification of i/<uxds to bodies,
and of ireireXeKiffpivwv to martyrs by every
kind of death, and of the specific terms
indicating two classes to all the righteous
dead. A fair analogy of the prediction
in this passage is presented in the prophecy
of Malachi concerning Elijah, ' Behold, I
will send you Elijah the prophet before
the coming of the great and dreadful day of
the Lord ; and he shall turn the heart of the
fathers to the children,' &c, interpreted in
N. T. of John the Baptist going before the
Lord 'in the spirit and power of Elias to
turn the hearts,' &c. L. 1:17. Cf. M.
U:i4. 17 : 10 — 12. And in J. 5 : 25 — 29,

REVELATION 20. 4, 5.

835

teat i(5aalXsvoav /ibto Xpiarov ylXia etij. 5 ot c5e Xot7rot rwv
VBKpwv ovk dviYrjaav etoy TEXsaQh Ta ylXia ETrj- avrrj h dvaaraats

our Lord predicts first a spiritual and then
a literal resurrection in almost identical
terms. So in M. 8 : 22, vexpbs is used
first in a spiritual then in a physical sense ;
similarly ipvxi) in M. 10 : 39. J. 12 : 25.
On the otber hand, some who understand
(tnaav in (4) spiritually, interpret dvitnaav
(or (tvaav) in (5) of spiritual life, assuming,
as those of the opposite school do, that
whatever the term means in one case it
must in the other. According to most of
these, the revival of the spirit of hostility
to the true Church and of persecution is
meant, ol XotTroi twv veKpwv being referred
to ol XotTroi of 19 : 21, 'as the symbol of
unregenerate men wbo, during the mil
lennium, exist upon the earth, yet live not
in the spirit and power of the old tyran
nical persecutors, but who, when the
thousand years are fulfilled, are followed
by successors in whom the worst of per
secutors live again ;' so that ' theirs is the
second Anastasis implied by a first.' (Gell).
Others (as Mr. Gipps) apply dvitntxav to
a great spiritual awakening — the conver
sion of the Jews, and other nations, after
a millennium in which both the beast and
the saints will reign (!). Of the former of
these interpretations it may be said that
the employment of dvitrjaav, or (by impli
cation) dvdtrratrts, to denote a spiritual
quickening or resuscitation in a bad sense,
is contrary to all precedent and analogy.
The latter is scarcely intelligible enough
for refutation. Ol Xoiirol twv veKpwv must
be taken in a general sense, and means
the rest of the class (the dead) before
spoken of ; veKpwv signifying the literally
dead, in necessary correspondence with ttc-
ireXeK., which signifies the literally put to
death. It must be noticed that the sentence
ol Si . . . eTT7 comes in parenthetically, and
as if to guard the statement just made from
misapprehension. Probably it is equivalent
to — 'and there is no other living again of
the dead until the thousand years are
finished.' avrrj rj dvaar. 1) irpwrrj]
The thing signified is not a resurrection
properly so called, but rather an event so
striking as to suggest the idea of that
great resurrection which is yet to come.
The use of such an image in the present
connexion is not more violent than the
metaphor 'new birth.' Cf. R. 11 : 15,
twi) iK veKpwv, descriptive of the effect of
the conversion of the Jews which is to
follow the admission of the mass of the
Gentiles into Christ's kingdom (R. 11 : 25,

26, n.), and consequently synchronizes
with tbe universal establishment of his
reign, which is the reign of the saints
upon earth. This is the first resurrec
tion because it precedes the resurrection
of the body, and is the opposite of the
second death. See on (6). It is very
explicitly stated by S. Paul, 1 C.
15 : 54, that at the resurrection of the
righteous death will be destroyed. He
had before declared (26) that this enemy
will be destroyed last of all. Now it is
abundantly clear from Rev. 20 that many
enemies will remain or rise after the first
resurrection, and that the destruction of
death will take place at least a thousand
years after it. 'The first resurrection' of
this vision, therefore, is not the resurrec
tion foretold by S. Paul. Augustine
gives this interpretation, Civ. Dei, XX. 6,
7, Resurrectiones duie sunt, una prima,
quae et nunc est, et animarum est, quae
venire non permittit in mortem secundam;
alia secunda, qua?, nunc non est, sed in
saeculi fine futura est, nee animarum, sed
corporum est, quae per ultimum judicium
alios mittet in secundam mortem, alios in
earn vitam, quae non habeat mortem. De
his duabus resurrectionibus idem Joannes
. . . eo modo locutus est, ut earum prima
a quibusdam nostris non intellecta, insuper
etiam in quasdam ridiculas fabulas ver-
teretur. It is a sound canon for the in
terpretation of prophecy, and, indeed, of
Scripture generally, that when several
statements are made upon the same sub
ject, in different forms, the simplest and
clearest, and especially those devoid of
figure or symbols, should rule the inter
pretation of the more complicated and
obscure, and above all, of the typical and
emblematical (see Introd. p. 754). In the
latter class must of course be placed the
passage before us. Tried by the canon
proposed, the extremes of its conflicting
interpretations will appear equally un
tenable. The pre- millennial advent scheme,
according to which the vision is to be un
derstood literally as announcing a second
visible coming of Christ, a resurrection of
the righteous dead, and their reign with
Christ on earth for 1000 years before the
general resurrection and judgment, is
directly contradicted by the explicit Ian.
guage of our Lord in J. 5 : 28, 29. M.
25 : 3 1, 32, 46, and of S. Paul in 2 Th. 1 ; 7
— 10, and is irreconcileable with numerous
passages which assert or imply the simul.
53—2

836

REVELATION 20. 5—7.

h irpwrrj- 6 /ua/cctpioy Kal dytos b iywv fispos iv Trj avaaTaast rrj
irpwrrj- iirl tovtwv b Oavaros b Ssvrspos ovk eyei i^ovatav, aXX
saovrat tepety rov Qbov teat tov Xpiarov, Kal fSaaiXsvaovai fsr
avrov yiXia irrj.
1 Kat orav rsXsaQrj ra xtXia 'irrj, XvOhaerai b "Zaravas iK

taneous resurrection of the righteous and
the wicked (see references on 2 Th. 1 : 7).
The preterist interpretation which sup
poses the millennium already past, and
forbids the expectation of an era of uni
versal righteousness before the day of
judgment, is not only, as has been shown,
an insufferable dilution of the energetic
language and action of the vision, but is
opposed to the numerous O. T. predictions
of the conversion of all nations to true and
spiritual religion ; is inconsistent with the
lowest sense that can be attributed to our
Lord's declaration, 'I, if I be lifted up from
the earth will draw all men unto me ;'
represents our Lord in the charge, ' Go ye,
make disciples of all nations, — preach the
Gospel to every creature,' as enjoining a
mere attempt, doomed to be unsuccessful,
and in teaching us the prayer, ' Thy king
dom come, thy will be done in earth as it
is in heaven, ' as bidding us ask that which
shall never be granted. It nullifies the
reasoning of S. Paul in R. 11 : 12, 15,
and his assertion ib. 25. The interpreta
tion we prefer is, we venture to think, a
safe medium between these extremes, and
is recommended by its conformity with
tbe general statements of Scripture. The
chief objection to it lies in the different
significations assigned to the words ifjaav
and dvitrjirav. But perfect uniformity in
the use of terms is not characteristic of
this book. It is reasonable to expect that
a word of the class to which fijv belongs,
if usedfigurati vely, will also be occasionally,
and even in the same passage, used lite
rally (see examples at 4, £); and it should
be noticed that in this same chapter, and
on the same subject, we find a mixture of
literal and figurative terms — ' I saw the
dead — stand before God, and books were
opened ;' the presentation before God, and
the judgment being literal, ' the books '
figurative. 6. paxdpios ... 6 ixwv pipos, x.t.X.]
Applying probably to those whose lot on
earth, and in the Church, shall be cast in
the millennial sera ; iv ttj dvaardtrei ttj
irpwrrj being here used to denote a state or
condition, and forming the designation of
the epoch. This beatitude certainly re
lates to the same period as that in 14 : 13,

the period after the overthrow of the
beast and his worshippers (comp. 14 : 9 —
1 1 with 19 : 20), dirdpri there placing its
date at the commencement of the x'Xto
irrj mentioned here (see n.). In 14 : 13
the sole subject of congratulation is the
happiness of the Church during that
period in respect of the deaths of its
members. This is here evidently alluded
to in the words iirl roirwv 6 Bdvaros 6
Seirepos oix e%et i^ovtrlav, which must na
turally mean ' those who have part in the
first resurrection pass through death, not
to the second death, but to eternal life
and glory.' But tbeir life on earth is
here chiefly set forth as their state of
blessedness ; it is during life, and on
earth, that they shall exercise the func
tions of kings and priests unto God
and Christ. It is not meant, any
more than in (4), that they shall indivi
dually, but as a generation, reign thus on
the earth for a thousand years. 6 Bdv. b
Seir.] 2 : 11, n. A Jewish phrase for
the punishment of the wicked after
death. So the Targum of Jerusalem ex
plains Deut. 33 : 6, ' Let Beuben live and
not die,' by ' Let him not die the second
death by which the wicked die in the
world to come.' (Bp. Newton). Note
that the epithet 'second' death is used to
signify not only subsequent, but different
in nature, viz., figurative ; so the first re
surrection signifies not only previous, but
different in nature, viz. , figurative or spi
ritual, the second being literal and natu
ral, iep eis] denotes the character and
functions of living Christian men in the
present state ; cf. 1 : 6. 1 P. 2 : 5, 9. R.
12 : 1. H. 13 : 15, 16. In the millennial
state the promise Ex. 19 : 6 shall be
realized. Note the union of Christ with
God as the object of priestly service ; a
union which implies his Deity. In 1 : 6,
it is lepeis Tip Q. k. irarpi airov.
1 — 10. XuflTjo-erat iK t. 0.] Locutio
concisa ; id est, solvetur a catena et
emittetur ex custodid sud. (Beng.)
TrXavTjtrai Td t?i9v77] An apostasy of a
new kind. This shall be a period marked
by the abounding of religious error all over
the world. 2 : 20, n. irXavairBai. rbv T. x.
rbv M.] Magog, a race descended from a

REVELATION 20. 7— 11.

837

rhs CpvXaKhs avrov, 8 teat i^eXEvaerai irXavhaai rd eOvrj rd iv
rais reaaapai ywvtais rhs yhs, tov Ywy teat tov Maytoy, crvva-
yayerv avTovy ety irdXefiov, wv b apiQfios toy h dffos Ths OaXaa
arjs. 9 Kat aveBrjaav eirl to irXaros Ths yhs, Kal e/cv/eXftxrav
rrjv iraps/iBoXrjv Ttov dylwv teat rhv irdXtv rhv hyairrjfivrjv Kal
KarsBrj irvp airo rov Oeov etc tov ovpavov Kal Karicpaysv avrovs'
10 teat 6 StaBoXos b irXavwv avrovs iBXhOrj et'y rhv Xlfvrjv
tov irvpos /eat OeIov, oirov rb Qrjplov Kal b ypsvSoirpocphTrjs,
koi BaaaviaQhaovrat hfipas Kal wktos ety rovs aiwvas twv
aiwvwv. 11 Kat sTSov Opovov Xbvkov fieyav, teat tov KaOhfBvov iir'
avrov, ov airo irpoawirov iepvyev h yh Kai b ovpavos, Kai roiros

son of Japheth of that name, Gen. 10 : 3.
Gog, a dynastic name of the princes of
that and kindred races. Cf. Ezek.
38 . 2. — 39 : 1 — 15. These are used
figuratively to describe a final assault of
the enemies of truth on the kingdom of
Christ. This passage presents insupera
ble difficulties to those who interpret the
former part of the vision literally as pre
dicting a personal reign of Christ among
men, the resurrection of the righteous
dead, and their inhabitation of the earth
during the Millennium. For in these
circumstances it is inconceivable how such
a delusion and apostasy as is here foretold
should occur. Who will be the subjects
of Satan's deception ? Will Christ and
the glorified saints remain on earth during
the process of it? Or can we suppose
that He and they will be the visible ob
jects of the hostility of the revolters ,
Or will the Lord, with the saints, return
to heaven on the loosing of Satan, and re
appear at the time of the last judgment ,
But on what Scriptural authority do we
look for a third personal coming of
Christ ? On the other hand, if we un
derstand the reign of Christ and the
souls of the martyrs, and the first resur
rection, figuratively, as representing the
general conversion of mankind to Chris
tianity, and the prevalence of general,
though not absolutely universal righte
ousness, a defection in the generation ex
isting during the last century of the
thousand years through the revived influ
ence of Satan, proceeding to a wide
spread apostasy and rebellion, becomes
perfectly intelligible, and is in harmony
with the intimations elsewhere given of
the state of the world at the time of

Christ's second appearing, ttjv irapep-
/SoXtjv, ttjv tt6Xiv] Tbese terms, bor
rowed from Israel's history, do not ne
cessarily imply the gathering together of
the Church of God into one locality, H.
12:22. They imply hohness in heart and
life, 1 P. 2 : 1 1 ; strength in spiritual de
fence, Is. 26 : 1 — 4 ; unity in doctrine and
love, E.2 : 19, in all saints throughout the
world. These marks belong to the true
people of God already, though they are
obscured by the presence of false bre
thren. It may be, as the end approaches,
that such will visibly fall away and the
Church be more openly manifested as
' the redeemed of the- Lord, sought out, a
city notforsaken,' Is. 62 : 12. (Bp. Walde-
grave). iKiKXwtrav] The effort of the
nations will be universal and powerful,
and will menace the Church with great
distress and danger; cf. L. 21 : 20.
Kar ij3rj irvp] cf. Ezek. 38 : 22, LXX.
xpivw airbv Bavdrw .... xal irvp xal Beiov
fipi%w iir' airbv. Sirov Kal rb Brjpiov]
This is the same lake of fire as in 19 : 20,
and 20 : 15. The Sirov points out not a
priority of time, in the one being cast in
before the other ; but the identity of the
place of torment, as there had been iden
tity of sin, and combination of power.
(Gipps). fiaffaviff8r)ffovTai] sc. 6 Sid-
j3oXos, xal rb Bijplov, xal 6 \pevSonpotp.
11 — 15. ptfyav] to show the largeness
and extent, Xevxbv to show the justice
and equity, of the judgment. i?0i/7ev]
' The description is so plain that it does
not need, so majestic and grand that it
exceeds, commentary and paraphrase.'
(Blackwall). t6ttos oix eipiBrj] ita ut
disparuerint, 12 : 8. Cf. 6:15— 17. H.
1 : 10 — 12. pixp. k. pey.] indicating

jo aDBfd jo A"qio rejaqii b jo uoiqduosap
B qou puB 'qojnqg paguop? aqq jo uoisia
lB0iqBiua(qma ub 'jjooq siqq jo a'jriq
-onjqs jBjanaS aqq qqiA\ aouBpjoooB ui
'ajaq aABq om s'y — -ssan>TjBp ui dr!
qdBJM smojioj qoiqji Aqiujeqe quBqjoduit
ajom Ajaqiugui aqq qjaj SBq puB 'BJBai
poBsnoqq b jo pouad aqq Suxmp sqares
aqq jo aqBqs aqq Smujaouoa suoiqdiJos
-ap Bnouop? puB snojamnu qons ua'.uS
SBq qsoq*) ajojj; aqq yeiy) oaibouoo ubo
jaAau j, '(I i -d) sjjJBUiaj n'aM sddig
\ij\r 'mnmuaipjtj aqq jo Aoaqdojd B
be qi pnBqsjapun oqM esoqq oq aouajajej
m]A\ 'ssijq jBujaqa puB qoajjad jo eqBqs
aqq si qt qBqq (*) uiojj jbbjo Ajrenba puB
. Si : OS ni paquosap qnamqsrand jo aqBqs
aqq qqiM pjAaoo si uoisia Suipnjouoo siqq ui
paquosap ssqq jo aqBqs aqq qBqq 'Si 't>'i : ZZ
'(Lz '8 'i) iuojj jBep si qi qng; -pauiaapaj
aqq eonpojqni |JBqs suoisioep ernes aqq
qorqM oq aqBqs eqq Suiujeoaoo pareaAaj
si JBAaqBqM Suiqqou 'paJBioap ^pioiidxa
si quamSpnf qBejS eqq jo snoisiaap aqq uodn
quanbasuoo AypoSan aqq jo aqBj aqq qSnoqqre
'qou jj -BnoaqqSijaqqjOAqioiiejaqq Saiquos
-ap SB pooqsjapun aq qsnm sjaqdBqo §uia>.oi
•raj aqq jo suoisia aqq . pespiM aqq jo quam
-qsiund aqq uaas aABq a_/^ -r — i "IXX
•sodnjL aoj. Utir/i\ it 'ailo^ 'jajo o 'q o
¦jj}0 pBaj -ggj\[ Jaqqo puB "xsiy 'U
'gz :gx '0 J "qqBap jBUjaqe oqui paqjeAuoa
eq iJBqs pajpiM aqq jo qoadsaj ut piiB
'paqsqoqB A"nBqoq aq TfBqs qqBep rejodiuax
•SS : ei '0 ' '8 : 9 ™ sb -op [sogri o
•n soj-vtivg q -uoiqoajjnsaj quaAejd \reT{$
reunq jo qqBap jo pnijr o^r -uoiqoaj
-jnsej ptSiMtun jo uoiqou aqq aotreqiia

oq qnq '•<;» •>/ 'tivg oq uoiqomqsipB.iquoo
ut qon pauiBu : pBap aqq jo A'joqjsodaj puB
apBqdaoejqsBA bsb [tjj>j)7jyp^ U *('UAX
'^V) ,'sn oq qejoes 'rasunoo, puB (esod
¦.md SuiqsBi.ieAe , bjjoq jo ajnsopsip aqj,
[dgXihmlj. -T apnp -t.i — I :j-ji -g
— S:g-qiJ, -6i:g-XK -£i'si:g-qa;
¦oi— 8 : Z "3. '6— 9 '5'U' J° '3»«x3
A"q uoiqBA[Bs puB 'sijjom oq SoipioooB quam
-Spnf jo 'iqqiqisuodsaj streoi puB uoiqBU
-iqsapajd spor- jo sqqnjq aqq 'aAiqBiajJOO
puB snotuouuBq sb 'uoiqisodBqxnf ui pug
aM 'e.iaqMas[a sb 'aSBSSBdsiqq ai snqx '(Si)
sjrooq jauuoj aqq ui spaap Jiaqq sb |{eM SB
'ejeqq aq qsnui sauiBu Jiaqx '(£& ¦ z\ 'H
•£:>>-qj ot,:o[-T: -1:51 'nB(r -zi : gg
'xa '^-\Z "8:Ai '8:El> 'uaqquMSB
paquesajda-iajB paABsaqq josaniBueqq 5|ODq
siqq uj_ ¦sasiiuojd puB saajoap auiAirj aqq
jo pjooaj eqx [sfero-? " ' ' °X.XV '">'X£/'S'
¦ueui pre jo saSBqnBApB puB saoiqBSqqo
aqq jo '6U0iquaqui pu-B 'seAiqoui 'sqqSnoqq
eqq jo airum r[iM aouaiosrarao euiAtp aqq
qoiqM sauaAOasip aqq quBaui si ttr>j>u.gXdi3iiU,
ig -pijOM aqq ui unji jo remap jo queiu
-SpaiM0U5[0B 'jaqaqun jo jaqaq 'aouaip
-aqosip jo aouaipaqo Jiaqq — pog spJBMoq
qonpuoo s(uaui jo puB '. eoBjS puB aouapiA
-OJd ui sqoB siq 'uoiqBjaAaj siq 'smb[ Biq —
nam qqiM sSuqBap s,pog jo spjooaj '^[qBq
-ojj; -sqaaqaoo Jiaqqjo uo;qBUB[dxa on qqiM
qnq '(oi : Q uoisia sjamBfj ut og -pauado
3J8M S3[Ooq [-gXifsiilJ. tjjx^7j/ -oi : g
'0 z 'ooujid^ G01 soj.mHj.cj noj. -ssja^
puB 'SSW lsom Pn,! 'gInA °S 'X3IV
ui nottodg [-0 nox tiouitrjA^ -pasnoxe eq
ubo Aaqq qBqq paqjBxa os auou 'paa;ooTJ3AO
aq ubo Aeqq qBqq uBaui os auou '. quemSpnf
spqq mojj uoiqduiaxa ou aq ubo ajaqq qBqq

rlUynxnodar^ 'dmLn tt&J. diyoJL dUx dooia SUddnmj^ mLa i»^j t
-ixa dixxa nno nxxnypg U mn 'agyUdnJL UL UxmdjL U inn Sodndno
SoxmdjL dnL o .dUdinn dUL mn dodinn dOdndno dopia 7»^j -jg
•SodnJL nox dUdrliy dUx
Sia UgUyda 'SodarirlndLaL SUco^ SUx mydid lix da Ugadna Xno Six
ia mn Cl -Soxndng Sodaxnap o dixxa Soxno -SodnJL nox dUdrliy
dUx Sia dnxUgUyg/a SUpn o mn Soxndng o mn lfI -dmxnn nLda
nx nxnn Soxxnna dnxUmdna mn 'Snodnad Sioxnn da Snox dnnmpa
\ ^ /» Uj t v v t. t v $ ft
SUpn o mn Soxndng o mn 'Snodnad lixnn da Snox nxxnyng U danmoa
mn (, -dmxnn nLda nx nxnn Sioiydid Siox da dmdarlrlndLaL dmx na
t. El v ) i* \ \ i vt/ C w t t w 6
rodnad io dnxUgidna mn .SUm^ SUx ixxa o 'UgXmadU oyyn dOiy£Ji£J
mn .dnxUgXmadU niygjig) mn 'noaQ nox douimda Snxmxxa snoy
-nLarl mn Snodnirl Snodnad Snox dooia mn zl -Swxnn Ugadna Xno

¦z — i -\z -si — ii -os NOiiviaAara:

888

REVELATION 21. 2—4.

839

Kaivrjv, Kara/3atvovaav diro rov Qsov e'/e tov ovpavov, hTOifaafivrjv
ws vvfitprjv KSKoaftjfiivrjv rw avSpl avrhs- 3 teat rjKovaa cpwvhs fs-
yaXrjs bk rov ovpavov, Xsyovarjs, 'ISov h aKrjvh tov Qeov fiera
rwv avOpwirwv, /cat aKrjvwaet fisr' avrwv, Kal avrol Xaol avrov
saovrat, teat avToy 6 Oeoy Earai fisr' avrwv, Oeoy ai/Vcov 4 teat
i^aXsl-ypst b Oeoy 7rav SaKpvov dirb rwv ScpOaXfiwv avrwv, Kal d
Oavaros ovk sarat bti, ovtb ttevOos ovte Kpavyh ovtb irdvos ovk

actual abode, caution must be observed in
interpreting the details. The great fact,
presented by literal and figurative lan
guage alike, is unalloyed and never-ending
blessedness, as the result of Christ's per
sonal presence with his people. oipavbv
Kaiv. x. yijv koiv.] The vision is the de
velopment of the prophecy in Is. 65 : 1 7,
18, referred toby S. Peter (2 P. 3 : 13) as
God's 'promise' to be fulfilled after the
actual destruction, passing away, dissolu
tion, of the present material structure
which we call heavens and earth, in ' the
day of the Lord' (ib. 10 — 12). As is often
the case, in the older prophecy accurate
distinction of epochs is not observed ; the
promise of ' new heavens and new earth'
being introductory to that of the blessings
of the Millennial state. Still there are
allusions in Is. 66, indicating that the
actual creation of the new heavens and
new earth will be after the Millennial
period (22), and cotemporaneous with
the consignment of the ungodly to the
state of final perdition (v. 24; cf. Rev.
20 : 15. Mk. 9 : 44, 48). By oip. xaiv.,
7T7 Kotvij we are probably to under
stand a new state of things, material and
spiritual, but effected by a reconstruction
out of the previously subsisting and ori
ginal elements (5), diroKardtrTatris ttov-
twv wv iXdXrjffev b Q. k.t.X., A. 3 : 21; see
n. On Kaivbv, cf. 5 : 9. 14 : 3. rj 8dX.
oiK itrriv in] the sea exists not any
longer. Not a new sea, but no sea. The
sea may possibly be a type of muta
bility, or of commotion and conflict.
Or, to S. John, looking out on the waste of
waters from his lonely isle, it may have
presented the idea of isolation, separation,
restriction and barrier to intercourse. All
this is to be done away in the new state
of things, iyw 'IwdvvT7s] Thepersona-
lity of the seer is affirmed as an attestation
to the fact of the vision, as in 1 : 9. 22 : 8.
Cf. J. 21 : 24. Or it may be an expres
sion of satisfaction and humble admiring
gratitude in being permitted, as a mortal
man in this present state, to ' see the feli

city of God's chosen, and to give thanks
with his inheritance.' Cf. 2 C. 12 : 5.
Omitted in Alex, and others. elSov tt)v
tt.] This description is general and anti-
cipative. The details of the vision, as
well as of the circumstances of the seer's
introduction to it, are given in (9 — 27).
'IepoutraXTjp] Non temere Johannes in
evangelio omnibus locis scribit 'Iepotr6Xup.a
de urbe veteri in Apocalypsi, semper 'ie-
povtraXijp de urbe ccelesti. 'IepoutraXTj/x est
appellatio Hebraica, originaria et sanctior ;
Iepotr6Xupa deinceps obvia, Grasca, magis
politica. (Bengel). This distinction is ge
nerally observed by S. Paul ; thus 'Iepou
traXTjp of the spiritual, G.4 : 26. H. 12: 22;
"Iepotr6Xupa, of the natural, G. 1 : 17. 2 : 1.
KOTa/3atvoutrav] quoniam ccelestis est
gratia, qua Deus earn fecit. (Augustine).
Ssepe in Topographiis verba quae inotum
sonant conditionem significant. (Bengel).
Or the expression may mark the change
from the present position and circum
stances of the spiritual Church, which is
now to us invisible and heavenly (tj fiviti
'I., G. 4 : 26 ; 'I. iTrovpdvios, H. 12 : 22),
to its state as the visible and united
assembly of all God's saints, no longer
divided by death, no longer two bodies,
the Church militant and the Churcb
triumphant, but one — the Church glori
fied, dirb and iK both imply a change
from a former position or relation. By
oipavov is not to be understood either
the 'new heaven' or the 'first heaven,'
but the state of blessedness and glory
due to the immediate presence of God.
vipqSrjv] plainly intimating that this is
the Cburch, now in the perfect state
described in E. 5 : 26, 27. iJKOvtra tp.]
This voice from heaven, and the communi
cations which follow (5 — 8), are in prepara
tion for the vision about to be seen (9), &c.
So 4: 1. 12:io—i2. 15:3,4. 19 :i— 10.
tj tTKTjvTj tov 6.] Undoubtedly an allu
sion to tbe tabernacle in the wilderness,
as the most intelligible example and type
of the localization of the Divine presence.
ffKrjvwtsei perd] Cf. 7 : 15. The force

840

REVELATION 21. 4 — 8.

sarat in- oti rd irpwra dirhXOov. s /cat etVev 6 KaOhfsvos
iirl rov Opovov, 'ISov Katvd irdvra iroiw. Kal Xiyei fioi, Tpa-^rov,
on ovrot ol Xdyot dXrjQtvol Kal irtarol eiai. Kal sTiri fioi,
Te'yove. eyto sift rb A Kal to Q, h apyrj Kat ro riXos. iyw rw
Siylrwvn Swaw iK rhs irrjyhs tov vSaros Ths Xwhs Swpsdv. 1 b
vikwv KXrjpovofhaEi irdvra, /cat eaofat avrw Oeoy Kal avros sarat
fioi d vto'y. 8 SsiXois Si Kal dirlarois ko.1 ifSSsXvyfiivois Kal
cpovsvat Kal iropvois /cat cpapfaKEvat Kai EiSwXoXarpats Kal iraai
finishing of 'the mystery of God,' 10 : 7.
t) dpxi] 1 : 8, 11. 3 : 14, n. Clement
Alex. Strom, rv. 25, ki/kXos yap airbs (6
vlbs) Tratrwv TtSv Svvdpewv els iv iXovpivwv
Kal ivovpivwv Sia tovto A Kat (1 b Xbyos
eiptjTai. iyw Tip Slip.] Christ's promise,
as recorded by S. John in J. 4 : 14. 7 : 37.
It is addressed to us as in our present
state, and as now to be realized, 22 : 17.
(So 6 vikwv k.t.X.) The satisfaction of our
spiritual desires and need is from the
same source whence the saints in glory
derive their bliss. Such satisfaction ia
the pledge of our attainment to that bliss
Cf. J. 6 : 33, 50—58. Is. 55 : 1, 2. 6
vikwv] Aa in the promises to the
Churches, 2 : 7, 11, &c. See on 3 : 21.
It is Christ there, as here, who utters the
promise in each instance. KXrjpovopTJ-
tret] cf. R. 4 : 13. Mk. 10 : 17, n. 1 C.
3 : 21—23. Per TTtivTa, the best authori
ties have touto, 'these things' (A.V.
margin), these blessings and glories of the
new creation. SetAots] or tois Si SeiXdis
with Alex. &c. Render 'As for the fear
ful.' Dat. of recipient, Donaldson, § 458
(ee). Fear here stands for moral cow
ardice leading men to forsake the faith.
Cp. 1 T. 1 : 18, 19. The cognate vices are
linked together ; fear with unbelief, mur
derers with fornicators, sorcerers with
idolators,^ those who practised tpappa-
Keia, magical arts, being usually worship
pers of daemons. Cp. G. 5 : ao. These
clusters of sins- may also be enumerated
as belongmgto the same classes of offences
moral, sensual, devilish, 1 P. 4 • 3 (Mac*
michael) ¦ iJiSeXvypivois]abominandis,
worthy of detestation and abhorrence ; so
tr. 2 : 1 1, Kareyt/wapivos for Kardyvwaros
worthy of censure; such as are described
Tb *V .1 WSto-t] for TiVeiitrTots.
lhe act for the agent. The introduction
ot Tratrt and the art. is significant and em
phatic, explained in 22 : 15 ; liars of every
tend, offenders against Divine truth, ordi
nary veracity, honesty. Falsehood is a cha
racteristic of idolaters, E. 4 :25. rb pipos]

of peTti is to give the notion of ';
abode with, ' as God had his ffKijvi) among
the tTKTjvai of the people. See Lev. 26 : 1 1 ;
and Ez. 37 : 26, 27, which is almost iden
tical with this passage. No material
abode is meant. Note that the Rabbinical
term iU jtyj Shekinah, denoting the
Divine presence, is from 15^' *° cause
to dwell. Cf.Ps.78:6o. 68:18. igaXelipei
. . . airwv] Said of the heavenly state of
the spirits of the righteous dead, 7 ¦' 17.
See Is. 25 : 8. Applicable, doubtless, in
prophetic language, to a temporal period
of peace and restored happiness. Is. 30 :ig.
35 : 10. But the emphatic addition, oire
irivBos . . . ouk iarai eVt sufficiently inti
mates that the state here described is a
state far beyond and above Millennial
bliss. And the words 6 Bdvaros oiK itrrai
in prove conclusively that it is a state of
heavenly and eternal blessedness. In hoc
quidem libro obscure multa dicuntur ut
mentem legentis exerceant. . . . Verum in
his verbis igaXetipei k.t.X. tan ta luce dicta
sunt de saeculo futuro et immortalitate
atque seternitate sanctorum, tunc enim
solum atque ibi ista non erunt, ut nulla
debeamus in . Uteris sacris quaerere vel
legere manifesta, si haec putaverimus
obscura. August. Civ. Dei, XX. 17.
5 — 8. Katva iravra iroiw] This renova
tion of all things is the work of the origi
nal Creator. Is. 65 : 17, frOU ^T\-
66:22, Tfpy 'ON- Sri] formula loquen-
tis. Write (this). dX. k. tt.] These words
are the words belonging to truth itself, and
sure of accomplishment, 22 : 6. elTre]
The speaker is 6 KaBijpevos iirl r. Bp., who
is Jesus Christ, as is clear from the titles
He proceeds to give himself. 7^7ove]
equivalent to reriXeffrai, 'all things are
brought to a consummation.' The same
word is pronounced from the throne,
16 : 17, announcing by anticipation the

REVELATION 21. 8—14.

841

tois ¦vft-evdecrt to fepos avrwv ev ti? Xlfvrj tjj Kaiofivrj irvpi Kat
Qe'iw, o ian SsvTEpos Oavaros-
9 Kat ijXQb irpos fE ety Ttov e7rra ayye'Xcov rwv iydvrwv ras
iirra CpiaXas Tay ysfiovaas Ttov sirra irXrjywv twv iayarwv, Kai
sXdXrjae fsr' ifov Xiywv, Aevpo, Ssl^w aoi rhv vvficprjv rov dp
vlov rhv yvvaiKa. IO Kat airhveyics fis iv irvevfian iir' bpos
fiiya Kal vyprjXbv, Kal eSei^i fot rhv iroXiv rhv feyaXrjv rhv ayiav
'IspovaaXhf Kara(3alvovaav e/c rov ovpavov dirb tov Qsov,
11 eyovaav rhv Sd^av tov Qeov- Kat b cpwarrjp avrhs bfioios XiOw
rifiwrdrw, tiy XlOw IdairiSt KpvaraXXlfyvn- I2 syovadv tb
Tetvoy fiiya /cat vyp-rjXov, Eyovaav irvXiovas SwSsKa, Kal iirl rois
irvXwatv dyyiXovs SwSsko, Kal dvdfiara iirtyeypaffeva, a ian
rwv SwSsko cpvXwv rwv vlwv 'lapahX- I3 dir' dvaroXhs TrvXcovey
Tpe?y, dirb Boppd irvXwvss Tpety, diro vdrov 7rvXa>vey Tpety, dirb
Svafwv irvXwvss Tpety. I4 teat to Tetvoy rhs irdXews eyov Osfis-
Xt'ovy SwSsko, teat ev avTOty dvdfara Ttov SwSbko diroardXwv rov

sors, et tanquam hsereditas (h. 15': 12), 20 : 6'.
22 : 19. Cf. L. 12 : 46. pepls, poipa. So
P.'O' a portion, Deut. 10 : 9 ; destiny, Job
20 : 29.
9 — 14. els twv erTTa dyy.] It was one
of these angels of the vials who talked
with the seer before, after the outpouring
of the seventh vial, and had first pro
posed, and then 'earned him away in
the spirit' to show him the judgment of
the woman on the scarlet beast, the pre
sumptuous counterfeit of the true bride.
17 : 1 — 3. ttjv viptpvv] The Church of
Christ in a state of glory and Miss. ri)v
yuvoiKo] 19:7. As 77 071a 'Iepoutr. follows
immediately, Scott well remarks upon
this interchange of emblems, that we
should only take general ideas from them,
and not enter minutely into particulars in
which there is seldom much agreement ;
that our complex view of such subjects
must be deduced from the whole of them
compared together. So in G. 4 :2i — 31.
H. 12 : 22=— 2.5. iv Trvei)poTi]denuomo-
nentur lectores Spaffiv banc esse, 1 : 10.
4:2. 17 : 3. (Cf. Ez. 40 : 2, ev opdtrei
Geou). Descendentem ccelitus jam viderat
urbem (2) ; jam accuratius intuendae oc-
casio datur ex monte, qui altissimus esse
debuit, cum nioenia tarn alta cernere sibi
visus sit vates. (Vater). 6pos] probably
no definite signification is to be attached
to this. The idea is perhaps due to the

relative position of the Mount of Olives
and the material Jerusalem. From that
hill was a remarkable view over and into
the city, conspectus and despectus. Mk.
13 : 3. See also the similar vision in
Ezek. 40 : 2, iir' airtp wtrel olxoSopi) tt6-
Xeus dntvavri (LXX), who evidently read
1^3P opposite, for ^313 on the south.
Heb. A."V. ttjv 56-£av r. 9.] mani
festation of the Divine presence like ' the
cloud of glory,' ' the glory of the Lord,'
which appeared in the wilderness over and
in the tabernacle and also in the temple.
tpwffT-tjp] means of giving light, luminar.
Ph. 2 : 15, tpwtTTrjpes: LXX., Gen. 1: 14,
heavenly bodies. The same probably as
tj S6|a to5 8. ... 6 Xi>\vos aUTTjs (23).
He who saton the throne as seen in the
opening of the Apocalyptic vision was
Spoios bpdaei XlBw IdtririSi, 4 : 3. Tei^os
. . . TruXtSvas] Isa. 60: 18, Thou shalt
call thy walls Salvation, and thy gates
Praise. Isa. 26 : 1, Salvation will God
appoint for walls and bulwarks. See (25).
22:14. d77<fXous Si£5eKa]as guards (cf.
Gen. 3 : 24) or porters, Ps. 24 : 7. 118:19,
20, Isa. 26 : 2. accus. governed by ixovaav,
or, perhaps, ?Sei|e (10). e'7ri7e7papp,.]
engraved on the gates. & itrri. .,'Iirp.]
preserving the identity of this city with the
subject of O. T. prophecy. Ezek. 48 : 31.
Isa.60:i4. BepeXlovs StioeKo] subaud.
XlBovs, twelve foundation stones. The

842

REVELATION 21. 14—19.

dpvlov. "5 Kal b XaXwv fisr' ifiov siys KaXafOV ypvaovv, tva
fierpharj rhv iroXiv Kat rovs irvXwvas avrhs Kat ro rsiyps avrrjs.
16 teat h iroXis rerpdywvos Keirai, Kal rb /u^/coy avrhs roaovrov
ianv oaov Kal to irXaros- Kal ifiirprjas rhv iroXiv tw KaXafiw
iirl araSlwv SwSeKa yiXtdSwv rb ju^/eoy Kal to irXaros Kat to
v-dros avrhs "taa ian. l1 Kai ifisrprjaE to rsiyps avrhs skotov
rsaaapaKovra TEaaapwv irrjywv, fiirpov avOpwirov, 6 sariv ay-
yiXov. l8 Kal r)v h ivSdfrjats tov rslyovs avrhs 'laairis' Kat rj
iroXis ypvalov KaOapov, bfiola vaXw KaOapw. *9 Kai 01 QsfiEXioi
rov rslyovs rhs irdXsws iravri XlOtp rifiip KEKoafrjfisvor o QsfiE-
Xios b irpwros 'laairis, b c5eirrepoy adircpstpos, b rpiros yaXKrjSwv,

whole city rests primarily on Christ him
self, and in a subordinate sense on those
who published and attested the true doc
trine concerning him. No one will enter
thither who does not hold the doctrine of
the Apostles delivered by them in their
character of Apostles of the Lamb.
1 C. 2:2. 3 : 11. E. 2 : 19— 22. 1 P.
1 : 19 — 21. 2 : 4 — 10. 1 J. 1 : 1 — 3.
15 — 17. KaXapov xpvffovv] Seeon 11 : 1.
It may possibly be intimated that the
standard applicable to the Church, and all
pertaining to it, on earth, shall also be the
measure and testof its perfections in the state
of glory. Cf. pirpov dvBpwirov (17). rerpd
ywvos] four-cornered, four-square. LXX
for JPQ.?. Ex. 27 : 1. Ezek. 41 : 21.
rb vipos , . . lira] i.e. the city shall be in
the shape of a cube, the most perfect
form ; the impossibility of this according
to earthly things shows that the whole is
enigmatical, and suggests to us that we
ought not to form any gross conceptions
of the city in our imagination, but to
deduce instruction from the emblem. It
may imply the stability, proportion, and
uniformity of heavenly things, and the
incomprehensible nature and glory of them.
E. 3 : 16 — 19. The whole description may
reasonably be understood to intimate that
at the coming of Christ the Church will be
absolutely complete, ttra, will be presented
in spotless purity, E. 5 : 25 — 27, will be
adorned with resplendent glory, xexotrp.
will enkindle raptures, admiration, and
praise, 2 Th. 1 : 1 o, will be regarded with
ineffable complacency by the Father,
1 Th. 3:13. C. 1 : 22. iirl trraSlwv
SiASeKa x'^-] read araSlovs. Ace. of
extension of space — as of time, L. 4 : 25.
The stadius was a, measure of distance,

about 201 English yards. We may com
pare the dimensions of the temple in Ez.
48 : 8 —20. irrrxwv, gen. of measure, as of
price, value. 144 cubits is estimated at
2 16 feet. The measurement of the wall
does not seem to correspond to that of the
height of the city (16). ' Possibly the
breadth of the wall may be meant, pirpov
dvB. the measure used by the angel was
the same as that employed hymen. 13:i8.
18 — 21. eVtWpTjiris] structure, building ;
properly, something built in, as a mole in a
harbour. (Joseph. Antiq. xv. 9, 6). XPV~
irlov Kat9.] The city was of gold, but not
opaque as gold usually is, but clear like
u'aXos a transparent Egyptian stone, crys
tal, a burning glass, or mirror, 4:6, n.
In heaven those excellences will be united
which seem here to be incompatible. They
will be splendid and durable as the purest
gold ; clear and transparent as the finest
glass. Thus it may be with the human
understanding and imagination. The
powers of the imagination are lively and
extensive ; but transient and uncertain.
The powers of the understanding are more
solid and regular, but are more slow and
limited, confined to the palpable properties
of the objects around us. But when we
arrive within the veil the perfections of the
glass and gold will be combined, and the
imperfections of each will entirely cease.
iravri XlBw rip.] with every precious
stone, Ez. 28 : 13. Seethe list of precious
stones in Angus's Bible Hand-Book.
FairTris] an opaque gem of various tints,
4:3. Ex. 28:20. Ez. 28:13. irdTr-
tp e 1 p 0 s] a transparent gem, generally sky-
blue, and very hard ; hence the floor of
the throne of God in heaven is compared
to it. Ex. 24 : 10. Ez. 1 : 26. The
sapphire of the Greeks was our lapis

REVELATION 21. 19—24.

843

o rerapros afidpaySos, 2° d irifirros aapSdvv^, d e/CToy cra'p-
otoy, o BfSSofos ypvadXiQos, d oySoos (3hpvXXos, d 'ivvaros roird-
yov, 0 Sekotos ypvadirpaaos, d ivSiKaros vokivOos, d SwSiKaros
afisOvaros. 21 teat ol SwSeKa irvXwvss SwSeKa /napyaplrai- dva
ety EKaaros rwv irvXwvwv rjv il~ evoy fiapyaplrov. teat h irXarsia
rhs irdXsws ypvalov KaOapbv toy vaXoy Siacpavhs. 22 Kal vaov
ovk elSov iv avrh' d yap Kvptoy o Oeoy 6 iravroKparwp vabs av
rhs iarl, Kal to dpvlov. 23 Kal h iroXis ov ypslav 'iyei rov
hXlov ovSe rhs asXhvrjs, tva cpalvwatv iv avrh' h yap Sd^a tov
Qeov icpwnasv avrhv, /eat d Xvv_voy avrhs to dpvlov. 2* Kai ra

lazuli; the same in colour as the Scrip
ture sapphire, but much softer. xa^K,J-
Stiv] A gem including several varieties,
one of which is the modern carnelian, or
agate. apdpaySos] theoriental emerald,
a beautiful green of different shades. Ex.
28 : 17. Ez. 28 : 13. irap56vu£] a milk-
white variety of the onyx or cbalcedony
intermingled with shades of carnelian ;
trdpSios, 4 : 3, n. xpoabXiBos] a gem of
yellow gold lustre. Ex. 28 : 20. 39 : 13.
(SijpvXXos] of very uncertain meaning.
A.V. gives 'beryl' for IZWljn in Ex.
28 : 20. Ez. 1 : 16, &c. Some identify it
with UiW (A.V. 'onyx'), a stone of a
sea-green tint. TOTrdftov] a yellow gem
found in South Arabia. Hence the ' topaz
of Cush, ' Job 28 : 1 9 ; an island in the Arabic
gulf is called Topaz island, x P v a 6 tt p a tr 0 s]
a precious stone of a greenisb golden colour
like a leek (Trpdirov). udKivt9os] a gem
of deep purple or reddish blue ; nearly
related to the zircon of mineralogists.
dpiBvirros] a kind of blue transparent
quartz ; it has its Greek name from its
supposed efficacy in preventing the effects
of drunkenness. The Hebrews called it
HD/flN from its reputed influence on

dreams,

abu.

dvd els] R. 12 : 5.

Duodecim margaritse, singulae portse sin
gulis ex margaritis erant. (Viger). Sia-
tpavijs] probably StairyTjs, transparent,
pellucid. Joseph. Ant., Siavyitrrarov
HSwp. 22 — 27. va6v o6k eiS.] The primary
idea of a temple, va6s, is a local habitation
of the Divine presence, a place of God's
peculiar manifestation. Hence there is
no need of a temple where all are sensible
of the universally pervading, universally

visible presence of God. Thus our Lord
was Himself the temple of God when on
earth, J. 2 : 21, n. In his glorified body,
presenting ever the remembrance of his
sacrificial death, t6 dpvlov (ws iatpaypivov,
5 : 6), He will be the temple of God
throughout eternity. In Christ the re
deemed will have personal access to God,
and intercourse with Him. This revela
tion is closely connected in spiritual im
port with the following, t) S6fa tou 6. . . .
xal b Xixvos airijs rb dpvlov. tp al vw triv]
give light as a luminary, 1 : 16 ; 8 : 12.
Theocr. treXdva tpatve xaXbv. The conso
latory language of Is. 60 : 19, 20, Zech.
14 : 6, 7, shall now receive its proper ful
filment. The happiness and spiritual
comforts of the religious kingdom will
not be like the lights of the sun and moon
to the natural world, with intervals of
night and darkness, but the perfect know
ledge of God, the light of Christ's word,
and the comforts of his Holy Spirit will
be perpetual, and uninterrupted by any
future intervals of ignorance, vice, and
superstition. (Pyle). to iBvrj tijv awt.
x.t.X.] f Most MSS. have irepnraTTJaovffi
rd IBvij Sia rov qjorrbs airrjs. The prees.
participle here denotes not a process, or
expectation, but a continuous state of sal
vation, L. 13 : 23, n. Std tou tpwr. air.
in the effulgence of the Divine glory, in
the light of God's countenance, in the en
joyment of .his presence and communion.
Std marking state or circumstances ; cf.
2 C. 5 : 7, 5td irlffrews irepiiraTovpev oi Sid
e'ISovs. 2 C. 3 : 1 1, Std S6£tjs. All true
Christians out of every nation, to iBvrj,
shall have their part in this glory. If the
new Jerusalem be heavenly, the figures
must be interpreted after 3, heavenly man
ner ; if it is earthly, the figures must be
earthly also. iBvrj, additamento lectionis
vulg., twv trwtopivwv, forsitan recte expli-
catur. (Vater). ou pi) KXeitrOuJiriv] a

844 REVELATION 21. 24—27. 22. 1 — 3-
eOvrj twv awXpfivwv iv t<3 cpwrt avrhs irsptirarrjaovai, Kat 01
/3aaiXeis rhs yhs cpipovat rhv Sd£av Kal rhv Tifrjv avrwv ety
avrhv, 2S /cat ol irvXwvss avrhs ov fih KXsiaQwaiv rjf spas' vv£
yap ovk 'iarai iKsi- ^ Kal o'laovat rhv Sd^av Kat rrjv rifrjv
Ttov efSvtov et'y avrhv. 2? Kal ov fih slasXOrj ety avrhv irdv koivovv
Kal iroiovv fiSiXvyfia /cat ypsvSos, si fih ol ysypafifiEvot iv tcS
(3if3Xlw rhs "Cwhs tov dpvlov.
22 Kat eSei^e fioi KaOapbv irorafbv vSaros Xwhs Xafirpov toy
KpvardXXov, eKicopsvofiBVov iK rov Opovov rod Qeov Kal rov apviov.
2 ev fisaw rhs irXarslas avrhs Kal rov irorafiov ivrsvOsv Kal ivrsvOsv
j~vXov .Ttotjy iroiovv Kapirovs SwSsko, Kara fujva 'iva EKaarov diro-
SiSovv rbv Kapirov avrov- Kal rd cpvXXa tov £vXov ety Qspairslav
twv iOvwv. 3 Kal irdv KaravaOsfia ovk sarat en. Kat o Opovos

striking emblem of peace and security.
There was no night there; the season
when such precaution is with us generally
advisable, ijpipas' vu£ 7dp] The 70/7
seems to be used to introduce the reason
for not adding xal vvxrbs to ijpipas, as is
done ¦ in the parallel passage, Is. 60 : 11.
The omission, and the statement arising
out of it, distinguish this description from
that in Isaiah, as relating to a more ex
alted state, though most of the images are
the same. Similar differences exist be
tween 21 :i — 5 and Is. 60, 65:17—25.
o'iffovffi] impersonal. By the glory and
honour of the kings of the earth, and of
the nations, brought into the New Jerusa
lem, is probably meant the continual ex
istence in the heavenly state of all true
glory and honour ; all that has really
dignified and made illustrious both peoples
and princes, ttov] neut. so employed by
S. John in J. 6:39. koivovv] read
koiv6v. A. 10 : 14, n. oi pi) . . . irdv,
equivalent to ouSev, as L. 1 : 37. IVI. 24 : 22,
b\j- Vb- Cf. 22:3. iroiovv pSiXvy pa]
On the usages of iroiiw, see A. 5 : 34. 7 : 19.
R. 13 : 14. The kingdom of glory shall be
one of perfect purity ; the profane shall
be gathered out, 1 C. 6: 9, 10; the hypo
crite shall be excluded, M. 7: 21 ; all
corruption in the persons of the redeemed
shall be eradicated, 1 C. 15 : 50. (Bp.
Waldegrave). el pij] but only, marking
strong opposition and contrast. See
Mk. 18:32. L. 4:26. So ttXV, A.
27 : 22, diropoXi) ipvxr)s oiSepla iirrai
ii ipwv, ttXtjv tou TrXoiou. LXX., 1 Ki.
3 : 18, ouk itrriv oiBels peff ijpwv

Trape| dptporipwv ijpwv iv rip otxtp. ol
yeyp. . . . rov dpv£ou] The elect are
here expressly distinguished, as such,
from whatever is unholy and impure.
Their election is also in Christ as their aton
ing sacrifice ; they are written in the book
of the Lamb (' slain,' 13 : 8). Thus the
doctrine of the Apocalypse entirely agrees
with that of S. Paul, ' God chose you from
the beginning to salvation in sanctifica
tion of the Spirit,' 2 Th. 2 : 13 (cf. R.
8 : 29) ; and with that of S. Peter, ' elect
 m sanctification of the Spirit
unto obedience, and the sprinkling of the
blood of Jesus Christ,' 1 P. 1 ; 2.
XXII. 1 — 5. noTapbvvS. fuTjs]The pro
totype of this vision is that in Ezek. 47 : 1
— 12, in which we find a river proceeding
from the temple of God, its waters carrying
life, unfading trees on either bank (ivBev
x. ivBev) ; and one kind of tree which 'shall
bring forth new fruit according to his
months,' and ' the leaf thereof shall be for
medicine' (els iyleiav). Yet the state con
templated by the O. T. prophet is not one
of perfect and universal blessedness (11);
21 : 25, n. t. Geou x. t. dpvlov]cf'.
21 : 23. This habitual combination ex
presses the mysterious union and co-
equality of the Son with the Father in the
Godhead, ttjs TrXoTetos] broad way,
open space; airijs] sc. rijs irbXews. rov
ttot a pov] governed by ivreDBev, on either
side of the river was a tree of life, pro
ducing twelve crops, yielding its produce
every month. The « tree of life' identifies
the place in which it grows with 'the Para
dise of God,' 2 : 7. els Bepar. rwv id-

REVELATION 22. 3—9.

845

rov Qsov teat tov dpvlov iv avrr sarai, Kal ol SovXoi avrov
Xarpsvaovatv avrw- 4 Kal oypovrai to irpoawirov avrov, teat to
ovofa avrov iirl rwv fierwirwv avrwv. 5 Ka\ vvg 0jK ^a-Tal £Keif
ko.1 ypslav ovk syovai Xvyyov Kal cpwrbs hXlov, on Kvpios b
Oeoy cpwrl^Et avrovs- Kal (SaaiXsvaovaiv et'y rovs aiwvas rwv
aiwvwv. 6 Kat etiri fioi, Ovrot ol Xdyot iriarol /cat dXrjQivoi
Kal Kvpios b Qeos Ttov ayiwv irpocprjrwv diriareiXE rbv ayyeXov
avrov Ssi^ai rois SovXois avrov a Sei ysviaOat iv rdysi. ' 'ISov
epyofiai rayy. fiaKapios b rrjpwv rovs Xdyovs rhs irpocprjrBlas
tov p*t($Xlov TOVTOV.
JVat eyw ltoavv»;y o pXEicwv ravra Kai aKovwv Kai ore
rjKovaa teat e/3Xe\J/-a, eTreira irpoaKvvhaat efiirpoaQsv rwv iroSwv
tov dyyiXov rov Seikvvovtos foi ravra. 9 Kal Xiyei fioi, "Opa
fh' avvSovXds aov yap elfii teat Ttov dSeXcpwv aov tiov irpocprjrwv
Kai Ttov rrjpovvrwv rovs Xdyovs rov j3iiBXlov tovtov tw Qew

vwv] denoting the ultimate end and pur
pose. But there is also intended a pre
sent efficacy and effect now existing, like
that of the water of life, freely offered
now, and spoken of as so offered, before
and after the vision, 21 : 6, 22 : 17.
KaravdBepa] rather KardBepa, equivalent
to dvdBepa, in the sense of accursed per
son or thing, R. 9:3, n- Josh. 7 : 12,
LXX. iyevrjdrjffav dvdBepa . . . idv pi)
it-dprrre rb dvdBepa i% ipJav. None shall
any more come nnder the curse of God.
o£ SovXoi oi5tou] The doubtful reference
of the pronoun to Geou or dpvlov is itself a
strong proof of the identity of the Re
deemer with Deity. Xarpeitrovtriv]
serve with religious service, worship, L.
1 : 74. R. 1 : 9, 25. In t6 Svopa airov,
the pronoun, according to 14 : 1, will refer
to Qeov (rov irarpbs). vi% . . . ixei] Alex.
has eVt. So Vulg., night shall no longer
exist. tpUTii-et] or tpwrtei, shall pour
light upon them. /SatriXeuVoutri] said
of all the inhabitants of the city ; the ser
vants of God (3) ' shall have royal dignity
and glory.' See on 20 : 4, ifSatrtXevaav.
6, 7. ttiittoI k. dXrjB.] See 21 : 5, n.
Ktfptos 6 Ge6s] This language compared
with (16), iyw 'Jrjffovs iirepipa, is a con
clusive proof of the Deity of Christ, twv
&7. npotp.] introduced for the purpose of
claiming for the words of ' the book of
this prophecy' (19) equal authority with
those of the O. T. prophets, with, perhaps,
jpecial allusion to those 0. T. prophecies

which have their counterpart here ; cf. 2
P. 3 : 2. H. 1 : 1. Some MSS. have ti3v
irvevpdrwv twv irp. ipxopai] These are
the words of Jesus (12, 20). Cf. 21 15, 6.
Christ is said to come when there occurs
any notable and illustrious manifestation
of his providence. All these are but so
many steps to prepare the way for his last
coming to judgment (Bp. Newton). 2 : 25,
n.; 3:3,11. 16:15. paKapios, k.t.X.]
see on 1:3.
8 — 11. iyi> 'Iwdv. b j3X.] I, John, am
he who saw, 21 : 2, n. iiretra rr potrKv-
vrjo-ai] 1 : 17 ; see on 19 : 10. Thesaine
construction as diriffTeiXe Sei|at (6) ; e'S&jKe
. . . Setf at, 1 : i, n. Here the infinitive
expresses the action aimed at by the sub
ject of the verb. TtSv TTJpolJvTttlv] This
is an advance on the declaration made on
the former occasion (19 : 10). The angel
now speaks of himself as a fellow- servant
not merely with the apostles, twv exbvrwv
ri)v paprvplav tov 'lT7irou, and ancient
prophets (6), but with all faithful dis
ciples. H. 1 : 14. pi) atppaylffrjs]
equivalent to ' Write and publish.' In
opposition to the command given to Da
niel, 12 : 4, 9, and at 10 : 4, trtppdyurov &
iXdXrjtrav al iirra (Spovral Kal pi) ravra
ypdiprjs. Stobv Serm. tstppdyiaov rois piv
Xbyovs ffiyrj. b Kaipbs iyyis itrri] This
must necessarily mean 'the season' of the
fulfilment, not of the last, but of the
earliest, prophecies of this book. The
whole 'season' or era, however, would

846

REVELATION 22. 9—17.

irpoaKvvrjaov. I0 teat Xeyet fioi, Miy- acppaylarjs tovs Xoyovy
rhs irpocprjTBias tov /3i(3Xlov tovtov, oti b Kaipos eyyvy eo"Ttv.
11 6 dSiKWV dStKrjaarw 'en, /cat 6 pvirwv pvirwaarw in' Kat o
SlKatos SiKatwQhTW 'in, Kal b dytos dytaaOhTW 'en.
12 Kal ISov epyofiai Tayv, Kal b fiiaOos fov fier' ifioi airo-
Sovvat e/eaa-Ttp ws to epyov avrov earai. r3 eyto slfit ro A /cat
rb O, dpyh Kal riXos, d irpwros koi b eayaros- I4 /txa/eaptot
ol iroiovvres rds ivroXas avrov, lva 'iarai h i<~pvala avrwv iirl
ro j~vXov rhs Zwhs, Kai rois irvXwaiv elaiXQwaiv et'y rhv iroXiv.
15 e£w Se ol Kvves Kat ol CpapfiaKOt Kal ol iropvoi Kal ol cpoveis
Kal ol elSwXoXarpat Kal irds d cpiXwv teat iroiwv -bevSos. iyw
'Irjaovs eirefiypa tov dyyiXov fiov fiaprvphaai vfiiv ravra iirl
rais iKKXrjalais, iyw elfii h P'Xp- Ka' T0 yevoy tov l\ojBIS, b
darhp 0 Xafiirpos Kai dpOptvos- l7 Kcii to irvsvfia teat h vvficprj

have come when the first fulfilment com
menced. So ' the day of the Lord' in the
0. T. means often a long period of a defi
nite character, of which sometimes the
whole, sometimes the beginning, some
times the end, is the particular subject of
prophecy. 6 dStKiiiv dStKTjtrdTftJ in
x.t.X.] A challenge to the ungodly to con
sider the effect of perseverance in sin, and
an admonition to the righteous to continue
in well doing. Let the ungodly remain
ungodly, if he dare, in the face of such
plagues and curses ; let the righteous
maintain his righteousness, as he has
good reason to do, in prospect of such
blessings and rewards. Cf. Is. 32 : 6, 8.
For 5tKotwt977Ttij read Sixaioffivrjv Troirjffdrw.
There is also good, though not equal,
authority for pvirapbs pvirapevBijTW in the
preceding clause. It is possible that the
meaning of the active verb followed by a
passive in each of these pairs of the paral
lelism may be that he who perseveres in
wickedness shall be hardened in his guilt,
and made more abominable ; he who per
severes in goodness shall be confirmed in
the same, and made more holy.
12 — 16. 6 pitrBbs] said of Jehovah, Is.
40 : 10, 6 pitrBbs airov per' airov. The
speaker here is Jesus. diroSovvai] used
with ipxopai, as M. 2 : 2, ijXBopev
rrpoffxvvijffai. See on (8). pax dp. ol
iroiovvres . . . airov] Alex, has ol ttXi)-
vovres rds trroXds airwv. So Vulg., which
adds in sanguine agni, 7 14. lva]
with indie, fut. marking an assured ex
pectation. The future denoting a conti

nuous state, G. 2 : 4, n. i^ovtrla] right,
privilege, J. 1 : 12. iirl rb J., as if reaching
to the tree of life to lay hold of it. eltriX-
t9 ai triv] conjunct., as a second conse
quence is denoted, resulting from the first.
Cf. E. 6 : 3, n. L. 14 : 8 ; aorist, as the
singleness of the act alone is regarded.
i%w] excluded for ever, 21 . 8, 27. o£
Ki/ves] Ph. 2 : 3, n. ; impudent pretenders ;
unholy, licentious professors, 2 P. 2 : 22 ;
persecutors, Ps. 22 : 16. paprvpijaat]
infin. with iirepipa, M. 20 : 1, n. To be
classed with the instances in (6, 8). ipiv]
sc. tois SoijXois pou (6), 1 : 1. eirl rais
ixxX.] 'on the matter of.' iirl denotes
the suggesting cause. 10 : 11. J. 12 : 16.
t) pita] probably means branch, a sprout
from the root, 5:5. R. 15 : 12. So
ILTVl) in Is. 11 : 10. 53 : 2, where it is in
parallelism with PJVi a young shoot.
The term, however, may be employed in
its natural Greek sense to indicate origin,
as opposed to yivos, offspring, descendant.
Thus the title here assumed by Jesus cor
responds with t6 A xal rb Q, dpxi) x. riXos
of (13). Comp. Mk. 12 : 37, n. J. 8 : 58.
6 dffTijp b Xapirpbs x. dpBpivbs] or
6 Xaprrpbs b Tpw'ivbs, the symbol of ma
jesty and glory. 2 : 28. Cf. ovotoXtj ef
tiipovs, L. 1 : 78, n. tpwtrtpbpos dvarelXrj,
2 P. 1 : 19. In Is. 14 : 12, 6 'Eit>ir06pos
6 Trpwi-dvaTvfXXtvv. Heb. ""in#~]5 X'VT
'shining star OtT\j fc0 be bright), son of
the morning. '

REVELATION 22. 17—21.

847

Xeyovcrtv, 'EXQs- Kal d a/covtov slirdrw, 'EX(9e'' /cat d Si-drwv
iXQirw, Kal 6 OiXwv XafiBavirw rb SSwp fwhs Swpsdv.
1 ^vfifiaprvpovfiai ydp iravri d/cov'ovTt rovs Xdyovs Ths
irpoCprjrEias tov (3t(3Xlov tovtov, 'Eav Tty iirirtQri irpbs ravra,
eiriOhast b Qeos iir' avrbv rds irXrjyas rds yeypafifiivas iv
/StfiXt'ft) TOVTiy J9 /cat idv Tty dcpaiprj dirb Ttov Xo'ytov /3t'/3Xov
rhs irpocprjTEias Tairnyy, acpaiphast d Oeoy rb fispos avrov dirb
f$l(3Xov rhs fyhs, teat e/c Ti?y 7roXet>jy rhs dylas, ko.1 twv ysypafi-
fisvwv iv BiBXlw TOVTW.
20 Aeyet o fiaprvpwv ravra, Nat spyofiai rayy. 'Afihv, vai
epyov, Kvpie 'Irjaov.
21 'H yapis tov Kvpiov hfwv 'Irjaov Xpiarov fiera iravrwv
Vfwv. afhv.

17 — 19. These are still probably the
words of Jesus. Compare his words in
21 : 6 with 6 Siipwv iX8. . . . twijs Swpedv.
The PijSXlov (18, 19) is the /3t/3X.ov of 5 : 1
taken and opened by Him, 5:5, 7> 9-
rb irveupa] The Spirit of God who in this
book speaks unto the Churches, 2:7, ' r •
1) viporrj] The Church which has to gather
to itself the people of Christ by its minis
trations echoing the utterance of the
Spirit. t?XtJe] rather Ipxov, and ipxiffBw.
addressed to each individual ; as is clear
from 6 Siipwv/ 6 dxoiwv] Whoever hears
is at liberty to transmit the invitation to
others. It is indeed enjoined him to utter
it, echoing the utterance of the Church.
The invitation is to come to Christ for sal
vation, J. 7 : 37- M. 11 : 28. An illustration
of 6 dxoiwv elrrdrw l&pxov is found in J.
4 : 28, 29, in connexion with the promise 6
SiipwvK.T.X., J.4:io — 14. apppapr. ydp]
contestor, Vulg. The true reading how
ever is paprvpw iyw. iravri Tip dKoiovri]
The Lord closes with a solemn note of
warning addressed to individuals. It is a
repetition of the injunction addressed to
Israel by Moses, Deut. 4:2, 12 : 32, and
amounts to a declaration of inspiration,
and an announcement of the withdrawal of

the spirit of prophecy, 1 C. 13 : 8. iiri-
rid-f] read from best authorities iiriBfi iir'
aird, and afterwards dqjiXrj — daVXet dird
tou vfiiXou (marg. A.V.). Omit Kai before
t£v 7e7p. The necessity of this warning
appeared in the second century, when
spurious works falsely attributed to the
Apostles w-ere circulated, and revelations
of Peter, Paul, Thomas were fabricated.
dtrJaipTj] or dtpiXr], by denying the inspi
ration of this book. Tl3v 7e7papp.] viz.,
the tree and city which are written of,
which are described ; answering to Tds
7rXTj7ds rds yeypapp. (18).
20, 21. Aiyeib papr. touto] The words
of S. John reporting the last repetition of
the announcement ipx- raxi (7, 12). 6
papr. refers to Jesus as the author of the
whole testimony of the book (16). TSai]
is used as in 1 : 7. 14 : 13. 16 : 7. M.
11 : 26, in corroboration of a previous
statement. The second TSal is wanting in
Alex, and some others. 'ApTjv] belongs
to the following words. It is the expres
sion of assent, acceptance, belief on the
part of the writer, perd irdvrwv upuiv]
Alex, omits tfyttiv. Other MSS. substitute
TtOv d7(uv.

INDEX OF GREEK WORDS.

As a general rule, the words which appear in the following Index are the
subjects of notes on the passages referred to, or on the context. The chief
exception will be found in the prepositions. The explanations here given
of these important particles are chiefly adopted from the late Dr. Donald
son's Complete Greek Grammar (1859), and appropriate instances are
appended in illustration of each meaning, although it is often so obvious
in the text as not to require any remark in the notes.
The sign f prefixed to a word, indicates a difference in meaning be
tween it and the word in connexion with which it is placed ; e.g., ayafldc,
tcitKaios. alirv . . . \k6o-jioc,. dSeXM M. 13:55. J. 7 : 3 J 21:23.
A. 1 : 14 ; 9 : 30 ; 22 : 5
dSrjpoviw, Mk. 14 : 33
a'ST7s, M. 11:23; 16 : 18. L. 16 : 23. A.
2:27. 1 C. 15 : 55. Rev. 1 : 18 ; 6:8.
20 : 13, 14 [2 : 16, 12. 2 T. 2 : 19
dStK.a, fd<rej3ela, R. I:i8, 29. 2 Th.
dSixos, L. 16 : 1 1
dSoKipos, R. 1:28. 1 C. 9 : 27. 2 C.
13:5, 7- 2T. 3:8. Tit. 1: 16. H. 6 : 8
d-ijp, alB-fjp, E. 2 : 2. 1 Th. 4 : 17. 1 C.
9: 26; 14:9. Kev- 9:2! 16 : 17
aBeriw, Mk. 6 : 26 ; 7 : 9. L. 7 :-30. J.
12:48. iTh. 4:8. G. 2:2i;3:i5.
1 C. 1 : 19. 1 T. 5 : 12. H. 10 : 28.
Jude (8)
aXpiopai, 2 Th. 2:13
a'lpeffis, A. 5 : 17. G. 5 : 20. 1 C. 11 : 19
alpenxbs, Tit. 3 : 10
alpwy J. 1:29,; 10:24. C. 2 : 14-,
alffxpbrrjs, E. 5 : 4
alriw, jipwrdw, J. 16 : 23. 1 J. 5 : ij5
airla, M. 19 : 3, 10. Mk. 15 : 26
atrios, H. 5 : 7
alwv, M. 13 : 39 ; 24 : 3. L. 1 : 33,. Jo ;
16:8. J. 9:32. Tit. 2: 12. H. 1:2.
tK6trpos, E. 2 : 2. 1 C. 1 : .20
alwvios, M. 25 : 36. H. 6 :2 ; 9 : 2; 13 ; 20
dxavBa, M. 27 : 29
dKepatos, M. 10: 16. Ph. 2:15
dKprjv, M. 15-: 16
dxvpbw, Mk. 7:i3. G. 3:17.
dXdjSatrrpov, Mk. 14 : 3. L. 7 : 37
dXdfwv, B. 1 : 30.
dXaXdtw, Mk. 5 : 38
fiXas, M. 5: 13
I dXijBeui, J. 1:14, 17; 3:»i; 8:32;
54

1 p.

'Aj3aSStiv, Eev. 9: 11
dt3/3a, Mk. 14 : 36. G. 4 : 6. R. 8 : 15
SJ3vffffos, L. 8 : 31. R. 10 : 7. Rev. 9 : 1,
vi, 11; 11:7; 17:8; 20 : 1, 3
tA d7ai96v, 1 Th. 5 : 15
d7a9oxotifit), A. 14 : 1 7
dyaBbs, tSbcaios, M. 1 : 19. R. 5 : 7
dyaBwaivrj, 2 Th. 1 : 1 1 G. 5 : 22. R.
15 : 14. E. 5 : 9
dyaXXidopiai, M. 5 : 12 ; 10 : 21. 1 P.
1 : 6. Rev. 19 : 7
dyavaxriw, Mk. 10 : 14, 41
d7aTrdu, ftpiXiw, J. 21 : 15, 17.
1 : 22. 2 T. 4 : 8
d7aTTTjT6s, M. 3:i7-
ayyapeiw, M. 5 : 41. Mk. 15 : 21.
dyyeXos, M. 18 : 10. A. 12 : 15. 1 C.
11 : 10. 2 C. 12 : 7. Rev. 1 : 20.
dyidtw, J. 10 : 36 ; 17 : 19- A- 20 : 3*-
1 C. 1:2. E. 5 126. H. 2: 11; 13 : 12
ayiaapbs, 1 Th. 4 : 3, 4, 7- * Th. 2 : 13.
t C. 1 : 30. R. 6 : 19, 22. H. 12 : 14
«7ios, E. 1 : 4. ta7v6s, 1 Th. 2 : 10.
dyvltw, J. 11 : 55- A- 21 : 24, 26 ; 24 : 18.
Ja. 4:8. 1 P. 1: 22. 1. J. 3:3
d7vo(o, A. 3 : 1 7. 1 P. 1 : 14
d.7v6s, 2 C. 7: 11. Ph. 4:8. 1 T. 5 : 22
d7vwirfa, 1 P. 2 : 15. 1 C. 15 : 34
d7opd, M. 11 : 16 ; 20 : 3. Mk. 6 : 56 ; 7 : 4-
A. 16:19; 17:i7
d7opdj>, 1 C. 6 : 20 ; 7 : 23, 30. 2 P. 2 : 1.
Rev. 3 : 18 ; 5 : 9 ; 14 : 3, 4
.iVyu, Mk. 13:21. intrans. M. 26:46.
impers. L. 24 : 2 1
d7tiv, iTh. 2:2. Ph. 1:30- C. 2: 1.
1 T. 6:12. jT, 4:7. H. 12:i.
VOL. II.

850

INDEX.

16:13. Ja. I:i8; 5:19. G. 3:i. R.
3:7 [5:2i. Rev. 16 : 7
dXijBivbs, 1 Th. 1 : 9. H. 8 : 2. 1 J.
dXXd, assuredly, 1 C. 9 : 2. 2 C. 4 : 2.
(bis) R. 6:5. adversative, R. 3 : 31 ;
7: 1, 13. E. 5: 24. H. 3 : 16 ; 10:3.
augmentative, 1 C. 3 : 14, 15 ; 7 : 11.
dXXcryeVTis, L. 17 : 18
dXXos, -f-eVepos, G. 1 : 7
fiXutrts, A. 12:6; 21 : 33. E. 6 : 20
dXutriTeXTjs, H. 13 : 17
dXtiTrrjJ, metaphor. L. 13 : 32.
dpaprla, TirapdirTwpa, E. 2 : 1 . 2 C. 5 : 2 1
dpaprwXbs, fdffe^Tjs, 1 P. 1 : 18. 1 T. 1 : 9.
R. 5 : 8. M. 9 : 10 [8:6
dpepirros, fdpwpos, Ph. 2 : 15 ; 3 : 6. H.
dprjv, M. 5 : 18
aplavros, H. 7 : 26
dpweXwv, Mk. 12 : 1. A. 1 : 12
dptpoSos, Mk. 11:4
dpwpos, 1 P. 1 : 19. E. 1 : 4 ; 5 : 27. C.
1 : 22. Rev. 14 : 5
dvd, up and down, M. 13 : 25. Mk. 7 : 31.
distributively, M. 20 : 9. Mk. 6 : 40.
L. 9:3. 1 C. 14:27. Rev. 21:21
dvajSXitrw, J. 9 : 1 1
dvayivwffKW, M. 24 : 15. A. 15 : 21
dva7Kdfu, Mk. 6 : 45. L. 14 : 23. A.
26: 11. G. 2: 14; 6:12
dvdyvwtTis, 2 C. 3 : 14. 1 T. 4 : 13
dvaSelxvvpi, L. 10 : 1 . A. 1 : 24
dvd5et|ts, L. 1 : 80
dvatwvvvpi, I P. 1 : 13
dvd8ep.a, dvdBrjpa, L. 21 : 5. G. 1 : 8, 9.
R. 9:3. 1 C. 12:3; 16:22
dvaBeparltw, A. 23 : 12
dva.Seta, L. 11:8
dvaxplvw, L. 23 : 14. A. 4 : 9 ; 12 : 19.
iC. 2:i4, 15; 4:3,4; 9 :3; 10:25;
14:24
dvdxpiiris, A. 25 : 26 [4 : 1 1
dvaXappdvw, A. 7 : 43. E. 6 : 13. 2 T.
dvdXrjipis, L. 9:51 [Ph. 1 : 23
dvdXutris, ¦* T. 4 : 6 ; dvaXiiw, L. 12-: 36.
dvairX-npbw, M. 13 : 14 ; 23:32. 1 Th.
2 :i6. G. 6:2. 1 C. 14 :i6; 16:17.
Ph. 2 : 30
dvdtrraffis, Mk. 12: 18
dvdffraffis vexpwv, dvdffratris ix veKpwv,
Ph. 3:n (tr£avdtTTatrts) ¦
dvaffrpitpeuBai, E. 2:3. 1 T. 3 : 15
dvatrrpotpTj, Ja. 3 : 13. 1 P. 1 : 15, 18 ;
2 :i2. G. 1:13. E. 4:22. H. 13 : 7.
1 T. 4 : 12
dvoTeAXtt', transitive, M. 5 : 45
dvaroXr), L. 1 : 78
ov^kXtjtos, 1 C. 1 : 8. C. 1 :22
dvejtxviatrTos, R. 11 : 33. E. 3 : 8
averts, A. 24:23. 2 Th. 1 : 7. 2 C.
2: 13; 7:5; 8 : 13 [R. 1 : 28
dv77Kovra, E. 5:4. Philem. 8 ; xaBrjxovra,
dvijp, pleonastic, L. 2 : 15 ; 19 : 7 ; 24 : 19.
A. 3 : 14 (dvBpwrros) M. 13 : 52 ; 18 : 23

dvBopdXoyovpai, L. 2 : 38. H. 13 : 15.
(i>)opoXoy.), M. 11 : 25
dvBpwiros toO Qeov, 1 T. 6 : 11. 2 T. 3 : 17.
1 C. 2: 11 ; 4 :i
dv0' wv, L. 1 : 20 ; 12 : 3
dvoia, L. 6 : 1 1 [1 : 9
dvrixopai, M. 6 : 24. 1 Th. 5 : 14. Tit.
dvrl, instead of, M. 2 : 22 ; 5 : 38. L.
11 : 11. an equivalent, M. 20 : 28. H.
12 :2, 16. on account of, M. 17 : 27.
E. 5:31. J. 1 : 16
dvrlSmos, M. 5 : 25. L. 18 : 3. 1 P. 5 : 8
dvrlXvrpov, 1 T. 2 : 6
avdjyeov, L. 22 : 12
d%ibw, A. 15 : 38 ; 28 : 22. 2 Th. 1 : 11
dirdpri, Rev. 14 : 13. J. 13 : 19 ; 14 : 7
diral, 1 P. 3 : 20. H. 9 : 26, 27 ; 10 : 2.
Jude 5
drrelBeia, -j-dTrtVTia, H. 3 : 19
direiBiw 1 P. 2 : 7. H. 3 : 18
dirixw (trans.), M. 6 : 2. L. 6 : 24. Ph.
4 : 18. Philem. 15. (intrans.), M. 15 : 8.
Mk. 7:6
dxtSetv, Ph. 2 : 23 [R. 12 : 8
oxX6tt7s, 2 C. 1 : 12 ; 8 : 2 ; 9 : 11, 13.
dir6, separation, M. 3 : 16 ; 8:1. A.
15 : 38 ; 17 : 13. J. 1 : 18. subsequence,
M. 19 : 14. Mk. 7 : 4. effect of a
cause, M. 1 : 21. L. 5 : 34 ; 19:3. A.
10 :i7; 11 : 19; 22: 11. H. 5 : 13.
derivation from a source, M. 2 : 1 ;
14:26; 21: 11. L. 24:41. J. 7 : 18.
A. 17 : 2. G. 1 : 1. R. 13 : 1. 2 T.
1:3
dTr6, teK, M. 3 : 16. L. 8 : 27. J. 1 : 44.
1 Th. 2 : 6. 2 Th. 1:7. R. 7 : 24.
2T. 4 :I7, 18. H. 13: 24. frropd,
J. 16:28, 30. I C.ll:23. fuTT6, M.
11 : 19. Ja. 1 : 13. 2 C. 7 : 14. Eev.
12 :6. in compos., M. 6 : 2. Mk 3-13
L. 16 : 25. J. 6 : 66. G. 4 : 5. E. 2: 16
dirb paKpbBev, M. 26 : 58
diroyevbpevos, I P. 2 : 24 [13 : 34
diroSTjpiw, Mk. 12 : 1. dirbSrjpos, Mk.
dTroSoKipdfopat, M. 8 : 31. L. 9 : 22
diroKdXvipis, disclosure, L. 2 : 32. G
1: 12; 2:2. 1 C. 14:6, 26. R. 2 ¦ 5 '•
8 : 19; 16:25. E. 1: 17; 3: 3. Rev.'
l:i. appearance, 1 P. 1 : 7 • 4 • T o
2 Th. 1 : 7. 1 C. 1 : 7
diroKplvopai, M. 11:25. Mk. 9:5;
13: 14; 14:3. J. 5:17. Rev. 7: 13
airoXappdvw, L. 16 : 25. G. 4 : 5. E. 2 : 16-
dirbXXvpi, M. 18 : 11
diroXirpwiris, L. 21 : 28. 1 C. 1 : 30. R.
3:24; 8:23. E. 1:7, 14 ; 4:30. G-
1:14. H. 11:35
dirotrrepiw, Mk. 10 : 19
dirbtTToXos, M. 10:2. Mk. 3 ¦ 14 I,
6:13. J. 13: 16. G. l:i. R. 1-j'
E. 4: 11. 1 T. l:i. H. 3 : 1
dirotrTpiipopai, 2 T. 1:15. Tit. 1 • i*
H. 12:25 4-

INDEX.

851

atroTdtraopai, Mk. 6 : 46. L. 9 : 61
&pa, M. 18: 1. H. 4:9 ; 12:8
Spd7e, A. 8:30; 11: 18. L. 18 : 8
dpa oBv, G. 6 : 10. R. 5 : 18 ; 7 : 3, 25 ;
8.12 ; 9: 16, 18. E. 2 : 19
apybs, M. 12 : 36 {12 : 5
apirdtw, A. 8 : 39. 2 C. 12 : 2, 4. Rev.
dppafiwv, E. 1 : 14
dproi irpoBitreas, Mk. 2 : 26. L. 6 : 4
apxvyos, A. 3 : 15 ; 5 : 31. H. 2 : 10 ;
12:2
apxiepHs, M. 16 : 2 1 ; 26 : 3
dp^tiruvd76J7os, Mk. 5 : 22
dpxwv, M. 9 : 18. J. 3 : 1 ; 7 : 48 ; 12 : 42.
tou xbirpov, J. 12 : 31 ; 14 : 30
dtre^v-eta, Mk. 7:22. I P. 4 : 3. G. 5 : 19.
E. 4 : 19
dtrK6s, Mk. 2 : 22
dtTTriXos, Ja. 1:27. 2 P. 3 : 14
fiinrovSos, 2 T. 3 : 3. R. 1 : 31
iatrdpiov, M. 10 : 29. L. 7 : 41
diruTvO, E. 5: 18. Tit. 1 : 6
irevltw, L. 4 : 20 ; 22 : 56
aT/jis, Ja. 4 : 14
ab8aSijs, Tit. 1:7
ouXt), Mi. 15: 16 [2 P. 3: 18
aiifdvw, J. 3 : 30. A. 6 : 7. 1 C. 3 : 6, 7.
stuVdpKeta, 1 T. 6:6
airrapxrjs, Ph. 4 : 1 1
aur6s, M. 1 : 21. 1 P. 2 : 24. 1 Th. 4 : 16.
G. I:i6. H. 10: 12; 13:5, 7
auV6s, -f-eKetvos, 2 T. 2 : 26
dtpetris, firdpeffis, R. 3 : 25
dtpBaptrla, 2T. 1 : 10. dtpBapros, IT. 1 : 17
dtplevai, opp. te Kparetv, J. 20 : 23. dtpi-
wvrai, M. 9 : 2
dtpopltw, A. 13:2. G. 1 : 15. R. 1 : 1
dippoffivrj, Mk. 7 : 22
dtppwv, E. 5 : 17
&XPi (jaiXP'), R. 5: 13, 14
atpvirvbw, L. 8 : 23 B
iSdBos, R. 8:39. P- ttXoutou,, 11:33.
pdBrj Qeov, 1 C. 2 : 10. pdBrj 2otov£,
Rev. 2 : 24. Kard pdBovs, 2 C. 8 : 2
6 jSairTlffTTjs, M. 3 : 1
pdirTiapa, M. 3 : 7. Mk. 11 : 30
pdppapos, A. 28 : 2. 1 C. 14 : 1 1
jpatravltw, pdtravos, M. 4:24; 18:34.
Mk. 5 : 6
tdaffiXeUi, M. 3 : 2 ; 6 : 10. R. 14 : 17, 18
(SaatXeieiv (iirl), R. 5 : 14
fdaaiXeis, Mk. 6 : 14. aiwvwv, 1 T. 1 : 17.
paaiXevbvrwv, 1 T. 6 : 15. SiKatotrivijs,
elpTJvijs, H. 7 : 2
PairiXiKOs, J. 4 : 46. Ja. 2 : 8
pdros, L. 16 : 6. err! tt)s pdrov, Mk. 12 : 26
j3SiXvypa, M. 24 : 15. Mk. 13 : 14
(3SeXvKTbs, Tit. 1 : 16
pSeXiatrw, R. 2 : 22. Rev. 21 : 8
piPaios, H. 6 : ip
jnj3aiba, iC. 1 : 0, 8. 1 C. 1 : 21 H. 13 : 9.

pipiXos, H. 12 : 16
/3e/3TjX6o>, M. 12 : 5
BeeXtTe/SoiSX, Mk. 3:22
BtjoVoUSo, M. 11 : 2 1. J. 6 : I
Pidfapai, M. 11 : 12. L. 16: 16
pXatrtpTjpiw, M. 9 : 3. 1 P. 4 : 14
pXafftpijpla, defamation, E. 4 : 31. 1 T.
6 : 4. Jude 9
pXiirw els irpbtrwirov, Mk. 12 : 14
fioiXopai, fBiXw, Ja. 4 : 4. 1 T. 6 : 9
ppwtris, rust, M. 6 : 19 ; a meal, H.
12: 16
piirffos, L. 16: 19 r
TaSaprjvot, Mk. 5 : 1
7afo0uXdKtov, Mk. 12 : 41
yaXr/vrj, Mk. 4 : 39. L. 8 : 24
7dp, to wit, M. I:i8. R.2:i2. (oSv),
R. 3 : 28. epexegetical, G. 5 : 6 ; 6 : 15.
verily, 1 Th. 2:20. R. 5; 7; 15:27
yievva, Mk. 9 : 43
7evea, M. 24 : 34
yivvTjpa, M. 26 : 29. L. 12 : 18
Yevvrjffapir, L. 5 : 1
ylvopai, A. 1 : 22. R. 7 : 13. H. 7 : 16.
els ti, J. 16 : 20. A. 5 : 36. Rev. 8:11.
iv, 1 Th. 2 : 5. celebrari, M. 26 : 2.
yevbpevos, J. 13 : 2. G. 4 : 4. R 1 ¦ 3.
ttSv, H. 1 :4
7ei<jp76s (dp.TreXoup7os), J. 15 : 1
yivwirKw, understand, J. 8 : 27 ; 10:6.
acknowledge, approve, M. 7 : 23. J.
10:i4, 15. A. 19:is. G.4:9- E-
7:i5- 2 T. 2:19. H. 3:io [8:10
yvwprj, fvous, 1 C. 1 : 10 ; 7 :25. 2 C.
yvwpltw, make known, L. 2 : 15 ; 16 : 26.
E. 3 : 3. certify, G. 1 : 1 1. 1 C. 12 : 3;
15: 1
7vw(ris, iC. 1:5; 12 : 8 ; 14 : 6. here
tical, 1 T. 6 : 20
yoyyvtrpos, J. 7 : 12. 1 P. 4 : 9. Ph. 2 : 14
ypdppa, 2 C. 3 : 6
ypdppara, learning, J. 7 : 15. A. 26 : 24.
characters, L. 23 : 38. G. 6 : 1 1. 2 C.
3:7. Scriptures, J. 5 : 47. iT. 8:15.
documents, A. 28 : 2 1 [1 : 20
ypappareis, M. 5 : 20. Mk. 12 : 28. 1 C.
77 7pa.?jTj, J. 2 : 22 ; 19 : 28. G. 3 : 8, 22 j
4:30. R. 4:3; 9:17. iT. 5: 18
yprryopiw, M. 26:41. 1 Th. 5:6, 10.
1 C. 16:13. C. 4:2. Rev. 3:2, 3;
16:15 A
Saipbviov, M. 11 : 18. J. 8 : 52 ; 7 : 20 ;
10 :20, 21. 1 C. 10 : 20
Saveltw, M. 5 : 42
Sdvetov, M. 18 127
5e\ adversative, 1 C. 11 : 17 ; 12 : 1 ; 15 : 1.
2 C. 8: 1 ; 10: 1. transitional, 1 C. 12 : 1 ;
8 : 1 ; 10 : 1 ; 1 1 : 1 7. resumptive, 2 C. 6 : 1
SeiXla, opp. to Bpaffirrjs, 2 T. 1 :f. SeiXtdw-,
J. 14 -.27. 5etX6s, Rev. 21 : 8
54—3

852

INDEX.

SeKrbs, L. 4 : 19
SetrirbTTjs, 1 T. 6 : 1. R. 6 : 10
Sexopat, receive, L. 8 : 17. 2 C. 6 : 1.
welcome, L. 9 .53. J. 4:45. H. 11:31.
approve, 1 Th. 1:6; 2:13. 2 Th.
2 : 10. 1 C. 2 : 14
Siw, opp. to Xiw, M. 16 : 19
SnXdw, certiorem facio, 1 C. 1 : 11. C. 1 : 8
Srjvdpiov, M. 20 : 2. L. 7 : 41
Std, c. gen. accus., H. 2 : 10. R. 8 :20.
gen., local, Mk. 11 : 16. 1 C. 3 : 15.
temporal, M. 26: 61. Mk. 2 : 1. G.
2 : 1. duration, L. 5 : 5. H. 2 : 15.
intervention, M. 1 :22. J. 1 : 3. A.
3 : 16 ; 16 : 3. 2 P. 1 : 3. adverbially,
G. 4 : 14. 2 C. 5 : 7 ; 8 : 8. R. 14 : 14 ;
15:32. H. 12 : 1. accus., propter,
M. 27 : 18. Mk. 2:27. R. 4:25.
impulsive cause, J. 12 : 9. t C. II :g.
R. 4:23; 15 : 15. H. 2:9. by rea
son of, G. 4 : 1 3. 1 C. 7 : 5
SidpdXos, iT. 3: 11. Tit. 2:3
SiaSixopai, A. 7 : 45. (StdSoxos, A. 24 : 27)
8ta(?T7KOt, G. 4 : 24. R. 9 : 4. E. 2 : 12
SiaBTJKTj, M. 26 : 28. L. 22 : 20. A. 7 : 8.
G. 3:15,17. 2 C. 3:14. R. 11:27.
H. 7 : 22 ; 8 : 6, 10 ; 9 : 15, 20 ; 13 : 20.
Rev. 11 : 19
SiaKoviw, M. 4 : 11. Mk. 1 : 31. J. 12 : 2.
A. 19 :22. 1 P. 1 :i2. H. 6 : 10
SiaKovla, A. 6 : 2, 4 ; 11:29; 20:24.
1 C. 12 : 5, R. 12 : 6, 7. E. 4 : 12.
2T. 4:5, "
Siokovos, opp. to SouXos, Mk. 10 : 43. J.
12 : 26. 1 Th. 3:2. apaprlas, G. 2 : 1 7.
koiv. SiaB-bx., 2 C. 3 : 6. irepiToprjs,
R. 15 ; 8. Ph. 1 : 1. 1 T. 3 : 8 ;
4:6
Siaxplvopai, Mk. 11 : 23. A. 11 : 2. Ja.
1 : 6 ; 2 : 4. 1 C. 14 : 29. R. 4 : 20.
Jude 22
Siapapripopai, L. 16 : 28. A. 2 : 40 ;
18:5; 20:24; 23: 11; 28:23. 1 T.
5:2i. 2 T. 4: 1
Siapivw, G. 2:5. H. 1 : 11
Siatrxopirltw, M. 25 : 24. L. 1 : 1
Siatxiropd, J. 7 : 35. Ja. 1 : 1. 1 P. 1 : 1
Siaawtw, L. 7 : 3. I P. 3 : 20
Siarayr), A. 7 : 53
SioTdtrtrtvj, M. 11 : 1. L. 8 : 55 ; 17 • 9
A. 20.13; 23:31. G. 3: 19. 1 G
9 : 14. Tit. 1:5
SiarlBepai, L. 22 : 29. H. 9 : 16, 17 •
Siatptjpltw, M. 9 : 31 ; 28 : 15
SiSdtrxaXos, J. 3 : 10 ; 20 : 16. Ja. 3 : 1.
1 C. 12:28. E. 4: 11
SISpaxpov, M. 17 : 24
8t5dtTKaj, M. 28 : 20. SiSaxr), M. 7 : 28.
Mk. 1:27. A. 2 : 42 ; 13 : 13. 1 C.
14:6. R. 6:17
Sirjvexis (els rb), H. 7 : 3 ; 10 : 1, 12, 14
Slxaios, ydyaBos, M. I : 10. R. 5 • 7 T,
15:7. G. 3: 11

6 Slxaios (sc. 'Itjo-ous), A. 7 : vr ; 22 : 14
Ja. 5:6. 1 J. 2 : 1
SiKaiotrivrj, M. 3 : 15 ; 5 : 6 ; 6 : 33. 1 C.
1 : 30. E. 4 : 24. Sixaioa. Geou, Ja.
1 : 20. R. 1 : 17 ; 3 : 5, 21, 22 ; 10 : 3.
2 P. 1 : 1
SiKaibw, M. 11 : 19. L. 7 : 29. A. 13 : 38.
Ja. 2:2i. 1 T. 3 : 15
Siktj, sentence, A. 25 : 15. retribution,
A. 28 : 4. penalty, 2 Th. 1 : 9
016, E. 2: 11. H. 13: 12
SiirXbTepov, M. 23 : 15
Sitrrdtw, M. 14:31; 28:17
St^uxos, Ja. 1 : 8 ; 4:8
Siwkw, M. 5 : 10
Sbypara, A. 16 : 4 ; 17 : 7. E. 2 : 15
Soxiw, Mk. 10 : 42. L. 22 : 24. 1 C. 3 : 18.
Ph. 3 : 4
SokIpiov, Ja. 1:3. 1 P. 1 : 7
Sompdtw, 1 P. 1 : 7. 1 Th. 2:4; 5:2i.
G. 6:4. R. 1 :28; 2: 18; 12:2. See
dTroSoKipdtJ-opai
SbKipos, 2 T. 2 : 15. Ja. 1 : 12. 1 C.
11:19. 2 C. 10: 18 [6:4
56£o, Ja. 2 : 1. E. 1 : 6, 14. R. 5 : 2 ;
i) S6|a, A. 12 : 23. R. 11 : 36. E. 3 : 21.
2 P. 1 : 17. Jude 24. Rev. 1 : 6 ; 5 : 13 ;
7 : 12; 19 : 1
56f a tou Geou, R. 3 : 23 ; 5 : 2. 1 T. 1 : 1 1 .
2 C. 4 : 6. tov Xp., 2 Th. 2 : 14. 2 C.
4 :4
Sofdfto, M. 5 : 16. L. 17 : 15. J. 12 : 28 ;
17 : 4. 5- A. 3 : 13. G. 1 : 24. 1 C.
6 : 20. So^dtopai, J. 7 : 39 J 12 : 33 ;
13 : 32. 1 P. 4 : 14. 2 Th. 3 : 1
Soxtj, L. 5 : 29 fTit. 1 : 1
SouXos, M. 18 : 23. Ja. 1 : 1. R. 1 : 1
SouXos, opp. to vlbs, J. 8 : 33 — 36. G. 4 : 7
Sivapai, willing, 1 C. 10 : 21. R. 16 : 23.
E. 3: 20. H. 7: 25. Jude 24
SiWpis, A. 1:8. 1 Th. 1 : 5. R. 1 : 4
SuvarSs, willingness, 2 C. 9 : 8. R. 4 : 21;
11 123; 14: 4. H. 11 : 19
SuVkoXos, Mk. 10 : 24
Spaxprj, L. 1 5 : 8
Swpedv, M. 10 : 8. J. 15 : 25. 2 Th. 3 : 8.
G.2:2i. R.3 :24. Rev. 21 : 6; 22 U7.
E
eav, A. 5 : 38. See Hypothetical Propo
sitions
eauToO, for first or second person, J.
18:34. G. 5:15. R. 8:23; 13: 9.
Ph. 2 : 12
iavrwv, for dXXTiXiov, Mk. 10 : 26. L.
23: 12. J. 12:ig. E. 4.32- [10: 13
idw, L. 22:51. A.5:38;16:7. i C.
'E/3patos, A. 6 : 1. Ph. 3 : 5
iyyltw, Ja. 4 : 8
1.77UOS, H. 7:22
iyKaXiw, A. 19 :-38. R. 8 : 33
iyKbirrw, A. 24 : 4. 1 P. 3 : 7. 1 Th
2: 18. G. 5:7. R. 15:22

INDEX.

853

iyxpdreia, A. 24 : 25. G. 5 : 23. a P.
1:6
iBvos, gens, Mk. 13 : 8. J. 18 : 35.
A. 10:22. R. 10:19. t7^vos, Xa6s,
: P. 2 : 9
iBvrj, heathen -world, M. 10 : 18. L.
2:32. 14:27. 22:21. 1 Th. 4:5.
G. 3 : 14. R. 1 : 5. (class, party, or
character ; Gentiles), A. 10 : 45 ; 11 : 1.
1 C. 12 : 2. R. 2 : 14. E. 3 : 1
ei, since, A. 26: 23. R. 8:17. H. 7 : 15.
I J. 4 : 11. negative, Mk. 8 : 12. H.
3: 11. t,-. indie, M. 19 : 10. Mk.
8:12. A. 26:8, 23. c. subj., L. 9 : 13
etye, E. 3 : 2. 4 : 20
el Se pijye, L. 5 : 36. 2 C. 11 : 16
el pr), M. 24 : 36. Mk. 9 : 29. 13 : 32.
but only, L. 4:26, 27. J. 17: 12;
19: 11. G. 1:7; 2: 16
ef tis, L. 19 : 8. Ph. 4 : 8
elSwXoXdrpTjs, E. 5 : 5. C. 3 : 5
elxwv, opp. to axia, H. 10 : 1
elpi, c. partic, M. 19 : 22. L. 5 : 16.
13 : 10. 15 : 1. xylvopai, H. 1 : 4
efirep, 1 P. 2 : 3. 2 Th. 1:6. I C.
15: 15. R. 8:9, 17
eipTjvTj, Ja. 3 : 18. 1 Th. 5 : 23. 2 Th.
3: 16. 1 C. 14:33. «C. 13: ii. R.
1:7. 1 T. 1 : 2
els, i.q. tis, M. 8 : 19. L. 5 : 3.
els, fev, M. 2 : 23. Mk. 1 : 9. L. 5 : 8 ;
11 : 7. H. 11 : 9. Rev. 6 : 15. +Trp6s,
R. 3:26. E. 4: 12. Philem. 5. pur
port, M. 18 : 20. 26 : 10. Mk. 1 : 4.
L. 3:3. 1 P. 1 : 4. 1 Th. 2 :i2.
5: 15. 2 C. 8: 14. R. 3: 20; 10 : 1.
attainment, A. 19 : 27. Ja. 2 :23. 1 P.
1:5. iTh. 1:5. 2 C. 4:4; 7 = 9-
R. 2:26; 9:8. C. l:io, 11. H.
12 : 10. result, 1 Th. 2 : 16. R. 1 : 20.
H. 11:3. motion, M. 2: 11. L. 8 : 8.
A. 16 : 40. with respect to, M. 12 : 41.
L. 11:32; 16:8. A. 2:26; 25: 20.
R. 15:3i
sIto, H. 12 : 9
ix, origin, source (primary notion), 1 Th.
2:3. G. 3:2, 8. 1 C. 10:17. jC.
3:5. Ph. 1 : 16, 17. material of for
mation, M. 27 : 29. R. 9 : 21. effect,
or consequence, J. 4 : 6 ; 5 : 66; 19 : 12.
A. 28:3. Rev. 8:11; 16:21. con
nexion, or classification, J. 4 : 7 ; 7 : 48.
A. 10:45. G. 3:7, io- K- 4 114.
2 T. 3 : 6. fSid, G. 2 : 16. R. 3 : 30.
ydirb, 1 Th. 2 : 6
ix ttjs irbXews, L. 8 : 27. J. 4 : 7
ix in compos. H. 11:6
ixpdXXw, M. 9 : 37. Mk. 1 : 12
ixSlSwpi -opai, Mk. 12 : 1
ixSixiw, L. 18:3. 2 C. 10:6. Rev.
6: 10; 19:2
ixSlxrjffis, L. 18 : 7 ; 21 : 22. 2 Th. 1 : 8.
3 0,7:11. R. 12:19

eVef, (illic, illuc), M. 2 : 22. Mk. 6 : 33.
L. 12: 18. 17:36. J. 11:8; 18:3
ixtnriw, H. 11 : 6
ixBappiopai, Mk. 9 : 15
ixxaxiw, L. 18: 1. G. 6 : 9. 2 C. 4 : 1
iKKXrjffia, M. 18 : 7. H. 12 : 23. fffuva-
71077}, Ja. 2 : 2. A. 9 : 31. plural,
A. 9:31. 1 Th. 2: 14. 2 Th. 1:4.
G. 1 :2, 22. 1 C. 7 :i7. 16:19
iKKopltw, L. 7 : 12 [1 C. 1 : 27. E. 1 14
iKXiyopai, J. 13 : 18 ; 15 : 19. A. 15 : 7.
iKXelirw, L. 16 :g; 22 :32
iKXoyij, A. 9:15. 1 Th. 1 : 4. R. 11 : 7
iKXiw, M. 9 : 36. G. 6 : 9. H. 12 : 3, 5
iKirlnTW, 1 C. 13 : 8. R. 9 : 6
(Ktrraffis, surprise, L. 5 : 26. Mk. 16 : 8.
trance, A. 10 : 10; 22 : 17
eKTevTjs, A. 12 : 5. 1 P. 4 : 8
iKTivdfftrw, M. 10 : 14. A. 18:6
eXaTT6oj, J. 3 : 30. H. 2 : 7 [H. 11 : 1
t?Xe7|ts, 2 P. 2 : 16. ?Xe7xos, 2 T. 3 : 16.
eX<f7x<", J- 3: 20. 8:46; 16:8. 1 C.
14:24. E. 5: 11, 13. Tit. 1 :g, 13
IXeos, M. 9:13; 12:7. L. 1:50, 78.
G. 6 : 16. R. 15 : 9. E. 2 : 4. 1 T.
1:2. 2 T. 1 : 18. H. 4 : 16
"EXXT7ves, 'EXX7jvta-rai, A. 1 1 : 20
ifXTHfiii iirl, c. accus., 1 P. 3:5. r T.
5:5. c. dat., 1 T. 4 : 10. 6:17. R.
15 : 12. els, J. 5 : 45. 2 C. 1 : 10. iv,
Ph. 2 : 19. M. 12 : 21. with infin.
perf, 2 C. 5 : 11 [11 : 1
iXirls, 1 P. 1:21. R. 8:24, 25. H.
ipppipdbpai, M. 9 : 30. Mk. 1 : 43. J.
11:33,38.
ipiropeiopai, Ja. 4:13. 2 P. 2 : 3
ev, -Ms, L. 7 : 50; 23 : 42 ; 24 : 38. 1 T.
3 : 16. tSid, J. 17 : 17. R. 3 : 7 ; 9 : 22.
E. 2 113. Tit. 1:5. H. 1 :i; 11 : 2.
instrument, Ja. 3:9. 1 C. 2 : 1 ; 4 : 2 1 .
L. 22 : 49. Rev. 6 : 8. inclusive, Ja.
4 : 3. -j-peTa, L. 14 : 31. continuance
in time, M. 2:1. Mk. 15:29. J.
11 :g, 10. A. 7: 13; 26:28. iC.15:2i.
in space, M. 8 : 6 ; 10 : 16. L. 5 : 16 ;
9 : 57; 11 : 1. H. 1:3. sphere of action,
M. 14 : 2 ; 17 : 22. 1 Th. 5 : 2. R.
1:5,8. element of existence, G. 3 : 8,
28. 1 C. 15: 18. R. 8: 1, iT.4:i5.
with verbs of mental emotion, L. 10 : 20.
A. 7: 41. R. 2:23. 1 P. 1:6 [26
IvSeiypa, 2 Th. 1 : 5. evSeifij, R. 3 : 25,
ivSixopai, L. 13 : 33
evSiiopai, 1 Th. 5:8. G. 3:27. 2 C.
5:3. R. 13:12, 14. E. 4:24. C.
3: 10, 12 [2: 12
ivipyeia, 2 Tb. 2 : 9. E. 3 : 7. C. 1 : 29 ;
ivepyia, Mk. 6 : 14. G. 2:8; 3:5. 1 C.
12:6. E. 1 :20. Ph. 2 :i3
- opai, 1 Th. 2 : 13. ,G. 5:6. E, 3; 20.
Ja. 5 : 16
ivepyfjs, 1 C. 16 : 9. Philem. 6. H. 4 : 12
ivixw, Mk. 6 : 18. L. 11 : 53. G. 5 ; I

854

INDEX.

ivbrijs, E. 4 : 3
fvoxos, M. 5 :2i. l 0.11:27- H.2:i5
tvrev>)is, I T. 2 : 1
ivroXii, L. 1 : 6. J. 10 : 18 ; 12 : 50. fv6pos,
R. 7:8, 12; 13:9- E. 6:2. H. 7: 18
iirayyeXla, A. 13 : 32 ; 26 : 6. H. 9 : 15
iiraiffxivopai, R. 1 : 16. 2 T. 1:8
iiraKoXovBiw, 1 T. 5 : 10, 24 [H. 10 : 2
iirel, 1 C. 5 : 10 ; 15 : 29. R. 3 : 6 ; 11 : 6.
eTrexw, L. 14 : 7. Ph. 2 : 16. 1 T. 4 : 16
ivrpiirw, 1 C. 4 : 14. - opai, Mk. 12 : 6.
2Th. 3:14. Tit. 2:8 [7:25
ivrvyxdvw, A. 25 : 24. R. 8 : 26, 34. H.
iZ'iffTTjpi, Mk. 3:21. L. 8 : 56 ; 24 : 22
iiopoXoyiw, L. 22 : 6. mid. M. 11:25.
See dvBopoXoyovpai
QovBeviw, L. 23 : 1 1. 1 0.6:4; 9 : 12-
Rev. 2 : 26 [2 Th. 3 : 9
^outrta, tSuvapis, R. 1 : 4. Mk. 13 : 34.
(oi) i£w, 1 Th. 4 : 12. 1 C. 5 : 12, 13.
C. 4 : 5
iirapxla, A. 25 : I
err., c. gen. time, M. 1 : 11. L. 4:27.
place, position, M. 4 : 6; 26: 12. Mk.
12 : 26. dignity, authority over, M.
2 :22. R. 9 : 5. A. 8 :27; 12 : 20.
Rev. 2 : 26. c. dat. rest upon, close te,
M. 14:8; 24:33. Mk. 6:39. J. 8 :>].
accession, M. 25 : 20. L. 3 : 20 ; 16:26.
subsequence, A. 11 : 9. J. 4:27. Ph.
2 : 27. coexistence, 2 C. 3 : 14 ; 7:4-
Ph. I.3. H. 9 : 15, 26. basis, foun
dation, M. 4 : 4 ; 18 : 5. Mk. 10 : 24.
L. 5 : 5; 9 : 49. A. 3 : 16; 4 : 17;
14 : 3; 26 :6. R. 15 : 12. motive, ac
companiment, M. 19 : 9. G. 5 : 13. 1 C.
9:io. 2C.12:2i. R.6:2i. H.8:6;
9 : 17 ; 10 : 28. occasion, cause, M.
14:14; 18:13. Mk.3:5; 6:52. L.
1 : 47. c. accus. motion, M. 4 : 5 ; 9 : 18;
18 : i2 ; 21 : 5 ; 23 : 35. L. 21 : 35.
extended motion, M. 13 : 2 ; 19 : 28 ;
27 : 45. temporal sense, L. 4 125;
10:35. power over, L. 1:33; 9 : 1.
H. 3 : 6. in composition, Mk. 9 : 1 1 .
L. 1:4. R. l:n [1 0.7:35
iiripdXXw, Mk. 4:37; 14 : 72. L. 15 : 12.
iiripxiirw, L. 1 : 48. eViSetv, L. 1 : 25.
iiriyivwffKw, M. 11:27; 17 : 12. L. 1:4.
iC. 13: 12
iirlyvwtris, R. 1 : 28 ; 3 :20 ; 10 : 2. E.
1:17. Ph. 1 : 9. 01:9. Philem. 6.
2 P. 1 : 2, 3. (J. 17 : 3)
iirieixis, Tit. 3:2. Ja. 3:17. 1 P.
2: 18. Ph. 4: 5. I T. 3:3. imelxeia,
firpabTrjs, 2 C. 10 : 1
iirittrriw, H. 11 : 14
iiriBvpiw, L. 15 : 16; 16 : 21. 1 P. 1 : 12
iiriBvpla, J. 8 144. I P. 2 : II. 2 T,
3:6. Tit. 2 115
iTixaXiopai, A. 1:23; 7:59; 9 : 14 ;
22: 16. 1 C. 1:2. 2 T. 2:22. H.
11 : 16

iiriXappdvopai, H. 2 : 16. A. 9 : 27
iiripivw, A. 13 : 43
iiriiroBiw, R. 1 :n. 2 C. 5:2; 9 : 14-
Ph. 1 : 8
iirlarjpos, M. 27 : 16. R. 16 : 7
iniffxirrropai, M. 25 : 35, 36. L. 1 : 68.
H. 2 : 6. Ja. 1 : 27.
iiriffTdTTjs, fSiSdffxaXos, xipios, L. 5 : 5
iiriffriXXw, yiir iff xtjtttw, fl. 13 : 22. A.
15 :20
iniffrpitpw, intrans. L. 22 : 32. J. 12 : 40.
A. 26: 18. M. 9:22; 10 : 13; trans.,
Ja. 5 : 19
iirireXiw, 1 P. 5 : 9. G. 3 : 3. 2 C. 7:i;
8:6, 11. Ph. 1 :6
iiriTipdw, Mk. 9 : 25
iirlrpoiros, L. 8 : 3. G. 4 : 2
iiritpdveia, 2 Th. 2 : 8. 1 T. 6 : 14. 2 T.
1 :io; 4: 1, 8. Tit. 2:13
iirixopvyiw, 2 C. 9 : 10. G. 3 : 5
ipevvdw, J. 5 : 39 ; 7 : 52. 1 C. 2 : 10
ipydtopai, G. 6 : 10. R. 4 : 4. E.
4:28
ipyaala, L. 12 : 58. A. 16 : 16
e>7ov, 1 Th. 1 : 3 ; 5 : 13. G. 6 : 4. Ipya
vbpov, G. 2 : 16. R. 3 : 20
e>77pos, Mk. 1:3. A. 8 :26
ipiBela, Ja. 3:14. G. 5 : 20. R. 2 : 8
epts, G. 5 : 20. 1 C. 1 : 11. R. 13: 13
ipxopai, J. 6 : 37 ; 8 : 42. 6 ipxbpevos,
M. 11: 3. L. 7:19. J. 11 =27. H.
10:37
ipwrdw, J. 16 : 19, 26. 1 Th. 4 : 1 ; 5 : 12 ;
ialriw, 1 J. 5 : 16
itrBlw, 2 Th. 3 : 10, 12. 1 C. 10 : 18—31.
R. 14:6. H. 10 :27
eVxaTos, with xpo^os, ijpipai, A. 2:17.
H. 1 : 1. Jude 18. iSpa, 1 J. 2 : 18
(6) eVepos, Ja. 4 : 12. G. 6:4. iC. 4:6.
R. 2 : 1
eVt, G. 1 : 10 ; notwithstanding, G. 5 : 11
evayyeXltetrBal Tiva, L. 3 : 18. A. 8 : 25 ;
13:32; 14:2i. Ttvt, L. 4: 18. 1 P.'
4:6. G. 4 : 13. R. 1 : 15. e(s tivo,
1 P. 1 : 25. 2 C. 10 : 16. (passive),
M. 11:5
eiayyiXiov, Mk. l:i. 1 P. 4 : 1 7. R
10 : 16
e6a77eXitrTTjs, A. 21 : 8. E. 4 : 11. 2 T.
4:5
eiiSoKew, M. 3 : 1 7. L. 3:22. ' Th. 2-8
2Th. 2: 12. G. 1 :i5. 1 C. l:2i;
10:5. 2 C. 5:8. C. l:i9
eiepyiTTjs, L. 22 : 25
eixaipla, M. 26 : 16. L. 22 -.6. eixaipos
ijpipa, Mk. 6:21
ebXapijs, L. 2 : 25. A. 2 : 5
eiXoyiw, towards God, L. 1 : 64 • 2 • 28 ¦
24:53. 1 C. 14 : 16. Ja. 3 : 9. to-'
wards man, M. 5: 44. Mk. 10: 16. ask
blessing on, L. 9 : 16. Mk. 6:41;
8 : 7. consecrate, M. 26 : 26. Mk'
14 : 22. L. 24 :3c 1 C. 10 : 16.. of

INDEX.

855

God towards men, A. 3:26. E. 1 : 3.
H. 6 : 14. G. 3 : 8, 9. eiXoyrjpivos,
M. 21 : 9 ; 23 : 39 ; 25 : 34. L. 1 : 2S
eiJoSoupai, 1 C. 16 : 2. R. 1 : 10. 3 J. 2
eipltrKw, M. 1 : 18. L. 23 : 2. A. 8 : 40.
1 P. 2 :22. G. 2:17. 1 C. 4 :2. R.
7 : 10. Ph. 2 : 8 ; 3:9. H. 4 : 16 ; 9 : 12
eitripeia, 1 T. 2 : 2 ; 3 : 16 ; 4 : 7, 8. 2 T.
3:5. Tit. 1 : 1
eio-xfjpwv, A. 13 : 50. 1 C. 7 : 35
eitppalvw, L. 12 : 19 ; 16 : 19. A. 7 141
eixapiarw, A. 27 : 35. 1 Th. 1:2. 2 C.
l:n. R. 1:8
eXtij, distance, A. 1 : 12 ; continuance, R.
1 : 28 ; state, circumstance, condition,
Trpafiv, R. 12:4; SiaKoviav, 2 C. 4 : 1 ;
apaprlav, J. 9 : 41 ; iyxXrjpa, A. 23 : 29;
TtfXos, Mk. 3 : 26. L. 22 : 37. pmBairo-
Sotxlav, H. 10:35; KbXaaiv, 1 J. 4 : 18 ;
pdtiTiyas, Mk. 3 : 10 ; d7dTT77V, J. 5 :ai.
dvdyKTjv, L. 14 : 18. intrans. M. 4 : 24.
Mk. 16: 18. A. 7:i; 24:25. am
able, followed by infin. M. 18:25. L-
12 : 4. J. 8 : 6. A. 3 : 6 ; 4 ; 14. ixb-
pevos, adjoining, Mir. 1 : 38 ; pertain
ing to, H. 6 : 9 ; next day, L. 13 : 13.
A. 13: 44; 20 : 15; 21 =26
ius, M. 1 :25; 5 : 18. L. 22: 16

fdu, physical life, A. 17 : 28. M. 9 : 18.
J. 4 : 50. t&vres x. vexpoi, A. 10 : 42.
1 P. 4 : 5. R. 14 : 9 ; means of living,
M. 4 : 4. 1 C. 9 : 14 ; course of life,
L. 15 : 3. A. 26 : 5. G. 2 : 14 ; c.
dat. L. 20 : 38. R. 14 : 7, 8. 1 P. 2 : 24 ;
perpetual duration, M. 22 : 32. J. 6 : 57.
R. 14 : 11. iXirls twtra, 1 P. 1 : 3. <9utr.a,
R. 12 : 1. XlBos, 1 P. 2 :4. uSup, J.
4 : 10, II. life giving, dpros, J. 6 : 51.
\67ta, -A- 7 : 38. 6S6s, H. 10 : 20. eter
nal bliss, L. IO.28. R. 1:17. G.
3: 11. H. 12:9. 1 J. 4:9
frjXos, A. 13 : 45. 1 C. 3 : 3. 2 C. 7 : Tj
11 -.2; 12: 20. H. 10:27
trjXwris, A. 22 : 3. G. 1 : 14
fu76s, M. 11 : 29. A. 15 : 10. G. 5 : 1.
Rev. 6 : 5
twrj, J. 11:25; 12 :5; 14:6. iJ.5:ii,
12. 2 T. 1 : 1. -alwvios M. 25 : 46.
J. 17 : 2, 3
twoiroiiw, J. 6 : 63. G. 3 : 21. 2 C. 3 : 6.
R. 8:11. 1 T. 6:13

rryepiiv, M. 27 : 2. (L. 3 : 1). 1 P. 2 : 14
rjyebpai, 1 Th. 5 : 13. H. 10 : 29. i)yoi-
pevos, A. 14 : 12 ; 15 : 22. H. 13 : 7
TjXiK.o, E. 4 : 13. M. 6 : 27. L. 2 : 22.
J. 9:21. E. 4: 13
ijpipa, bpyijs, R. 2:5. iiriffxoiTTJs, I P.
2 : 12. ffWTTjplas, 2 C, 6 : 2. d?roXu-

rpwtr., E. 4 : 30. xplaews, 2 P. 2 : 9 ;
3:7
t) ijpipa r) peydXrj, Rev. 6:17
tj ijpipa (Kvpiov), 1 Th. 5 : 2. ('lT7tr. Xp.)
Ph. 1:6, 10; 2: 16 [13: 12
ijpipa, opp. to vi£, 1 Th. 2 : 5, 8. R.
ijpipa dvBpwirtvTj, I C. 4 : 3 [4 : 1 1
i)ffvXdtw, L. 23 :56. A. 11 : 18. 1 Th.
rjtrvxla, 2 Th. 3 : 12. r T. 2 : 11
rjrrdopai, 2 C. 12 : 13
iJTTTipa, 1 C. 6 : 7. R. 11 : 12
G
BdXirw, 1 Th. 2 : 7. E. 5 : 29
ffdvaTos, natural, J. 11:4. H. 7:23.
violent, M. 20 : 18. Ph. 2:8. eter
nal, J. 8:51. R. 6 : 16, 21. personi
fied, R. 5:i4. H. 2:15. Rev. 6:8
Bavpdtw, 2 Th. 1 : 10. marking displea
sure, Mk. 6:6. A. 13 : 41. G. 1:6.
1 J. 3: 13
BiXw, M. 9 : 13 ; 15 : 2 1. Mk. 14 : 38,
A. 14 : 13. Ja. 4:4. G. 1 : 7. Rev.
11:5. adverbially, J. 6:21.
oil BiXw, J. 5: 40. 1 Th. 4: 13. 1 C.
10: 1. 2 0.1:8. R. 1 : 13
Ge6s, nom. for voc, H. 1 : 8 ; 10 : 7. J.
20:28. R. 8: 15
Ge6s elpijvTis, H. 13 : 20. S6£tjs, Ja. 2 : 1.
iXiriSos, 1 P. 1:3; 3:15. R. 15: 13.
iTTOpOVTJS, TTOpOKX., R. 13 : 13
Geos ffiv, H. 9 : 14
Beparrela (household), M. 24 : 45. L.
12:42. (healing), L. 9 :n. Rev.
22:2
Bepdirwv, fooOXos, olxirrjs, H. 3 : 5
Bewpiw, L. 10: 18. J. 6:40; 14: 17,
I9;l7:24. A. 27 : 10. H. 7:4
Bijffavpbs, M. 2 : 1 1 ; 19 : 21. C. 2 : 3
BXlpopai, 2 Th. 1 : 7. 1 T. 5 : 10
BXiipis, M. 13 : 21 ; 24 : 9, 29. Mk. 13 : 19.
A. 14:22. 2 Th. 1 :4. 2 C. 6:4. R.
2:9. C. 1 :24.
Bvpbs, iSpyTj, Ja. 1 : 19. R. 2 : 8. E.
4: 31
Bvpwpbs, J. 10 : 3. Mk. 13 : 34
Bvtria, M. 9 : 13. R. 12 : 2. E. 5 : 2
8vffiaffrr)piov, L. 1 : 10, 11. M. 23:35.
H. 13 : 10. I C. 10 : 18
tfiitv, Mk. 14: 12. M. 22:4

'HkwPos ('AXtpalov), Mk. 3 : 18. Ja. 1 : 1.
G. 1 : 19. (Ze/3eSo.ou), Mk. 3 : 15. A.
12:2
?Sios, J. 5 : 18. 2 P. 1 : so ; 3 : 16
lepbv, vabs, Jj. 1 :g
'Irjirovs, M. 1 : 2 1 [L. 22 : 38
iKavbv iroirjaai, Mk. 15 : 15. Ixavbv itrri,
IXdirxopai, H. 2 : 17. L. 18 : 13
iXaoTTjpiov, R. 3 : 25. H. 9 : 5
tva, marking the design, Mk. 3:14. L.
1.4; 8 : 10. the result, M. 1 : 22 ;

856

INDEX.

2:15. J. 5: 20; 10:17; 14 : 16. iC.
1:15. forffitTTe, Mk. 11:28. L.9:45.
J. 16 :2 ; 9 : 36. 1 J. 3 : 1. ('in
that'), J. 8 : 56 ; 15 : 8. Rev. 14 : 13.
purport of prayer, E. 1 : 17. 2 Th.
1 : 1 1. when, J. 12 : 23 ; 16 : 2
tva, verb omitted, Mk. 5 : 23. J. 13 : 29.
E. 5:33 [G. 2:4
tva, c. indie, fut., E. 6 : 3. Rev. 22 : 14.
ivaT., L. 13:7. M. 9:4527:46
Iparlov, M. 5 : 40 [Rev. 2 : 9
'IouSaibs, R. 2:i7; 10 : 12. G. 2:14.
'!ffparjXlrTjs, t'E/3patos, R. 9 14; 11 : 1
'IffxapiiijTTjs, M. 10:4
lffX"a, trans., Ph. 4 : 13. intrans., M.
5:13. A. 19: 20. Ja. 5: 16. G. 5:6.
H. 9 : 17. 0! itrxiWTes, M. 9 : 12
K
xaBe^rjs, L. 1 : 2. A. 11 : 4
xaBltw, L. 24 : 49. Rev. 20 : 4
xaBeiSw, 1 Th. 5 : 6, 7, 10. E. 5 : 14.
M. 13 : 25
KaBapiffpbs, H. 1 : 3
KaBlffrrjpi, H. 7 : 28. Ja. 4 : 4
xal (1) adjunctive, Mk. 1:5. E. 6 : 19.
1 0.2:3. Ph. 4: 12. M. 26 129.
(2) consecutive, ' and so,' ' and then,'
M. 15 : 6 ; 23 : 32. Ph. 4 : 9.
Ja. 2:23. 1 C. 15 : 52. L.
6:37; 18:26. J. 15:8. 2C.
2:2. H. 3:19. 1 J. 2 : 20
(3) epexegetic, J. 1 : 16. G. 2 : 20 ;
6 :i6. 1 C. 1 :8; 3:5; 8: 12.
C. 2 :i. L. 3: 20; 12:36. 1 T.
2:4. H. 11:17
(4) adversative, and in this sense some
times comparative or contrast
ing, M. 11 : 19. E. 5 :23. Ph.
5 : 12. Mk. 4 : 32 ; 12 : 12 ;
14:36. L.21:i8. iC. 16: 12.
R. 1 : 13. 1 Th. 2 : 18. Ja.
2 : 19. Rev. 3 : 1
(5) emphasizing, 2 C. 3 : 6 ; 5:3;ll:i.
G. 3 4; 6:1. 1 C. 15:29.
R. 5 : 7. Ph. 4 : 10. C. 1 : 12 ;
3 : 15. 1 T. 1 :i2
(6) adverbial of time, Mk. 15:25. IJ-
7 : 12 ; 8:1. A. 22 : 22. — Used
as Heb. \ Ja. l:n. Rev.
19: 15
xaBiis (manner), M. 21 : 6. Mk. 15 : 8.
1 J. 3 : 2, 3. xaBws xal, C. 1 : 6
Kotvis, M. 26 : 29. Mk. 24 : 25. J.
13 : 34. H. 8 : 8. Rev. 6:9; 14 : 3
Kaip6s, M. 8 : 29 ; 11 : 25. Mk. 1 : 15.
TXpbvos, 1 Th. 5 : 1
KOK.a, R. 1 : 29. Ja. l:2i. 1 P. 2 : 1.
1 C. 14 : 20 ; 5 : 8. E. 4 : 31
xaxbw, A. 7 : 6, 19 ; 12 : 1; 14:2; 18 :io.
1 P. 3: 13
xaXiw, M. 22 : 3 ; 1 : 23. 1 P. 1 : 15 ;

2:21; 3:9; 5: 10. I C. 7:18—24.
E. 4:i, 4. Ja. 2 -.2}. 1 J. 3 : 1.
1 Th. 5 : 24. R. 8:30 ; 9 : 11. G.
1:6; 5:8. KXTjerjireTai, L. 1 : 32. R.
9:7. H. 11 : 18
koXos (6 vbpos), 1 T. 1 : 8.
xaXinrw, Ja. 5 : 20. fxpiirrw, M. 11 : 25
xdprjXos, Mk. 1 : 25
KopSfa, E. 4 : 18. 2 C. 3 : 14, 15
xdptros, Ja. 3 : 18. J. 4 : 36
xdptpos, M. 7 : 3
Kord, c. gen., down wpon, descent, M.
8 : 32. Mk. 14 : 3. motion, A. 27 : 14.
L. 4 : 14. object of action, J. 18 : 29.
Mk. 9:40. Jude 15. c. ace, along,
course, L. 8 : 39. 10 : 33. A. 5 : 15.
direction towards, A. 8 : 26 ; 16 : 7.
Ph. 3 : 16. distributive, Mk. 24 : 7. L.
8:1. A. 22: 19. 1 0.14:27. temporal,
M. 1 : 20. A. 12 : 1 ; 14 : 1. H. 3 : 8.
conformity, M. 16 : 27 ; 23 : 3 ; 25 : 15.
L. 2 : 2. adverbial, L. 10 : 31. J. 10 : 3.
A.18 : 14 ; 19 : 20. 1 P. 3 : 7. adjectival,
A. 25: 23. R. ll:2i. (gen.) 0. 2 : 28.
1 T. 6 : 3. in compos., M. 6 : 28. H.
3:i
xarapaivw, J. 4 : 47 [9 : 33, a.
xaraiffxivopai, 1 P. 2:6. R. 5:5-
xtjjraxprjpvltw, L. 4 : 29
xaraxplvw, R. 8 : 3. H. 1 1 : 7
KaraXappdvw, J. 1 : 5. E. 3 : 18. A.
4: 13. 25:25
KOTaXt.7opat, 1 T. 5 : 9
KOTaXiiai, destroy, M. 5: 17. R. 14 : 20.
2 C. 5 : 1. G. 2 : 18. halt, L. 19 : 7.
KardXvpa, L. 2 : 7. Mk. 14 : 14
KOTovrdaj, E. 4 : 13. A. 26:7. Ph. 3: 11
xarairiTaapa, M. 27:51. Mk. 15:38.
L. 23 : 45. H. 9 : 3. 10 : 20
xarairivw, 1 P. 5 : 8. 1 C. 15 : 54. 2 C.
2:7; 5: 4. H. 11:29. Rev. 12: 16
xardpa, Ja. 3 : 10. G. 3 : 10, 13. H.
6 : 8. Kardpas riKva, 2 P. 2 : 14 [3:9
Karapdopai, L. 6 : 28. R. 12 : 14. Ja.
Karapyiw, L. 13:7. G. 5 : 4. 1 C.
15 : 24. R. 4 : 14. 2 T. 1 : 10. H.
2: 14
Karaprltw, M. 21 : 16. Mk. 1 : 19. L.
6 : 40. 1 P. 5 : 10. 1 Th. 3 : 10. G.
6:1. 1 C. l:io. 2 0. 13: 11. H.
13:2i
Karepydtopai, E. 6 : 13. 1 C. 5 : 3. 2 C.
5 = 5; 7: 10. R. 5:3; 7:15. Ph.
2 : 12
KareaBlw, (figurative), G. 5 : 15. 2 C.
11: 20. Rev. 11:5.
KarevBivw, L. I : 78. 1 Th. 3: 11. 1
Th. 3 : 5
KoTexto, R. 1 : 18. t Th. 5:21. 2 Th.
2:6, 7. 1 C. 7:30; 11:2; 15:2. 2
0. 6 : 10
Karijxiw, L. 1 : 4. A. 21 : 21. R. 2 : 18.
G. 6 : 6. 1 C. 14 : 19

INDEX.

857

KauVtov, M. 20 : 12. L. 12:55. Ja.
1 : ii
Kavxdopai, Ja. 4 : 16. 2 Th. 1:4. G.
6:13. 1 C. 1:31. 2 C. 10: 17.
12: 11 [Ph. 2: 16. H. 3 : 6
Kaixvpa, I C. 5 : 6. 2 C. 1 : 14 ; 5 : 12.
Kaixqais, I C. 15 : 31. 2 C. 1 : 12 ;
7:14; 8:24. R. 15: 17
Ketpot, L. 2 : 34. 1 Th. 3 : 3. Ph. 1 : 17.
1 T. 1:9. 1 J. 5:19. Rev. 4:2.
21: 16
Kev6s, Ja. 2 : 20. I Th. 2 : 1. 1 C.
15:io, 14. E. 5:6. els xevbv, 2 C.
6:1
Kev6u, 1 C. 1:17. R. 4:14. Ph. 2:7
Kepala, M. 5 : 18
Kepas trwrvplas, L. 1 : 69
xepSalvw, M. 18 : is ; 25 : 17. A. 27 : 21.
1 P. 3: 1. Ph. 3:8. 1 C. 9 : 19—22
KetpaXij, L. 9 : 58. A. 18:6. 1 C. 11 : 3.
E. 5 : 23. C. 1 : 18. 2 : 10, 19. 7i4ivt(as,
L. 20:17. A. 4: 11. 1 P. 2:7. (E.
2 : 20)
KTjviros, M. 17 : 25. Mk. 12 : 14
xrjpvypa, 1 C. 1 : 2 1 ; 2:4; 15 : 14. R.
16:25. 2 T. 4:17. Tit. 1:3. eisr6
Krjpvypa, L. 11 :32
KTjpifftrw, M. 10 : 7. Mk. 5 : 20. feiay-
yeXltopai, SiSdaxw, SiaXiyopai, M. 3 : 1 .
¦opai, 1 C. 15 :i2. C. 1 -.23. 1 T.
3 : 16. L. 24 : 47
6 xXavBpbs, M. 8:12
KXeis, M. 16 : 19. L. 11 : 52. Rev. 1 : 18
KXrjpovbpos, G. 4 : j, 7- R. 4 : 13. H.
1 :2, 14; 11 : 7
KXijpovopiw, M. 5 : 5. Mk. 10 : 17. 1 C.
15:50. H. 1 : 14; 6:12
kXtjitis, H.3 :i. 2 Th. l:n. iC. 1:26;
7 : 20. E. 4 : 1, 4. Ph. 3 : 14
kXtjtos dTrotrr., R. 1 : I
kXt7toi, R. 1 : 6. 7 ; 8 : 28. M. 20 : 16
KXtpaTa, R. 15 : 23
xXlveiv, L. 9 : 1 2 ; 24 : 29
KoSpdvrrjs, M. 5 :26. Mk. 12 -.41
Koivbs, Mk. 7:2. A. 10 : 9 ; 14 : 15, 28.
H. 10 : 29. Rev. 21 : 27
xotvwviw, c. gen. H. 2 : 14. dat. 1 P.
4:13. G. 6:6. R. 12 : 13; 15 : 27.
VI J. II
xoivwvia, A. 2 : 42. 1 C. 1 : 9 ; 10 : 16.
Ph. 3: 10 [12:7
KdXatpltw, Mk. 14 : 65. 1 C. 4 : 11. 2 C.
KoXXdopai, L. 15 : 15. A. 5 : 13 ; 8 : 29 ;
17:34- iC. 6:16, 17
KoXXujSio-TTis, Mk. 11 : 15 [A. 27 : 39
k6Xttos, L. 6 : 38 ; 16 : 22. J. 1 : 18. (bay),
Kopltopai, 1 P. 1 : 9 ; 5 : 4. 2 C. 5 : 10
KOirdtw, Mk. 4 : 39
KOirida, M. 6 : 28. 1 Th. 5 : 12. 1 C.
16: 16
k6ttos, M. 26 : 10. J. 4 : 38. 1 Th. 1 : 3
KbiTTopai, c. accus., L. 8 . 52. iirl, Rev.
1:7

Kopp&v, Mk. 7 : 1 1. Koppavav, M. 27 : 1 1
Kotrpos, faltbv, E. 2 : 2. 1 C. 1 : 20. J.
3: 16
KO01VOS, to-Tri!pis, M. 14 : 20
Kpdpparov, tkXivtj, Mk. 2 : 12. A. 5 : 15
Kpavyr) (Spyr), pXaatpnpla), E. 4 =31
xplpa, distinction of character, J. 9 : 39.
act of judging, 1 P. 4 : 17. R. 2:2.
sentence of condemnation, M. 23 : 14.
G. 5 : 10. R. 5 : 16 ; 13 : 2. matter
for trial, 1 C. 6 : 7
xplvw, H. 10 : 30
xpltris, decision, J. 7 : 24 ; 8 : 16. 1 T.
5 : 24. final judgment, M. 10 : 15 ;
11 : 22. judicial administration, J.
5 : 30. 2 Th. 1 : 5. Rev. 16 : 7. con
demnation, R. 5 : 16. 2 P. 2 : 3. Jude 4
xpiirrw, M. 13 : 35, 44. fxaXiirTw, M.
11:25.
xrltw, E. 3 : 9
KTltris, R. 8 : 18. H. 9: 11. iP.2:i3
kuXXos, M. 15 :3i
Kuves, M. 7 : 6. Ph. 3 : 2. Rev. 22 : 15

Xayxdvw, gen., L. 1:9. accus., A.
1 : 17. 2 P. 1 : 1
XaXia, +X670S, J. 8 : 43
Xappdvw, M. 8:17. H. 2:2. Rev.
18:4. XiBrjv, 2 P. 1:9
Xapirds, M. 25 : 1. J. 18 : 3
XavBdvw, c. particip., H. 13 : 2
Xabs, f iBvos, yivos, 1 P. 2 : 9. H. 13 : 12
Xarpeia, J. 16 : 2. R. 9 : 4 ; 12 : 1
Xarpeiw, L. 1 : 74. A. 7 : 42. H. 9 : 14
Xiyw,M.k. 15:2. L. 9:31. J. 9 : 19.
mean, L. 22 : 60
Xiyw Se, G. 4 : 1 ; 5 : 16. R. 15:8
Xeliropai, Ja. 1 : 4, 5 [10 : 11
Xeirovpyiw, A. 13 : 2. R. 15 : 27. H.
Xetroup7.a, L. 1 : 23. 2 C. 9 : 12
XeiToup7iK6s, H. 1 : 14
Xeirovpybs, R. 13 : 6. Ph. 2 : 25
XeimSv, Mk. 12 : 42 [r8
XevKalvw, Rev. 7 : 14. Xevxbs, Rev. 3 : 4,
XeW, 2 T. 4:17. Rev. 4:7; 5-Si
10 : 3
Xtjv6s, -t-uTroXrjviov, Mk. 12 : 1
Xipol, Xoipol, M. 24 : 7
Xo7ta, R. 3 : 2
XoyiKbs, 1 P. 2 : 2. R. 12 : 1
Xoyltopai, 1 P. 5: 12. R. 3:28; 4:3;
6:11 ; 8:11. H. 11 :ig
X6yos, L. 1 : 2. A. 1 : 1. 1 P. 1 : 23 ;
3: 1. 1 Th. 2:13; 4:2. Rev. 3:8.
(Christ), J. 1 : 1. 1 J. 1 : 1. Rev.
19 : 3. (saying), 2 T. 2 : 1 1
X670S Geou, (Scripture), Mk. 7 : 13. J.
10:35. R. 9:6. 1 T. 4:5. H.
4 : 12. (the Gospel), L. 5 : 1 ; 8:21.
A. 4:31. 1 0.14:36. R. 1:9. iT.
2:9. H. 13:7. Kup/ou, A. 8:24;

858

INDEX.

19: io, 20. i Th. 1:8. 2 Th. 3:1.
XpttrTou, C. 3 : 16. aravpov, i C. 1 : 18
X670S, f7vtDtrts, 1 C. 1 : 5. 2 C. 11 : 6.
¦yx-npvypa, 1 C. 2 : 4. yXaXla, J. 8:43
ol Xoiiroi, L. 8: 10. A. 5 : 13. 1 Th.
4: 13; 5:6. E. 2 : 3
Xotir6v, A. 27 : 20. 1 C. 1 : 16 ; 4 : 2. 2
C. 13: 11. 2 T. 4:8
tS Xoitt6v, M. 26 : 45. 1 Th. 4 : 1. 1 C.
7:29. E. 6: 10. Ph. 3: 1. H.
10 : 13. rov Xoiirov, G. 6 : 17
Xoiopai, Tvlirropai, irXvvw, J. 13 : 10
XvffireXei, L. 17 : 2. See dXutriTeXTis, H.
13:i7 [2:6
XuVpov, Mk. 10 : 45. See dvriXvrpov, 1 T.
XuTp6w, 1 P. 1 : 18. Tit. 2 : 14
Xirpwais, L. 1 : 68. H. 9 : 12
Xuxvio, M. 5:15. H. 9:2^ [11:34
Xixvos, *l"tTjws, J. 5 : 35. tou ffwparos, L.
Xiw, M. 16 : 19. J. 5 : 18 ; 7 : 23 ;
10:35. A. 7:4'- iP-2:!!
M
Ma7SaXd, M. 15 : 39
Md7os, A. 13 : 8. pdyoi, M. 2 : 1
paBrjreiw, M. 13 : 52. intrans., M.
27:57. trans., M. 28 : 19. A. 14: 21
palvopat, J. 10 : 20. A. 26 : 24
paxpoBvpiw, L. 18 : 7. I C. 13 : 4
paxpoBvpla, G. 5 : 22. R. 2:4. E. 4 : 2.
C. 1: 11 ; 3: 12. 2 T. 3: 10; 4:2. 2
P. 3:i5
paXaxla, opp. to xaprepla, M. 4 : 23
pavBdvw, 1 T. 5 : 13. J. 7 : 15- H. 5:8.
paprvpiw, 1 J. 8: 18. 3 J. 3. papripo-
pot, A. 20 : 26
paprvpla, Mk. 14 : 56 ; els papripiov, M.
24: 14. Mk. 1:44; 13:9. L. 21: 13
pdpTus, R. 1 : 9. 1 P. 5: 1. iTh.2:io.
H. 12 : 1. Christ, Rev. 1 :5
pdffTi%, scourge, A. 22 : 24. H. 11:36.
(metaph.)Mk. 3: 10. L. 7:2i [A. 14:15
paraibTijs, R. 8:20. E. 4 : 1 7. pdraia,
paraibw, R. 1 :2i [Ilveiip., E. 6: 17.
pdxaipa, R. 13 : 4. fpoptpala, Rev. 6 : 4.
pdxeffBai, reciprocal, J. 6 : 52. 2 T. 2 : 24
peyaXivw, A. 5 : 1 3. 10 : 46. 19 : 1 7
peyitjraves, opp. to x^Xlapxoi, Rev. 6 : 15
peXXw, M. 2 : 13 ; 11 : 14 ; 24 : 6. J.
6:15; 7:39; 12:4- A. 26:23. R.
8:13. G. 1 : 21. H. 2: 5; 6:5;
9: 11; 13: 14
pivw iv, J. 8: 31. I J. 2:6, 24. 3:24
piv, not followed by Si, A. 1 : 1. R.
10: 1 ; ll:i3; 14: 20 [Ph. 3:8
pevovvye, L. 11:28. R. 9: 20; 10: 18.
pipipva, M. 13 : 22. 1 C. 11 : 28
pepitiTTjs, L. 12 : 14 [R. 15 : 15
ix pipovs, 1 C. 13 : 9. dTr6, 2 C. 1 : 14.
pealrTjs, G. 3 : 19, 20. I T. 2 : 5. H.
8:6
peTd, c. gen., in company with, M. 9 : 15.
22 : 16. 26 : 58. Mk. 1 : 13. L.

11:7. J. 11:31. Rev. 14: 13; 21: 3-
sympathy, M. 12 : 3°- L- 9 : 49-
succour, J. 8 : 29. blessing, H. 13 : 25.
mutuality, M. 12 : 3° ; 18 : 23- L-
1:58; 10:37; 23: 12. R. 12: 18. 1
J. 4: 17. Rev. 2: 16. participation,
Mk. 6 : «Jo. L. 1 : 72 ; 22 : 37- J-
13 : 8. G. 2 : 12. 2 C. 6 : 15, 16.
emotion, Mk. 3:5. circumstance, M.
14 : 7 ; 27 : 66. c. accus., succession
in place or time, M. 17 : 1 ; 26 : 32. J.
13:7. H.9:3 [L. 2:46
peTd rpeis ijpipas, M. 27 : 63. Mk. 8 : 3.
perapiXopai, M. 21 : 29. H. 7 : 21
peravoiw, A. 2 : 38 ; 3 : 19 ; 17 : 30. c.
ott6, A. 8 : 22. H. 6 : 1. iirl, 2 C.
12:21. ix, Rev. 2: 21, 22; 9: 21;
16:n
perdvoia, M. 3 : 8, 11. A. 26: 20. * T.
2 : 25. H. 6 : 6
perewpltopai, L. 12 : 29
piroxos, L. 5 : 7. H. 1 : 9
pixpi, Ph. 2 : 30, fdxpi, R. 5 : 14
pr), subjective force, L. 11:23; 12: 21.
J. 3 : 18 ; 12 : 48 ; 14 : 24. 1 Th.
2:15. iC. L28. 2C. 4: 18; 5:2i.
R. 1:28; 4: 17, 19. C. 2: 18. H.
11:3,7,13. 2 P. 1:9. 1 J. 2:4
pi), interrogative, Mk. 2 : 19. L. 11 : 11 ;
17:9
Pt), verbs of denying, limiting, L. 20 : 27 ;
22:34; 24: 16. A. 14: 18. G. 5:7.
c. indie, verbs of fearing, cautioning,
L. 11 : 35. 1 Th. 3: 5. G. 4: n;
2:2. C. 2:8. H. 3 : 12
Ptjti, numquid, M. 12:23. Mk. 4: 21.
L. 6 : 39. J. 4 : 29 ; 7 : 31
prjTiye, nedum, 1 C. 6:3
Ptj oix, R. 10 : 18, 19
pijrrore, L. 3 : 25. 2 T. 2 : 25
pialvw, Tit. 1 : 15. H. 12 : 15
ptpijTTjs, 1 P. 3:13. 1 Th. 1:6; 2:14.
1 C. 4: 16; 11: 1. E. 5 : 1. H. 6: 12
pipvijffxw, L. 24 : 6. H. 2 : 6
pttrtS, L. 14 : 26. J. 12:25. R. 9:i3
poixaXls, M. 12:39. Mk- 8:38. Ja.
4:4. 2 P. 2 : 14
piiXos Svixos, M. 18 : 6
pvtrrripiov, M. 13:n. L. 8:10. 1 0.
2:7; 4: 1 ; 13 .2 ; 14:2 ; 15:5i. E.
1:9; 3:3, 4, 9; 5:32. C. 1:26, 27.
Rev. 1 : 20 ; 17:5 dvoplas, 2 Th. 2 : 7.
PaaiX. r. 6., Mk. 4: 11. eiayyeXlov,
E. 6 : 19. XpttrTou, C. 4 : 3. Trio-Teas,
1 T. 4 : 3. euo-e/3etos, 1 T. 3 : 16. Geou,
Rev. 10 : 7. 7uvoik6s, Rev. 17 : 7
pwpbs, pwpalvw, M. 5:13

N

Nafwpatos, M. 2:23. Mk. 16:6
vai, il. 15 : 27. 11 : 26
va6s, M. 23 : 35. L. 1:9. Ja. 2: 21. 2

INDEX.

859

Th.2:4. i C.3:i6, 17; 6:19. iC.
6:16. E. 2:21
vdpSos, Mk. 14 : 3
veavlffxoi, Mk. 14 : 51. A. 5 : 6. 1 J. 2 : 13
vexpbs, (metaph.), L. 9 : 60. 15 : 24. J.
5:25. R. 6:11, 13; 11:15. E.
2:i ; 5:14. C. 2: 13. Rev. 3:i
ix vexpwv, R. 8 : 11. ix TtSv v., E. 5 : 14.
C. 1 : 18 ; 2 : 12. Rev. 1 : 5. dx6 v.,
M. 14 : 2 ; 27 : 64 ; 28 : 7
vrjirios, M. 11:25. G. 4:i, 3. 1 C.
3: 1 ; 13: 11. R. 2 : 20. E. 4:14.
H. 5: 13
vrjareiw. L. 5:33
vijtpaXias, 1 T. 3 : 2
vtjojw, 1 P. 1 : 13 ; 4 : 7. 1 Th. 5 : 6, 8.
2 T. 4 : 5
vliTTopai, Mk. 7 : 3. 4- J. 9 : 7 ; 13 : 10
voiw, 2 T. 2: 7
v6pos, G. 3: 11. R. 2:12—15; 4: 13—
15. ; 8 : 2, 3. 0. T. Scripture, J.
10:34; 12:34 I 15: 25. 1 C. 14: 31.
R. 3 : 19
vbpos iXevBeplas, Ja. 1:25; 2: 12. Xpi
arov, G. 6 : 2. TT.o-Teais, R. 3:27
vovBetrla, E. 6 : 4. Tit. 3 : 10
vou0erw, 1 Th. 5: 12, 14. 2 Th. 3:15.
1 C. 4 : 14. C. 1 : 28 : 3 : 16
vous, 2 Th. 2 : 2. 1 0. 14 : 14. R.
7:25. E. 4:3. ftruveiSTjo-ts, Tit. 1 : 15.
trapKbs, C. 2 : 18
vuv, Ja. 4:13. 2 Th. 2 : 6 [12 : 20
vuv Si, J. 9:4i ; 15:22. 1 0. 7: 14 5
vuvl St?, 1 C. 5: 11 ; 12: 18; 14:6;
15 : 20. H. 8 : 6

£ev£a, A. 28 : 23
{evifw -opat, A. 17: 20. 1 P. 4:4, 12
.fevoSox&t!, 1 T. 5 : 10
{evos, foreigner, M. 27:7- A. 17=21.
E. 2: 12. host, R. 16:23
feo-TTjs, Mk. 7:4 C12 : IO)
frpalvopai, Mk. 3 : 1 ; 9 : 18. (£Tjp6s, M.
£i>Xov, club, bludgeon, Mk. 14 : 43. tree,
L. 23: 31. Rev. 2:7. cross, gallows,
A. 5 : 30. stocks, A. 16 : 24
ivpdopai, A. 21 : 24. 1 C. 11 : 5
0
SSe, Ja. 4 : 13
1) 656s, Christianity, A. 9 : 2 ; 19 : 9, 23 ;
24:22. So 6Soi, A. 13: 10. 1 C. 4: 17.
Kvpiov, Geou, A. 18 : 25, 26. Mk.
12 : 14. SiKaiotrivrjs, M. 21 : 32. 2 P.
2 ' 21
oTSa, yiriirearpai, R. 8 128, 38; 14: 14-
2 T. 1:5, 12' f°r bivapai, M. 7 : 11-
L. Il:i3- iTh. 4:4
oiKio, household, family, J. 8 : 35. Ph.
4-22. property, M. 23 : 14. Mk.
12:4o [22 :»
olKoSeffirbrrjs, M. 10:25; 21:33- L.

oUoSopiw, L. 14 : 28. 1 P. 2 : 5, 7. 1
Th. 5: 11. G. 2: 18. 1 C. 8 : 1, 10 ;
10 :23; 14 :4. R. 15 : 20
olKoSapij, the Church, 1 C. 3 : 9. E.
2 : 21 ; edification, 1 C. 14 : 3, 5. 2 C.
10:8; 12:19; 13 :io. E. 2: 21 ;
4 : 12, 16, 29; the spiritual body, 2 C.
5 : 1
oUovopta, 1 C. 9 : 17. E. 1 : 10 ; 3 : 2, 9.
C. 1 :25. iT. 1:4
olKovbpos, L. 12 : 42 ; 16 : 1. 1 P. 4 : 10.
G. 4:2. 1 0. 4: 1, ... Tit. 1 =7
oIkos, fTTOTpia, L. 2 : 4
t^ o'lKovpivij, M. 24 : 14. L. 2 : 1 ; 4:5;
21:26. A. 11:28; 17:6, 31; 24:5.
H. 2 : 5. Rev. 3 : 10
olKnppol, 2 C. 1 : 3. C. 3 : 12. H. 10 : 28
ev 6Xi7ift A. 26 : 28
SXws, 1 C. 5 : 1
bpiXiw, L. 24 : 14
bpoBvpaSbv, A. 2 : 1 ; 4 : 24
bpoibrrjs, H. 4 : 15 ; 7 : 15
bpolwpa, R. 1 : 23 ; 5:14; 6:5; 8:3;
TpopqjTj, axvpa, Ph. 2 : 7
bpdkoyiw, acknowledge, assert, J. 1 : 20.
t T. 6:12. Tit. 1 :i6. H. 11:13.
promise, M. 14: 17. give thanks, H.
13 : 15. See dvBopoXoyovpai, L. 2 : 38;
i^opoXoyovpat, R. 14 : 1 1
Spws, G. 3:i5. 1 0.14:7
bveiSltw, L. 6 : 22. Ja. 1 : 5
6vei5itrp6s, R. 15:3. 1 T. 3:7. H.
10 : 33 ; 11 : 26
Svopa, M. 1 : 23 ; 6:9; 7:22; 10: 46;
12: 21; 18 :20. 2 Th. 1 : 12. R.
I.5. 1 J. 2 : 12 ; 3:23. Rev. 1:17
bvbpara, persons, A. 1 115. Rev. 3 : 4
Sttou, oirot, H. 6 : 20 [M. 27 : 4
Sirropai, M. 5 : 8. 1 J. 3 : 2 ; videris,
Sttus, M. 23 : 35 ; aor. and fut. Mk. 5 : 23
Spapa, M. 17 : 9. A. 10 : 3
bpdw, J. 3 : 1 1 ; 8:38
bpyi), Ja. 1 : 19. E. 4 : 31. of God, 1 Th.
1 : 10 ; 2 : 16 ; 5 : 9. R. 1 : 18 ; 2:5,
8. E. 4:31. Rev. LI: 18
Strios, -f-SiKoios, 1 Th. 2 : 10. 1 T. 2 :8.
H. 7 : 26. Stria, A. 13 : 34
Strov Strov, H. 10:37
Sorts, Ja. 4 : 14. G. 4 : 24. 2 C. 8 : 10 ;
9: 11. R. 1 125, 32 ; 2 : 15 ; 11 -.4.
E. 1:23
Sti, M. 11: 25, 26. L. 7: 47; 16:3. J.
2: 18. 1 P. I:i6. E. 5 : 16. 1 T.
1 : 12, 13. H. 8 : 10. alleging a proof
or reason, R. 6 : 8 ; 8 : 29. E. 5 : 23.
Rev. 15:4. after X-fyeiv, M. 16:17.
Mk. 8:16. R. 3:8; 9 : 12. 1 J.
4 : 20. for Std rl, Mk. 9 : 11, 28
oi ptj, M. 10 : 23. 1 Th. 5 : 3
oi, privative, ou Sixerai, 1 C. 2 : 4 ; oix
ian, M. 15:26. 1 C. 15 : 13 ; ouk
fiydirrjadv, Rev. 12 : 1 1 ; ou BiXw, M.
22:3. L. 13:34; 15:28; 18:4. J.

860

INDEX.

5 : 40. R. 1 : 13 ; ou BiXrjpa, M. 18 : 14;
ot) Karepydterai, Ja. 1 : 20 ; ov Kevr), I
Th. 1 : 2 . oii ttos, M. 19 : 1 1 . Mk.
10 : 20. L. 1 .37; oi tpiXei, 1 C. 16 : 22
o5, followed by outou, Mk. 7 : 29. L.
3: 16. Rev. 7:2. o5 iveKev, L. 4 : 1 8
oSv, resumptive, 2 C. 5 : 6 ; continua-
tive, G. 3:2i. 1 T. 2 : 1
outws,M. 5: 16. A. 7 :8; 20: 11; 27:44-
R. I:i5
StpelXw, L. 11 '.4; 17: 10. StpeiXirijs, L.
13:4
StpeXov, G. 5 : 12. 2 C. 11 : 1. Rev. 3: 15
StpSaXpos, M. 20 : 15
Stppis, L. 4:29
bipdpiov, J. 6 : 9
bipwviov, L. 3:14. R. 6 : 23
n
tto7(s, L. 21 : 35. t T. 3 : 7 ; 6 : 9
irddrjpa, H. 2 : 19. -para, G. 5:24.
Ph. 3 : 10
Trdflos, 1 Th. 4 : 5. R. 1 : 26. C. 3 : 5
Trai5a7W76s, G. 3 : 24. I C. 4 : 15
iraiSeta, E. 6 : 4. 2 T. 3 : 16. H. 12 : 5, 7
TTai5ei5ii;, chastise, L. 23 : 16. 2 C. 6 : 9.
H. 12 : 6. Rev. 3 : 19. educate, A.
7 : 22 ; 22 : 3
jraifeiv, 1 C. 10 : 7
irats, M. 8:6. L. 15:26. nom. for voc,
L. 8:54
TraXai6u, H. 1 : 11 ; 8: 13
7raXi77eveo-ia, M. 19 : 28. Tit. 3 : 5
irdXtv, contrariety, G. 4:9. 2 C. 16: 7.
R. 8:15. 1 J. 2:8. c. dvutfev, G.
4:9. c. Seirepov, M. 26 : 42. J.
4:54; 21 : 16. A. 10: 15
iravoirXla, E. 6: 11 [11:3- E. 4 : 14
iravovpyla, L. 20 : 23. 1 C. 3 : 19. 2 C.
iravroKpdrwp, 2 C. 6:18. Rev. 1 : 8
irdvrws, L. 4 : 23. I C. 5 : 10 ; 9 : 22
Trapd, gen. of person w. verbs of motion,
Mk. 14 : 43. J. 1 : 6 ; 7 : 29. service,
M. 21 : 42. L. 2 : 1 ; 6 : 19. Ph. 4 : 18.
information, M. 2:4. Mk. 8:11.
A. 22 : 30. relation, Mk. 3 : 2 1 ; 5 : 46.
dat., place, rest, position, M. 6 : 1 ;
22:25. L. 1: 30. J. 19:25. A.
9 : 43. 1 C. 16 : 2. in the power of,
M. 19: 16. L. 1:37. in the judg
ment of, A. 26:8. 1 P. 2:4. 1 O.
3:19. in the presence of, R. 2: 11,
13. 1 C. 7 : 24. 2 P. 2 : 11. accus.,
alongside, M. 13 : 1 ; 15 : 29, 30. Mk.
4 : 15. ground, reason, 1 0. 12 : 15.
different from, inconsistent with, A.
18:13. G. 1:8. iC.3:ii. R.L25,
26; 4: 18; 16: 17. less than, 2 C.
11 : 24. more than, L. 3 : 13 ; 13 : 2.
R. 12 : 3. H. 1 : 4 ; 2 : 7, 9. in com
position, M. 6 : 14. L. 6 : 7. A. 9 : 24.
H. 6:6

irapapatvw, A. 1:25- 2 J. 9
irapdpaffis, rirapaKOT), H. 2 : 2. G. 3 : 19.
R. 4:15. 1 T. 2:14 [H:i9
Trapa/3oXi7, M. 15: 15. Mk. 4:2. H.
Trapa77eXia, t Th. 4:2. 1 T. 1 : 5
irapayyiXXw, A. 17 : 30. 2 Th. 3 : 10.
1 C. 11: 17. 1 T. 1:3; 5:7 \P-™
rrapaylvopai, H. 9: 11. L. 19:6. A.
irapayw, J. 9 : I. 1 C. 7 : 31. -opai, 1
J. 2:8, 17
irapdoetffos, L. 23 : 43. Rev. 2 : 7 [12 : 6
TrapaSexopat, Mk. 4 : 20. 1 T. 5 :ig. H.
irapaSlSwpi, deliver over, M. 17 : 22 ;
27 : 2, 18. 2 C. 4 : 11. betray, M.
27 : 3, 4. teach, Mk. 7 : 18. L. 1 : 2.
A. 6 : 14. 1 C. 11:2, 23. give up,
Mk. 4 : 29. A. 15 : 26. 1 C. 13 : 3.
J. 19 : 30. commit, M. 11 : 27. R.
6:17. recommend, A. 14 : 26 ; 15 : 40
irapdSoffis, M. 15 : 2. 2 Th. 2 : 15 ; 3 : 6.
G. 1:14. 1 C. 11:2 [11: 14
irapatrjXbw, 1 C. 10 : 22. R. 10 : 19 ;
irapaiTiopai, L. 14 : 18. A. 25: 11. I T.
4:7; 5: 11. Tit. 3:10. H. 12: 19
irapaKaXiw, M. 18:29. iTh.2:n. E.
4: 11. 1 T. 5: 1. -iojmi,, 2 C. 13 : 11
irapdKXrjtris, 1 Th. 2:3. 2 Th. 2 : 16. I
C. 14:3. 2 C. 1:3—7. t T. 4:13.
H. 6: 18; 13:22
TrapdKXrjros, J. 14 : 16. 1 J. 2:2
irapaKorj, 2 C. 10 : 6. R. 5 : 19. -t-jrapd-
jSatris, H. 2 : 2
rrapaKoXovBiw, L. 1 : 3. 2 T. 3 : 10
trapaKiirrw, Ja. 1 : 25. I P. 1 : 12
rrapaXappdvw, take to, or with, M. 1 : 20;
2: 21; 4:5. L. 9:io. J. 14:3. A.
21 : 24, 26, 32. receive, accept, Mk.
7:4- J. 1:". 1 Th. 2: 13; 4: 1.
G. 1 : 12. Ph. 4:9. C. 2 : 6. H.
12 : 28. seize, carry off, M. 24 : 40.
L. 17:34. J. 19: 16.
rrapaXoyltopai, Ja. 1 :22. C. 2 : 4
irapapivw, H. 7:23
irapapvBiopai, 1 Th. 2 : 11 ; 5 : 14
irapairlirrw, H. 6 : 6
irapdirrwpa, M. 6: 14. Mk. 11 : 25. G.
6:1. R. 5: 18: 11: 12
irapaffKevTj, Mk. 15:42. J. 19 : 14, 31
iraparrjpiw, L. 6 : 7 ; 20 : 20. A. 9 : 24.
G. 4 : 10
iraparTjpTjffis, L. 17 : 20
iraparlBepai, 1 P. 4 : 19. (L. 23 : 46)
ndpeipi, M. 26 : 50. L. 13 : j. A.
10:21. 1 C. 5:3. C. 1:6. 2 P.
1:0 [13: 11, 13
Trapep/3oXT7, A. 21 : 34. H. 11 : 34;
irapeirlSripoi, 1 P. 1 : 1 ; 2 : 1 1. H. 1 1 : 1 3
irapipxopai, pass by, Mk. 6:4. A.
16:8. neglect, L. 11:42; 15:29..
come forward, L. 12 : 37 ; 17 ¦ 7 A
24 :7 ' *' > /-7' -a"
irdpetris, f&tpetris, R. 3 : 25
irapiXw, C. 4:i. • T. 1 : 4. ipyatrlav,

INDEX.

861

A. 16 : 16 ; 19 : 20. Kbtrovs, kottov, M.
26:io. G. 6:17
irapBivos, M. 1 : 23 ; 25 : i. 1 0. 7 : 25.
2 C. 11 :2. Rev. 14:4
TTopio-TTjpi, M. 26:53. IJ- 2:22. A.
24:i3. 1 C. 8:8. 2 C. 11:2. R.
6:13
irapoixla, I P. 1 : 17
irapoipla, J. 10 :6 ; 16 : 25. 2 P. 2 : 22
irapovaia, M. 24 : 3, 37. Ja. 5 : 7, 8. 1
Th. 2:19. 2 Th. 2:9. 1 0.15:23.
2 P. 3:4, "
Trappijffla, Mk. 8 : 32. J. 11 : 54 ;
16 : 25, 29 ; 18 : 20. 2 C. 7 : 4. E.
3:12. H. 10:i9, 25. (perd tt.), A.
2 : 29 ; 4 : 29. (ev tt.), E. 6 : 19. Ph.
1 : 20 [2:2
irapptjaiatophi (erri), A. 14 : 3. ev, 1 Th.
iras, every, any, M. 19:3. L. 4 : 13.
all kind of, every possible, Ja. 1:2, 17.
R. 1: 18, 29; 7:8. E. 4:2; 5:3, 9.
Ph. 1 : 9 ; 2 : 9
xdtrxa, Mk. 14 : 12. L. 22 : 1. J. 2 : 13,
23; 11:55; 13:i; 18:28; 19: 14
irdtrxw, Mk. 5 : 26. L. 13 : 2. A. 1 : 3 ;
3: 18. G. 3:4. H. 5:8 [11:6
TTaTdtrtru, M. 26 : 31. A. 7 : 24. Rev.
ttottjp, (6 GeSs), G. 1 : 1, 4. Ttov tpwrwv,
Ja. 1:17. twv oiKTipfiwv, 2 C. 1:3.
ttjs 56£tjs, E. 1 : 17
trarpid, L. 2 : 4. E. 3 : 15
irarpidpxris, A. 2 : 29 ; 7:8
vrauopai, c. partic, L. 3 : 4. H. 5 : 42 ;
13 : 10 ; 21 : 32. H. 10 : 2. c. gen., 1
P. 4 : 1. ttouV, c. dirb, 1 P. 3 : 10
irelBw, A. 26 : 28. G. 1 : 10. 2 C.
5 : 11. 1 J. 8: 19. els, G. 5 : 10.
iirl, accus., M. 27 : 43. 2 Th. 3:4. 2
C. 2:3. dat., 2 C. 10:7. Philem.
21. -opai, Tvir-elxw, H. 13: 17
ireivdw, L. 1 : 53 ; 6 : 25. J. 6 : 35. 1
C. 11 : 21, 34. Rev. 7 : 16
ireipdtw, M. 16 : 1 ; 19 : 3. A. 5 : 9 ;
15: 10. Ja. 1: 13. 1 Th. 3:5. G.
6:1. 2 C. 13:5. H. 2: 18; 4: 15
ireipairpbs, M. 6 : 13. L. 4 : 13 ; 22 : 46.
Ja. 1 : 2, 12. G. 4: 14
iripirw, fariXXw, 2 C. 8: 23
ireirolBijffis, 2 0. 1 : 15 ; 3:4. 2 C.
10:2. Ph. 3: 4
irepi, c. gen. object of an aot, M. 2:8;
9: 36; 20: 24. L,19 : 37; 24: 19. A.
J 13. J. 10 : 33. E. 6:22. c. accus.
motion, extension around, Mk. 3:8;
9:42. L. 13 18. A. 28:27. as to,
touching, L. 10 : 40. A. 19 : 25. 1 T.
1 : 19. general reference, time, M. 20 : 3.
A. 22 : 6
jrepi, -rlnrip, I Th. 5 : 28. G. 1 =4. R.
1:8. C. 1 : 3, 9. in compos. 1 T. 6 : 10
0! Trepi Ttva, J. 11 : 19. A. 13 : 13
irepidyw, reflexive, M..4 : 23. A. 13 : 11.
trans. 1 0. 9 : 5

irepiaipiw, A. 27 : 20, 40. 2 C. 3 : 16
ireptepyos, A. 19 : 19. I T. 5 : 13
irepiiXw, A. 23 : 25. 1 P. 2 : 6. nepu>xh,
A. 8 : 32
vrepitiivvvpi, L. 12 : 35. A. 12 : 8
rrepiipxopai, A. 19 : 13; 28 : 13. 1 T.
5: 13
ncplxeipai, A. 28 : 20. H. 5 : 22 ; 12 : 1
nepitraTiw, J. 7 : 1. R. 6 : 4. E. 2 : 2.
0. 3 : 7. 2 J. 4. Eev. 2 : 1
irepiTlxTw, L. 10 : 30. Ja. 1:2
ireptiroiiopat, A. 20 : 28. 1 T. 3 : 13
lrepiirolijffis, 1 P. 2 : 9. 1 Th. 5 : 9. 2 Th.
2:i4. E. 1: 14. H. 10:39
ireplffffevpa, M. 12 : 34. L. 6 : 45. 2 C.
8:14
irepifftreiw, Mk. 12 : 44. L. 12 : 15 ;
15: 17. 1 Th. 4: 1, 10. 1 C. 8 : 8 ;
14: 12. 2 C. 1 : 5; 4:15; 9: 12. R.
15 : 13. E. 1 : 8. C. 2 : 7
irepiffffbs, M. & : 47. J. 10 : 10. 1 Th.
3: 10; 5: 13
irepiripvw, G. 5 : 6. C. 2 : 1 1
irepiTopij, J. 7 : 23. A. 7 : 8. G. 2 : 7;
5:6; 6 : 15. E. 2: n. Ph. 3 : 3
oi ix irepiT., A. 10 :45. 11:2. G. 2 : 12.
C. 4: 11. Tit. 1 :io
irirpa, irirpos, M. 16: 18. I C. 10 .4
irixpla, yBvpbs, Spyrj, E. 4 : 31. c. pita,
H. 12 : 15. xoXtj, A. 8 : 23
TrlpirKrjpi, c. gen., L. 5 : 26
irnrpdtrxw, Mk. 14 : 5. metaph., R. 7 : 14
iriffreiw, c. dat. R. 4 : 3. els, G. 2 : 16
(5 : 10)* r J. 5 : 10. iv, Mk. 1 : 15
(G. 3 : 26). eiri, c. accus. R. 4:5. c.
dat. R. 9 : 33. 1 T. 1 : 16
iriffTeiopal ti, G. 2 : 7. 1 C. 9 : 17. R.
3:2. 1 T. l:n
iriffTixbs, Mk. 14 : 3. J. 12 : 3
irlffTis, objective, i Th. 3 : 2, 10. 2 Th.
3:2. G. 1 : 23; 3 : 23, 25. Ph.
1 : 27.- C. 2 : 7. 1 T. 3 : 9. subjective,
M. 9 : 29. L. 17 : 19. Ja. 2 : 26. 1
P. l:2i. G. 3 :26. R. 1 :8. H. 11 : 1.
td7dTT77, eXxis, 1 C. 13 : 13. 1 Th. 1 : 3 ;
5:8. G. 5:6. E. 6:23. 1 T. 1 : 14.
2 T. 1 : 13. personified, G. 3 : 23
iritrrbs, 2 Th. 3 : 3. 1 C. 1 : 9. iT. 1:15.
H. 10 : 23
irXavdw, Mk. 12 : 24. Rev. 2 : 20
TrXdvTj, 1 Th. 2 : 3. 2 Th. 2 : 11. 2 P.
2 :i8
irXdvos, M. 27..: 63. 2 0.6:8. 1 T. 4 : 1
TrXeiuv, M. 21:36. H. 11:4. TXeiov,
M. 12 : 41. oi irXeloves, 2 C. 2:6
irXeoveKTeiv, 1 Th. 4 : 6. TrXeoveJia, E.
4:19; 6:3
irXeov&tw, 2 Th. 1:3. 2 C. 4 : 15 ; 8 : 15.
R. 5: 20; 6:1. Ph. 4: 17. trans.,
1 Th. 3: 12
irXripTjs, A. 6 : 3 ; 9 : 36
irXrjpbw, 2 Th. 1 : 11. 2 C. 10 : 6. R,
8:4. E. 1 : 23. Ph. 2 : 2

862

INDEX.

nXTjpotpoplw, L. 1 : I. R. 14 : 5. 2 T. 4 : 7
irXTjpotpopla, 1 Th. 1 : 5. C. 2 : 2. H.
6:11; 10: 22
irXijpwpa, M. 9 : 16. J. 1 : 16. G. 4 : 4.
1 C. 10:26. R. 11: 12, 25. E. l:io,
23 ; 4: 13. C. 1 :i9
irXnfflov, L. 10 : 29, 36. H. 8 : II
TrXouo-iws, C.3: 16. 1 T. 6 : 17. 2 P. 1 : 11
irXovrelv, I T. 6 : 9. els, L. 12 : 21. R.
10: 12
irXouTifw, 2 C. 6 : 10 ; 9 : 1 1
ttXoutos SSfrjs, R. 9 : 23. E. 1 : 3. C.
1 : 27. Ph. 4 : 19. xapiros, E. 1:7;
2 : 7* XpnffTbrTjros, R. 2 : 4. Xpitrrov,
E. 3:8
irvevpaQeov, M. 1 : 18. J. 3 : 8. Xpitrrov,
R. 8 : 9. ffotplas, diroxaXiipews, E. 1 : 17.
d7two-uvTjs, R. 1 : 4. vloBetrlas, R. 8 : 15
irvevpa dxdBaprov, Mk. 1 : 23. rrovrjpbv,
A. 19:i5
irvevpa, opp. to <rdp£, J. 3 : 6 ; 6 : 63.
G. 3 : 3- R- 8 : 5, 9- ^"Xh, t Th.
5: 23. 1 C. 15 :4g. Ph. 1: 27. H.
4 :i2
irvevpaTixbs, 1 C. 14 : 37
Trotew, suppose, M. 12 : 33. gain, M.
25 : 16. celebrate, M. 22 : 2 ; 26 : 18.
A. 18: 21. with nouns of time, M.
20 : 12. A. 18 : 23. Ja. 4 : 13. idea
of context, M.3 : 8 ; 25 : 40. Mk. 2:23.
L. 1 : 51, 68; 9 : 54 ; 22:19. A-
5 : 34 ; 7 : 19, 24- ! Th. 4 : 10 ; 5 :n.
Rev. 12 : 13. So iroieiirBai, R. 13 : 14.
L. 5:33; 13 : 22. A. 27 : 18. ireiroi-
npiva, H. 12 : 27
Troiew, tTrpatrtrw, J. 3 :20, 21. yipydtopai,
C. 3:4
TrotKiXos, Ja. 1:2. 1 P. 4 : 10. 2 T. 3 : 6
iroipalvw, A. 20 : 28. 1 P. 2 : 25 ; 5 : 2.
Rev. 2 : 27
nolpvrj, J. 10 : 16. iroipvlov, L. 12 : 32
iroXireiopai, A. 23 : 1. Ph. 1 : 27; 3 : 20
7roXuTeX7js, Mk. 14 : 3. (iroXiripos, J.
12 : 3.) 1 P. 3 : 4.
irovrjpla, -fxaxla, Ja. 1 : 21. 1 C. 5 : 8.
R. 1 : 29 [5 : 18
6 irovrjpbs, M. 13 : 19. 1 J. 2 : 13 ; 3 : 12;
tS TrovT7p6v, M. 5 : 37 ; 6 : 13. J. 17 : 15.
R. 12 : 9. 1 J. 5: 19
iropeiopai, L. 13 : 33. depart, -f-uTrd7it7,
diripxopat, J. 16 : f. metaphor, L.
1:6. A. 9 : 31 ; 14 : 6. 1 P. 4 : 3.
2 P. 2 : 10; 3:3. Jude 11
iropveia, J. 8 : 41. A. 15 : 20. 1 Th. 4 : 3.
idolatry, Rev. 2 : 21 ; 14 : 8
Tr6pv77, H. 11 : 31. Rev. 17 : 1, 16
tt6itos, M. 6 : 23. H. 10 : 20
iroTairbs, M. 8 : 27. L. 1 : 29; 7 : 39.
1 J. 3 : 1
iroTT)piov, M. 10 :42. L. 22 : 20. meta
phor., M. 20 : 22. Rev. 14 : 20
vTorifu, figur., 1 C. 3 : 2, 6. Rev. 14 : 8
irou, rhetorical, 1 C, 1 : 20

ttou, for Trot, H. 11 : 8 ; 6 : 26. J. 7 : 35 5
13:36; 16:5 , o , , v
irovs, irapd t. irbSas, L. 8 : 35- u,toj -Ci-
1 : 22. irSSes, A. 5 : 9. R. 10 : 15
irpdypa, 1 Th. 4 : 6. matter, M. 19 : 3.
transaction, H. 6 : 18. lawsuit, I C.
6:1
npayparela, 2 T. 2 : 4
npaypareiopai, L. 19 : 13, 15
irpaawpiov, M. 27 : 27. Mk. 15 : 16. A.
23 : 35. Ph. 1 : 13
irpdxTwp, L. 12 : 58
Trpaifts, practice, M. 16 : 27. R- 8: 13-
function, R. 12:4
irpabrrjs, G. 5 : 23 ; 6:1. 1 C. 4 : 21.
2 C. 10: 1. E. 4:2. C. 5 : 12. Tit.
3:2
irpdatreiv, L. 3 : 13 ; 19:23. fare, A.
15:29. E. 6:21
TrpeTTW, M. 3 : 15. Tit. 2 : 1. H. 2 : 10 ;
7:26
Trpetr/3urepos, M. 15 : 2. 1 T. 5 : 1. A.
11 :3o; 14:23. Tit. 1:5
Trp6, in a place opposite, A. 5 : 23 ; 12 : 6,
14; 14:i3. priority in time, M. 5 : 12.
J. 17 : 24. A. 5 : 36. preference, su
periority, Ja. 5 : 12. 1 P. 4 : 8. C.
I:i7
irpodyw, trans., A. 12 : 6. intrans., L.
18 : 39
irpoPepTjxws, L. 1 : 7
irpopipdtw, M. 14 : 8. A. 19 : 33
npoyivwaxw, 1 P. 1 : 20. R. 8:29; 11:2
TrptJT-vwirts, A. 2 : 23. I P. 1 : 2
irpbBeffis, of God, R. 8 : 28; 9 : 11. E.
1 : 11 ; 3 : 11. 2 T. 1 : 9. of man, A.
11 : 23 ; 27 : 13. 2 T. 3 : 10. dprwv,
Mk. 2 : 26. H. 9 : 2
irpolffTapai, preside over, I Th. 5 : 12.
R. 12 : 8. 1 T. 3 : 14. take the lead
in, Tit. 3 : 14
irpoxbirrw, L. 2 : 52. G. 1 : 14. 2 T. 3 : 9
irpoxoirTj, 1 T. 4 : 15
irpoXappdvw, Mk. 14 : 8. G. 6 : 1. 1 C
11 : 21
irpovoiw, 1 T. 5:8. -iopai, R. 12: 17
irpoiripirw, A. 15 : 3 ; 20 : 38 ; 21 : 5. 1 C.
16 : 6. Tit. 3 : 13
Trp6s, c. gen., in favour of, A. 27 : 34.
c. dat., close upon, L. 19 : 37. J.
18 : 16; 20 : 12. Rev. 1 : 13. u. ac
cus. apud, Mk. 9 : 19. J. 1,- 1. 1 C.
2 : 3. Philem. 13. direction, ten
dency, aim, M. 5 : 28 ; 6:1. Mk.
11 :i; 13:22. L. 12 : 47. Ja. 3 : 3.
G. 2 : 14. 1 C. 6 : 5 ; 15 : 34. in re
gard to, Mk. 12 : 12. L.18:i,9; 19 :g.
R. 10:2i. iT. 4:7. H. 1 : 7, 13;
5:14; 1 1 : 18. looking to, M. 19 : 8.
R. 8 : 18. E. 3 : 4. 1 J. 4 : 14. H
12:n
irpos, +et's, L. 14 : 28. 2 C. 7 : 3, 9. R
3: 26. E. 4: 12. 2 T. 3 : 15, 16

INDEX.

863

wpotrSixojiai, wait for, expect, Tit. 2 : 13.
receive kindly, welcome, L. 15 : 2. R.
16:2. H. 10:3+; U : 35
irpoffipxopai, visit, A. 24 : 23. draw near,
1 P. 2:4. H. 11:6
irpoaevxTJ, L. 6 : 12. A. 16 : 13, 16
irpoffixw, M. 6 : 1 ; airb, 7 : 15. L. 12 : I
TrpotnjXuTos, M. 23 : 15
irpbtrxaipos, M. 13 : 21. 2 C. 4 : 18. H.
11:^5
trpoffxaprepita, continue in, A. 6 : 4. at
tend upon, A. 10 : 7
irpbffKoppa, 1 C. 8 : 9. irpoffKOinj, 2 C.
6:3
irpoffKbirrw, J. 11 : 9, 10. R. 9 : 32 ; 14 : 21
irpoffKvviw, M. 9 : 18 ; 14 : 33. A. 10 : 25.
c. accus., M. 4 : 10. L. 4 : 8 ; 24 : 52.
J. 4 : 24. Rev. 13 : 4. ivwiriov, L. 4 : 7
Rev. 3:9; 15 : 4
irpotrXapPavw, take aside, M. 16 : 22.
Mk. 8:32. take, get food, A. 27 : 33,
34, 36. receive, welcome, A. 18 : 2,
26. R. 14 : 1, 3; 15:7. Philem. 12,
17
npotspivw, M. 15 : 32. A. 11 : 23. ' T.
5:5
npoffoxBltw, H. 3 : 10
¦trpoffTlBrjpi, L. 19 : 11. A. 12: 3
irpbtrtpaTos, H. 10 : 20
irpoirqiipw, offer, J. 16 : 2. -opai, deal
with, H. 12: 7
Tpoatpopd, A. 21 : 6 ; 24 : 17. R. 15 : 16.
E. 5:2. H.10:i8
TTpoirii)TroXTj7n-Tjs, A. 10 134
rrpoffwndXrripla, R. 2 : II. E. 6 : 9. C.
3:25
irpStrioTTOv, G. 1 : 22. r Th. 2 : 17. 2Th.
1 : 9. — Xappdveiv, M. 12 : 14. L.
20:2i. G. 2:6. dTrS irp., A. 3 : 19.
2 Th. 1 : 9. koto Trp., face to face, A.
25: 16. G. 2: 11
irporelvw, A. 22 : 25
¦wpbtpatsis, L. 20 : 47. J. 15 : 22. 1 Th.
2:5
irpotprrrela, 1 Th. 5 : 20. t^vutrts, 1 C.
12: 10; 13:2, 8; 14:6, 22. 1 T.
1 : 18 ; 4:14. 2 P. 1:20, 21. Rev.
1:3.; 22:io
irpotprjTeiw, M. 7 : 22. Mk. 14 : 65. L.
1:67. A. 19 : 6 ; 21 : 9. 1 O. 14 : 1—
39
irpotpirTrjs, M. 10 : 41. L. 1 : 76 ; 11 : 49.
J. 4:19. E. 4: 11. fpdvTis, M. 7 : 22.
A. 16: 16
irpwros, c. gen., L. 2 : 2. J. 1 : 15, 30 ;
15: 18. C. 1:15
irpwrbroKos, R. 8 : 29. C. 1 : 15, 18. H.
12 : 23. Rev. 1:5
Td irpwrorbKia, H. 12 : 16
TTToiw, Ja. 2 : 10 ; 3:2. R. 11.': 10. 2 P.
l:io
irrepiyiov, M. 4 : 5 [1 : 28
7T-Tot.tjp.ai, L. 24 : 37. (irripopai), Ph.

tttStjitis, 1 P. 3 : 6
irriov, L. 3 : 17 [15 : 26
TTTa>x6s, Ja. 2:5. G. 2 : 10; 4 : 9. R.
irvypy, Mk. 7 : 3
7riiXai a'Sov, M. 16 : 18
iruXiiv, porch, M. 26 : 71. L. 16: 20. A.
12 : 13. gate, Rev. 21 : 12
7rup7os, Mk. 12 : 1
Trupoupat, 2 C. 11 : 29. E. 6 : 16
iriipwats, Mk. 3:5. E. 4 : 18
ttiSs, how is it that, how can, G. 4 : 9.
1 C. 15 : 12, 25 P
'Pappl, J. 1 : 39 ; pa/3/3ouvi, Mk. 10 : 51.
J. 20 : 16
bapSltw, A. 16 : 22. 2 C. 11 : 25
pdpSos, 1 C. 4: 21; j5. ffiSrjpia, Rev.
2:27; 11 : 1
papSoixos, A. 16 : 35 [13 : 10
pabioipynpa, A. 18 : 14 ; paSiovpyla, A.
pavrltw, H. 10 : 22 ; pdvritrpbs, 1 P. 1:2.
H. 12 : 24
pr)yvvpi, Mk. 9 : 18. G. 4 : 27
pijpa, M. 4 : 4 ; 18 : 16. L. 1 : 65 ; 2 : 15,
51. the Gospel, 6. Geou, R. 10 : 17.
p. Kvpiov, 1 P. 1 : 25 ; Scripture, E.
6: 17. decree, command, H. 11: 3
pita '!efftral, R. 15 : 12 ; 6. Aa/3i8, Rev.
5 : 5 ; 22 : 16 [22 : 23
plirrw (ippippivoi), M. 9 : 36 ; piirriw, A.
poitrjSbv, 2 P. 3 : 10
poptpala, L. 2 : 35. Rev. 6 : 8
piopai, L. 1 : 74 ; 11 : 4. t Th. 1 : 10. 2
C. l:io. R. 7:4. 2T. 3: 11
purls, E. 5:27
pwvvvpi, A. 15 : 29 2
jZapawB, R. 9 : 29
2d/3(3aTov, Xdpfiara, M. 28 : 1. Mk. 1 : 21;
16:9. L. L8:i2
aapparitrpbs, H. 4 : 9
SaBSouKaiot, M. 22 : 23. A. 23 : 8
traXeiSw (o-dXos), L. 21:26. A. 4:31;
17 : 13. 2 Th. 2 : 2. H. 12 : 26
trdpKes, Ja. 6 : 3. Rev. 17 : 16 ; 19 : 18
trapKiKbs, 1 P. 2 : 11. 1 C. 3 :i — 4; 9 :n.
2 C. I:i2; 10:4. R. 7:i4; 15:27.
H. 7 : 16
aapdvos, 2 C. 3 : 3 (R. 7 : 14)
odpZ, J. 3 : 6 ; 6 : 63. G. 4 : 13 ; 5 : 13 ;
6:12. 1 C. 1:26; 7:28. 2 C. 1:17;
5: 16; 7:5 5 10:2, 3. R. 1:3; 4:i;
6: 19; 7:5; 8:1 — 13; 13 :i4. C. 1: 22;
2: 18. 1 T. 3: 16. H. 5 : 7 ; 9 : 10,
13. 1 J. 4 : 2
trdpi Traira, M. 24 : 22. Mk. 13 : 20. L.
3:6. J. 17:2. A. 2: 17. 1 P. 1:24.
G. 2 : 16. 1 C. 1 : 29 ; 15 : 39. R.
3: 20
tr&pf k. atpa, M. 16 : 17. J. 1 : 3 ; 6 : 58 ;
G. I:i6. 1 C. 15:50. E. 6:12. H.
2:14

864

INDEX.

irdp|, opp. to irvevpa, J. 3 : 6 ; 6 : 63. G.
3:3; 5:i7;6 :8; 1 C. 5 : 5. 2 C. 7:i,
Ph. 3 : 3
Sotovos, M. 12 : 26. Mk. 8 : 33. 1 Th.
2 : 18. 1 C. 5:5. R. 16:20. Rev.
12:9
apivvvpi, 1 Th. 5 : 19
tripatrpa, A. 17 : 23. 2 Tb. 2 : 4
trepbpevoi, A. 13 : 50 ; 18 : 7
trelw, M. 21 : 10 ; 28 : 4. H. 12 : 26
ffeXrjvidtopai, M. 4 : 24; 17 : 15
trepvbs, Ph. 4 : 8. ffepvarrjs, 1 T. 2 : 2 ;
3:4
arjpeiov, supernatural proof, M. 12 : 38.
Mk. 16:i7, 20. J. 2: 18; 4 :48;
6:30; 11 : 47; 20:30. A. 2:22. 1 C.
1:22. 2 C. 12 : 12 (see ripara). mira
culous manifestation, M. 24 : 50. L.
2 : 34 ; 21 : n, 25. signal, token, M.
16: 3 ; 24: 3. L. 21 : 7. symbol, emblem,
M. 12 : 39 ; 16 : 4. R. 4 : 10. Rev.
12: 1, 3; 15: 1
aiKdpios, A. 21 : 38
trivSiiv, M. 27 : 59.
triropirpiov, L. 12 : 42 [R. 14 : 21
o-KavSoXifoi, L. 7:23. J. 6:61;. 16: 1.
tTKdvSaXov, M. 13 : 41. 1 J. 2 : 10
trxdirrw, L. 13:8; 16 : 3
trxevos, Mk. 3 : 27 ; 11 : 16. A. 9 : 15 ;
27:17. 1 P. 3: 7. 1 Th. 4:4. R.
9:21—23. iT. 2: 20
itktjvtj, Mk. 17 : 4. H. 9: 11. itktjvos,
2 C. 5: 1, 2
axTjvbw, J. 1 : 14. Kev. 7 : 15 ; 21 : 3
trxXrjpivw, A. 19 : 9. R. 9 : 18
o-koXiSs, A. 2 : 40. I P. 2 : 18
trxbXoip, 2 C. 12:7 [2:4; 3 :i7
o-KOTrew, 2 C. 4 : 18. R. 16: 17. Ph.
axorla, trxbros, J. 1 : 5. A. 26 : 18. 1 P.
2 : 10. 1 Th. 5:4. E. 5:8— 11. 1 J.
2:8—n
axvXa, L. 11 : 22
axiXXw, L. 7 : 6 (M. 9 : 36)
trouSdptov, J. 11 : 44
0-0010, Mk. 6 : 2. Ja. 3 : 13. iC. 1:30.
Geou, L. 11 : 49. 1 C. 1 : 21, 24 ; 2 : 7.
E. 3: 10. c X670S, 1 0.12:8. 2 P.
3 : 15. tppbvrjffis, E. 1 : 8
aotpltw, 2 T. 3 : 15. -opat, 2 P. 1 : 16
o-oojSs, 1 0.1:20. M. 23:34. ffuve-
rbs, M. 11 : 25. +eVto-TTjpwv, Ja. 3 : 13.
opp. to pwpbs, i C. 3 : 18. R. 1 : 22 ;
do-otpos, E. 5 : 15 ; ovotjtos, R. 1 : 14 ;
dxipaios, R. 16 : 19
ffrrapdffffw, Mk. 1 : 26
o-Tretpa, M. 27 : 27. Mk. 15 : 16. J. 18 : 3.
A. 10 : 1. trir. 2e/3atrTT), A. 27 : 1
aTrexovXdrwp, Mk. 6 : 27 [4 : 13
airippa, L. 20 : 28. G. 3 : 16, 19. R.
aTrnXaiov, Mk. 11: 17. J. 11:38. H.
11=38
o-TrXd7xva, L. 1 : 78. Philem. 7, 12, 20.
airXayxvliopai, M. 9 : 36

trirovST), R. 12 : 12
trirvpls, A. 9 : 25. (M. 14 : 20)
ffrdpvos, H. 9 : 4 [23 : 7
trrdffis, party quarrel, M. 15 : 7. A. 15 : 2;
o-TdVtv exit), H. 9 : 8
ffravpbv Xappdvw, M. 10 : 38. afpoj, M.
16:24; 27:42. paardtw, L. 14:27.
J. 19 : 17
aravpbw, M. 20 : 19. L. 23 : 21
ffriyrj, Mk. 2 : 4
ariyw, 1 Th. 3 : 1, 5. 1 C. 9: 12. 13:7
ariXXopai, 2 Th. 3 : 6. 2 C. 8 : 20
ffTTjpltw, L. 9 : 51. 1 P. 5 : 10. 1 Th.
3:2. R. 1 :n [Ph. 3 : 16
trrotxiw, A. 21 : 24. G. 5 : 25 ; 6 : 16.
o-Totxeta, G. 4 : 2. H. 5 : 12
o-toXt), Mk. 12 : 38 [9:7
trrpareiopai, L. 3 : 14. Ja. 4 : I. I C.
ffrpaTTjy'os, L. 22 : 4. A. 4 : I. Prsetor.,
16 : 20 [10 : 1
o-tuXos, G. 2 : 9. 1 T. 3: 15. Rev. 3: 12;
avyxalpw, 1 C. 12 : 26 ; 13 : 6. J,'iiri-
Xalpw, L. 1 : 58
trvt-qriw, Mk. 8 : II. A. 9 : 29. tru£rj-
ttjttjs, I C, 1 : 20
ffvxotpavriw, L. 3 : 14 ; 19:8
tS aiptpepov, 1 C. 7 : 35- Td tr., A. 20 : 20
avptpwviw, congruity, L. 5 : 36. agree
ment, M. 20 : 2. A. 5 : 9
tri>v, close connexion; association, Ja.
1: 11. 1 Th. 4 : 17. G. 1: 2; 3 : 9.
attendance, Mk. 2 : 26. A. 22 : 9.
charge, A. 23 : 32. 2 C. 8 : 19. adher
ence, A. 14 : 4. fellowship, participa
tion, R. 6 : 8. 1 Th. 5 : 10. C. 2 : 13,
20. co-operation, A. 2 : 14. 1 C. 5 : 4
truvd7t>j, J. 11 : 52. hospitality, M. 25 : 35
truva70J7T7, Mk. 1 : 21 ; 13 : 9. TixxX-rjula,
A. 9 : 31. Ja. 2: 2. Rev. 3 :g
ffvvelSrjffis, i P. 2 : 19. 1 C. 8 : 7. 1 T.
1 : 5. fvous, Tit. 1 : 15. H. 13 : 18
irvvepyiw, Mk. 16 : 20. Ja. 2:22. R.
8: 28
trvvepybs, 1 Th. 3 : 2. i C. 3 : 9. 2 C.
1 : 24; 8:23. R. 16 :3. Ph. 2 :25;
4:3. C. 4: 11. Philem. 1. 3 J. 8
triveffts, 1 C. 1 : 19. +o-o0ia, C. 1:9;
2:2. 2 T. 2:7
trvvixw, A. 18 : 5. 2 0. 5 : 14. Ph. 1 : 23
avvlripi, M. 13 : 19. Mk. 6 : 52. 2 C.
10: 12
ffvviffrdvw, 2 C. 3 : 1. trvvlffTTjpi, G. 2 : 18.
R. 3 : 5 ; 5:8; 16 : 1. intrans., C.
I:i7 ¦
iruvoxTJ, L. 21 : 25 [tuv at'., H. 9 : 26
truvTi?Xeia t. alwvos, M. 13 : 39 ; 24 : 3.
ffvvrrjpiw, Mk. 6 : 20. L. 2 ; 19
trvvTpipw, L. 4 : 1 8 ; 9 : 39
tripw, A. 8 : 3
trvtrraTixbs, 2 C. 3 : 1
0-uoTt.XXw, swathe for burial, A. 5 : 6.
trvvetrraXpivos, contracted, short, 1 C.
7: 29

INDEX.

865

ovffxtlpaTltw, i P. 1 : 14. R. 12 : 2
irt7>a7TJ, A. 8 : 32. Ja. 6:5. R. 8 : 36
fftppayltw, J. 3 : 33 ; 6 : 45. E. 1 : 13 ;
4 : 30. Rev. 10 : 4 ; 20 : 3
oqjpayls, inscription, 2 T. 2 : 19. proof,
1 C. 9 : 2
axltrpa, J. 7 : 43 ; 9 : 16. 1 C. 1 : 10 ;
11 :i8
axoXdtw, have leisure for, 1 C. 7 : 5- un"
occupied, M. 12 : 44
o-tifu, M. l:2i; 10:22. Mk. 15:31.
L. 13:23. A. 2 :47
trupa, R. 6:6; 7:24. C. 1 : 22 ; 2 : 1 1
ffwparixws, C. 2 : 9
ffwTTJp, J. 4 : 42. A. 5 : 31. Ph. 3 : 20.
— Ge6s, L. 1 : 47. 1 T. 1 : 1 ; 2 : 3.
Tit. 1:3; 3:4. Jude 25
o-ttiTTjpia, L. 1:71. A. 4 : 12. H. 2 : 3
tS trwrijpiov, L. 2 : 30 ; 3 : 6. A. 28 : 28.
E. 6:17 [12:3
irwippoviw, Mk. 5 : 15. 1 P. 4 : 7. R.
trwtppoviffpbs, 2 T. 1 : 7. trwtppovltw, Tit.
2:4
trwtppotrivrj, A. 26 : 25. 1 T. 2 : 9, 15
trwtppwv, 1 T. 3 : 2 T
rdypa, 1 C. 15 : 23 [7 : 24
TaXaiirwpiw, Ja. 4 : 9. ToXatVupos, R.
ToXavrov, M. 18 : 24
Tdt)is, L. 1:8. rank, H. 5 : 6; 7 : "•
good order, 1 C. 14 : 40. C. 2 : 5
TaireuJotppoffivrj, ¦xirpabTrjs, E. 4:2. C.
3 : 12. Ph. 2 : 3
TaTTeiv6u, 2 C. 11 : 7 ; 12 : 21. Ph. 4 : 12
Tdtrtru, A. 13 : 48 ; 22 : 10. R. 13 : 1
touto for tovto, J. 15 : 7. 3 *I- 4
Taxe'ws, 2 Th. 2 : 2. G. 1 : 6. 1 T. 5 : 22.
toxij, Mk. 9 : 39
TeKvia, J. 13 : 33. G. 4 : 19. t J. 2 : 1
riKvov, disciple, Philem. 10. 'T. 1:2,
18. Tit. 1:6
TeAetos, M. 5 : 48. Ja. 1 : 4 ; 3 : 2. 1 P.
1:9. 1 C. 2: 6. Ph. 3: 15; 4: 12.
H. 5 : 14
reXeibw, L. 13 : 32. J. 17 : 23. Ja. 2 : 22.
20.12:9- Ph.3: 12. H.2: io;5:9;
10: 1, 14; 11 .4°; 12:23. I J. 2:5
reXelwtris, H. 7 : 1 1. TeXeiwrijS, H. 12 : 2
TeXetrtpopiw, L. 8 : 14
TeXeuTdtvj, L. 7 : 1
reXiw, M. 10:23. J- 19:28, 30. G.
5 : 16. Rev. 11 : 7
ti?Xos, end, 1 P. 1 : 9. 2 C. 3 : 13. R.
10 : 4. ?ojs TeTious, 1 C. 1 : 8. 2 C.
1 : 13, 14. toll, custom, M. 17 : 25.
R. 13:6, 7
TeXwvrjs, M. 5 : 46; 9 : 10. L. 3 : 12.
reXwviov, M. 9 : 9
ripara, with fftjpeia, J. 4 : 8. A. 2 : 22.
xpeiSovs, 2 Th. 2 : 9
TeTapTatos, J. 1 1 : 39
TlBrjpi, appoint, ordain, J. 15 : 16. A.
VOL. II.

13:47. R. 4:i7. H. 1:2. -epoi,
A. 1:7; 20:28. : P. 2:8. 1 Th.
5 : 9. 1 T. 2 : 7
tiptj, 1 P. 2: 7; 3:7- 1 Th. 4:4. R.
12:7; 13:7. C. 2: 23. office, H.
5 : 4. gift, recompence, A. 28 : 10.
iT. 5:3, 17. price, M. 27 : 6, 9. A.
7: 16. 1 C. 6:20; 7: 23
Tts, ti, denoting importance, A. 5 : 36.
G. 2:6; 6:3. 1 C. 3: 7
tI Sti, L. 2 : 49. A. 5 : 4
rb, before a, sentence, M. 9 : 18. Mk.
9:23. L. 1 :62; 9: 46; 22 : 4, 23, 24.
G. 5 : 14. R. 8 : 26. c. voc, L.8 : 54;
12:32
tou, c. infin. , end, purpose, M. 2 : 1 3 ;
21 : 32. L. 5 17. R. 6:6; 11 : 10.
H. 10:9; 11:5
roXpdw, Mk. 15 : 43. 2C. 10 : 2 ; 11 : 21.
sustinere, 1 C. 6 : 1. 2 0. 10 : 12. R.
5 : 7. Jude 9
ToXpijTTJS, 2. P. 2 : 10
tSttos, R. 15 : 23. 1 C. 14 : 16. H. 8 : 7.
Rev. 12:8. 0-0-0X07(05, A. 25 : 16.
peravolas, H. 12 : 17. t6ttov Souvai, R.
12 : 19. E. 4: 27
rpaxnXltopai, H. 4 : 1 3
rpeis ijpipas (perd), Mk. 8:31; 14 : 1
Tpexw, 2 Th. 3 : 1. G. 2 : 2 ; 5 : 7. 1 0.
9: 24. R. 9: 16. Ph. 2-: 16. H. 12 : 1
rpipoXos, M. 7: 16
rpiros (oipavbs), 2 C. 12 : 2
rpbpos with tpipos, I C. 2 : 3
Sv TpoVov, M. 27 : 37. 2 T. 3 : 8. ko0'
SvTp., A. 15 : 11; 27:25
TpoTTOtpopiw (rpoopoipopiw), A. 13 : 18
rpvydw, L. 6 : 44. Rev. 14 : 4
rvyxdvw, L. 10 : 30. oix 0 rvx&v, A.
19: 11 ; 28:2
Tvptravltopai, H. 11 : 35
tuttos, mark, print, J. 20 : 25. mould,
R. 6: 17. figure, A. 7:43. model,
A. 7 : 44. H. 8 : 5. example, 1 P.
5:3. 1 Th. 1 : 7. 2 Th. 3 : 9. Ph.
3:17. 1 T. 4: 12. Tit. 2:7. exact
form, A. 23 : 25. type-form, 1 C.
10 :6, 11. representation, R. 5 : 14
rvppdtopai, L. 10 : 41
TVtpbopai, 1 T. 3 : 6 T
idXivos, vaXbs, Rev. 4 : 6 [27 : 10
iPpltw, A. 14 : 5. 1 Th. 2 : 2. u/3pts, A.
ippiffTTJs, 1 T. 1 : 13
iyialvwv, 1 T. 1 : 10. trytijs, Tit. 2 : 8
vSara TroXXd, J. 3 : 23
uSwpffiv, J. 4: 10; 7 : 38« 39
ueToi, A. 14: 17 [E. 1 :5
vloBeala, G. 4 : 5. R. 8 : 15, 23 ; 9 : 4.
uio! 6eou, M. 5 :g. L. 20 : 36. G. 3 : 26.
R. 8 : 14 ; 9 : 26. dvatrTao-etos, L. 20 : 36.
diTetffeias, E. 2 : 2 ; 5:6. ijpipas, 1 Th.
5 : 5. yeivvns, M. 23 : 15. viptpwvos,
55

866

INDEX.

Mk. 2 : 19. iipiarov, Ij. 6 : 35. irpo-
tpTjrwv, A. 3 : 25
ut6s, having the filial character, G. 4 : 6.
2 C. 6 : 18. R. 8 : 14. H. 2 : 10 ;
12 : 5 — 8. disciple, M. 12 : 27. : P.
5 : 13. t. Geou, M. 4 : 3 ; 27 : 40, 43.
L. 4:3; 22:7o. J. 1:34, 49; 9: 35,
37; 10 :36; 19: 7; 20:31. G. 2 : 20.
H. 4 : 14. t. dvBpwirov, Mk. 2 : 10.
J. 5 : 27. dTrwXeias, J. 17 : 12. elprj-
vrjs, L. 10 : 6. SiapbXov, A. 13 : 10.
irapaxXrjffews, A. 4 : 36
itrdyw, ¦ydiripxopai, iropeiopai, J. 16 : 5, 7
iiraxor), R. 1 : 5; 5 : 19 [Ph. 2 : 6
itrdpxw, A. 16 : 20. G. 2 : 14. 2 C. 8 : 17.
virelxw, fir elBopai, H. 13: 17
virip, c. gen., over (primary notion), in
behalf of, in defence of, in place of, J.
10 : 15; 15 : 13. G. 1 : 4; 3 : 13.
1 C. 4 : 6. 2 C. 1 : 6 ; 5 : 21. R. 5 : 6 ;
8:21, 26; 10: 1. E. 5:2. Ph. 1: 7;
4: 10. iT. 2:6. H. 5 : 1, 3; 10 : 12.
c. accus., beyond, excess, M. 10: 24.
2 C. 12 : 13. Ph. 2 : 9. Philem. 16.
contrary to, 1 C. 4 : 6. firepl, 1 C.
4 : 16. E. 6 : 19
iireppoXijv (Kard), 1 C. 12 : 31. 2 C. 1 : 8;
4:17. R. 7: 13 [1:30
virepijtpavos, L. 1 : 51. Ja. 4:6. R.
iireptppoviw, R. 12:3
imjpiTrjs, M. 5 : 25. Mk. 6 : 22. L. 1 : 2 ;
4: 20. J. 7:32. A. 13: 5; 26: 16
irrb, c. gen., from under (primary notion) ;
agent, M. 1: 22. A. 15:4. 2 P. 1 : 17.
2 C. 11 : 24. cause, M. 8 : 24. L.
7 : 24. Rev. 6:8. c. accus., extension,
or motion under (primary notion), L.
17:24. J. 1 : 48. A. 2: 5. 1 C. 10 :i.
M. 8 : 9. G. 3 : 10, 23, 25 ; 4:2, 21.
R. 3:9; 6 : 14. place whither (with
verbs of, or implying, motion,) M. 5 : 14.
L. 13:34. Ja. 5: 12. 1 P. 5 : 6. G.
3 : 22; 4:3. iC. 15 :25, 27. R. 7: 14;
16:20. time, A. 5: 21. c. dat. not
in N. T. in compos., M. 3 : 7. L.
10:38. A. 9: 16; 20:35
vTroypappbs, Ja. 5 : 10. virbSeiypa, J.
13: 15. H. 4: 11; 9:23. 2 P. 2 : 6
iiroSelxvvpi, M. 3 : 7. A. 9 : 16; 20 : 35
viroSixopai, L. 10 : 38. Ja. 2 : 25. (H.
11:31)
iirbSrjp.a, M. 10 : 10. Mk. 1 : 7
iirbxpiais, M. 12 : 15. G. 2: 13
iJTroKptrai, M. 6 : 2. Mk. 7 : 6
iiroXijviov, Mk. 12 : 1
viropivw, M. 10 : 22. Mk. 13 : 13. Ja.
1: 12. 1 C. 13:7. R. 12: 12
VTropovr), L. 21 : 19. 1 Th. 1:3. 2 Th.
1 :4; 3:5. (rov Xp.), R. 2 : 7; 5: 3;
15 : 4. Rev. 3 : 10
vtrbtrraffis, basis, substance, H. 1 ¦ 3 ;
11 : 1. confidence, 2 C. 9 :4 ; 11 ¦ 17.
H. 3: 15

iiroffTiXXw, G. 2: 12. -opai, A. 20:20.
H. 10 : 38. (uttoo-toXt}, 39)
VTrordffffopai, L. 2:51. Ja. 4:7- tr.
2: 13; 5:5. 1 C. 16 :i6. E. 5 =24.
Tit. 2:5; 3 : r
iirorlBript, R. 16 : 4. -epot, I T. 4 : 6
uttotuViwis, 1 T. 1 : 16. 2 T. 1 : 13
iiroxwpiw iv, L. 5 : 16. eis, L. 9 : 10
virwiridtw, L. 18 : 5. 1 C. 9 : 27
iffrepiw, H. 12: 15. -iopai, I C. 1 : 7;
8:8. 2 C. 11: 19. R. 3:23
iffTeprjpara, 1 Th. 3 : 10. C. 1 : 24
vtrrepoi xaipol, I T. 4 : I
ev iiplffTOis, L. 2 : 14
iipbw, J. 3 : 14 ; 12 : 32
v<pwpa, 2 C. 10 : 5. R. 8 : 39
$
tpaiXdvTjs, 2 T. 4 : 13
tpalvw, give light, 2 P. 1 : 9. -opai, Ph.
2 : 15. come, L. 9:8. appear, H.
11:3
tpavepbw, J. 2 : 11 ; 21 : 1. C. 3 : 4
^apuraioi, L. 5 : 1 7
tpappaxela, G. 5 : 20. Rev. 9 : 21 ; 18 : 23
tpdffxw, A. 25 : 19
0auXos, Tit. 2 : 8
tpelSopai, 1 C. 7 : 28. R. 11 : 21
tpipw, direct, H. 1 13. -opai, happen, H.
9 : 16. advance, H. 6 : 1 . pass, of super
natural communication, 1 P. 1 : 13.
2-P. 1:21
tpeiyw, H. 3 : 7. 1 C. 10 : 14
tpTjpi, assert, 1 C. 7 : 29. R. 3 : 8
tpBdvw, L. 11 : 20. M. 12 : 28. 1 Th.
2: 16; 4: 15. R. 9:31. Ph. 3 : 16
tpBelpw, 1 C. 3:17. 2C. 7:2
006vos, Mk. 15: 10. Ja. 4:5. G. 5 : 21
tpBopd, decay, C. 2:22. depravity, 2 P.
1:4; 2 : 12. moral death, G. 6:8.
R. 8:21
tpiXiw, +d70Trdoj, J. 21 : 17. am wont,
M. 6:5. kiss, M. 26 : 48
0iX7jpo, L. 7 : 45 ; 22 : 48. 1 P. 5 : 14.
1 Th. 5:26. R. 16: 16
tpiXoTtpiopai, 1 Th. 4 : 11
tpipbw, M. 22: 12, 34. Mk. 4 : 39. L.
4 : 35. 1 T. 5 : 18
tpopiopai t. Qedv, A. 13 : 26. diro, M.
10:28. pTJirws, indie, G. 4 : 1 1. 06/3ov,
1 P. 3 : 14 [3 : 2> IS
tpopos, L. 1 : 65. 1 P. 1 : 17 ; 2 : 18 ;
tTJopew, j tpipw, Ja. 2 : 3
tpopos, friXos, L. 20 : 22
tpoprltw, L. 11 : 46. tpbprcov, M. 23 : 4
qjpaypbs, L. 21 : 23. M. 21 : 33. E. 2 : 14
tppdfftrw, 2 C. 11 : 10. R. 3 : 19
tppives, 1 C. 14 : 20
tppoviw, A. 28 : 22. Ph. 3 : 15. to tivos,
M. 16 : 23. Td tt)s trapxbs, R. 8 : 5.
Td eTri7eta, Ph. 3 : 19. rd dvw, C. 3 : 2.
¦iopai, Ph. 2 : 5
tppbvrjtris, firotpla, E. 1:8. L. 16 : 8

INDEX.

867

ippbvipos, M. 7 : 24 ; 10 : 16; 25 : 9.
ironical, 1 C. 4 : 10, 2 C. 11 : 19. R.
11:25; 12: 16
tppovlpws, L. 16:8
tpvXaK-t), M. 24:43. (Mk. 13:35). L.
2:8
tpvXaKrrjpiov, M. 23 : 5
tpvXdtrtrw, ¦frTjpe'w, J. 17 : 12. attend to,
L. 11:28. A. 7:53; 21:24. -opai,
guard oneself against, A. 21 : 25. 2 T.
4..5
tpvtribw, 1 C. 4 : 18, 19 ; 8:1; 13 : 4
tpitris, descent, G. 2 : 15. R. 2 : 27. kind,
Ja. 3:7. reality, G. 4:8. cbaracter,
E. 2 : 3. 2 P. 1 : 4. habit, R. 2 : 14.
natural feeling, 1 0. 11 : 14. order of
nature, R. 1 : 26; 11 : 21, 24
0uTei)t<>, 1 C. 3:6, 8; 9 : 7. tpvreta, M.
15: 13
0uii, H. 12 : 15. L. 8 : 6. (M. 24 : 32)
tpwviw, Mk. 14 : 30. L. 8 : 8. J. 13 : 13.
L. 14: 12
0it)vri, from heaven, M. 3 : 1 7. J. 17 : 28.
of an instrument, M. 24 : 31. 1 C.
14 : 7 (tpBoyybs). prjpdTWv, H. 12 : 19.
ppovrijs, Rev. 6:1. tone of speech,
G. 4 : 20. vernacular language, 1 C.
14: 10
tpws, fire, L. 22 : 56. (metaph.) con
science, L. 11 : 35
tpwrltw, J. 1 : 9. E. 3 : 9. H. 6 : 4.

xalpw, A. 1-5:23; 23:26. Ja. l:i.
2 J. 10, n
XaXeir6s, 2 T. 2 : 1
Xapd, M. 25 : 21. Ja. 1:2. R. 14 : 15
XapaKTijp, H. 1 : 3 ; xapaypa, A. 17 : 29.
Rev. 13 : 16
Xapiv, adverbial, G. 3:19
Xdpis, personified, 1 C. 15 : 10 ; Xp. G.
1:6; credit, L. 6 : 2 ; vocation, G. 2 : 9.
R. 12 : 6. E. 3 : 2, 8 ; acceptance, R.
5:2; liberal disposition, 2 C. 8:1;
9 : 14 ; benefaction, 2 C. 8:4, 19;
thanks, R. 6:17. 1 T. I:i2. L. 17:9;
benefit, E. 4 : 29
Xaptrbw, L. 1 : 28. E. 1 : 6 [11 : 12
XetXos, M. 15 : 8. 1 C. 14 : 21 ; shore, H.
Xeipwv, winter, Mk. 13 : 18
Xeipbypatpov, C. 2 : 14
Xrjpos (adjective), L. 4 126. 1 T. 5 : 16
XtXlapxoi, Rev. 6 : 15
Xirwv, M. 5 : 40. L. 6 : 29. J. 19 : 23
XXapis, M. 27 : 28
xopnyior, 1 P. 4 : 11. 2 C. 9 : 10
Xoprdtw, M. 5 :6. L. 6 : 21

Xpo.o), lend, L. 11:5. -opai, treat, use,
A. 27:3. 1 C. 7:21. 2 0. 13:io
Xpeio, A. 6 : 3 ; 28 : 10. E. 4 : 29. R.
12:13. Ph. 4: 16. Tit. 3:14.
Xpeu0eiXeTTjs, L. 7 : 41 ; 16 : 5
Xpijpa, A. 4 : 37 ; 24 : 26
Xprjparltw, M. 2 : 12. A. 11 : 26
XpiJfrSs, M. 11:30. L. 5:39. ' C-
15:33. E. 4:32
XpvarbTTjs, G. 5 : 22. 2 C. 6 : 6. R. 2 : 4.
E. 2:7. Tit. 3:4
Xpto-riavos, A. 11 : 26
Xpiffrbs, M. 16 : 15 ; 23 : 10 ; tiv Xpitrrip,
2 C. 5: 17; 12:19. R- 9:i [l:«i
Xfilw, L. 4 : 18. A. 4 : 27 ; 10 : 38. 2 C.
Xpovltw, M. 25 : 5. L. 12 : 45
Xpbvos, t Kaipbs, 1 Th. 5 : 1 ; xpbvoi, years,
L. 20 : 9
xwpiw, contain, Mk. 2:2. J. 2 : 6; 21 : 25
give room to, M. 19 : 11, 12. J. 8 : 37.
2 0.7:2
Xwpltw, R. 8 : 39 ; -opai, 1 C. 7 : 10, 11, 15
Xojpls, J- 15 : 5. H. 11 :6, 40 : 12 : 14

^dXXw, 1 C. 14 : 15. E. 5 : 19
i^euSos, J. 8:44. R. 1 : 25. E. 4:25;
ipevirpa, R. 3 : 7
ipeiffTTjs, 3. 8 : 44. 1 J. 1 : 10 ; 4 : 20
iprjXatpdw, L. 24 : 39. A. 17 : 27. H.
12: 18. 1 J. 1: 1 [Rev. 2: 17
ipTjtpltw, L. 14 : 28 ; \pi)tpos, A. 26 : 10.
iplxtov, M. 15 : 27
i/v-uxtj, M. 10 : 39. L. 9 : 24. J. 12 : 25 ;
fBvpbs, vous, Ja. 3: 15 ; -j-Trveupa, 1 Th.
5:23. H. 4: 12. 1 P. 4:19. R. 13: 1
ipvxiKbs, Ja. 3 : 15. 1 C. 2 : 14 ; 15 : 44,
46. Jude 19.

o)Sr), E. 5 :. 19. Rev. 5 : 9
fipa, M. 20 : 3. L. 22 : 14
wffavvd, Mk. 11:9
lis Sti, exegetical, 2 C. 5 : 19. 2 Th. 2 : 2
iis, c. gen. absol., 1 C. 4 : 18. 2 P. 1 : 3
lis for wtrre elvai tis, 2 C. 11 : 15. R. 9 : 29
ware, c. infinit., M. 27 : 1. L. 12 : 1.
1 P. l:2i. R. 7 :6. 2 Th. 2 : 4. u.
indie, M. 23: 31. J. 3: 16. G. 2:13;
illative, ' C. 15 : 58. R. 7 : 12 ; result,
1 P. 1 : 2 r. G. 3 : 24 ; 4:7; resump
tive, 1 Th. 4 : 18
wtpiXeia, R. 3 : 1. Jude 16
wtpeXiw, G. 5 : 2. 1 C. 14 : 6. H. 4 : 2 ;
oiSiv, 3. 6 : 63 ; 12 : 19 ; -iopai, 1 C.
13 : 3. H. 13 : 9 [3:8
wtpiXipos, 1 T. 4:8. 2 T. 3 :i6. Tit.

55—2

INDEX OF MATTERS.

Abraham, the spiritual seed of, M. 3:9.
J. 8:33-39- Gr- 3:*9- g: 4,: I3~
ry. g.(5_g. H. 2:i6. His know
ledge of Christ, J. 8 : 56
Absolute cases ; nom., M. 12 : 36. L. 21 : 6.
J. 17 : 2. A. 7 : 40. 2 Th. 1 : 5. Rev.
3 : 12, 21. dat., M. 8 : 1, 5, 23 ; 9 : 27;
21:23. accus., L. 24:47. A. 26:3.
R. 8:3; 12:2. 20.6:13. iT.2:6.
Rev. 1:20; 21 : 17
Absolution, apostolical, J. 20 : 23. 2 C.
2 : 6 — 10
Abstract for concrete, 2 C. 5 : 17, 21;
6:14. R. 2:26; 3: 30; 11:7- E.
2: 11; 4:8; 5:8. Ph. 2:2, 3. H.
10:39
Accusative of cognate noun, M. 2 : 10.
J. 7:24. 1 P. 3:6,14. Rev. 16:9;
17 : 6. double, person and thing, M.
7:9; 21 :24; 27 128, 31. Mk. 4: 10;
9:4i;15:i7. L. 11:46. J.14:26;
16:23; 19:2. A. 19 113. 1 P. 3 115.
1 Th. 5 : 27. 1 C. 3:2 ; 4:17. H.
1 : 9. Rev. 3 : 18 ; 17 : 4- of the thing
with pass, verb, Mk. 10 : 38. L. 12 : 47;
16:19. 2Th.2:i5. G.2:7. iC.9:i7.
R. 3:2. iT.lsii. H.6:9. Rev.l6:9-
of remote object, with passive verb, J.
Il:i4. 2 C. 3: 18. Ph. 1: 11. 1 T.
6:5. 2 T. 3:8. H. 10:22. of time,
space, M. 9 : 20. L. 1 : 75 ; 2 : 41 ;
22:41. J. 1 : 40; 2: 12; 4:52; 5:5;
6:19; 11 :6. A. 10 : 3. 1 P. 4 : 2.
Rev. 3 : 3
Action of God, constant, J. 5 : 17; 6 : 14.
H; 1 : 3. See Providence
Acts, Luke the author1 of, i. 540
Adam, relation of Christ to, 1 C. 15 : 22,
45—49. R. 5: 12— 19
Adjective used as substantive, R. 2:4.
Mk. 10:42. A. 25:2, 5. 1 C. 1 : 26
Adjectives in -ivos, -ikos, 2 C. 3 : 3. R.
7:14. H. 7: 16
Adjuration, iTh. 4 : 1. 2 Th. 2 : 2 ; 3 : 12.
1 C. 1 : 10. 2 C. 10: 1. R. 15 : 30.
Ph. 2 : 1. 2 T. 4 : 1
Adultery, spiritual, Ja. 4 : 5
Advent, second, not pre-millennial, M.

25:31. 1 P. 1: 13. 1 Th. 4: 16, 18.
1 C. 15 : 25, 26, 54. 2 T. 4 : 1. P.
1 : 1 1 ; 3 : 10. 2 Th. 1 : 7, 10. Why
so often referred to, 1 C. 1 : 8
Agrippa, A. 25 : 1 3 ; 26 : 3
Alabaster, L. 7 : 37
Alexander, A. 19 : 33, 34. 1 T. 1 : 20.
2T. 4: 14, 15
Allegory, principles of, G. 4 : 2 1
Anacoluthon, M. 7 : 24. Mk. 6 : 16 ; 9 : 20;
12:40. L. 6: 29; 21 : 7. 1 C. 2:9.
J. 6:39; 17: 2. A. 15:23; 20: 3;
19 : 34 ; 23 : 30. G. 2 : 6. R. 3 : 24 ;
16: 27. 2 C. 4 : 6; 9 . 11, 13- E.
3:17. C. 1 :26
Analogy, Butler's, argument of, employed
by S. Paul, 2 Th.-1:6, 7
Anathema, G. 1 : 8. R. 9 : 3. 1 C. 12 : 3;
16:22
Angels, 1 P. 1 : 12. r Th. 4 : 16. 2 Th.
1:7. 1 C. 4 : 9; 11 : 10. H. 1 : 13.
Jude 6. ministration of, to Christ, M.
4: 11. Mk. 1 : 13.. L. 22 143. presence
of, at the giving of the law, A. 7:53-
G. 3 : 19. H. 2 : 2. worship of, con
demned, C. 2 : 18
Annas, L. 3 : 2
Anointings of Christ, two, L. 7 : 36. J.
12 : 2—8
Antioch (Syrian), A. 11 : 20. (Pisidian),
A. 13 : 14
Antonia, fort, A. 21 131
Aorist, force of, J. 13 : 31 ; 18 : 20, 21.
Ja. 1 :n; 2 : 13; 5 : 5. 1 P. 4 : 5.
2 Th. 1 : 10. 1 O. 6 : n. H_ 1 : 9 ;
6:10; 13:7. l J- 5: 11. pres. pass.,
with midd. signification, 1 C. 7 : 10.
Philem. 15. epistolary, or anticipatory-
retrospective, 1 P. 5 : 12. G. 6:11.
1 C. 9:15. 2 C. 2:9; 8: 17, 18. R.
15 : 15. E. 6 : 22. Ph. 2 : 28. Philem.
19, 21. 1 J. 5 : 13
Apollos, A. 18 : 24, 28. ii. 182. 1 C.
16: 12
Apostles, call of, M. 4 : 18, 19 ; 10 : 1.
Mk. 3:13. L. 5 : 1. number and
order of, M. 10 : 1 — 4. characteristics
of, M. 20: 16. Mk. 13: 13, 14. L.
6:13. A. 1 : 21; 20:24. G. 1 : 1, 12,

INDEX.

869

16 ; 2 : 8, 9. 1 C. 9 : 1 ; 12 : 8. E.
4 : 11. imperfections of, M. 20 : 27, 29
Appearances of our Lord after his resur
rection, A. 1 : 3. 1 C. 15 : 5 — 7. to
S. Paul, A. 9 : 5 ; 22 : 14. (2 C. 12 : 4.)
G. 1:12. 1 C. 11:23
Aquila and Priscilla, A. 18 : 2, 3. R.
16:3-5
Archelaus, M. 2:22. L. 19 : 12
Archippus, C. 4 :i7. Philem. 2
Architectural figures, L. 20 : 17. 1 P.
2 : 4—8. G. 2 : 18. 1 C. 3 : 9—17.
E. 2 : 20. C. 2 : 7. 1 J. 3 : 15
Aretas, account of, 2 C. 1 1 : 32
Ariniathaea, place so called, M. 27 : 5 7
Aristarchus, A. 19 : 29; 20 -.4; 27 : 2.
(2 C. 8 : 19.) E. 4 : 10. Philem. 24
Armour, figures of, 1 Th. 5:8. 2 C. 6 : 7.
R. 13 :i2. E. 6:14—17
Arms, use of, lawful, A. 23 : 1 7
Article (omitted), state, character, rela
tion, M. 5 : 45 ; 9 : 13; 10 : 21 ; 15 :%o.
Mk. 2:17; 13: 12. L.2:n. J. I:i8;
3 : 6 ; 4 : 9, 24; 5 : 27 ; 10 : 12. A.
5 : 16. 1 P. 1 :io; 3: 12. G. 3:7;
6:7. 1 C. 1 :22, 23; 14 :g, 28, 35.
R.4:24; 5:6; 6:15; 7:i; 8:14;
14 :g. H. 12 : 19. denoting class,
kind, J. 16:21. iTh. 4:15,17. G.
3:8, 20, 6:6. 1 C. 7 : 25, 28 ; 12 : 1,
2. jC. 2:6; 8:2; 11: 19; 12: 12.
R. 16 : 7. E. 3 : 1. abstract sense, L.
16:25. J. 2:25; 4:22. A. 4 : 12.
Ja. 2 : 14. 1 C. 15 :2i. monadic, M.
5:15. Mk. 4:21. L. 2:7. J. 13:5.
A. 20 : 9. distinctive force of, M.
8 : 12 ; 21 : 9 ; 27 : 40. J. 3 : 10, 29.
Ja. l:5;5:io. G. 5 : 10. 2 Th. 2 : 3.
1 C. 10: 13; 13:2; 15:8. 2 C. 2 : 7.
R. 1:27; 2: 1; 11:36; 16:17. E.
1:6; 6 : 12. Ph. 3 : 2. C. 3:5. H.
11 : 10. Rev. 11 : 12. denoting a well-
known object or person, M. 6 : 5 ; 21 : 12.
L. 24:2. A. 10 : 47; 20:2i. 2 Th.
1 : 11: 2 . 3. 1 C. 11 : 18; 14 : 16;
16: 12. 2 C. 5: 1. 1 T. 4 : 7. single,
with two or more substantives, M. 3 : 7;
16: 11; 21: 12. Mk. 13 : 15. L. 19: 11.
J. 7 = 45; 18=3; 20:i7. A. 13: 1 ;
14 : 21; 15 : 3; 17: 1, 15- Ja- 3: 9.
1 P. 1:3; 2:25; 4: 18. iTh.l:8;
2:2, 12. 2Th. 2:i. 2 C. 9 : 13. E.
1 : 3 ; 5 : 5- Ph. 1 : 19, 25. 2 P.
3 ; 16. with subj. and predicate, M.
6:22; 13:38. 1 J. 3:4. Rev. 19:io.
prefixed to a sentence, Mk. 9:23. L.
1:62; 9:46; 22:2, 4,23, 24, 37. A.
22 : 30. 1 Th. 4 : 1
Asceticism discouraged, O. 2 : 20 — 23.
1 0.7:3-5- iT. 4:3
Asia, meaning of, A. 16 : 6 ; 19 : 10
Asiarchs, A. 19 131
Asses in the East, M. 21 : 5. L. 19 : 30

Assurance, H. 6 : 11. 1 J. 3 : 19. no bar
to exertion, A. 23 : 17; 27: 24, 31.
2Th. 2:15
Athens, A. 17 : 16 — 19
Atonement of Christ, by sacrifice, J. 1 : 29;
6:51,53- 1 P. I.19. G.3:i3. iC.
5 : 7; 15 : 3. R. 3 : 24, 25 ; 5 : 6, 9.
E. 1 : 7; 2: 13, 16; 5:2. C. 1:14, 22.
Tit. 2 : 14. H. 1 : 3 ; 2 : 9, 11, 14, 17;
7 : 27; 8 : 3 ; 9 : 23 ; 10 : 11, 12 ; 13 : 12.
2 P. 2 : 1. 1 J. 2 : 2. Rev. 1:5;
7: 13, 14. by substitution, Mk. 10 : 45.
L. I :68. J. 10:i5; 11 150,51. 1 P.
3: 18. G. 1 :4; 3: 13; 4:5. 2 C.
5:14,15. R. 5:6. 1 T. 2:6. not
understood before it was effected, Mk.
9:31. 1 P. l:n, 12. H. 9:8. early
objections to, 1 C. 1 : 22 — 25
Attalia, A. 14: 25
Attraction, M. 21 : 42. Mk. 6 : 16 ; 7 : 13.
A. 21: 16. 1 C. 16 : 16. 2 C. 10:13.
R. 6: 17. 1 J. 2: 25
Augustus (title), A. 25 : 2 1
Augment, J. 9 : 1 7 B
BaaL R. 11 : 4
Babylon, ii. 6. 1 P. 5 : 13
Baptism, Jewish, M. 3 : 1. naming at,
L. 1 : 59. its pre-requisites, M. 3 : 7,
8 ; L. 3 : 3. its spiritual import, Mk.
16 : 16. J. 3:5; 13 : 10. iP.3:2i.
G. 3 : 27 ; 4:19, 20. R. 6 : 3—5. C.
2: 12. Tit. 3:5. H. 10 : 22. subor
dinate to preaching, 1 C. 1 : 1 7. by affu
sion, implied, L. 3 : 16. Tit. 3:6. by
immersion, 1 C. 10 : 2. R. 6 : 4. of
Christ, meaning of, M. 3 : 15. of in
fants inferred, Mk. 10 : 13 ; 16 : 16.
A. 21 :5. 1 C. 7 : 14. R. 4: 11
Barnabas, his association with Paul, A.
9:27; 11: 25; 12 :25; 13 : 4 ; 14 : 1,
28; 15: 12, 23, 25
Bartbolomew, same as Nathaniel, Mk.
3 : 18. J. 1 : 45
Beelzebub, Mk. 3 : 22
Belial, 2 C. 6 : 15
Benediction, apostobc, proof of Trinity, 2
C. 13: 14
Benevolence, no adequate expressions for
Christian, 1 P. 4 : 1 1
Bernice, A. 25 : 13
Bethany, Mk. 11 : 1. J. 1 : 28 ; 10 : 40 ;
11:54
Bethesda, J. 5:2. miraculous character
of the cures at, ib. 4
Bethlehem, M. 2 : 5. L. 2 : 1 1
Bethsaida, Mk. 6:45—48; 11: 21. J.
1 : 44 ; 6 : 1
Blessings, their relation to character, M.
5 : 4 — 1 1
Body, respect claimed for the, 1 Th. 4 : 4.
1 C. 6 : 13 — 19. resurrection of the, 1

870

INDEX.

C. 15 :35—38- K- 8 :23. figure of,
1 Th. 1 : 1. 1 C. 12 : 12—27. R- 12 : 5-
E. 1:22, 23; 4: 12 — 16. C. 1 : 18 —
24
Body and blood of Christ, J. 6 :53, 63.
1 C. 10 :i6; 11:29
Bondage to sin and law, J. 8 : 33 — 36.
R. 8 : 2
Brethren, the ; Christians, A. 9 : 30; 12 : 1 7 ;
15 : 3, 23 ; 17 : 14 : 28 : 15. Jews, A.
22 : 5 ; 28 : 14
Brethren of our Lord, M. 13 : 55. Mk.
3:3* 0
Csesarea, A. 8 : 40 : 10 : 1
Csesarea Philippi, Mk. 8:27
Caiaphas, account of, M. 26 : 3. his in
spiration, J. 11 : 51
Calling of God, effectual, 1 Th. 2: 12;
5:24. 2 Th. 1 :n. G. 1 :i5. 1 C.
1 :i, 2. R. 8:30. 2 T. 1:9. 2 P.
l:io
Canaan, image of, 1 P. 1 : 4
Candour, importance of, M. 13: 23; 16:3.
L. 8: 15. J. 3: 21; 8:39, 42; 18:37.
A. 17: 11
Capernaum, M. 4 : 1 3. Mk. 2 : 1
Catholic Epistles, "what, ii. 1
Cedron, or Kidron, J. 18 : 1
Celibacy, when desirable, 1 C. 7 : 25, 26,
35, 40. not required of ministers, 1 C.
9:5. iT. 3:4, 5; 4:3
Census, the Roman, L. 2 : 1 — 3
Ceremonial inferior to moral precepts, M.
23: 23. Mk. 2 : 26. J. 7 : 23
Cerinthian heresy, ii. 715. G. 5:6. 1
J. 2 : 22 ; 4 : 1 — 3 ; 5 : 6
Chiasma, rhetorical fig., G. 3 : 2
Child-birth, figure of, J. 16: 21. G.
4 : 19. R. 8:22, 23. Rev. 12 : 2, 5
Chloe, female influence, 1 C. 1 : 11
Choral scenes and songs in the Apoca
lypse, Rev. 7:9 — 17; 11 : 16 — 18;
12:10 — 12; 14 : 1 — 5; 15:2 — 4;
19 : 1—7
Christianity, see Gospel (personal presen
tation of Christ)
Christianitv, social effects of, Ja. 1 : 9 —
11. 1 P. 3: 1, 7; 6:14. 1 Th. 4:9,
10
Christians, mutual love of, founded on
interest in Christ, 2 C. 9 : 13 ; 3 : 2, 3,
18. Ph. 2:2—5. 1 P- 1 :22, 23
Church, the (spiritual), its characteristics,
M.5:i4. A.7:38;9:3i. Ja. 2 : 2.
1 P. 2:4 — 6; 5:3. r Th. 1 :i. E.
1:23; 3: 17 — 19,21; 4: 14; 5:26,
27. 1 T. 3:15. 1 J. 4:6. H. 3:6,
12
Church, congregation, assembly for wor
ship, 1 C. 11 : 18 ; 14 : 4, 5, 19, 23, 34;
16 ; 19. Philem. 2. an organized

Christian community, A. 8 : 1 ; 13 : 1 ;
14:23; 20:17. G. 1 .2, 22. 1 C.
1 :2; 16:19. 2 C. 8:1. Ph. 4: 15.
3 J. 9, 10. Rev. 1 : 4
Circumcision, how treated of by S. Paul,
(Birks), Ph. 3 : 2, 3
Citizenship, Roman, A. 16 : 37 ; 22 : 25,
28, 29 ; 23 : 27. figure of, E. 2 : 19.
Ph. 4 : 20
Claudia, 2 T. 4 :2i
Climax, instances of, M. 5 : 22 • 7 : 7 — 9!
10:41, 42.; ll:7—n. Mk. 7:6;
12 : 4 (L. 20 : 10). L. 15 :2o; 20 : 12.
J. 6:34; 8 : 58. 1 P. 3:8. 1 Th.
2 : 11. G. 3:28; 4:5— 7. iC. l:io;
3 : 22, 23 ; 15 : 1, vs. 2 C. 11 : 22. R.
1:28; 15:9—12. Ph. 3:3; 4 : 12.
1 T. 5 : 13. Jude 12. Rev. 20 : 3
Coincidences, undesigned, M. 10 : 5 ;
14: 20; 21 : 7; 26:39, 42, 53- Mk.
6:7. L. 22:43. J- 5: 35; 18: 11.
A. 15:23; 18:8; 20:34. 1 Th. 3 : I
—4. E. 1 : 1 ; 6 : 20
Colony, Roman, A. 16 : 12, 21
Colossae, Church of, ii. 466. Ep. to, de
sign and contents of, 417 — 419
Coming of the Lord, Mk. 24 : 3 ; 25 : 31.
Ja. 5 :8. 1 P. 1 : 13. 1 Th. 1 :io;
2: 19; [3: 13; 4 : 16. 2 Th. 2: 1.
Ph. 4:5. potential or spiritual, M.
10:23: 18:20. J. 14: 18, 21—24;
21 :22, 23. E. 2: 17. 2 T. 4 : 17.
Rev. 2 :25>
Communion, terms of, A. 15 : 11. R.
14 : 3. expression of, in the Lord's
Supper, 1 C. 10 : 16. in both kinds,
1 C. 10 : 26. of saints, 2 C. 9 : 14
Community of goods, A. 4 : 32 ; 5:4
Consequence, second, marked by change
of mood, L. 14 : 8. J. 15:8. 1 Th.
3:5. E. 6 : 3
Conscience, depraved, M. 6 : 23. action
of, among heathen, R. 2 : 15
Conversion, remarks on the -word, M.
18 : 3. L. 22 : 32. A. 26 : 20. Ja.
5 : 19
Corinth, account of, A. 18 : 1, 12 ; ii. 181.
place and time of Epp. to, ib. 182. di
visions and heresies at, ib. 183. 1 C.
1 :i2
Corner stone, L. 20: 17. 1 P. 2:6, 7.
E. 2 : 20
Corruptions, early, foretold, M. 13:2 7,
47, 48
Covetousness connected with false teach
ing, Tit. 1 : 10, 11. 2 P. 2 : 3. with
fornication, 1 Th. 4:6. 1 C. 5 : 10, 1 1 ;
6: 10. R. 1 :29. E. 5:3,5. C.3:5.
the imputation of, refuted, A. 20 : 33.
1 Th. 2:5. 2Th. 3:8. 1 C. 11 : 18.
2 C. 7:2; 12: 17, 18
Creeds, passages similar to, 1 C. 15 : 1 —
6. E. 4:4— 6. H. 6:1, 2

INDEX.

871

Cross, bearing the, M. 10 : 38. L. 9 : 23
Culture, figure of, 1 C. 3 : 6 ; 9 : 10.
combined with that of building, 1 C.
3:o. L. 17 :28. E. 3 : 17. 0. 2 ; 7
Cup, image of, M. 20 : 22
Curse on the Jews, its prophetic impreca
tion, M. 27 : 25. period of its continu
ance, L. 21 : 24
Cursing in the synagogue, Ja. 3 : 10

Damascus, A. 9 : 2, 11
Darkness at the crucifixion, M. 27 : 45
Darkness, metaphorical sense of, J. 1:5;
12:35. iP- 2:io. A. 26: 18. R.
13: 12. E. 5:8, 11. C. 1 : 13. 1 J.
2 : 9—1 1
Dative, of special limitation (definitive),
Ja. 2:13. A. 26: 18. E. 5:8. 1
Th. 2:17. G. 1:22; 2:5 ; 4:8. 1
C. 1 : 18. Ph. 1 : 14 ; 3 : 5. of instru
ment, 2 C. 1 : 1 1. R. 15 : 18. of cir
cumstance, manner, 1 P. 5 : 9. 1 Th
2: 17; 3 13. 1 C. 5:3. 2 C. 11 :i
R. 12 : 2 ; 14 : 1. C. 2 : 5. Tit. 2 : 2
of agent, L. 23: 15. of rule or order,
A. 15 :i; 9:31 ; 21 :2i. 1 P. 4 :2
2C. 12: 18. R. 13: 13; 14:4,6—8
Ph. 3 : 16. of proximate cause, G.
6:12. R. 11: 11, 30, 31. E. 2:5
commodi, M. 3 : 16. G. 1 : 8 ; 2 : 19
5: 13; 6:14. 1 C. 9:2, 11 ; 16 : 15
2 C. 5 : 15. R. 6 : 10. Ph. 1 : 27. 3
J. 8
Day and night, divisions of, M. 20 : 3, 6.
Mk. 13 : 35. A. 2 : 15 figurative, 1
Th. 5 : 5—8. R. 13 : 12, 13
Deacons, A. 6 : 2 ; 13 : 5 ; 19 : 22 ; 27 : 1
Deaconesses, R. 16 : 1, 3. Ph. 4:2. 1 T.
3: 11 ;5 -.9—13
Death, not a state of unconsciousness, M.
17 : 1—3 ; 18 : 10. Mk. 12 : 26, 27.
L. 16: 22; 20: 37, 38; 23 : 43. 1 Th.
4:14. 2 0.14:9- R. 5:6— 10. Ph. 1:
23. H. 12:23. Rev. 14:4
Death of Christ. (See Atonement.) spon
taneous, M. 27 : 50. Mk. 15 : 39. J.
10: 18
Decapolis, Mk. 5 : 20
Decree of Council, A. 15 : 20. modified
by S. Paul, 1 C. 8 : 10 ; 23—32. C.
2: 16
Dedication, feast of, J. 10 : 22
Deity of Christ, proofs of, M. 1 : 21, 23 ;
10:32, 33;H:27;13:37;16:i5;23:
37; 28: 20. Mk.2:7— 9; 6: 48; 14:
61. L. 1:47; 22:7i; 24:52. J. 1:
1—4; 2:25; 3: 13; 5:17,19, 20, 23;
6: 46; 8:58, 59; 10:33,38,39; 11 = °S»
26, 42; 12 =41, 44 ; 13:3; 14:9—n ;
17:5;19:7;20:28. A.l:24;7:3°>
54,60; 9: 14; 10 : 36; 17:3i; 19 =

5- 1 P. 1 =25; 2:4. iTh.3 :n,i2;
4:7; 5:27. 2 Th. 1 :i2; 2 :i6. G.
1 : 1, 5 ; 4:4; 1 C. 2 : 8, 16 ; 10 : 4, 22.
2 C. 4 : 4. R. 1 : 7 ; 9 : 5 ; 10 : 13 ;
11:36; 14:io—i2. E. 1:2. Ph. 2:
6— 8, 10; 3:2i. C. 1 : 15— 17; 2:9;
3: 13; 1 T. 2:5. 2T.2:22. Tit. 1 :
4; 2:i3. H. 1:3, 8; 11:26; 12:25,
26; 13:2i. jP.l:i. Jude 4. Rev.
1 : 8, 17; 2:8, 23; 5: 11; 7 :io; 20 :
6, 22: 1, 3, 6
Demas, C. 4 : 14. Philem. 24. 2 T. 4 : 10.
Demoniacs, M. 4 : 24. Mk. 1 : 23, 24.
Denarius, M. 20 : 2. L. 7 : 41
Descent into hell (Hades), A. 2:27
Destruction of Jerusalem, a coming of the
Lord, M. 10 : 23 ; 16 : 28 ; 24 : 3 : Mk.
9 : 1; ; 12 :g; 13 : 24— 27. L. 9 : 27 ;
12 : 36—43- H. 10 : 25 ; 12 : 25—29.
Ja. 5 : 7—9. J. 21 : 23
Development of Christian doctrine not al
lowable, C. 2 : 7, 19. G. 1 : 8. — mate
rial, denied, H. 11:3
Discipleship, spiritual, its blessings, L.
10 : 42
Discrepancies, apparent, principleof recon
ciliation, L. 21 : 18. explained, M. 1 :
17; 4 : 12; 8:5; 9 : 18 (Mk. 5 : 23).
L. 18 : 35 (M. 20 : 29, 30). M. 14 : 5,
8 (Mk. 6 : 19, 24). M. 21 : 1. Mk.
Il:i5. M. 21 : 41 ; 26:71— 73. (J.
18 : 17); 27 : 9; 28 : 1. Mk. 2:26;
7:26; 9:34, 4°; H: 15; 15:36; 16 :
5. L. 2:2; 4:25; 23 : 36. J'. 6:5;
11 : 2—8 ; 13 : 1 ; 18 : 17 ; 19 : 14, 20,
38 ; 20 : 1. 1 C. 10 : 8
Dispersion of the Jews, J. 7 : 35- A. 2 :
5. Ja. 1 : 1. 1 P. 1 : 1
Distinction of animals for food, A. 10 :
'4, '5
Dives, why condemned, L. 16 : 31
Divorce, M. 10 : 1 — 12. 1 C. 7 : 10 — 13,
15, 16.
Docetse, L. 24: 41. J. 19 : 34. C. 1 :
22. 2 T. 3:8. 1 J. l:i;4:2. (mo
dern), 2 J. 7.
Domestic Christianity, importance of, C.
3 : 18 ; 1 T. 3 : 4, 5, 12 ; 5 : 14. Tit. 2 :
4,5-
Door, image of, J. 10 : 1, 9. A. 14 : 27.
1 C. 16 : 9. 2 C. 2 : 12. C. 4 = 3.
Rev. 3:8.
Doxologies, S. Paul's use of, G. 1:5.
2 C. 11:31. R. 1:25 ; 16:25
Drachma, the, L. 15 : 8
Dreams, use of, M. 27 : 19
Dress, image of, M. 22 : 11. G. 3 : 27. R.
12:12—14. iT. 2:9
Drusilla, A. 24 : 24
Duties, Christian, classified, R. 12 : 10 — 13.
Tit. 2 : 12. objects of, classified, C. 3 :
12

872

INDEX.

E
Eagles, image of, M. 24:28
Ecclesiastical imposts, M. 17 : 2 7
Election proved by effectual calling, 1 Th.
1:4. 1 C. 1 : 26, 27. personal, J. 13 :
18. A. 9: 15 ; 13:48; 16 : 14. G. 1 :
15. R. l:i, 6; 9: 10—13; 2 T. 1:9;
Rev. 7 : 4—8 ; 20 : 12, 15 ; 21 : 27
Epaphras, C. 1 : 7 ; 4 : 12
Epaphroditus, Ph. 2 : 25— 30
Ephesus, Church of, Ep. to, ii. 460.
Rev. 2 : 1. temple of, A. 19 : 27, 35,
ii. 463. tumult at, S. Paul's account
of, 2 C. 1 :8— 10
Ephraim, city of, J. 11 :54-
Epicureans, their tenets, A. 17 : 18, 24,
25, 26, 27. 1 C. 15 : 32
Episcopacy, intimations of, L. 12:45. -A-
11:25. iT. 4:n, 12. 2T. 2: 2, 14.
Tit. 1 : 7. Rev. 1 : 20
Epistles, Pauline, grouping of, ii. 53.
authority claimed for them as Scrip
ture, 1 Th. 5:27. 2 P. 3 : 16
Essenes, Mk. 2 : 18. L. 5 : 33
Evangelists, credibility of, confirmed, M.
26:25, 38, 68; 27: 19. Mk. 1 :3s;
12 : 38; 14:51. L. 12 : 41 ; 24:39.
J. 1 : 34; 2:19, 20; 3:8; 4 :35; 6:
71 ; 10 : 2 ; 11 : 45 ; 19 : 34. A. 18 : 12
Evidence, appeal to, 1 C. 15 : 5—7
Example to believers, 1 Th. 1:7; 2 : 10.
2 Th. 3 : 9. 1 P. 5 : 3. 2 C. 1 : 12.
Ph. 3 :i7. 1 T. 4: 12
Excommunication, L. 6:22. J. 9:22.
2 Th. 3 : 14. 10.5:3—5,13. terms
and degrees of, 1 T. 6 15. 2 Th. 3 :
6, 15
Exorcists, A. 19 : 13
Experience, evidence from, J. 7 : 17, 18 ;
8 :42, 47 ; 9 : 36 ; 16 : 30; 17 : 26. 1
0.14:24,25. 2C.4-.2;5:5, 17; 13: 5.
R. 5: 4. 2 P. 1 : 19. 1 J. 3:24
Extraneous words, list of, L. 7 : 41 (add
Kevrvplwv, Mk. 15 : 39 ; pepfipdva,
2 T. 4 : 13 ; p&Sios, M. 5 : 15. Ziffrrjs,
Mk. 7:4; piSa, Rev. 18:13; ffipiKlv-
Biov, A. 19 : 12 ; titXos, 3. 19 : 19)
Extreme unction, on what grounded, Mk.
6:13

Eaith, its genuineness and efficacy due to
its object, M. 9 : 19. Mk. 1 . 40 — 42 ;
2 :5; 5:34. J. 4 : 53 ; 12 : 44 ; 14 : 1,
9. Ja. 2:23. L. 7 : 50 ; 17 : 19. G
3 : 13. R. 3 : 26; 4 : 22. H. 11 : 7
an active principle, M. 9 : 29. Mk,
5:34; 10:52. L. 17: 14- J- 4 150
8:47. Ja. 2: 17, 23, 26. 1 Th. 1:3
G. 5:6. 2 C. 10: 15. H. 11 113, 33
combined with love, 1 Th. 5:8. G.
5:6. E. 6 : 23. 1 T. 1 :

2 T. 1 : 13. H. 6 : 12. its relation
to holiness, 2 Th. 2 : 14 5 3 : 3- G-
1:4; 2:20; 3:i4- 1 J- 3-3- J
C. 6:11. to obedience or duty, K.
1:5; 4:22. its origin, G. 5:5, ° J
6 : 15. 1 C. l:g; 2:5; 6:11. H.
5:9. 2 C. 5:17. 1 J. 5:1. extraor
dinary, for working miracles, I C. 12 : 9 ;
13 :2. exemplified by our Lord, M.
11 : 26. objective, 1 Th. 3 : 2, 10. G.
3:23. Ph. 1:25. C. 1:23. Jude 3
False honour, Mk. 6 : 26. A. 23 : 12
Falsehood cbaracteristic of heathenism,
E.4 :25. Rev. 21 :8; 22 : 15
Famines, A. 11 : 28
Fanaticism, not the spirit of the Gospel,
A. 12 : 17; 18 : 10. charge of, M.
11: 18. Mk. 3:2i. J. 10 : 19— 2 r,
2 C. 5: 13
Fasting, L. 5 : 33, 35 ; 18 : 12. A. 13 : 2,
3. times of, L. 18 : 12
Fatalism, the errorof, Ja. 1 : 13. rebuked,
Ja. 1:17
Father, use of term, L. 23 : 9. 1 0.
4:15. 2C.1:3. R. 8:15
Fear, different kinds of, 1 P. 3 : 2, 16. 1
0.2:3. 2 C. 7:i5- R. 13:7
Feast, image of, L. 14 : 15
Felix, A. 23 : 24"; 24 : 3, 24, 26, 27
Figures (of speech), confusion of, M.
13: 19. R. 6:5— 7; 7:3,4
First-born, rights of, L. 12 : 13
First-fruits, lesson from, Ja. 1 : 17
First principles, i.C. 1 : 9
Fishers, image of, M. 13 : 47 ; Mk. 1:17
Folly and wickedness identified, Mk.
7 :22
Food or drink, figurative, J. 4 : jo, 34 ;
6:27, 32; 7:37— 39- M. 26:26. 1
P. 2 : 2 ; 1 C. 3 : 2 ; 10 : 3, 4. H.
5 : 12, 13
Forms, Scripture, employed by Church,
M. 10: 12
Fruit, figure of, G. 5 : 22. M. 3 : 8, 10.
L. 3 : 8, II — 14. R. 1 : 13 ; 6:21, 22.
E. 5:9. Ph. 4: 17
Future for imperat. M. 5 : 48. r T. 6 : 8
Future state, doubted by tbe heathen, 1
Th. 4: 13 G
Gadara, Mk. 5 : 1
Gaius, A. 20 : 4. 2 C. 8 : 18. 3 J. 1
Galatians, an historical account of, ii. 112.
Epistle to, when and where written, ib.
Il3> Ir4- G. 1 : 2. errors of, ii. 114,
"5
Galilee, description of, Mk. 1 : 14. dia
lect of, M. 26 : 73. Mk. 14 : 70. A. 2 : 7
Gallio, A. 18 : 12, 17
Gamaliel, A. 5 : 34
Games, Grecian, allusions to, 1 M. 2 ¦ ig
G. 2:2; 5:7. 1 C. 9:25. Ph. 3: 12

INDEX.

873

—14- C. 1 :«q; 2: 18. i T. 6:12.
2 T. 2 : 3, 5
Gaza, A. 8 : 26
Gehenna, Mk. 9 : 43
Genealogies of our Lord, M. 1 : 17. L.
3:23
Genitive (primary sense), antecedent idea,
M. l.u. L. 5:26; 9:27; 16:24.
Ja. 1:5. 1 Th. 2:5. 209:13. Ph.
1 : 1 1. of the object, M. 10 : 1 ; 12 : 31 ;
28:4. Mk. 11 :22. L. 6:12. J. 7:i3J
16:2. G. 2: 16, 20. 1 C. 1:6, 21.
2 0.3:7. R 3:22, 26; 5:5 ; 9:2i ;
10:2. E. 3: 12. C. 1 .23, 24, 25.
Tit. 1:2. H. 11 : 26 ; 13 : 13. of ap
position, M. 24 : 30. J. 2:21. Ja.
1 : 12, 18. 1 P. 2:8; 3:?; 5 : 4. 2 C.
1:22; 3: 24; 6:1. R. 4 : 11 ; 8:23;
9 : 33. 2 T. 4:8. of ablation, 1 Th.
1:3. G. 5:5. R. 11:5. E. 1 :i8.
C. 1 : 23. of relation, Ja. 2 : 16. 1 P.
5:9. of partition, R. 15 : 26. express
ing aim or object, M. 2 : 1 3. Mk. 4 : 3.
L. 5:7. A. 17 : 1. G. 3 : 10. 1 C.
10 : 13. Ph. 3 : 10. of permanent qua
lity, Ja. 2 : 1 ; 1 : 25. M. 19 : 28. L.
10:6; 16:8, 9. A. 7 : 2. 1 C. 2:8.
E. 1:17. after verbal adjective, J.
6:45. 1 C. 2:13. of fulness, M.
23:28. L. 1:53; 5:26. J. 2:7. A.
5 : 28. of want, L. 22 : 35. A. 17 : 25.
R. 3 : 23. Ja. 1 : 5.
Gennesareth, lake of, M. 8 : 24. L. 5 : 1
Gentiles, intimations of theircall,M. 1 : 17;
8: 11; 12: 21. Mk. 7 : 26 ; 13: 27. L.
3 :8; 13:19, 29. J. 10: 16
Gethsemane, Mk. 14 : 32. L. 22 : 39.
J. 18 : 1
Girding, figure of, L. 12 : 35. 1 P. 1 : 13.
E. 6 : 14
Gladiators, allusion to, 1 C. 4 : 9
Gnosticism, i., 389. J. 1:25. 2 Th. 2 : 7.
C. 1 : 10, 16, 19 ; 2:8, 10, 23. E.
1:23;2:2. 1 T. 1 : 4 ;4 : 1— 5 ; 6 : 20.
H. 11 : 10. 2 P. 2 : 1—3. 1 J. 3 : 4.
ii. 467 — 9, 564, 715. Manichean, A.
3:13. 1 C. 7 : 3 — 5. Marcionite, 1 Th.
2:15. 2T. 2: 18
Golgotha, Mk. 15 : 22
Gospel, meaning and use of term, Mk.
1 : 1, 15. R. 1 : 1, 2. of the kingdom,
what, Mk. 1 : 14. A. 19 : 8. unre
served preaching of, M. 10 : 27. A.
20:27. 2 C. 3: 12 ; 4:2— 6. E. 6 : 19.
mode of its progress and establishment,
M. 12: 18. Mk. 4:28, 33. L. 13: 18.
J. 12:31, 32. A. 3: 19, 20; 11: 12.
epochs of its promulgation, L. 14 : 23,
24. A. 1 : 7, 8
Gospel , the, is the personal presentation of
Christ, A. 4 : 32 ; 11 : 23, 26 ; 13 : 32 ;
14:23;16:3i;20:28;21:i3;23:n;
26: 16; 28:23, 31- 1 Th. 1 : 2— 5, 10.

2TI1. 1:8. G. I:i6; 5:6. iC. 1:8;
2:2 ; 3: 11. 2 C. 2 :I7 ; 11 : 2— 4.
R. 3:26; 10:6, 7. E. 2:14—16;
4:2i. Ph. 3: 10. C. 1 : 18, 27, 28;
2:19. a law, system, and rule of life, Ju.
1:25. G. 6:2, 16. 1 C. 9: 21. 1 T.
6 : 14. not revealed to 0. T. saints,
1 P. 1 : 10—12. 2 T. 1 : 10
Grace not ex opere operato, M. 16 : 16.
Mk. 7:15- L. 10 : 6. special and ef
fectual, L. 15 : 4, 5. in the sense of
spiritual gift.or power, 1 C. 1 : 4 ; 3 : 10.
R. 1 :5 ; 12:3. E. 2:8
Graces, Cbristian, analysis of, G. 5 : 22,
23. classification and order of, 2 P.
1:5-7
Grafting, figure of, R. 11 : 17 — 24
Greek (or Roman) names of Jews, J. 3 : 1 ;
12:20. A. 1:23; 6:5; 13: 9; 17:6;
18:2, 8. C. 4: 11

Hair, modes of wearing, 1 C. 11 : 13 —
15. 1 T. 2:9. 1 P. 2:3
Hannah, song of (Magnificat), L. 1 : 46
Harmonies, i. p. x. M. 20 : 30 ; 21 : 1 ;
26:6. Mk. 10: 32. J. 11 : 2— 8
Harvest, figure of, M. 9 : 37, 38. L.
10:2. J. 4:35— 38. R. 14: 15, 16
Heathen, conversion of, foretold, R. 11 : 25.
See Gentiles
Hebrew (Syro-Chaldaic), M. 15 : 22. J.
5:2; 19 : 13, 20. A. 21 : 40 ; 22 : 2
Hebrews, Ep. to, its authorship, ii. 616
— 619. its object, ib. 620, 621 — inter
nal evidence of its composition by S.
Paul, 1 : 1 ; 2 : 3, 8, 10, 14 ; 3 : 1, 4, 6,
7; 4:6— 10, 12, 13; 5:9, 13(613), 14;
6 : 1, 6, 9, 10 — 12, 17 ; 7 : 18, 28 ; 9 : 15,
28 ; 10 : 1, 19, 23, 25, 30, 32—34, 39 ;
11:9, 10, 19; 12: 1, 2, 3, 4, 13, 19,
22, 25, 27 ; 13 -.3, 15, 18, 20, 21
Hebron, L. 1 : 39
Hellenists, A. 6:1; 9 : 29 ; 11 : 20, 22 ;
21 : 16
Eendiadys, A. 1 : 25. 1 Th. 4 : 1. E.
6:18. on the use of, Tit. 2 : 13
Herod the Great, M. 2 : 1. J. 2: 20. A.
3 : 2 — his palace in Jerusalem, Mk.
15 : 16. L. 22 : 7, at Csesarea, A. 23 : 35
Herod Antipas, M. 2 : 22. Mk. 6 : 14,
17. A. 13: 1
Herod Agrippa, A. 12 : 1, 21
Herodians, Mk. 2 : 6 ; 12 : 13. L. 20 : 20
Hexameters, Ja. 1 : 17. H. 12 : 13
High Priesthood, irregularities respect
ing, M. 26:3. L. 3:2. J. ll:4o.
A. 4:6; 23:2
Holiness (see Faith), result of the new
birth, G. 5 : 16, 22
•Houses, oriental, Mk. 2:3. A. 10 19, 17
Housebolds, conversion of, A. 11 : 14-
16 : 15, 32—34. 1 C. 1 : 16; 16 : 15 '

874

INDEX.

Humanity of our Lord, permanent, I Th.
4: 17. 1 C. 15:25, 28; 6:14. 2 C.
4:4; H. 5 : 7— effects of, 1 C. 15 : 46.
See Docetse ; Gnosticism
Humiliation of our Lord, M. 26 : 36
Husbandry, figures taken from, L. 9 : 2.
1 0.3:6. 2 T. 2:15
Hymn, paschal, M. 14 : 26. J. 15 : 1
Hypocrisy, illustrations of, M. 23 : 27. J.
11:44
Hypostatic union, 02:9
Hypothetical Propositions : —
Fh-st Form : — Simple supposition ; ei
with verbs in indie. M. 12 : 27. Mk.
3 : 26. G. 1 : 9. 1 C. 15 : 12—19.
2 C. 5: 15. H. 7 : n
Second Form : — Contingency with the
idea of realization ;t?dvwith antecedent
verb in the subjunctive, M. 5 : 19 ;
17: 20; 28: 14. L. 4:7. J. 7:37;
12:32. G. 1:8; 5:2. R. 2 : 25 ;
12 : 20 ; 13 : 4. Rev. 3 : 20
Third Form : — Mere assumption ; ei
with opt., 1 P. 3 : 14, 17. iC.14:io;
15 :,37
Fourth Form : — The assumed condition
expressed as impossible, or not
matter of fact ; ei with past tenses
of indie, and dv in the apodosis, M.
24:43. L- 12:39; 17:6; 19: 42.
J. 4: 10; 5: 46; 8:39; 9 : 33
(ellipse of dv, 15 : 22), 41 ; 11 ; 32 ;
14: 7; 19 : 11 ; 15:i9; 18:36. G.
1 : 10; 2 : 17 ; 3 : 21 ; 4 : 15. I J.
2:19. H. 4:8; 7:n; 8 :4

Identification, spiritual, of believers with
Christ, G. 2 : 20 ; 5:24; 6:14, 17.
1 C. 12 : 12, 13, 27. 2 0. 1 : 5 ; 4 : 10,
11; 13:4. R. 6:1—11; 8^ 1. E.
1:6,7. C 2:10—13, 20; 8:3. Ph.
3:9,10. 2T. 2: 11. H. 13: 13. 1 J.
2:6
Idolatry, evil of, R. 1 :2i — 23. A.
14 : 1 1 ; 17 '• 29 ; 19:26. a witness to
truth, A. 14 1 1 1
Idols, G. T. and Jewish terms for, M.
24 : 15. Mk. 10 : 22. A. 14 : 15. Rev.
20 : 1— 3
Idol-offerings, practices and rules with
regard to, 1 C. 8 : 4 — 6, 8
Idumiea, Mk. 3 : 8
Ignorance, spiritual, A. 13 : 27. 1 P. 1 : 14
Image-worship condemned, A. 17 : 29 ;
19:26. R. 1:22
Immortality, the Gospel the proof of, 2 T.
1 : 10. Heathen opinions on, 1 Th. 4:13
Imperfect, force of, G. 2 : 12 ; 4 : 20. M.
3:i4. L. 1:59. J. (8:39); 9=33;
15:22. A. 7:56; 25:22 ; 26: 11.
Mk. 1 : 45 ; 3: 11, 12; 6:55. 2 C.
11: 4- R. 9:3. L. 23:35. J. 17: 12

Impersonal forms, 3 pi., M. 5 : 15 ; 7 : 16.
L. 6 : 38, 44 ; 12 : 20, 48 ; 16 : 9. J.
15 : 6. 1 Th. 5 : 3
Imposition of hands, A. 6:6; 8:17;
9: 17; 10:44. H. 5:2
Impossibility, moral, M. 24 : 24
Imputation of righteousness, R. 4 : 22
Inaccuracies, formal, A. 1 : 18, 19. A.
21 : 11 ; 28 117. 1 C. 15 : 5
Incarnation, mysteries of, Mk. 15 : 35.
involves the atonement, J. 6:51, 58.
R. 6:3
Incense, mode of offering, L. 1:9. E.
2 : 13, 15
Independence of Matthew and Mark, M.
28:8; 16:17. Mk. 16:8; 6:7, 8,
13, 24 ; 1 : 7, 22 ; 8 : 30
Indicative after pij, use of, L. 11 : 35 ;
14 :g. 1 Th. 3:5. G. 2:2 ; 4: 11.
E. 6 : 3. Ph. 2 : 11. C. 2 : 8. H. 3 : 12.
fut. after lva, G. 2 : 4. Rev. 22 : 14.
poss. G. 4 : 17. 1 C. 4 : 6 (9 : 15)
Infinitive epexegetical, expressive of ob
ject, design, purpose, M. 2 : 2 ; 11 : 7 ;
20 : 28 ; 10 : 34. J. 13 : 24. A. 15 : 40.
I Th. 1 :g. 1 C. 1:17. 2 C. 11 :2?
10:i6; 11:2. E. 1:4. C. 4:6. H.
4:4. Rev. 16:<); 22:8. equivalent to
Lat. supine, M. 20 : 1. 1 T. 1 : 15.
the subject, M. 12 : 10; 15 : 26 ; 19 : 10.
L. 9 : 33 ; 18 : 25. A. 20 : 16 ; (xpovorpi-
Prjtrai), 25:27. Ja. 1:27. I Th. 4 : 3,
4. 1 P. 2: 15. 2 P. 2:21. (With
the art.), G. 4 : 18. 1 0.7=26. 2 C.
7: 11. Ph. l:2i. See Winer, Gr.
§ 44, 2. the object, J. 4 : 7, 33 ; 8 : 6.
A. 14: 19; 21 : 4, 21. R. 2: 21, 22;
15:5, 24. 1 T. 2:8. H. 6: 11. in
the oblique cases, with toO, M. 2:13;
• 24: 45; 21: 32. L. 1:9;5:7; 24 : 25.
A. 14 : 9 ; 20 : 3 ; 21 : 12 ; 3 : 12 ; 7 : 19.
1 C. 16 : 4 ; 2 : 2. 2 C. 1 : 8. R. 1 : 24.
with rip, M. 13 : 25. J. 1 : 8 ; 9 : 36.
A. 8 : 6 ; 3 : 26. G. 4 : 18. 1 Th. 3 : 3.
2.02:13. for imperat., L. 9 : 3. R.
12:15. Ph. 3: 16
Ingratitude, the commencement of apo
stasy, R. l:2i
Inspiration, promised to the Apostles,
M. 10 : 19, 20. partially bestowed on
them, L. 24:45. J- 20:22. fully,
A. 2:4. imperfect, A. 16 : 10 ; 21 : 4.
limited, 1 C. 7 : 6, 8, 10, 12, 25. 2 C.
Il:i7. degrees of, 1 C. 12:8 — 10;
14 : 6, 26 — 30. consistent with imper
fect knowledge of the future, A. 19 : 21;
20:22, 25; 27: 10— of the present,
A. 23 : 5— of the past, 2 C. 12 : 2 ; with
the ordinary exercise of the mental
powers, 1 C. 1 : 16 ; 2 : 13 ; 14 : 32.
2 C. 2 : 12, 13 ; with ambiguity of ex
pression, 1 Th. 4 : 15
Intercession of Christ, L. 13 : 8. J. 17.

INDEX.

'875

R. 3 : 34- E. 2 : 18. Ph. 4 : io. of the
Holy Spirit, R. 8 : 26
Interest of ministers in tbe spiritual wel
fare of their charge, 1 Th. 2:19; 3:8.
1 C. 3: 14; 9: 1, v.. Ph. 2: 16.
2 J. 8.
Internal evidence, M. 26 : 25 ; 27 : 19.
L.8:i7. Mk.3:22;9: 24,29; 13:i2;
14 : 51. J. 4 : 28, 29 ; 11 : 1, 45 ; 19 : 34.
A. 9:39, 4°; 12:8, 13, 14; 14: 19;
15:39; 17 :6. 1 C. 11: 34. E. 6:13.
See Coincidences.
Irony, J. 9 : 27. by Christ, M. 26 : 42.
Mk.7 = 9- E. 13:33; 15:7- J.13:38;
16 : 31. by S. Paul, G. 4 : 16. 1 C.
4:8, 10; 6:4. 2C. 10:6; 11 : 7, 19,
20 ; 12 : 13. R. 8 : 33, 34
Iscariot, meaning of, M. 10 : 4. Mk.
3:19
Israel, spiritual, G. 6 : 16. R. 2 : 28, 29 ;
9:6, 7; 4: 16. E. 2: 12. ancient,
regarded as the Church, 1 C. 10 : 1 .
R. 4 : 13 ; 9 : 4

James, son of Alphaeus (Cleophas), ii. 1.
Ja. 1 : 1. Bishop of Jerusalem, A.
12:i7; 15: 13; 21: 18. G. l:io;
2:9, 12. 1 C. 15:7. character of his
Epistle, ii. 2. its teaching preparatory
for the other Epistles, ii. 5. the parties
addressed in, Ja. 1 : 1 ; 2 : 14
Jericho, M. 10 : 46. L. 10 : 30
Jerusalem, spiritual meaning of, G. 4 : 25,
26. H. 12: 18
Jesus (Joshua), A. 7 : 45- H. 4 : 8
Jewish war, events of, Mk. 13 : 14 — 23.
L. 19 : 43
Jews, prejudices against, A. 16 : 20 ;
18 : 15 ; 19 : 34. hostility of, to Chris
tian teaching, A. 14 : 19 ; 18:13;
21: 27; 28: 22. iTh. 2:14, 15. 2 Th.
3:2. G. 4: 29; 5: 11. 20.11:24.
Rev. 2 : 9. conversion of, foretold, R.
11: 12—15, 25, 26
John the Baptist, as Elijah, M. 11 : 14 ;
17:13. Mk.9:i2. L. 1:17 (J. 1: 21).
time of his ministry, Mk. 1 : 9. as-
cetism of, M. 11 : 16, 19. Mk. 1 : 6.
his teaching about Christ, J. 3 : 28
John the Evangelist, characteristics of his
writings, i. 388, J. 1 : 20; 2 : 25 ; 3 : 21 ;
5 :58; 8:6; 12:4; 14 : 5, 14 ; 19:28;
21:25. 1 J. 4 : 7, 8. date of his gospel,
J. 3 : 24. date and subjects of his Epp.,
ii. 7 1 4. author of the Apocalypse, ii.
750, Rev. 1 : 7
Jonah, a type, M. 12 : 39. a sign, L.
11:3°
Joppa, A. 9 : 36
Jordan, Mk. 1:5
Joy out of tribulation, A. 5 : 41. Ja. 1 : 2.

1 Th. 1:6. 2 Th. 1 : 4, 5- 2 0. 1 : 5,
7 ; 12 : 9, 10
Judaism (pure) its relation to Christianity,
R. 2 : 20. (corrupt), G. 1 : 13, 14
Judaizers, Mk. 2: 22. L. 5 136, 37. A.
15 : 1, 24. 2 Th. 2:7. G. 1 : 6, 7 ;
2:4; 3:3; 4: 17; 5: 2—4; 6: 12.
1 C. 1 : 12. C. 1 : 8 ; 2 : 16, 20—23.
Ph. 3 : 2. 1 T. 1 : 4, 7. Tit. 1 : 10, 14 ;
3:9
Judas Iscariot, sin of, M. 27 : 3. death
of, M. 27:5. A. I:i8
Jude, on Epistle of, ii. 9
Judgment day, synchronous with the per
sonal coming of Christ, M. 25 : 31, 46.
2TI1. 1:7, 8. iC.3:i3; 4:5; 15:54-
R. 2 : 5—10. 2 T. 4 : 1
Judgment, last, criteria of, M. 25 : 32,
40—45
Judgments, particular, L. 13 : 2. J. 9 : 2,
34- 1 C. ll:3i
Judicial blindness, M. 13 : 13. J. 9 : 39
— 41. R. 1 : 2 1, 28, 32 ; 9 : 7. delu
sion, 2 Th. 2 : 1 1
Justification, what, R. 5 : 1 ; 10 : 10. 1 3.
1:9. a single and permanent effect,
J. 13: 10. R. 6:8—11. the act of
Christ, 1 C. 15 : 19. R. 3 : 22 ; 4 : 25 _;
8:1. Ph. 4 : 10. Tit. 2 : 14. byfaith,
J. 3: 18. A. 13:38, 39; 15:9. G.
2: 16; 5:5. R. 3:26, 28; 4:2— 5,
24. Pi. 3:9. by the law, G. 2 : 18,
21 ; 3 : 11, 12. R. 3 : 20 ; 10 : 5. its
relation to sanctification, G. 1 : 4 ; 2 : 14,
20 ; 3 : 14 ; 5 : 18. 1 C. 1 : 2, 30 ; 5 : u.
R. 3 :22 ; 4 :22 ; 8 :i— 11. E. 2 : 13
— 15. Tit. 2:14; 3:5—7. danger
of error on, G. 1:6, 7 ; 5 : 1 1
K
Kingdom of God, of heaven, M. 3:2;
12:28. Mk. 10:14. L. 10:9, n;
17 :2i ; 18: 17: 19 : 38. J. 8:3. A.
8:12; 19 : 8 ; 28 : 31. 1 C. 4 : 20. R.
14 : 17. the state of glory, L. 13 : 28,
29. 1 Th. 2 :i2. 2 Th. 1:5. G.
5:2i. 1 C. 6 : 9, 10 ; 15 : 24, 50. E.
5 : 5. 2 T. 4 : 18
Kingdom, spirituality of Christ's, L.
17:22; 20:14. J. 3:6. R. 14: 17
Kiss, salutation by, R. 16 : 16
Knowledge of O. T. believers, 1 P. 1 : 12.
1 C. 10 : 4. 2 C. 3 : 13. H. 9:8;
10 :i

Lamp, image of, M. 25 : 1. Rev. 4 : 5
Laodicea, C. 2 : 1. Rev. 3 : 14
Latinisms, a proof of genuineness. M.
10 : 29. List of, L. 7 : 41
Law of ceremonies and sacrifices, its re
lation to the covenant, C. 2 : 14. H.
9:4

876

INDEX.

Law of Moses, temporary, M. 19 : 9. L.
16 : 16—18. R. 5 : 20 ; 8:3. H. 9 : 10.
imperfect, Ja. 1 : 25. G. 4 : 9. H.
7 : 11, 19. abolished as a covenant, R.
7 : 1—6. C. 2 : 14. E. 2 : 15, 16. H.
8:13
Laws of nature, observation of, L. 12 : 56
Lay teaching, A. 18 : 26
Lazarus (Eleazar), parable of, L. 16 : 20
Leaven, figure of, M. 13 : 33. Mk. 8 : 15.
L. 12 : 1. G. 5:9. 1 C. 5: 7
Legends, use of, condemned, 1 T. 4 : 7
Liberality inculcated, L. 3 : 1 1 — 14 ;
6 : 38. G. 6 : 10. 2 C. 8 : 7, 24 ; 9 : 6,
7. commended, 2 C. 8 : 1 — 6. Ph.
4: 15
Libertines, the, A. 6 :g
Liberty, the Gospel, the law of, Ja. 1 : 25;
2 : 12. Christian, limitations of, 1 C.
6:12; 8:4—6, 9—13; 10:23, 24,
27—30, 33- R- 13 :i3— 22
Lictors, A. 16 :22, 35
Life, natural and spiritual, Christ the
source of, J. 11 : 25, 26 ; 14 : 20. 1 C.
15 : 22
Life eternal, M. 25 : 46. J. 17 : 2, 3
Light, image of, J. 1 : 4, 5, 8, 9 ; 3 : 19,
20 ; 8: 12 ; 9:5; H :9, i°- 1 r-
2 : 10. 1 Th. 5 : 5—8. 2 C. 4 : 6. E.
5:8, 13, 14. C. 1 : 12. 1 J. 1 : 5 ;
2:8
Lion, figurative, 2 T. 4 : 17
Litotes, M. 18 : 14. H. 13 : 17
Liturgy, Articles, Catechism, illustra
tions of, or from, M. 10 : 12 ; 2 : 11 ;
9:37 ; 12:30; 16:24; 25-.5I. Mk.
I-.16; IO.13; 12:6; 16: 16. J.
6 : 45 ; 8 : 42 ; 11 : 26, 52 ; 13 : 8, 10,
27; 15:4; 17:2, 8, 19. A. 1 : 10,
11; 3 :2i ; 10 : 45 ; 13 : 3, 48 ; 15 : 10 ;
16:4; 17: 11 : 20:28; 22 :i6; 23: 17 ;
26:22. 1 P. 2:17. 1 Th. 4:17,23.
1 C. 2:9; 9 :23; 10:7; 11:3 ; 12:2,
3 ; 14 : 18, 19. 2 C. 5 : 18. R. 5 : 2 ;
8 : 13, 14, 29—30 ; 12 : 1. E. 1 : 5 ;
2:6. Ph. 4:17. C. 2:13. H. ll:4o.
1 J. 2 : 24
Lord's day, Rev. 1 : 10 (J. 20 : 26. A.
20 : 7. 1 C. 16 : 2). supper, A. 2 : 42.
20:7, 'i; 27:35- 1 C. 11 : 20
Lot, election by, A. 1 : 26
Love and knowledge compared, 1 0. 8 : 1 .
connexion of, with obedience, 2 J. 6
Love of the brethren, 1 j. 8:14;
5: 1. J. 13:34, 35- 1 Th. 4 : 9.
Philem. 5
Luke, characteristics of his Gospel, L.
1 : 78; 9:51; 19 :i ; 22 124; 23:24.
i- 235 — 6. inspiration of, L. 1:4.
account of, A. 16: 10, 40; 20:5, 6 J
2I.29; 24 :27; 27 : 1 ; C. 4 : 14
Lycaonia, A. 11 : 12

M
Magi, time of their visit, M. 2 : 1
Magicians, A. 8 : 9 ; 13 : 8 ; 19 : 19. G.
5 : 20
Magnificat, composition of, L. 1 : 55
Malta, A. 27 :4i ; 28 : 1, 7
Mammon, M. 6 : 24. L. 16 : 9, 11
Man, constitution of, Ja. 3 : 15. 1 Th.
5:23. 1 C. 15:43,45. 2 C. 5: 1— 5.
Ph. 1 : 27. H. 4: 12
Man and woman, their relation in Christ,
1 C. 11 : 3—12
Manna, J. 6:31
Manner of Christ, in teaching, M. 7 =29.
L. 4:32. J. 3:8; 4:31, 31, 32, 35;
8:12; 9:39; 10:2, 6; 12:33; 13:7,
in miracles, M. 8 : 3. L. 4 : 40. iden
tity of, Mk. 6 : 48. L. 24 : 28 ; 9 : 47.
J. 13 : 12
Manners, good, inculcated, L. 14 : 7
Mark, account of, i. 149, A. 12 : 12, 25 ;
13: 13; 15:37. C. 4 : 10. 2 T. 4: 11.
characteristics of his Gospel, Mk. 1:5;
3 :3i; 5 : 25, 26; 6:27,51; 7:6;
8:30; 11:4, 16; 12:6,24,35; 14 130;
15 : 21 — 42. L. 8 : 43. his Gospel an
independent composition, i. 150, Mk.
1 : 7 ; 13 : 22, 37 ; 4 : 26 ; 6 : 19, 20 ;
8:14; 9:5, 42—44 ; 10 : 46 ; 12 : 34 ;
13:32, 34; 14:37
Marriage, image of, M. 22 : 2, 11; 25 : 1 ;
2 C. 11:2. R. 7:2—4. E. 5:23—
27, 29, 32
Martha and Mary, L. 10:41. J. 11:
20
Mary, the 'Virgin, M. 1 : 25. L. 2 : 5.
J. 19 : 26. A. 1 : 14 ; 19 : 27, 31. re
proved for inteiference with our Lord,
Mk. 3:31. L. 2:49. J. 2:3, 5
Mary Magdalene, Mk. 16:9. L. 7 : 37.
mother of Mark, A. 12 : 1 2
Matthew, account of, M. 9:9. L. 5 : 19.
characteristics of his Gospel, i. 1, M.
23:3; 24: 20; 26 :6o ; 28 : 15, 16,20.
Mk. 2 : 2. wrote in Greek, M. 1 : 16 ;
4 : 18; 5 : 18. order of events in early
chapters, i. p. 18. 8:18. L. 8 14
Meals, posture at, L. 7 : 38
Mediatorship of Christ, 1 T. 2 : 5
Merits, Romish doctrine of, A. 3: 12
Messiah, opinions about, M. 2:4, 6 ;
22:42. Mk. 9: 10; 10:37. L. 22:69.
J. 1 : 49 ; 4 : 22, 25, 42 ; 7 : 27. A.
1 : 6. king and prophet, M. 21 : 1 1 ;
26 : 68. J. 6 : 14, 15
Metropolitan Churches, an Apostolic in
stitution, A. 11 : 25, 27 ; 14 : 26; 15 : 23;
19: 10. 2 C. 1 :i. 1 C. 16: 10, 20.
Rev. 7 : 1
Michael the Archangel, 1 Th. 4 : 16.
Jude 9. Rev. 12 : 7
Midianites, A. 7 : 29

INDEX.

877

Middle voice (participle), E. 1 : 23. H.
11 : 40. reflexive, L. 2 : 5. G. 5 : 12 ;
6:7. I C. 6 : 7, 9, 1 1 ; 10 : 2. 2 C.
11 : 13, 14. causative, A. 1 : 18
MiUtary images, Ja. 4 : 1. 1 P. 2 • 11.
1 Th. 5:8. 1 C.9:27. 2 0.10:3—
6. R. 7:23. E. 6:14—17. 1 T.
1 :i8. 2 T. 2:3. 2 P. 2:ig. C.
2:8, 15
Millennium, on the, Rev. 20 : 4, 7 — 10
Ministers, designated, described, instruc
ted, A. 20 : 28. 1 Th. 5 : 12, 13, 14—
21. 1 0.3:5—15; 4 : 4, 6, 14; 12 : 3.
20.6:4—10. 1 T. 3 :4— 12 ; 5 117.
2 T. 3 : 10. Tit. 2 : 7, 8. right of, to
maintenance, 1 Th. 2:6. vs Th. 3 : 9.
G. 6:6. 1 C. 9: 4, 7—14
Ministry, three periods of our Lord's, Mk.
8:2
Miracles, J. 3 : 2 ; 11 : 45. why not con
clusive proofs, J. 11 : 47. 1 C. 1 : 22.
. employment of media in, J. 9 : 6. ces
sation of, 1 C. 13 : 8 — 10
Mirror, figure of, Ja. 1:23. 1 C. 13 : 12.
2 C. 3: 18
Mistakes on prophetic intimations in the
early Church, J. 21 : 23. 2 Th. 2 : 2
Moloch, A. 7 : 43
Monasticism, principle of, condemned,
M. 25 : 28
Monothelite heresy, M. 26 : 39. J. 12: 27.
Moods, change of, L. 14 : 8. t Th. 3 : 5..
G. 2:2. E. 6:3. Ph. 2: n
Mosaic dispensation, nature of, H. 9 : 4, 7,
'i8;10:i. G.4:g. C. 2 : 17. aboU-
tion of, Mk. 9 : 1. H. 7 : 12 ; 8 : 13.
Moses, resemblance of, to Christ, A,
3 : 22. proofs of his inspiration, J,
5 146, 47. A. 7: 22
Motives, inferior, allowed, M. 7 : 1. L,
6:38; 16:17 N
Name, import of, M. 1 : 23 ; 6:9;
12:2i; 18:20. J. 3: 18; 17:6, 11,
12. 1 C. 1 : to. Rev. 2 : 17
Names, early, of Christians, A. 11:26.
of females, A. 12 : 13
Nativity, time of the, L 2 : 8
Natural theology, principles of, A.
14: 17 ; 17:27, 28. R. 1 : 20
Nazareth, L. 2 : 4 ; 4 : 29
Nazarites, L. 1 : 15
Negative, objective, subjective, J. 5 : 23 ;
7:i5. G. 6:3. (1 0. 12: 11). 1 C.
I :28
Nepotism, earliest instance of, A. 15:37
Neuter, denoting the abstract idea, J.
6:37, 39J !°: 3°; 17:2. 1 J. l:i;
3:2; 5:4
Nominative (titvli) indeclinable, Rev.
1:4. peculiar use of, Rev. 1:5;
3 : 12. anacoluthon of, Mk. 12 : 40.

A. 15:23. 2C. 9:11,13. C. 3: 16.
See Absolute cases
Nouns in -pa, paros, M. 17:9- -ais,
-trio, J. 1 : 25. -ttjs, -truvTj, -ia, R.
8: 20. -Tijptov, Ja. 2 :2i
0
Oath, form of, Mk. 8:12
Oaths, in discourse, effect of, Ja. 5 : 12.
judicial, not forbidden, M. -5 : 34. 2 C.
I: 23; 11:31. G. 1 :2o. R. 1 : g ;
9:i. distinctions of, M. 23 : 16, 20
Objections, their relation to proofs, J.
7 :.3i, 42 ; 9: 16, 17, 26; 11 137
Old Testament, belief in it part of the
Christian faith, 1 C. 15 : 4, its inspi
ration and historical facts confirmed,
M. 24 : 37. (12 : 40—42.) Mk.
12 : 36. L. 24 : 44. A. 26 : 22. Ja.
5: 11, 17. 2 C. 11 : 3. R. 2: 2;
15: 4. iT. 2: 13, 14. 2 T. 3 : 16.
H. 9 : 8. 2 P. 2 : 16
Omniscience of our Lord, M. 9:4;
11 : 17. Mk. 2: 8 ; 11 : 2. L. 5 : 22.
J. 2 : 24, 25 ; 16 : 30. A. 1 : 24.
1 C. 4 : 4, 5
Onesimus, Philem. 10 — 20
Onesiphorus, 2 T. 1 : 16 — 18 ; 4 : 19
Order of early events (in Matthew), i. 18.
of later events, Mk. 10 : 32 ; 14 : 3 — 9
Orders of ministry, Ph. 1 : 1. 1 T. 3 • 1
— 7, 8 ; 4 : 14

Pantheism, against, Mkv 12 : 29. A.
4 : 24. 1 C. 8 : 6
Papacy, the, predicted, L. 12 : 45. 2 Th.
2:3,4. Rev. 13:i7. fall of, Rev.
14:8, 16, 18; 19: 20
Parables, instruction by, M. 13 : 3 ;
18 : 2. Mk. 4:2. J. 10 : 1. double,
L. 15 : 8. relating to both sexes, ib.
historical, L. 12 : 42 — 46; 16 : 13.
19: 11. interpretation of, L. 10:36,
37; 15: 31. J. 10: 3. M. 13 : 24,
47; 21:33; 22: 1. (E. 14: 16)
Parochial or territorial system, germ of,
A. 14:23. Tit. 1:5
Paronomasia, 1 C. 11 : 31. 2 C. 1 : 13 ;
10: 13, 15. R. 1 :29; 12 :3
Participle after verbs of ceasing, L.
5: 14; 19 : 17; 23:8. E. 1 : 16. C.
1:9. H. 10 : 2
Participle and verb, M. 13 : 14. L.
23 : 46. A. 5 : 30 ; 7 : 34 ; 19 : 2. H.
6 : 14. with substantive verb, M.
19 : 22. L. 5 : 10, 16. A. 19 : 26,
32. Ja. 1: 17. 1 C. 14 :g; 15:19.
C. 1 : 6 ; 3 : 1. causal, R. 6 : 5. E.
2:4. A. 4: 21. Ja. 1 .-3. C. 1 • 3
¦ T. 1 : 9. 2 T. 4 : 10. 2 P. 1 : 20
Participles with imperat. force, i P.

878

INDEX.

2: 18; 3:1, 7. R. 12 : 9. C. 3:9,
37
Parties, origin of, at Corinth, 1 C. 1 : 12,
ii. 183
Passive, as middle (perf.), A. 8 : 14 ;
13:2; 16: 10; 17:7- 2 P. 1 : 3 ;
(aor). A. 8:29. G. 2: 13. 1 C.
7: 10, 11. R. 1: 25; 10:3.
Passover, time of its celebration, M.
26 : 20. L. 6 : 1 ; 22 : 14. J. 13 : 1,
29. abrogated, L. 22 : 18
Passovers in our Lord's ministry, number
of, J. 2:13 ; 5:i ; 6:4; 11 .55
Paul, his personal character, A. 28 : 3, 15.
1 Th. 2 : 5, 6, 10. 1 C. 4 : 12.
Philem. 7. H. 6 : 9. bodily infirmity,
G. 4:13—15; 6: 11. 1 C. 2:3;
4: 10; 10: 1, 10; 11: 30. 2 C. 12 : 5,
7 — 10. sufferings, 1 C. 4: 13. 2 C.
H : 23—33- R 9 : 3- C. 1 : 24.
imprisonment at Rome, A. 28 : 31.
events of his life, A. 11 : 30. visits to
Jerusalem, G. 1 : 17 — 21 ; 2 : 1. his
mode of conducting an argument, G.
2 : 15 — 21. H. 4 : 9. his rhetoric, ii.
184. A. 26 : 13, 27, 29. (20: 34).
G. 3: 1 ; 4:5—7. r c- 1 : 20, 21 ;
3 : 16 ; 9 : 1, 19 ; 15 : 50. 2 C. 12 : 17.
R. 2:9— n; 8:33-39. ii. 1:8—
12 ; 4:6—8
Pavement (tessellated), J. 19 : 13
Payment of taxes, &c, principle of, M.
17:27. L. 20:24
Pentecost, feast of, A. 2 : 1
Peraja, our Lord in, L. 13 : 31
Perfect, force of (present, abiding effect),
J. 3 : 13; 5 : 45 ; 6 :69; 7 : 52 ;
11: 27. 1 Th. 2:8; 4: 13. G.
2 : 20 ; 3 : 1, 18 ; 6 : 14. 1 C. 1 : 10,
12 ; 15 : 4, 12. 2 C. 1 : 10 ; 12 : 9.
R. 5:2; 9 : 19 ; 8 : 38. Ph. 4 : 18.
C. 2 : 7 ; 4 : 3. 2 T. 4 : 8. Tit. 3 : 8.
H. 1:4; 10: 11; 11 : 17, 28 ; 12 : 3^
1 J. 4 : 20. Rev. 8:17, 20. passive,
G. 3: 1, 23; 4: 3. 1 C. 1 : 23 ; 2:2.
iT. 2:8. H. 4: 15
Perfection, standard of, 1 P. 1:15.
1 Th. 2: 12. E. 4: 1. Ph. 1 : 27. C.
1 : 10
Pergamos, Rev. 2 : 12
Persecutions in Judsea, A. 8 : 1 ; 12 : 1.
among the Jews of the dispersion, Ja.
1:2. 1 P. 4 : 12 — 16. in Thessalo
nica, 1 Th. 3 : 3. 2 Th. 1:4. in
Corinth, 1 C. 7 : 26. in Smyrna, Per
gamos, Rev. 2 : 10, 13. under Trajan,
L. 6 : 22. Rev. 3 : 10
Personality of the Holy Ghost, Mk.
13: 11. L.2: 26; 8: 29. J. 14:26;
15:26. A. 5:4; 10:20 ; 16:7. G.
4:6. 1 C. 2 : 10, 11. E. 4 : 30. of
Satan, M. 12 : 26 ; 13:19. J. 13:2,
27.

Personification, instances of, J. I : IS-
2 Th. 3: 1. G. 3:22, 23. R. 6: 12,
16, 23; 7:8,n, 17; 9:i7; 10:6.
Jude 24
Persons in the Godhead, distinction of,
Mk. 13:32. J. 1 : 2 ; 5 : 19, 20, 26,
30 ; 7 : 28, 29 ; 12:28; 15 : 26 ;
16 : 13. 1 Th. 4 : 6—8. 1 C. 8 : 6 ;
12 : 4—6. R. 8 : 9— 1 1. Rev. 1 : 1
Peter, surname of Simon, M. 16 : 18. J.
1 : 42. primacy of, M. 16 : 19. A.
8:14; 11:2; 12:25. G. 2:7.
makes no assumption of prerogative,
1 P. 5: 1. A. 11:2. time of his
visit to Antioch, A. 14 : 28 ; 15 : 36.
G. 2 : 11. epistles of, ii. 6 ; early date,
ib. 7. 1 P. 1 : 8. similar expressions
with James and PauL ii. 7, 8. James
and Matthew, ib. 30
Peter and John, their frequent associa
tion, A. 3 : 1
Pharisees, M. 21:28; 23:5, 12, 15;
3:7. Mk. 7:3, 6. L. 5:17. legi
timate authority of, M. 23 : 3
Philadelphia, Rev. 3 : 7
Philemon, ii. 470. Philem. 1 : 4 — 7, 19
Philip (Herod), Mk. 6:17. (L. 3 : 1).
the Evangelist, A. 8 : 5 ; 21 : 8
Philippi, A. 16: 12, 13, 19. Church of,
ii. 464
Phoenicia, Christian Church in, A. 15 : 3
Phrygia, A. 16 : 6. ii. 467, 468
Phylacteries, M. 23 : 5
Physical allusions to Palestine, Ja. 5 : 7
Pillar, figure of, 6.2:9. 1 T. 3 : 15.
Rev. 3:12
Plato on the future state, L. 16 : 26. M.
25 : 33. Mk. 9 : 43. 1 0. 13 : 12.
on the contemplation and resemblance
of God, 2 C. 3: 18. on the mental
faculties, 1 Th. 5 : 23
Pleonasms, M. 26 : 42. Mk. 1:7; 7 : 25.
L. 3: 16. J. 4: 54. A. 3 : 3 ; 27 : 10.
Eev. 17 : 9
Pliny, L. 6 : 22. A. 25: 11. E. 5 : 19
Plural for sing., M. 2 : 20. Mk. 9 : 1.
as employed by S. Paul, 1 Th. 1 : 1 •
2: 18; 3: 1. 2 Th. 3: 17. G. 1 : 8.
201:19 (4— 14). 2 C. 12 : 19, 20.
0- 1 : 8 ; 4 : 3, 4. denoting emphasis,
variety, comprehensiveness, M. 21 141.
J. 15: 17. Ja. 2: 1. 1 P. 1 :n ;
2:9. G. 3 : 16 ; 5 : 20, 21. 1 C.
7:2. 2 C. 1:3. Ph. 1 : 11. inde-
finiteness, L. 8 : 29. 1 Th. 5 : 1. 1 T.
2:6. (1 pers.) denoting community,
1 Th. 5:5. G. 5:25. 1 C. 2 : 16.
H. 2:3; 6:1, 3; 10:25; 12:25.
1 J. 2 : 28
Poets, Greek, quoted by S. Paul, A.
17:28. i0.15:33. Tit. 1: 12
Pontius Pilate, account of, M. 27 : 2. L.
O '. I

INDEX.

879

Poor, provision for, in early Church, A.
4:34. 35- G. 2 : io. i C. 16:2.
i T. 5 : 3, 9 — 16. subject to conditions
of labour, 2 Th. 3 : 10 ; age, 1 T. 5 : 9,
1 1 ; character, 1 T. 5 : 10, 1 ; family
circumstances, 1 T. 5 : 4, 16
Potter's field, its price and uses, M.
27:7,8, 10
Praetors, A. 16 : 20
Prayer, our Lord's, in the garden, its va
riations, M. 26 : 42. importunity in,
M. 15:21—27. L. 11:6, 7; 18: 1.
2C. 12:8
Precipitation, punishment of, L. 4 : 29
Prepossession, effect of, L. 18 : 34
Presbyters (elders), A. 20 : 1 7
Present, force of, M. 3 : 10. L. 3:9;
24 : 2 1, 23. 1 Th. 1 : 10 ; 3 : 4. 2 Th.
2:9. G. 2:4; 3:8; 5:26; 6:6. J.
3:36; 5:21. 1 C. 15: 15, 16. R.
2:4; 14:i5, 20. E. 1:7; 8:25;
11:29. combined with imperfect, 1 P.
2 : 23. participle, G. 4:24. 1 C.
l:2i. 2 C. 4:8 — 10. H. 6:10, 19;
12 : 18. 2 J. 7. 3 J. 7. with sense
of continuousness, or futurity, L.
13:23. A. 2:47. Rev. 21:24. 1 C.
1: 18; 2:6. 2 C. 3 : 7, 11, 13. R.
15:25. H. 9:6
Private judgment, L. 12 : 57. A. 17 : 1 1.
1 C. 2:i3
Privileges, civil and social, to be main
tained, A. 16 : 39 ; 22 : 25 ; 25 : 10, n
Privileges of Israel extended to the Gen
tiles, M. 3:9; 8:11. L. 3:8. J.
10: 16. A. 15: 17. 1 P. 2 : 10. G.
3: 16; 4:27. R. 9:25, 26
Procession of the Holy Ghost, Mk.
13: 11. L. 21:15. 1 C. 2: 10. J.
14: 12; 15:26; 20:22. Rev. 5 : 6
Proconsul ('deputy'), A. 13: 7 ; 18: 12 ;
19 : 38 [2 : 14
Procurators, M. 27 : 2. A. 23 : 24. 1 P.
Profession, Christian, necessary, M. 5 : 14 ;
10:37. L. 12:8, 9
Proleptic sense, M. 12 : 13 ; 24 : 48. r C.
1:8. 2 C. 4:4. R. 1 : 21 ; 8:29.
1 Th. 3:i3. Ph. 3:2i. t T. 5 : 13.
Promises, spiritual interpretation or ap
plication of, M. 3 :g. 3. 4; 21. A.
15: 16. G. 3: 16, 18; 4:24, 27. R.
9:25, 26, 33; 10:i5; 15:8. H.
6: 12; 8:8; 12:22
Prophecies, combination of, Mk. 13 : 24 —
27. L. 21:32, 33
Prophet, meaning of, M. 23 : 34. J.
4 : 19 ; 9 : 17. A. 11 : 27
Proselytes, M. 8 : 5. 23 : 15. J. 10 : 20,
21 ; 12:20. A. 13: 16; 18:4
Proseuchse, L. 6: 12. A. 16: 13
Providence, continual action of God in,
A. 17 : 24. H. 1 : 3. particular, M.
10:29, 30

Provinces, Roman, division of, L. 3 : 1
Purification of tbe temple, twice, J.
2: 14—16
Purifications, ceremonial, L. 2 : 22. J.
3 : 25 ; 11 : 55 ; 18 : 28. A. 21 : 24, 26
Purity, true, Mk. 7 : 15. Ja. 4:8.
1 P. 1 : 22. 1 Th. 4:3
Pythagorean opinions noticed, J. 9 : 2.
C. 2:20—23. Tit. 1:15

Q
Querulousness censured, Ja. 5 : 9
Quotations, O. T., mode of citing, M.
2:23. A. 13:34. R. 4:i8. H.4:8;
6: 14 R
Rabbi, Rabboni, J. 1 : 38 ; 20 : 16
Rabbinical literature, influence of, Ja.
3:15. M. 18:21; 26:26. A. 18: 12.
J. 7 : 27
Rationalism, provisions and warnings
against, M. 14 : 20 Mk. 1 : 31 ; 2 : 12 ;
5 : 43. L. 4 : 39. J. 20 : 29. 1 C.
1 : 17, 19; 3 : 18. C. 2:8. 2 C. 11 :4.
2 P. 3:4— 7
Rational concord, M. 21 : 8 ; 28 : 19. Mk.
5: 38. L. 2: 13; 19:37. J- 21 : 12.
A. 3 : 11. 1 C. 1 : 1; 16 : 15. 2 C.
10:13. R. 2:i4. Rev. 19: 14
Reason, mere, insufficiency of, in religion,
J. 3: 2, 11
Recognition, mutual, in a future state,
1 Th. 2: 19; 4: 17. 2 Th. 1 : 7
Reconciliation of God to man, 2 C. 5 : 18.
R. 5: 10,11; 11:15.- E. 2: 16. C.
1 :2c H. 2: 17; 9: 23
Red Sea, A. 7 : 36
Regeneration, use of term, Tit. 3 : 5
Relative in gender of predicate, E. 6 : 17.
Mk. 15: 16. G. 3: 16. Ph. 1:28
Relative followed by personal pron. in
same case, Mk. 7 : 25. L. 3 : 16. Rev.
7: 2
Relative clause placed first, L. 1 : 73 ;
12 : 48. M. 21 : 42. 1 P. 2 : 7. 1 C.
10 : 16
Religion, change in the use of the word,
Ja. 1:27
Reminiscences of our Lord's teaching, A.
20:3, 5. 1 P.1.-20, 25; 2:6;3:9;
4:io. 1 Th. 2: 15; 3 : 4; 5 : 2. R.
12 : 14, 17, 19. 2 P. 3 : 10. Rev.
3:3
Repentance, true principles of, L. 15 : 18,
21
Repetitions of our Lord's sayings, L.
9 :56; 10:13; H:3o; 14: 16. J.
12 : 25, 34 ; 13 : 20
Reputation, desire of, Mk. 14 : 9
Resurrection of our Lord, an act of

880

INDEX.

Deity, A. 3:32; 17:31. iP.lm.
R. 8: 11. 1 Th. 1 : 10; 4: 14. H.
13 : 20. his own act, J. 2 : 19 ; 10 : 18;
11 : 25. 1 C. 15: 21, 22. an essential
article of Christian faith, 1 C. 15 : 12 —
19. R. 1 : 4 ; 8 : 34. Ph. 3 : 10
Revelation, natural, A. 14: 17; 17:27.
R. 1 : 19, 20
Revelation of- S. John, date of, ii. 752.
principles of interpretation, ib. 753, 754.
Rev. 20 : 1
Reward, hope of, M. 5 : 46. L. 6 : 38
Rhodes, A. 21 : 1
Riches, use and abuse of, L. 16 : 1, 13.
figure of, R. 1 : 4 ; 9:23; 11 : 33. 1 C.
2:2, 3
Righteousness, legal, G. 2 : 14, 16 ; 3 : 21,
22. R. 3: 20; 9:32. Tit. 3 : 5. in
Christ, 1 C. 1 : 30. 2 C. 5 : 21. R.
1 : 17; 3:22; 10: 10. Ph. 3:9. of
God, R. 3 : 22, 25
Ring, significant of rank and wealth, L.
15 : 22. Ja. 2 : 2
Romans, Ep. to, time and place of writing,
ii. 350. subject of,. i6. 351. R. 2 : 10
Rome, Church at, origin of, ii. 350, 351
Roman law, A. 24 : 14; IG : 37; 22 : 29 ;
25 : 11. 1 P. 4 : 1. triumph, 2 C.
2 : 14
Romanism, its resemblance to Pharisaism,
M. 5:19; 6:7. Mk. 7:6, 10, 15.
L. 5 : 17. to Gnosticism, 1 T. 4 : 1 — 5
Running, figure of, 2 Th. 3 : 1. G. 2 : 2.
R. 9 : 16. Ph. 2 : 16

S
Sabaoth, meaning of, R. 9 : 29
Sabbath, observance of, M. 12 : 5 — 8.
Mk. 1 : 21 ; 2 : 23, 28, 3:4. J. 5 :n,
17; 7:23; 9:6. C. 2: 16
Sacramentalism, error of, Mk. 7 : 15- G.
5:6. 1 C. 1 : 17. 2 C. 5: 20. R.
2 25—29; 4 : 11. Ph. 3 :$. Tit.
3 : 5—7. Rev. 17 : 5
Sacrifices, daily, Mk. 12 : 33
Sadducees, M. 22 : 23. Mk. 12 : 26. A.
4: 1 ; 5 : 17
Sadduceeism in Christian Church, ii. 183.
1 0. 15 : 12
Saints, title of Christians, 1 C. 1 : 2 ; 6 : 1 ;
16 : 1. 2 C. 1: 1; 13 : 12. R. 1 : 7;
12:13. E. l:i, 4. Ph. 1 :i. Cl:!.
Philem. 5, 7
Salem, H. 7 : 1
Salt, figure of, Mk. 9 : 49. L. 14 : 34, 35
Salutations of S. Paul in Epp., R. 1 : 7
Samaritans, not of Jewisb descent, L.
17 : 18. J. 4 : 12, 20
Sanhedrim, composition of, M. 10; 21.
Mk. 13 : 9
Sardis, Rev. 3 : 1
Satan, the author of opposition, 1 Th.

2: 18; 3:5. 1 C. 7: 5- 2 C. 10:3-
R. 16 : 20. Rev. 2 : 9 ; 3 : 9. his agency
in our Lord's sufferings, J. 14 : 30. See
Personality
Sayings, common, among Christians, 1 T.
1 :i5 ; 3:i; 4:o. 2 T. 2 :n. Tit.
3:8
Scepticism, unreasonable requirements of,
J. 11 : 37; 4 . 48. Mk. 8 : 11. M.
16 : 1. L. 11 : 53, 54
Sealing, image of, 3. 6 :2f. E. 1 : 13.
Rev. 7 : 4—8
Secrecy about miracles, why enjoined,
Mk. 5: 43; 7:36; (5: 19); 8:26. L.
8 : 39. about our Lord's Messiahship,
M. 16:20. Mk. 8:30. A. 14: 17;
15: 18
Separate state, 1 P. 3 : 19. 2 C. 5 : 1 —
5. a state of consciousness, M. 17 : 3;
18:io. Mk. 12:26,27. L. 16:22,
23. 2 C. 5:6. R. 14 :g. Ph. 1:23.
Rev. 14 : 4
Servants, different classes of, L. 15 : 26.
1 P. 2 : 18. admonition to, 1 P. 2 : 18
—-$
Seven, symbolical use of, Rev. 3 : 1 ; 5:6
Shekinah, the, H. 9 : 5. Rev. 21:3, !I
Shepherd, sheep, figure of, J. 10 : 1 — 5,
11, 12, 26; 21 : 15 — 18. 1 P. 5 : 2
Signs of future events, classes of, L.
21:3i
Silas, (Silvanus), A. 15 : 22; 17 : 4 — 14.
1 P. 5 : 1 2. 1 Th. 1 : 1
Siloam, J. 9 : 7
Simon, the sorcerer, A. 8: 9, 10
Singular, second pers. emphatic and rhe
torical use of, G. 4 : 7 ; 6:1
Sinlessness of our Lord, J. 8 : 46; 14 : 30.
1 P. 1 : 19 ; 2 : 22. 2 C. 5 : 21. H.
7:27. 1 J. 3:5
Sinners classified, L. 15 : 1
Sins, distinctions of, M. 5 : 19. classifi
cation of, G. 5 : 19. R. 6 : 19. 1 T.
1 :g, 10. Rev. 21 : 8
Slavery, 1 C. 7: 21. Philem. 16. r T.
1 : 10
Slaves, treatment of 1 P. 2 : 18. E. 6 : 9.
C. 4 : 1. duties of, E. 6 : 5—8. C.
3:22—25. Tit. 2:9
Sleep, figure of, M. 25 : 5. Mk. 13 : 36.
1 Th. 5 :6, 7. E. 5 : 14. R. 13: 11
Smyrna, Rev. 2 : 8
Society at Rome, condition of, R. 13 : 1
Socinianism and Romanism refuted toge
ther, H. 2 :i7; 10 : 18
Solecisms, apparent, in the Apocalypse,
Rev. 1 : 4 ; 4 : 1
Solomon's Porch, J. 10 : 23. A. 3 : 11
Son of God, M. 4 : 3. of man ; see Greek
Index, ui6s t. G. — r. dvBpwirov
Sonship of Christ, eternal, Mk. 12:6. J
10:36. G. 1 : 1; 4: 4. 1 C. 15 : 28. R.
8:32. E.3:i5. O.lirs. H.l:3;5:4

INDEX.

881

T"6* ln?'. 4 : IO' *4' of believers,
• due to Christ's incarnation and atone
ment, G. 4 : 7; (3 : 29). R. 8 : 20. H,
2:14 — 16; connected with spiritual
freedom, G. 4 : 28 — 31 ; 6 : 1
Sophists, Greek, 1 Th. 2 : 4, 5
Sosthenes, A. 18 : 17. 1 C. 1 : 1. (2 C
8 : 22)
Sowing and reaping, figure of, G. 6 : 7, 8.
2C.9:6. f.4:36, 37
Spirit, Holy, personality, individuality of,
M. I:i8. Mk. 13.ii. L. 2 : 26. A.
6:4. G.4:6. 1 C.2:io, 11; 12:n;
E. 4 : 30. J. 15 : 26. blasphemy
against, M. 12 : 31, 32. Mk. 3 : 30.
I J. 5 : 16. testimony of, by the
Apostles, J. 16 :8 — 11. intercession
of, R. 8 : 26
Spiritualism, L. 10 : 37 ; 16 : 31. J. 3 : 14.
1 C. I:i2. 2C.ll:i3. 0.2: 18
Spirituality of mind necessary to the
knowledge of divine truth, 1 0. 2 : 14 —
16. J. 8:47. 1 J. 2:20,27
Stewards, who meant by, L. 12 : 42, 45
(M. 24 : 45). 1 P. 4 : 10. Tit. 1 : 7
Stoics, their tenets, 1 0. 4 : 1. A. 17 : 18,
26, 27
Subject, change of, Mk. 9 : 43. G. 4 : 25
Subscriptions to the Epistles, 1 Th. 5 : 28.
10.16:24. Tit. 3: 15
Suetonius, quoted, M. 2:3. L. 6 : 22.
A. 18 : 2
Supererogation, works of, against, M.
25 : 9. L. 17 : 10
Swedenborg, his errors on the resurrec
tion, 1 C. 15: 12. 2 T. 2: 18
Sychar, i.e., Shechem (Nablous), J. 4 : 5
Symbolical acts, M. 10 : 14 ; 18:2;
27:24. J.8:6;13:5. I C. 11 -.4—
6. A. 18:6; 21: 11. sayings, J.
18:9
Sympathy of our Lord, M. 8 : 1 7. L.
7: 13- J- 11:35- H. 2:17; 4: 15
Sympathy, A. 19:8; 28:15. 1 Th.
2:17; 3:7, 9, 10. G. 6:2, 5.
r 0. 9:19—23; 12:21—26; 16:17,
18. 2 C. 7:6; 11 129. C. 3 : 12;
4: 11. R. 1:8, 12. Ph. 2:27. aT.
1 : 16—18. H. 10 : 33, 34
Synagogues, M. 10 117. Mk. 1 : 21. L.
11 143. A. 9: 31. officers of, Mk. 5 :22
Synopticism of M., Mk., L., J. 21 : 25
Syro-Chaldaic words, why reported, Mk.
5 : 41

Tabernacles, feast of, J. 7 : 2
Table of events of S. Paul's ministry,
i. 608. of similar passages in Matt.,
James, Pet., ii. 30. of Book of the Re
velation, ii. 755 _
TaoituB, quoted, M. 2 : 3 ; 24 : 10 ; 27: 2.
VOL. II.

L. 6:22, J. 7:2. A. 2 19; 21:29;
24 13. 1 P. 4: 16. 1 Th. 2 : 15
Talents and pounds (in parables), diffe
rences of, M. 25; 20. A. 21:29;
24:2
Tarsus, A. 9 : 1 1 ; 21 : 39
Taxes, different kinds of, L, 20 122. M.
17:24
Temple, stones of, Mk, 13 : 1, gifts and
offerings in, L. 21 : 5
Temple, body of Christ, the, J. 2: 21.
body of the believer, a, 1 0. 6 : 10.
believers collectively, 1 0. 3 : 16. 2 0.
6:16. E. 2:21, 22
Temptation, scene of our Lord's, M. 4 : 1.
Mk. 1 : 13 ; time of, J. 2 : 1 1 ; mean
ing of, M. 4 : 5. Ii. 4:6, 10. order
of, L. 4 : 6 [16 : 5—7
Tenants (debtors), paying in kind, L.
Tent-making, A. 18:3
Textual preaching, L. 4:21. A, 15:21
Thankfulness, expressions of, 1 Th. 1 : 1 ;
2 : 13; 3:9. 2Th. 1 13. 1 0. 1 :4.
20.2:7,14. R. 1:8. E. I:i6. 0.
1 :3. Ph. 1:3. 2 T. 1:3, 5. 'Phi-
lem. 4 : 5
Thessalonica, description of, ii. 52. A.
17 : 1, 6. date of Epistles to, ib. 33
Thomas, his zeal and affection, J. 11 : 16.
his question, J. 14 : 5. his unbelief,
J. 20 : 25. his confession, J. 20 : 28
Thyatira, A. 16 : 14 ; Rev. 2 : 18
Time, modes of reckoning, L. 9 : 28. J.
13: 1
Times, observance of, G. 4 : 10
Timothy, account of, A. 16 : 1 — 3. 2 T.
3 : 15. Philem. 1. character of, iTh.
3:2. 1 C. 16: 10. iT. 5: 23. 2 T.
1 : 5. Epp. to, when and where writ
ten, ii. 561—563- 1 T. 14 : 15
Tischendorf, in opposition to earnest MSS.
n. xi. xiii. H. 10 : 10, 12. Rev. 7 : 14 ;
13:7; 15=6
Title on the cross, M. 27 : 37. Mk. 15 : 26.
J. 19 : 20. possibly alluded to, G. 3 : 1 .
C. 2 : 14
Titus, account of, G. 2 : 1, 3. Tit. 1 : 4.
Ep. to, when and where written, ii. 562
Tongues, gift of, use of, A. 19:6,7.
1 C. 14 : 22
Tongues (unknown), real languages, I C.
12 : 10 ; 13 : 1 ; 14 : 1—5, 17, 22, 23, 28
Traditions, observance of, Mk. 7 : 3-
Apostolical, what, 2Th. 2 : 15 ; 3:6.
1 O. 11 : 2
Trajection, instances of, Mk. 11: 13;
16 : 3, 4- 1 C. 3 : 5
Transfiguration, object of, M. 17 : 1. Mk.
9:1,2. scene of, Mk. 9 : 2. allusions
to, 2 P. 1 : 18. Rev. 3 -.4
Transubstantiation, its origin, M. 26 : 26.
against, Mk. 14 : 12, 22. L. 22 : 20.
A. 1 : 11 ; 3:21
56

882

INDEX.

Tribulation, Christians warned to expect,
i Th. 3:3. * Th. 1 : 4. M. 24 : 9.
L. 14:26— 33. J. 16:33. A. 14:22.
R. 8: 15. Ph. 1:29. 2 T. 3: 11, 12.
beneficial effects of, 2 C. 4 : 17, 18.
R.5:3
Trinity, doctrine of, M. 3 : 16, 17. J.
8:19. 2 C. 13 : 14. Rev. 1 : 4. im
plicitly affirmed, A. 19 : 5. 1 P. 1 : 2.
1 Th. 4 : 6—8. 1 C. 12 :4— 6. 2 C.
1 : 21, 22 ; 3 : 17. R. 8 : 9 — 11.
Jude 20, 2 1
Troas, S. Paul's visits to, A. 16 : 8 ;
20:5,6. 2 C. 2: 12. 2 T. 4: 13
Tychicus, C. 4 : 7
Types, classes of J. 3 : 14
Tyre, M. 11 : 22. Mk. 7 : 24. A. 21 : 3
U
Unbelief, connexion of, with disobedience,
H. 3 : 18, 19
Union with Christ the source of spiritual
life, J. 14:i9; 15 :5: 17:26. R.
8:11. 2 0.13:4. E. 2:5, 6. C.
3:3,4
Unity of the Church, true, J. 10 : 16 ;
17:2t. E. 1 10; 2:19 — 22; 4:3
—6 V
Veil, figure of, 2 C. 3 : 12 — 18. rend
ing of, M. 27 : 51. Mk. 15 : 38. L.
23 : 45. H. 10 : 20.
Verbals in tos, used actively, A. 26 : 23.
Ja. 1 : 13. G. 2 : 4. R. 1 : 19.
followed by genitive, J. 6 : 45. 1 C.
2:i3
Verbs (3 pi.), impersonal, M. 7: 16. L.
16:9; 17:2i. J. 15:6; 18 : 20, 21.
1 Th. 5 : 3. (3 sing.), Ja. 5 : 15. in
trans., used transitively, M. 5 : 45. Ja.
5 : 18. 2 C. 9 : 10. in-euto, M. 27 : 57.
in -610 -uvtvj (factitive), L. 1 : 28. R.
9: 18

Vernacular tongue to be used in divine
service, 1 0. 14 : 18, 19
Vessels (of contents), figure of, M. 23 : 32.
A. 9:i5. R. 9:2i, 22. 2 T. 2: 20.
vehicle, or implement, 1 Th. 4 : 4
Vine, image of, J. 15 : 1—8. 1 P. 4 : 1
Virginity, perpetual, of our Lord's mo
ther, M. 1 : 25; 13 : 55. L. 2 : 7 ;
5:19
Visitation, episcopal, A. 14 : 22 ; 15 : 41 ;
18 : 23. 1 Th. 3 : 2
W
Wars foretold by our Lord, Mk. 13:8
Washing, image of, J. 13 : 8 — 10. 1 C.
6:11. Tit. 3 : 5, 6. Rev. 1 : 5. the
feet, meaning of, L. 13 : 14, 15
Water, image of, J. 4 : 10 ; 7 : 37, 39- :
P. 3:2i. 1 C.12:i3. E. 5:26. Ja.
3:5,6
Wedding garment, M. 22 : 1 1
White, metaphorical sense of, Rev. 3 : 4
Women, treatment of, 1 P. 2 : 7. E.
6:2. their place, and relation to men,
as Christians, 1 0. 11 : 1 — 12. not to
be public teachers, 1 C. 14 : 34, 35 ;
their domestic duties, Tit. 2 : 4, 5
Word, the, meaning of, as a name of Christ,
J. 1 : 1. the Gospel, 1 Th. 2 : 13.
written, necessity of, L. 1 : 2.
Works, faith in action, M. 9 : 29. Ja.
2 : 26 T, JZ
Zacchseus, office of, L. 19 : 1
Zacharias, son of Jehoiada (Barachias),
M. 23 : 35. father of John the Baptist,
L. 1:5. his Hymn, L. 1 : 78
Zeal, misguided, cause of persecution, L.
9:54, 55- hindrance of the Gospel,
1 Th. 2: 16
Zeugma, L. 1 : 64. 1 : C. 3 : 2 ; 14 : 34.
A. 1:25; 4:28. 1 T. 4:3. Ph. 3:io
Zidon, Mk, 7 : 24

CORRECTIONS AND ADDITIONS.
VOL. I.
FAGS 17, col. 1, 1. 4, transfer avvexopivovs], . . distress ito 1. 17
58, col. 1, 1. 7, after truth, add see on 1 0. 15 : 54
60, col. 1, 1. 26, 27, read 'utters' (irpotpipei, L. 6 : 45), used also withX670us, iiros,
in the opp. sense, 'reject,' 'abandon,' Plato, Grit. 1. 46. § 6. Soph. 0. T.
849. Cf. Projicit arapullas, Hor. A. P. 97
89, col. 2, 1. 22, for 5 : 5, read v. 5
125, col. 1, 1. 15, for Virg. G. iv. 29, read Virg. G. ii. 507
126, col. 1, 1. 11, for 11 : 15, read 11 : 19
131, col. 2, 1. 7, for probably it never has, read only in one passage it probably has
154, col. j, 1. 4, for 19, read 19, 20 ; and for H. 13 : 12, read H. 13 : 21
165, col. 1, 1. 14, for v. 31, read v. 21
216, col. 1, 1. 3, for M. 24 : 19, read M. 24 : 29
239, col. 1, 1. 35, for Deut. 16 : 30, read Deut. 16 : 20
,, ,, 1. 38, for the priest was, read the Levites were
269, col. 1, 1. 2, for Rev. 1 : 7, read Rev. 1 : i^
271, col. 2, 1. 19, /or beneficii ; adolescentem, read beneficii.' ' adolescentem
285, col. 2, L 10, for M. 24 : 42, read M. 24 : 43
338, col. 1, 1. 11, for 1 T. 5 : 24, 25, read 1 T. 6 : 18, 19
417, coL 2, L 31, for 1 : 16, read 21 : 16
421, col. 2, 1. 11, for given, read gave
439, col. 2, 1. 27, for J. 1 : 1, read, Ja. 1 : 1
449, col. 2, 1. 35, for R. 9 : 14, read R. 9 : 4
496, col. 2, 1. 31, for Philip's, read Judas's
548, col. 2, 1. 22, for xx. 1, 2, read XI. 2
549, col. 1, 1. 37, for xix., read xrv.
552, col. 1, 1. 32, for inferiority, read superiority
557, col. 2, line 39, for 20, read 10
558, col. 2, 1. 26, dele Tip airipparl trov] G. 3 : 29. 4 : 1 — 7
613, col. 2, 1. 10, for A. 11:17, read A. 11 : 27
624, col. 1, 1. 23, for 39, read 28, and add Hdt. 7. 197
631, col. 2, 1. 22, for 2 C. 3 : 13, read" 2 0. 3 : 14
654, col. 2, 1. 5, dele 22,
669, col. 1, 1. 2, for E. 4 : 17, read see on paprvpeiv, 3 J. 3
681, col. 1, 1. 5, dele was
712, col. 1, 1. 1, /<»¦ 21 : 3, read 21 : 33
VOL. II.
12, col. 2, 1. 40, tr. dirb Geou] . . . agendum to 1. 34
27 col. 2, 1. 15, for ttjs irapovalas] read tj irapovirla]
36, col. vs, 1. 22, tr. R. 9 : 33 to L 34, a/!er Sitiv]
42 col. 1, 1. 37, /or He would, reoo! He who would
76! col. 1, 1. 1, for A. 5 : 34. C. 3 : 23, read M. 25 : 40. 1 C. 11 : 25
89, col. j, 1. 5, for § 1 1, iii. 32, read § 10, iii. 30
„ 1- i5,/o»'§43, read % 44
90, col. 1, 1. 17, for 2 C. 13 : 13, read 2 C. 13 : 14
110 col. 1 1. 1, for dKOiiopev] See Introd., read dKoiopev k.t.X.] for pi. see Introd.,
for accus. and particip., see 3 J. 4
14s, col. 2, 1. 2, dele (;), and in 1. 3, after time, dele (,)
185 col. 2, 1. 28, for A. 20 : 23, read A. 20 : 32
187, col. 2, 1. 7, a/to1 L. 3 : 19, insert 2 T. 1 : 18, u.
191, text, 1 : 16, readoiVov
203, col. 1, 1. 1, for K, read X

884 CORRECTIONS AND ADDITIONS.
PAGB
214, col. 2, 1. 44, /or 2 Th. 3 : 11, read 2 Th. 3 : 15
235, col. 1, 1. 14, after aim., insert (ch. 13)
„ 1. 16, dele (13)
267, col. 2, 1. 40, for 1—5, read 1 — 6
288, col. 1, 1. 40, for (13), read (12)
„ „ 1. 41, for 27, read 28
314, col. 1, 1. 16, for E. 2 : 12, 13, read E. 2 : 15, 16
360, col. 2, 1. 42, for trippoptpov, Ph. 3 : 21, read avppbptpovs, R. 8 : 29
384, col. 2, 1, 21, for maintaining the hope on the ground of hope of, read main
taining the hope — on the ground of hope — of
395, col. a, 1. 22, for inference it follows accordingly, read inference ; ' it follows
accordingly"
406, col. t, 1. 46, for 6:6. L. 5 : 7, n., read 1 : 24. 1 0. 9 : 6
424, col. 1, 1. 12, for substituted for rou 'Itrp., read for which toO 'lap. was sub
stituted
438, col. 1, 1. 28, after ministry, insert of instruction ; and tr. the note to 1. 22,
after catechist
531, col. i, 1. 19, for ait)av. tj; imyv., read ai£av. els tt)v iwiyv.
,, ,, 1. 20, tr. E. 1:9. 5 : 17 to 1. 24, after will
537, col. 1, 1. 13, for administering, read admonishing
575, col. 2, 1. 30, for xpbvois, read xaipois
619, 1. 29, for H. 13: 19, 21, n., read H. 13, 19, 23 — 25
656, col. 1, 1. 4, for L. 1 : 9, a., read L. 1 : 23, n.

THE END.