MtyGG

YALE
UNIVERSITY LIBRARY

WORD STUDIES

IN THE

NEW TESTAMENT

BY-

MARVIN R. VINCENT, D.D.
BAI-DWIN PROFESSOR OF SACRED LITERATURE IN UNION THEOLOGICAL SEMINARY,
NEW VORK

VOLUME IV.
THE THESSALONIAN EPISTLES
THE EPISTLE TO THE GALATIANS
THE PASTORAL EPISTLES
THE EPISTLE TO THE HEBREWS

NEW YORK
CHARLES SCRIBNER'S SONS
1903

COPYRIGHT, 1900, BY
CHARLES, SCRIBNER'S SONS

THE THESSALONIAN EPISTLES

ABBREVIATIONS, ETC.

A. v. Authorised Version of 1611.
Apoc. Apocalypse.
Cit. Cited.
Citn. Citation.
Class. Greek and Koman classical authors.
Comm. Commentary.
Comp. Compare.
Const. Construe,
= Equivalent to.
f . and ff. Following.
LXX. Septuagint Version of the Old Testament. For the sake of brevity
the Apocryphal books are included under this sign. The numbers
of the Psalms when cited from the LXX are given according to
the enumeration of the LXX, and not of the EngUsh Bible.
Lit. Literally.
O. T. : N. T. Old Testament: New Testament.
Bend. Bender.
Kev. Revised Version of the New Testament, 1881.
Kev. T. Revisers' Text of the New Testament.
T. B. Textus Receptus.
Vulg. Vulgate or Latin Translation of the New Testament.
P". The word or phrase occurs only in Paul's vfritlngs.
op. The word or phrase does not occur in Paul's writings.
"LXX. The word or phrase does not occur in the Septuagint.
"Class. The word or phrase does not occur in classical writers.
N. T.o. The word or phrase occurs in the New Testament only here.
Past". The word or phrase occurs only in the Pastoral Epistles.
Pasts. Pastoral Epistles.
"Past. The word or phrase does not occur in the Pastoral Epistles.

THE THESSALONIAN EPISTLES.

INTRODUCTION.
THE FIRST EPISTLE.

Thessalonica was situated on the Thermaic Gulf, a fine
harbour, affording anchorage for large ships directly in front
of the city.* The situation commanded the trade of the
Macedonian waters, and was connected inland with the plain
of the Axius, one of the great levels of Macedonia, and with
the plain of the Strymon, by a pass across the peninsula of
Chalcidice. It was the chief station on the Via Egnatia, the
great Roman road which ran from Dyrrhachium through
Epirus, Macedonia, and Thrace to Byzantium.
In Paul's day it was a free city, the capital of the whole
province and the most populous of its towns. Its extensive
trade with all parts of the world accounts in part for the
rapid spread of the news of the success of the gospel (1 Th.
i. 8). The population consisted of the original Graeco-
Macedonian inhabitants, mixed with many Romans and some
Jews. The same heathen deities were worshipped as in other
Graeco-Roman communities, and the worship of the Cabeiri
had been introduced from Samothrace.f
Paul's first visit; to Thessalonica is related in Acts xvii. ;
and the account must be filled out, as far as possible, by means
* " Medio flexu litoris." Pliny, H. N. iv. 10.
t The Cabeiri were Pelasgic deities worshipped in the islands between
Euboea and the Hellespont, on the adjacent coasts of Asia Minor, and at
Thebes and Andania in Greece. They were four in number, answering to
Demeter, Persephone, Hades, and Hermes in the Greek mythology. Through
out the Bomau period of Greek history the Cabeiric mysteries were held only
seeond to the Eleusinian, and many Bomans of high position were initiated.
3

4 INTRODUCTION TO THE THESSALONIAN EPISTLES.
of the references in the two letters. From the Acts it appears
that he remained only three weeks ; but the first Epistle
indicates that a large and flourishing church had been formed,
chiefly of Gentiles (i. 8, 9) ; and from this, and from the facts
that the PhUippians, twice during his stay, sent him pecuniary
aid (Philip, iv. 16), and that he labored for his own support,
his visit would seem to have befen longer.
According to the narrative in Acts, he secured some con
verts from among the Jews, but more from the pious Greeks
or Proselytes, and many prominent women. Nothing is said
of his labours among the heathen. The author of the Acts
has, apparently, recorded the least important part of his work,
which was evidently begun, according to his usual practice,
in the synagogue. The principal part of it, however, was
not done in the synagogue.
The cause of Paul's departure from Thessalonica was a
persecution instigated by the Jews, who used the vulgar pagan
rabble as their instruments. Most of the Christian converts
were from the better classes, and the Politarchs were not dis
posed to interfere actively. But the riot was a serious matter.
A powerful, dangerous, lasting sentiment was aroused in the
class which fostered it (see ch. ii. 14). The charge against
Paul was that of treason against the Emperor, and the Poli
tarchs were forced to take active measures lest they should
incur the charge of condoning treason. Their course was the
mildest for which they could find precedent. The accused
were bound over to keep the peace, and as security was
exacted from Jason and the leading Christians of Thessa
lonica, it implied that they were under obligation to prevent
Paul from coming to the city again.
Paul, after his departure, was distressed, lest his converts,
who had b^en only partially instructed, might faU from their
faith. He had twice made the attempt to revisit them, but
m vain. He had sent Timothy to inquire into their condition
and to estabhsh and comfort them (iii. 2). Timothy had now
rejomed him at Corinth, and the information which he brought
called forth the first letter.
The letter, though official, is not stiff nor condescending.

INTRODUCTION TO THE THESSALONIAN EPISTLES. 5
It reveals a quick, intelligent sympathy with the burdens and
sufferings of the church, and a full appreciation of their
patience and fidelity. They are the subject of the Apostle's
thoughts, wishes, and prayers ; they are his joy and his crown.
The tone of the Epistle, while peculiarly affectionate, is never
theless decided, and exacting in moral demand. It has nothing
of the legal or ecclesiastical character. It is pervaded, in parts,
with the tension and anxiety of the interval between Paul's
departure from Thessalonica and the reception of Timothy's
report. Timothy's news had been substantially good. The
church had remained true to the faith against all assaults.
But a degree of mistrust had arisen concerning the sincerity
of Paul's interest for the church, which must have come from
the outside. Accordingly in the second chapter he takes
on an apologetic tone. Some lack of religious steadfastness
among the members has made itself evident, and some signs of
not fully appreciating the relations of their faith to Christian
morality. There has arisen a tendency to assume that the
second coming of Christ is close at hand, and that all old
relations and duties are therefore done away. On the other
hand, an opposite tendency has shown itself, a reaction
against the enthusiasm evoked by the expectation of the
parousia, which calls for the admonitions, " Quench not the
spirit : despise not prophesyings : prove all things : hold fast
that which is good." Mistakes have become current respect
ing the lot of such Christians as may die before the Lord's
coming. There is a possible hint of strained relations with
the church-superintendents (v. 12-15) and of occasions given
to the enemies of Christianity for malicious criticism (iv. 12).
But the main objects of the letter are, to strengthen the bond
between the writer and the chureh, to detach the church from
the errors and abominations of heathen life, and to correct
misunderstandings and give comfort as regards the dead
ill Christ.
The language of the letter is simple, taking on a rhetoiical
character only in certain isolated passages (ii. 19 f. ; iii. 8 f.).
It is not without picturesqueness (i. 8, 9; ii. 1, 6, 16, 17, 19,
iii. 3, 8, 11; iv. 1, 6, 12; v. 2, 3, 5, 8, l9). There is an

6 INTRODUCTION TO THE THESSALONIAN EPISTLES.
occasional tendency to amplification (i. 2 f., 8; ii. 11, 13:
iii. 2, 7, 9, 10; v. 1, 3, 5, 23, etc.), and to round off the ends
,pf sentences with adverbial phrases (i. 5, 6; ii. 2, 16, 17;
iii. 3, 9, etc.). There is to be noted the frequent introduction
of expressions which recognise the knowledge and remem
brance of the writer's correspondents, as wa^w? otBare even as
ye hnow: also the forms of adjuration and comparison (ii. 5,
10 ; iii. 6). A certain ruggedness and lack of symmetry in
the structure of sentences appears at times (i. 2 ff., 8 ; ii. 10
ff., 17 f., 19 f.; iv. 1 f., 3 ff.). The vocabulary is relatively
small. Repetitions and similarities of expression occur.
There are no citations from the Old Testament, and no use
of apocryphal writings can be shown. The mode of expression
is thoroughly Pauline. The character of the Epistle does not
lead us to expect many of the technical terms of the Pauline
dogmatic; but such as we do find are Pauline, as e/cXoiy^
election ; Ka'kelv to call ; ajioi saints ; dyiaa-iMi; sanctification ;
fiT) eiSdrei rov Beov not knowing (rod. There are also to be
noted the characteristic play of words (ii. 4) ; paradox (i. 6) ;
mixed metaphor (v. 5), and antithesis of prepositions (i. 5 j
iv. 7; ii. 3, etc.). There are relatively few hapaxlegomena,
some peculiar uses of words common in the New Testament;
possibly a dozen words and modes of expression which appear
only in the deutero-Pauline writings, and a few which are
almost exclusively confined to the writings of Luke and the
Epistle to the Hebrews.
The authenticity of the Epistle is generally conceded. It
has been assailed by Baur, Steck, Holsten, and Loman.
THE SECOND EPISTLE.
The authenticity and genuineness of this Epistle have
been challenged since the beginning of the present century.*
Its integrity has also been questioned on the assumed ground
of a combination of a genuine Pauline epistle with interpo
lated matter (P. W. Schmidt). It has been ascribed to
* J. E. C. Schmidt, DeWette, Kern, Baur, Hilgenfeld, Pfieiderer, Weiz
sacker, Loman, Holtzmann, Schmiedel.

INTRODUCTION TO THE THESSALONIAN EPISTLES. 7
Timothy. Attempts have also been made to prove that it
was earlier in date than the first Epistle (Ewald, Baur,
Davidson) ; but there seems to be, on the whole, no suf
ficient reason for refusing it a place among the genuine
Pauline Epistles. The external testimony in its favor is
ancient and good, while the resemblances in manner and
phraseology to the other Pauline writings cannot be evaded.
The vocabulary is Pauline. The list of non-Pauline words
is small and not important. As distinguished from all other
Pauline letters, the two Thessalonian epistles exhibit a
striking relationship, extending to sequences of thought,
articulation of sentences, and peculiar expressions and
usages. In not a few cases, the same subjects are treated
with almost the same words.* Both letters have an eschato
logical drift ; both exhibit, without specially emphasising it,
the writer's apostolic consciousness ; both- treat moral ques
tions from the religious point of view.f
The second Epistle appears to have been written some
months after the first, because of some later information
received by Paul, who was probably still in Corinth. The
circumstances of the church were substantially the same,
although there appears to have been a growth in faith and
charity (i. 3, 4) ; but the idea of the imminent second
coming of the Lord had assumed such proportions as to
cause restlessness and impatience, and a measure of social
dis(organisation and fanaticism. A spurious epistle in Paul's
name, announcing the immediate advent of the Lord, appears
to have been circulated (ii. 2). The main design of this
second letter is to correct false views concerning the second
advent, and to rebuke the idleness and disorder into which
some of the Thessalonian Christians had fallen.
* Comp., for instance, 2 Th. i. 1-7 ; ii. 13-17 ; iii. 1, 3, 12, and 1 Th. i. 3,
4f., 6, 7 ; ii. 13, 15, 16; iii. 3, 4, 5, 8, 9, 10, 11, 12.
t THe authenticity of the 2d Epistle is defended by Jowett, Godet, Weiss,
Lunemann, Schenkel, Reuss, Bleek, Kenan, Salmon, Klopper, Jiilicher,
Bornemann, Zahn, McGiffert.

COMMENTARIES, ETC., ON THE THESSALONIAN
LETTERS.*

GERMAN.
W. Bornemann. In the Meyer Series. 6th ed. Die Thessalo-
nicherhriefe, 1894. P. W. Schmiedel, in the Hand-Gommentar
zwm Neuen Testa'ment, by Holtzmann, Lipsius, Schmiedel, and
Von Soden, 1893. P. Schmid, Der erste Thessalonicherbrief 'neu
erklart, with Excursus on 2d Epistle, 1885. F. Zimmer, Der Text
der Thessalonicherbriefe, etc. Textual Apparatus and Commen
tary, 1893. ENGLISH.
J. B. Lightfoot, both Epistles, in Notes on Epistles of St. Paul
from. Unpublished Commentaries, 1895. C. J. Ellicott, A Critical
and Orammatical Commentary on St. Paul's Epistles to the Thessa
lonians. B. Jowett, TJie Epistles of St. Paul to the Thessalonians,
Galatians and Bomans. Translation and Com'mentary, 3d ed.
1894. J. Eadie, A Commentary on the Greek Text of the Epistles
of Paul to the Thessalonians, 1877. J. Hutchison, Lectures,
chiefly Expository, on Paul's 1st and 2d Epistles to the Thessaloni
ans, 1883. J. B. Lightfoot, Biblical, Essays, chs. VL, VII. G. G.
Findlay, in Camb'Hdge Bible for Schools. J. Denney, in Eiq)osi-
tor's Bible.
On Macedonia, L. Heuzey and H. Daumet, Mission ArcMolo-
gique de Mac&doine, 1876. Account of the expedition under the
auspices of Napoleon III. for the exploration of Macedonia.
M. E. Vincent, Philippians and Philemon, Introduction. Interna
tional Commentary, 1897.
» No attempt is made to present an exhaustive catalogue of the Literature.
8

THE FIEST EPISTLE TO THE
THESSALONIANS.

CHAPTER L

1. The address of the first Epistle is shorter than that of
any of the Pauline letters. In the other Epistles Paul either
indicates the contents of the letter, or adds details concern
ing the writer or his correspondents, or amplifies the apos
tolic greeting. The names of Silvanus and Timothy are
added to that of Paul as the senders of the letter. They
were with him at Corinth when it was written (Acts xviii.
5; 2 Cor. i. 19). They had assisted him in the foundation
of the Thessalonian Church (Acts xvi. 1-3; xvii. 4, 10, 14).
Paul's official title " Apostle " is omitted in the addresses of
both Epistles, although in 1 Th. ii. 6 he uses cnroa-roXoi
apostles, including Silvanus and Timothy under that title.
The title appears in all the other Epistles except Philippians
and Philemon. The reason for its omission in every case
appears to have been the intimate and affectionate character
of his relations with the parties addressed, which rendered
an appeal to his apostolic authority unnecessary. Paul does
not confine the name of apostle to the twelve.*
Silvanus. The Silas of the Acts, where alone the form
2tXas occurs. By Paul always "EiXovavoi;, of which SiXa? is
a contraction, as Aou/ea? from AovKavo^. Similar contract
ions occur in Class., as 'AXefa? for 'A\€^avBpo<s ; 'Apra? for
* See Rom. xvi. 7 ; 1 Cor. ix. 5, 6, and Bp. Lightfoot on "The Name and
OfSce of an Apostle," Com. on Galatians, p. 92.
9

10 WORD STUDIES IN THE NEW TESTAMENT. [Ch. I.
'A/STe/ifis, and that for 'Apre/jLiSeopo^. Silas first appears in
Acts XV. 22, as one of the bearers of the letter to the Gen
tile Christians at Antioch. He accompanied Paul on his
second missionary tour, and was left behind with Timothy
when Paul departed from Macedonia after his first visit.
He was probably a Jewish Christian (see Acts xvi. 20), and
was, like Paul, a Roman citizen (Acts xvi. 37, 38). Hence
his Roman name. He cannot with any certainty be identi
fied with the Silvanus of 1 Pet. v. 12.
Timothy. Appears in all the Pauline Epistles except Gala
tians and Ephesians. He was associated with Paul longer
than any one of whom we have notice. First mentioned Acts
xvi. 1, 2: comp. 2 Tim. iii. 10, 11. He accompanied Paul on
his second missionary tour (Acts xvi. 3), and was one of the
founders of the churches in Thessalonica and Philippi. He
is often styled by Paul " the brother " (2 Cor. i. 1 ; Col. i.
1 ; 1 Th. iii. 2 ; Philem. 1) ; with Paul himself " a bondser
vant of Jesus Christ" (Philip, i. 1) ; comp. 1 Tim. ii. 18;
2 Tim. i. 2. Paul's confidence in him appears in Philip, ii.
19-22, and is implied in his sending him from Athens to the
Thessalonian church to establish and comfort its members
(1 Th. iii. 2). Paul sent him again to Macedonia in com
pany with Erastus (Acts xix. 22), and also to Corinth
(1 Cor. iv. 17). To the Corinthians he writes of Timothy
as "his beloved and faithful child in the Lord" who shall
remind them of his ways in Christ (1 Cor. iv. 17), and as
one who worketh the work of the Lord as he himself (1 Cor.
xvi. 10). He joined Paul at Rome, -and his name is associ
ated with Paul's in the addresses of the letters to the Colos
sians and Philemon. In every case where he is mentioned
by name with Silvanus, the name of Silvanus precedes.
To tlie church of the Tliessaionians. This form of
address appears in 1st and 2d Corinthians, Galatians, 2d
Thessalonians. The other letters are addressed to "the
saints," "the brethren," "the saints and faithful brethren.'"
The use of the genitive of the national name is peculiar.

Oh. I.] THE FIRST EPISTLE TO THE THESSALONIANS. 11
Comp. 1 Cor. i. 22 ; 2 Cor. i. 1 ; Gal. i. 2 ; Philip, i. 1 ;
Col. i. 2.
The church (jEKicKriala). From ew out, and KaXelv to
call or summon. Originally with a secular meaning, an
assembli/ of citizens regidarl'y summoned. So Acts xix. 39.
LXX uses it for the congregation of Israel, either as con
vened for a definite purpose (1 Kings viii. 65; Deut. iv. 10 ;
xviii. 16), or as a community (2 Chr. i. 3, 5 ; xxiii. 3 ; Neh.
viii. 17). The verbs e/cKXijertafetj' and i^eKKXria-id^eiv to sum
mon formall'y, which do not ocOUr in Ni T., are found in
LXX with avvaya)yr]v gathering, Xaov people, and irpea-^v-
repovi elders, livvaycoy^ is constantly used in LXX of the
children of Israel as a body (Ex. x:ii. 6, 19, 47 ; Lev. iv. 13,
etc.), and is the more common word in N. T. for a Jewish
as distinguished from a Christian assembly ; sometimes with
the addition of the Jews (Acts xiii. 5 ; xiv. 1 ; xvii. 1)^ It
is once used of a Christian assembly (Jas. ii. 2). 'Ettiovv-
ayeoyii gathering together, occurs 2 Th. ii. 1 ; Heb. x. 25.
The Ebionites retained a-waycoy^ in preference to eKKXr}a-ia.
The LXX translators found two Hebrew words for " assem
bly" or "congregation,^' rriu and bnp^, and rendered the
former by fruvayayi} in the great majority of instances.
'EKKXr/a-ia does not appear as the rendering of iriu. They
were not as consistent in rendering bniJ, since they used
both avvaymyrj and eKKXrja-ia, though the latter was the more
frequent: see Lev. iv. 13 ; Deut. v. 22, etc. The A. V.
renders both words by " congregation " and " assembly "
indiscriminately. 'EkkXtjo-m is only once used in N. T. of a
Jewish congregation. Acts vii. 38; yet there are cases where
there is an apparent attempt to guard its distinctively
Christian sense against being confounded with the uncon
verted Jewish communities. Hence the addition iv Xpia-ro)
in Christ, Gal. i. 22 ; iv 6ea> irarpl Kal KVpuoa 'Itjo-oO Hpicrra
in God the Father and the Lord Jesus Christ, 1 Th. i. 1 ;
comp. 2 Th. i. 1. In both Hebrew andN. T. usage, iKKX-rj-
tria implies a community based on a special religious idea,
and established in a special way; In N. T. it is also used in

12 WORD STUDIES IN THE NEW TESTAMENT. [Ch. 1
a narrower sense, of a single church, or of a church confined
to a single place. So Rom. xvi. 5, etc.
In God the Father, etc. Const, with the church, and
comp. 2 Th. i. 1. The phrase "the church in God" is pecul
iar to the Thessalonian Epistles. Elsewhere "of God"
(1 Cor. X. 32; xi. 16, 22; xv. 9, etc.); "of the saints"
(1 Cor. xiv. 33). Lightfoot suggests that the word iKKXrj
aia can scarcely have been stamped with so definite a
Christian meaning in the minds of these recent and early
converts as to render the addition "in God the Father," etc.,
superfluous. Grace to you and peace (j(dpi'i viuv Kal elprjvrj^. In
Romans, 1st and 2d Corinthians, Galatians, Ephesians, Phi
lippians, the salutation is, Crrace to you and peace from Crod
our Father and the Lord Jesus Christ : Colossians omits the
last five words of this : 2 Thessalonians omits our before
Father. On the union of the Greek and Jewish forms of
salutation, see on 1 Cor. i. 3.
2. We give thanks {evxapiaroijuev'). According to Paul's
habit, a thanksgiving follows the salutation, commonly with
the verb evxapiareiv, as here; but in 2d Corinthians and Ephes
ians, evXoyrjro'; 6 0e6<{ blessed be God. The thanksgiving is
omitted only in Galatians. The verb evxapiareiv occurs only
in later Greek, and there but rarely. In LXX only in
Apocr. See Judith viii. 25 ; 2 Macc. i. 11 ; x. 7 ; 3 Macc.
vii. 16. In the N. T. Epistles, P"- Originally to do a good
turn; hence, to return a favour. The meaning to give thanks
is late. The kindred noun evxapiaria giving of thanks, is
found often in Paul. As a designation of the Lord's Supper
(Ilucharisf) it is not found in the N. T. Perhaps the
earliest instance of its use in that sense is in Ignatius. See
Philad. iv. ; Smyrn. vi., viii. ; Eph. xiii. Comp. Just.
Mart. Apol. i., 64, 65.
In we give thanks, it is not easy to decide whether Paul
uses we as plural, or in the sense of J. Rom. iii. 9 seems to

Ch. I.] THE FIRST EPISTLE TO THE THESSALONIANS. 18
be a clear case of the latter usage. In 1 Th. iii. 1, 2,
ijvBoK'Tjaafiev we thoiight it good, and i'jrefj.yjra/iev we sent, can,
apparently, refer only to Paul ; and similarly, in 1 Th. iii. 6,
TTjBos ^/tas unto us, can hardly include Silvanus who came with
Timothy (comp. iii. 5). But it is significant that, in the Epis
tles which are written in Paul's name alone (Romans, Gala
tians, Ephesians), only I is used, unless we except Gal. i. 8,
which is doubtful. Paul and Timothy appear jointly as cor
respondents in Philippians, but the first person predominates
throughout the letter. The same is true of 1st Corinthians,
where Paul and Sosthenes are associated in the address, but
the singular pronoun is used almost throughout. (See iv.
10-13 ; ix. 4, 5, 25, 26). In Colossians Paul and Timothy
appear in the address. The plural prevails to i. 23, and
alternates with the singular throughout the remainder. The
alternations in 2d Corinthians are very bewildering.
On the whole, I think that occasional instances of the
epistolary plural must be granted. It is not, however, Paul's
habitual usage. We is often employed as in ordinary corre
spondence or argument, where the writer or speaker associates
himself with his readers or hearers. Abundant illustrations
of this may be seen in Rom. vi. and viii. ; but in other cases,
when Paul speaks in the plural, he usually associates his
fellow-ministers, mentally, with himself.*
Making mention (^fiveiav Troiovfievoi). For the phrase see
Rom. i. 9 ; Eph. i. 16 ; Philem. 4. Always in connection
with prayer. In the sense of remember it appears in LXX,
Job xiv. 13. In Ps. cxi. 4, to make a memorial. See further,
on without ceasing, ver. 3.
in my prayers (eVi). When engaged in offering my prayers.
'EttI here blends the local with the temporal sense.
Prayers (^Trpoaevx&v'). The more general term, and limited
to prayer to God ; while SeijaK petitionary prayer, supplica-
* The discussion in detail may be found in Bomemann's Thessalonicher
briefe, p. 37 f. and p. 53. See also Spitta, Urchristenthum, p. 120 f., and
Lightfoot, Notes on Epistles of St. Paul, p. 22.

14 WORD STUDIBS IN THE NEW TtSSTAH^^'^' ^^^' ^'
tion, may be addressed to man. Paul alone associates the
two words. See Philip, iv. 6 ; Eph. vi. 18. I^ classical
Greek the word does not occur in the sense of prayer. It is
found in later Greek, meaning a place for prayer, in which
sense it appears in Acts xvi. 13, 16. It signified either a
synagogue, or an open praying-place outside of a city.*
3. Without ceasing (aliaXeirtrWi) . P°. In LXX see
1 Macc. xii. 11 ; 2 Macc. iii. 26 ; ix. 4 ; xiii. 12 ; xv. 7 ;
3 Macc. vi. 33. Should be construed with making mention,
not with remembering, as A. V. and Rev. The salutations
of Paul reproduce ordinary conventional forms of greeting.
Thus the familiar Greek greeting x'^'-P^'-^ ^^ joyf'ul, hail,
Welcome, appears in X'^/'*' grace. This was perceived by
Theodore of Mopsuestia (350-428 a.d.), who, in his com
mentary on Ephesians, says that in the preface to that letter
Paul does very much as we do when we say " So and so to So
and so, greeting " (6 helva rm Seivi xai/>eti'). Deissmann gives
some interesting parallels from ancient papyri. For instance,
a letter dated 172 B.C., from an Egyptian lady to her brother
or husband : " Isias to her brother Hephaestion, greeting
(xaipeiv^. If you are well, and other things happen as you
would wish, it would be in accordance with my constant
prayer to the gods. I myself am well, and the boy ; and all
at home make constant remembrance of you." Comp. Rom.
i. 9 ; Eph. i. 16 ; Philem. 4. Again : " Ammohios fo his
sister Tachnumi, abundant greeting (ra irXeiara x«4'"'')"
Before all things, I pray that you may be in health ; aiid
each day I make the act of worship for you." In these
* There has been some dispute as to whether it vyas applied to a syna
gogue, but the usage of Josephus and Philo seems decisive in favour of that
meaning. See Jos. Vita, 54 ; Juvenal, Sat. III. 296 ; Schurer, The Je-wish
People in the Time of Jesus Christ, Div. IL, Vol. IL, p. 73 ; Wendt, Apostel-
geschichte, on Aots xvi. 13. An inscription preserved in the Berlin Egyptian
Museum testifies to the meaning synagogue as early as the third century b.c.
Zenobia and Vaballath, about 270 a.d., decree the restoration of an inscrip-'
tion on a synagogue, as follows : Boo-iXeJs HToXe/iaros 'Eiep-yirris rijv Trpoo-euxV
A(Tv\ov King Ptolemy Euergetes [decrees'] that the place of pra'yer [fee] on
as-ylum. See Deissmann, Neue Bibelstudien, p. 49.

Ch. I.] THB FIRST EPISTLE TO THE THESSALONIANS. 15
specimens the conventional salutations in correspondence
include the general greeting (xaifeii') and the statement
that prayer is made for the correspondent's welfare ; and
the words constant and daily are attached to the act of
prayer. It is further to be noticed that many passages of
Paul's Epistles give evidence of having been shaped by
expressions in letters received by him from the parties he
is addressing. In his answer he gives them back their own
words, as is common in correspondence. Thus, making men
tion of you and remembering your work, etc., together with the
statement that Timothy reports that you have a good remem-
hrance of us (ch. iii. 6), all together suggest that Paul had
before him, when writing to the Thessalonians, a letter which
Timothy had brought from them. Other instances will be
noted as they occur.*
Work — labour — patience (epyov — kottov — vTroiJ,ovrj<;').
"Epyov work, may mean either the act, the simple trans
action, or the process of dealing with anything, or the result
-of the dealing, — as a book or a picture is called a work.
K0V09 labour, from Koirreiv to strike or hew; hence, laborious,
painful exertion. "Tiro/juovrj patience, patient endurance and
faithful persistence in toil and suffering. See on 2 Pet. i. 6 ;
Jas. V. 7. The genitives, of faith, love, hope, mark the gen
erating principles of the work and labour and patience,
which set their stamp upon each ; thus, work which springs
iroTCi faith, and is characteristic of faith. The phrase patience
-of hope is found only here ; but see Rom. v. 4 ; viii. 25 ;
XV. 4 ; 1 Cor. xiii. 7 ; Heb. vii. 11, 12. For virofiovrj in
LXX, see 1 Chron. xxix. 15 ; Job xiv. 19 ; Ps. ix. 18 ;
xxxviii. 7 ; Jer. xiv. 8. We have here the great triad of
Christian graces, corresponding to 1 Cor. xiii. Hope is
prominent throughout the two Epistles. The triad appears,
1 Th. V. 8 ; Gal. v. 5, 6 ; 1 Cor. xiii. 13 ; Eph. iv. 2-5 ;
* See an interesting article by J. Eendel Harris, Expositor, Vol. IV. , No.
III., 1898, "A Study in Letter- writing." Also an article by Walter Lock,
{Expositor, Vol. IL, No. I., 1897, "1 Corinthians viii. 1-9. A Suggestion."

16 WORD STUDrSS IN THE NEW TESTAMENT. [Ch. I.
CoL i. 4, 5; Heb. x. 22-24; 1 Pet. i. 21-22. Comp. 1 Th.
ii. 9 ; V. 8 ; 2 Th. iii. 5, 8 ; 1 Cor. xv. 10, 58 ; 2 Cor. xi. 27 ;
Apoc. ii. 2.
In our Lord, etc. (rov Kvpiov). Lit. of our Lord. For a
similar use of the genitive, see J. v. 42 ; 1 J. ii. 5, 15 ;
Acts ix. 31 ; Rom. i. 5 ; iii. 18, 22, 26, etc. Connect with
hope only.
Before our God and Father. Const, with remembering,
and comp. ch. ii. 19; iii. 9.
4. Election of God. Incorrect. Const, of or by (wtto)
God with beloved. 'EKXoyij election, in N. T., mostly by Paul.
Elsewhere only Acts ix. 15, and 2 Pet. i. 10. This, and
the kindred words, iKXeyeiv to choose, and iKXeKro's chosen or
elect, are used of God's selection of men or agencies for
special missions or attainments ; but neither here nor else
where in the N. T. is there any warrant for the revolting
doctrine that God has predestined a definite number of man
kind to eternal life, and the rest to eternal destruction.*
The sense in this passage appears to be defined by the suc
ceeding context. The Thessalonians had been chosen to be
members of the Christian church, and their conduct had
justified the choice. See vv. 5-10.
5. For (on'). Incorrect. Rend, how that. It is explana
tory of your election. For similar usage see 1 Cor. i. 26.
Our gospel. The gospel as preached by Paul and his
colleagues. Comp. Rom. ii. 16 ; xvi. 25 ; Gal. i. 11 ; ii. 2 ;
1 Th. ii. 4. My gospel is sometimes used in connection
with an emphasis upon some particular feature of the gospel,
as in Rom. ii. 16, where Paul is speaking of the judgment of
the world by Christ; or in Rom. xvi. 25, where he is refer.
ring to the extension of the messianic kingdom to the Gen^
tiles.

• See the note in Vol. III., p. 133 ff.

Ch. I.] THE FIRST EPISTLE TO THE THESSALONIANS. 17
In word (iv Xdytp). The gospel did not appeal to them as
mere eloquent and learned discourse.
In power (iv Bvvajjxi). Power of spiritual persuasion
and conviction : not power as displayed in miracles, at least
not principally, although miraculous demonstrations may be
included. Paul rarely alludes to his power of working
miracles. Assurance ('irXrjpo<j>opia') . Assured persuasion of the
preacher that the message was divine. The word not in pre-
Christian Greek writers, nor in LXX. Only in one other
passage in Paul, Col. ii. 2. See Heb. vi. 11 ; x. 22.
We were (iyevrjOrjiiev'). More correctly, we shewed or
proved ourselves.
6. Followers (fiifiijraV). More literally and better, imi
tators. Only once outside of Paul's writings, Heb. vi. 12.
Comp. 1 Th. iii. 9 ; 2 Th. iii. 7 ; 1 Cor. iv. 16 ; xi. 1 ; Gal.
iv. 12 ; Philip, iii. 17 ; iv. 9.
And of the Lord. Guarding against any possible impu
tation of self-assertion or conceit. Comp. 1 Cor. xi. 1.
Tribulation (0'Xiyjrei). See on Matt. xjii. 21. Referring •
especially to persecutions at the hands of the Jews (Acts
xvii. 5ff.), which probably continued after Paul's departure
from Thessalonica.
7. An ensample (rvirov). See on 1 Pet. v. 3.
Macedonia and Achaia. Shortly after 146 B.C., all
Greece south of Macedonia and Epirus was formed into a
Roman province under the name of Achaia, and Macedonia
with Epirus into another province called Macedonia.
8. Hath sounded forth (i^'nxvrai}. N. T.". LXX Joel
iii. 14; Sir. xl. 13, of thunder; 3 Macc?. iii. 2, of a report.
It means a loud, unmistakable proclamation.
VOL. IV. — 2

18 WORD STUDIES IN THE NEW TESTAMENT. [Ch. I.
The word of the Lord (6 Xoyo^ rov Kvpiov). The phrase
in Paul only in these Epistles. Comp. 2 Th. iii. 1 ; iv. 15.
Comparatively frequent in Acts. Paul has X6yo<; Oeov or
rov deov word of God, eight times, and Xoyos rov xP^°"rov
word of the Christ, once. Col. iii. 16. The meaning here is
the gospel, regarded either as the message proceeding from
the Lord, or concerning him. It is the evayyeXiov 6eov the
gospel of God: see ch. ii. 2, 8, 9; Rom. i. 1; xv. 16;
2 Cor. xi. 7. As Professor Sanday remarks on Rom. i. 1,
" it is probably a mistake in these cases to restrict the force
of the genitive to one particular aspect: all aspects are
included in which the gospel is in any way related to God
and Christ."
In every place. A rhetorical exaggeration, signifying
the whole known world. It is explained by the extensive
commercial relations of Thessalonica. Comp. Rom. i. 8 ;
Col. i. 6, 23 ; 2 Cor. ii. 14.
Is spread abroad a^eXijXvOev). Lit. and better, Aas ^owe
forth. *
9. They themselves shew (avroi airay yeXXovaiv). They
themselves in contrast with we, ver. 8. We need not speak of
anything : they themselves volunteer testimony to your faith.
Shew, more correctly announce or report. -f
* Much discussion has arisen as to the proper connection of this passage.
As punctuated and rendered in A.V. and Rev. the sequence is irregular.
There is a clear antithesis between dXV but and oi ii,6vov not only ; and the
sentence, if regular, would have closed with in every place. As it is, a new
subject and predicate (^your faith — has gone forth') is introduced with in
every place. The simplest and best solution of the difficulty is to accept the
irregular construction as characteristically Pauline. Others place a colon
after of the Lord, and begin a new clause with not only.
t Dr. J. Rendel Harris offers as a conjectural reading (l7ro77^X6Te ye
report, taking the passage as an exact parallel to ch. ii. 1, ye know that our
entrance ¦was not in vain. He thinks that thus a reference would be shown
to a letter from the Thessalonians to Paul, and that the difBculty would be
relieved which grows out of the improbability of a newly founded church
exerting so extensive an influence. Expositor, Vol. IV., No. III., 1898.

Ch. I.] THE FIRST EPISTLE TO THE THESSALONIANS. 19
Entering in (eiaoBov). Comp. ch. ii. 1. The thought of
ver. 5 is resumed. The repetition of the word in ch. ii. 1,
and of in vain in ch. iii. 5, may point to expressions in a
letter of the Thessalonians.
Unto you (irpb<;'). The preposition combines with the
sense of direction that of relation and intercourse. Comp.
Matt. xiii. 56 ; Mk. ix. 16 ; J. i. 1 ; Acts iii. 25 ; Col. iv. 5 ;
Heb. ix. 20.
Ye turned unto God (iirearpe-^are irpb<; rov deov). Comp.
Acts xiv. 15. The exact phrase only here. The verb is
common in LXX, with both Kvpiov Lord and deov God.
Idols. See on 1 Cor. viii. 3. The word would indicate
that the majority of the converts were heathen and not Jews.
Living and true (^avn Kal aXrj6ivS>). The only instance
in N. T. of this collocation. It does not occur in O. T. For
aXrjdivo<; genuine, see on J. i. 9 ; iv. 37 ; vii. 28. Mostly in
the Johannine writings.
10. To wait for (avafieveiv). N. T.°. Several times in
LXX, as Job ii. 9 ; vii. 2 ; Isa. lix. 11. Paul's usual word
is aireKBexofiai : see Rom. viii. 19, 23, 25 ; 1 Cor. i. 7 ;
Philip, iii. 20.
From heaven (e« r&v ovpav&v). Lit. from the heavens.
Comp. 1 Cor. xv. 47 ; 1 Th. iv. 16 ; 2 Th. i. 7. Paul uses
the unclassical plural much oftener than the singular.
Although the Hebrew equivalent has no singular, the sin
gular is almost universal in LXX, the plural occurring
mostly in the Psalms. Ovpavos is from a Sanscrit word
meaning to cover or encompass. The Hebrew shamayim sig
nifies height, high district, the upper regions. Similarly we
have in N. T. e'l' iryjriaroK in the highest (places). Matt. xxi. 9;
L. ii. 14 : iv ui^ijXot? in the high (places), Heb. i. 3. Paul's
usage is evidently coloured by the Rabbinical conception of

20 WORD STUDIES IN THB NEW TESTAMENT. [Ch. U
a series of heavens : see 2 Cor. xii. 2 ; Eph. iv. 10. Some
Jewish teachers held that there were seven heavens,* others
three. The idea of a series of heavens appears in patristic
writings, in Thomas Aquinas's doctrine of the celestial hie
rarchies, and in Dionysius the Areopagite. Through the
scholastic theologians it passed into Dante's Paradiso with
its nine heavens, f The words to await his Son from heaven
strike the keynote of this Epistle.
Jesus which delivered (^Irjaovv rbv pv6fievov). More cor
rectly, delivereth. See on Matt. i. 21. 'VveaOai to deliver,
mostly in Paul. Lit. to draw to one's self. Almost invaria
bly with the specification of some evil or danger or enemy.
SwfetK to save is often used in a similar sense, of deliverance
from disease, from sin, or from divine wrath: see Matt. i. 21;
Mk. vi. 56 ; L. viii. 36 ; Acts ii. 40 ; Rom. v. 9 : but aml^eiv
is a larger and more comprehensive term, including not only
deliverance from sin and death, but investment with all the
privileges and rewards of the new life in Christ.
The wrath to come (t^? opyrj'i ttJ? ipxofJievrjv). Lit. the
wrath which is coming. The wrath, absolutely, of the wrath
of God, as Rom. v. 9 ; xii. 19 ; 1 Th. ii. 16. Sometimes for
the punishment which wrath inflicts, as Rom. xii. 4 ; Eph.
V. 6 ; Col. iii. 6. See on J. iii. 36. The phrase wrath to
come is found in Matt. iii. 7 ; L. iii. 7. Coming does not
necessarily imply the thought of speedy or imminent approach,
but the general tone of the Epistle points in that direction.

CHAPTER II.
1. Was not in vain (oi Kevrj yiyovev). More accurately,
hath not proved vain. Kevrj is empty. Maraia, also rendered
vain, is fruitless.

* See Stanley's condensation of Wetstein, in Com. on Corinthians, on
2 Cor. xii. 2.
t See B. F. Westcott, Religious Thought in the TTest.

Ch. n.] THE PIRST EPISTLE TO THB THESSALONIANS. 21
2. Having suffered before (irpoira66vre<;). N. T.'^.
Although we had suffered.
Having been shamefully entreated (v^piadevrev). Comp.
Matt. xxii. 6 ; L. xviii. 32 ; Acts xiv. 5. This may have
been added because irpoira66vre<; alone might denote the
experience of something good; but it is more probably
intended as an expansion and illustration of that word.
Paul's sensitiveness to personal indignity appears in the nar
rative in Acts xvi., which gives the historical explanation of
the two words. It appears frequently in 2d Corinthians.
As ye know (KadoK oiBare). One of the many character
istic expressions of these Epistles which indicate community
of experience and sentiment on the part of Paul and his
readers. See 1 Th. i. 5, 8 ; ii. 1, 5, 10, 11 ; iii. 3, 4, 12 ;
iv. 1, 2, 6, 11 ; V. 1, 11 ; 2 Th. ii. 16; iii. 1, 2.*
Philippi. See Acts xvi. 19-40 ; Philip. 1, 30.
We waxed bold (iirapprjataad^da). Only once elsewhere
In Paul, Eph. vi. 20. Frequent in Acts. Always in N. T.
in connection with speaking. Derived from irav every, and
prjai<; speaking. Hence irapp'rjaia boldness, bold speaking out
of every word. The noun is very often used adverbially, as
irapprjaia boldly or openly, Mk. viii. 32 ; see also J. xviii. 20.
In Acts always jiera irapp7jaia<; with boldness, comp. Heb.
iv. 16. 'Ev irapprjaia in boldness, J. vii. 4 ; xvi. 29 ; Eph.
vi. 19 ; Philip, i. 20. Both the verb and the noun are
found in LXX. See Lev. xxvi. 13 ; Prov. x. 10 ; Wisd.
V. 1 ; 1 Macc. iv. 18 ; Sir. vi. 11.
In our God (iv rqi dea> •^/j.&v). Const, with we waxed bold.
Their boldness was not mere natural courage, but was
inspired by God. There is a slight emphasis on our God, as
* Dr. Harris says that the expression must be understood here in the
sense "ye have admitted in your letter," or "ye have testified." I do not
think that this can be shown. It looks a little like a piece of special pleading.

22 WORD STUDIES IN THE NEW TESTAMENT. [Ch. 11.
contrasted with the idols from which they had turned (ch,
i. 9). The phrase only here in N. T.
Gospel of God (evayyeXiov rov deov). For the phrase see
Mk. i. 14 ; Rom. i. 1 ; xv. 16 ; 2 Cor. xi. 7 ; 1 Th. ii. 8, 9 ;
1 Pet. iv. 17. It points to the monotheistic character of the
gospel.
In much contention (iv rroXX^ ay&vi). Better conflict.
Comp. Col. ii. 1 ; Philip, i. 27 ; 1 Tim. vi. 12 ; Heb. xii. 1.
'Aya>v originally of a contest in the arena ; but it is used of
any struggle, outward or inward.
3. Exhortation (irapdKXriai<;). See on L. vi. 24 and 1 Cor.
xiv. 3. Exhortation or counsel is Paul's usual sense.
Of deceit (e'/c irXavrj's). Better, of error. It may imply
deceit as accompanying or causing error, but it does not
occur in the sense of deceit. Our exhortation did not pro
ceed from any false teaching which we had ourselves received.
We were guided by " the spirit of truth " ; see 1 J. iv. 6,
and comp. 2 Pet. i. 16.
Of uncleanness (ef aKadapaia<s). 'AKadapaia in Matt.
xxiii. 27 of the corruption of the sepulchre. Elsewhere in
N. T. of sensual unpurity. See Rom, i. 24 ; 2 Cor. xii. 21 ;
Eph. iv. 19. Here in the sense of impurity on the side of
sordidness.* In Eph. iv. 19, Paul speaks of working unclean
ness (aKaOapaiav) in a spirit of selfish desire (irXeove^ia), which
is the spirit of covetousness. In Eph. v. 3, uncleanness and
covetousness are closely associated. Paul means that his
exhortation did not proceed from greed for gain or lust for
power. In guile (ev BoXa). While uncleanness expresses impure
purpose or motive, guile has reference to improper means;
* Lightfoot's view, that the word is used with a reference to the impuri
ties of the worship of Aphrodite at Corinth and of the Cabeiri at Thessa
lonica, seems far-fetched.

Ch. II.] THB FIRST EPISTLE TO THE THESSALONIANS. 23
plausible but insincere methods of winning converts ; sup
pression of the truth ; " huckstering the word of God " (see
on 2 Cor. ii. 17) ; adulterating it for purposes of gain or
popularity. 4. We were allowed (BeBoKiixdafieda). More correctly,
approved. See on 1 Pet. i. 7. We came and spoke to you
as tested men.
Pleasing (apeaKovre;) . As being those who seek to please.
Comp. Gal. i. 10, and avdpeoirdpeaKoi man-pleasers, Eph. vi. 6 ;
Col. iii. 22. Comp. LXX, Ps. lii. 5 : " God hath scattered
the bones of men-pleasers." The fourth Psalm of Solomon
is entitled : Against the men-pleasers (avdpmirapeaKOK;).
Who proveth (BoKi/id^ovn). Word-play with BeBoKifida-
fieda we were approved.
5. Used we flattering words (iv Xoym KoXaKiaf iyevrj-
0'rj(iev). Better, were we found using flattering discourse.
Very literally and baldly it is, we eame to pass in discourse of
flattery. It means more than the mere fact that they were
not flatterers : rather, they did not prove to be such in the
course of their work. Similar periphrases with iv are found,
L. xxii. 44 ; Acts xxii. 17 ; 2 Cor. iii. 7 ; Philip, ii. 7 ; with
et'?, Matt. xxi. 42 ; Mk. xii. 10 ; L. xx. 17 ; Acts iv. 11 ;
1 Th. iii. 5. KoXa/eta flattery, N. T.o. "LXX. Rare in
Class. Ao'7fii> is explained by some as report or rumour.
Common report did not charge us with being flatterers. This
meaning is admissible, but the other is simpler. Paul says
that they had not descended to flattery in order to make the
gospel acceptable. They had not flattered men's self-com
placency so as to blind them to their need of the radical work
which the gospel demands.
Cloke of covetousness (irpo<f>daei irXeove^ia<;). For irpo-
(fiaaii see on J. xv. 22. Properly pretext : irpo before, (fsdait
a word or saying. Others, less probably, from irpo<f>aiveiv to

24 WORD STUDIES IN THE NEW TESTAMENT. [Ch. D.
cause to shine forth or before. Paul means that he had not
used his apostolic office to disguise or conceal avaricious
designs. God is witness (deo<; jidprvs). Comp. Rom. i. 9 ; 2 Cor.
i. 23 ; Philip, i. 8 ; 1 Th. ii. 10. God or the Lord is witness
is a common O. T. formula: see Gen. xxxi. 44, 50 ; 1 Sam.
xii. 5, 6 ; xx. 23, 42 ; Wisd. i. 6. For testimony to his con
duct, he appeals to the Thessalonians (as ye know) : for testi
mony to his motives, he appeals to God. Comp. ver. 10,
where there is the double appeal.
6. Of men (ef avdpmirwv). To extract gloijfrom men.
When we might have been burdensome (Bwdjxevoi iv
fidpei elvai). Lit. being able to be in weight. The phrase iv
fidpei in weight is unique in N. T., and does not occur in
LXX. The better rendering here is to be in authority. Paul
means that his position as an apostle would have warranted
him in asserting authority or standing on his dignity, which
he did not do. Bapo? weight, in the sense of influence, is
found in late Greek. Paul's Epistles were called weighty
(^apelai), 2 Cor. x. 10 : others explain as referring to the
apostolic right to exact pecuniary support.*
7. Gentle (^Triot). This reading is adopted by Tischen
dorf, Weiss, and the Rev. T. Westcott and Hort read v^irioi
babes. This gives a stronger and bolder image, and . one
which falls in better with the course of thought, in which
Paul is asserting his innocence of guile and flattery, and not
of harshness.
« This interpretation is urged on the ground that iwipap^aat, ver. 9, and
2 Th. iii. 8, Kore/SipTjira, 2 Cor. xii. 16, and d/3op^, 2 Cor. xi. 9, all refer to
pecuniary support. Accordingly these words are connected with covetous
ness, ver. 5. But they are separated from xXeowefto by a new idea, seeking
glory, with which their connection is immediate. Moreover, it is unlikely
that Paul would have attached the idea of covetousness to a rightful claim
for support. Our explanation is further favoured by the contrasted iT^Trtot,
ver. 7.

Ch. II.] THB FIRST EPISTLE TO THE THESSALONIANS. 25
Among you (iv jieaw vfi&v). Better, and more literally,
in the midst of you, which implies more intimate intercourse
than among you. Comp. L. xxii. 27.
Nurse (rpot^o?). N. T.°- In Class, sometimes of a mother,
and so probably here. See Gal. iv. 19.
Cherisheth (ddXirrj). F°. Here and Eph. v. 29. The
verb originally means to warm. See LXX, Deut. xxii. 6.
Her own children. Note the inversion of metaphor. Paul
is first the babe, then the nurse or mother. For similar
instances see ch. v. 2, 4 ; 2 Cor. iii. 13-16 ; Rom. vii. 1 ff.
See Introduction to 2 Cor., Vol. III., p. xix.
8. Being affectionately desirous (ojieipofievoi). N. T.°.
Once in LXX, Job iii. 21. The figure of the nursing mother
is continued. She is not satisfied with nursing the child, but
interests herself affectionately in all that concerns it.
We were willing (rjlBoKovjiev). Better, we were pleased.
Imperfect tense : we continued to entertain and manifest our
affectionate solicitude. The verb occasionally in later Greek,
and often in LXX. In N. T. it is used of God's decrees, as
L. xii. 32 ; 1 Cor. i. 21 ; Gal. i. 15 ; CoL i. 19 ; and of the
free determination and plans of men, as Rom. xv. 26 ; 2 Cor.
V. 8 ; 1 Th. iii. 1.
Souls (i/rw;!^;a?). Better lives. See on Rom. xi. 3 ; 1 Cor.
XV. 45 ; Mk. xii. 30.
9. Labour — travail (/coVoj/ — fioxdov). The two words are
associated in 2 Cor. xi. 27;. 2 Th. iii. 8. Moxdo'i travail, P°.
Frequent in LXX. KoVo? emphasises fatigue, jioxda hard-

Because we would not be chargeable (irpm rb firj iiri-
§aprjaai). Incorrect. Rend, that we might not burden. Put
you to expense for our support. Comp. 2 Th. iii. 8.

26 WORD STUDIES IN THB NBW TESTAMENT. [Ch. II.
10. Holily — justly — unblameably (oo-t'ca? — StKoia)? —
a/ie'jLirr(o<i). For ocrttB? holily, see on L. i. 75 ; for BiKaia'!
justly or righteously, on Rom. i. 17; v. 7. 'Afiefiirrto'; un
blameably, oiHj in these Epistles. See ch. iii. 13; v. 23.
For the distinction between oo-to? and BiKaiov, see Plato,
Gorg. 507.
11. Comforted (irapa/ivdov/ievoi). The A. V. renders the
three participles in this verse as finite verbs, we exhorted, etc.
Rev. retains the participial construction. Better than com
forted, persuading. Persuasion is the form which the ex
hortation assumed. YlapdKXrjaiv exhortation, and irapajivdiov
persuasion, are associated in Philip, ii. 1. The verb irapa-
fivdeofiai to persuade occurs only four times in N. T. See on
Philip, ii. 1. Neither verb nor noun in LXX.
Charged (/laprvpofievoi). Rev. testifying; but the A.V. is
more correct. Rend, charging. The verb means to conjure,
or appeal to by something sacred. So Eph. iv. 17. Comp.
Acts XX. 26; Gal. v. 3, and Biafiaprvpojiai I charge, 1 Tim.
V. 21 ; 2 Tim. ii. 14 ; iv. 1. Comp. Thucyd. vi. 80.
12. Walk (irepiirarelv). By Paul exclusively in the meta
phorical sense of behaving or conducting one's self. Similarly in
Hebrews. In the Synoptic Gospels, with one exception (Mk.
vii. 5), of the physical act. Both senses in the Fourth Gospel,
but only the metaphorical sense in John's Epistles. Once in
the metaphorical sense in Acts, xxi. 21. In LXX almost
exclusively literal ; but see 2 K. xx. 23; Prov. viii. 20 ; Eccl.
xi. 9. The phrase af tW irepiirarelv to walk worthily, in Eph.
iv. 1; Col. i. 10.
Worthy of God (a^iav deov). Better worthily. For a^iai
comp. LXX, Wisd. vii. 15 ; xvi. 1 ; Sir. xiv. 11. The for
mula af KB? deov is found among the Pergamum papyri. A
priest of Dionysus is described as having performed his sacred
duties af tw? deoij. A priestess of Athene as having served
a^iav T^? ^eow Kal rri<s irarpiBov worthily of the goddess and of

Ch. n.] THB FIRST EPISTLE TO THE THESSALONIANS. 27
her fatherland. A chief herdsman as having conducted the
divine mysteries af t'to? rov KadrjyeiJ.6vov ^lovvaov worthily of his
chief, Dionysus. The dates of these papyri are from 141 B.C.
to the beginning of the first century A.D.*
Kingdom and glory. The only instance of this collocation.
God's kingdom is here conceived as present — the economy
of divine grace to which the readers are called as Christians.
Glory is the future consummation of that kingdom. For
^aaiXeia kingdom, see on .Jj. vi. 2,0.. Ao'fa glory is not used
in N. T. in its primary, classical sense of opinion or notion.
It signifies reputation, J. xii. 43 ; Rom. ii. 7, 10 : brightness
or splendour, Acts xxii. 11 ; Rom. ix. 4 ; 1 Cor. xv. 40.
Glory of God expresses the sum total of the divine perfec
tions. The idea is prominent in redemptive revelation : see
Isa. Ix. 1 ; Rom. v. 2 ; vi. 4. It expresses the form in which
God reveals hunself in the economy of salvation : see Rom.
ix. 23 ; Eph. i. 12 ; 1 Tim. i. 11. It is the means by which
the redemptive work is carried on : see 2 Pet. i. 3 ; Rom.
vi. 4; Eph. iii. 16; Col. i. 11. It is the goal of Christian
hope : see Rom!, v. 2 ; viii. 18, 21 ; Tit. ii. 13.
13. Also — we. Also may point to an expression of thanks
giving in a letter from the Thessalonians to Paul. You say
"we give thanks to God." We also give thanks. Comp.
ch. i. 2.
When ye received the word of God which ye heard of us
(irapaXa^ovrev Xoyov aKorj<i irap ¦fjfi&v rov deov). Rend, when
ye received the word of the message (which came) from us, even
the word of God. The words tJie word of the message from us
form one conception, governed by irapaXa^ovrev having re
ceived or when ye received ; therefore from us is not to be
taken as depending on having received, as Rev. when ye re
ceived from us the word, etc. Of God (supply the word) is
added in order to correct any possible false impression made
* Deissmann, Neue Bibelstudien, p. 75 f.

28 WORD STUDIBS IN THE NEW TESTAMENT. [Ch. Ik
by from us. 'Ako'tj in N. T. means the sense of hearing, as
Matt. xiii. 14 ; 1 Cor. xii. 17 ; 2 Pet. ii. 8 : or the organ of
hearing — ear, as Mk. vii. 35; L. vii. 1: or a thing heard, a
report, rumour, as J. xii. 38; Rom. x. 16. The phrase \o'70?
aKorj<i or rrj's aKorjv the word of hearing, or word of the message,
signifies tJie word which is heard. Comp. Heb. iv. 2. See
on the fame, L. iv. 37.
Effectually worketh (ivepyelrat). Referring to the word,
not to God. Comp. Philip, ii. 13. In the middle voice as
here, used only by Paul and James, and only of things. See
Eph. iii. 20; Col. i. 29; Jas. v. 16, and footnote on Col. i. 29.
The noun ivepyeia, F°. It means power in exercise, and is
used only of superhuman power.
14. In Christ Jesus. Seems to be added to distinguish
the Christian churches in Judaea from the synagogues of the
Jews, which would claim to be churches of God. Comp. Gal.
i. 22, and see on ch. i. 1. In Christ Jesus, in Christ, in Jesus,
in the Lord, in him, are common Pauline formulas to denote
the most intimate communion with the living Christ. These
phrases are not found in the Synoptic Gospels. 'Ev ifioi in
me (Christ) is frequent in the Fourth Gospel. The concep
tion is that of a sphere or environment in which a Christian
or a church lives, as a bird in the air, or the roots of a tree in
the soil.*
Countrymen (av/Kfjv'Xer&v). N. T.^. ^LXX. Not in pre-
Christian Greek writers. Lit. belonging to the same tribe or
clan. The reference is to the Gentile persecutors who were
instigated by the Jews.
15. Persecuted (iKBia^dvrcov). Rev. more literally and
correctly, drave out. The word only here, though it occurs
as an alternative reading, L. xi. 49. Probably with special
reference to his own expulsion frbm Thessalonica. Acts
xvii. 5-10.

* See G. A. Deissmann's excellent monograph, Die neutestamentliche
Formel ^'in Christo Jesu.'''' Marburg. 1892.

Ch. II.] THE FIRST EPISTLB TO THE THESSALONIANS. 29
Contrary to all men. Tacitus (Hist. v. 5) describes the
Jews as stubborn in their faith, prompt in kindly offices
to each other, but bitterly hostile toward everybody else.
Juvenal (Sat. xiv. 102 f.) says that they observe and respect
whatever Moses has taught in his mystical volume ; not to
show the way except to one who practises the same rites, and
to show the well only to the circumcised.
16.' To speak — that they might be saved (XaX'qaai 'iva
aatdmaiv). Not, to speak to the Gentiles in order that they
might be saved, but to tell the Gentiles that they might be saved.
Comp. 1 Cor. x. 33.
To fill up (avairXrjp&aai). The verb means the making up
of what is lacking to perfect fulness ; the filling of a partial
void. Comp. Philip, ii. 30. Once in LXX of filling up of
sins. Gen. xv. 16. Always blind and stubborn, the Jews
filled up the measure of their sins by their treatment of
Christ and his apostles.
Alway (irdvrore). Emphatically placed at the end of the
sentence. At all times — before Christ, in Christ's time,
now — the Jews by their resistance to the divine word fill
up their sins.
Is come (e<}idaaev). The verb not frequent in N. T. and
used mostly by Paul. See on 2 Cor. x. 14, and comp. Rom.
ix. 31 ; Philip, iii. 16.
To the uttermost (et? reXo<s). This is not the meaning of
the phrase in N. T. It is to the end : see Matt. x. 22 ; xxiv.
13; L. xviii. 5; J. xiii. 1. The wrath of God had not come
upon them to the uttermost. The meaning is that the divine
wrath had reached the point where it passed into judgment.*
* It has been urged that w. 14-16 are unbecoming one who had been hin -
self a persecutor of the Jewish-Christian churches (so Baur, Apostel Paulus),
and further that this diatribe is inconsistent with the patriotism which Paul
displays in Rom. ix. xi. These considerations, it is claimed, go to show tbat

30 WORD STUDIES IN THB NEW TESTAMENT. [Ch. H.
17. Being taken from you (airop^aviadevrev). N. T. -
"LXX. Rev. better, being bereaved of you. From op^avov
bereft. See Mk. xii. 40 ; J. xiv. 18 ; Jas. i. 27. The word
suggests the intimate personal fellowship of the writer with
his readers. The separation was like that between parents
and children. Comp. vv. 7, 8.
For a short time (tt^o? Kaipbv Sipav). N. T.°- Lit. for the
season of an hour. Comp. Lat. horae momentum. Stronger
than the usual phrase irpbv mpavfor an hour : see 2 Cor. vii. 8;
Gal. ii. 5 ; Philem. 15. Comp. ttjoo? Kaipbv for a season, L.
viii. 13 ; 1 Cor. vii. 5.
The more abundantly (ivepiaaorepwv). Rev. the more ex
ceedingly. Paul uses this adverb very freely, and outside of
his letters it appears only Heb. ii. 1 ; xiii. 19. He is much
given to the use of comparatives, and sometimes heaps them
together: see Rom. viii. 37; 2 Cor. vii. 13; iv. 17; Eph.
iii. 20 ; Philip, i. 23.
18. We would ('ijdeXrjaajiev). Implying more than a mere
inclination or desire. It was our will to come. See on Matt.
i. 19. I Paul. Not implying any less desire on the part of his
associates, but emphasising his own. See on the use of the
epistolary plural, ch. i. 2.
Satan (Soram?). From the Aramaic Sdtand, adversary.
In the canonical LXX the name appears only three times,
1 K. xi. 14, 23, 25, and in each case is applied to a man.
In LXX Sia/SoXo? is used, almost without exception, as
the translation of the Heb. Satan. Of 22 instances of
the Epistle is a forgery, or at least that w. 14-16 are interpolated. Such
criticism is hardly worthy of notice. Any allusion here to Paul's part in
Jewish persecutions would have been in singularly bad taste. As for Paul's
patriotism, genuine and deep though it was, it was secondary to his consuming
zeal for Christ and his gospel. What he here says about the Jews he had
long knovni, and his recent experience in Macedonia might have moved even
a patriot to fierce indignation against his own people.

Ch. II.] THB FIRST EPISTLE TO THB THESSALONIANS. 31
Sta/3o\o? only 9 are outside of the book of Job. From the
more general conception of an adversary, there is, in the
O. T., a gradual development toward that of an evil per
sonality. For instance, in 2 Sam. xxiv. 1, the numbering
of the people is ascribed to the anger of the Lord. The
later historian, in 1 Chron. xxi. 1, ascribes the act to Satan.
See also Job, Wisd. ii. 24 ; Zech. iii. 1. The specialising of
the conception was due, in part, to the contact of the Jews
with the religions of Babylon and Persia. In N. T. Satan
appears as the personal spirit of evil — the same who is
called the devil, the wicked one, the prince of the power of the
air, the prince of this world, the serpent, the god of this world,
the tempter. He tempts to evil, opposes God's work, inspires
evil dispositions, torments God's people. The word Satan
occurs only once in the Fourth Gospel, not in the Epistles,
but often in the Apocalypse. Mark never uses BidfioXov,
Matthew never Satan. Paul seldom StaySoXo?, often Satan.
Satan alone in Pastorals. Luke uses both. It is clear
that Paul here as elsewhere employs the word in a personal
sense ; but any attempt to base the doctrine of a personal
devil on this and similar passages is unsafe.*
Hindered (iveKoyJrev) . See on 1 Pet. iii. 7.
19. Hope. Used. of the object of hope, as Col. i. 5;
1 Tim. i. 1 ; Heb. vi. 18.
Joy — crown (x^po. — are^iavov). Comp. Philip, iv. 1.
The phrase crown of rejoicing or boasting, in Prov. xvi. 31 ;
Ezek. xvi. 12 ; xxiii. 42. Comp. Isa. Ixxii. 3, are<j)avo<; KaXXovi;
crown of beauty, and Soph. Aj. 465, are'(f>. evKXeiav crown of
renown. The Thessalonians were "a chaplet of victory of
which Paul might justly make his boast in the day of the
Lord" (Ellicott). For are(j)avo<; see on Apoc. iv. 4.
Coming (irapovaia). See on Matt. xxiv. 3, and on eVt-
<j)dveia appearing, 1 Tim. vi. 14 and 2 Th. ii. 8.
* As Ellicott on this passage, who asserts that a denial of that doctrine
"can be only compatible with a practical denial of Scripture inspiration."

32 WORD STUDIES IN THE NEW TESTAMENT. [Ch Wt

CHAPTER IIL
1. Forbear (areyovre<s). Lit.no longer forbearing. See
on 1 Cor. ix. 12: LXX, Sir. viii. 17. For Class, parall.
Soph. 0. C. 15 ; Elec. 1118 ; Eurip. Hippol. 844 ; Ion 1412.
He means that his longing for some personal communication
from the Thessalonians became intolerable.
To be left — alone (KaraXei^dfjvai — jiovoi). Implying,
as we sent (ver. 2) and I sent (ver. 5), the previous presence
of Timothy with him at Athens.
2. Our brother. Comp. 2 Cor. i. 1 ; Col. i. 1 ; Philem. 1 ;
Rom. xvi. 23 ; 1 Cor. i. 1 ; xvi. 12.
Minister (BiaKovov). See on Matt. xx. 26 ; Mk. ix. 35.
Not in the official sense of deacon which occurs only in the
Pastorals. AiaKovov minister and BiaKovia ministry or service
are common expressions of service to Christ or to men. Paul
habitually uses them in this way. See Acts i. 25 ; vi. 4.
AiaKovoi is used of ministers of Satan, 2 Cor. xi. 15, and
BiaKovov of the civil magistrate, Rom. xiii. 4. See Intro
duction to the Pastoral Epistles.*
Fellow labourer. Omit from text.f
To establish (arrjpi^ai). See on L. xxii. 32; Introd. to
Catholic Epistles, Vol. I., p. 625; 1 Pet. v. 10 ; 2 Pet. i. 12.
3. Moved (o-a^i'eo-6'aO. N.T.^- "LXX. In Class., as early
as Homer, of dogs ; to wag the tail, fawn (Hom. Od. x. 217,
xvi. 6). Hence of persons, to faum or cringe. The word is
apparently used here in the original sense, to be shaken. J
* Also International Commentary on Philippians and Philemon, Excursus
on "Bishops and Deacons."
t Weiss substitutes it for SiAxovav.
t So Hesychius, who deflnes moved, shaken, disturbed (KimToi, a-aXtitrai,
TopdrreToO .

Oh. BI.] THE FIRST EPISTLE TO THE THESSALONIANS. 33
We are appointed (Keijieda). As L. ii. 34 (see note);
Philip, i. 17. Homp. Acts xiv. 22, in which occur four of
the words used here. For the thought, see Matt. v. 10;
-X. IT ; xvi. 24 ; 1 Pet. ii. 21 ff.; iv. 12 ; 2 Tim. iii. 12.
.5. The temptef (6 ireipd^cov). Only here and Matt. iv. S.
•^LXX. See on Matt. vi. IB.
In vain (ets xmw). The phrase only in Paul. See 2 Cor.
¦vi. 1 ; Gal. ii. 2 : Philip, ii. 16. The force of the preposi
tion is fairly represented by to in the phrase to no purpose.
LXX has et? Kevbv, et? to Kevbv, and et? Kev^.
6. Now (dpn). See on J. xiii. 33. Const, with we were
comforted (ver. 7), not with came.
@ood remembrance (jivelav ayadrjv). Better kindly re.
membrance. Comp. Rom. v. 7 (see note) ; vii. 12 ; Tit. ii. 6 ;
1 Pet. ii. 18. See on ch. i. 3.
7. Affliction (avdyK'rj). Rev. distress. The derivation
from dyxeiv to press tightly, to choke (Lightfoot, Ellicott) is
doubtful. In the sense of urgency, distress, seldom in Class.
See 1 Cor. vii. 26; 2 Cor. vi 4; xii. 10 ; L. xxi. 23.
8. Stand fast (ar'rjKere). The sense of firm standing is
derived from the context, and does not inhere in the word.
in Mk. iii. 31 : x:"- 25, it means simply to stand. Comp.
PMlip. iv. 1. It d es not occur earlier than N. T.
10. Exceedingly (imepeKirepiaaov). Comp. Eph. iii. 20.
Paul is fond of comrpounds with virep ahove. Of the 28 N. T.
words compounded iwith inrep, 22 are found in Paul, and 20
of them only there.
Perfect (Karaprbrai). PrimarUy, to adjust, fit together ; so
¦mend. Matt. iv. 21, Of the creation of the world, Heb. xi. 3.
See on Matt. xxi. 15; L. vi, 40 ; 1 Pet. v. 10 ; Rom. ix. 22.
VOL. IV. — 3

34 WORD STUDIES IN THB NEW TESTAMENT. [Ch. IV.
11. Direct (Karevdvvai). Lit. make straight. Only in
Paul and Luke. See on L. i. 79, and comp. 2 Th. iii. 5.
Frequent in LXX.
13. With all his saints (iiera irdvrav rmv ar/iav avrov).
Saints is often explained as angels ; but the meaning is the
holy and glorified people of God. Ot ayioi is uniformly used
of these in N. T. and never of angels unless joined with
ayyeXoi. See L. ix. 26 ; Mk. viii. 38 ; Acts x. 22. It is
doubtful if 01 ayioi is used of angels in LXX. Zech. xiv. 5,
which is confidently cited as an instance, is quoted at the
conclusion of the Didache (x:vi. 7), clearly with the sense
of glorified believers. "Ayioi ayyeXoi appears Tob. xi. 14 ;
xii. 15 ; Job v. 1. Angels has no connection with anything
in this Epistle, but glorified believers is closely connected
with the matter which was troubling the Thessalonians.
See ch. iv. 13. This does not exclude the attendance of
angels on the Lord's coming (see Mk. viii. 38 ; L. ix. 26),
but when Paul speaks of such attendance, as 2 Th. i. 7, he
says, ivith the angels (ayyeXcav) of his power.

CHAPTER IV.
1. Furthermore (Xoittoi'). Rev. not so well, finally,
although the word is sometimes rightly so rendered. The
formula is often used by Paul where he attaches, in a some
what loose way, even in the midst of an Epistle, a new sub
ject to that which he has been discussing.
2. Commandments (irapayyeXias;). Better, charges.
Only four times in N. T. "lXX. The verb irapayye'XXeiv
to command or charge is frequent, and is often used in Class.
of military orders. See Xen. Cyr. ii., 4, 2; Hdt. iii., 25.
3. Fornication. Paul wrote from Corinth, where sensu
ality in the guise of religion was rife. In Thessalonica,
besides the ordinary licentious customs of the Gentries,

Ch. IV.] THE PIRST EPISTLE TO THE THESSALONIANS. 35
immorality was fostered by the Cabeiric worship (see Intro
duction). About the time of Paul, a political sanction was
given to this worship by deifying the Emperor as Cabeirus.
4. That every one of you should know how to pos
sess his vessel, etc. (elBevai eKaarov vp.&v rb eavrov aKevot
Kraadai). The interpretation of vv. 3-6 usually varies
between two explanations : 1. making the whole passage
refer to fornication and adultery : 2. limiting this reference
to vv. 3-5, and making ver. 6 refer to honesty in business.
Both are wrong. The entire passage exhibits two groups of
parallel clauses ; the one concerning sexual, and the other
business relations. Thus: 1. Abstain from fornication:
deal honourably with your wives. 2. Pursue your business as
holy 'men, not with covetous greed as the heathen : do not
overreach or defraud. A comma should be placed after
aKevof vessel, and Kraadai procure or acquire, instead of being
made dependent on eiBevai know, should begin a new clause.
Render, that every one of you treat his own wife honorably.
ElBevai is used Hebraistically in the sense of have a care for,
regard, as ch. v. 12, " Know them that labour," etc. : recog
nise their claim to respect, and hold them in due regard.
Comp. Gen. xxxix. 6 : Potiphar ovk jjSet r&v Kad' avrbv ovBev
'¦'¦gave himself no concern about anything that he had."
1 Sam. ii. 12 : the sons of Eli ovk eiB6re<s rbv Kvpiov '¦'¦paying
no respect to the Lord." Ex. i. 8 : Another King arose 8?
OVK TjBei rbv'Icoa-qtj) '¦'¦who did not recogn/ise or regard Joseph" :
did not remember his services and the respect in which he
had been held. 2«ewo? is sometimes explained as body, for
which there is no evidence in N. T. In 2 Cor. iv. 7 the
sense is metaphorical. Neither in LXX nor Class, does it
mean body. In LXX very often of the sacred vessels of wor
ship: sometimes, as in Class., of the accoutrements of war.
In N. T. occasionally, both in singular and plural, in the
general sense of appliances, furniture, tackling. See Matt.
xii. 29 ; L. xvii. 31 ; Acts xxvii. 17 ; Heb. ix. 21. For the
meaning vessel, see L. viii. 16 ; J. xix. 20 ; 2 Cor. iv. 7 ;
Apoc. ii. 27. Here, metaphorically, for wife ; comp. 1 Pet.

36 WORP STUDIES IN THE NEW TESTAMENT. [Ch. IV.
iii. 7. It waL- used for wife in the coarse and literal sense by
Rabbinical vnriters. The admonition aptly follows the charge
to abstain from fornication. On the contrary, let each one
treat honorably his own wife. The common interpretation
is, " as a safeguard against fornication let every one know
how to procure his own wife." It is quite safe to say that
such a sentence could never have proceeded from Paul. He
never would have offset a charge to abstain from fornication
with a counsel to be well informed in the way of obtaining a
wife. When he does touch this subject, as he does in 1 Cor.
vii. 2, he says, very simply, " to avoid fornication let every
man have (ixerto) his own wife " ; not, know how to get one.
ElBevai know, as usually interpreted, is both superfluous and
absurd. Besides, the question was not of procuring a wife,
but of living honorably and decently with her, paying her
the respect which was her right, and therefore avoiding
illicit connections.
That he pursue his gain-getting in sanctification and
honour (Kraadai iv dyiaajiSi Kal ri/i^). As a holy and hon
orable man. The exhortation now turns to business rela
tions. Kraadai cannot mean possess, as A. V. That would
require the perfect tense. It means procure, acquire. Often
buy, as Acts xvii. 28; LXX, Gen. xxxiii. 19; xxxix. 1;
xlvii. 19 ; xlix. 30 ; Josh. xxiv. 33 ; absolutely, Ezek. vii-
12, 13.
5. Not in the lust of concupiscence (ij.rj iv irddei iiridv-
y.ia<i). hit. in passion of desire. Not with avaricious greed.
Por iiridvfiia see on Mk. iv. 19. Its meaning is by no means
limited to sensual lust ; see, for instance, L. xxii. 15. It is
used as including all kinds of worldly desires, as Gal. v. 16,
24 ; 1 J. ii. 17. In Rom. vii. 7, especially of covetousness.
6. That no man go beyond (to /lij iirep^aiveiv). Lit.
the not going beyond. Dependent on this is the will of God,
ver. 3. The verb N. T.°. Often in LXX, mostly in the
literal sense of overpassing limits. Also of overtaking, passing

Ch. IV.] THE PIRST BPISTLB TO THB THESSALONIANS. 37
by, surpassing, as in wickedness or cruelty. It is an expan
sion of the preceding thought. Pursue your business as holy
men : do not overreach or defraud.
It is the overstepping of the line between mine and thine.
It is used absolutely, being defined by the succeeding clause.
The A. V. is literal, go beyond. Rev. renders transgress.
Weizsacker and Bornemann " ubergreife overreach." So Rev.
margin. This last is the best.
Defraud (irXeoveKrelv). P°. See on 2 Cor. ii. 11, and
covetousness, Rom. i. 29. It emphasises gain as the motive
of fraud. Three times in LXX, Judg. iv. 11 ; Hab. ii. 9 ;
Ezek. xxii. 27. Often in Class.
In any matter (iv rm irpdyjian). Rev. correctly, in the
matter.' Comp. 2 Cor. vii. 11. The sense is the business in
hand, whatever it be. The rip does not stand for rivi any.
For irpdyfiari matter, see on Matt, xviii. 19. Those who
connect this clause with the preceding, explain t^ as the
matter just mentioned — adultery.
Avenger (e«;St«o?). P°. Here and Rom. xiii. 4. In LXX
rarely, and in the same sense as here. In this sense it occurs
only in late Greek. For the warning comp. Eph. v. 6 ; Col.
iii. 6 ; Rom. xiii. 4 ; Gal. v. 21.
7. Unto uncleanness (iirl aKadapaia). Better, for
uncleanness ; eTrt denoting aim or intention. The intention
is viewed as the basis of the act (iirl upon). Comp. Gal.
V. 13 ; Eph. ii. 10.
In sanctification (iv). Note the change of preposition.
Sanctification is the characteristic life-element of the
Christian, in which he is to live. Comp. in peace, 1 Cor.
vii. 15 ; in hope, Eph. iv. 4.
8. Despiseth (ader&v). Better, rejecteth. Setteth aside.
Comp. Gal. ii. 21 ; iii. 15 ; 1 Cor. i. 19. Used in N. T.
both of persons and things.

38 WORD STUDIES IN THE NEW TESTAMENT. [Ch. IV.
His Holy Spirit (rb irvevjia avrov rb ayiov). Solemn and
emphatic : His Spirit, the holy. Similarly, Acts xv. 8, 28 ;
xix. 6 ; XX. 23 ; Eph. i. 13 ; iv. 30.
9. Taught of God (^eoSiSaKTot). N.T.^. ^LXX. Not in
Class. 11. Study (<f)iXorijj.eiadai). P''. Make it your aim.
Comp. Rom. xv. 20 (see note) ; 2 Cor. v. 9. Often in
Class. Lit. to be fond of honour : hence to strive for honour,
to be ambitious.
To be quiet (rjavxdl^eiv). Note the paradox, strive to be
quiet. For similar instances see Rom. i. 20, unseen things
clearly seen : Rom. i. 22, 'wise, be fooled (comp. Horace, Od.
1, 34, 2, insaniens sapientia) : 2 Cor. viii. 2, poverty abounded
unto riches : 2 Cor. vii. 10, repentance, not to be repented of.
The disturbances rebuked in the second Epistle may have
begun to show themselves, so that there is a possible allusion
to the idle busybodies of 2 Th. iii. 11.
12. Honestly (evaxni^ovox;) . P**. Better, seemly. From
ei) well and a'xfjp.a figure or fashion. The literal sense is sug
gested by the familiar phrase in good form. The contrast
appears in drdKrco<; disorderly, 2 Th. iii. 6. Paul has in view
the impression to be made by his readers on those outside of
the church. See on Rom. xiii. 13, and comp. 1 Cor. xiv. 40.
Of nothing (p.'rjBevb<;). Either neuter, ofyiothing, or mas
culine, of no man. In the latter case it would refer to
depending upon others for their support, which some, in vipw
of the immediately expected parousia, were disposed to do,
neglecting their own business.
13. I would not have you to be ignorant (ov deXofi^v
vfia<! dyvoelv). The Greek is, we would not, etc. A formula
often used by Paul to call special attention to what he is
about to say. See Rom. i. 13 ; xi. 25 ; 1 Cor. x. 1, etc. He

Ch. IV.] THE EIRST EPISTLE TO THE THESSALONIANS. 39
employs several similar expressions for the same purpose, as
deXm vfid? elBevai I wish you to know (1 Cor. xi. 3 ; Col.
ii. 1) : yvcopi^o) vp.lv I declare unto you (1 Cor. xv. 1 ; 2 Cor.
viii. 1 ; Gal. i. 11) : yivcoaKeiv vfia<; ^ovXop.ai I would have
you know (Philip, i. 12).
Them which are asleep (r&v Koip,(op.4va)v). Or, who are
sleeping. See on Acts vii. 60 ; 2 Pet. iii. 4, and comp. 1 Cor.
vii. 39 ; xi. 30 ; xv. 6, 18, 20, 51 ; J. xi. 11, etc. The dead
members of the Thessalonian church.
Ye sorrow (Xvir^ade). Opinions differ as to the possible
ground of this sorrow. According to some, the Thessaloni
ans supposed that eternal life belonged only to such as should
be found alive at the parousia, and therefore that those
already dead would not share the blessings of the second
advent. Others, assuming an interval between the advent
and the general resurrection, think that the Thessalonians
were anxious lest their brethren who died before the advent
would be raised only at the general resurrection, and there
fore would not share the blessings of communion with the
Lord during the millennial reign. It is impossible to decide
the question from Paul's words, since he does not argue, but
only consoles. The value of his consolation does not depend
upon the answer to the question whether the departed saints
shall first be raised up at the general resurrection, or at a
previous resurrection of believers only. The Thessalonians
were plainly distressed at the thought of separation from
their departed brethren, and had partially lost sight of the
elements of the Christian hope — reunion with them and fel
lowship with the Lord. These elements Paul emphasises in
his answer. The resurrection of Jesus involves the resurrec
tion of believers. The living and the dead Christians sha,ll
alike be with the Lord.
Others (oi Xoiirol), More correctly, the rest. Paul makes
a sharp distinction between Christians and all others.

40 WORD STUDIES IN THE NEW TESTAMENT. [Ch. TV.
Who have no hope. Only believers have h,ope of life
after death. The speculations and surmisings of pagan
philosophy do not amount to a hope.
_ 14. Them also which sleep in Jesus will God bring
with him (Kal 6 deb's rov<; Koip.ijdevra'; Bia rov 'Irjaoi) afet aiiv
avrai). (1) WMch sleep should be, which have been laid asleep or
have fallen asleep, giving the force of the passive.
(2) Aia rov 'Irjaov can by no possibUity be rendered in
Jesfus, which would be iv 'Irjaov : see 1 Cor. xv. 18 ; 1 Th.
iv. 16. It must mean through or by means of Jesus.
(3) The attempt to construe Bia rov 'Irjaov with tow? koi-
p.rjdevra^ those who have fallen asleep by means of Jesus, gives
an awkward and forced interpretation. It has been explained
by supposing a reference to martyrs who have died by Jesus ;
because of their faith in him. In that case we should expect
the accusative, Bia rbv 'IrjaoOv on account of or for the sake of
Jesus. Moreover Paul is not accentuating that idea. Koi-
p.rjdevra'i would be universally understood by the church as
referring to the death of Christians, so that by Jesus would
be superfiuous.
(4) Ala rov 'Irjaov should be construed with ofet will bring.
Rend, the whole : them also that are fallen asleep will God
through Jesus bring with him. Jesus is thus represented as
the agent of the resurrection. See 1 Cor. xv. 21 ; J. v. 28 ;
vi. 39, 44, 54. Bring (d^ei) is used instead of iyeipei shall
raise up, because the thought of separation was prominent
in the minds of the Thessalonians.

15. By the word of the Lord (eV 'Xdya Kvpiov). Or in the
word. Ao'70? of a concrete saying, Rom. ix. 9 ; xui. 9. We
do not say this on our own authority. Comp. 1 Cor. vii. 10,
12, 25. No recorded saying of the Lord answers to this
reference. It may refer to a saying transmitted oraUy,
or to a direct revelation to Paul. Comp. Gal. i. 12 ; u. 2 ;
Eph. iu. 3 ; 2 Cor. xu. 1, 9.

Ch. IV.] THE EIRST EPISTLE TO THE THESSALONIANS. 41
Remain (irepiXeiiro/jievoi). P". and only in this Epistle.
The plural we indicates that Paul hunself expected to be
alive at the parousia.*
Shall not prevent (ov firj <^ddawp.ev). The A. V. misses
the force of the double negative — shall in no wise prevent.
Prevent in the older sense of anticipate, be beforehand unth.
See on Matt. xvii. 25, and 1 Th. ii. 16. The living shall
not share the blessings of the advent sooner than the dead in
Christ. 16. The word of the Lord, ver. 15, is apparently not in
tended to include the specific details which follow. In that
word the revelation was to the effect that all believers simul
taneously should share the blessings of the advent. The
following description of the Lord's descent from heaven is
intended to emphasise the fact that the reunion of dead and
living believers will be accomplished by the Lord in person
(avrbt). "On does not indicate the contents of the word of
the Lord (that, as A. V.), but means /or or because ; and the
details are meant to strengthen the more general declaration
of ver. 15. In the details themselves there are traces of
certain O. T. theophanies, as Exod. xix. 11-18; Mic. i. 3.f
Shall descend from heaven. Used nowhere else of Christ's
second coming. Frequently in the Fourth Gospel, of Christ's
descent to earth as man. See iii. 13 ; vi. 33, 38, 41, etc. In
Eph. iv. 9, of his descent by the Spirit in order to endow the
church.

* The explanation that Paul uses the participle strictly in its present sense,
and means we who are now being left, merely distinguishing himself and his
readers from those who have died, is strained in the interest of a particular
theory of inspiration. See Ellicott.
t Professor Ropes of Harvard, Die Spruche Jesu, holds the opposite view.
He thinks that ver. 15 is not cited as the word of the Lord, but that the be
ginning of the citation is indicated by iri, ver. 16, and the end by air, ver. 17.
He regards the citation as a free rendering of a logion of Jesus, akin to Matt.
xxiv. 30 f .

42 WORD STUDIES IN THE NEW TESTAMENT. [Ch. IV.
With a Shout (iv KeXeiajian). N. T.°. Once in LXX,
Prov. xxiv. 62 (English Bib. xxx. 27). From KeX^ieiv to
summon. Often in Class. Lit. a shout of command, as of a
general to his army, an admiral to his oarsmen, or a charioteer
to his horses.
Archangel (dpxayyeXov). Only here and Jude 9. Not in
O. T. The Pauline angelology shows traces of Rabbinical
teachings in the idea of orders of angels. See Eph. i. 21 ;
Col. i. 16; Rom. viu. 38. The archangels appear in the
apocryphal Uterature. In the Book of Enoch (see on Jude
14) four are named, Michael, Uriel, Raphael, and Gabriel.
Michael is set over the tree which, at the time of the great
judgment, wUl be given over to the righteous and humble,
and from the fruit of which life will be given to the elect.
In Tob. xU. 15, Raphael appears as one of the seven holy
angels. Comp. Apoc. viu. 2. See also on Jude 9, and comp.
Dan. xii. 1.*
With the trump of God (eV adXiriyyi deov). For the
trumpet heralding great manifestations of God, see Ex.
xix. 13, 16 ; Ps. xlvii. 5 ; Isa. xxvii. 13 ; Zech. ix. 14 ;
Zeph. i. 16; Joel u. 1; Matt. xxiv. 31; 1 Cor. xv. 52;
Apoc. i. 10; iv. 1. Qf God does not indicate the size or
loudness of the trumpet, but merely that it is used in God's
service. Comp. harps of God, Apoc. xv. 2 ; musical instru
ments of God, 1 Chron. xvi. 42. The later Jews beUeved
that God would use a trumpet to raise the dead.
17. Together with them (ap.a aiiv airrols). "Ajia at the
same time, referring to the Uving. We that are aUve shaU
simultaneously or one and all (comp. Rom. ui. 12) be caught
up. 2w aiiroK along with them, i.e., the dead. Thus ajia is
to be const, with shall be caught up. The A. V. and Rev.
are inaccurate, f These are the important words as related
to the disquietude of the Thessalonians.
* See O. Everling, Die paulinische Angelologie und Ddmonologie, s. 80 fl.
t Lightfoot says that the combination d/M triv together -with, is too common

Ch.V.] the EIRST BPISTLB TO THE THESSALONIANS. 43
Shall be caught up (dpirayr)a6p.eda). By a swift, resist
less, divine energy. Comp. 2 Cor. xii. 2, 4 ; Acts viii. 39.
In the air (et? depa). Rend, into the air, and const, with
shall be caught up. 'Arjp the atmosphere with the clouds, as
distinguished from aidtjp the pure ether, which does not occur
m N. T.
And so. After having met the Lord.

CHAPTER V.
1. Times — seasons (j^/joVeoj' — Kaip&v). See on Acts i. 7.
With special reference to the Lord's coming. The plural is
used because Paul is thinking of a number of incidents
attending the preparation and accomplishment of the second
advent, and occurring at different times. The collocation
times and seasons only here and Acts i. 7. Kaipo'; is the
suitable time, XP^^^"^ ths time measured by duration. Hence
Kaipo'i a juncture, an occasion, as Matt. xvi. 3. The distinc
tion is so well marked that we have the phrases xP°^o^ Kaipo'i
the right moment of the time, and eliKaipo'i xpovo<! the opportune
moment. See Soph. Elec. 1292.
2. Perfectly (aKpi^SiK). See on L. i. 3.
The day of the Lord ('fjp.epa Kvpiov). The day of Christ's
second coming. In Paul's Epistles this is expressed by ^
'fjp.epa the day, absolutely, 1 Th. v. 4 ; 1 Cor. iii. 13 ; Rom.
xiii. 12 : 'fj rjjiepa iKeivrj that day, 2 Th. i. 10 : 'fjp.epa xptarov
the day of Christ, Philip, i. 10 ; ii. 16 : ^/xepa Kvpiov or rov
Kvpiov day ofthe Lord, 1 Cor. v. 5 ; 1 Th. v. 2 ; 2 Th. ii. 2 :
to allow the separation of the two words. This is not the case. Liddell and
Scott give only one instance, Eurip. Ion, 717. They give one other with /leTo,,
'Pla.to, Critias, 110 A, but here the words are separated. "Mythology and
antiquarian research come together (dim) into the cities, along with (mctA)
leisure."

44 WORD STUDIES IN THE NEW TESi'AMBNT. [Oh.'V
rjp.epa rov Kvpiov rjp.S>v 'Irjaov (Xpiarov), 1 Gov. i. 8 ; 2 Cor. i
14. These expressions refer to a definite time when the
Lord is expected to appear, and Paul expects this appearance
soon. Attempts to evade this by referring such expressions
to the day of death, or to the advance toward perfection
after death untU the final judgment, are forced, and are
shaped by dogmatic conceptions of the nature of Biblical
inspiration.* In the O. T. the phrase day of the Lord
denotes a time in which God wiU conspicuously manifest his
power and goodness or his penal justice. See Isa. u. 12;
Ezek. xiu. 5 ; Joel i. 15 ; u. 11 ; and comp. Rom. ii. 6
The whole class of phrases is rare in N. T- outside of Paul'r
Epistles. As a thief (w? KXeirrrji). Comp. Matt. xxiv. 43; L. ai;
39 ; 2 Pet. iii. 10 ; Apoc. xvi. 15, and see on Apoc. iii. S.
In the night (iv WKri). The ancient ehurch held that
the advent was to be expected at night, on an Easter eve.
This gave rise to the custom of vigils. Jerome, on Matt.
xxv. 6, says : " It is a tradition of the Jews that Messiah
wiU come at midnight, after the likeness of that season in
Egypt when the Passover was celebrated, and the Destroyer
came, and the Lord passed over the dwelUngs. I think that
this idea was perpetuated in the apostolic custom, that, on
the day of vigUs, at the Pascha, it was not aUowed to dismiss
the people before midnight, siuce they 3spected the advent
of Christ."
It is noteworthy how many of the gospel lessons on watch-
f tdness are associated with the night and a visit by night*
See Matt. xxiv. 43 ; xxv. 1-13 ; Mk. x?" 35 ? L. xii. 85, 38 r
xvu. 34 ; xU. 20.
3. When they shall say. The prediotioii is thrown inw
dramatic form.
* See B. Jowett, " On the belief of the Comii^of OhiJSbJn tiie Apostolica!
Age," in Commentary on the Epistles of Paid.

Ch.V.] THB EIRST EPISTLE TO THE THESSALONIANS. 45
Cometh upon (iiriararai). See L. xxi. 34, 36. Often in
N. T. of aperson coming suddenly upon another ; as L. ii. 9 ;
xxiv. 4 ; Acts iv. 1 ; xii. 7.
Travail (mBlv). Birth-throe. Only here in its literal sense.
Elsewhere as a strong figure of sorrow or pain. See Matt.
xxiv. 8 ; Mk. xUi. 8 ; Acts ii. 24. For the figure in O. T.
see Isa. xiii. 6-8 ; xxxvii. 3 ; Mic. iv. 9 ; Hos. xiii. 3 ; Jer.
xiu. 21.
Shall not escape (oi jirj iK^vycoaiv). A. V. misses the
force of the double negative. They shall in no wise escape.
4. Overtake (KaraXd^trj) . See on comprehended, J. i. 5.
A thief (KXeirrrj';). Tischendorf, Weiss, and Rev. T. retain
this reading. Westcott and Hort read KXeirra<; thieves, but
with KXeirrrj<; in margin. The weight of textual evidence is
in favour of the singular.
5. Ye are all. In the text yap for should be inserted
after irdvre'i all. Ye are not in darkness for ye are sons of
light. Children of light (wtot (fxoro'i). More correctly, sons of
Ught. See on Mk. iii. 17, and comp. L. xvi. 8 ; J. xii. 36 ;
Eph. V. 8 ; Col. i. 12. The Christian condition is habitually
associated in N. T. with light : see Matt. v. 14, 16 ; J. iii. 21 ;
viii. 12 ; Acts xxvi. 18 ; 1 Pet. ii. 9 ; 1 J. i. 7. The contrary
condition with darkness : see J. iii. 19, 20 ; Eph. v. 8 ; 1 Pet.
U. 9 ; Matt. iv. 16 ; vi. 23, etc.
Of the night — of darkness (j'wkto? — aKorovi). The
genitive marks an advance of thought from iv aKorei in
darkness, ver. 4. 'Ev indicates the element in which one
is. The genitive, of darkness, points to nature and origin.
To belong to darkness is more than to be in darkness.
6. Others (ot Xoiiroi). The rest, as ch. iv. 13.

46 WORD STUDLES IN THE NEW TESTAMENT. [Ch.V.
Let US watch (yprjyop&p^v). See on Mk. xiii. 35, and
comp. Eph. V. 14.
Be sober (vrj^wp.ev). Primarily in a physical sense, as
opposed to excess in drink, but passing into the ethical sense
of calm, collected, circumspect. Alert wakefulness and cahn
assurance wiU prevent their being surprised and confused by
the Lord's coming, as by a thief in the night.
7. Be drunken (fj.edvaK6p.evoi). Lit. who are made drunk
or get drunk. See on J. ii. 10. In N. T. always of intoxi
cation. In LXX, the Heb. shekar strong drink is several
times rendered by p.edvapa ; Judg. xui. 4, 7; 1 Sam. i. 11, 15.
8. Putting on (ivBvadp.evoi). The son of day clothes
himself for the day's work or battle. The same association
of ideas as in vv. 6, 8, is found in Rom. xUi. 12-14 ; Apoc.
xvi. 15 ; 1 Pet. i. 13. Comp. LXX, Bar. v. 2.
Breastplate — helmet. Comp. Eph. vi. 14. The figures
are not original with Paul. See Isa. Ux. 17 ; Wisd. v. 18,
19. Notice that only defensive armour is mentioned, in
accordance with the darkness and uncertainty of the last
time ; and that the fundamental elements of Christian char
acter, faith, hope, and love, are brought forward again as in
ch. i. 3 ; 1 Cor. xiii. 13. For the figure of the armed soldier,
comp. also Rom. xiii. 12 ; 2 Cor. x. 4.
9. For (on). Special emphasis is laid on the hope of
salvation. The exhortation to put it on is enforced by the
fact that God's appointment is to salvation and not to wrath.
To obtain (et? irepiiroirjaiv). More Uterally, unto the ob
taining. See on Eph. i. 14. In three out of five instances
in N. T. the word clearly means acquiring or obtaining. In
Eph. i. 14 and 1 Pet. ii. 9, it is sometimes rendered possession
(so Rev.). But in Ephesians the meaning is redemption or
acquisition, or redemption which will give possession ; and in

Ch.V.] the PIRST EPISTLB TO THE THESSALONIANS. 47
1st Peter a people for acquisition. The meaning here is that
we might obtain. Comp. LXX, Mal. iii. 17.
10. Who died. Frequently the resurrection is coupled
with the death of Christ by Paul, as ch. iv. 14 ; Philip, iii.
10 ; Col. ii. 12 ; iii. 1-4. Not so here ; but the thought of
resurrection is supplied in live together with him.
Wake or sleep. Whether we are alive or dead at Christ's
appearing. Comp. Rom. xiv. 9. Yiadei)Beiv in N. T. always
literaUy of sleep, except here, and possibly Eph. v. 14. In
Mk. V. 39 ; L. viii. 52, it is contrasted with death. In LXX
in the sense of death, Ps. Ixxxvii. 5 ; Dan. xii. 2 ; 2 Sam.
vu. 12.
11. Comfort (irapaKaXelre). Rev. renders exhort; but
¦comfort suits better the general drift of the passage, and cor
responds with ch. iv. 18. There is some force in Bome
mann's suggestion that the two meanings may be combined.
Exhort each other to be of good heart.
Edify (o'lKoBopelre). Lit. build up. See on Acts xx. 32.
The metaphorical sense habitually in Paul. See 1 Cor.
viu. 1, 10 ; X. 23 ; xiv. 4 ; Eph. u. 20. In O. T. mostly in
the literal sense. See however LXX, Ruth iv. 11 ; Ps.
xxvii. 5 ; Ixxxviii. 2 ; Jer. xxxi. 4.
12. Know (elBevai). See on ch. iv. 4. Recognise them
for what they are, and as entitled to respect because of their
ofiice. Comp. iiriyivaaKere acknowledge, 1 Cor. xvi. 18 ; and
iyvmadrji takest knowledge, LXX, Ps. cxliii. 3. Ignatius,
Smyrn. ix., has iiriaKoirov elBevai to know the bishop, to appre
ciate and honor him.
Are over (irpoiarapevovs). Lit. who are placed before you.
See on Rom. xii. 8. Used of superintendents of households,
1 Tim. iii. 4, 5, 12 : of the ruling of elders of the church,
1 Tim. V. 17. It does not indicate a particular ecclesiastical

48 WORD STUDIES IN THE NEW TESTAMENT. [Ch.V.
office, but is used functionally. The ecclesiastical nomencla
ture of the PauUne Epistles is unsettled, corresponding with
the fact that the primitive church was not a homogeneous
body throughout Christendom. The primitive Pauline church
consisted of a number of separate fraternities which were
self-governing. The recognition of those who ministered to
the congregations depended on the free choice of their mem
bers. See for instance 1 Cor. xvi. 15, 16. The congrega
tion exercised discipline and gave judgment : 1 Cor. v. 3-5 ;
2 Cor. u. 6, 7 ; vu. 11, 12 ; Gal. vi. 1.
Admonish (vovderovvra^). Only iu Acts and Paul. See
on Acts XX. 31, and comp. ver. 14 ; Rom. xv. 14 ; 1 Cor.
iv. 14 ; Col. i. 28.
13. Esteem (rjyeiadai). Primarily to lead, which is the
only sense in the Gospels and Acts, except Acts xxvi. 2, in a
speech of Paul. To lead the mind through a reasoning pro
cess to a conclusion, and so to think, to estimate. Only in this
sense by Paul, Peter, and James. See 2 Cor. ix. 5 ; PhUip.
U. 3 ; Jas. i. 2 ; 2 Pet. iii. 9. In both senses in Hebrews.
See X. 29 ; xiii. 7.
Very highly in love. Const, very highly with esteem. In
love qualifies both words.*
For their work's sake (Bid rb epyov avr&v). Their esteem
for their superintendents is not to rest only on personal
attachment or respect for their position, but on inteUigent
and sympathetic appreciation of their work. It is a good
and much-needed lesson for the modern congregation no less
than for the Thessalonian church-
14. Them that are unruly (tou? dTo'/ETow?). N. T.°. The
A.V. is more vigorous and less stilted than Rev. disorderly.
From a not and rdaaeiv draw up or arrange. Those who are
* Others join in love with esteem as forming one conception ; but the
phrase riyei<r6at iv d'yiirin is not warranted by usage.

Ch.V.] THB FIRST EPISTLE TO THE THESSALONIANS. 49
out of line. Comp. the adverb drdKraxi disorderly, 2 Th.
iii. 6, 11. Probably referring to the idlers and busybodies
described there.
Feeble-minded (oXiyo'yjrvxovi). N. T.°- Better faint
hearted. 'OXiyov little and '^jrvx^j soul. Those of little heart.
''Class. In LXX see Prov. xiv. 29 ; Isa. xxv. 5 ; liv. 6 ;
Ivii. 15. 'OXiyoyfrvxia faint-heartedness, "^N. T. LXX, Ex.
vi. 9; Ps. Uv. 8. Comp. Ps. of Sol., xvi. 11.
Support (dvrexeade). Comp. Matt. vi. 24; Tit. i. 9.
'A-vrl against and exeadai to hold one's self. The primary
sense is, keeping one's self directly opposite to another so as
to sustain him.
15. That which is good (rb dyadbv). Not to be limited
to profitable, beneficent (as -Lightfoot, Liiuemann), although
dyado'i commonly includes a corresponding beneficent relation
of its subject to another subject, which is emphasised here by
to all men. See on Rom. v. 7. It may also include what is
absolutely, morally good, as Rom. ii. 10. So Heb. xiii. 21 ;
1 Pet. iu. 11 ; Rom. vU. 18.
17. Without ceasing (dBiaXeiirraK). Comp. Rom. i. 9;
xii. 12 ; Eph. vi. 18 ; Col. iv. 2.
18. Will (deXrjjia). In the sense of requirement. Comp.
ch. iv. 3.
19. Quench not the Spirit. Since he is the inspirer of
prayer, and the bestower of all gifts of grace on the Church.
Comp. Eph. iv. 30. The operation of the Spirit is set forth
under the image of fire in Matt. iii. 11 ; L. xii. 49 ; Acts ii.
3, 4. The reference here is to the work of the Spirit gener
ally, and not specially to his inspiration of prayer or prophecy.
20. Prophesyings (irpo(f)rjreia<i). The emphasis on proph
esyings corresponds with that in 1 Cor. xiv. 1-5, 22 ff.
Prophecy in the apostoUc church was directly inspired in-
VOL. IV. — 4

50 vVOBD STUDIES IN THE NEW TESTAMENT. [Ch.V.
struction, exhortation, or warning. The prophet received
the truth into his own spirit which was withdrawn from
earthly things and concentrated upon the spiritual world.
His higher, spiritual part (irvevjia), and his moral intelli
gence (votk), and his speech (X6yo<i) worked in harmony.
His spirit received a spiritual truth in symbol : his under
standing taterpreted it in its application to actual events,
and his speech uttered the interpretation. He was not
ecstaticaUy rapt out of the sphere of human intelligence,
although his understanding was intensified and clarified by
the phenomenal action of the Spirit upon it. This double
action imparted a peculiarly elevated character to his speech.
The prophetic influence was thus distinguished from the
mystical ecstasy, the ecstasy of Paul when rapt into the
third heaven, which affected the subject alone and was
incommunicable (2 Cor. xii. 1^). The gift of tongues car
ried the subject out of the prophetic condition in which
spirit, understanding, and speech operated in concert, and
into a condition in which the understanding was overpowered
by the communication to the spirit, so that the spirit could
not find its natural expression in rational speech, or speech
begotten of the understanding, and found supernatural
expression in a tongue created by the Spirit. Paul attached
great value to prophecy. He places prophets next after
apostles in the list of those whom God has set in the Church
(1 Cor. xu. 28). He associates apostles and prophets as the
foundation of the Church (Eph. ii. 20). He assigns to
prophecy the precedence among spiritual gifts (1 Cor. xiv.
1-5), and lu-ges his readers to desire the gift (1 Cor. xiv.
1, 39). Hence his exhortation here.
21. Prove all things (irdvra BoKijid^ere). A general
exhortation, not confined to prophesyings ; but Paul else
where insists that a test be applied to phenomena which
claim to be supernatural. See on discerning of spirits, 1 Cor.
xii. 10 ; xiv. 29, and comp. 2 Th. U. 2, and 1 J. iv. 1-3.
For SoKip.d^ere prove, see on 1 Pet. i. 7. In LXX, Prov.
xxvii. 21 ; Ps. xi. 6, BokIjiiov is a crucible or fumace.

Ch.V.] the PIRST EPISTLE TO THE THESSALONIANS. 51
Hold fast that which is good (to KaXbv Karixere). These
words are associated in early Christian writers with an apoc
ryphal saying ascribed to Jesus, and very frequently quoted,
yiveade Be B6kijioi rpaire^lrai show yourselves approved money
changers. By some ancient writers the two are cited together
as Paul's ; by others they are distinguished, as by Origen,
who cites the saying as an injunction (ivroXrjv) of Jesus, and
adds, " and also (observing) the teaching of Paul, who says,
' prove all things, hold fast the good, abstain from every form
of evil.' " The saying about the money-changers is probably
a genuine logion of the Lord. Some have thought that the
words added by Clement of Alexandria, "rejecting some
things but holding fast the good," formed part of the Lord's
saying, and that, accordingly, Paul's words here depend on
an original utterance of Jesus. If this could be proved, eiSo<i
form, ver. 22, might be explained as a figure of exchangers
distinguishing between genuine and false coins.*
22. Appearance (etSou?). As commonly explained, abstain
from everything that even looks like evil. But the word sig
nifies form or kind. Comp. L. iii. 22 ; J. v. 37, and see
nearly the same phrase in Joseph. Ant. x. 3, 1. It never has
the sense of semblance. Moreover, it is impossible to abstain
from everything that looks like evil.
Of evil (irovrjpov). To be taken as a noun; not as an
adjective agreeing with e'lBovi form (from every evil form).
The meaning of irovrjpov in N. T. cannot be limitedrto active
evil, mischief, though it often has that sense. The same is
true in LXX, where it sometimes means grudging or nig
gardly. See Sir. xiv. 4, 5 ; xxxiv. 23.
23. The very God of peace (avrb<i 6 deb<i rrj? eip'qvrj'i).
Better, the God of peace himself. God's work is contrasted
* See J. H. Ropes, Die Spruche Jesu, p. 141 f . ; B. P. Westcott, Intro
duction to the Study of the Gospels, 5th ed., p. 454 ; J. B. Lightfoot, on
1 Th. V. 21, in Notes on Epistles of St. Paul. Also the remarks of Borne
mann on this passage.

52 WORD STUDIES IN THE NEW TESTAMENT. [Ch. V.
with human efforts to carry out the preceding injunctions.
The phrase God of peace only in Paul and Hebrews. See
Rom. XV. 33; xvi. 20; Philip, iv. 9 ; Heb. xiu. 20. The
meaning is, God who is the source and giver of peace.
Peace, in the Pauline sense, is not mere calm or tranquiUity.
It is always conceived as based upon reconciUation with God.
God is the God of peace only to those who have ceased to be
at war with him, and are at one with him. God's peace is
not sentimental but moral. Hence the God of peace is the
sanctifler. " Peace " is habituaUy used, both in the Old and
New Testaments, iu connection with the messianic salvation.
The Messiah himself will be Peace (Mic. v. 5). Peace is
associated with righteousness as a messianic blessing (Ps.
Ixxii. 7 ; Ixxxv. 10). Peace, founded in reconcUiation with
God, is the theme of the gospel (Acts x. 36). The gospel
is the gospel of peace (Eph. ii. 17 ; vi. 15 ; Rom. x. 15).
Christ is the giver of peace (J. xiv. 27 ; xvi. 33).
Sanctify (dyidaai). See on J. x. 36 ; xvii. 17. The pri-
marj'^ idea of the word is separation. Hence dyio<i, the stand
ard word for holy in LXX is, primarily, set apart. 'Ayid^eiv
is 1. to separate from things profane and to consecrate to God;
2. to cleanse or purify as one set apart to holy uses.
Wholly (oXoreXeK). N. T.°. So that nothing shaU escape
the sanctifying power. "OXo? complete, and reXoi end or
consummation. Spirit, soul, body (irvevp.a, y^vxrj, a&pu). It is useless to
attempt to draw from these words a technical, psychological
statement of a threefold division of the human personaUty.
If Paul recognised any such technical division, it was more
probably twofold ; the body or material part, and the imma
terial part with its higher and lower sides — irvevjia and
ifvxrj. See on Rom. vi. 6 ; vu. 5, 23 ; viu. 4 ; xi. 3 and
footnote. Be preserved entire (bXoKXrjpov—rrjprjdeirj). This is the
rendering of Rev. and is correct. A. V. joins oXoKXrjpov with

Oh. v.] the FIRST EPISTLB TO THE THESSALONIANS. 53
irvevjia, and renders your whole spirit. 'OXoKXrjpov is predic
ative, not attributive. It does not mean ivhole, but is derived
from oXoii whole and KXrjpo'i allotment, and signifies having the
entire allotment; complete in all parts. It occurs only here
and Jas. i. 4, vi^here it is associated with reXeioi perfect. It
appears in LXX, as Lev. xxiii. 15 ; Deut. xvi. 9 ; xxvii. 6.
Joseph. Ant. iii. 12, 2, uses it of an unblemished victim for
sacrifice. As distinguished from oXoTeXet? wholly, ver. 23, it
is qualitative, whUe oXoTeXet? is quantitative. The kindred
oXoKXrjpia perfect soundness, only in Acts iii. 16. For pre
served see on 1 Pet. i. 4.
24. Faithful (ttio-to?). Comp. 2 Tim. ii. 13, and see on
1 J. i. 9 ; Apoc. i. 5 ; iii. 14.
That calleth (6 KaX&v). = the caller. The emphasis is
on the person rather than on the act. Comp. Rom. ix. 11 ;
Gal. i. 6, 15 ; v. 8 ; 1 Th. U. 12 ; 1 Pet. v. 10 ; Jas. i. 5.
26. Kjss. See on 2 Cor. xiii. 12. Comp. Rom. xvi. 16 ;
1 Cor. xvi. 20 ; 1 Pet. v. 14.
27. I charge (ivopKi^to). N. T.°. Rev. stronger and
more literal, I adjure. ''Class. This strong appeal may per
haps be explained by a suspicion on Paul's part that a wrong
use might be made of his name and authority (see 2 Th.
ii. 2), so that it was iniportant that his views should be
made known to all. Lightfoot refers to 2 Th. iii. 17, as
showing a simUar feeling in his anxiety to authenticate his
letter.

THE SECOND EPISTLE TO THE
THESSALONIANS.

CHAPTER I.
On w. 1, 2, see on 1 Th. i. 1.
3. We are bound — as it is meet. The accumulation of
cognate expressions indicates the apostle's earnestness.
Groweth exceedingly (virepav^dvei). N. T.**. See on
1 Th. Ui. 10.
4. Glory (ivKavxdadai). N. T.°. The simple verb Kav-
Xdadai to boast, and the kindred nouns Kavx'nf^ii ground of
boasting, and KavxijaK act of boasting, are favorites with
Paul. 5. A manifest token (evBeiyp,a). N. T.°. Comp. evBei^K,
PhUip. i. 28. The token is the patience and faith with which
they endure persecution and tribulation. It is a token of
the righteous judgment of God, in that it points to the
future glory which God wUl confer at the final judgment,
and the righteous award which wUl be dispensed to the
persecutors. SimUarly PhUip. i. 28.
That ye may be counted worthy. The structure of the
sentence is loose. These words should be directly connected
with righteous judgment, and denote the purport of that judg
ment — their assignment to an iuheritance in the kinerdom
of God. 54

Ch.I.] THB SECOND EPISTLE TO THE THESSALONIANS. 55
Of the kingdom of God (tjJ? ^aaiXeia<i rov deov): TLe
phrase is not frequent in Paul. Bao-tXeia ^eou four times ;
/SaaiXeia rov xptarov Kal deov kingdom of Christ and of God,
once. Here in the eschatological sense — the future, consum
mated kingdom, the goal of their striving and the recom
pense of their suffering. See on L. vi. 20.
6. Seeing it is (e'iirep). More literally, if so be that.
Confirming, in a hypothetical form, the assertion of God's
judgment upon persecutors, ver. 5. It implies no doubt,
but rhetorically puts a recognised fact as a supposition. So
Rom. iii. 30 ; viii. 9, 17 ; 1 Cor. viii. 5.
7. Rest (dveaiv). See on liberty, Acts xxiv. 23. With
this exception only in PauL
With us. According to Paul's habit of identifying his
experience with that of his Christian readers. See 1 Cor. iv.
8 ; Rom. viu. 23 ; Philip, i. 29, 30 ; U. 18 ; iu. 20, 21 ; 2 Cor.
i.7. When the Lord Jesus shall be revealed (iv ry diroKaXv-xjrei
rov Kvpiov 'Irjaov). Lit. in the revelation of the Lord Jesus.
For diroKdXvyfri'i revelation, see on Apoc. i. 1.
With his mighty angels (p-er dyyeXwv Bvvdpewi avrov).
Lit. with the angels of his power.
8. In flaming fire (iv irvpl (f>Xoy6'i). Lit. in a fire of
flame. Comp. 1 Cor. i. 13 ; 2 Pet. iii. 7.
Taking vengeance (BiB6vro? eKBiKrjaiv). Lit. giving or
rendering. Vengeance is an unfortunate rendering, as imply
ing, in popular usage, personal vindictiveness. See on 2 Cor.
vii. 11. It is the full awarding of justice to all parties.
On them that know not God — obey not the gospel (rok
prj elBoai debv — rol'i prj viraKoiiovaiv rip evayyeXim). To know
God is to know him as the one, true God as distinguished

56 WORD STUDIES IN THB NEW TESTAMENT. [Ch.L
from false gods ; to know his will, his hoUness, his hatred of
sin, and his saving intent toward mankind. Two words are
used of such knowledge, elBevai and yivmaKeiv. Both are
appUed to the heathen and to Christians, and both are used
of the Jews' knowledge of God. 'EiBevai, of heathen. Gal.
iv. 8 ; 1 Th. iv. 5 ; 2 Th. i. 8. TivaaKeiv, of heathen, Rom. i.
21 ; 1 Cor. i. 21. 'EiBevai, of Christ and Christians, J. vii.
29 ; viU. 19, 55 ; xiv. 7. Tiv&aKeiv, of Christ and Christians,
Gal. iv. 9 ; 1 J. u. 13, 14 ; iv. 6, 7, 8; J. x. 15 ; xvii. 3. In
John, yiv&aKeiv of Jews who do not know the Father, J. xvi.
3 ; vui. 55 : eiBevai, J. vU. 28 ; vUi. 19 ; xv. 21. The two
are combined, J. i. 26 ; vii. 27 ; viU. 55 ; 2 Cor. v. 16. A dis
tinction is asserted between yivdtaKeiv as knowledge grounded
in personal experience, apprehension of external impressions
— and elBevai purely mental perception in contrast with con
jecture or knowledge derived from others. There are doubt
less passages which bear out this distinction (see on J. ii. 24),
but it is impossible to carry it rigidly through the N. T. In
the two classes, — those who know not God and those who
obeyjiot the gospel, — it is not probable that Paul has in
mind a distinction between Jews and Gentiles. The Jews
were not ignorant of God, yet they are described by John as
not knowing him. The Gentiles are described by Paul as
knowing God, but as refusing to glorify him as God (Rom.
i. 21). Paul rather describes here the subjects of God's
judgment as one class, but under different aspects.
9. Shall be punished (BiKrjvriaovaiv). The verb (N. T.°)
means to pay or render. Lit. shall pay penalty.
Everlasting destruction (SXedpov alcoviov). The phrase
nowhere else in N. T. In LXX, 4 Macc. x. 15. Rev. prop
erly, eternal destruction. It is to be carefully noted that
eternal and everlasting are not synonymous. See additional
note at the end of this chapter.
From the presence (aTro irpoadnrov). Or face. 'Airb from
has simply the sense of separation. Not from the time of the

Ch. I.] THB SECOND EPISTLE TO THE THESSALONIANS. 57
Lord's appearing, nor by reason of the glory of his presence.
Ylpoawirov is variously translated in A. V. Mostly /ace : also
presence. Acts iii. 13, 19 ; v. 41 : person, Matt. xxii. 16 ;
L. XX. 21 ; Gal. ii. 6 : appearance, 2 Cor. v. 12 ; x. 1 : fash
ion, Jas. i. 11. The formula aTro irpoawirov or tou irpoawirov
occurs Acts iii. 19 ; v. 41 ; vii. 45 ; Apoc. vi. 16 ; xii. 14 ;
XX. 11. In LXX, Gen. ui. 8 ; iv. 14, 16 ; Ex. xiv. 25, and
frequently. Glory of his power (Sofij? tij? t'o-^uo? avroD). For glory
see on 1 Th. ii. 12. 'laxv? power, not often in Paul. It is
indwelling power put forth or embodied, either aggressively
or as an obstacle to resistance : physical power organised or
working under individual direction. An army and a fortress
are both iax^pb?. The power inhering in the magistrate,
which is put forth in laws or judicial decisions, is iaxixi, and
makes the edicts iax^pd valid and hard to resist. AvvapK is
the indwelling power which comes to manifestation in laxb^-
The precise phrase used here does not appear elsewhere in
N. T. In LXX, Isa. U. 10, 19, 21. The power (BijyapK)
and glory of God are associated in Matt. xxiv. 30 ; Mk. xiii.
26 ; L. xxi. 27 ; Apoc. iv. 11 ; xix. 1. Comp. Kpdroi tt)?
So'^ij? avrov strength of his glory. Col. i. 11.
10. To be glorified (ivBo^aadfjvai). Only here and ver.
12 in N. T. Repeatedly in LXX. See Ex. xiv. 4, 17; Isa.
xlv. 26. oClass.
11. Wherefore (et? 8). Better, to which end. Comp. Col.
i. 29. The end is, " that ye may be counted worthy of the
kingdom of God," ver. 5. The same thought is continued
in ver. 11.
Count — worthy (ct^iwajf). Comp. 1 Tim. v. 17; Heb.
Ui. 3 ; X. 29.
Your calling (tjj? KX'rjaewi). Including both the act and
the end of the Christian calling. Comp. Philip, iii. 14; 1
Th. u. 12 ; Eph. iv. 1.

58 WORD STUDIES IN THB NEW TESTAMENT. [Ch. I.
All the good pleasure of his goodness (irdaav evBodav
dyadwavvrji). Wrong. Paul does not mean all the goodness
which God is pleased to bestow, but the delight of the Thessa
lonians in goodness. He prays that God may perfect their
pleasure in goodness. So Weizsacker, die Freude an allem
Guten. The Rev. desire for eiiBoKiav is infelicitous, and lacks
support. 'Ayadwavvrj goodness (P**. see on Rom. iU. 12) is
never predicated of God in N. T. In LXX, see Neh. ix. 25,
35. 'EvSoKia good pleasure, delight, is a purely Biblical word.
As related to one's self, it means contentment, satisfaction:
see Sir. xxix. 23 ; Ps. of Sol. ui. 4 ; xvi. 12. As related to
others, good will, benevolence. L. x. 21; Eph. i. 5, 9; Philip.
i. 15 ; U. 13 ; Ps. of Sol. viU. 39.
12. The name (to ovopa). In no case where it is joined
with Jesus, or Christ, or Lord Jesus, does it mean the title or
dignity.* Paul follows O. T. usage, according to which the
name of the Lord is often used for all that the name covers ;
so that the name of the Lord = the Lord himself.

Additional Note on oXedpov alwviov eternal destruction,
2 Th. I. 9.
'Akov, transliterated aeon, is a period of time of longer or shorter dura
tion, having a beginning and an end, and complete in itself. Aristotle
(¦Trepi mpavmi, i. 9, 15) says : " The period which includes the whole time
of each one's life is called the aeon of each one." Hence it often means
the life of a man, as in Homer, where one's life (aiw) is said to leave him
or to consume away (II. v. 685 ; Od. v. 160). It is not, however, limited
to human life; it signifies any period in the course of events, as the
period or age before Christ; the period of the millennium; the mytho
logical period before the beginnings of hi.story. The word has not " a
stationary and mechanical value" (De Quincey). It does not mean a
period of a fixed length for aU cases. There are as many aeons as entities,
the respective durations of which are fixed by the normal conditions of
the several entities. There is one aeon of a human life, another of the
iife of a nation, another of a crow's life, another of an oak's life. The
length of the aeon depends on the subject to which it is attached.
* As Lightfoot on Philip, ii. 9.

Ch. I.] THE SECOND EPISTLE TO THE THESSALONIANS. 69
It is sometimes translated world; world representing a period or a
series of periods of time. See Matt. xii. 32 ; xiii. 40, 49 ; L. i. 70 ; 1 Cor.
i. 20; ii. 6 ; Eph. i; 21. Similarly ol aicSves the worlds, the universe, the
aggregate of the ages or periods, and their contents which are included
in the duration of the world. 1 Cor. ii. 7 ; x. 11 ; Heb. i. 2 ; ix. 26 ; xi. 3.
The word always carries the notion of time, and not of eternity. It
always means a period of time. Otherwise it would be impossible to
account for the plural, or for such qualifying expressions as this age, or
the age to come. It does not mean something endless or everlasting. To
deduce that meaning from its relation to det is absurd ; for, apart frora
the fact that the meaning of a word is not definitely fixed by its deriva
tion, det does not signify endless duration. When the writer of the Pastoral
Epistles quotes the saying ttat the Cretans are always (det) liars (Tit. i.
12), he surely does not mean that the Cretans will go on lying to all
eternity. See also Acts vii. 51 ; 2 Cor. iv. 11 ; vi. 10 ; Heb. iii. 10 ; 1. Pet.
- iii. 15. 'Aet means habitually or continuaUy within the limit of the subject's
life. In our colloquial dialect everlastingly is used in the same way. " The
boy is everlastingly tormenting me to buy him a drum."
In the New Testament the history of the world is conceived as devel
oped through a succession of aeons. A series of such aeons precedes the
introduction of- a new series inaugurated by the Christian dispensation,
and the end of the world and the second coming of Christ are to mark the
beginning of another series. See Eph. iii. 11. Paul contemplates aeons
before and after the Christian era. Eph. i. 21 ; ii. 7 ; iii. 9, 21 ; 1 Cor.
X. 11 ; comp. Heb. ix. 26. He includes the series of aeons in one great
aeon, 6 atciv tS)v alu>va>v the aeon ofthe aeons (Eph. iii. 21) ; and the author
of the Epistle to the Hebrews describes the throne of God as enduring
unto the aeon of the aeons (Heb. i. 8). The plural is also used, aeons of
the aeons, signifying all the successive periods which make up the sum
total of the ages collectively. Rom. xvi. 27; Gal. i. 5 ; Philip, iv. 20, etc.
This plural phrase is applied by Paul to God only.
The adjective aiiiivto; in like manner carries the idea of time. Neither
the noun nor the adjective, in themselves, carry the sense of endless or
everlasting. They may acquire that sense by their connotation, as, on the
other hand, diSios, which means everlasting, has its meaning limited to a
given point of time in Jude 6. 'Aiwioi means enduring through or pertain
ing to a period of time. Both the noun and the adjective are applied to
limited periods. Thus the phrase eis tov alwva, habitually rendered for
ever, is often used of duration which is limited in the very nature of the
case. See, for a few out of many instances, LXX, Ex. xxi. 6 ; xxix. 9 ;
xxxii. 13 ; Josh. xiv. 9 ; 1 Sam. viii. 13 ; Lev. xxv. 46 ; Deut. xv. 17 ;
1 Chron. xxviii. 4. See also Matt. xxi. 19 ; J. xiii. 8 ; 1 Cor. viii. 13. The
same is true of aiiavioi. Out of 150 instances in LXX, four-fifths imply
limited duration. For a few instances see Gen. xlviii. 4; Num. x. 8;
XV. 15 ; Prov. xxii. 28 ; Jonah ii. 6 ; Hab. iii. 6 ; Isa. Lxi. 17.
Words which are habitually applied to things temporal or material can-

60 WOBD STUDIES IN THE NBW TESTAMENT. [Ch. L
not carry in theraselves the sense of endlessness. Even when applied to
God, we are not forced to render attovtos everlasting. Of course the life of
God is endless ; but the question is whether, in describing God as atmvtos,
it was intended to describe the duration of his being, or whether some
different and larger idea was not contemplated. That God lives longer
than men, and lives on everlastingly, and has lived everlastingly, are, no
doubt, great and significant facts ; yet they are not the dominant or the
most impressive facts in God's relations to time. God's eternity does not
stand merely or chiefly for a scale of length. It is not primarily a mathe
matical but a moral fact. The relations of God to time include and imply
far more than the bare fact of endless continuance. They carry with them
the fact that God transcends time ; works on different principles and on a
vaster scale than the wisdom of time provides ; oversteps the conditions
and the motives of time ; marshals the successive aeons from a point ouf>
side of time, on lines which run out into his own measureless cycles,, and
for sublime moral ends which the creature of threescore and ten years
cannot grasp and does not even suspect.
There is a word for everlasting if that idea is demanded. That dtSios
occurs rarely in the New Testament and in LXX does not prove that its
place was taken by alwuy;. It rather goes to show that less importance
was attached to the bare idea of everlastingness than later theological
thought has given it. Paul uses the word once, in Rom. i. 20, where he
speaks of " the everlasting power and divinity of God." In Rom. xvi. 26
he speaks of the eternal God (rav alamiav O^ov) ; but that he does not raean
the everlasting God is perfectly clear from the context. He has said that
" the mystery " has been kept in silence in times eternal (xpovoi^ almviov;),
by which he does not mean everlasting times, but the successive aeons
which elapsed before Christ was proclaimed. God therefore is described
as the God ofthe aeons, the God who pervaded and controUed those periods
before the incarnation. To the same effect is the title o /8ao-tXeus t£v
aldn/iisv the King of ihe aeons, applied to God in 1 Tim. i. 17 ; Apoc. xv. 3 ;
comp. Tob. xiii. 6, 10. The phrase irpo xpovm/ altoviuyv before eternal times
(2 Tim. i. 9 ; Tit. i. 2), cannot mean before everlasting times. To say that
God bestowed grace on men, or promised them eternal life before endless
times, would be absurd. The meaning is of old, as L. i. 70. The grace
and the promise were given in time, but far back in the ages, before the
times of reckoning the aeons.
Zwij alutvioi eternal life, which occurs 42 times in N. T., but not in
LXX, is not endless life, but life pertaining to a certain age or aeon, or
continuing during that aeon. I repeat, life may be endless. The life in
union with Christ is endless, but the fact is not expressed by atuvtos. Ko-
Aao-is alivuK, rendered everlasting punishment (Matt. xxv. 46), is the pun
ishment peculiar to an aeon other than that in which Christ is speaking.
In some cases Ifinj alutvuK does not refer specificaUy to the Ufe beyond time,
but rather to the aeon or dispensation of Messiah which succeeds the legal
dispensation. See Matt. xix. 16 ; J. v. 39. John says that ^tmj oIwuk is

Ch. I.] THE SECOND EPISTLE TO THE THESSALONIANS. 61
the present possession of those who believe on the Son of God, J. iii. 36 ;
V. 24; vi. 47, 54. The Father's commandment is ^wrj atwvtos, J. xii. 50;
to know the only true God and Jesus Christ is ^wrj aitavioi, J. xvii. 3.
Bishop Westcott very justly says, commenting upon the terms used
by John to describe life under different aspects : ." In considering these
phrases it is necessary to premise that in spiritual things we must guard
against all conclusions which rest upon the notions of succession and
duration. ' Eternal life ' is that whieh St. Paul speaks of as 17 ovrais ^mj ihe
life which is life indeed, and ¦}) ^unj tov Oeov the life of God. It is not an end
less dm'ation of being in time, but being of which time is not a measure.
We have indeed no powers to grasp the idea except through forms and
images of sense. These must be used, but we must not transfer them as
realities to another order." *
Thus, while aldtvio's carries the idea of time, though not of endlessness,
there belongs to it also, more or less, a sense of quality. Its character is
ethical rather than mathematical. The deepest significance of the Ufe
beyond time lies, not in endlessness, but in the moral quality of the aeon
into which the Ufe passes. It is comparatively unimportant whether or
not, the rich fool, when his soul was required of him (L. xii. 20), entered
upon a state that was endless. The principal, the tremendous fact, as
Christ unmistakably puts it, was that, in the new aeon, the motives, the
aims, the conditions, the successes and awards of time counted for nothing.
In time, his barns and their contents were everytMng; the soul was
nothing. In the new Ufe the soul was first and everything, and the barns
and storehouses nothing. The bliss of the sanctified does not consist pri
marily in its endlessness, but in the nobler moral conditions of the new
aeon, — the years of the holy and eternal God. Duration is a secondary
idea. When it enters it enters as an accompaniment and outgrowth of
moral conditions.
In the present passage it is urged that oXeOpov destruction points to
an unchangeable, irremediable, and endless condition. If this be true, if
oXeOpos is extinction, then the passage teaches the annihilation of the
wicked, in which case the adjective attuvtos is superfluous, since extinction
is flnal, and excludes the idea of duration. But oXedpos does not always
mean destruction or extinction. Take the kindred verb airoXXvpi to destroy,
pui an end to, or in the middle voice, to be lost, to perish. Peter says, " the
world being deluged with water, perished " (aTriHiXero, 2 Pet. iii. 6) ; but
the world did not become extinct, it was renewed. In Heb. i. 11, 12,
quoted from Ps. cii., we read concerning the heavens and the earth as
compared with the eternity of God, "they shall perish" (dTroXoSvTat).
But the perishing is only preparatory to change and renewal. " They
shall be changed " (dXAay^o-ovrai). Comp. Isa. li. 6, 16 ; Ixv. 17; Ixvi. 22 ;
2 Pet. iii. 13 ; Apoc. xxi. 1. Similarly, " the Son of man came to save that
which was lost " (d7roA.(«Aos), L. xix. 10. Jesus charged his apostles to go

* The Epistles of St, John, p. 205.

62 WOBD STUDIES IN THE NEW TESTAMENT. [Ch. H
to the lost (a-TToXaXoTo) sheep of the house of Israel, Matt. x. 6, comp.
XV. 24. " He that shall lose (a-TroXearf) his life for my sake shaU find it,"
Matt. xvi. 25. Comp. L. xv. 6, 9, 82.'
In this passage the word destruction is quaUfied. It is "destruction
from the presence of the Lord and from the glory of his power," at his
second coming, in the new aeon. In other words, it is the severance, at a
given point of time, of those who obey not the gospel from the presence
and the glory of Christ. 'Atoii/tos may therefore describe this severance as
continuing during the millennial aeon between Christ's coming and the
final judgment ; as being for the wicked prolonged throughout that aeon
and characteristic of it, — or it may describe the severance as characteris
ing or enduring through a period or aeon succeeding the final judgment,
the extent of which period is not defined. In neither case is oimvuK to
be interpreted as everlasting or endless.

CHAPTER IL
1. By the coming (i/Tre/o). More correctly touching. Comp.
Rom. ix. 27; 2 Cor. i. 8. 'Tirep never inN. T. in a formula
of swearing.
Gathering together (iiriawaywyrji). Only here and Heb.
X. 25. The verb iiriavvdyeiv is used, as the noun here, of the
Lord's gathering together his elect at his coming. See Matt.
xxiv. 31; Mk. xiii. 27; comp. 2 Macc. U. 7.
2. Shaken (aaXevd-tjvai). From adXo'i the tossing or swell
of the sea. See L. xxi. 25. Comp. Matt. xi. 7; xxiv. 29;
Acts iv. 31; Heb. xU. 26.
In mind (dirb rov vob'i). More correctly, /rom your mind.
Nov? signifies the judgment, sober sense. Comp. 1 Cor. xiv.
15, and see on Rom. vii. 23. They are to " keep their heads "
under the temptation to fanatical extravagances concerning
the Lord's appearing.
Be troubled (dpoeladai). From dpo<k clamor, tumult. The
meaning is be unsettled or thrown into confusion.

Ch. II.] THE SECOND EPISTLE TO THE THESSALONIANS. 63
By spirit (Bid irvevparoi). By prophetic utterances of
individuals in Christian assemblies, claiming, the authority
of divine revelations.
By word (Sta X6yov). Oral expressions falsely imputed
to Paul.
By letter as from us (St' eTrio-ToX^? m Bi ¦fjp&v). Const.
as from us with word and letter. The reference is to a letter
or letters forged in Paul's name ; not to the first Thessalon
ian Epistle, as misunderstood by the readers.
As that (ojs OTt). Indicating the contents of such com
munications. Is at hand (ivearrjKev). Better than Rev. is now present.
Lightfoot, happily, is imminent.
3. Deceive (efaTraTijo-j;). 'Qetter beguile ; since the word
means not only making a false impression, but actually leading
astray. Except there come a falling away. Bef ore ea;ce^* insert
in translation the day shall not come. Such ellipses are com
mon in Paul.
Falling away (diroaraaia). Only here and. Acts xxi. 21.
riomp. LXX, Josh. xxii. 22; 2 Chron. xxix. 19.
The man of sin — the son of perdition (6 dvdpwiroi rrji dvo-
piai, 6 Vlbi r'Tji dirwXeiai). See on children of light, 1 Th. v. 5.
The phrase man of sin (lawlessness) does not occur elsewhere,
either in N. T. or LXX. Son of perdition is found J. xvii.
12, °LXX : reKva dirwXeiai children of perdition (A. V. trans
gression), Isa. Ivii. 4. The man of sin has been thought to
refer to Caligula, Titus, Simon Magus, Nero, the Pope of
Rome, Luther, Mahomet, etc.

64 WOKD STUDIES IN THE NBW TESTAMENT. [Ch. H.
4. That is called God CXeyop^vov debv). Above the true
God and the false gods. The opposer claims divine honors
for himself.
That is worshipped (aefiaapa). An object of adoration,
including things as well as persons. Only here and Acts
xvii. 23 on which see note under devotions.
Temple of God. According to some, a figure of the Chris
tian Church. Others, the temple of Jerusalem.
Shewing (diroBeiKvvvra). Publicly asserting divine dig
nity. Rev. setting himself forth as God.
6. What withholdeth (to Karexov). Better restraineth.
The verb means to hold fast, as L. viii. 15: to hold back, as
L. iv. 42. See on Rom. i. 18. He refers to some power
which hinders the revelation of the man of sin or Antichrist.
In his time (iv r^ ainov Kaip&). Better, in his own season
Not before his appointed season.
7. Mystery of iniquity (pvarijpiov rfji dvopiai). Better,
of lawlessness. The phrase is unique in N. T. and °LXX.
Mystery is found in various combinations, as mystery of the
kingdom of heaven. Matt. xiii. 11 : of God, 1 Cor. ii. 1 : of his
will, Eph. i. 9: of Christ, Eph. iii. 4: of the gospel, Eph. vi.
19: of faith, 1 Tim. iii. 9: of godliness, 1 Tim. iU. 16: ofthe
seven stars, Apoc. i. 20 : of the woman, Apoc. xvii. 7. A
mystery does not lie in the obscurity of a thing, but in its
secrecy. It is not in the thing, but envelops it. AppUed
to a truth, it signifies a truth once hidden but now revealed
or to be revealed; a truth which without special- revelation
would be unknown. It is almost universally found in con
nection with words signifying publication or revelation. See
on Matt. xiii. 11. The mystery of lawlessness is the mass
of lawlessness yet hidden, but which is to reveal itself in the
person and power of Antichrist. The position of the word

Ch. II.] THE SECOND EPISTLE TO THE THESSALONIANS. 65
is emphatic, emphasising the concealed character of the evil
power. Only (povov). The sentence is elliptical: "only we must
wait," or " only it must work in secret, until he that letteth,"
etc. For a similar instance see Gal. ii. 10. The collocation
of A. V. is wrong.
Letteth (Karexwv). The same word as restraineth, ver. 6.
Let is old EngUsh for hinder, prevent. Often in Chaucer.
" May I him lette of that ? " (prevent him from it).
Troil. and Cress, ii. 732.
" And hothe in love y-like sore they brente (burned)
That noon of alle hir (their) frendes might hit lette."
Legend of Good Women, 731.
So Shakespeare :
" What lets hut one may enter ? "
Two Gent, of Verona, iii. 1.
" I'll make a ghost of him that lets me." Ham. i. 4.
"The flesh resisteth the work of the Holy Ghost in our hearts, and lets
it." — Latimer, Serm.
8. Consume (dveXel). Better, slay, as Matt. ii. 16; L.
xxii. 2; Acts v. 33.
Spirit (irvevpari). Better, breath. Tivevpa, almost always
translated spirit, is from irvelv to breathe or blow. Frequent
in class, in this sense. Comp. J. iii. 8; Heb. i. 7. LXX,
Ps. cxlvii. 7; Ep. of Jer. 61. Philo says: '¦'¦The spirit of
God signifies, in one sense, the air, the third element; and it
is used in this sense in the beginning of Genesis . . . for
air, being light,- is borne up, and uses water as its basis. In
the other sense it is the pure wisdom in which every wise
man participates" (De Gigantibus, 5). See on Rom. viii. 4.
Shall destroy (Karapyrjaei). See on cumbereth, L. xiii. 7;
and 'm^ke without effect, Rom. iii. 3.
VOL. IV. — 5

66 WORD STUDIES IN THE NEW TESTAMENT. [Ch. IL
With the brightness (r^ iirKpaveia). See on 1 Tim. vi
14. Rev. correctly, manifestation. See LXX, Esth. v. 1;
Amos V. 22; 2 Macc. ii. 21; 3 Macc. ii. 9. In class, (but
late) of deities appearing to a worshipper (Plut. Themistocles,
30) : of the sudden appearance of an enemy (Polyb. i. 54,
2) : of a manifestation of Providence (Diod. Sic. i. 15) : of
the heathen gods assuming shape and appearing in order to
work mischief (Just. Mart. Apol. i. 5). In N. T. of the
parousia. See 1 Tim. vi. 14; 2 Tim. i. 10; iv. 1, 8; Tit.
U. 13. In 2 Tim. i. 10, of Christ's historical manifestation.
So iiri^aiva. Tit. ii. 11 ; iii. 4. Only here in Paul.
Coming (irapovaiai). Or presence, which is the original
meaning. In N. T. with a few exceptions, of the second
coming of Christ. The combination manifestation of his pres
ence (only here) appears to emphasise the resistless power of
the Son of man, not (as Lightfoot) his splendor and glory.
The mere appearing of his presence suffices to destroy his
adversary. 9. After the working of Satan. The sense is that the
coming of Antichrist proclaims itself to be according to the
working of Satan by means of power, signs, etc. '"Evepyeia
P°. power in exercise, used only of superhuman power. See
Col. i. 29; U. 12.
Signs and lying wonders (arjpeion Kal repaaiv ¦fevBovi).
Lit. signs and wonders of a lie. Of a lie characterises the
three words, power, signs, wonders. All bear the stamp of
fraud. For sig'ns and wonders see on Matt. xxiv. 24, and
mighty works. Matt. xi. 20.
10. Deceivableness of unrighteousness (dirdry dBiKiai).
Better deceit of unrighteousness; which is characteristic of
unrighteousness and is employed by it.
11. Strong delusion (ivipyeiav irXdvrji). Rev., literally
and correctly, a working of error. See on working ver. 9.

Ch. II.] THB SECOND EPISTLE TO THE THESSALONIANS. 67
The phrase is unique in N. T. It means an active power of
misleading. For irXdvrj error which shows itself in action, see
on 1 Th. U. 3.

A lie (t^ i/reuSet). Properly, the lie. The article gives
the generic sense, falsehood in all its forms. Comp. J. viii.
44 ; Rom. i. 25 ; Eph. iv. 25. Comp. the contrast of truth
and unrighteousness in ver. 12. AU wrongdoing has an ele
ment of falsity.
12. Might be damned (Kpid&aiv). More correctly,
judged. See on damnation, 1 Tim. v. 12.*

* I attempt no interpretation of this passage as a whole, which I do not
understand. The varieties of exposition are bewildering. Convenient sum
maries may be found in Liinemann's Meyer, Dr. Gloag's Introduction to the
Pauline Epistles, and Bomemann's Commentary. GeneraUy, it may be said
that Paul seems to predict a great moral and religious defection which is to
precede the coming of the Lord, and which is to reach its consummation in
the appearance of an evil power described as the Man of Sin, the personal
incorporation and concentration of wickedness. His coming is denoted by
the same word as the coming of Christ (^irapovaia, ver. 9) . He is represented
as sitting in the temple of God, exhibiting himself as God, and performing
miracles of falsehood according to the working of Satan. A restraining
power is upon him, preventing his revelation before the proper time. The
two knots of the passage are the identification of the man of sin, and of him
that restraineth. The man of sin has been identified as Nero, the Pope of
Rome, Luther, Mahomet, Caligula, Simon Magus, Titus. By others, as rep
resenting not an individual, but the succession of popes, the Jewish nation,
and especially the Sanhedrim. The restraining power is explained as the
Roman Empire ; the German Empire ; the Roman Emperor Vitellius ; the
Apostles ; the chiefs of the Jewish nation against Simon the son of Giora ;
the Emperors Claudius and Vespasian ; the pious Jews living at the time
of the destruction of Jerusalem ; James the Just. Opinions differ as to
whether the man of sin is an individual or an organisation. Romanists dis
cover him in some representative enemy of Romanism ; Protestants in the Ro
man church and hierarchy. Before any approach to a sound exegesis of the
passage can he made, it ¦vrill he necessary to deflne and settle the principles of
apocalyptic interpretation, a matter which is still very much in the dark.
About the only valuable thing that ean he fairly extracted from the passage
is Paul's firm assurance that God's hand is ever on the work of evil, and that
in whatever form or with whatever power it may reveal itself, it will inev
itably be subdued and crushed hy the power of Christ.

68 WORD STUDIBS IN THE NBW TESTAMENT. [Ch. HL
13. Hath chosen (e'iXaro). The only case in N. T. in
which this word is used of God's election. LXX, Deut.
xxvi. 18, of God's choosing Israel to be his peculiar people.
Comp. PhUip. i. 22 ; Heb. xi. 25.
From the beginning (aTr' dpxvi). Not elsewhere in Paul.
His usual eipressions are irpb r&v aiwvav before the ages
(1 Cor. ii. 7) : irpb Kara^oXrji Koapov before the foundation
of the world (Eph. i. 4) : ciirb r&v a'lwvavfrom the ages (Eph.
iii. 9). Before eternal times (irpb xpdvav aiaviav) is found
2 Tim. i. 9 ; Tit. i. 2.
14. Our gospel. See on 1 Th. i. 5.
15. Traditions (irapaSdaen). See on 1 Cor. xi. 2. Not
emphasising a distinction between written and oral tradition.
Tradition, in the scriptural sense, may be either written or
oral. It impUes on the part of a teacher that he is not
expressing his own ideas, but is delivering or handing over
(irapaSiSapi) a message received from some one else. See
1 Cor. xi. 23. The promuient idea of irapdSoaii is therefore
that of an authority external to the teacher. Comp. by word
nor by letter, ver. 2.
16. Through grace (iv xdpm). Better, in grace, as the
element of God's gift. Const, with hath given, not with hath
loved and hath given.
CHAPTER UL
1. Finally (rb Xoiirbv). See on 1 Th. iv. 1.
May have free course (rpexs). More UteraUy, simply,
ahd better, may run. Have swift progress through the world.
An O. T. idea. See Ps. cxlvU. 15, and comp. Isa. lv. 11 and
Acts xii. 24.
Be glorified (Bo^d^rjrai). Acknowledged in its true power
and glory. Comp. J. xii. 28. The phrase the word of the
Lord — be glorified, only here.

Ch. III.] THB SECOND BPISTLB TO THB THESSALONIANS. 69
2. Unreasonable (aTOTrtoi;). See on L. xxiii. 41, and
comp. Acts xxv. 5 ; xxviii. 6. In LXX in a moral sense,
iniquitous, Tob. iv. 8 ; xi. 11 ; xxxiv. 12. The word origin
aUy means out of place.
All men have not faith. See on Acts vi. 7; Gal. i. 23.
3. From evil (dirb rov irovrjpov). Possibly, from the evil
one. To irovrjpov evil is found Rom. xii. 9 ; Matt. v. 39 ; but
general N. T. usage favors the masculine, personal sense.
See Matt. xiU. 19, 38 ; Eph. vi. 16 ; 1 J. U. 13, 14 ; iii. 12 ;
V. 18. In LXX, rb irovrjpov evil is very common : 6 irovrjpbi a
few times, but always of men. See Deut. xxiv. 7 ; Esth.
vii. 6 ; Job xxi. 30. In Tob. iii. 8, 17, to irovrjpov Saipoviov
the wicked demon. The masculine is favored by the Jewish
formularies, of which traces appear in the Lord's prayer ; by
the unanimous tradition of Greek interpreters ; by the inter
pretations of Tertullian and Cyprian, and by the evidence of
the Syriac and Sahidic Versions.*
5. Hearts (KapBiai). See on Rom. i. 21 ; x. 10 ; Eph. i. 18.
Patient waiting for Christ (xnropovrjv rov p^joto-ToO).
Rather patience of Christ. The prayer is that their hearts
may be directed to love God and to exhibit the patience of
Christ, t
* Por a fuU discussion, see Lightfoot, On a Fresh Bevision of the New
Testament. 3d ed. Appendix II.
• t So Liiuemann, Lightfoot, Weizsacker, Ellicott, Bornemann. Schmiedel
maintains the A. V. There is in N. T. no instance of vwoimvt) in the sense of
waiting for, nor is the verb iTo/iineir used in that sense. Waiting for or
awaiting is expressed by AireKSix^irdai (mostly Paul) , AvayAveiv (once in Paul) ,
iaSixeirBai (twice in Paul), irepiiiipeiv (not in Paul), irpoaSix^aBai (not in that
sense in Paul), and wpoirSoKav (not in Paul). In Rom. viii. 25 Paul has Si
iirofiov^s ATreKSexi/ieBa. In LXX both the noun and the verb are found in the
sense of awaiting or waiting for. See Ezra x. 2; Ps. xxxviii. 7; Judg.
iii. 25 ; 2 K. vi. 33 ; Tob. v. 7, etc. Patient waiting for Christ accords with
the general drift of the Epistle. On the other hand see 1 Th. i. 3, and 1 Th.
i. 10, where for waiting for the Son he uses am/iiveiv.

70 WORD STUDIES IN THB NEW TESTAMENT. [Ch. m.
6. Withdraw yourselves from (ariXXeadai vjidi dirb).
1.reXXeadai, P°. In the active voice, to place, arrange, equip :
in the middle voice, to provide for, take care. See 2 Cor.
viii. 20. Here with dirb from, to place one's self away from.
Disorderly (drdKrai). This adverb, the verb draKrea,
and the adjective araKroi are found only in Paul, and only
in the Thessalonian Epistles. See on 1 Th. v. 14.
7. Follow (pipeladai). Better, imitate. Comp. 1 Cor.
iv. 16; xi. 1 ; PhUip. ui. 17; 1 Th. i. 6.
8. Any man's bread (dprov irapd nvoi). Lit. bread from
any one, or at any man's hand.
For nought (Bapedv). The word is a noun, meaning a
gift. See J. iv. 10 ; Acts ii. 38 ; Rom. v. 15. The accusa
tive often adverbially as here ; as a gift, gratis. Comp.
Matt. X. 8 ; Rom. Ui. 24 ; Apoc. xxi. 6.
Labour and travail. See on 1 Th. i. 3.
Be chargeable (iiri^apfjaai). P". Better, burden. By
depending upon them for pecuniary support. Comp. 1 Cor.
ix. 3-18, and see on 1 Th. ii. 6.
9. Power (e^ovo-MH'). Better, ri^Af. See on Mk. ii. 10 :
J. i. 12.
10. If any would not work, etc. A Jewish proverb.
11. Working not at all — busybodies (p.rjBev ipya^opev-
0V1 — irepiepya^op.evovi). One of Paul's frequent word
plays. See on reprobate mind, Rom. i. 28. Not busy, but
busybodies. Uepiepyd^eadai (N. T.o.) is to bustle about a
thing : here, to be officious in others' affairs. See on rd irepi
epya curious arts, Acts xix. 19, and 1 Tim. v. 13.
12. With quietness — work. See on study to be quiet,
1 Th. iv. 11.

Ch. III.] THE SECOND EPISTLE TO THE THESSALONIANS. 71
13. Be npt weary (prj ivKaKijarjre) . With one exception,
L. xviii. 1, only in Paul. To faint or lose heart.
Well doing (KaXoiroiovvrei). N. T.°. According to the
Greek idiom, doing well, be not weary. Not limited to works
of charity, but including Christian conduct generally, as, for
instance, steadily attending to their owjn business, ver. 12.
14. By this epistle. Connect with our word. The mes
sage we send in this letter. Not, as some, with the following
words, note that man in your epistle.
Note (arjpeiovade). N. T.°- Lit. set a mark on. The
nature of the mark is indicated in the next clause.
Have no company with (pfj avvavapiyvvadai). P". See
on 1 Cor. V. 9.
Be ashamed (ivrpairrf). See on Matt. xxi. 37, and 1 Cor.
iv. 14.
15. Admonish (vovderelre) . See on Acts xx. 31, and
Eph. vi. 4.
16. The Lord of peace (d Kvpioi rrji eiprjvrji). The only
instance of the formula.
By all means (iv iravrl rpoira), or in every way. The
alternative reading to'tto* place is rejected by the principal
texts. 17. The salutation of Paul with mine own hand
(dairaapbi rrj iprj xeipl liavXov). Rev. properly, "the salu
tation of me Paul." The genitive ofme is contained, accord
ing to a familiar Greek idiom, in the possessive pronoun my.
Paul had apparently been employing an amanuensis.
In every epistle. Comp. 1 Cor. xvi. 21; Col. iv. 18.

THE EPISTLE TO THE GALATIANS.

THE EPISTLE TO THE GALATIANS.

INTRODUCTION.

By the churches of Galatia which Paul addresses (ch. i. 2)
are most probably meant the churches in the Roman province
of Galatia ; those namely in Iconium, Pisidian Antioch, Lys
tra, and Derbe ; and not the Christians living in the Galatian
district lying to the north and east of Lycaonia and Phrygia,
which formed only a part of the Roman province, and the
chief cities of which were Ancyra, Tavium, and Pessinus.
The Roman province was formed by Augustus, 25 B.C., and
included Lycaonia, Isauria, southeastern Phrygia, and a por
tion of Pisidia. The churches in this province were founded
by Paul in his first missionary tour, the account of which is
given Acts xiii., xiv.*
The South Galatian hypothesis supplies a defect in the
history of the Pauline churches, which, on the other, it is
* The view here given is known as the South Galatian hypothesis. The
other view, which limits the application of the name Galatia to the Galatian
district, the country of the Asiatic Gauls, is known as the North Galatian
hypothesis, and is held by the majority of critics. The South Galatian hy
pothesis was propounded as early as 1826 by Mynster {Introduction to the
Galatian Epistle) ; was maintained by the Prenoh archaeologist Perrot {De
Galatia Provincia Somana, Paris, 1867), who was followed by Renan
{Paulus, 1869); and has been defended by Hausrath, Weizsacker, Zahn,
Pfleiderer, Ramsay {The Church in the Soman Empire), and McGiffert
{Apostolic Age). See also an article by Emilie Grace Briggs, "The Date of
the Epistle to the Galatians," in the New World, March, 1900, and J. Vernon
Bartlett, The ApostoHc Age, Among the prominent advocates of the North
Galatian hypothesis are Bishop Lightfoot {Comrdentary on Galatians), Lip
sius {Hand- Commentar); Weiss and Julicher {Introductions to the N. T.);
Holsten {Evangelium des Paulus), Schiirer {Theologische Littei-atureeitung,
1892, 1893, and Jahrbucher fiir protestantische Theologie, 1892), and Sieffert
{Der Brief an die Galater, Meyer, 8 Aufl.).
75

76 INTRODUCTION TO THE GALATIAN EPISTLB.
difficult to account for. On the North Galatian hypothesis,
although the Galatian churches were the scene of a violent
conflict between Paul and the Judaising Christians, and the
recipients of one of Paul's most important letters, and are
therefore entitled to an important place in the history of the
apostolic churches, — no mention of their origin or founda
tion occurs in the Book of Acts, while the founding of the
churches of Pisidia and Lycaonia, which are nowhere named
by Paul, is expressly narrated. On the other hypothesis, we
have in Acts xiii., xiv., a detaUed account of the foundation
of the Galatian churches.
From the notices in the Acts and in the Epistle, it appears
that Paul's preaching in Galatia met with a favorable recep
tion. See Acts xiU. 42, 48, 49 ; xiv. 1 ; Gal. iv. 13. We
do not know how long it was before the churches were
invaded by Jewish emissaries, nor whence these came. They
probably came from the Judaistic circles of the mother-
church at Jerusalem, although it is held by some that
they belonged to the Jewish Christian constituency of the
churches in Galatia. They declared that Paul was not an
apostle, but at most only a disciple of the apostles. He had
had no personal knowledge of Christ : the contents of his
gospel were derived from men, and therefore he was entitled
to no authority. All questions should be referred to the
mother-church in Jerusalem, especially to the great apostles
of the circumcision, the pillars of the church, James, Peter,
and John. Moreover, Paul's teaching that righteousness
was based only upon faith in Christ and not upon circum
cision and legal observance, contradicted the historical reve
lation of God, since God promised salvation to Abraham and
to his seed on the ground of circumcision ; and, in order to
carry the promise into effect, made the covenant of the law
forever with the people of Israel, who were to receive the
divine blessing on condition of observing the divine com
mands. His teaching, moreover, encouraged moral Ucense,
and therefore contravened all moral principle (v. 13). They
further accused him of being a man-pleaser, seeking a fol
lowing and adapting his preaching to the tastes of his hear-

INTBODUCTION TO THE GALATIAN EPISTLE. 77
ers ; preaching circumcision to those who were inclined to
accept it, and uncircumcision to such as wished to refuse it
(V. 11). ¦
These intruders were not proselytes, but born Jews, Jewish
Christians, with a Pharisaic tendency Uke that of those who,
in Antioch and Jerusalem, sought to impose circumcision
and legal observance upon Gentile Christians (Acts xv. 1,5;
Gal. ii. 4). They demanded that the Gentile Christians
should be incorporated by circumcision with the community
of Israel, and should observe the leading requirements of the
Mosaic law (v. 2, 11 ; vi. 12). They laid great stress on the
observance of sacred seasons (iv. 10). " They prescribed a
ciUtus with holy days and festivals, which contained a more
seductive charm than the exposition of the word ; for it
offered compensation for the heathenism they had aban
doned, and the old disposition once revived might easily
have found in it a congenial home."* They did not em
phasise the solemn duties which followed circumcision, and
which Paul himself forcibly stated (v. 3 ; comp. iii. 10) ; but
they recommended circumcision as an easy way of attaining
salvation through mere formal incorporation with the true
people of God, and also as a protection against persecution
(vi. 12 ; comp. v. 11).
These efforts bore fruit among the Galatians. Having
thrown off the corruptions of their heathen faith and wor
ship, they again came into bondage to " the weak and beg
garly elements " which they had outgrown (iv. 9) . The
slightest tendency to such a lapse was met and fostered by
the daily appeal of the pagan cult amid which they lived,
an elaborate and impressive system, fortified with a code of
rules and administered by a powerful hierarchy, the whole
presenting a striking external resemblance to the Jewish
ceremonial system. As Professor Ramsay observes: "It is
not until this is properly apprehended that Gal. iv. 3-11
becomes clear and natural. Paul in that passage implies
that the Judaising movement of the Christian Galatians is a
* Weizsacker.

78 INTRODUCTION TO THE GALATIAN EPISTLE.
recurrence to their old heathen type." Paul describes them
as arrested in a course of obedience to the truth which they
had been running well (v. 7) : as soon removed into a differ
ent gospel (i. 6) : as bewitched by an evil eye (iU. 1) : as
pervaded with an evil leaven (v. 9). They were beginning,
in part at least, to observe the Jewish ceremonial law : they
were depending upon the law for justification : they were
declining from a spiritual to a fleshly economy : they were
beginning to regard as an enemy the friend and teacher
whom, not so long ago, they had received as an angel of
God, and for whom they would have plucked out their own
eyes (iv. 14, 15).
To what extent the Gralatian Christians had been prevailed
on to accept circumcision, we do not know. The writing of
this letter, however, implies that Paul did not regard this evil
as past arresting.
The letter itself is marked by unity of purpose, cohesion
of thought, and force and picturesqueness of diction. Like
2d Corinthians and Philippians it is intensely personal. '
Like the former of those Epistles it reveals the apostle's keen
sensitiveness to the attitude of his readers toward hiinself.
It is indignant and severe, with dashes of bitterness, yet it
contains touches of affectionate reminiscence. It is pervaded
and controlled by the one purpose of meeting and correcting
the Galatian apostasy in its twofold form of repudiating his
apostolic right and the doctrine of salvation by faith. The
letter falls into three parts : chs. i., ii., maintaining the inde
pendence and authority of his apostleship, and the divine
origin of his gospel. Chs. iii., iv., defending the intrinsic
truth of his gospel. Chs. v., vi., exhibiting the moral conse
quences which legitimately and logically result from his
gospeL The relationship of the Epistle to the Roman letter is
marked, yet it has its special characteristics as distinct from
Romans. It bears the character of a letter more distinctly
than Romans, which is a treatise. It lays a more distinct em
phasis upon the person and apostolic authority of Paul, and
its dommant conception is the freedom of the Christian, as

INTRODUCTION TO THE GALATIAN EPISTLE. 79
in Romans the dominant conception is justification by faith.
Romans is more positively doctrinal ; Galatians more apolo
getic and polemic as against Judaism. Romans treats cir
cumcision as a question of practice ; Galatians as a question
•of law. As in Romans, faith is emphasised over against the
works of the law as the ground of justification before God ;
but equally with Romans the divinity and sanctity of the
law are recognised. The law is holy, and just and good. It
is the expression of God's sovereign and righteous wUl. It
reflects his character, and if one could keep it he would live
by it (iii. 12) ; all this, while it remains true that " by the
works of the law shall no flesh be justified" (ii. 16).
Accordingly the ethics of the Epistle are stern and uncom
promising. The picture of the works of the flesh is perhaps
not as powerful and lurid as that in the first chapter of
Romans. It is drawn in fewer lines, and is offset and en
forced by a picture of the fruits of the Spirit. Yet the one
is no less distinct and unmistakable than the other. In
Romans the sins of the Gentile world are massed in a fearful
catalogue ; in Galatians single passages here and there afford
glimpses of deeply-rooted evil tendencies in the life of the
newly-converted Gentile, which show how hard it had been
for him to divest himself of his pagan Ucense, and which
•contain within themselves possibilities of future degeneracy.
We see a conceit of higher knowledge and larger liberty
which might readily seize upon " occasions to the flesh," and
run into what some one has aptly styled "the bigotry of
illumination," and the selfishness of fancied deeper insight
(v. 15; vi. 2-5). The same conceit appears in the weakness
and inconstancy which readUy succumb to the flattering
-overtures of pretentious Jewish emissaries (iv. 12 ff. ; v. 26).
Yet with rigid severity against such tendencies there is
blended a tender compassion for the erring, a reasonable and
kindly appreciation of the weakness of the new convert.
Professor Sabatier (VApdtre Paul) says of the Epistle :
",The style does not sustain the thought ; it is the thought
which sustains the style, giving to it its force, its life, its
beauty. Thought presses on, overcharged, breathless and

80 INTRODUCTION TO THE GALATIAN EPISTLE.
hurried, dragging the words after it. . . . Unfinished phrases,
daring omissions, parentheses which leave us out of sight
and out of breath, rabbinical subtleties, audacious paradoxes,
vehement apostrophes, — pour in like surging billows. Mere
words in their ordinary meaning are insufficient to sustain
this overwhelming plenitude of thought and feeUng. Every
phrase is obUged, so to speak, to bear a double and triple
burden." The authenticity of the letter is generaUy conceded.*
* Galatians with Romans and the two Corinthian letters, were received as
genuine and authentic by the Tiibingen critics. Some sixteen years ago they
were attacked hy a small coterie of critics, chiefly in Holland. Allard Pier
son and S. A. Naber ascribed the Pauline Epistles to one Paulus Episcopus, a
Christian ecclesiastic, who appropriated large portions of certain reformed
Jewish writings, and christianised them by means of changes and interpola
tions. A. D. Loman asserted that Christianity was a messianic movement
among the Jews ; that Jesus had no existence, but was a purely mythical
embodiment of a series of ideas and principles developed in the second cen
tury. The four chief Epistles of Paul which contradict this hypothesis are
spurious and legendary. Out of the anti-Judaic and universalistic Gnosis of
the early part of the second century, was developed a Paul-legend in the
mterest of a universalistic Christianity. Romans, Galatians, and Corinthians
were all written in Paul's name to recommend this Christianity. These
views obtained no currency, and were repudiated by even the radical critics
of Germany. Rudolph Steck of Bern (1888) held that none of the four
letters were the work of Paul, but were the product of a Pauline party of the
second century. He revived the hypothesis of the dependence of the Pauline
writings on Seneca.

COMMENTARIES ON GALATIANS.

ENGLISH.
J. B. Lightfoot, 10th ed., 1890 : B. Jowett, Epistles of St. Paul
to the Thessalonians, Galatians, and Romans, 3d ed., 1894. The
essays are interesting and suggestive. C. J. Ellicott, Critical and
Orammatical Commentary on St. Paul's Epistle to the Galatians.
J. Eadie, Commentary on the Greek Teast of the Epistle of Paul to
the Galatians, 1869. Of a more popular character, J. A. Beet,
Commentary on Galatians, 3d ed. Philip Schaff in Schaff's Popu
lar Commentary. GERMAN.
E. Sieffert, Der Brief an die Galater, Mey., 8 Aufl., 1894. E.
A. Lipsius, " Der Brief an die Galater," in the Hand-Gommentar,
by Holtzmann, Lipsius, Schmiedel, and Von Soden.
For discussions of the Geographical question, see W. M. Eam
say, The Church in the Roman Empire before A.D. 170: Lightfoot
in Commentary: Sieffert and Lipsius in Commentaries; E.
Schurer, " Was ist unter TaXarla in der tJberschrift des Galater
briefs zu verstehen?" Jahrbiicher fiir protestantische Theologie,
1892, 460 ff. : C. Weizsacker, Das apostolische Zeitalter der christ
lichen Kirche. Translation from 2d ed. by J. Millar, 1894 : W.
M. Eamsay's articles on " Galatia " and " Galatia, Eegions of," in
Hastiags' Dictionary of the Bible, Vol. IL, 1899 : A. C. McGiffert,
The Apostolic Age, 1897.

VOL. IV. — 6 81

THE EPISTLE TO THE GALATIANS.

CHAPTER I.

1-5. The usual form of salutation is expanded by additions
which answer to the occasion of the letter, and foreshadow its
principal thoughts.
1. An apostle. This title is prefixed to Romans, 1st and
2d Corinthians, Ephesians, Colossians. Here with special
emphasis, because Paul's apostleship had been chaUenged.
Of men — by man (dir dvdpwirwv — Bi dvdpwirov). Better,
from men — through man or a man. In contradiction of the
assertion that he was not directly commissioned by Jesus
Christ, like the twelve, but only by human authority. From
men, as authorising the office; through man, as issuing the
call to the person. He thus distinguishes himself from false
apostles who did not derive their commissions from God, and
ranks himself with the twelve. Man does not point to any
individual, but is in antithesis to Jesus Christ, or may be
taken as = any man.
By Jesus Christ. See Acts ix. 4-6 ; 1 Cor. ix. 1.
And God the Father. The gemtive, governed bythe pre
ceding Bid by or through. The idea is the same as an apostle
by the will of God: 1 Cor. i. 1; 2 Cor. i. 1; Eph. i. 1. Aid
is used of secondary agency, as Matt. i. 22 ; xi. 2 ; L. i. 70 ;
Acts i. 16 ; Heb. i. 2. But we find Bid deX^paroi Oeov by the
will of God, Rom. xv. 32; 1 Cor. i. 1 ; 2 Cor. i. 1, etc., and
Sid deov by God, Gal. iv. 7. Also St' ot (God), 1 Cor. i. 9 ;
Heb. U. 10. 82

Ch. I.] THE EPISTLB TO THE GALATIANS. 83
Who raised him from the dead (rov iyeipavroi avrbv ix
veKp&v). It was the risen Christ who made Paul an apostle.
For resurrection the N. T. uses iyeipeiv to raise up ; i^eyeipeiv
to raise out of; eyepaii raising or rising ; dviardvai to raise up ;
dvdaraan and i^avdaraan raising up and raising up out of.
With veKpbi dead are the following combinations : iyeipeiv dirb
r&v veKp&v (never aTro veKp&v) to raise from the dead ; iy. iK
veK. or r&v veK. to raise out of the dead ; dvaar'rjaai to raise,
dvaarrjvai to be raised or to rise iK. veK. (never aTro) ; ai'a-
araaii veK. or r&v veK. resurrection of the dead; dvdar. iK.
veK. ; i^avdaraan eK. veK. rising or resurrection out of the dead
or from among. It is impossible to draw nice distinctions
between these phrases.*
2. Brethren — with me. The circle of Paul's colleagues
or more intimate friends. Comp. Philip, iv. 21, 22, where
the brethren with me are distinguished from all the saints —
the church members generally.
Unto the churches of Galatia. See Introduction. This
is a circular letter to several congregations. Note the omis
sion of the commendatory words added to the addresses in
the two Thessalonian and first Corinthian letters.
3. Grace to you, etc. See on 1 Th. i. 1. He will not
withhold the wish for the divine grace and peace even from
those whom he is about to upbraid.
4. Gave himself for our sins. Comp. Matt. xx. 28 ; Eph.
V. 25 ; 1 Tim. u. 6 ; Tit. ii. 14. Purposely added with refer
ence to the Galatians' falling back on the works of the law as
the ground of acceptance with God. For or with reference to
sins (irepl) expresses the general relation of Christ's mission
to sin. The special relation, to atone for, to destroy, to save
and sanctify its victims, is expressed by virep on behalf of. The
general preposition, however, may include the special.
* As, for example, Lightfoot on Philip, iii. 11.

84 WORD STUDIES IN THE NEW TESTAMENT. [Ch. I.
Out of this present evi! world (iK rov ai&voi rov ivear&roi
irovrjpov). Lit. out of the world, the present (world which is)
evil. For a'lwv age or period, see on J. i. 9, and additional note
on 2 Th. i. 9. Here it has an ethical sense, the course and cur
rent of this world's affairs as corrupted by sin. Comp. 2 Cor.
iv. 4. 'Evear&roi present, as contrasted with the world to come.
Elsewhere we have 6 vvv alwv the now world (1 Tim. vi. 17) ;
o a'libv rov Koapov rovrov the period of this world (Eph. u. 2) ;
6 alwv ovroi this world or age (Rom. xU. 2). 'Evear&roi, not
impending, as some expositors, — the period of wickedness and
suffering preceding the parousia (2 Th. U. 3), which would
imply a Umitation of Christ's atoning work to that period.
Comp. 2 Th. ii. 2 ; 2 Tun. Ui. 1 ; 1 Cor. vii. 26. The sense
of present as related to future is clear in Rom. viii. 38 ;
1 Cor. iii. 22; Heb. ix. 9. For the evil character of the
present world as conceived by Paul, see Rom. xU. 2 ; 1 Cor.
U. 6 ; 2 Cor. iv. 4 ; Eph. u. 2.
5. To whom be glory, etc. For similar doxologies see
Rom. ix. 5; xi. 36; xvi. 27; Eph. m. 21; 1 Tun. i. 17.
Forever and ever (et? rovi ai&vai r&v alwvwv). Lit. unto
the a,ges of the ages. See additional note on 2 Th. i. 9, and
comp. Rom. xvi. 27; Philip, iv. 20; 1 Tim. i. 17; 2 Tun.
iv. 18. Often in the Apocalypse. In LXX habituaUy in
the singular : see Ps. IxxxviU. 29 ; ex. 3, 30. In the dox
ology the whole period of duration is conceived as a succession
of cycles.
6. I marvel (davpd^a). Often by Greek orators of sur
prise at something reprehensible. So in N. T., Mk. vi. 6;
J. vii. 21 ; L. xi. 38 ; J. iv. 27.
So soon (oiirwi raxeai). Better, so quickly. Paul does
not mean so soon after a particular event, as their conversion,
or his last visit, or the entry of the false teachers, — but refers
to the rapidity of their apostasy ; raxeai being used absolutely
as always.

Ch. L] the EPISTLB TO THB GALATIANS. 85
Removed (perarideade). A. V. misses the sense of the
middle voice, removing or transferring yourselves, and also the
force of the continuous present, are removing or going over,
indicating an apostasy not consummated but in progress.
The verb is used in Class, of altering a treaty, changing an
opinion, desertion from an army. For other applications see
Acts vii. 16 ; Heb. vii. 12 ; xi. 5. Comp. LXX, Deut.
xxvii. 17; Prov. xxiii. 10; Isa. xxix. 17. Lightfoot ren
ders are turning renegades.
Him that called (rov KaXeaavroi). God. Not neuter
and referring ts the gospel. CaUing, in the writings of
the apostles, is habitually represented as God's work. See
Rom. vUi. 30 ; ix. 11 ; 1 Cor. i. 9 ; Gal. i. 15 ; 1 Th. iL 12 ;
1 Pet. i. 15 ; ii. 9 ; 2 Pet. i. 3.
Into the grace (evj^a/stTt). Into is -wrong. It should be J^/.
Another gospel (erepov). Rather a different, another sort
of gospel. See on Matt. vi. 24; L. xvi. 7; xviii. 10. In
illustration of the difference between dXXoi another and erepoi
different, see 1 Cor. xii. 8-10 ; xv. 40 ; 2 Cor. xi. 4 ; Rom.
viu. 23.
7. Another (aWo). A different gospel is not another,
gospel. There is but one gospel.
But (et pfj). Rev. only. As if he had said, "there is no
other gospel, but there are some who trouble you with a
different kind of teaching which they offer as a gospel."
Some that trouble (ot rapdaaovrei). The article with the
participle marks these persons as characteristically trouble
some — the troublers. Comp. L. xviii. 9, of those who were
characteristically self-righteous. For trouble in the sense of
disturbing faith and unsettling principle, see Gal. v. 10 ; Acts
XV. 24. Not necessarily, as Lightfoot, raising seditions.
8. We. See on 1 Th. i. 2.

86 WORD STUDIES IN THE NEW TESTAMENT. [Ch. I.
Angel from heaven (dyyeXoi e| ovpavov). The phrase only
here. "Angels in heaven or the heavens," Matt. xxii. 30;
Mk. xii. 25 ; xiu. 32. " Angels of the heavens," Matt.
xxiv. 36.
Other than that (irap' o). Roman Catholic interpreters
insist that irap' should be rendered contrary to, though the
Vulg. gives praeterquam besides. Some Protestant inter
preters insist on besides as being against supplementing the
gospel -ndth traditions. The explanation is found in the pre
vious words, a different gospel. Any gospel which is different
from the one gospel, is both beside and contrary to.
Accursed (dvddepa). See on Rom. ix. 3, and offerings, L.
xxi. 5. Comp. Kardpa curse, and iiriKardparoi cursed. Gal.
iii. 13. In LXX always curse, except Lev. xxvii. 28, and the
apocryphal books, where it is always gift or offering. By
Paul always curse: see Rom. ix. 3; 1 Cor. xii. 3; xvi. 22.
The sense of excommunication, introduced by patristic writers,
does not appear in N. T.
9. As we said before (ai irpoeiprjKapev). Comp. 2 Cor.
xiii. 2 ; PhUip. iii. 18. Not to be referred to the preceding
verse, since the compound verb would be too strong, and now
in the foUowing clause points to an earlier time, a previous
visit. Comp. Gal. v. 21; 2 Cor. viu. 3; xiu. 2; 1 Th. iv. 6.
10. For do I now persuade (dpn ydp — ireida). For
introduces a justification of the severe language just used.
The emphasis is on now, which answers to now in ver. 9. I
have been charged with conciliating men. Does this anath
ema of mine look like it ? Is it a time for conciliatory words
noiv, when Judaising emissaries are troubling you (ver. 7)
and persuading you to forsake the true gospel ? Persuade
signifies conciliate, seek to win over.
Or God. Persuade or conciliate God is an awkward phrase ;
but the expression is condensed, and persuade is carried for-

Ch. I.] THE EPISTLE TO THE GALATIANS. 87
ward from the previous clause. This is not uncommon in
Paul's style : See PhUem. 5 ; Eph. i. 15 ; PhUip. ii. 6, where
pop<f)rj form, applied to God, is probably the result of popcfyrjv
BovXov form of a servant (ver. 7) on which the main stress of
the thought lies.
11. I certify (yvapi^w). Or, I make known. Certify,
even in older English, is to assure or attest, which is too
strong for yvwpi^eiv to make known or declare. This, which in
the N. T. is the universal meaning of yvapi^eiv, and the pre
vailing sense in LXX, is extremely rare in Class., where the
usual sense is to become acquainted with. For the formula see
on 1 Th. iv. 13.
After man (Kara dvdpwirov). According to any human
standard. The phrase only in Paul. See Rom. iii. 5 ; 1 Cor.
iii. 3 ; ix. 8 ; xv. 32. Kara, dvdpwirovi according to men,
1 Pet. iv. 6.
12. Of man (irapd dvdpwirov). Better, /row? man. Hapd
from emphasises the idea of transmission, and marks the con
nection between giver and receiver. Comp. 1 Th. ii. 13 ;
iv. 1 ; 2 Tim. iii. 14 ; Acts x. 22. In the Gospels and Acts
irapaXap^dveiv usually means to take, in the sense of causing
to accompany, as Matt. iv. 5 ; xvii. 1 ; Mk. iv. 36, etc.
Scarcely ever in the sense of receive: see Mk. vii. 4. In
Paul only in the sense of receive, and only with irapd, with
the single exception of 1 Cor. xi. 23 (aTro). The simple
Xap^dvw usuaUy with irapd, but with aTro, 1 J. ii. 27 ; iii. 22.
By the revelation of Jesus Christ (Bi' diroKaXv-\p-ewi
'Irjaov Xpiarov). Not, by Jesus Christ being revealed to
me, but, I received the gospel by Jesus Christ's revealing it to
me. The subject of the revelation is the gospel, not Christ.
Christ was the revealer. Rev. (it came to me) through reve
lation of Jesus Christ.
13. Conversation (dvaarpo<^'rjv). Better, manner of life.
on 1 Pet. i. 15.

88 WORD STUDIES IN THE NEW TESTAMENT. [Ch. I.
In the Jews' religion (iv r&'IovBaiapw). Only here and
ver. 14. Lit. in Judaism. It signifies his national reUgious
condition. In LXX, 2 Macc. ii. 21 ; viU. 2 ; xiv. 38 ;
4 Macc. iv. 26.
Beyond measure (Kad' inrep^oXrjv). V^. Lit. according
to excess. The noun primarily means a easting beyond, thence
superiority, excellency. See 2 Cor. iv. 7, 17. It is translit
erated in hyperbole. For similar phrases comp. 1 Cor. U. 1 ;
Acts xix. 20 ; iU. 17 ; xxv. 23.
Wasted (iiropdovv). Better, laid waste. In Class, applied
not only to things — cities, waUs, fields, etc. — but also to
persons. So Acts ix. 21.
14. Profited (irpoeKoirrov). Better, advanced. See on is
far spent, Rom. xiii. 12. Paul means that he outstripped his
Jewish contemporaries in distinctively Jewish culture, zeal,
and activity. Comp. PhUip. iii. 4-6.
Equals (awrjXiKiwrai). N. T.°. The A. V. is indefinite.
The meaning is equals in age. So Rev., of mine own age.
Nation (vK/et). Race. Not sec^ of the Pharisees. Comp.
PhiUp. Ui. 5 ; 2 Cor. xi. 26 ; Rom. ix. 3.
Zealous (^rjXarrji). Lit. a zealot. The extreme party of
the Pharisees caUed themselves "zealots of the law" ; "zeal
ots of God." See on Simon the Can.aanite, Mk. iU. 18. Paul
describes himself under this name in his speech on the stairs.
Acts xxii. 3. Comp. Philip, iii. 5, 6.
Traditions (irapaBoaeav). The Pharisaic traditions which
had been engrafted on the law. See Matt. xv. 2, 6 ; Mk.
vii. 3, 13, and on 2 Th. U. 15.
15. It pleased (evBoKrjaev). See on evBoKia good pleasure,
1 Th. i. 11.

Ch. I.] THE EPISTLE TO THE GALATIANS. 89
Separated (d^opiaai). Set apart: designated. See on
Rom. i. 1, and declared, Rom. i. 4. The A. V. wrongly lends
itself to the sense of the physical separation of the child from
the mother.
From my mother's womb (e/e KoiXiai prjrpoi pov). Before
I was born. Others, from the time of my birth. A few pas
sages in LXX go to sustain the former view : Judg. xvi. 17 ;
Isa. xliv. 2, 24 ; xlix. 1, 5. That view is also favored by
those instances in which a child's destiny is clearly fixed by
God before birth, as Samson, Judg. xvi. 17 ; comp. xiii.
5, 7 ; John the Baptist, L. i. 15. See also Matt. xix. 12.
The usage of e'/c as marking a temporal starting point is
familiar. See J. vi. 66 ; ix. 1 ; Acts ix. 33 ; xxiv. 10.
Called (KaXeaai). See on Rom. iv. 17. Referring to
Paul's caU into the kingdom and service of Christ. It need
not be limited to his experience at Damascus, but may include
the entire chain of divine influences which led to his convers
ion and apostleship. He calls himself KXrjrbi diroaroXoi an
apostle by call, Rom. i. 1 ; 1 Cor. i. 1.
16. To reveal his Son in me (diroKaXviJrai rbv vlbv avrov
iv ipol). In N. T. diroKuXvirreiv to reveal is habitually used
with the simple dative of the subject of the revelation, as L.
X. 21. Once with et? unto, Rom. viii. 18 : with iv in of the
sphere in which the revelation takes place, only here, unless
Rom. i. 17 be so explained ; but there iv is probably instru
mental. Render iv here by the simple in: in my spirit,
according to the familiar N. T. idea of God revealing him
self, living and working in man's inner personality. See, for
instance, Rom. i. 19 ; v. 5 ; viii. 10, 11 ; 1 Cor. iii. 16 ; xiv.
25 ; 2 Cor. iv. 6 ; 1 J. ii. 5, 14, etc. Lightfoot explains, to
reveal his Son by or through me to others. But apart from
the doubtful use of iv, this introduces prematurely the thought
of Paul's influence in his subsequent ministry. He is speak
ing of the initial stages of his experience.

90 WORD STUDIES IN THE NEW TESTAMENT. [Ch. I.
Immediately (evdeai). Connect only with. I conf erred not,
etc. Not with the whole sentence down to Arabia. Paul is
emphasising the fact that he did not receive his commission
from men. As soon as God revealed his Son in me, I threw
aside all human counsel.
Conferred (irpoaavedeprjv). P°. and only in Galatians.
Rare in Class. The verb dvandevai means to lay upon ; hence
intrust to. Middle voice, to intrust one's self to ; to impart or
communicate to another. The compounded preposition irpbi
implies more than direction ; rather communication or relation
with, according to a frequent use of irpbi. The whole com
pound then, is to put one's self into communication with. Wet
stein gives an example from Diodorus, De Alexandro, xvii.
116, where the word is used of consulting soothsayers.
Flesh and blood. Always in N. T. with a suggestion of
human weakness or ignorance. See Matt. xvi. 17 ; 1 Cor.
XV. 50; Eph. vi. 12.
17. Went I up (dvrjXdov). Comp. ver. 18. Only in this
chapter, and J. vi. 3. More commonly dva^aiveiv, often of
the journey to Jerusalem, probably in the conventional sense
in which Englishmen speak of going up to London, no matter
from what point. See Matt. xx. 17; Mk. x. 32 ; J. U. 13 ;
Acts xi. 2. In Acts xviii. 22 the verb is used absolutely of
going to Jerusalem. The reading dirrjXdov Iwent away has
strong support, and is adopted by Weiss. In that case the
meaning would be went away to Jerusalem from where I then
was. Apostles before me. In point of seniority. Comp. Rom.
xvi. 7.
Arabia. It is entirely impossible to decide what Paul
means by this term, since the word was so loosely used and
so variously applied. Many think the Sinaitic peninsula is
meant (Stanley, Farrar, Matheson, Lightfoot). Others; the

Gh. I.] THE EPISTLB TO THE GALATIANS. 91
district of Auranitis near Damascus (Lipsius, Conybeare and
Howson, Lewin, McGiffert). Others again the district of
Arabia Petraea.

18. To see (laropfjaai). N. T.". 1. To inquire into:
2. to find out by inquiring : 3. to gain knowledge by visiting ;
to become personally acquainted with. In LXX, only 1 Esd.
i. 33, 42, to relate, to record. Often in Class. The word here
indicates that Paul went, not to obtain instruction, but to
form acquaintance ivith Peter.
Cephas. See on Matt. xvi. 18 ; J. i. 42 ; 1 Cor. i. 12.
19. Save James (et prj). Withthe usual exceptive sense.
I saw none save James. Not, I saw none other of the apos
tles, but I saw James. James is counted as an apostle,
though not reckoned among the twelve. For Paul's use of
" apostle," see on 1 Th. i. 1, and comp. 1 Cor. xv. 4-7.
The Lord's brother. Added in order to distinguish him
from James the son of Zebedee (Matt. iv. 21 ; x. 2 ; Mk. x.
35), who was still living, and from James the son of Alphaeus
(Matt. X. 3).* The Lord's brother means that James was a
son of Joseph and Mary. This view is known as the Helvid-
ian theory, from Helvidius, a layman of Rome, who wrote,
about 380, a book against mariolatry and ascetic celibacy.
The explanations which differ from that of Helvidius have
grown, largely, out of the desire to maintain the perpetual
virginity of Mary. Jerome has given his name to a theory
known as the Hieronymian, put forth in reply to Helvidius,
about 383, according to which the brethren of the Lord were
the sons of his mother's sister, Mary the wife of Alphaeus or
Clopas, and therefore Jesus' cousins. Athird view bears the
name of Epiphanius, Bishop of Salamis in Cyprus (ob. 404),

* See Introduction to the Catholic Epistles, Vol. I., p. 615 f., and J. B.
Mayor, The Epistle of St. James, XXXVL -XLI.

92 WORD STUDIES IN THE NEW TESTAMENT. [Ch. I.
and is that the Lord's brothers were sons of Joseph by a
former wife.*
20. I lie not. Comp. Rom. ix. 1 ; 2 Cor. xi. 31 ; 1 Tim.
u. 7.
21. Regions («\t>aTa). P**. Comp. Rom. xv. 23 ; 2 Cor.
xi. 10. KXlpa, originally an inclination or slope of ground :
the supposed slope of the earth from the equator to the pole.
The ancient geographers ran imaginary paraUel Unes from
the equator toward the pole, and the spaces or zones or
regions between these lines, viewed in their slope or inclina
tion toward the pole, were KXipara. The word came to sig
nify the temperature of these zones, hence our climate. In
Chaucer's treatise on the Astrolabe, chapter xxxix. is headed
"Descripcion of the Meridional Lyne, of Longitudes and
Latitudes of Citees and Townes from on to a-nother of Cly-
matz." He says: "The longitude of a clymat is a lyne
imagined fro est to west, y-lyke distant by-twene them aUe.
The latitude of a clymat is a lyne imagined fro north to south
the space of the erthe, fro the byginning of the firste clymat
imto the verrey ende of the same clymat, even directe agayns
the pole artik." In poetical language, "climes" is used for
regions of the earth, as MUton :
"Whatever clime the sun's hright circle warms."
Syria and Cilicia. Syria, in the narrower sense, of the
district of which Antioch was the capital : not the whole
Roman province of Syria, including GaUlee and Judaea.
Matt. iv. 24 ; L. ii. 2 ; Acts xx. 3. This district was the
scene of Paul's first apostolic work among the GentUes.
Cilicia was the southeasterly province of Asia Minor, directly
adjoining Syria, from which it was separated by Mt. Pierius
and the range of Amanus. It was bordered by the Mediter-
* The reader who is curious ahout the matter may consult J. B. Mayor,
The Epistle of St. James, ch. I. He holds the Hel vidian theory. Also J. B.
Lightfoot, St. PauVs Epistle to the Galatians, essay on "The Brethren of
the Lord." He holds the Epiphanian theory.

Ch. IL] THB EPISTLE TO THE GALATIANS. 93
ranean on the south. It was Paul's native province, and its
capital was Tarsus, Paul's birthplace.
22. Was unknown (rjprjv dyvoovpevoi) . Better, was still
unknown, the imperfect denoting that he remained unknown
during his stay in Syria and Cilicia.
Of Judaea. The province, as distinguished from Jerusa
lem, where he must have been known as the persecutor of
the church. See Acts ix. 1, 2.
Which were in Christ. See on 1 Th. ii. 14.
23. They had heard (aKovovrei fjaav). Correlative with
Iwas unknown, ver. 22. Note the periphrasis of the parti
ciple with the substantive verb, expressing duration. They
were hearing aU the time that I was thus unknown to them
in person.
The faith. See on Acts vi. 7, and comp. 2 Th. iii. 2. The
subjective conception of faith as trustful and assured accept
ance of Jesus Christ as Saviour, tends to become objective,
so that the subjective principle is sometimes regarded objec
tively. This is very striking in the Pastoral Epistles.
24. In me. The sense is different from that in ver. 16,
see note. Here the meaning is that they glorified God as
the author and source of what they saw in me.

CHAPTER IL
1. Fourteen years after (Sta BeKareaadpav ir&v). Rev.
after the space of fourteen years. Comp. Bi ir&v irXeiovav
after several years, Acts xxiv. 17 ; St' ^pep&v after (some)
days, Mk. ii. 1. Ata means after, that is, a given number of
years being interposed between two points of time. Not,
in the course of (Rev. marg.).

94 WORD STUDIES IN THE NEW TESTAMENT. [Ch. H.
2. By revelation (Kara diroKoXv^^iv). It was speciaUy
and divinely revealed to me that I should go. In what way,
he does not state.
Communicated (dvedeprjv). Only here and Acts xxv. 14.
'Avd up, Tidevai to set. To set up a thing for the considera
tion of others : to lay it before them.
Unto them (airoli). The Christians of Jerusalem gen
erally. Privately (Kar IBiav). The general communication to the
Jerusalem Christians was accompanied by a private consult
ation with the leaders. Not that a different subject was
discussed in private, but that the discussion was deeper and
more detailed than would have befitted the whole body of
Christians. To them which were of reputation (roli BoKovaiv). Lit.
to those who seem; are reputed. Men of recognised position,
James, Cephas, John. Not his adversaries who were adher
ents of these three. It is not to be supposed that he would
submit his gospel to such. The expression is therefore not
used ironically. Paul recognises the honorable position of
the three and their rightf lU claim to respect. The repetition
of the phrase (vv. 6, 9) may point to a favorite expression
of his opponents in commending these leaders to Paul as
models for his preaching ; hardly (as Lightfoot) to the con
trast between the estimation in which they were held and
the actual services which they rendered to him. He chooses
this expression because the matter at stake was his recogni
tion by the earUer apostles, and any ironical designation
would be out of place.*
Lest by any means I should run or had run in vain.
Better, should be running. Comp. PhUip. ii. 16. This is

* For the expression oi So/coCn-es m CUiss., see Thucyd. i. 76 ; Eurip. Eec.
295; Troad. em.

Ch. IL] THE EPISTLE TO THB GALATIANS. 95
sometimes explained as implying a misgiving on Paul's part
as to the soundness of his own teaching, which he desired to
have set at rest by the decision of the principal apostles.
On this explanation pirj irai will be rendered lest in some
way or other. But such a misgiving is contrary to Paul's
habitual attitude of settled conviction respecting that gospel
which he had received by revelation, and in the preaching
of which he had been confirmed by experience. In consult
ing the Christians at Jerusalem Paul had principally in
view the formal indorsement of his work by the church and
its leaders. Their formal declaration that he had not been
running in vain would materially aid him in his mission.
M?7 irwi is therefore to be taken as marking an indirect
question, whether — not possibly ; and the sense of the whole
passage is as follows : " I laid before them that gospel which
I preach to the Gentiles, that they might examine and settle
for themselves the question whether I am not possibly run
ning or had run in vain." The investigation was to be for
their satisfaction, not for Paul's.* Run (rpe'xeiv) is a favorite
metaphor with Paul. See Rom. ix. 16 ; 1 Cor. ix. 24, 26 ;
Gal. V. 7 ; PhUip. U. 16 ; iU. 13, 14.
3. Neither (ouSe). More correctly, wo^ ei;ew. So far were
they from pronouncing my labour in vain, that not even Titus
was compelled to be circumcised, although he was a Greek.
Though approving Paul's preaching, the apostles might, for
the sake of conciliation, have' insisted on the circumcision of
his Gentile companion.
Being a Greek ("EXXrjv mv). Or, although he was a Greek.
Const, closely with avv ipol with me. It was a bold proceed-
* This explanation is adopted hy Sieffert, Meyer, and Weizsacker. The
expositors generally admit that no douht on Paul's part is implied (so Winer,
Alford, Lipsius, Ellicott, Lightfoot), hut mostly insist on the first sense of
M irus. The difficulty of reconciling these two positions, which is clearly
recognised by Ellicott, is evaded by referring rpix'" ^°d eSpa/wv to the opin
ions of others. So EUicott : " If others deemed Paul's past and present
course fruitless, it really must, in tbat respect, have amounted to a loss of
past and present labour."

96 WORD STUDIES IN THB NEW TESTAMBNT. [Ch. H
ing for Paul to take an luicircumcised Gentile with him to
the conference at Jerusalem.
Was compelled to be circumcised (¦^vayKdadrj irepirprj-
drjvai). That is, no constraint was applied by the Jerusalem
church and its authorities for the circumcision of Titus.
The statement is not that such an attempt was pressed but
successfuUy resisted, but that circumcision was not insisted
on by the church. The pressure in that direction came from
" the false brethren " described in the next verse.
4. The false brethren (tow? ¦^evBaBeX<f>ovi). Only here
and 2 Cor. xi. 26. Christians in name oiUy; Judaisers;
anti-Paulinists. The article marks them as a weU-known
class. Unawares brought in (irapeiadKrovi). N. T.°. Lit. brought
in by the side, and so insidiously, illegally. Vulg. subintro
dudos. °LXX. Strabo (xvii. 1) uses it as an epithet of
Ptolemy, "the sneak." Comp. irapeiad^ovaiv shall privily
bring in, 2 Pet. ii. 1 ; and irapeiaeBvrjaav crept in privily, Jude
4. Brought in, not from Jerusalem into the church at
Antioch, nor into the Pauline churches generaUy, but into
the Christian brotherhood to which they did not rightfully
belong. Who (o'invei). The double relative introduces the explan
ation of the two preceding epithets : false brethren, privUy
brought in, since they came in privily to spy out our liberty.
Came in privily (irapeiarjXdov). Lit. came in beside. Only
here and Rom. v. 20, where it impUes nothing evil or secret,
but merely something subsidiary. The aorist has a pluper
fect sense, indicatmg the earUer intrusion of these persons
into the Christian community.
To spy out (KaraaKoirrjaai). N. T.". In LXX, of spying
out a territory, 2 Sam. x. 3 ; 1 Chron. xix. 3.

Ch. II.] THE EPISTLE TO THB GALATIANS. 97
Liberty (i'Xevdepiav). Freedom from Mosaism through
justification by faith.
Bring us into bondage (KaraBovXwaovaiv). Only here
and 2 Cor. xi. 20. Bring us into subjection to Jewish ordin
ances. The compound verb indicates abject subjection.
5. We gave place by subjection (e'i^apev rrj virorayrj).
We, Paul and Barnabas. Gave place or yielded, N. T.°. By
the subjection which was demanded of us. The noun only
in Paul and the Pastorals, and always in the sense of self-
Bubjection. Comp. 2 Cor. ix. 13 ; 1 Tim. ii. 11 ; iii. 4.
6. Render the passage as follows : " But to be something
from (at the hands of) those who were of repute, whatever
they were, matters nothing to me (God accepteth not man's
person), for those who were of repute imparted nothing to
me." To be something (elvai n). Comp. ch. vi. 3 ; Acts v.
36 ; 2 Cor. xii. 11. To be in good standing as an evangelist
or apostle, approved and commissioned by high authorities.
From those who were of repute (aTro r&v BoKovvrav).
From, at the hands of ; as receiving my indorsement or com
mission from them. Comp. ch. i. 1. Of repute, see on ver. 2,
Whatsoever they were (oTrotot Trore rjaav). Hore' in N. T.
is invariably temporal, and points here to the preeminence
which these apostles had formerly, up to the time of Paul's
visit, enjoyed, because of their personal connection with
Jesus.* Maketh no matter to me (ovSev poi Bia(f>epei). Paul does
not say, as A. V. and Rev., that the standing and repute of
* Others, as Meyer, Ellicott, Sieffert, take irori as strengthening the indef
inite sense of oiroioi like the Latin cunque. " Whatever in the world they
were." This sense of irori occurs in Class, but not in N. T.
VOL. IV. — 7

98 WORD STUDIES IN THE NEW TESTAMENT. [Ch. II.
the apostles Avere matters of indifference to him, but that he
was indifferent about receiving his commission from them as
recognised dignitaries of the church. The construction is :
" To be something (ehai ri) at the hands of (aTro) those who
were of repute matters nothing to me."
God accepteth no man's person. Or more strictly,
accepteth not the person of man. Parenthetical. Aaji^dveiv
irpoawirov to receive or accept the face is a Hebraism. See on
Jas. ii. 1. In O. T. both in a good and a bad sense ; to be
gracious, and to show favour from personal or partisan motives.
In N. T. only here and L. xx. 21, both in a bad sense. Sim
ilar Hebraistic expressions are ^Xeireiv ek irpoaairov to look at
the face, Matt. xxii. 16 : davpd^eiv irpoawira to admire the
countenances, Jude 16 : Kavx&adai iv irpoadyirw to glory in the
face, 2 Cor. v. 12.
For — to me. Explaining the previous statement. To be
of consequence because commissioned by those in repute mat
ters nothing to me (God accepteth not man's person), for
although they might have asserted their high repute and
authority to others, to me they did not, as was shown by
their imposing on me no new requirements.
In conference added nothing (ovBev irpoaavedevro). In
conference is aii attempt to conform the sense to ch. i. 16.
The verb without the accusative, as there, means to confer
with. Here, with the accusative, the meaning is laid upon
or imposed on. Rend, therefore, imposed nothing on me.
They imposed on me no new (irpbi additional) requirements ;
no conditions or limitations of my missionary work.*
7. The gospel of the uncircumcision (to evayyeXiov tjj?
uKpo^variai). The phrase only here in N. T. The gospel
* It is objected that this meaning is precluded hy the middle voice, which
requires us to render undertook. But the word in the middle voice is used
in an active sense (see Xen. Cyr. viii. 5, 4). It may mean to lay upon
another for one's own use or advantage (Xen. Anab. ii. 2, 4). So here. They
imposed no obligations in their own interest as Jewish Christians.

Ch. II.] THE EPISTLB TO THB GALATIANS. 99
which was to be preached to the uncircumcised — the Gen
tiles. Lightfoot aptly says: "It denotes a distinction of
sphere, and not a difference of type."
8. He that wrought effectually (6 ivepyrjaai). See on
1 Th. ii. 13. Rev. omits eff'ectually, but it is fairly implied
in the verb.* Comp. 1 Cor. xU. 6 ; PhiUp. U. 13 ; Col. i.
29. The reference is to God, not to Christ.
In Peter (neV/oo)). Better, /or Peter. 7ra Peter would be
ef Tier pa.
Unto the apostleship (et?). Not merely with reference to
the apostleship, but with the design of makings him an apostle.
Comp. 2 Cor. ii. 12 ; Col. i. 29. Observe how Paul puts
himself on an equality with Peter.
Unto the Gentiles ^et? rd edvrj). To make me an apostle
to the Gentiles.
9. Who seemed to be pillars (ot BoKovvrei arvXoi ehai).
Better, who are in repute as pillars. The metaphor of pillars,
applied to the great representatives and supporters of an
institution, is old, and common in all languages, f
The grace (rfjv xdpiv). Including all the manifestations
of divine grace in Paul — his mission, special endowment,
success in preaching the gospel — all showing that he was
* So Weizsacker, wirksam war : and Lipsius, sich mrksam erwiesen hat.
t See Pindar, 01. ii. 146, of Hector ; Eurip. Iph. T. 50, 55, of the sons of
a house. Hor. Carm. i. 35, 13, stantem columnam, of the puhlic security
and stability. Chaucer, of the Frere, Prol. to Canterbury Tales, 214,
" Un-to his ordre he was a noble post."
Milton, Par. L. ii. 302, of Beelzebub :
" in his rising seemed
A pillar of state."
See also Clement, ad Corinth. V., and in N. T. 1 Tim. iii. 15 ; Apoc. iii. 12.

100 WOED STUDIES IN* THE NEW TESTAMENT. [Ch. H.
worthy of their feUowship. He is careful to speak of it as
a gift of God, Bodelaav.
They gave the right hands of fellowship (Be^idi eBwKav
Koivaviai). The phrase only here in N. T. A token of alU
ance in the apostolic office of preaching and teaching. The
giving of the right hand in pledge was not a distinctively
Jewish custom. It appears as early as Homer. Deissmann
cites an inscription from Pergamum, 98 B.C., in which the
Pergamenes offer to adjust the strife between Sardes and
Ephesus, and send a mediator Sovvai rdi ^et/oa? et? avXXvaiv
to give hands for a treaty. See Se^idv or Be^idi SiBovai,
1 Macc. vi. 58 ; xi. 50, 62 ; xUi. 50 ; 2 Macc. xi. 26 ; xiL 11 ;
xiii. 22 ; and Se|. Xap^dveiv to receive right hand or hands,
1 Macc. xi. 66 ; xiU. 50 ; 2 Macc. xU. 12 ; xiv. 19.* The
custom prevailed among the Persians, from whom it may
have passed to the Jews. See Joseph. Antiq. xviU. 9, 3.
Images of right hands clasped were sometimes exchanged in
token of friendship (see Xen. Anab. ii. 4, 1). Tacitus
(Hist. i. 54) says : " The state of the Lingones had sent,
according to an ancient institution, right hands, as gifts to
the legions, a signal token of good will." On Roman coins
often appear two hands joined, with various inscriptions, as
Exerdtuum Fides ; Concordia ; Consensus. To give the hand
in confirmation of a promise occurs Ez. x. 19. In Isa. Ixu.
8, God swears by his right hand.
10. Only. With only this stipulation.
We should remember (jtii/j;/*oj/eua)/iei'). The only instance
in N. T. of this verb in the sense of beneficent care. No
instance in LXX. In Ps. ix. 12, there is the thought but
not the word.
* Lightfoot says that, in patriarchal times, the outward gesture which
confirmed an oath was different, and refers to Gen. xxiv. 2. But this usage
is referred to in only one other place. Gen. xlvii. 29, and nothing is certainly
known as to the significance of the act. See the interesting note on Gen.
xxiv. 2, in Lange's Commentary.

Ch. n.] THE EPISTLE TO THE GALATIANS. 101
The poor (r&v irrax&v). The poor Christians of Pales
tine. Comp. Acts xxiv. 17 ; Rom. xv. 26, 27 ; 1 Cor. xvi.
3 ; 2 Cor. ix. 1. For the word, see on Matt. v. 3. In LXX
ordinarily of those who are oppressed, in contrast with rich
and powerful oppressors ; or of those who are quiet in con
trast with the lawless.
The same which (o — avrb roiiro). Lit. which, this very
.thing. The expression is peculiarly emphatic, and brings
out the contrast between Judaising hostility and Paul's
spirit of loving zeal. Rev. which very thing.
11. To the face (Kara irpoaairov). As Acts iii. 13. The
meaning is expressed in the familiar phrase faced him down.
It is, however, rarely as strong as this in N. T. Rather
before the face, or in the face of, meaning simply in the sight
or presence of (L. ii. 31), or according to appearance (2 Cor.
i. 7). The explanation that Paul withstood Peter only in
appearance or semblance (so Jerome, Chrysostom, Theodoret,
and other Fathers) is one of the curiosities of exegesis, and
was probably adopted out of misplaced consideration for the
prestige of Peter.
He was to be blamed (Kareyvaapevoi fjv). A. V. is
wrong. Rev. correctly, he stood condemned. Not by the
body of Christians at Antioch ; rather his act was its own
condemnation. 12. Did eat with (avvrjadiev). A. V. misses the force of
the imperfect, marking Peter's custom. Not only at church
feasts, but at ordinary meals, in defiance of the Pharisaic
prohibition. Peter had been shown by special revelation
that this prohibition was not binding (Acts x. 28 ; xi. 8, 9),
and had defended that position in the apostolic conference
(Acts XV. 7ff.).
Withdrew and separated himself (vireareXXev koI d<\>api^ev
eavrov). Or, Je^aw to withdraw, etc. 'TTroo-Te'Weii' only here

102 WOED STUDIES IN THE NEW TESTAMENT. [Ch. II
in Paul. It means, originaUy, to draw in or contract. Thus
of furUng sails, closing the fingers. Middle voice, to draw
or shrink back from through fear. Hence, to dissemble or pre
varicate. There seems to be no special reason for making it
either a military metaphor, as Lightfoot, or a nautical meta
phor, as Farrar. See on Acts xx. 20.
13. Dissembled with him (avwireKpidrjaav). N. T.°.
Peter's course influenced the other Jewish Christians at
Antioch, who had previously followed his example in eating
with Gentiles.
Was carried away (awair'rjxdrj). Lit. was carried away
with them (avv). In Paul only here and Rom. xii. 16, on
which see note. In LXX once, Ex. xiv. 6.
With their dissimulation (avr&v ry viroKpiaei). Not to
or over to their dissimulation. Paul uses a strong word,
which is employed only in 1 Tim. iv. 2. The kindred verb_
viroKpiveadai to play a part, and the noun viroKpir'rji hypocrite,
do not occur in his letters. Their act was hypocrisy, because
it was a concealment of their own more liberal conviction,
and an open profession of stUI adhering to the narrow Phari
saic view. It was " a practical denial of their better spiritual
insight" (Wieseler).*
14. See additional note at the end of this chapter.
Walked not uprightly (bpdoiroBovaiv). Lit. are not walking.
N. T.°. OLXX. "Class. Lit. to be straight-footed.
Being a Jew (virdpxav). The verb means originaUy to
begin; thence to eome forth, be at hand, be in existence. It is
sometimes claimed that virdpxeiv as distinguished from ehai
implies an antecedent condition — being originally. That is
true in some cases, f But, on the other hand, it sometimes
* See a striking passage in Arrian's Epictetus, ii. 9.
t See Thuc. iv. 18 ; vi. 86 ; Hdt. ii. 15. Comp. the meaning to be taken.
for granted, Plato, Symp. 198 D ; Tim. 30 C.

Ch. H.] THB EPISTLE TO THE GALATIANS. 103
denotes a present as related to a future condition.* The
most that can be said is that it is very often used with a
relative meaning, but that it often is found simply in the
sense of to be.
Livest after the manner of Gentiles (idviK&i ^fji).
'EdviK&i, N. T.°. The force of the present livest must not
be pressed. The reference is not strictly temporal, either as
referring to Peter's former intercourse with the Gentile
Christians, or as indicating that he was now associating with
them at table. It is rather the statement of a general prin
ciple. If you, at whatever time, act on the principle of living
according to Gentile usage. At the time of Paul's address
to Peter, Peter was living after the manner of Jews ('louSa-
IK&l) .
Compellest (dvayKa^eii). Indirect compulsion exerted by
Peter's example. Not that he directly imposed Jewish sepa
ratism on the Gentile converts.
To live as do the Jews ('lovBai^eiv). N. T.°. Once in
LXX, Esth. viii. 17. Also in Joseph. B. J. ii. 18, 2, and
Plut. Cic. 7. It is used by Ignatius, Magn. x. Hpiariavi^eiv
to practise Christianity occurs in Origen.
15. We, etc.. Continuation of Paul's address; not the
beginning of an address to the Galatians. Under we Paul
includes himself, Peter, and the Jewish Christians of Antioch,
in contrast with the Gentile Christians. The Galatians were
mostly GentUes.
Who are Jews, etc. The who is wrong. Render we are
Jews. The expression is concessive. We are, I grant, Jews.
There is an implied emphasis on the special prerogatives and
privileges of the Jews as such. See Rom. iii. 1 f. ; ix. 1 ff.
* Hdt. vii. 144 ; Thuc. ii. 64. Comp. Aesch. Agam. 961, to be in store.

104 WOED STUDIES IN THE NEW TESTAMBNT. [Ch. IL
Sinners of the Gentiles (e'f idv&v dpapraXoi). Lit. sin
ners taken from the Gentiles, or sprung from. Sinners, in the
conventional Jewish sense ; born heathen, and as such sin
ners ; not implying that Jews are not sinners. The Jew
regarded the GentUe as impure, and styled him a dog (Matt.
XV. 27). See Rom. U. 12; 1 Cor. vi. 1; ix. 21; Eph. ii.
12 ; L. xviii. 32 ; xxiv. 7. Possibly Paul here cites the very
words by which Peter sought to justify his separation from
the GentUe Christians, and takes up these words in order to
draw from them an opposite conclusion. This is quite
according to Paul's habit.
16. Justified (BiKaiovrai). See on Rom. iU. 20, 26. The
meaning to declare or pronounce righteous cannot be consist
ently carried through Paul's writings in the interest of a
theological fiction of imputed righteousness. See, for exam
ple, Rom. iv. 25 ; 1 Cor. vi. 11 ; and all passages where the
word is used to describe justification by works of the law, as
here, ch. iii. 11 ; v. 4. If one is justified by the works of
the law, his righteousness is a real righteousness, founded
upon his conformity to the law. Why is the righteousness
of faith any less a real righteousness ?
By the works of the law (e| epyav vopov). Lit. out of
the works, etc. Comp. Rom. iii. 20. Works are character
istic of a legal dispensation. PaiU often puts "works" alone
as representing legal righteousness. See Rom. iv. 2, 6 ; ix.
11, 32 ; xi. 6 ; Eph. ii. 9.
But by faith (idv p.fj). As the Greek stands, it would
read, " Is not justified by the works of the law save through
faith." So, unfortunately. Rev. This would mean, as the
Romish interpreters, not through works of the law except they
be done thro'ugh faith in Christ, and would ascribe justification
to works which grow out of faith. Paul means that justifi
cation is by faith alone. The use of idv pfj is to be thus
explained : A man is not justified by the works of the law :
(he is not justified) except by faith in Jesus Christ. 'Ear p^

Ch. II.] THB EPISTLE TO THE GALATIANS. 105
retains its exceptive force, but the exception refers only to
the verb. Comp. et pfj in Matt. xii. 4 ; L. iv. 26, 27 ; Gal.
i. 19 ; Apoc. xxi. 27.
By the faith of Jesus Christ (Sta Trio-TecB? Xpiarov 'Irjaov).
Properly, Christ Jesus. Faith in Jesus Clirist, according to
a common usage. See J. v. 42 ; 1 J. ii. 5, 15 ; Acts ix. 31 ;
Mk. xi. 22 ; Rom. iU. 22 ; Gal. iU. 22. Paul uses different
prepositions in describing the relations of faith and works to
righteousness ; probably not always with a distinct intention
of giving different shades of thought. Here, through (Bid)
faith and out of (i^) works. Here and Rom. iii. 30, out of
(iK) faith. Philip, iii. 9, righteousness through (Bid) faith,
and from (ew) God, resting upon (iirl) faith. Ata marks faith
as the medium of justification ; e* as the source ; iirl as the
foundation. 'E^ is habitually used with works.
Flesh (adp^). See on Rom. vii. 5. For no flesh see on
Rom. iii. 20.
17. Are found (evpedrjpev). More correctly, were found :
were discovered and shown to be. See Rom. vii. 10; 1 Cor.
XV. 15; 2 Cor. v. 3; Philip. U. 8 ; iU. 9.
Sinners (dpapraXoi). Like the Gentiles, ver. 15. Paul
assumes that this 'was actually the case : that, seeking to be
justified in Christ, they were found to be sinners. To seek
to be justified by Christ is an admission that there is no jus
tification by works ; that the seeker is unjustified, and there
fore a sinner. The effort to attain justification by faith in
Christ develops the consciousness of sin. It compels the
seeker, whether Jew or Gentile, to put himself upon the
common plane of sinners. The Jew who calls the Gentile a
.sinner, in seeking to be justified by faith, finds himself a sin
ner also. The law has failed him as a justifying agency.
But Paul is careful to repudiate the false inference from this
fact, stated in what immediately follows, namely, that Christ
is a minister of sin.

106 WOED STUDIES IN THE NBW TESTAMENT. [Ch. H
Minister of sin. A promoter of sin by causing us to
abandon the law.
God forbid (pfj yevoiro). See on Rom. iii. 4. Not a
reply merely to the question " is Christ a minister of sin ? "
but to the whole supposition from "if while we seek." The
question is not whether Christ is in general a minister of sin,
but whether he is such in the case supposed. Paul does not
assume that this false inference has been drawn by Peter or
the other Jewish Christians.
20. I build again the things which I destroyed (a Kare-
Xvaa ravra irdXiv oiKoBop&). Peter, by his Christian profes
sion, had asserted that justification was by faith alone ; and
by his eating with Gentiles had declared that the Mosaic law
was no longer binding upon him. He had thus, flguratively,
destroyed or pulled down the Jewish law as a standard of
Christian faith and conduct. By his subsequent refusal to
eat with Gentiles he had retracted this declaration, had
asserted that the Jewish law was still binding upon Christians,
and had thus built again what he had piUled down. BuUd
ing and pulling down are favorite figures with Paul. See
Rom. xiv. 20; xv. 20; 1 Cor. vUi. 1, 10; x. 23; xiv. 4, 17;
Eph. U. 20 f. For KaraXveiv destroy, see on Rom. xiv. 20;
2 Cor. V. 1.
I make myself (ipavrbv awiardva). better, prove myself.
The verb originaUy means to put together : thence to put one
person in contact with another by way oft introducing him
and bespeaking for him confidence and approval. To com
mend, as Rom. xvi. 1 ; comp. Rom. v. 8 ; 2 Cor. iii. 1 ; iv.
2 ; V. 12. As proof, or exhibition of the true state of ai case
is furnished by putting things together, the word comes to
mean demonstrate, exhibit thefact, as here, Rom. iU. 5 ; 2 Cor.
vi. 11.
A transgressor (irapa fidrrjv). See on Jas. ii. 11, and on
irapd^aaii transgression, Rom. ii. 23. In reasserting the

Ch. II.] THE BPISTLB TO THB GALATIANS. 107
validity of the law for justification, which he had denied by
seeking justification by faith in Christ, he proves himself a
transgressor in that denial, that pulling down.
19. For (ydp). Justifying the previous thought that the
reerection of the law as a standard of Christian life and a
means of justification is a condemnation of the faith which
relies on Christ alone for righteousness.
I, through the law, am dead to the law (iyw Bid vopov
vopa diredavov). For am dead, render died. Faith in Christ
created a complete and irreparable break with the law which
is described as death to the law. Comp. Rom. vii. 4, 6. The
law itself was the instrument of this break, see next ver.
'Eyo) is emphatic. Paul appeals to his personal experience,
his decided break with the law in contrast with Peter's vacil
lation. Might live unto God (de& ^-^aa). With death to the law
a new principle of life entered. For the phrase, see Rom.
vi. 10, 11.
20. I am crucified with Christ (Xpiar^ awearavpapai).
This compound verb is used by Paul only here and Rom. vi.
6. In the gospels. Matt, xxvii. 44 ; Mk. xv. 32 ; J. xix. 32.
The statement explains how a believer dies to the law by
means of the law itself. In the crucifixion of Christ as one
accursed, the demand of the law was met (see Gal. iii. 13).
Ethically, a believer is crucified with Christ (Rom. vi. 3-11 ;
Philip. Ui. 10 ; 1 Cor. xv. 31 ; 2 Cor. iv. 10), and thus the
demand of the law is fulfilled in him likewise. Paul means
that, " owing to his connection with the crucified, he was,
like him, legally impure, and was thus an outcast from the
Jewish church." * He became dead to the law by the law's
own act. Of course a Jew would have answered that Christ
was justly crucified. He Avould have said : " If you broke
* Professor C. C. Everett, The Gospel of Paul, p. 147. The reader will
do well to study his interesting and suggestive discussion.

108 WOED STUDIES IN THE NEW TESTAMENT. [Ch. U.
with the law because of your fellowship with Christ, it proved
that both he and you were transgressors." But Paul is
addressing Peter, who, in common with himself, believed on
Christ (ver. 16).
I live; yet not I (^& Be oiiKen iyw). The semicolon after
live in A. V. and Rev. should be removed. Rend. : and it
is no longer Ithat live, but Christ, etc. The new life of Christ
followed his crucifixion, Rom. vi. 9-11. He who is crucified
with Christ repeats this experience. He rises with Christ
and shares his resurrection-life. The old man is crucified
with Christ, and Christ is in him as the principle of his new
life, Rom. vi. 4-11.*
I now live. Emphasis on vvv now, since the beginning of
my Christian life, with an implied contrast with the life in
the flesh before he was crucified with Christ. Then, the /
was the centre and impulse of life. Now, it is no longer I,
but Christ in me.
By the faith of the Son of God (iv iriarei ry tow vloi
rov deov). Better, as Rev., in faith, the faith which is in the
Son of God. Thus the defining and explicative force of the
article ry after iriarei is brought out. In faith is better than
by faith, although iv is sometimes used instrumentaUy. In
corresponds better with iv aapKi in the flesh. It exhibits
faith as the element in which the new life is lived.
And gave himself (koi irapaSovroi eavrbv). Vial and h&s
an explanatory force : loved me, and, as a proof of his love,
gave himself. For irapaSovroi gave, see on was delivered,
Rom. iv. 25. " Por God more bounteous was himself to give
To make man able to uplift himself.
Than if he only of himself had pardoned."
Dante, Paradiso, vii. 115-117.
* See International Commentary on Philippians and Philemon, Excursus
on "Paul's Conception of Righteousness by Faith," p. 128 ft

Ch. n.] THE EPISTLE TO THE GALATIANS. 109
For me (virep ipov). See on for the ungodly, Rom. v. 6.
21. Frustrate (dder&). Annul or invalidate. Comp.
Mk. vii. 9 ; 1 Cor. i. 19 ; Gal. iU. 15.
The grace of God (rfjv x'^P'-^ '''"^ deov). Xdpii is, pri
marily, that which gives joy (xapd). Its higher. Christian
meaning is based on the emphasis of freeness in a gift or
favour. It is the free, spontaneous, absolute loving-kindness
pf God toward men. Hence often in contrast with the ideas
of debt, law, works, sin. Sometimes for the gift of grace, the
benefaction, as 1 Cor. xvi. 3 ; 2 Cor. viii. 6, 19 ; 1 Pet. i. 10,
13. So here : the gracious gift of God in the offering of Christ.
Is dead (diredavev). More correctly, died; pointing to
the historical incident.
In vain (Bapedv). Groundlessly, without cause. See on
2 Th. iii. 8. The sense here is not common. It is not found
in Class., and in N. T. only J. xv. 25. In LXX, see Ps.
xxxiv. 7, 19 ; cvUi. 3 ; cxviii. 161 ; 1 Sam. xix. 5 ; Sir. xx.
23 ; xxix. 6. Comp. Ignatius, Trail, x. Paul says : " I
do not invalidate the grace of God in the offering of Christ,
as one does who seeks to reestablish the law as a means of
justification ; for if righteousness comes through the law,
there was no occasion for Christ to die."
Additional Note on Vbeses 14-21.
The course of thought in Paul's address to Peter is difficult to follow.
It will help to simplify it if the reader will keep it before him that the
whole passage is to be interpreted in the light of Peter's false attitude —
as a remonstrance against a particular state of things.
The line of remonstrance is as follows. If you, Peter, being a Jew,
do not live as a Jew, but as a Gentile, as you did when you ate with
Gentiles, why do you, by your example in withdrawing from Gentile
tables, constrain Gentile Christians to live as Jews, observing the separa
tive ordinances of the Jewish law ? This course is plainly inconsistent.
Even you and I, born Jews, and not Gentiles — sinners — denied the
obligation of these ordinances by the act of believing on Jesus Christ.
In professing this faith we committed ourselves to the principle that no
one can be justified by the works of the law.

110 WOKD STUDIBS IN THB NEW TESTAMBNT. [Ch. IIL
But it may be said that we were in no better case by thus abandoning
the law and legal righteousness, since, in the very effort to be justified
through Christ, we were shown to be sinners, and therefore in the same
category with the Gentiles. Does it not then follow that Christ is proved
to be a minister of sin in requiring us to abandon the law as a means of
justification? No. God forbid. It is true that, in seeking to be justified in Christ,
we stood revealed as sinners, for it was Christ who showed us that we
could not be justifled by the works of the law ; that all our legal strict
ness only left us sinners. But the inference is false that Christ is thereby
shown to be a minister of sin.
For to say that Christ is a minister of sin, is to say that I, at his bid--
ding, became a transgressor by abandoning the law, and that the law is
the only true standard and medium of righteousness. If I reassert the
obligation of the law after denying that obligation, I thereby assert that
I transgressed in abandoning it, and that Christ, who prompted and
demanded this transgression, is a minister of sin.
But this I deny. The law is not the true standard and medium of
righteousness. I did not transgress in abandoning it. Christ is not a
minister of sin. For it was the law itself -which compelled me to abandon
the law. The law crucified Christ and thereby declared him accursed.
In virtue of my moral fellowship with Christ, I was (ethically) crucifled
with him. The law declared me also accursed, and would have no more
of me. The act of the law forced me to break with the law. Through
the law I died to the law. Thus I came under a new principle of life. I
no longer live, but Christ lives in me. If I should declare that righteous
ness is through the law, by reasserting the obligation of the law as you,
Peter, have done, I should annul the grace of God as exhibited in the
death of Christ; for in that case, Christ's death would be superfluous
and useless. But I do not annul the grace of God.

CHAPTER III.
1. Foolish (dvorjroi). See on L. xxiv. 25. In N. T. and
LXX always in an active sense. See L. xxiv. 25 ; Rom. i.
14 ; 1 Tim. vi. 9 ; Tit. iU. 3. Noi)? is used by Paul mainly
with an ethical reference, as the faculty of moral judgment.
See on Rom. vii. 23. 'Avorjroi therefore indicates a foUy
which is the outgrowth of a moral defect. Paul is not allud
ing to a national characteristic of the Galatians.*

* As Lightfoot, Introduction to Commentary on Galatians, p. 15.

Ch. III.] THE EPISTLB TO THE GALATIANS. Ill
Hath bewitched (e^daKavev). N. T.°. In Class, with
accusative, to slander, malign; with dative, to envy, grudge,
use ill words to another, bewitch by spells.* For the verb in
LXX, see Deut. xxviii. 54, 56 ; Sir. xiv. 6, 8. The noun
fiaaKavia (not in N. T.) in LXX, Wisd. iv. 12 (the bewitch
ing) ; 4 Macc. i. 26 (the evil eye) ; 4 Macc. ii. 15 (slander).
See also Plato, Phaedo, 95 B (evil eye). The adjective /3a<7-
jcavoi (not in N. T.) appears in LXX, Prov. xxiii. 6; xxviii.
22 (having an evil eye) ; Sir. xiv. 3 ; xviii. 18 ; xxxvii. 11
(envious). See also Aristoph. Knights, 103; Plut. 571 (slan
derous, a calumniator). Ignatius (Rom. iii.) uses it of grudg
ing the triumph of martyrdom. The two ideas of envy or
malice and the evil eye combine in the Lat. invidere, to look
maliciously. The ocfidaXpbi irovrjpbi evil eye is found Mk. vii.
22. Paul's metaphor here is : who hath cast an evil spell upon
jyou? Chrysostom, foUowed by Lightfoot, thinks that the
passage indicates, not only the baleful influence on the Gala
tians, but also the envious spirit of the false teachers who
«nvy them their Uberty in Christ. This is doubtful.
Before whose eyes (oh Kar 6(j)daXpovi). The Greek is
.stronger : unto whom, over against your very eyes. The
phrase Kar' otfidaXpovi N. T.*', but quite frequent in LXX.
Comp. Kara irpoaairov to the face, GaL ii. 11.
Hath been evidently set forth (irpoeypd^rj). The differ
ent explanations turn on the meaning assigned to irpo : either
formerly, or openly, publicly. Thus openly portrayed. The
use of irpoypd^eiv in this sense is more than doubtful. Pre
viously written. In favour of this is the plain meaning in
two of the three other N. T. passages where it occurs : Rom.
XV. 4 ; Eph. iii. 3. Was posted up, placarded. It is the

* So Aristot. Probl. 20, 34. The derivation from /Sdfu, /Sdo-xw to speak or
talk (Sieffert, Lightfoot, doubtfully, Thayer) is doubtful, as is also the con-
nection with Lat. fascinate to bewitch. Comp. Vulg.. fascinavit vos. See
'Curtius, Greek Etymology, Transl. 531, and Prellwitz, Etymologisches W'or-
•terbuch der griechischen Sprache, sub ^drKams.

112 WOED STUDIES IN THB NEW TESTAMENT. [Ch. HL
usual word to describe public notices or proclamations.* The
more probable sense combines the flrst and third interpreta
tions. Rend, openly set forth. This suits before whose eyes,
and illustrates the suggestion of the evil eye in bewitched.
Who could have succeeded in bringing you under the spell
of an evil eye, when directly before your own eyes stood
revealed the crucified Christ ?
Crucified among you (iv vplv iaravpapevoi). 'Ev vplv
among you is omitted in the best texts. Crucified emphati
cally closes the sentence. Christ was openly set forth as
crucified. 2. This only. I wiU convince you of your error by this
one point. Do you owe the gifts of the Spirit to the works
of the law, or to the message of faith ?
Received ye, etc. The answer Ues in the question. You
cannot deny that you received the gifts of the Spirit by the
message of faith.
The hearing of faith (aKorji iriareai). See on ch. i. 23.
For hearing, render message. So, often in N. T. See Matt.
iv. 24; xiv. 1; xxiv. 6; J. xU. 38. LXX, 1 Sam. u. 24;
2 Sam. xiU. 30; Tob. x. 13 ; Hab. Ui. 2.1
3. So foolish. Explained by what foUows. Has your
foUy reached such a pitch as to reverse the true order of
things ? Comp. 1 Cor. xv. 46.
Having begun (ivap^dpevoi). P°. Comp. PhUip. i. 6;
2 Cor. viii. 6. Having commenced your Christian life. The
* See Aristoph. Av. 450; Just. Mart. Apol. 2, 52; Plut. Camillus, 11.
So, ace. to some, Jude 4, registered for condemnation. Comp. 1 Macc. x. 36,
enrolled. t Many of the earlier interpreters, the hearing of the faith, i.e., the recep
tion of the gospel ; but the faith is not used in the Pauline epistles as = the
gospel. Others, as Lightfoot and Lipsius, hearing which comes of faith. But
&Koii is habitually used in N. T. in a passive sense (see on 1 Th. ii. 13), and
the opposition is not between doing and hearing, but between the law and
faith.

Ch. III.] THB EPISTLE TO THE GALATIANS, 113
verb is common in Class, in the sense of beginning a sacrifice
or other religious ceremony ; but it is not Ukely that any
such figurative suggestion is attached to it here, as Lightfoot.
In the Spirit (irvevpan). Or, by means of the Spirit.
The Holy Spirit, as the inspirer and regulator of the life.
Are ye made perfect (iirireXelade) . The word is found
in connection with ivdpxeadai to begin, in 2 Cor. viii. 6;
Philip, i. 6. The A. V- and Rev. render here in the passive
voice. The active voice, always in N. T. with the object
expressed, means to bring to completion. See Rom. xv. 28 ;
2 Cor. vU. 1 ; Philip, i. 6 ; Heb. viii. 5. The passive only
1 Pet. V. 9. It is true that the verb in the middle voice is
not found in either N. T. or LXX ; but it is not uncommon
in Class, and answers better to the middle ivap^dpevoi having
begun. It impUes more than bringing to an end ; rather to
a consummation. Rend. : having begun in the spirit are ye
coming to completion in the flesh? The last phrase has an
ironical tinge, suggesting the absurdity of expecting per
fection on the Jewish basis of legal righteousness. The pres
ent tense indicates that they have already begun upon this
attempt. The flesh. The worldly principle or element of life, rep
resented by the legal righteousness of the Jew.
4. Have ye suffered (iirddere). Or, did ye suffer. The
exact sense is doubtful. By some it is held that the ref
erence is to sufferings endured by the Galatian Christians
either through heathen persecutions or Judaising emissaries.
There is, however, no record in this Epistle or elsewhere of
the Galatians having suffered special persecutions on account
of their Christian profession. Others take the verb in a neut
ral sense, have ye experienced, or with a definite reference to
the experience of benefits. In this neutral sense it is used
in Class, from Homer down, and is accordingly joined with
both KaK&i evilly, and eu well. Paul habitually uses it in the
VOL. IV. — 8

114 WOED STUDIES IN THB NEW TESTAMENT. [Ch. IH.
sense of suffering evil, and there is no decisive instance,
either in N. T. or LXX, of the neutral sense. In Class.,
where it is used of the experience of benefits, it is always
accompanied by some qualifying word. When it stands alone
it signifies to suffer evil. The evidence on the whole makes
very strongly for the meaning suffer; in which case the refer
ence is, probably, to the annoyances suffered from Judaising
Christians. It must be said, on the other hand, that a refer
ence to such annoyances seems far-fetched. If we could
translate did ye experience (so Weizsacker, Lipsius, Sieffert),
the reference would be to the impartation of the gifts of the
Spirit. In vain (e'lKy). So that ye have fallen from the faith and
missed the inheritance of suffering and the rich fruitage of
your spiritual gifts. See Matt. v. 10-12; Rom. viii. 17;
2 Cor. iv. 17.
If it be yet in vain (et 7e Kal eiKy). The A. V. misses
the force of the particles. Kat should be closely joined with
eiKy, with the sense of really. Jf, that is, it be really in vain.
5. Therefore (ovv). Resumes the thought of ver. 2 (vv.
3, 4 being, practically, parenthetical), in order to adduce the
example of Abraham as a proof of justification by faith.
The thought of ver. 2 is further emphasised. The gift of
the Spirit, and the bestowment of miraculous powers, is a
purely divine operation in believers, which is not merited
by legal works, but can be received and experienced only
through the message of faith.
He that ministereth (6 iirixoprjy&v). Or supplieth. See
2 Cor. ix. 10 ; Col. u. 19 ; 2 Pet. i. 5. The idea of abun
dant supply (Lightfoot), if conveyed at aU, resides, not in the
preposition eTrt, which indicates direction, but in the simple
verb, which is used of abundant, liberal supply. He that
ministereth is God.
Worketh (ivepy&v). See on 1 Th. U. 13.

Ch. III.] THE EPISTLB TO THE GALATIANS. 115
Miracles (Bwdpen). See on Matt. xi. 20. Either mira
cles, as Mk. vi. 2 ; 1 Cor. xii. 10, or miraculous powers, as
1 Cor. xii. 6 ; Philip, ii. 13 ; Eph. ii. 2. The analogy of
these latter passages favours the second meaning.
Among you (ei' vplv). So, if Bwdpen is explained as
miracles, li miraculous powers, render in you.
6. Even as (Kadwi). The answer to the question of ver.
5 is so obvious that it is not given. Paul proceeds at once
to the illustration — the argument for the righteousness of
faith furnished in the justification of Abraham. The spirit
ual gifts come through the message of faith, even as Abraham
believed, etc.
Believed God (iiriarevaev ra dea). See on Rom. iv. 5.
BeUeved God's promise that he should become the father of
many nations. See Rom. iv. 18-21. The reference is not
to faith in the promised Messiah.
It was accounted to him for righteousness (iXoyiadrj
avra eli BiKaioavvrjv) . See on Rom. iv. 5. 'Et? does not
mean instead of, but as. His faith was reckoned as right
eousness — as something which it really was ; since all pos
sibilities of righteousness are included in faith.
7. Know ye (yivwaKere). Imperative. It may also be
rendered as indicative, ye know, but the imperative is livelier,
and the statement in the verse is one of the points which the
writer is trying to prove.
They which are of faith (ot e« iriareai). 'Ek iriareai
from or out of faith, is found with the verb to justify (Rom.
iii. 26, 30; v. 1) : with other verbs, as live (Rom. i. 17);
eat (Rom. xiv. 23) : with the noun BiKaioavvrj righteousness
(Rom. i. 17 ; ix. 30 ; x. 6) : with other nouns, as promise
(Gal. iii. 22), law (Gal. iU. 12). For parallels to the phrase
oUk iriarewi, see Rom. iU. 26 ; iv. 16; xiv. 23; Gal. iU. 9.

116 WOED STUDIES LN THE NEW TESTAMENT. [Ch. HI.
It denotes believers as sprung from, or receiving their spiritual
condition from that which specially characterises them.
Comp. oi i^ ipidiai they who are of faction, Rom. u. 8 ; ot eK
vopov they who are of the law, Rom. iv. 14 ; 6 e'/e rfji dXrjdeiai
he who is of the truth, J. xviii. 37.
8. The scripture (jJ ypai^fj). See on 1 Tim. v. 18. The
particular passage cited below. See on Mk. xu. 10 ; J. U.
22 ; V. 47 footnote.
Foreseeing (irpo'iBovaa). The passage of Scripture is
personified. Comp. hath concluded, ver. 22. The Jews had
a formula of reference, " What did the Scripture see ? "
Would justify (BiKaiol). Better justifieth. The present
tense. The time foreseen was the Christian present. Comp.
1 Cor. iU. 13 ; Matt. xxvi. 2.
Preached before the gospel (irpoevrjyyeXlaaro). N. T.°.
An awkward translation. Better, preached the gospel befoi-e-
hand. All nations (irdvra rd edvrj). From Gen. xviii. 18 ; comp.
Gen. xxii. 18, LXX. Gen. xii. 3 reads irdaai ai ^v'Xal aU
the tribes. Td edvrj was the collective term by which all
non-Jews were denoted, and is more suitable to Paul's Gen
tile audience.
Shall be blessed (ivevXoyrjd'rjaovrai). In N. T. only here.
LXX, Gen. xii. 3 ; xviii. 18 ; xxii. 18 ; xxvi. 4 ; Sir. xliv.
21. The blessing is the messianic blessing of which the
Gentiles are to partake — the imparting of the Spirit as the
new life-principle and the pledge of future blessedness in
Christ. This blessing Abraham shared on the ground of his
faith, and believers shall share it as the true spiritual chil
dren of Abraham.
In thee (iv aol). Not, through thy posterity, Christ, but in
the fact that thou art blessed is involved the blessedness of

Ch. III.] THE EPISTLE TO THE GALATIANS. 117
the Gentiles through faith, in so far as they shall be justified
by faith, and through justification receive the Holy Spirit.
9. With (avv). 'Not = like or as, but in fellowship with.
Believers are regarded as homogeneous with Abraham, and
as thus sharing the blessing which began in him.
Faithful (iriarqi). Or believing, as Acts xvi. 1; 2 Cor. vi.
15 ; 1 Tim. v. 16. Those who are of the faith are one in
blessing with him whose characteristic was faith.
10. Under the curse (-virb Kardpav). Better, under curse.
There is no article. The phrase is general = accwrsec?. Comp.
v(j)' dpapriav under sin, Rom. iii. 9. The specific character
of the curse is not stated. It is not merely the wrath of
God as it issues in final destruction (Meyer) ; but it repre
sents a condition of alienation from God, caused by violation
of his law, with all the penalty which accrues from it, either
in this life or the next.
Cursed (iiriKardparoi). Only here and ver. 13. "Class.
In LXX, see Gen. iii. 14, 17; Deut. xxvii. 16-20 ; Isa. Ixv.
20 ; Wisd. iU. 12 ; xiv. 8, etc.
Continueth — in (ippevei). The expression is figurative,
the book of the law being conceived as a prescribed district
or domain, in which one remains or out of which he goes.
Comp. continue in the faith, Acts xiv. 22 ; in the covenant,
Heb. viii. 9 ; in the things which thou hast learned, 2 Tim.
iU. 14.
11. But (Se). Better, now. The Se continues the argu
ment, adding the scripture testimony.
By the law (e'y vopa). Rather, in the sphere of the law;
thus corresponding with continueth in, ver. 10.
The Just shall live by faith (6 BiKaioi iK iriareai ^rjaerai).
Better, the righteous. Quoted from Hab. ii. 4, and appears

118 WOED STUDIES IN THE NEW' TESTAMENT. [Ch. IH
in Rom. i. 17, and Heb. x. 38. The LXX has jiov my, either
after BiKaioi, " my righteous one shall live, etc.," or^after iria
reai, "by my faith or faithfulness."*
13. Hath redeemed (i^rjyopaaev). P*'. Better redeemed.
Comp. Gal. iv. 5; Eph. v. 16; CoL iv. 5. In LXX once,
Dan. U. 8. See on Col. iv. 5.
Us. Referring speciaUy to Jews.
Being made a curse (yev6p.evoi Kardpa). Better, having
become. See on ch. ii. 20.
It is written. From LXX of Deut. xxi. 23, with the
omission of virb deov by God after cursed. Paul, as Light
foot justly says, instinctively omits these words, since Christ
was in no sense accursed by God in his crucifixion. The
statement does not refer to Christ's enduring the curse in
our stead, but solely to the attitude in which the law placed
Christ by subjecting him to the death of a malefactor. .The
law satisfied its demand upon him, and thus thrust him out
of the pale of the legal economy. We, by our fellowship
with him, are likewise cast out, and therefore are no longer
under curse.
Upon a tree (eTrt ^iiXov). Originally wood, timber. In
later Greek, a tree. In Class, used of a gallows (Aristoph.
Frogs, 736). Often of the stocks (Aristoph. Clouds, 592;
Lysistr. 680 ; Knights, 367). S'o Acts xvi. 24. Of the cross.
Acts V. 30 ; X. 39 ; 1 Pet. ii. 24. Ignatius (Smyrn. i.) says
that Christ was nailed up for our sakes — of which fruit are
we. That is, the cross is regarded as a tree, and Christians
as its fruit. Comp. Trail, ii. See the interesting remarks
of Lightfoot on the symbolism of the tree of life in Paradise
(Apostolic Fathers, Part IL, Vol. IL, p. 291).
* In Heb. x. 38, /wC after Skoios is retained hy Tischendorf, Weiss, and
Eev. T., and is bracketed by WH. Vulg. \xas Justus autem meus.

Ch. III.] THE BPISTLB TO THE GALATIANS. 119
14. That (Jva). Marking the purpose of Christ in re
deeming from the curse of the law.
That we might receive, etc. The second 'iva is parallel
with the first. The deliverance from the curse results not
only in extending to the Gentiles the blessing promised to
Abraham, but in the impartation of the Spirit to both Jews
and Gentiles through faith. The evXoyia blessing is not
God's gift of justification as the opposite of the curse ; for
in w. 10, 11, justification is not represented as the opposite
of the curse, but as that by which the curse is removed and
the blessing realised. The content of the curse is death,
ver. 13. The opposite of the curse is life. The subject of
the promise is the life which comes through the Spirit. See
J. vU. 39 ; Acts U. 17, 38, 39 ; x. 45, 47; xv. 7, 8 ; Rom. v.
5 ; viii. 2, 4, 6, 11 ; Eph. i. 13.
15. After the manner of men (Kara dvdpairov). Ac
cording to human analogy; reasoning as men would reason
in ordinary affairs. The phrase is peculiar to Paul. See
Rom. iii. 5 ; 1 Cor. iii. 3 ; ix. 8 ; xv. 32 ; Gal. i. 11. Comp.
dvdpwirivoi as a man, Rom. vi. 19.
Though it be — yet. The A. V. and Rev. give the cor
rect sense, but the order of the Greek is peculiar. "Opai yet
properly belongs to ovBeli no man : " Though a man's coven
ant yet no man disannuUeth it." But opai is taken out of
its natural place, and put at the beginning of the clause,
before dvdpairov, so that the Greek literally reads : " Yet a
man's covenant confirmed no one disannuUeth, etc." A
similar displacement occurs 1 Cor. xiv. 7.
Covenant (Biad'rjKrjv),. Not testament. See on Matt. xxvi.
28, and Heb. ix. 16.
Confirmed (KeKvpwpevrjv). P". See 2 Cor. ii. 8. In
LXX, Gen. xxiU. 20 ; Lev. xxv. 30 ; 4 Macc. vU. 9. From
Kvpoi supreme power. Hence the verb carries the sense of

120 WOED STUDIES IN THE NBW TESTAMENT. [Ch. HI.
authoritative confirmation, m this case by the contracting
parties. DisannuUeth (a^eTei). See on bring to nothing, 1 Cor. i.
19. Rev. maketh void.
Addeth thereto (eTrtStaTao-o-eTai). N. T.". Adds new
specifications or conditions to the original covenant, which
is contrary to law. Comp. iiriBiadrjKrj a second will or codicil,
Joseph. B. J. U. 2, 3 ; Ant. xvii. 9, 4. The doctrine of the
Judaisers, whUe virtually annulling the promise, was appar
ently only the imposing of new conditions. In either case
it was a violation of the covenant.
16. The course of thought is as follows. The main point
is that the promises to Abraham continue to hold for Christ
ian beUevers (ver. 17). It inight be objected that the law
made these promises void. After stating that a human
covenant is not invalidated or added to by any one, he would
argue from this analogy that a covenant of God is not an
nulled by the law which came afterwards. But before reach
ing this point, he must call attention to the fact that the
promises were given, not to Abraham only, but to his de
scendants. Hence it follows that the covenant was not a
mere temporary contract, made to last only up to the time
of the law. Even a man's covenant remains uncancelled
and without additions. Similarly, God's covenant-promises
to Abraham remain valid ; and this is made certain by the
fact that the promises were given not only to Abraham but
to his seed ; and since the singular, seed, is used, and not
seeds, it is evident that Christ is meant.
The promises (al eirayyeXiai). Comp. Rom. ix. 4. The
promise was given on several occasiops.*
Were made (ippedrjaav). Rend, were spoken.
* See Clement, Ad Corinth, x., who enumerates the different forms of the
promise to Abraham, citing Gen. xii. 1-3 ; xiii. 14-16 ; and Gen. xv. 5, 6.
See also Gen. xv. 18 ; xvii. 8 ; xxii. 16-18.

Ch. III.] THE EPISTLE TO THE GALATIANS. 121
To his seed (rip aireppan avrov). Emphatic, as making
for his conclusion in ver. 17. There can be no disannulling
by the law of a promise made not only to Abraham, but to
his seed.
Not — to seeds (ov — roli aireppaaiv). He means that
there is significance in the singular form of expression, as
pointing to the fact that one descendant (seed) is intended —
Christ. With regard to this Une of argument it is .to be said,
1. The original promise referred to the posterity of Abraham
generally, and therefore applies to Christ individually only as
representing these : as gathering up into one all who should
be incorporated with him. 2. The original word for seed in
the O. T., wherever it means progeny, is used in the singu
lar, whether the progeny consists of one or many. In the
plural it means grains of seed, as 1 Sam. viii. 15. It is evi
dent that Paul's argument at this point betrays traces of his
rabbinical education (see Schoettgen, Horae Hebraicae, Vol.
I., p. 736), and can have no logical force for nineteenth-cen
tury readers. Even Luther says : " Zum stiche zu schwach." *
Of many (e'Trt iroXX&v). Apparently a unique instance
of the use of iirl with the genitive after a verb of speaking.
The sense appears in the familiar phrase " to speak upon a
subject," many being conceived as the basis on which the
speaking rests. Similarly i<f>' evoi of one.
17. And this I say (rovro Be Xeyw). Now I mean this.
Not strictly the conclusion from vv. 15, 16, since Paul does
not use this phrase in drawing a conclusion (comp. 1 Cor. i.
12, and rovro Be ^rjpi, 1 Cor. vii. 29 ; xv. 50). It is rather

* With this compare the words of Ellicott. " It may he true that similar
arguments occur in rabbinical writers : it may be true that a-ir4ppLa, is a col
lective noun, and that when the plural is used ' grains of seed ' are implied.
All this may be so, — nevertheless, we have here an interpretation which the
apostle, writing under the illumination of the Holy Ghost, has deliberately
propounded, and whioh therefore, whatever difficulties may at flrst appear
in it, is profoundly and indisputably true."

122 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IH.
the application, for which the way was prepared in ver. 16,
of the analogy of ver. 15 to the inviolable stability of God's
covenant. Four hundred and thirty years after. Bengel remarks :
" The greatness of the interval increases the authority of the
promise." *
To make of none effect (Karapy fjaai). See on Rom
iU. 3.
18. In the analogy of ver. 15 there was contemplated the
double possibility of invalidation or addition. With relation
to God's promise, the Judaisers insisted on addition; since,
while they preached faith in the promise and in its fulfilment
in Christ, they made the inheritance of the promise dependent
upon the fulfiUing of the law. Paul, on the other hand, holds
that the Judaistic addition involves invalidation. Salvation
must rest either upon the promise or upon the law. The
Judaiser said, upon the promise and the law. For God gave
the inheritance to Abraham by promise. It has been shown
that the law did not abrogate the promise. Hence, if the
inheritance be of the laW it is no more of the promise.
Comp. Rom. iv. 14.
Gave (Kexdpiarai). Freely bestowed as a gracious gift.
See on L. vii. 21.
19. Wherefore then serveth the law? (ti o5v 6 vopoi;).
Lit. what then is the law, or, why then the law ? What is its
meaning and object? A natural question of an objector,
since, according to Paul's reasoning, salvation is of promise
and not of law.

* The LXX of Ex. xii. 40 which Paul is assumed to follow, says that the
sojourn of Israel in Egypt and in the land of Canaan was 430 years, accord
ing to one reading ; but according to another, 435 years. Lightfoot says the
5 in the Vatican Ms. is erased, but Swete retains it m his edition of the
LXX. The words in the land of Canaan are not in the Hebrew. In Gen,
XV. 13 (comp. Acts vii. 6) 400 years are given.

Ch. in.] THB EPISTLE TO THB GALATIANS. 123
It was added (irpoaeredrj). Comp. irapeiafjXdev came in
beside, Rom. v. 20. Not as an addition to the promise, which
is contrary to ver. 18, but as a temporary, intermediate insti
tution, in which only a subordinate purpose of God was
expressed. Because of transgressions (r&v irapa^daeav xdpiv). In
order to set upon already existing sins the stamp of positive
transgression of law. Comp. Rom. iv. 5; v. 13. Note the
article, the transgressions, summing them up in one mass.
Not, in order to give the knowledge of sins. This, it is true,
would foUow the revelation of sins as transgressions of law
(Rom. iii. 20; vii. 13); but, 1. the phrase because of trans
gressions does not express that thought with sufficient defin
iteness. If that had been his meaning, Paul would probably
have written rfji iiriyvwaeai r&v irapa^daeav xdpiv on account
of the knowledge of transgressions. 2. He meant to describe
the office of the law as more than giving the knowledge of
sins. Its office was, in revealing sin as positive transgression,
to emphasise the objective, actual, contrary fact of righteous
ness according to the divine ideal, and to throw sin into
contrast with that grand ideal.
The seed. Christ, whose advent was to introduce the
fulfilment of the promise (ver. 16).
Ordained (StaTa7ei?). The verb means to arrange, appoint,
prescribe. Of appointing the twelve. Matt. xi. 1: of enjoining
certain acts, L. viii. 55 ; xvii. 10 ; 1 Cor. vii. 17 : of the
decree of Claudius, Acts xviii. 2. Here, describing the form
or m.ode in which the law was added ; the arrangement made
for giving it.
By angels (Bi dyyeXav). Better, through angels as agents
and intermediaries. Comp. et? Biaraydi dyyeXwv with refer
ence to arrangements of angels; or as it was ordained by angels.
Acts vii. 53. ' The tradition of the giving of the law through
angels appears first in Deut. xxxiii. 2 (but comp. LXX and

124 WOED STUDIES IN THE NEW TESTAMBNT. [Ch. IH
the Hebrew). See Heb. U. 2; Acts vU. 38, 53. In the
later rabbinical schools great importance was attached to
this tradition, and it was not without influence in shaping
the doctrine of angelic mediation which formed one of the
elements of the Colossian heresy. Josephus (Ant. xv. 5, 3)
relates that Herod excited the Jews to battle by a speech, in
which he said that they had learned the holiest of laws from
God through angels. It is a general O. T. idea that in great
theophanies God appears surrounded with a heavenly host.
See Hab. iii. 8; Isa. Ixvi. 15; Zech. xiv. 5; Joel iU. 11. The
idea of an angelic administration is also familiar. See Ex.
xxiU. 20; xxxU. 34; xxxiii. 14; Isa. IxiU. 9; Josh. v. 14.
The agency of angels indicates the limitations of the older
dispensation ; its character as a dispensation of the flesh.
In the hand of a mediator (ei; ^etjot peairov). 'Ev xeipl by
the agency of. A Hebraism. In this sense, not elsewhere in
N. T. See LXX, Gen. xxxviU. 20 ; Lev. xvi. 21. In the
hand of Moses, Lev. xxvi. 46; Num. iv. 37, 41, 45, 49.
Comp. a-vv x^''P^ dyyeXov with the hand of the angel, Acts
vii. 35. For peairrji mediator, see on 1 Tim. ii. 5, and comp.
Heb. viii. 6; ix. 15; xii. 24. It is a later Greek word,
signifying also umpire, arbitrator, and appears in LXX only
in Job. ix. 33. The mediator here is Moses, who is often so
designated by rabbinical writers. The object is not (as
Meyer) to enable the reader to realise the glory of the law
in the dignity and formal solemnity of its ordination, but to
indicate the inferior, subordinate position held by the law in
comparison with the promise, not the gospel. A glorification
of the law cannot be intended, since if that were contemplated
in the mention of angels and the mediator, the statement would
tend to the disparagement of the promise which was given
without a mediator. Paul, in the section iii. 6-iv. 7, aims to
show that the law does not, as the Judaisers assume, stand in
a relation to the divine plan of salvation as direct and positive
as does the promise, and that it has not, like the promise and
its fulfilment, an eternal significance. On the contrary, it has
only a transitory value. This estimate of the law does not

Ch. III.] THE EPISTLE TO THE GALATIANS. 125
contradict Paul's assertions in Rom. vii. 12-25. In repre
senting the law as subordinate and temporary he does not
impugn it as a divine institution.
20. Now a mediator is not a mediator of one (6 Se peairrji
evbi OVK 'eanv). Observe, 1. Ae is explanatory, not antithetic.
The verse illustrates the conception of mediator. 2. The arti
cle, the mediator, has a generic force : the mediator according
to the general and proper conception of his function. Comp.
the apostle (2 Cor. xii. 12); the shepherd, the good (J. x. 11).
3. 'Evoi of one, is to be explained by the following el?, so that
it is masculine and personal. We are not to supply party or
law. The meaning is : the conception of mediator does not
belong to an individual considered singly. One is not a
mediator of his single self, but he is a mediator between
two contracting parties ; in this case between God and the
people of Israel, as Lev. xxvi. 46 ; thus differing from Christ,
who is called the mediator of a new covenant (Heb. viii. 6 ;
ix. 15; xii. 24). The new covenant, the gospel, was not a
contract. Accordingly ver. 20 serves to define the true con
ception of a mediator, and through this definition to make
clearer the difference between the law, which required a
mediator, and the promise, which is the simple expression
of God's will. The very idea of mediation supposes two
parties. The law is of the nature of a contract between God
and the Jewish people. The validity of the contract depends
on its fulfilment by both parties. Hence it is contingent,
not absolute.
But God is one (6 Be dedi ek iariv). God does not need a
mediator to make his promise valid. His promise is not of
the nature of a contract between two parties. His promise
depends on his own individual decree. He dealt with Abra
ham singly and directly, without a mediator. The dignity of
the law is thus inferior to that of the promise.
21. Against the promises (Kara r&v iirayyeXi&v). Does
it follow from the difference between the law and the promises

126 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IU.
that they are in antagonism ? Paul supposes this objection on
the part of a Jewish Christian.
God forbid (pfj yevoiro). See on Rom. iii. 4. This could
only be true in case the law gave life, for life must come
either through the promises or through the law. If the law
is against the promises, and makes them invalid, it follows
that Ufe must come through the law, and therefore righteous
ness, without which there is no life, would verily (ovrwi), just
as the Judaisers claim, be through the law.
By the law. Tisch., Rev. T., Weiss, retain e'« vopov from,
resulting from the law. WH. read iv vopw in the law. The
meaning is substantiaUy the same with either reading: in the
one case proceeding from, in the other residing in the law.
22. But it is not true that the law gives life, for the law,
according to scripture, condemned all alike.
The scripture (fj ypa^fj). Scripture is personified. See
on ver. 8.
Hath concluded (avveKXeiaev). Better, hath shut up, as a
jailer. Only in Paul, with the exception of L. v. 6. Frequent
in LXX. Not included with others, but confined as within an
enclosure, as L. v. 6, of the net enclosing the, fish. Comp.
Ex. xiv. 3 ; Josh. vi. 1 ; 1 Macc. iv. 31. Scripture, in its
divine utterances on the universality and guilt of sin, is
conceived as a jailer who shuts all up in sin as in a prison.
Comp. Rom. iU. 10-19; xi. 32.
All (Ta irdvra). Neuter, all things collectively : = all men.
For the neuter in a similar comprehensive sense, see 1 Cor.
i. 27; CoL i. 20; Eph. i. 10.
That (iva). In order that. That which is represented
through a personification as the act of Scripture, is the act of
God, according to a definite purpose that the promise should
be inherited by believers only, through faith in Jesus Christ.

Ch. HI.] THE EPISTLE TO THE GALATIANS. 127
The promise (17 iirayyeXla). That is, the thing promised;
the inheritance, ver. 18.
By faith (e/e iriarewi). Const, with the promise, not with
might be given. The promised gift which is the result of
faith. The false teachers claimed that it was the result
of works.
To them that beljeve (Tot? iriarevovaiv). Not tautologi
cal. Even the Judaisers held that salvation was intended
for believers, but also that legal obedience was its procuring
cause ; against which Paul asserts that it is simply for those
that believe.
23. But the office of the law as a jailer was designed to be
only temporary, until the time when faith should come. It
was to hold in custody those who were subjected to sin, so
that they should not escape the consciousness of their sins
and of their liability to punishment.
Faith (rfjv irianv). The subjective faith in Christ which
appropriates the promise. See on ch. i. 23.
We were kept (ecf>povpoijpeda). Better, kept in ward, con
tinuing the figure in shut up, ver. 22. The imperfect tense
indicates the continued activity of the law as a warder.
Under the law (vird vopov). Const, with were kept in
ward, not with shut up. We were shut up with the law
as a warder, not for protection, but to guard against escape.
Comp. Wisd. xvii. 15. The figure of the law as pedagogue
(ver. 24) is not anticipated. The law is conceived, not as the
prison, but as the warder, the lord or despot, the power of sin
(see 1 Cor. xv. 56 ; Rom. vii.), by whom those who belong
to sin are kept under lock and key — under moral captivity,
without possibility of liberation except through faith.
Shut up unto the faith (avvKXeiopevoi eli rfjv irianv). Eli
unto UL-for expi-esses the object of keeping in ward. It is not

128 WOED STUDIES IN THE NEW TESTAMENT. [Ch. HI-
temporal, until, which is a rare usage in N. T., but 'with a view
to our passing into the state of faith.
Which should afterwards be revealed (peXXovaav — ostto-
KaXv(j}dfjvai). The position of peXXovaav emphasises the future
state of things to which the earlier conditions pointed. The
faith was first revealed at the coming of Christ and the gospel.
24. Wherefore (ware). Better, so that. Theological con
sequence of the previous statements.
Our schoolmaster (TraiSa7ft)7o? 57/twv). Our. Paul speaks
as a Jew of Jews especially. Schoolmaster (iraiBaywyoi P°.)
is an error. The word means an overseer or guardian. See
on 1 Cor. iv. 15. Tutor (Rev.) is defensible on the ground
of etymology, tueri to look upon, thence to guard. In civil law
a tutor is a person legally appointed for the care of the person
and property of a minor. So Bacon (Adv. of Learning, ii.
19) : " the first six kings being in truth as tutors of the state
of Rome in the infancy thereof." The later use of the word,
however, in the sense of instructor, has so completely sup
planted the earlier, that the propriety of the Revisers' ren
dering is questionable. The law is here represented, not as
one who conducts to the school of Christ ; for Christ is not
represented here as a teacher, but as an atoner ; but rather as
an overseer or guardian, to keep watch of those committed to
its care, to accompany them with its commands and prohibi
tions, and to keep them in a condition of dependence and
restraint, thus continuaUy bringing home to them the con
sciousness of being shut up in sins, and revealing sin as
positive transgression.*
26. For ye are all the children of God (irdvrei ydp viol
deov iare). Better, ye are all sons of God. Note 1. The
change of person, ye are. Comp. we, our, us, vv. 23, 24, 25.
* See an interesting passage in Plato, Lysis, 207, 208.

Ch. III.] THE EPISTLB TO THE GALATIANS. 129
He now addresses the Galatians, who were mostly Gentiles,
and includes all Christians, Jewish and Gentile. 2. The
emphasis is on sons of God rather than on all; for his object
is to show that, after the coming of faith, they are no more
under the care of a guardian. 'Tiol signifies sons of full age
(comp. ch. iv. 1) who have outgrown the surveillance of the
guardian ; so that sons is emphasised as against children.
Paul describes Christians both as reKva deov children of God
(Rom. viii. 16, 21 ; ix. 8 ; Philip, ii. 15), and viol deov sons
of God (Rom. viii. 14, 19 ; ix. 26). Both reKvov and vloi
signify a relation based on parentage. The common distinc
tion between reKvov as emphasising natural relationship, and
vioi as marking legal or ethical status, should not be pressed.
In LXX both words are applied ethically to Israel as God's
beloved people. See Isa. xxx. 1 ; Wisd. xvi. 21 ; Joel ii.
23 ; Zech. ix. 13 ; and Isa. xliii. 6 ; Deut. xiv. 1 ; Wisd. ix.
7 ; xii. 19. John never uses vto? to describe the relation of
Christians to God; but he attaches both the ethical relation and
that of conferred privilege, as well as that of birth, to reKvov.
See J. i. 12 ; 1 J. iu. 1, 10 ; J. i. 13 ; iU. 3, 7 ; 1 J. iU. 9 ;
iv. 7 ; V. 1, 4, 18. Paul often regards the Christian relation
from a legal point of view as viodeaia adoption, a word used
only by him. See Rom. viii. 15, 23 ; Gal. iv. 5 ; Eph. i. 5 ;
but in Rom. vUi. 14, 17, we have both viol and reKva, and
both in the ethical sense. In Rom. viii. 21 reKva has the
legal sense. In Rom. ix. 8 ; Eph. v. 1, the ethical sense.
3. In Christ Jesus. Const, with faith. The article before
TTto-TecB? faith may point back to the faith previously men
tioned, or may have, as so often, a possessive force, your
faith. 27. Were baptized into Christ (et? Xpiarbv i^airriadrjre).
See on Matt, xxviii. 19. Not in relation to Christ (Meyer),
but into spiritual union and communion with him. Comp.
Rom. vi. 3 (see note) ; 1 Cor. xii. 12, 13, 27. Paul here
conceives baptism, not as a mere symbolical transaction, but
as an act in which believers are put into mystical union with
the crucified and risen Lord. Comp. Rom. vi. 3-11.

130 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IH.
(You) put on Christ (Xpiarbv iveBvaaade). The phrase
only here and Rom. xiii. 14. The figurative use of the verb
occurs only once in the Gospels, L. xxiv. 49, but often in
Paul, 1 Cor. XV. 53 ; Eph. iv. 24 ; Col. iii. 10, 12, etc.
Chrysostom (Hom. xUi. on Ephesians) remarks, "We say of
friends, one puts on the other, meaning thereby much love
and unceasing fellowship." In LXX quite often in the figur
ative sense, as Judg. vi. 34 ; 1 Chron. xii. 18 ; 2 Chron. vi.
41 ; Job viU. 22 ; xxix. 14 ; Ps. cviii. 18. Similarly in
class., Plato, Rep. 620, of Thersites putting on the form of a
monkey : Xen. Cyr. ii. 1, 13, of insinuating one's self into
the minds of hearers. So the Lat. induere : Cicero, De Off.
iii. 10, 43, to assume the part of a judge : Tac. Ann. xvi. 28,
to take on the part of a traitor or enemy. To put on Christ
implies making his character, feelings and works our own.
Thus Chrysostom : " If Christ is Son of God, and thou hast
put him on, having the Son in thyself and being made like
unto him, thou hast been brought into one family and one
nature." And again: "He who is clothed appears to be
that with which he is clothed."
28. With this putting on of Christ, the distinctions of
your ordinary social relations — of nation, condition, sex —
vanish. Comp. Rom. x. 12 ; 1 Cor. xii. 13 ; Col. iii. 11.
There is (ew). Only in Paul (1 Cor. vi. 5 ; Col. ni. 11)
and Jas. i. 17. "Ew is the abbreviation of ei'eo-Tt there is in
or among.*
Male nor female (dpaev Kal dfjXv). Comp. Matt. xix. 4.
He has said "Jew nor Greek" ; "bond nor free." Here he
says "male and (Kal) female" ; perhaps because political and
* EUicott and Lightfoot deny this, and say that ivi is the lengthened form
of the adverhialised preposition iv, with which iari must be supplied. But
both retain in their texts the accentuation ivi, whereas the lengthened form
of the preposition is ivl. In 1 Cor. vi. 5, and often in Class., ivi and iv are
found together, showing that ivt stands independently as a compound word.
See Xen. Anab. v. 3, 11 ; Hdt. vii. 112 ; Plato, Phaedo, 77 E.

Ch. IV.] THE EPISTLE TO THE GALATIANS. 131
social distinctions are alterable, while the distinction of sex
is unalterable, though absorbed in the new relation to Christ.
Yet see Col. iii. 11, where we find, " not Greek and Jew, cir
cumcision and uncircumcision."
Ye are all one. One moral personality. The individual
differences are merged in the higher unity into which all are
raised by their common life in Christ. This is the one new
man, Eph. ii. 15.
29. Abraham's seed. As being one with Christ. See
vv. 7, 16. In Rom. iv. Paul shows that Abraham was justi
fied by faith, and was thus constituted the spiritual father of
all believers in Christ, whether circumcised or uncircumcised.
The purpose of God in making the inheritance of the promise
dependent on faith was that the promise might be sure to all
the seed. Abraham, he says, is "the father of us all" (Rom.
iv. 16). This spiritual paternity does away with the current
Jewish notion of physical paternity. Physical relationship
with Abraham is of no significance in the economy of salva
tion. The apostle " discovers the basis of Christian univers
alism in the very life of him in whose person theocratic
particularism was founded. He has demonstrated the exis't-
ence of a time when he represented Gentilism, or, to speak
more properly, mankind in general ; and it was during this
period, when he was not yet a Jew, but simply a man, that
he received salvation" (Godet).

CHAPTER IV.
The last words of ch. iii., "heirs according to the promise,"
are now further discussed. It is shown that the capability
of heirship, which was first conferred through Christ, could
not enter earlier into the history of mankind, because man
kind was still in its minority ; and its majority, its sonship,
was first entered upon through Christ. The way of the law
was not, as the Jews supposed, a direct way to the fulfilment

132 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IV,
of the divine promise. At the same time, it did not utterly
lead away from the true goal. It was a roundabout way to
it. Sabatier (VApdtre Paul) observes : " The law is neither
•absolutely identical with the promise, nor absolutely opposed
to it. It is not the negation of the promise, but is distinct
from it and subordinate to it. Its final purpose lies in the
promise itself. It is an essential but transitional element in
the historical development of humanity. It must disappear
on attaining its goal. ' Christ is the end of the law.' " But
why was this way necessary ? Why did not God open the
way of faith leading to the inheritance of the promise immed
iately after the promise was given ? The answer to this was
indicated in iii. 24-26. It is now given more fully.
1. Now I say (\e7<B Se). Introducing a continued, explan
atory discussion. Comp. ch. Ui. 17; v. 16 ; 1 Cor. i. 12.
The heir (d KXrjpovopoi). See on inheritance, 1 Pet. i. 4.
The article is generic as in the mediator, ch. iii. 20.
A child (vrjirioi). A minor. See on 1 Cor. iii. 1. Used
by Paul in contrast with reXeioi full grown. See Eph. iv. 13 ;
1 Cor. xiv. 20 ; Philip, iii. 15. The Jews called proselytes
or novices babes. See Rom. ii. 20.
Lord of all. Legally, by right of birth, though not actually.
2. Tutors (iirirpoirovi). Better, guardians. See on L.
viU. 3. Only here in Paul. A general term, covering aU
to whom supervision of the chUd is intrusted, and should not
be limited to iraiBaywyoi (ch. iU. 24). See 2 Macc. xi. 1 ;
xiii. 2 ; xiv. 2.
Governors (o'lKovopovi). Better, stewards. Lat. dispens-
atores. More special than guardians, signifying those who
had charge of the heir's property. See on L. xvi. 1. In
later Greek it was used in two special senses : 1. The slave
whose duty it was to distribute the rations to the other slaves :

Ch. IV.] THB EPISTLE TO THE GALATIANS. 133
SO L. xii. 42. 2. The land-steward: so L. xvi. 1. Comp.
Rom. xvi. 23, 6 oiKovopoi rfji iroXewi, commonly rendered
city-treasurer: A. V. chainberlain.* In Lucian, Alex. 39,
the Roman procurators, or fiscal administrators, are called ot
Kaiaapoi olKovopoi ; comp. 1 Esdr. iv. 49 ; Esth. viii. 9. The
dispensator in the Roman household had charge of the accounts
and made the payments (see Cicero, ad Att. xi. 1 ; Juv. Sat.
i. 91). He Avas commonly a slave. Christian teachers are
called '¦'¦stewards of the mysteries of God" and "of the
grace of God " (1 Cor. iv. 1 ; 1 Pet. iv. 10), as those who
have received the counsels of God and impart them to men.
A bishop or overseer is also called "a steward of God"
(Tit. i. 7).
The time appointed (irpodeapiai) N.T.o. ^LXX, In
Athenian law the term limited for bringing actions and pros
ecutions. Upodeapiai vopoi a statute of limitations. It was
also applied to the time allowed a defendant for paying dam
ages, after the expiration of which, if he had not paid, he was
called virep'Tjpepoi, or iKirpodeapoi, or virepirpddeapoi one who
had gone over his day of payment. Whether Paul's figure
assumes that the father is dead or living is a point which does
not affect his argument. It is not easy to decide. As Alford
justly remarks : " the antitype breaks through the type and
disturbs it, as is the case wherever the idea of inheritance is
spiritualised." Ilpodeapia an appointed time for the termina
tion of the minority, would seem to imply that the father is
eonceived as living ; since, if he were dead, that matter
would be regulated by statute, f
3. We. Not Jewish Christians only, but all Christians.
For in ver. 5, Jewish Christians are distinctly characterised

* Hatch, Essays in Biblical Greek, p. 73, thinks that it means the admin
istrator of the city lands. 'Omovoida, in papyri of the flrst and second centuries
A.D. often signifles record, document.
t The living father, Meyer, Sieffert. Alford, Ellicott, Eadie, leave It
undecided. The dead father, Lipsius, Lightfoot, with the majority of older
interpreters.

134 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IV.
as those under the law, while the following we, subjects of
Christian adoption, points back to the we in this verse. Again,
elements of the world is too wide a conception to suit the law,
which was given to Israel only.
Elements of the world (rd aroixeia rov Koapov). For
the word aroixeia in N. T. see Col. ii. 8, 20 ; Heb. v. 12 ;
2 Pet. iii. 10, 12. See on 2 Pet. iii. 10. Interpretations
differ. 1. Elements of knowledge, rudimentary religious ideas.
See Heb. v. 12. The meaning of world will then be, the
material as distinguished from the spiritual realm. Elements
of the world will be the crude beginnings of religion, suited
to the condition of children, and pertaining to those who are
not Christians : elementary religious truths belonging to
mankind in general. Thus the Jewish economy was of t'he
world as appealing to the senses, and affording only the first
elements of a spiritual system. The child-heir was taught
only faint outlines of spiritual truth, and was taught them
by worldly symbols. 2. Elements of nature — of the physical
world, especiaUy the'heavenly bodies. See 2 Pet. iii. 10, 12;
Wisd. vii. 17. According to this explanation, the point
would be that the ordering of the religious life was regulated
by the order of nature ; "the days, months, times," etc. (ver.
10), as well as the heathen festivals, being dependent on the
movements of the heavenly bodies. This was the patristic
view (Ambrose, Augustine, Chrysostom, Theodoret). 3. The
elements of the world are the personal, elemental spirits. This
seems to be the preferable explanation, both here and in Col.
ii. 8. According to Jewish ideas, all things had their special
angels. In the Book of Jubilees, ch. ii., appear, the angel of
the presence (comp. Isa. Ixiii. 9) ; the angel of adoration ; the
spirits of the wind, the clouds, darkness, hail, frost, thunder
and lightning, winter and spring, cold and heat. In the Book
of Enoch, Ixxxii. 10-14, appear the angels of the stars, who
keep watch that the stars may appear at the appointed time,
and who are punished if the stars do not appear (xviii. 15).
In the Apocalypse of John we find four angels of the winds
(xiv. 18); the angel of the waters (xvi. 5); the angel in the

Ch. IV.]. THE EPISTLB TO THE GALATIANS. 135
sun (xix. 17). In Heb. i. 7 we read, " who maketh his angels
winds." Paul also recognises elemental forces of the spiritual
world. The thorn is " a messenger of Satan " (2 Cor. xii.
7) ; Satan prevents his journey to Thessalonica (1 Th. ii.
18) ; the Corinthian offender is to be "delivered to Satan"
(1 Cor. V. 5) ; the Kingdom of God is opposed by " princi
palities and powers " (1 Cor. xv. 24) ; Christians wrestle
against " the rulers of the darkness of this world ; against
the spiritual hosts of wickedness in the upper regions" (Eph.
vi. 12). In this passage the elements of the world are com
pared with overseers and stewards. This would seem to
require a personal interpretation. In ver. 8, " did service to
them which by nature are no gods," appears to be = " in
bondage under the elements," suggesting a personal interpre
tation of the latter. The Galatians had turned again to the
observance of times and seasons (ver. 10), which were con
trolled by the heavenly bodies and their spirits.*
4. Fulness of the time (to irX-rjpwpa rov xpovov). The
moment by which the whole pre-messianic period was com
pleted. Comp. Eph. i. 10. It answers to the time appointed
of the Father (ver. 2). For irXirjpapa see on J. i. 16. The
meaning of the word is habitually passive — that which is
completed, full complement. There are frequent instances of
its use with the genitive, as " fulness of the earth, blessing,
time, the sea, Christ," in all which it denotes the plenitude or
completeness which characterises the nouns. f
Sent forth (i^aireareiXev). From, himself : from his heav
enly glory. This does not mean that God then, for the first

* See E. Y. Hincks, Journal of Bibl. Lit., Vol. XV., 1896, p. 183. Otto
Everling, Die paulinische Angelologie und Damonologie, p. 65 ff. H. von
Soden, on Col. ii. 8, in the Hand-Commentar. A. Bitschl, Mechtfertigung
und Vers'ohnung, 3d ed., ii., p. 252. F. Spitta, Der zweite Brief des Petrus,
etc., p. 263 ff. E. Kuhl, Meyer series. On Peter and Jude. T. K. Abbott,
International Commentary, on Col. ii. 8.
t See T. K. Abbott on Eph. i. 23, International Commentary, and comp.
Lightfoot's detached note in Commentai-y on Colossians, p. 323.

136 WOED STUDIBS IN THE NEW TESTAMENT. [Ch. IV.
time, embodied what had previously been a mere ideal, but
that he sent forth a preexisting person. See PhUip. u. 6.*
Made of a woman (yevopevov). Or born. Repeated, and
expressing the fact that Christ became a man, as distinguished
from his prehistoric form of being.
Under the law. The earthly being of Christ began under
the law. He was not only of human birth, but of Jewish
birth ; subjected to aU the ordinances of the law, as circum
cision for instance, like any other Jewish boy.
5. To redeem (iva i^ayopday). See on ch. iii. 13. To
redeem from the dominion and curse of the law. The means
of redemption is not mentioned. It cannot be merely the
birth of Christ of a woman and under the law. These are
mentioned only as the preliminary and necessary conditions
of his redeeming work. The means or method appears in
ch. iii. 13.
We might receive (diroXd^apev). Not receive again or
back, as L. xv. 27, for adoption was something which men
did not have before Christ ; but receive from the giver.
¦ The adoption (rfjv vlodeaiav). P". See on Rom. viii.
15, and comp. Rom. ix. 4 ; Eph. i. 5, Not sonship, but son-
ship conferred.
6. Because ye are sons (on). For on in this sense at
the beginning of a clause see Rom. ix. 7 ; 1 Cor. xii. 15 ; J.
XV. 19 ; XX. 29. The emphasis is on sons. The spirit would
not be given if ye were not sows. Others take on as demon
strative, as a proof that ye are sons; but examples of such
usage are wanting. It is not a proof of the fact of sonship
* See International Commentary on Philippians and Philemon, p. 83, and
A. B. Bruce, The Humiliation of Christ, p. 431. Also W. Beyschlag, Die
Christologie des Neuen Testaments, and Neutestamentliche Theologie, 2 Aufl.,
Vol. IL, p. 77 ff.

Ch. IV.] THE EPISTLE TO THE GALATIANS. 137
that the apostle is giving, but a consequence of it. Comp.
Rom. viii. 16, where the witness of the Spirit attests the
sonship. The Spirit of his Son. The Holy Spirit which animated
Jesus in his human life, and which, in the risen Christ, is the
life-principle of believers. See 1 Cor. xv. 45, and comp. Rom.
viii. 9-11. The Holy Spirit is called the Spirit of Christ,
Rom. viii. 9, 10, where Paul uses Spirit of God, Spirit of
Christ and Christ as convertible terms. The phrase Spirit of
Jesus Christ only Philip, i. 19. In J. iii. 34 Christ is repre
sented as dispensing the Spirit. He is fuUy endowed with
the Spirit (Mk. i. 10 ; J. i. 32) : he sends the Spirit from
the Father to the disciples, and he is the burden of the Spirit's
testimony (J. xv. 26 ; xvi. 7, 9, 10, 15). The Paraclete is
given in answer to Christ's prayer (J. xiv. 16). Christ
identifies his own coming and presence with those of the
Spirit (J. xiv. 17, 18). Paul identifies him personally with
the Spirit (2 Cor. iu. 17).
Our hearts. Note the interchange of persons : we might
receive, ye are sons, our hearts. Comp. Rom. vii. 4.
Crying (Kpa^ov). A strong word, expressing deep emo
tion. The verb originaUy represents the sound of a croak or
harsh scream ; thence, generally, an inarticulate cry ; an
exclamation of fear or pain. The cry of an animal. So
Aristoph. Knights, 1017, of the barking of a dog : 285, 287,
of two men in a quarrel, trying to bawl each other down :
Frogs, 258, of the croaking of frogs. This original sense
appears in N. T. usage, as Matt. xiv. 26 ; xv. 23 ; xxvii.
50 ; Mk. V. 5, etc., and is recognised even where the word is
used in connection with articulate speech, by adding to it the
participles Xeiywi/, Xeyovrei saying, or BiBdaKwv teaching. See
Matt. viU. 29 ; xv. 22 ; Mk. iU. 11 ; J. vU. 28, ete. In Mk.
X. 47 the inarticulate cry and the articulate utterance are
distinguished. At the same time, the word is often used of
articulate speech without such additions, as Mk. x. 48 ; xi.
9 ; XV. 13, 14 ; L. xviii. 39 ; Acts vii. 60 ; xix. 34 ; Rom.

138 WOED STUDIES IN THE NBW TESTAMENT. [Ch TV.
viii. 15. It falls into more dignified association in LXX,
where it is often used of prayer or appeal to God, as Judg.
Ui. 9, 15 ; iv. 3 ; vi. 7 ; Ps. xxi. 2, 5 ; xxvii. 1 ; Uv. 16 ;
and in N. T., where it is applied to solemn, prophetic utter
ance, as Rom. ix. 27 ; J. i. 15, and is used of Jesus himself,
as J. vii. 28, 37 ; xii. 44, and of the Holy Spirit, as here.
The Spirit is represented as uttering the cry, because the
Spirit gives the inspiration of which the believer is the organ.
In Rom. viii. 15 the statement is inverted. The believer
cries under the power of the Spirit.
Abba, Father. Comp. Mk. xiv. 36 ; Rom. viii. 15. 'O irarijp
the Father, is not added in order to explain the Aramaic
Abba for Greek readers. Rather the whole phrase 'Ay8/8a
o irar'rjp had passed into the early Christian prayers, the Ara
maic title by which Christ addressed his Father (Mk. xiv.
36) being very early united with the Greek synonym. Such
combinations of Hebrew and Greek addresses having the
same meaning were employed in rabbinical writings. Comp.
also Apoc. ix. 11 ; xii. 9.
7. Servant (BovXoi). Bondservant. See on Matt. xx.
26 ; Mk. ix. 35 ; Rom. i. 1.
Then an heir («;ai KXrjpovopoi). Kat marks the logical
sequence. Comp. Rom. viii. 17. The figure is based upon
Roman, not upon Jewish, law. According to Roman law, all
the children, sons and daughters, inherited alike. According
to Jewish law, the inheritance of the sons was unequal, and
the daughters were excluded, except where there were no
male heirs. Thus the Roman law furnished a more truthful
illustration of the privileges of Christians. Comp, ch. iii. 28.
Of God through Christ. The correct reading is Sid deov
through God, omitting Christ.
8. Over against their filial freedom in Christ, Paul sets
their lapse into subjection to the elements of the world
(ver, 3).

Ch. IV.] THE EPISTLE TO THE GALATIANS. 139
Knew not God. See on 2 Th. i. 8.
Ye did service (iBovXevaare). Better, were in bondage or
were slaves.
By nature (<jivaei). Not denying their existence (comp.
1 Cor. viii. 5) but their deity. Emphasis on by nature.
Comp. 1 Cor. x. 20.
9. Rather are known of God. Rather corrects the first
statement, have known God, which might seem to attach too
much to human agency in attaining the knowledge of God.
The divine side of the process is thrown into the foreground
by are known, etc. Known does not mean approved or
acknowledged, but simply recognised. Saving knowledge is
doubtless implied, but is not expressed in the word. The
relation of knowledge between God and his sons proceeds
from God. The Galatians had not arrived at the knowledge
of God by intuition nor by any process of reasoning. " God
knew them ere they knew him, and his knowing them was
the cause of their knowing him" (Eadie). Comp. 1 Cor.
xiii. 12 ; 2 Tim. ii. 19 ; Matt. vii. 23. Dean Stanley remarks
that "our knowledge of God is more his act than ours." If
God knows a man, that fact implies an activity of God which
passes over to the man, so that he, as the subject of God's
knowledge, comes into the knowledge of God. In N. T.
yivwaKeiv often implies a personal relation between the knower
and the known, so that knowledge implies influence. See
1 Cor. ii. 8 ; J. i. 10 ; ii. 24 ; xvii. 3. For a parallel to
this interchange between the active and the passive, see
PhiUp. iU. 12.
How (ttw?). "A question full of wonder" (Bengel).
Comp. I marvel, ch. i. 6.
Turn ye again (iiriarpet^ere irdXiv). Better, the continu
ous present, are ye turning, as of a change still in progress.
Comp. ch. i. 6. IldXiv again, according to N. T. usage, and

140 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IV.
corresponding with irdXiv dvwdev in the following clause.
Not back, which is the earlier sense and the usual classical
meaning. Weak and beggarly elements (dadevfj Kal irrwxd aroi-
Xela). For elements see on yer. S. For irrwxd beggarly, see
on Matt. V. 3. The two adjectives express the utter impo
tence of these " elements " to do and to bestow what was done
and given by God in sending his Son into the world. Comp.
Rom. viii. 3 ; Heb. vii. 18,
Again (irdXiv dvwdev). "Avwdev (dvw above) adds to irdXiv
the idea of going back to the beginning. Its primary meaning
is from above; thence, from the first, reckoning in a descend
ing series. So L. i. 3 ; Acts xxvi. 5.* Such combinations
as this are not uncommon in N. T. and Class. See, for
instance, Acts xviii. 21 ; Matt. xxvi. 42 ; Acts x. 15 ; J.
xxi. 16. But these additions to irdXiv are not pleonastic.
They often define and explain it. Thus, J. xxi. 16, irdXiv
marks the repetition of Jesus' question, Sevrepov the number
of the repetition. He asked again, and this was the second
time of asking.
Ye desire (deXere). It was more than a mere desire.
They were bent on putting themselves again into bondage.
See on Matt, i. 19.
10. Ye observe (irapar^peiade). See on Mk. iU. 2, and
J. xviii. 12, and comp. Joseph. Ant. iii. 5, 5, iraparrjpeiv rdi
el3BopdSai to watch the weeks. The word denotes careful,
scrupulous observance, an intent watching lest any of the
prescribed seasons should be overlooked. A merely legal or
ritual religion always develops such scrupulousness.
Days. Sabbaths, fast-days, feast-days, new moons. Comp.
Rom. xiv. 5, 6 ; Col. U. 16.

* Dr. Plummer on L. i. 3 is, I think, mistaken in explaining Avaeev in
Acts xxvi. 5 as radicitus (thoroughly).

Ch. IV.] THE EPISTLE TO THB GALATIANS. 141
Months. Sacred months. Comp. Isa. Ixvi. 23. In the
preexilic time the months were mostly not named but num
bered first, seeond, third, etc., and this usage appears also in
the post-exilic writings of the O. T. Only four months had
special names : the first, Abib, the ear-month, which marked
the beginning of harvest (Ex. xiii. 4 ; xxiii. 15 ; xxxiv. 18) :
the second, Sif or Ziv, the flower-month (1 K. vi. 1, 37) : the
seventh, Ethanim, the month of streaming rivers fed by the
autumnal rains (1 K. viii. 2) : the eighth, Bul, the month of
rain (1 K. vi. 38). In the post-exilic time names for all the
months came into use, the most of which appear in the Pal
myrene inscriptions and among the Syrians. According to
the Talmud, the returning Jews brought these names from
Babylon. The names of all are found in a month-table dis
covered at Nineveh. Nisan corresponds to Abib (Neh. ii. 1 ;
Esth. iii. 7), answering to the latter part of March and April.
Jjar answered to Ziv (Targ. 2 Chron. xxx. 2), our May.
Tisri to Ethanim, the seventh month of the ecclesiastical,
and the first of the civil year, corresponding to October.
Marcheschwan (see Joseph. Ant. i. 3, 3) answered to Bul and
November. Tisri, being the seventh or sabbatical month, was
peculiarly sacred, and the fourth (Sivan, June), fifth (Ab,
August), and tenth (Tebeth, January) were distinguished
by special fasts.*
Times (Kaipovi). Better, seasons. See on Matt, xii, 1 ;
Eph. i. 10, and comp. Lev. xxiii. 4, The holy, festal seasons,
as Passover Pentecost, Feast of Tabernacles. See 2 Chron.
viU. 13.
Years (e'wauTov?). Sabbatical years, occurring every sev
enth year. Not years of Jubilee, which had ceased to be
celebrated after the time of Solomon.
11. I am afraid of you (<^o^ovpai vpdi). Not a felici
tous translation, though retained by Rev. Rather, " I am
* See Ewald, Antiquities of Israel (trans.), p. 342 ff. Riehm, Handw. des
Bib. Alterth., Art. "Monate." Schrader, Keilinsehriften, 2d ed. Wieseler,
Chronologie.

142 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IV,
afraid for you or concerning you." The second vpdi is not
attracted into the principal clause so as to read, " I am afraid
lest I have bestowed labour," etc. The two clauses are dis- •
tinct. I am afraid about you : then the reason for the fear is
added, lest Ihave bestowed, etc.
Upon you (et? vpdi). Lit. into you. The labour, though
in vain, had borne directly upon its object. See the same
phrase Rom. xvi. 6.
In vain (e'lKy). Comp. ch. iii. 4; 1 Cor. xv. 2, and et?
Kevov to no purpose, Philip, ii. 16 ; 2 Cor. vi. 1 ; Gal. ii. 2 ;
1 Th. iii. 5. After all my labour, you may return to Juda
ism. Luther says : " These words of Paul breathe tears."
12. Be as I am (yiveade ioi iyw). Better, become as I
am ; free from the bondage of Jewish ordinances.
I am as ye are (Kdyw wi vpeii). Rather, Z Jecawie. Sup
ply iyevoprjv or yeyova. Become as I am, for I became a
Gentile like you. Comp. Philip, iii. 7, 8. For the phrase
yive'adai wi to become as, see Matt. vi. 16 ; Rom. ix. 29 ;
1 Cor. iv. 13 ; ix. 20-22.
Ye have not injured me at all (ovBev p,e 'fjSiK'rjaare).
This translation misses the force of the aorist, and conveys a
wrong impression, that Paul, up to this time, had received
no wrong at the hands of the Galatians. This was not true.
The reference is to his earlier relations with the Galatians,
and is explained by vv. 13, 14. Rend, ye did not injure me
at all. Ye did not injure me then, do not do so now.
13. Ye know (o'iSare Bk). The A. V. omits Sk which is
wanting in some Mss. Ae not oppositional as commonly ex
plained: "Ye did not injure me, but on the contrary ye know,
etc."; but introducing an explanation of ye did not injure
me by reference to the fact that they might easily have been
moved to do him wrong by the unfavourable circumstances

Ch. IV.] THE EPISTLE TO THB GALATIANS. 143
under which he first preached the gospel to them (through
infirmity of the flesh). The formulas oiSa Se, o'iSapev Be,
oiBare Be, are habitually used by Paul to introduce an explan
ation of what precedes, from a new point of view. See
Rom. ii. 2 ; iii. 19 ; xv. 29 ; Philip, iv. 15. The general sense
therefore is : " Ye did not wrong me at all as you might
easily have been moved to do ; for (Be) you know in what
an unfavourable light my infirmities placed me when I first
came among you."
Through infirmity (Bi dadeveiav). On account of infirm
ity. Referring to the fact that Paul, in his first journey,
was compelled by sickness to remain in Galatia, and preached
to the Galatians during this enforced sojourn. This fact
made their kindly reception the more commendable.*
At the first (to irporepov). Either generally, at an earlier
time than the present (as J. vi. 62 ; ix. 8 ; 1 Tim. i. 13), or
the first time (as Heb. vii. 27). Here in the latter sense.
Paul had visited the Galatians twice before he wrote this
letter. 14. My temptation which was in my flesh (toi' ireipaa-
jibv vp&v iv ry aapKi pov). The correct reading is ireipaapbv
vp&v your temptation. The trial to which they were sub
jected by his bodily infirmity (ver. 13), and which might
have tempted them to treat him with indifference.
Ye despised not nor rejected (ovk i^ovdevrjaare ovSe i^eir-
rvaare). Commonly explained by making both verbs govern
your temptation. Thus the meaning would be : " You were
tempted to treat my preaching contemptuously because of
my bodily infirmity ; but you did not despise nor reject that
which was a temptation to you." This is extremely far
fetched, awkward, and quite without parallel in Paul's writ-
* See Weizsacker, Apostolische Zeitalter (trans.), i. 112. McGiffert, Hie
Apostolic Age, p. 177 ff. Bamsay, The Church in the Boman Empire, p.
«2fl.

144 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IV.
ings or elsewhere. It does not suit the following but received
me, etc. It lays the stress on the Galatians' resistance of a
temptation to despise Paul ; whereas the idea of a temptation
is incidental. On this construction we should rather expect
Paul to say: " Ye did despise and repudiate this temptation."
Better, make your temptation, etc., dependent on ye know
(ver. 13) ; place a colon after flesh, and make both verbs
govern me in the following clause. Rend. "Ye know how
through infirmity of the flesh I preached the gospel to you
the first time, and (ye know) your temptation which was in
my flesh : ye did not despise nor reject me, but received me."
The last clause thus forms one of a series of short and de
tached clauses beginning with ver. 10. 'Ovk i^ovdevrjaare ye
did not set at nought, from ovBev nothing. The form ovdiv occurs
L. xxii. 35 ; xxiii. 14 ; Acts xix. 27 ; xxvi, 26 ; 1 Cor, xiii. 2 ;
2 Cor. xi. 8. For the compound here, comp. L. xviii. 9 ;
xxiii. 11; Acts iv. 11; 2 Cor. x. 10. ''Class. 'E^eirrvaare
spurned, N. T.°- Lit. spat out. A strong metaphor, adding
the idea of contempt to that of setting at nought. Comp.
Hom, Od. V, 322; Aristoph, Wasps, 792. The two verbs
express contemptuous indifference. 'Epeaai to vomit, as a
figure of contemptuous rejection, is found in Apoc. iii. 16.
The simple irrveiv to spit only in the literal sense in N. T.
Mk. vii. 33 ; viii, 23 ; J, ix, 6, and no other compound occurs.
As an angel. Bengel says: " The flesh, infirmity, temp
tation, are unknown to angels ; wherefore to receive as an
angel is to receive with great veneration."
As Jesus Christ. With even higher honour than an angel.
Comp. Matt. x. 40 ; J. xiU. 20.
15. Where is then the blessedness ye spake of? (irov
ouv b paKapiapoi vp&v). MaKapiapoi, F^- Comp. Rom. iv.
6, 9. Not blessedness, but pronouncing blessed, felicitation.
" What has become of your self -gratulation on my presence
and teaching ? " Te spake of is an attempt to render vp&v.
Better, " Where is then that gratulation of yours ? "

Ch. IV.] THB BPISTLB TO THB GALATIANS. 145
I bear you record (paprvp&). Better, witness. Bear
record is common in A. V. for bear witness. Record is used
both of a person, as God is my record, Philip, i. 8 ; J call
God for a record, 1 Cor. i. 23, and in the sense of evidence or
testimony. So Shaks. Richard II. I. i. 30 :
" First, Heaven be the reeord to my speech."
Plucked out (i^opv^avrei): Lit. c?M;^ out. Only here, and
Mk, ii, 4, of digging up the roof in order to let down the
paralytic before Jesus,
Your own eyes (rovi bcjidaXpoiii vp&v). Better, your eyes.
Eyes, as most treasured possessions, Comp. Ps. xvii. 8 ;
Prov. vii. 2 ; Zech. ii. 8. Some have found here evidence
that Paul was afflicted with disease of the eyes. See Dr.
John Brown's Horae Subseoivae. Accordingly they explain
these words, "You would have given me your own eyes to
replace mine," But vp&v is unemphatic, your. All attempts
to connect the passage with Paul's "thorn in the flesh"
(2 Cor, xii, 7) are to be dismissed as fanciful,
16, Therefore (aare). Better, so then: seeing that your
love for me has' waned.
Your enemy (ixdpdi vp&v). 'Exdpdi enemy, in an active
sense, as is shown by the next clause. Not passive, an object
of hatred, which would have the pronoun in the dative.
Because I tell you the truth (dXrjdevwv vplv). 'AXrjdeveiv,
only here and Eph. iv. 15, means to speak the truth or to deal
truly. The present participle refers to the same time as
yeyova I am become, the time of his second visit. The clause
is usuaUy construed as interrogative (A, V,), It is rather
a direct statement with a slight interrogative suggestion.
" So then, I am become your enemy, am I,"
17, They zealously affect you C^rjXovaiv vpdi). They
are zealously ^ayi'w^ you court in order to win you over to
VOL. IV. — 10

146 WOED STUDIES IN THE NEW TESTAMENT, [Ch. IV.
their side. Affect, in this sense, is obsolete. It is from
affectare, to strive after, earnestly desire. So Shaks, Tam. of
Shr. I. i. 40 :
"In brief, sir, study what you most affect."
Ben Jonson, Alchem. iii. 2 :
" Pray him aloud to name what dish he affects."
As a noun, desire. So Chaucer; Troil. and Cress. iU. 1391:
"As Crassus dide for his affectis wronge" (his wrong desires).
Comp. 1 Cor. xU. 31; xiv. 1.
Not well (oil KaX&i). Not in an honourable way.
Nay (dXXd). So far from dealing honourably.
They would exclude you (iKK'Xelaai vpdi deXovaiv).
From other teachers who do not belong to their party —
those of anti-Judaising views who formed the sounder part
of the church.
That ye might affect them (Xva avroiii ^rjXovre). So that
in your isolation from others, you might be led to seek affili
ation with them.
18. It is good — in a good thing. ZfjXorjadai to be zeal
ously sought, in the same sense as before. It is passive. It
is good for you Galatians to be zealously sought. In a good
thing (iv koXw) answers to ov KaX&i not honourably, ver. 17.
In a good matter — the interest of the gospel. Thus Paul
would say : " These Judaisers zealously strive to win you over
to their views; but they do not do this in an honourable way.
There is no harm in seeking to interest and enlist you, pro
vided it is in a good cause."
19. My little children (reKvia pov). Only here in Paul,
but often in John. See J. xiii. 33 ; 1 J. ii. 1, 12, 28 ; iii, 7,
18, etc.* See on ch. iii. 26.
* The reading, however, is doubtful. Tischendorf, Weiss, Tregelles, read
riKva, which Westcott and Hort give in margin.

Ch. IV.] THE EPISTLE TO THE GALATIANS. 147
I travail in birth again (irdXiv wBiva). Better as Rev. of
whom I am again in travail. 'D,Sivw only here and Apoc. xii.
2. Gal. iv. 27 is a quotation. The metaphorical use of the
word is frequent in O. T. See Ps, vii, 14 ; Sir, xix, 11 ;
xxxi. 5; xliii. 17; Mic. iv. 10; Isa. xxvi. 18; Ixvi. 8. Paul
means that he is for the second time labouring and distressed
for the Galatian converts, with the same anguish which at
tended his first efforts for their conversion. The metaphor
of begetting children in the gospel is found in 1 Cor. iv. 15 ;
Philem. 10. Itwas a Jewish saying: "If one teaches the
son of his neighbour the law, the Scripture reckons this the
same as though he had begotten him. "
Until Christ be formed in you (pexpn o5 pop^adfj Xpiaroi
iv vplv). The forming of Christ in them, their attainment of
the complete inner life of Christians, is the object of the new
birth. By their relapse they have retarded this result and
renewed Paul's spiritual travail. The verb pop^orjv. N. T.°.
The idea under different aspects is common. See Rom. viii.
9 ; 1 Cor. u, 16 ; vi, 15 ; 2 Cor, iU, 18 ; Gal. U, 20 ; Eph.
iu. 17; Col. i. 27.
20. I desire (fjdeXov). Better, I could wish, the imperfect
tense referring to a suppressed conditional clause, as if it were
possible. Comp. Acts xxv. 22 ; Rom. ix. 3.
To change my voice (dXXd^ai rfjv (f)av^v pov). To address
you, not with my former severity, so as to make you think me
your enemy, but affectionately, as a mother speaks to her
children, yet still telling them the truth (dXrjdevav).
I stand in doubt of you (diropovpai ivvplv). Lit. Iam
perplexed in you. For this use of iv, comp. 2 Cor. vii. 16 ;
Gal. i. 24. Paul's perplexity is conceived as taking place in
the readers. For the verb, see on Mk. vi. 20 ; 2 Cor. iv. 8.
Paul means : " I am puzzled how to deal with you ; how to
find entrance to your hearts,"

148 WOED STUDIES IN THB NEW TESTAMENT, [Ch. W.
21-31. Paul now defends the principle of Christian free
dom from the law by means of an allegorical interpretation
of the history of Abraham's two sons. He meets the Juda
isers on their own Old Testament ground, going back to the
statement of ch, iii, 7,
21, Tell me. He plunges into the subject without intro
duction, and with a direct appeal.
Desire (deXovrei). Are bent pn being under the law. See
on ver, 9,
Under the law (vtto vopov). For vopoi with and without
the article, see on Rom, U. 12. Here, unquestionably, of the
Mosaic law.
Hear (uKovere). (Do ye not) hear what the law really
says : listen to it so as to catch its real meaning ? Comp,
1 Cor, xiv, 2 ; LXX, Gen, xi, 7; Deut. xxviu. 49,*
The law (rbv vopov). In a different sense, referring to the
O, T. For a similar double sense see Rom. iii. 19. For
vopoi as a designation of the O. T. generally, see 1 Cor. xiv.
21 ; J, X, 24 ; xU, 34 ; xv. 25.
22, For (ydp). Your determination to be under thelaw
is opposed by Scripture, if you wUl understand it, for it is
written, etc.
A bondmaid (r^i iraiBiaKJji). The bondmaid, indicating
a well-known character, Hagar, Gen, xvi, 3. The word in
Class, means also a free maiden ; but in N. T, always a slave.
So almost always in LXX ; but see Ruth iv, 12 ; Judith
xU. 13.
23. Was born (yeyevvrjrai). Has been born, or is born:
perfect tense, treating the historical fact as if present.
* Others: "Do ye not hear it as it is read in your worshipping assem
blies?" The reading iva'yivdiTKere read alo-ud, read publicly, is found in
DFG, and is followed by the Vulg., non legistis.

Ch. IV.] THE EPISTLE TO THE GALATIANS. 149
After the flesh (Kara adpKa). According to the regular
course of nature. Very common in Paul.
By promise (St' iirayyeXlai). Most editors retain the
article, the promise of Gen. xvii. 16, 19 ; xviii. 10. Comp.
Rom. ix. 9. In virtue of the promise ; for according to
natural conditions he would not have been born.
24. Are an allegory (e'cTTti; dXXrjyopovpeva). N. T.°. Lit.
are allegorised. From dXXo another, dyopeveiv to speak. Hence,
things which are so spoken as to give a different meaning from
that which the words express. For parable, allegory, fable,
and proverb, see on Matt. xiii. 3. An allegory is to be dis
tinguished from a type. An O. T. type is a real prefiguration
of a N. T. fact, as the Jewish tabernacle explained in Heb. ix.,
or the brazen serpent, J. iii. 14. Comp. Rom. v. 14 ; 1 Cor.
X. 6, 11. An allegory exhibits figuratively the ideal character
of a fact. The type allows no latitude of interpretation. The
allegory lends itself to various interpretations. This passage
bears traces of Paul's rabbinical training. At the time of
Christ, Scripture was overlaid with that enormous mass of
rabbinic interpretation which, beginning as a supplement to
the written law, at last superseded and threw it into contempt.
The plainest sayings of Scripture were resolved into another
sense ; and it was asserted by one of the Rabbis that he that
renders a verse of Scripture as it appears, says what is not
true. The celebrated Akiba assumed that the Pentateuch
was a continuous enigma, and that a meaning was to be found
in every monosyllable, and a mystical sense in every hook and
fiourish of the letters. The Talmud relates how Akiba was
seen by Moses in a vision, drawing from every horn of every
letter whole bushels of decisions. The oral laws, subsequently
reduced to writing in the Talmud, completely overshadowed
and superseded the Scriptures, so that Jesus was literally
justified in saying : " Thus have ye made the commandment
of God of none effect through your tradition."
Paul had been trained as a Rabbi in the school of Hillel,
the founder of the rabbinical system, whose hermeneutic rules

150 WOED STUDIES IN THE NEW TESTAMBNT. [Ch. IV.
were the basis of the Talmud. As Jowett justly says;
"Strange as it may at first appear that Paul's mode of
interpreting the Old. Testament Scriptures should not con
form to our laws of logic or language, it would be far
stranger if it had not conformed with the natural modes of
thought and association in his own day." His famUiarity
with this style of exposition gave him a real advantage in
dealing with Jews.
It is a much-mooted question whether, in this passage, Paul
is employing an argument or an illustration. The former
would seem to be the case. On its face, it seems improbable
that, as Dr. Bruce puts it : "it is poetry rather than logic,
meant not so much to convince the reason as to captivate the
imagination." * Comp. the argument in ch. iii. 16, and see
note. It appears plain that Paul beUeved that his interpreta
tion actually lay hidden in the O. T. narrative, and that he
adduced it as having argumentative force. Whether he re
garded the correspondence as designed to extend to all the
details of his exposition may be questioned ; but he appears
to have discerned in the O. T. narrative a genuine type, which
he expanded into his allegory. For other illustrations of this
mode of treatment, see Rom. ii. 24 ; ix. 33 ; 1 Cor. ii. 9,; ix.
9,10; X. l-4.t
For these are. Hagar and Sarah are, aUegoricaUy. Sig
nify. Comp. Matt. xiU. 20, 38; xxvi. 26, 28; 1 Cor. x.
4,16. The one. Covenant.
From Mount Sinai (aTro opovi 2tm). The covenant eman
ating from Sinai : made on that mountain. The old coven
ant. See 2 Cor. iii. 14.

* PauVs Conception of Christianity, p. 68.
t On allegorical interpretation in general see P. W. Parrar, History of
Interpretation, Bampton, 1855. On the early training of Paul, Derenbourg,
Histoire de la Palestine d^apres les Thalmuds, chs. xxi, xxii.

Ch. XV.] THE EPISTLE XO THE GALATIANS. 151
Which gendereth to bondage (et? BovXeiav yevv&aa). That
is, the Sinaitic covenant places its children in a condition of
bondage ; note the personification and the allegorical blend
ing of fact and figure.
Which is Hagar (^Tt? iarlv "Ayap). The Sinaitic covenant
is that which, in Abraham's history, is Hagar : which is alle
gorically identified with Hagar the bondmaid.
25. For this Hagar is Mount Sinai in Arabia (rb Be" Ayap
"Siivd opoi iarlv iv rrj 'Apa^ia). The sentence is not paren
thetical. This covenant is the Hagar of that allegorical
history which is explained by the resemblance of her name
to the Arabic name of Sinai. The Greek order is not opoi
"Siivd, as ver. 24, but "Livd opoi, in order to bring into juxta
position the two names which are declared to coincide. The
evidence, however, for the actual identity of the names is
deficient. The proper name Hagar signifies wanderer or
fugitive (Arab, hadschar, comp. Hegira, the term for the
flight of Mahomet). It has probably been confounded with
the Arabic chadschar a stone or rock, which cannot be shown
to be an Arabic designation of Sinai. The similarity of the
first two gutturals might easily lead to the mistake.*
Answereth to (awaroixel). N. T.**- The subject of the
verb is Hagar, not Mount Sinai. Lit. stands in the same row
or file with. Hence, belongs to the same category. See on
elements, ch. iii. 3.f
Jerusalem which now is. As contrasted with " the Jeru
salem above,"' ver. 26. The city is taken to represent the
whole Jewish race.
* See Lightfoot's excursus in Commentary on Galatians, p. 190 ff.
t Lipsius explains the verb from the usage of grammarians, as having letters
of equal value, and says that it is an example of the Gematria of the rabbini
cal schools, one of the methods of esoteric interpretation by which a numerical
vahie was givep to the letters of a word, and the word was connected with any
other word the letters of which had the same numerical value, as Mashiach
Messiah, and nachash serpent.

152 WOED STUDIES IN THB NEW TESTAMBNT. [Ch. IV.
26. Jerusalem which is above (rj dva 'lepovaaXfjp). Paul
uses the Hebrew form 'lepovaaXfjp in preference to the Greek
'lepoaoXvpa, which occurs Gal. i. 17, 18 ; ii. 1. The phrase
Jerusalem which is above was familiar to the rabbinical teach
ers, who conceived the heavenly Jerusalem as the archetype
of the earthly. On the establishment of Messiah's kingdom,
the heavenly archetype would be let down to earth, and would
be the capital of the messianic theocracy. Comp. Heb. xi. 10 ;
xii. 22; xiii. 14; Apoc. iii. 12; xxi. 2. Paul here means the
messianic kingdom of Christ, partially realised in the Christian
church, but to be fully realised only at the second coming of
the Lord. For dvw, comp. Philip, iii. 14 ; Col. iii. 1, 2.
Free (iXevdepa). Independent of the Mosaic law; in con
trast with the earthly Jerusalem, which, Uke Hagar, is in
bondage. The Jerusalem above therefore answers to Sarah.
Which is (fjni iarlv). The double relative refers to the
Jerusalem which is above, not to free. That Jerusalem, as that
which is our mother, is free.
The mother of us all. Render, our mother, lldvrav all
does not belong in the text.
27. The last statement is proved from Scripture, LXX of
Isa. liv. 1, which predicts the great growth of the people of
God after the Babylonian exile. It is applied to the unfruit
ful Sarah, who answers to the Jerusalem above, and who is a
type of God's dealings with her descendants.
Break forth (pfj^ov). In this sense not in N. T. The
ellipsis is usually supplied by <f)avi]v voice ; cause thy voice to
break forth. Others prefer ev<f>poavvrjv joy, as suggested by
ev(j)pdvdrjri rejoice. 'P^fei cf>avfjv occurs Job vi. 5, of the low
ing of the ox ; and prj^draaav, (yrj^dra ev<f>poavvrjv in Isa. xlix.
13 ; lii. 9. As these are the only instances in LXX in which
the verb is used in this sense, as the quotation is from Isaiah,
and as the verb occurs twice in that prophecy with ev<j>poavvrjv

Ch. IV.] THE EPISTLE TO THB GALATIANS. 153
joy, it seems better to supply that noun here. Cause joy to
break forth.
Many more children than (iroXXd rd re'Kva — pdXXov ^).
Incorrect. Not as Lightfoot and others for irXeiova fj more
than. Rather, "Many are the children of the solitary one
in a higher degree than those of her which hath a husband."
It is a comparison between two manys. Both had many
children, but the solitary had a greater many.
28. As Isaac was (Kara 'Icraa/c). Lit. after the manner
of Isaac. See Rom. ix. 7-9, and, for this use of Kard, 1 Pet.
i. 15 ; Eph. iv. 24 ; Col. iU. 10.
Children of promise (iirayyeXiai reKva). Not promised
children, nor children that have God's promise, but children
who are not such by mere fleshly descent, as was Ishmael,
but by promise, as was Isaac : children of the Jerusalem
above, belonging to it in virtue of God's promise, even as
Isaac was the child of Sarah in virtue of God's promise.
29. Notwithstanding this higher grade of sonship, the
chUdren of promise, the spiritual children of Abraham, are
persecuted by the Jews, the mere bodily children of Abra
ham, as Isaac was persecuted by Ishmael.
Persecuted (e'StWe). Comp. Gen. xxi. 9, where Ishmael
is said to have mocked Isaac (LXX, irai^ovra perd) : but the
Jewish tradition related that Ishmael said to Isaac : " Let us
go and seek our portion in the field." And Ishmael took his
bow and arrows and shot Isaac, pretending that he was in
sport. Paul evidently meant something more than jeering.
After the Spirit (Kard irvevpa). The divine Spirit, which
was the living principle of the promise. Comp. Rom. iv. 17.
The Spirit is called " the Spirit of the promise," Eph. i. 13.
30. What saith the Scripture? Giving emphasis to the
foUowing statement. Comp. Rom. iv. 3 ; x. 8 ; xi. 2, 4.

154 WOED STUDIES IN THB NEW TESTAMENT. [Ch.V.
Quotation from LXX of Gen. xxi. 10. For the words of
this bondwoman — with my son Isaac, Paul substitutes of the
bondwoman — with the son of the freewoman, in order to adapt
it to his context. This is according to his habit of adapting
quotations to his immediate use. See 1 Cor. ii. 9 ; xv. 55 ;
Eph. V. 14, etc.
Shall not be heir (ov pfj KXrjpovop'/jaei). Or, shall not
inherit. One of the key-words of the Epistle. See ch. iii,
18, 29 ; iv, 1, 7, The Greek negation is strong : shall by no
means inherit, Comp, J, viii, 35. Lightfoot says : " The
law and the gospel cannot coexist. The law must disappear
before the gospel. It is scarcely possible to estimate the
strength of conviction and depth of prophetic insight which
this declaration impUes, The apostle thus confidently sounds
the death-kneU of Judaism at a time when one half of Christ
endom clung to the Mosaic law with a jealous affection little
short of frenzy, and while the Judaic party seemed to be
growing in influence, and was strong enough, even in the
Gentile churches of his own founding, to undermine his influ
ence and endanger his life. The truth which to us appears
a truism must then have been regarded as a paradox."

CHAPTER V.
1. In the liberty wherewith. This is according to the
reading ry iXevdepia y. Different connections are proposed,
as with stand fast, as A. V. : or with the close of ch, iv,, as,
" we are not children of the bondwoman but of the free with
the freedom with which Christ freed us " : or, " of her who is
free with the freedom with which," etc. But 5 wherewith must
be omitted. A new clause begins with t^ eXeu^ejoia. Rend.
for freedom did Christ set us free. For, not with freedom.
It is the dative of advantage ; that we might be reaUy free
and remain free. Comp. ver. 13, and J. viU. 36.
Made (us) free (¦rjXevdepaaev). With the exception of
J. viU. 32, 36, only in Paul.

Ch.V.] THB EPISTLE TO THE GALATIANS. 155
Stand fast (arrjKere). Used absolutely, as 2 Th. ii. 15.
Mostly in Paul. See on 1 Th. in. 8.*
Be not entangled (pfj ivexeade). Or, held ensnared. By
Paul only here and 2 Th. i. 4. Lit. to be held within. For
an elliptical usage see on Mk. vi. 19.
Yoke (^vya). Metaphorical, of a burden or bondage.
Comp. Matt. xi. 29, 30 ; Acts xv. 10 ; 1 Tim. vi. 1. Simil
arly LXX, Gen. xxvii. 40 ; Lev. xxvi. 13 ; 2 Chron. x. 4,
9, 10, 11, 14. So always in N. T. except Apoc. vi. 5, where
it means a pair of scales. See note, and comp. Lev. xix. 35,
36 ; Prov. xi. 1 ; xvi. 11 ; Hos. xii. 7.
2. Behold (tSe). Imperative singular, appealing to each
individual reader.
I Paul. Comp. 2 Cor. x. 1 ; Eph. iu. 1 ; CoL i. 23.
Asserting his personal authority.
If ye be circumcised (e'ai* irepirepvrjade). Better, receive
circumcision. The verb does not mean that they have already
been circumcised. It states the case as supposable, implying
that they were in danger of allowing themselves to be cir
cumcised. Christ will profit you nothing. Circumcision is the sign
of subjection to the Jewish " yoke " — the economy of the
law. The question with the Galatians was circumcision as
a condition of salvation. See ch. ii. 3, 5 ; Acts xv. 1. It
was a choice between salvation by law and salvation by Christ.
The choice of the law involved the relinquishment of Christ.
* Lightfoot says that (tt'^ku does not appear earlier than N. T. There are,
however, three instances in LXX where it appears as a various reading : Ex.
xiv. 13 ; Judg. xvi. 26 ; 1 K. viii. 11. In the two latter passages it is the
reading of B, and is adopted hy Swete. Lightfoot also says that it is found
only in Paul, with one exception, Mk. xi. 25. It occurs Mk. iii. 31 ; J. i. 26.
In J. viii. 44 and Apoc. xii. 4 there is a dispute between iarriKev and IffrriKev.
In hoth cases Westcott and Hort adopt the former, and Tischendorf the latter.

156 WOED STUDIES IN THE NEW TESTAMENT. [Ch.V
Comp. ch. ii. 21. Chrysostom says : " He who is circum
cised is circumcised as fearing the law : but he who fears the
law distrusts the power of grace ; and he who distrusts gains
nothing from that which he distrusts."
3. Again (irdXiv). Probably with reference to what he
had said at his last visit.
Every man. Emphasising and particularising the general
to you, you, in ver. 2.
A debtor (b^eiXerrji) . In N. T, mostly of one under moral
obligation. So in the sense of sinner. Matt. vi. 12 ; L, xiii.
4. Comp. Rom. i, 14 ; viii. 12. Similarly the verb ocfyelXeiv
to owe, as L. xi. 4 ; xvii. 10 ; Rom. xv. 1, etc., though it is
frequent in the literal sense.
To do the law (iroirjaai). Rare in N. T. See J. vii. 19 ;
Rom. ii. 13, 25 (irpdaayi). Trjpelv to observe the law, the
tradition, the commandment. Matt. xix. 17 ; Mk. vii. 9 ;
J. xiv. 15 ; Acts xv. 5 ; Jas. ii. 10 : irXrjpovv to fulfil the
law, Rom. xiii. 8 ; Gal. v. 14 ; comp. dvairXrjpovv, Gal. vi. 2 :
<f>vXdaaeiv to keep or guard the law. Acts vii. 53 ; xxi. 24 ;
Gal. vi. 13 : also with commandments, word of God or of
Christ, ordinances of the law. Matt. xix. 20 ; Mk. x. 20 ;
L. xi. 28 ; J. xii. 47 ; Rom. ii. 26. TeXelv to carry out the
law, Rom. ii. 27 ; Jas. ii. 8. Hot^o-at is to perform what
the law commands : rrjpelv to observe, keep an eye on with the
result of performing : (pvXdaaeiv to guard against violation :
TeXeti* to bring to fulfilment in action.
The whole law (oXov). Comp. Jas. u. 10. Submission
to circumcision commits one to the whole law. It makes him
a party to the covenant of the law, and the law requires of
every one thus committed a perfect fulfilment. Gal. iii. 10.
4. Christ is become of no effect unto you (Karrjpyrjdrjre
dirb Xpiarov). Incorrect. Jjit. ye were brought to nought from

Ch.V.] the EPISTLE TO THE GALATIANS, 157
Christ. Comp, Rom, vii, 2, 6, Your union ivith Christ is
dissolved. The statement is compressed and requires to be
filled out. " Ye were brought to nought and so separated
from Christ." For similar instances see Rom. ix. 3 ; xi. 3.
The dirb from properly belongs to the supplied verb of separ
ation. For the verb Karapyelv see on Rom. iii. 3.
Ye are fallen from grace (tij? xdpiroi i^eireaare). For
a similar phrase see 2 Pet. iii. 17. Having put yourselves
under the economy of salvation by law, you have fallen out
of the economy of salvation by the grace of Christ. Paul's
declarations are aimed at the Judaisers, who taught that the
Christian economy was to be joined with the legal. His
point is that the two are mutually exclusive. Comp. Rom.
iv. 4, 5, 14, 16. The verb iKiriirreiv to fall out, in the literal
sense, Acts xii. 7 ; Jas. i. 11. In Class, of seamen thrown
ashore, banishment, deprivation of an office, degeneration, of
actors being hissed off the stage.
5. For we (fjpeli ydp). Tap for introduces a proof of the
preceding statement, by declaring the contrary attitude of
those who contiaue under the economy of grace. Ye who
seek to be justified by the law are fallen from grace ; for wa,
not relying on the law, by faith wait for the hope of right
eousness. Through the Spirit (irvevpan). The Holy Spirit who
inspires our faith. Not as Lightfoot, spiritually. The words
irvevpan iK iriareai are not to be taken as one conception, the
Spirit which is of faith, but present two distinct and coor
dinate facts which characterise the waiting for the hope of
righteousness ; namely, the agency of the Holy Spirit, in con
trast with the flesh (comp. Rom. vii. 6 ; viii. 4, 15, 16 ; Eph.
i. 13 ; ii. 22), and faith in contrast with the works of the law
(comp. ch. iii. 3, and see ch, ii, 16 ; iii, 3 ; Rom, i. 17 ; iii,
22 ; ix, 30 ; X, 6).
By faith (e« iriareai). Const, with wait, not with right
eousness.

158 WOED STUDIBS IN THE NEW TESTAMENT, [Ch.V.
Wait for (dureKBexoH'eda). Quite often in Paul, and only
twice elsewhere, Heb. ix. 28 ; 1 Pet. iu, 20, See on PhiUp,
in. 20.
The hope of righteousness (iXiriSa BiKaioavvrji). Hope
for the object of hope, as Rom. viu. 24 ; Col. i. 5 ; Heb. vi.
18 ; Tit. ii. 13. The phrase means that good which righteous
ness causes us to hope for. Comp. hope of the calling (Eph. i.
18 ; iv. 4) : hope of the gospel (Col. i. 23).*
6. In Christ Jesus. In the economy of-life which he
inaugurates and inspires.
Availeth (to-^uet). Has any significance or practical power.
The verb in Paul only here and Philip, iv. 13. See on 2 Th.
i. 9. Which worketh (ei'e/37ou/ieV7j). See on 1 Th. U. 13. Mid
dle voice, comp. Rom. vii. 5 ; 2 Cor. i. 6 ; iv. 12 ; 2 Th. U.
7 ; Eph. iii. 20. Not passive, as by many Roman Catholic
expositors, faith which is wrought by love.
By lo/e (St' dydirrji). Not that justifi(i3,tion is through
love : but the faith of the justified, which is their subjective
principle of life, exhibits its living energy through love in
which the whole law is fulfilled (ver. 14). See 1 Tim. i. 5 ;
1 Th. i. 3 ; 1 Cor. xiU.
7. Ye did run (irpixere). Better, as giving the force of
the imperfect, ye were running. You were on the right road,
and were making good progress when this interruption oc
curred. Comp. ch. ii. 2 ; 1 Cor. ix. 24-27 ; Philip, iii. 14 ;
2 Tim. iv. 7.
Well (KaX&i). Bravely, becomipgly, honorably to your
selves and to the church. Often in Paul. See Rom, xi, 20 ;
1 Cor, vii, 37, 38 ; 2 Cor, xi. 4 ; Gal. iv. 17 ; Philip, iv. 14.
* Comp. cXttiSo irpoirSoKaaBai, Demos. 1468, 13, and i\iriSa irpoaSixiiiiuu,
Eurip. Alcest. 130 : vpomSexiiievoi riiv iXiriSa, Tit. ii. 13. Also LXX, Isa.
xxviii. 10 ; 2 Macc. vii. 14.

Ch.V.] THE EPISTLE TO THE GALATIANS. 159
Did hinder (ive'Koy}rev). See on 1 Pet. iii. 7. Comp.
1 Th. ii. 18 ; Rom. xv. 22,
Obey the truth (dXrjdeia ireldeadai). The exact phrase
N. T.°. Disobey (direidovai) the truth, Rom. ii. 8 : obedience
(viraKorj) of the truth, 1 Pet. i, 22,
8. This persuasion (^ iretapovfj). Or, the persuasion.
N. T.°. °LXX, °Class. It occurs in Ignatius, Rom. iii.
and Just. Mart. Ap. i. 53. The sense is not passive, your
being persuaded, but active, the persuasion which the Judais
ing teachers exert over you. Comp. 1 Cor. ii. 4, iridoli Xoyoii
persuasive words. There may be a slight word-play on
ireldeadai and ireiapovfj. Obedience to the truth is the result
of t'he persuasive power of the truth.
Him that calleth (tov KaXovvroi). Very often applied to
God by Paul. See Rom. viii. 30 ; ix. 11 ; 1 Cor. i. 9 ; vii,
15 ; Gal, i. 15 ; 1 Th, ii, 12 ; iv. 7 ; v. 24 ; 2 Th. U. 14.
The persuasion to subject yourselves to the Jewish law does
not proceed from him who called you to freedom in Christ.
9. A little leaven (piKpd ^vp,rj). A proverbial warning,
which appears also 1 Cor. v. 6. It refers, not to the doctrine
of the false teachers, but to the false teachers themselves.
Comp. Mk. viii. 15. With the single exception of the par
able. Matt. xiii. 33, leaven, in Scripture, is always a symbol
of evil. Comp. Ex. xii. 15, 19 ; xiii. 3, 7 ; xxiii. 18 ; Lev.
ii. 11 ; Deut. xvi. 3. This, however, is no warrant for the
nonsense which has been deduced from it, as that Jesus' para
ble of the leaven contains a prophecy of the corruption of
Christianity. Because leaven in Scripture is habitually the
type of corruption, we are " none the less free to use it in a
good sense as Christ did. One figure need not always stand
for one and the same thing. The devil is ' a roaring lion,'
but Christ is also ' the lion of the tribe of Judah ' " (Trench).
It is an apt figure of secret, pervading energy, whether bad
or good. A new interest is given to the figure by Pasteur's

160 WOED STUDIES IN THE NBW TESTAMENT. [Ch.V.
discovery that fermentation is a necessary consequence of the
activity and growth of Uving organisms.* A very few of
these Judaising intruders are sufficient to corrupt the whole
church. Lump ((fyvpapa). P°. See on Rom. ix. 21.
10. In the Lord. Const. -with I have confidence.
Will be — minded (^pov^aere). The word denotes a gen
eral disposition of the mind rather than a specific act of
thought directed at a given point. Comp. PhUip. iU. 15,
19 ; iv. 2 ; Rom. viii. 5 ; xi. 20 ; 1 Cor. xiii. 11 : and <j)p6v-
rjpa mind, Rom. viii. 6, 7, 27. In Class, often with e5 well,
KaX&i honourably, bpd&i rightly, Kax&i mischievously. Ta tivo?
^povelv is to be of one's party.
He that troubleth (o rapdaaav). Comp. ch. i. 7. Not
with reference to any particular individual, as Peter or James
(Lipsius), but generally, of any possible person, " whoever
he may be." The verb is used by Paul only in this Epistle,
and refers to disturbance of faith or unity.
11. And I. In sharp contrast with the disturber.
If I yet preach circumcision (et irepiropfjv en Krjpvaaw).
Commonly explained as an allusion to a charge circulated by
the Judaisers that Paul preached or sanctioned the circum
cision of Gentile converts in churches outside of Galatia, as,
for example, in the case of Timothy, Acts xvi. 3.f But it is
quite unlikely that any such charge was circulated. The
Judaisers would not have founded such a charge on an indi
vidual case or two, like Timothy's, especially in the face of
the notorious fact that Paul, in Jerusalem and Antioch, had
contested the demand for the circumcision of Gentile Ckrist-

* See Dr. William H. Thomson's admirable little volume, The Parables
by the Lake.
t So Lightfoot, Meyer, Ellicott, Eadie.

Ch.V.] THE EPISTLE TO THE GALATIANS. 161
ians ; and Paul's question, " Why do I suffer persecution ? "
would have been pertinent only on the assumption that he
was charged with habitually, not occasionally, preaching cir
cumcision. Had the Judaisers actually circulated such a
charge, Paul would have been compelled to meet it in a far
more direct and thorough manner than he does here. He
would have been likely to formulate the charge, and to deal
incisively with the inconsistency in his preaching which it
involved. The course of his thought is as follows : " He
that troubleth you by preaching circumcision shall bear his
judgment ; but I am not a disturber — not your enemy (ch.
iv. 16), for I do not preach circumcision ; and the proof of this
is that I am persecuted. If I preached circumcision, there
would be no offence, and therefore no disturbance ; for the
cross would cease to be an offence, if, in addition to the cross,
I preached just what the Judaisers assert, the necessity of
circumcision," Yet (en). As in the time before my conversion. The
second eVt is not temporal but logical, as Rom. iii. 7 ; ix. 19.
What further ground is there for persecuting me ?
Then (dpa). As a consequence of my preaching circum
cision. The offence of the cross (rb aKdvBaXov rov aravpov).
Comp. 1 Cor. i. 23. For offence, see on offend, Matt, v, 29,
Ceased (Kar'ijpyrjrai). Lit, been done away or brought to
nought. See on ver. 4. If Paul had preached circumcision
as necessary to salvation, the preaching of the cross would
have ceased to be an offence, because, along with the cross,
Paul would have preached what the Judaisers demanded, that
the Mosaic law should still be binding on Christians. The
Judaisers would have accepted the cross with circumcision,
but not the cross instead of circumcision. The Judaisers thus
exposed themselves to no persecution in accepting Christ.
They covered the offence of the cross, and conciliated unbe-
VOL. IV. — 11

162 WOED STUDIES IN THE NEW TESTAMBNT. [Ch.V.
lieving Jews by maintaining that the law was binding upon
Christians. See ch. vi. 12.
12. They were cut off (diroKo-^ovrai). More correctly,
would cut themselves off. Perhaps the severest expression in
Paul's Epistles. It turns on the practice of circumcision.
Paul says in effect : " These people are disturbing you by
insisting on circumcision. I would that they would make
thorough work of it in their own case, and, instead of merely
amputating the foreskin, would castrate themselves, as heathen
priests do. Perhaps that would be even a more powerful help
to salvation." With this passage should be compared Philip.
iii. 2, 3, also aimed at the Judaisers : " Beware of the conci
sion" (rfjv Kararoprjv), theword directing attention to the
fact that these persons had no right to claim circumcision in
the true sense. Unaccompanied by faith, love, and obedience,
circumcision was no more than physical mutilation. They
belonged in the category of those referred to in Lev. xxi. 6.
Comp. Paul's words on the true circumcision, Rom. ii. 28,
29 ; PhiUp. in. 3 ; Col. U. 11.
Which trouble (az'ao-TaTowTe?) . Only here in Paul, and
twice elsewhere. Acts xvii. 6 ; xxi. 38. °LXX. Stronger
than rapdaaeiv disturb. Rather to upset or overthrow. The
usual phrase in Class, is avdararov iroielv to make an upset.
Used of driving out from home, ruining a city or country.
See on madest an uproar. Acts xxi. 38. Rev. unsettle is too
weak. 13. For (ydp). Well may I speak thus strongly of tho.se
who thus overthrow your whole polity and enslave you, for
ye are called for freedom.
Unto liberty (iir' iXevdepia). Better, for freedom. See
on unto uncleanness, 1 Th. iv. 7. 'Etti marks the intention.
Only (povov). For a similar use of the word, quaUfying
or limitiiig a general statement, comp. 1 Cor. vii. 39 ; Gal.
u. 10 ; Philip, i. 27 ; 2 Th. ii. 7.

Ch.V.] the EPISTLE TO THE GALATIANS. 163
Use not liberty (rfjv i'Xevdepiav). Use is not in the Greek.
We may supply hold or make or turn.
Occasion (d^oppfjv). See on Rom. vU. 8. Almost exclus
ively in Paul.
To the flesh (ry aapKi). See on Rom. vU. 5. The flesh
here represents lovelessness and selfishness. Christian free
dom is not to be abused for selfish ends. Paul treats this
subject at length in 1 Cor. viii. ; xii. 25, 26. Individual lib
erty is subject to the law of love and mutual service. Comp,
1 Pet. U. 16.
By love (Sta rfji dy dirrji). Or through love, through which
faith works (ver. 6).
14. All the law (6 irdi vopoi). More correctly, the whole
law. Comp. Matt. xxii. 40.
Is fulfilled (ireirX'Tjparai). Has been fulfilled. Comp.
Rom. xiii. 8. The meaning is not embraced in, or summed
up in, but complied with- In Rom. xiii. 9, dvaKe(paXaiovrai
is summed up, is to be distinguished from ireirXijpaKev hath
fulfilled (ver. 8) and irX-rjpapa fulfilment (ver. 10). The
difference is between statement and accomplishment. See
on do the law, ver. 3.
15. Bite and devour (SdKvere Kal Kareadiere). Strong
expressions of partisan hatred exerting itself for mutual
injury. AdKveiv to bite, N. T.''. In LXX metaphorically,
Mic. iii. 5 ; Hab. ii. 7. For Kareadieiv devour, comp. Matt.
xxiii. 13 ; 2 Cor. xi. 20 ; Apoc. xi, 5,
Be consumed (amXeo^jjTe), Rare in N, T. See L, ix, 54.
Partisan strife will be fatal to the Christian community as
a whole. The organic life of the body will be destroyed by
its own members.

164 WOED STUDIES IN THE NEW TESTAMENT, [Ch.V.
16. Walk (Tre/JtTTaTeiTe). Frequent in a metaphorical sense
for habitual conduct. See Mk, vii. 5 ; J. viii. 12 ; Acts xxi.
21 ; Rom. vi. 4 ; viii. 4 ; 1 Cor. iii. 3 ; Philip, iii. 18. Never
by Paul in the literal sense.
In the Spirit (irvevpari). Rather, by the Spirit, as the
rule of action. Comp. Gal. vi, 16 ; PhUip. iii, 16 ; Rom,
iv, 12,
Fulfil (reXearjre). Bring to fulfilment in action. See on
do the law, ver. 3.
The lust (eiridvpiav). Frequent in Paul, and usually in
a bad sense ; but see Philip, i. 23 ; 1 Th. ii. 17, and comp.
L. xxii. 15. The phrase lust or lusts of the flesh occurs also
Eph. ii. 3 ; 2 Pet. ii. 18 ; 1 J. ii. 16, It means, not the mere
sensual desire of the physical nature, but the desire which is
peculiar to human nature without the divine Spirit,
17. Are contrary (dvriKeirai). The verb means to lie
opposite to; hence to oppose, withstand. The sentence these
— to the other is not parenthetical.
So that ('iva). Connect with these are contrary, etc. "Iva
does not express result, but purpose, to the end that, — the
purpose of the two contending desires. The intent df each
principle in opposing the other is to prevent man's doing
what the other principle moves him to do.
Cannot do (py iroifjre). A mistake, growing out of the
misinterpretation of "va noted above. Rather, each works to
the end that ye may not do, etc.
The things that ye would (a idv deXyre). The things
which you will to do under the influence of either of the two
contending principles. There is "a mutual conflict of two
powers. If one wills to do good, he is opposed by the flesh :
if to do evil, by the Spirit,

Ch. V,] THE EPISTLB TO THE GALATIANS, 165
18. The question is, which of these two powers shall pre
vail. If the Spirit, then you are free men, no longer under
the law. Comp. Rom. vi. 11, 14,
Under the law (virb vopov). The Mosaic law. We might
have expected, from what precedes, under the flesh. But the
law and the flesh are in the same category. Circumcision
was a reqmrement of the law, and was a work of the flesh.
The ordinances cf the law were ordinances of the flesh (Heb.
ix. 10, 13) ; the law was weak through the flesh (Rom, viii,
3), See especially. Gal, iii. 2—6. In Philip, iii. 3 ff. Paul
explains his grounds for confidence in the flesh as his legal
righteousness. The whole legal economy was an economy
of the flesh as distinguished from the Spirit.
19. Manifest. You have a clearly defined standard by
which to decide whether you are led by the Spirit or by the
flesh. Each exhibits its peculiar works or fruits.
Adultery (poixeia). To be dropped from the text.
Uncleanness (aKadapaia). See on 1 Th. U. 3.
Lasciviousness (daeXyeia). See on Mk. vU. 22.
20. Witchcraft (^ap/ia/cta). Or sorcery. Elsewhere only
Apoc. xviii, 23, From (f)dppaKov a dru.g. In LXX, see
Ex, vii, 11 ; Wisd, xii, 4 ; Isa. xlvii. 9. Comp. Acts xix.
19, irepiepya curious arts, note.
Wrath (dvpoi). Lit. wraths. See on J. iii. 36.
Strife (ipidiai). More correctly, factions. From epidoi a
hired servant. 'Epidia is, primarily, labor for hire (see Tob,
ii, 11), and is applied to those who serve in official positions
for hire or for other selfish purposes, and, in order to gain
their ends, promote party spirit or faction.

166 WORD STUDIES IN THB NEW TESTAMBNT, [Ch. V,
Seditions (Bixoaraaiai). Better, divisions. Only here
and Rom. xvi. 17. Once in LXX, 1 Macc. iU. 29,
Heresies (alpeaen). In Paul only here and 1 Cor. xi, 19,
See on 2 Pet, ii. 1. Parties, into which divisions crystallise.
21. Murders. Omit from the text.
Revellings (K&poi). Comp. Rom. xiii. 13 ; 1 Pet. iv, 3,
In both passages coupled with drunkenness as here. See on
1 Pet, iv. 3.
I tell you before (irpoXeya). Better beforehand, or as
Rev, I forewarn you. P**. Comp. 2 Cor. xiii. 2 ; 1 Th. iu. 4.
The kingdom of God. See on L. vi, 20,
22. The fruit of the Spirit (6 Kapirbi rov irvevparoi)^
The phrase N, T.°. Fruit, metaphorical, frequent in N, T,,
as Matt, iu, 8 ; vU, 16 ; J, iv, 36 ; xv. 8 ; Rom. i. 13 ; vi. 21,
etc. We find fruit of light (Eph. v. 9); of righteousness
(PhiUp. i. 11); of labour (Philip, i, 22); of the lips (Heb,
xiii, 15). Almost always of a good result.
Love (dydirrj). Comp. love ofthe Spirit, Rom. xv. 30. In
Class. (f)iXeiv is the most general designation of love, denoting
an inner inclination to persons or things, and standing op
posed to piaeiv or exdaipeiv to hate. It occasionally acquires
from the context a sensual flavour, as Hom. Od. xviii, 325 ;
Hdt, iv. 176, thus running into the sense of ipdv which de
notes sensual love. It is love to persons and things grow
ing out of intercourse and amenities or attractive qualities.
Irepyeiv (not in N. T., LXX, Sir. xxvii, 17) expresses a
deep, quiet, appropriating, natural love, as distinguished
from that which is called out by circumstances. Unlike
(jiiXelv, it has a distinct moral significance, and is not applied
to base inclinations opposed to a genuine manly nature. It
is the word for love to parents, wife, children, king or conn-

Ch.V.] the EPISTLE TO THE GALATIANS. 167
try, as one's own. Aristotle (Nic. ix. 7, 3) speaks of poets
as loving (arepyovrei) their own poems as their children.
See also Eurip, Med. 87, 'Ayairdv is to love out of an intel
ligent estimate of the object of love. It answers to Lat.
diligere, or Germ, schatzen to prize. It is not passionate
and sensual as ipav. It is not, like (piXelv, attachment to a
person independently of his quality and created by close
intercourse. It is less sentiment than consideration. While
<j)iXelv contemplates the person, dyairdv contemplates the attri-
butes and character, and gives an account of its inclination.
'Ayairdv is really the weaker expression for love, as that
term is conventionally used. It is judicial rather than affect
ionate. Even in classical usage, however, the distinction
between dyairdv and ^iXelv is often very subtle, and well
nigh impossible to express.
In N. T, iiridvpelv to desire or lust is used instead of ipdv.
In LXX dyairdv is far more common than (jyiXelv. ^iXeiv
occurs only 16 times in the sense of love, and 16 times in the
sense of kiss; while dyairdv is found nearly 300 times. It
is used with a wide range, of the love of parent for child, of
man for God, of God for man, of love to one's neighbour and
to the stranger, of husband for wife, of love for God's house,
and for mercy and truth ; but also of the love of Samson for
Delilah, of Hosea for his adulterous wife, of Amnon's love
for Tamar, of Solomon's love for strange women, of loving a
woman for her beauty. Also of loving vanity, unrighteous
ness, devouring words, cursing, death, silver.
The noun dydiry, ''Class,, was apparently created by the
LXX, although it is found there only 19 times,* It first
comes into habitual use in Christian writings. In N, T, it
is, practically, the only noun for love, although compound
nouns expressing peculiar phases of love, as brotherly love,
love of money, love of children, etc., are formed with (j)iXoi,
as (f)iXaSeX<f)ia, (piXapyvpia, cj>iXavdpwiria. Both verbs, cf>iXelv
and dyairdv occur, but dyairdv more frequently. The
* Deissmann, Neue Bibelstudien, p. 26 ff., holds that the word does not
originate in Biblical Greek. His remarks, however, are not conclusive.

168 WOED STUDIES IN THE NEW TESTAMENT. [Ch. V.
attempt to carry out consistently the classical distinction
between these two must be abandoned. Both are used of
the love of parents and children, of the love of God for
Christ, of Christ for men, of God for men, of men for Christ
and of men for men. The love of man for God and of
husband for wife, only dyairdv. The distinction is rather
between dyairdv and iiridvpelv than between dyairdv and
(j>iXelv.* Love, in this passage, is that fruit of the Spirit
which dominates all the others. See -iry. 13, 14, Comp,
1 Cor. xiU; 1 J. ii, 5, 9-11; iU, 11, 14-16; iv. 7-11, 16-21;
V. 1-3,
Joy (xapd). Comp, joy of the Holy Ghost, 1 Th, i. 6, and
see Rom. v. 2; xiv. 17; xv. 13; 2 Cor. vi. 10; PhUip. i.25;
iv. 4 ; 1 Pet. i. 8 ; 1 J. i. 4.
Peace (elp'qvrj). See on 1 Th. i. 1. Here of mutual peace
rather than peace with God.
Long suffering (paKpodvpia). See on be patient, Jas. v. 7,
and comp. Rom. ii. 4 ; 2 Cor. vi. 6 ; Eph. iv. 2 ; Col. i. 11.
Gentleness (xpyaroryi). See on good, Rom. iii. 12 ; easy,
Matt. xi. 30 ; gracious, 1 Pet. ii. 3. Better, kindness ; a
kindness which is useful or serviceable.
Goodness (ayadwavvrj). F°. See on Rom. iu. 12.
Faith (iriani). Trustfulness.
23. Meekness (irpavryi). See on meek. Matt. v. 5.
Temperance (iyKpdreia). Only here by Paul. He alone
uses iyKpareveadai to have continency, 1 Cor. vii. 9 ; ix. 25.
See on is temperate, 1 Cor. ix. 25. The word means self-
control, holding in hand the passions and desires. So Xen.
* See Professor Sanday's note on the history of i-yiirii, Commentary on
Bomans (International) , p. 374.

Ch. v.] THE EPISTLE TO THE GALATIANS. 169

i. 2, 1, of Socrates, who was iyKpariararoi most temp
erate as to sexual pleasures and pleasures of the appetite.
Such (TotovTmi'). Such things, not persons.
There is no law (ovk 'eanv vopoi). Against such virtues
there is no law to condemn them. The law can bring no
charge against them. Comp. 1 Tim, i. 9, 10,
24, They that are Christ's (ot Se rov Xpiarov). The best
texts add '\rjaov they that are of Christ Jesus. Belong to
him. The exact phrase only here. But see 1 Cor. i, 12;
iU, 23; XV, 23; 2 Cor, x, 7; Gal. iu. 29.
Have crucified the flesh (rfjv adpxa iaravpwaav). The
phrase only here. Comp. ch. ii. 20; vi. 14; Rom. vi. 6.
The line of thought as regards death to sin is the same as in
Rom. vi. 2-7, 11 ; as regards death to the law, the same as in
Rom. vii. 1-6.
Affections (iradypaaiv). Better, passions. Often suffer
ings, as Rom. viii. 18; 2 Cor. i. 5, 6, 7; Philip, iii. 10; Heb.
ii. 9. Often of Christ's sufferings. Comp. passions of sins,
Rom. vii. 5 (see on motions). °LXX, where we find Tra^o?
in both senses, but mostly sufferings. Ilddoi also in N, T.,
but rarely and pO- See Rom, i. 26 ; Col. iu. 5 ; 1 Th, iv. 5 :
always of evil desires.
25. Lipsius makes this verse the beginning of ch. vi.
Weizsacker begins that chapter with ver, 26, There seems
to be no sufficient reason. Ver. 25 is connected naturally
with the immediately preceding line of thought, "Such
being your principle of life, adapt your conduct (walk) to
it," The hortatory form of ver, 26, and its contents, faU in
naturaUy with the exhortation to walk by the Spirit, and
with the reference to biting and devouring, ver, 15, and envy-
ings, ver, 21. The connection of the opening of ch. vi. with
the close of ch. v, is not so manifest ; and the address brethren

[70 WOED STUDIES IN THE NBW TESTAMENT. [Ch. VI
and the change to the second person (vi. 1) seem to indicate
a new section.
In the Spirit (irvevpan). Better, by the Spirit, the dative
being instrumental as ver. 16.
Walk (aroix&pev). A different word from that in ver. 16,
Only in Paul, except Acts xxi, 24, From aroixoi a row.
Hence, to walk in line ; to march in battle order (Xen, Cyr.
vi. 3, 34), Ivvaroixel answereth to, Gal, iv. 25 (note). See
also on aroixeia elements, Gal. iv. 3. Paul uses it very graphic
ally, of falling into line with Abraham's faith, Rom. iv. 12,
26. Desirous of vainglory (KevoSo^oi). N. T.°- Better,
vainglorious. The noun KevoSo^ia vainglory only Philip, ii. 3.
In LXX see Wisd. xiv. 14 ; 4 Macc. ii. 15 ; viU. 18. Origin
ally, vain opinion, error. Ignatius, Magn. xi., speaks of faU
ing into dyKiarpa rfji KevoBo^iai the hooks or clutches of error.
Ao|a has not the sense of opinion in N. T., but that of
reputation, glory. This compound means having a vain
conceit of possessing a rightful claim to honour. Suidas de
fines any vain thinking about one's self. It implies a contrast
with the state of mind which seeks the glory of God. The
modes in which vainglory may show itself are pointed out in
the two following participles, provoking and envying.
Prowok'ing (irpoKaXovpevoi). N. T.**. LXX, only 2 Macc,
viii, 11, Lit, calling forth, challenging, and so stirring up
strife. Very common in Class,

CHAPTER VI.
1. Overtaken in a fault (irpdXrjp^dy — ev Ttw irapairrw-
pan). The vprb means lit. to take before; to anticipate or
forestall. Elsewhere only Mk. xiv. 8 ; 1 Cor. xi. 21. LXX,
Wisd. xviii. 17. Not, be detected inthe act by some one else
before he can escape, but surprised by the fault itself; hurried

Ch. VI.] THB EPISTLE TO THE GALATIANS. 171
into error. Thus irpo has the sense of before he is aware, and
iv is instrumental, by.* For fault or trespass, see on Matt.
vi. 14.
Spiritual (irvevpariKol). Comp. 1 Cor. iii. 1. Mostly in
Paul. See 1 Pet. ii. 5. Those who have received the Spirit
and are led by him. See ch. iii. 2, 3, 5, 14 ; iv. 6 ; v. 5, 16,
18, 25. He leaves it to the readers' own conscience whether
or not they answer to this designation.
Restore (Karapri^ere). See on Matt. iv. 21 ; xxi. 16 ;
L. vi. 40 ; 1 Pet. v. 10. The word is used of reconciling
factions, as Hdt. v. 28 ; of setting bones ; of mending nets,
Mk. i. 19 ; of equipping or preparing, Rom. ix. 22 ; Heb. x.
5 ; xi. 3 ; of manning a fleet, or supplying an army with pro
visions. Usually by Paul metaphorically as here. The idea of
amendment is prominent : set him to rights : bring him into line,
Comp. 2 Cor. xiU. 11 ; 1 Cor. i. 10.
Spirit of meekness. Comp. 1 Cor. iv. 21. Led by the
Spirit of God, whose fruit is meekness (v. 23). For the
combinations of irvevpa with genitives, see on Rom. viii. 4,
p. 87.
Considering (aKoir&v). Only in Paul, except L. xi. 35.
The verb means to look attentively ; to fix the attention upon
a thing with an interest in it. See Rom. xvi, 17 ; 2 Cor; iv.
18 ; Philip, ii. 4 ; iii. 17. Hence, often, to aim at (comp.
aKoirov mark, Philip, iii. 14). Schmidt (Syn.) defines: "To
direct one's attention upon a thing, either in order to obtain
it, or because one has a peculiar interest in it, or a duty to
fulfil toward it. Also to have an eye to with a view of
* Interpreters differ in the explanation of Tpb. Lightfoot, Ellicott, Eadie,
Thayer, Alford, Weiss, say caught in the fault before he can escape. But this
is an unusual meaning of the verb, which is certainly not settled by Wisd.
xvii. 17. Ellicott objects to the meaning given in the note, that, in that case,
vpi would seem to excuse, whereas nal appears to point to an aggravation of
the offence. If that be true, then, on EUicott's explanation, the aggravation
of the offence would appear to he in being caught.

172 WOED STUDIES IN THE NEW TESTAMBNT. [Ch VI
forming a right judgment." Notice the passing to the sin
gular number — "considering thyself." The exhortation is
addressed to the conscience of each. Before you deal severely
with the erring brother, consider your own weakness and sus
ceptibility to temptation, and restore him in view of that fact.
2. One another's burdens (dXX'rjXav rd ^dprj). The em
phasis is on one another's, in contrast with the selfishness which
leaves others to take care of themselves. The primary refer
ence in burdens is to moral infirmities and errors, and the
sorrow and shame and remOrse which they awaken in the
offender. So (olrai). By observing this injunction.
Fulfil (dvairXypwaare). The verb denotes, not the filUng
up of a perfect vacancy, as the simple irXypovv, but the sup
plying of what is lacking to fulness ; the filling up of a partial
void. Comp. 1 Cor. xvi. 17; Philip. U. 30; 1 Th. U, 16,*
3. Think (BoKel). Sometimes rendered seems, 1 Cor, xu,
22 ; 2 Cor. X, 9 ; Gal, U. 9 ; but think is Paul's usual mean
ing. Comp. Matt. Ui, 9 ; 1 Cor, xi, 16 ; PhUip, iU, 4.
To be something (elvai ri). For the phrase see Acts v. 36 ;
vUi. 9 ; 1 Cor, iU, 7 ; x, 19 ; Gal. u. 6 ; vi, 15,
Deceiveth (^pevairard). N, T,o. °LXX, «Class, See
the noun (jtpevairdrrji deceiver, Tit, i, 10, Denoting subjective
deception ; deception of the judgment. The simple dirardv
to deceive, Eph. v. 6 ; 1 Tim. ii. 14 ; Jas. i. 26, and often in
LXX. Lightfoot thinks the compound verb may possibly
have been coined by Paul.f
* Quite a number of high authorities read ivaTr\rip<iaeTe, future, ye shall
fulfil. t Blass, however (JV. T. Gramm., p. 68, note), says that ^peraTrdrijs ap
pears in a papyrus of the second century b.c. He refers to Grenfell, An Al-
exandrian Erotic Fragment, Oxford, 1896, p. 3. See also Sophocles, Ureelc
Lexicon of the Boman and Byzantine Peiiods, sub ^ipevairdrvs.

Ch.VL] THB EPISTLB TO THE GALATIANS, 173
4, Prove (BoKipa^erw). In Class, of assaying metals
Comp, LXX, Prov, viii. 10 ; xvii. 3 ; Sir. ii. 5 : also 1 Cor.
iii. 13 ; 1 Pet. i. 7. It is the classical verb for testing mone}'-;
see Plato, Tim. 65 C. AoKipd^eiv and irvpovadai to burn or try
by fire occur together, Jer. ix. 7 ; Ps. xi. 6 ; Ixv. 10, Gen
erally, to prove or examine, as 1 Cor. xi. 28 ; 1 Th, v, 21.
To accept that which is approved, 1 Cor, xvi, 3 ; 2 Cor, viii,
22 ; 1 Th, U, 4,
Rejoicing (rb Kavxtjf^d). Better, as giving the force of
the article, "Ais glorying." Kaiixypa is the matter or ground
of glorying, see Rom. iv. 2 ; 1 Cor. ix. 15 ; not the act (Kav-
XV'^'^'i^i as Rom. iii. 27; 2 Cor. i, 12,*
In himself (et? eavrbv). Better, with regard to himself, or
as concerns. For this use of et? see Rom. iv. 20 ; xv. 2 ;
xvi. 6 ; Eph. iii. 16. Not, Ae will keep his glorying to himself
or abstain from boasting. He means that if, on examination,
one finds in himself anything to boast of, his cause of boast
ing will lie simply and absolutely in that, and not in his
merit as compared, to his own advantage, with that of
another. Another (rbv erepov). Better, the other, or, as Rev., his
neighbour. See on Matt. vi. 24.
5. Bear ye one another's burdens : every man shall
bear his own burden. A kind of paradox of which Paul
is fond. See Philip, U. 12, 13 ; 2 Cor, vi, 8-10 ; vU. 10 ;
xii. 10, Paul means, no one will have occasion to claim
moral superiority to his neighbour, for (ydp) each man's self-
examination wUl reveal infirmities enough of his own, even
though they may not be the same as those of his neighbour.
His own burdens wUl absorb his whole attention, and will
leave him no time to compare himself with others.
* still, this does not always hold. We find ¦yivvr/na, dlayfia, BiXrifia, tafui,
Ki^pvyiM, TrXi^/iuyua for 'yivvriris, dlu^is, 8i\ri(Tis, laffis, Ki/ipviis, w'K-^puiris.

174 WORD STUDIES IN THE NBW TESTAMBNT. [Ch. VI.
His own burden (rb 'iSiov ^opriov). For t'Sioi' own, see on
1 Tim. vi. 1. Witli ^opriov burden comp. ^dprj burdens,
ver. 2. It is doubtful whether any different shade of mean
ing is intended. Originally ^dpy emphasises the weight of
the burden, cfiopriov simply notes the fact that it is some
thing to be borne (^epeiv), which may be either light or heavy.
See Matt. xi. 30 ; xxiii. 4 ; Ps. xxxvii. 4 ; L. xi. 46. Comp.
Acts xxvii. 10, *Ae lading of a ship.
6. But, although each man is thus individualised as regards
his burdens. Christian fellowship in all morally good things
is to be maintained between the teacher and the taught. The
passage is often explained as an injunction to provide for the
temporal wants of Christian teachers.* But this is entirely
foreign to the course of thought, and isolates the verse from
the context on both sides of it. As vv. 1-5 refer to moral
errors, in all good things has naturally the same reference, as
do good in ver. 10 certainly has. The exhortation therefore
is, that the disciple should make common cause with the
teacher in everything that is morally good and that promotes
salvation. The introduction at this point of the relation of
disciple and teacher may be explained by the fact that this
relation in the Galatian community had been disturbed by
the efforts of the Judaising teachers, notably in the case of
Paul himself ; and this disturbance could not but interfere
with their common moral effort and life.
Him that is taught (6 Karrjx'°^l^^°'i)- See on L. i. 4.
In the word (rbv Xoyov). The gospel. Usually in Paul
with some qualifying word, as of God. Comp. Acts iv. 4 ;
via. 4 ; xi. 19 ; xiv. 25 ; xvi. 6 ; 1 Th. i. 6 ; Col. iv. 3.
Communicate (Koivwveirw). Hold fellowship with ; par
take with. Not impart to. The word is used of giving and
receiving material aid (PhUip. iv. 15) : of moral or spiritual
* So many ancient interpreters, and Lightfoot, Ellicott, De Wette, Eadie,
Alford.

Ch.VL] THB EPISTLE ~ TO THE GALATIANS. 175
participation (Rom. xv. 27; 1 Tim. v. 22 ; 2 J. 11): of par
ticipation in outward conditions (Heb. ii. 14) : in sufferings
(1 Pet. if 13).
7. Be not deceived (pfj irXavdade). For the phrase see
1 Cor. vi. 9 ; xv. 33 ; Jas. i. 16. Deceive is a secondary
sense ; the primary meaning being lead astray. See on
Mk. xii. 24. The connection of the exhortation may be
with the entire section from ver. 1 (Eadie and Sieffert), but
is more probably with ver. 6. The Galatians are not to
think that it is a matter of no consequence whether their
fellowship be with their Christian teachers who preach the
word of truth, or with the Judaising innovators who would
bring them under bondage to the law.
Is not mocked (ov pvKrrjpi^erai). N. T.". Quite often
in LXX. See 1 K. xviu. 27 ; 2 K. xix. 21 ; Job xxU. 19 ;
Prov. i. 30. Also the noun pvKrypiapoi mockery. Job xxxiv.
7; Ps. xxxiv. 16. See Ps. of Sol. iv. 8. The verb, Uterally,
to turn up the nose at. Comp. Horace, Sat. i. 6, 5, naso sus-
pendis adunco, ii. 8, 64 ; Epist. i. 19, 45.
That (rovro). Most emphatic. That and nothing else.
Comp. Matt. vii. 16 ; 2 Cor. ix. 6.
8. To his flesh (et? rfjv adpxa eavroi)). Rather, his own
flesh. 'Et? into : the flesh being conceived as the soil into
which the seed is cast. Comp. Matt. xiii. 22. His own,
Ijecause the idea of personal, selfish desire is involved.
Corruption (<j>dopdv). Primarily, destruction, ruin; but it
also has the sense of deterioration, decay, as 1 Cor. xv. 42.
Comp. Aristotle, Rhet. iu. 3, 4 : "And thou didst sow (eo-Tret-
pai) shamefully (alaxp&i) and didst reap (idepiaai) miserably
(KaK&i)." See also Plato, Phaedrus, 260 D, and on dejile,
Rom. iii. 17.
The Spirit. The Holy Spirit : not the higher nature of
man.

176 WOKD STUDIES IN THE NEW TESTAMENT. [Ch. VI.
Eternal life (^wfjv alwviov). See on 2 Th. i. 9 (additional
note). 9. Be 'weary (evKaK&pev). hit. faint or lose heart. Comp.
2 Th. iu. 13.
In due season (Kaipw ISiw). In the season which is pecul
iarly the harvest-time of each form of well-doing. See on
ver. 5.
Faint (iKXvopevoi). Only here in Paul. See Matt. xv.
32 ; Mk. viii. 3 ; Heb. xii. 3, 5. Lit. to be loosened or re
laxed, like the limbs of the weary.
10. As we have opportunity (wi Kaipbv exopev). As there
is a proper season for reaping, there is likewise a proper
season for sowing. As this season comes to us, let us sow
to the Spirit hj doing good. Comp. Eph. v. 16 ; Col. iv. 5.
Let us do good (ipya^wpeda rb dyadbv). Let us work the
good. For the distinctive force of ipyd^eadai see on 3 J. 5 ;
and for iroielv to do, on J. iii. 21. Comp. Col. iii. 23 where
both verbs occur. To dyadbv is, of course, the morally good
as distinguished from what is merely useful or profitable, but
includes what is beneficent or kindly. See Philem. 14 ; Eph.
iv. 28 ; 1 Th. iii. 6 ; Rom. v. 7. Here, in a general sense,
embracing all that is specifled in vv. 1, 2, 3, 10.
Unto them who are of the household of faith (tt^o? tow
olxeiovi rfji iriarewi). Tlpbi combines with the sense of direct
ion that of active relation with. Comp. Matt. xiii. 56 ; Mk.
ix. 161; J. i. 1; Acts iu. 25; xxviU. 25; 1 Th. iv. 12; Heb.
ix. 20. Frequently in Class, of all kinds of personal inter
course. See Hom. Od. xiv. 331 ; xix. 288 ; Thucyd. ii. 59 ; iv.
15; vii. 82; Hdt. i. 61. 'OiKeiot of the household, rare in
N.T. See Eph. iL 19; 1 Tim. v. 8. Quite often in LXX of
kinsmen. It is unnecessary to introduce the idea of a house
hold here, as A.V., since the word acquired the general sense

Ch. VI.] THE EPISTLB TO THE GALATIANS. 177
of pertaining or belonging to. Thus oiKeloi (fjiXoao^iai or
yewypa<^iai belonging to philosophy or geography, philosophers,
geographers. So here, belonging to the faith, believers.
11. How large a letter (iryXiKon ypdppaaiv). More cor
rectly, with how large letters. Ypdppara may mean an epistle,
as Lat. literae, or epistles ; but Paul habitually uses iiriaroX-rj
for an epistle. Vpdppaaiv means with characters, and irrjXi-
Koii refers to their size. It is claimed by some that the large
characters are intended to call the attention of the readers to
the special importance of the close of the letter. See below.
I have written (eypa-yjra). The aorist may refer to the
whole of the preceding letter, or to the concluding verses
which follow. In either case it is probably an instance of the
epistolary aorist, by which the writer puts himself at the time
when his correspondent is reading his letter. To the corre
spondent, I write has changed itself into I wrote. Similarly
the Lat. scripsi. "Eirep'yjra I sent is used in the same way.
See Acts xxui. 30 ; Philip. U. 28 ; Col. iv. 8 ; Philem. 11.
With mine own hand (ry ipy %ei/ji). The aorist eypa'yjra is
epistolary, and refers to what follows. The concluding verses
emphasise the main issue of the letter, that the Judaising in
truders are trying to win the Galatians over to the economy
of circumcision which is opposed to the economy of the cross.
It is therefore quite probable that Paul may have wished to
call special attention to these verses. If so, this special call
Ues in the words with my own hand, and not in with how large
letters, which would seem to have been .added to call attention
to the apostle's handwriting as distinguished from that of the
amanuensis. " Mark carefuUy these closing words of mine.
I write them with my own hand in the large characters which
you know."
12. To make a fair show (eiiirpoawir fjaai). N. T.°.
"Class. "LXX.
VOL. IV. — 12

178 WOED STUDIES IN THE NEW TESTAMBNT. [Ch. VI.
In the flesh (iv aapKi). Qualifying the verb to make afair
show. The whole phrase is well explained by ElUcott : " To
wear a specious exterior in the earthly, unspiritual element in
which they move." 'Ei' aapKi is not = among men, nor being
carnal, nor as regards fleshly things. The desire to make a
good appearance irrespective of inward truth and righteous
ness, is prompted by the unrenewed, fleshly nature, and makes
its fair showing in that sphere.
They constrain (otiroi dvayKd^ovaiv), Neither A.V. nor
Rev. gives the strong, definitive force of oSTot. It is these —
the Judaising emissaries, that constrain, etc. Comp. ch. iii. 7.
Only lest (povov 'iva — py). Or, that they may not. Hav
ing no other object, or only from the motive that, etc
For the cross (r& aravpw). Better, by reason ofthe cross.
Because of preaching a crucified Messiah. See on ch. v. 11.
The Judaisers attempted to cover with the law — the require
ment of circumcision — the "offence "'of a crucified Messiah.
13. Neither they themselves who are circumcised (ovBe
— ot irepirepvopevoi avroi). For neither, translate not even.
Const, themselves with keep the law. The persons referred to
are the same as those in ver. 12. The participle tells nothing
as to the antecedents of these persons, whether Jewish or
heathen. It is general, those who are receiving circumcision.
It is = the circumcision-party ; and the present participle rep
resents them as in present activity. They are circumcised
themselves, and are endeavouring to force circumcision upon
others. Keep the law (vopov <f)vXdaaovaiv), See on ch. v. 3.
They are in the same category with all who are circumcised,
who do not and cannot fully observe the law. Comp. ch,
iii. 10 ; V. 3. Hence, if circumcision develops no justifying
results, it is apparent that their -insistence on circumcision
proceeds not from moral, but from fleshly motives.

Ch.VL] the EPISTLE TO THB GALATIANS. 179
That they may glory in your flesh ('iva iv ry vperipa aapd
Kavx'naavrdi). May boast, not of your fulfilling the law, but
in your ceremonial conformity ; your becoming legal zealots
like themselves. They desire only that you, like them, should
make a fair show in the flesh. For the formula Kavxdadai
iv to glory in, see Rom, ii, 17 ; v, 3 ; 1 Cor. i. 31 ; 2 Cor.
X. 15.
14. Contrast of Paul's own boasting and its ground with
those of the false apostles.
By whom (St' 06), The relative may refer either to the
cross, by which, pr to Christ, by whom. The cross was a
stumbUng-block to the Jews (ch. iii. 13), and it is the
crucified Christ that Paul is emphasising. Comp. ch. ii.
20 ; V. 24.
The world (Koapoi). See on J. i. 9 ; Acts xvii. 24 ; 1
Cor. iv. 9.
15. A new creature (Kaivfj Krian). Comp. 2 Cor. v, 17.
For Kaivfj new see on Matt. xxvi. 29. For Kriaii on Rom.
viii. 19 ; 2 Cor. v. 17. Here of *Ae thing created, not of the
act of creating. The phrase was common in Jewish writers
for one brought to the knowledge of the true God. Comp,
Eph, U, 10, 15,
16, Rule (Kavdvi). F°. See on 2 Cor. x. 13, 16,* Em
phasis on rule not this.
Peace be on them (elp'rjvrj iir avrovi). The only instance
of this formula in N. T, Commonly elprjvy with the simple
dative, peace unto you, as J, xx, 19, 21 ; Rom. i. 7 ; 1 Cor.
i. 3 ; Gal. i. 3, etc. In the Catholic Epistles, with irXydvvdeiy
be multiplied. See 1 Pet. i. 2 ; 2 Pet. i. 2 ; Jude 2.
Mercy (eXeoi). In the opemng salutations of the Pastoral
Epistles with grace and peace ; also in 2 J. 3. In Jude 2
with^eace and love.
* Por the history of the word see Westcott, Canon of the N. T. , Appendix A.

180 WOED STUDIBS IN THB NEW TESTAMENT. [Ch. VI
And upon the Israel of God. The Kal and may be simply
connective, in which case the Israel of God may be different
from as many as walk, etc., and may mean truly converted
Jews. Or the Kal may be expUcative, in which case the Israel
of God wiU define and emphasise as many as, etc., and wiU
mean the whole body of Christians, Jewish and Gentile. In
other words, they who walk according to this rule form the
true Israel of God. The explicative Kal is at best doubtful
here, and is rather forced, although clear instances of it may
be found in 1 Cor. iU. 5 ; xv. 38. It seems better to regard it
as simply connective. Then oaoi wUl refer to the individual
Christians, Jewish and Gentile, and Israel of God to the same
Christians, regarded collectively, and forming the true messi
anic community.
17. Henceforth (tou XoiTrov). Only here and Eph. vi. 10.
Commonly ro Xoiirov. The genitive is temporal ; at any time
in the future as distinguished from throughout the future.
Trouble me (koitovi poi — irapexera). Lit. give me troub
les; make it necessary for me to vindicate my apostoUc au
thority and the divine truth of my gospel.
Bear in my body. Comp. 2 Cor. iv. 10.
Marks (ariypara). N. T.°. The wounds, scars, and other
outward signs of persecutions and sufferings in the service of
Christ. Comp. 2 Cor. xi. 23 ff. The metaphor is the brands
applied to slaves in order to mark their owners. Hence
Rev., / bear branded. Brands were also set upon soldiers,
captives, and servants of temples. See on Apoc. xiii. 16, and
comp. Apoc. vii. 3 ; xiv. 1, 9, 11. The scars on the apostle's
body marked him as the bondservant of Jesus Christ. The
passage naturally recalls the legend of Francis of Assisi.
18. The grace, etc. The same form of benediction occurs
Philem. 25.

Ch. VL] THE EPISTLB TO THB GALATIANS, 181
Brethren. Rev, rightly puts the word at the end of the
verse. The position is unusual. It would seem as if Paul
intended to close this severe letter with an assurance that the
" foolish Galatians " were still his brethren : They are ad
dressed as " brethren," ch. iv. 12 ; v. 11 ; vi, 1. Comp, 1
Cor, xvi. 24.

THE PASTOEAL EPISTLES.

THE PASTORAL EPISTLES.

INTRODUCTION.

The two Epistles to Timothy and the Epistle to Titus are
called the Pastoral Epistles because they consist chiefly of
instructions and admonitions to pastors.
Their authenticity is disputed. The current of modern
criticism is against their Pauline authorship, but it is sup
ported by high authorities.
I. The three letters are closely allied, and stand or faU
together. While each has its pecuUarities, they contain
considerable common matter; and their general situation
and aim are substantiaUy the same. They oppose heresies,
seek to estabUsh a definite church poUty, and urge adherence
to traditional doctrine. Their style is similar. Certain
expressions which occur nowhere else in the N. T. are found
in aU three. Whole sentences are in almost verbal agree
ment. II. They exhibit certain resemblances to the PauUne
Epistles, notably to Romans. If the writer is not Paul, he
is manifestly familiar with Paul's teachings.
III. As to the external evidence for these letters, there
seems good reason to believe in the existence, at an early
date, either of the letters in their present form, or of docu
ments on which the letters were constructed later. Not
much reliance can be placed on the traces which occur iu
185

186 INTEODUCTION TO THE PASTOEAL EPISTLES.
Clement's Epistle to the Corinthians : perhaps a little more
on those in the Ignatian Epistles, although many of these are
merely analogies of expression which may have been acci
dental, or echoes of current religious phraseology. An
unmistakable reminiscence appears in Polycarp's Epistle to
the Philippians (Philip, iv; 1 Tim. vi. 7, 10). There are
no echoes in Hernias or in the Didache, and none of import
ance in Barnabas. Justin Martyr has a few characteristic
expressions of the Pastorals, which may be only accidental
coincidences. The Muratorian Canon enrols the three as
canonical, and expressly justifies their reception because,
being private letters, their canonicity might be called in
question. They are found in the Peshitto and Old Latin
Versions, and are accepted and cited as Pauline by Clement
of Alexandria, Irenaeus, and Tertullian. At the end of the
second century they have a recognised place among the
Pauline Epistles. It is, however, significant, that they were
excluded from Marcion's Canon. It cannot be positively
aflirmed that Marcion knew them, although his acquaintance
with them would seem to be implied by Tertullian (Adv.
Marc. V. 21), who says that it was strange how Marcion
could have accepted a letter written to one man (Philemon),
and have rejected the two to Timothy and the one to Titus.
On the assumption that they were known to Marcion, it
is said that he cut and carved the New Testament Scriptures
to suit his own views, and that there was therefore nothing
strange in his rejecting the Pastorals. But besides rejecting
the whole of the New Testament with the exception of ten
Epistles of Paul and the Gospel of Luke which he mutUated,
Marcion applied the knife to the Pauline Epistles. In view
of his reverence for Paul as the only true apostle and rep
resentative of Jesus Christ, and for Paul's Epistles as con
taining the only true gospel, — it is strange that, knowing
the Pastorals as Pauline, he should have rejected them en
masse, instead of merely altering or abridging them to suit
himself. Tatian also rejected the two letters to Timothy,
but accepted Titus, because it contained nothing adverse to
ascetic practices.

INTEODUCTION TO THE PASTOEAL EPISTLES. 187
IV. Cheonological Consideeations. — Was Paul re
leased from his first imprisonment and imprisoned a second
time ? Can a place be found for the three letters in his
recorded history ?
It is claimed that Paul was released from prison after his
first confinement at Rome (Acts xxviii. 16-31) and that he
then continued his missionary labours in Ephesus, Epirus,
Macedonia, and Crete : that he was again arrested and im
prisoned, and that the second imprisonment was terminated
by his execution.
Of this there is no sound historical evidence whatever.
The narrative of Acts leaves him in his first confinement.
The ordinary course of argument forms a circle. The hy
pothesis of a second imprisonment can be sustained only by
the Pastoral Epistles if they are authentic. Their authentic
ity can be shown only on that hypothesils. The only evidence
adduced for the second imprisonment outside of these letters
is, 1. A passage in Clement's Epistle to th.e Corinthians (V.),
as follows : (Paul) "having preached the gospel both in the
East and in the West, received the glorious renown due to his
faith, having taught righteousness to the whole world, and
having come to the boundary of the West, and having borne
his testimony before the rulers. Thus he departed out of
the world." The main point is having come to the boundary
of the West (iirl rb reppa rfji Bvaeai iXdav). It is claimed
that this expression refers to Spain, and that Clement thus
records the fulfilment of the apostle's intention stated in
Rom. XV. 24, 28. Others, however, hold that it refers to
Rome.* Apart from this difference, which it is impossible
to settle, the whole statemejit is general, vague, and rhe
torical, and has no historical value.
2, The Muratorian Canon (about 170 a,d,) contains a
passage apparently to the effect that Luke relates to The
ophilus the things which fell under his own notice, and evi
dently declares as apart from his purpose the martyrdom of

* All that can he said in favour of the reference to Spain, is said hy
Bp. Lightfoot, S. Clement of Home, ad loc.

188 INTEODUCTION TO THE PASTOEAL EPISTLES,
Peter ; but the departure of Paul setting out from the city
to Spain — here the text is mutilated. How the writer
intended to complete it can only be guessed. The passage
is worthless as evidence, 3, After these two we have noth
ing until the fourth century, when Eusebius says that there
was a tradition that the apostle again set forth to the minis
try of his preaching, and having a second time entered the
same city of Rome, was perfected by his martyrdom before
Nero. That in this imprisonment he wrote the second Epistle
to Timothy (H. E. ii. 22, 25). This is all. Jerome merely
echoes Eusebius. Eusebius does not mention Spain, His
tory does not show any apostolic foundation in Spain. Nei
ther Irenaeus, Caius, Tertullian, nor Origen allude to such
a mission ; and although Irenaeus, TertuUian, and Origen
mention the death of Paul at Rome, they say nothing of any
journeys subsequent to his first arrival there. Dr. McGiffert
remarks (note on Euseb. ii. 22, 2) : " The strongest argu
ment against the visit to Spain is the absence of any trace of
it in Spain itself. If any church there could have claimed
the great apostle to the Gentiles as its founder, it seems
that it must have asserted its claim, and the tradition have
been preserved at least in that church."
It is also said that 2 Tim. iv. 16, 17 implies that Paul had
had a hearing and been discharged and permitted to preach.
The assumption is entirely gratuitous. The words may
have referred to a hearing during his first captivity, when
he was delivered from imminent danger, but not set at
liberty. In short, historical evidence for a release from the first
Roman imprisonment, a subsequent missionary activity, and
a second imprisonment, is utterly wantiug. It seems hardly
conceivable that no traces of a renewed ministry sbould be
left in history except these instructions to friends and pupils.
If Paul was liberated from his first imprisonment, it is singu
lar that Luke should not have recorded the fact as a triumph
of the gospel.
Such being the case, it remains only to find a place for these
letters in the recorded ministry of Paul, This cannot be

INTEODUCTION TO THE PASTOEAL EPISTLES. 189
done. There is no period of that ministry, from Damascus
to Rome, into which they will fit.*
V. Style and Diction, — The most formidable objection
to the Pauline authorship of these Epistles is furnished by
their style and diction, which present a marked contrast with
those of the Pauline letters. That the three Pastorals con
tain 148 words which appear nowhere else in the N. T., and
304 which are not found in Paul's writings, are facts which,
by themselves, must not be allowed too much weight, Hap
axlegomena are numerous in the several Pauline Epistles.
Second Corinthians has about 90 : Romans and 1st Corin
thians each over a hundred : Ephesians about 40, That
words like iroXvreXi^i and oiKovpydi appear in the Pastorals
and not in Paul, counts for no more than that oXoreXi^i
occurs only in 1st Thessalonians, and d^aprji only in 2d
Corinthians. But we are not dealing with individual letters, but with a
group of letters, nearly, if not absolutely, contemporaneous.
It is a striking fact that this entire group, closely allied in
aU its three parts in vocabtdary and style, presents, as a
whole, such marked variations in these particulars from the
accepted PauUne letters. In their lexical pecuUarities the
Pastorals form a class by themselves.
One who is thoroughly steeped in Paul's style and diction,
and who reads these letters out of hand, is at once impressed
with the difference from Paul. He feels that he is in a strange
rhetorical atmosphere. The sentences have not the familiar
ring. The thought does not move with the accustomed rush.
The verve of Corinthians and Galatians, the dialectic vigour
of Romans, the majesty of Ephesians, are alike wanting. The
association of ideas is loose, the construction is not compact,
the movement is ^low and clumsy. We miss the heavily-
* This is succinctly shown hy Edwin Hatch, in his article "Pastoral Epis
tles," in the Encyclopaedia Britannica; and more in detail hy von Soden, in
his introduction to the Pastorals in the Hand-Commentar. The most recent
defence of the opposite view is hy J. Vernon Bartlett, The Apostolic Age,
1899.

190 INTEODUCTION TO THE PASTOEAL EPISTLES,
freighted utterance of PauL The thought is scanty in pro
portion to the volume of words ; as Holtzmann says : "We
miss those characteristic dam-breakings which the construction
suffers from the swelling fulness of thought," We miss the
frequent anacolutha, the unclosed parentheses, the sudden
digressions, the obscurities arising from the headlong impe
tus of thought and feeling. The construction of sentences
is simple, the thoughts are expressed without adornment,
everything is according to rule and easy, but without mo
mentum or colour. Strange compounds, great, swelling
words, start up in our path : a Pauline thought appears
in a strange dress : the voice is the voice of Jacob, but the .
hands are the hands of Esau.
Some of these unusual compounds, for which the writer has
a great liking, occur neither in the N. T. nor in profane Greek.
High-sounding words are chosen where simpler terms would
have suited the thought better. It seems, occasionaUy, as if
the diction were being employed to pad the meagreness of
the thought. A class of words which occur principally in the
Pauline letters is wanting, as dSiKOi, aKadapaia, dKpo^varia,
yvmpi^eiv, BiadrjKr}, irepiirarelv, xP'n'^''''^i ^^d a&pa, which, in
the four principal Epistles alone, Paul uses 71 times. We
miss entire families of Pauline words, as iXevdepoi, <j)poveiv,
irpdaaeiv, reXeioi, ivepyeiv, irepiaaoi, and the numerous deriv
atives and compounds growing out of these.
Again, we look in vain for certain expressions most charac
teristic of the Pauline vocabulary, as viraKoveiv, diroKaXvirreiv,
Kavxdadai, and their kindred words. StiU more significant is
the fact that the article, which is freely used by Paul before
entire sentences, adverbs, interjections, numerals, and espe
cially before the infinitive, is never so employed in the Pastor
als. Tou with the infinitive disappears. The prepositions,
the conjunctions, and especially the particles are quite differ
ently handled. The lively ydp appears oftener in the Epistle
to the Galatians than in all the three Pastorals. The move
ment of the Pauline thought indicated by dpa and dpa oiv is
lacking. 'Avrl, dxpi. Bib, Biori, epirpoadev, eveKev, eireira, en,
t'Se, I'Sou, pfjirai, oirwi, ovKeri, ovirw, oi5Te, irdXiv, irapd with the

INTEODUCTION TO THE PASTOEAL EPISTLES. 191
accusative, iv iravri, irore, irov, avv, wairep — none of these
appear. There is no trace of Paul's habit of applying differ
ent prepositions to the same object in one sentence, for the
purpose of sharper definition. See Gal, i. 1 ; Rom. i. 17.
Similar ideas are differently expressed by Paul and in the
Pastorals. Comp. 1 Tim. i. 3 and 2 Cor. xi. 4 ; Gal. i. 6 :
1 Tim. i. 9 and Gal. v, 18, 23 ; Rom, vi, 14 : 1 Tim, i, 12 and
1 Cor, xii. 28. For Paul's iiridvpelv or iiriirodelv the Past
orals give bpeyeadai. For Raul's dpwpoi, dpepirroi, dveyKXrj-
roi, the Pastorals give dveiriXypirroi (not elsewhere in N. T.).
For iiriirX'Tjaaw (not elsewhere in N. T.) Paul has iXeyxw,
though iXeyxw occurs several times in the Pastorals. For
dpoi^'Tj (not elsewhere in N. T.) Paul has dvripiadia or dvrair-
oBoaii. Paul uses ovrmi only adverbially (see 1 Cor. xiv,
25 ; Gal, iii. 21) : in the Pastorals it is prefixed to a substant
ive, and converted into an adjective by means of an article,
and is used only in this way, a construction unknown to Paul
(see 1 Tim. v. 3, 5, 16 ; vi. 19).
To these should be added expressions in all the three Epis
tles which indicate a peculiar mode of thought and of liter
ary expression on the part of the writer. Such are evae^&i
^rjv to live godly ; BiwKeiv BiKouoavvyv to pursue righteousness ;
(fivXdaaeiv rfjv irapadfJKTjv to guard the deposit ; irapaKoXovdelv
ry BiBaaKaXia to follow the teaching ; rbv KaXbv dy&va dywvi-
^eadai to fight the good fight. Also designations like dvdpairoi
Kare<f)dappevoi corrupt men; dvdpairoi deov man of God; con
structions like Sia^e^aiovadai irepl nvoi to affirm concer'hing
something; and the introduction of examples by &v eariv of
whom are.
Many more might be added to these,* but these are amply
sufiicient to show the wide gulf which separates the vocabul
ary and style of these letters from those of Paul.
By way of explaining away these facts we are reminded
that these are private letters ; but even in his private letters
a man does not so entirely abjure his literary peculiarities.

* Pull lists of peculiarities of style and diction will be found in Holtzmann,
Die Pastoralbriefe,, ch. VII.

192 INTEODUCTION TO THE PASTOEAL EPISTLES.
and the letter to Philemon exhibits no lack of distinctive
PauUne characteristics.
It is further urged that Paul's style had developed, and
that, in his advanced age, he had lost the vivacity once pecul
iar to him. One is tempted to smile at the suggestion of a
development of style in the easy commonplaces of these Epis
tles over the nervous vigour of Romans, the racy incisiveness
of Galatians and 2d Corinthians, and the majestic richness of
Ephesians. As to a decline on account of age, Paul, on this
showing, must have aged very rapidly. He styles himself
" the aged " in Philem. 9. Colossians was written at the same
time with Philemon, and Philippians and Ephesians shortly
before or after. The Pastorals (assuming Paul's authorship)
cannot have been written more than three or four years later
than these ; but the Epistles of the Captivity certainly betray
no lack of vigour, and exhibit no signs of senUity ; and the
differences between these and the Pastorals are far greater
than between the former and Paul's earliest letters, written
ten years before. The production of an old man may indeed
exhibit a lack of energy or a carelessness of style, but an old
writer does not abandon his favorite words or his characteristic
turns of expression. After following Paul for a dozen years
through ten Epistles, all marked by the essential features of his
style, one finds it hard to believe that he should suddenly be
come a writer of an entirely different type, ignoring his own
characteristic and favorite modes of expression. Surely the
themes treated in the Pastorals would have furnished abundant
occasion for vibi deov, diroXvrpaaii, viodeaia, BiKaioavvrj deov,
and SiKaioa, which occurs only twice, and in one of these
instances is applied to Christ.
VI. As to the character of the teaching, it is possible that
the divergence of the teaching and of the Christian ideal of
the Pastorals from those of the Pauline Epistles may have
been somewhat exaggerated. On a fair construction, the
Pastorals may be said to contain the essentials of the Pauhne
teaching, expressed or implied. More exaggerated, however,
is the claim of Godet and Findlay, that the Pastorals repre-

INTEODUCTION TO THE PASTOEAL EPISTLES. 193
sent an advanced and rounded expression of Pauline teach
ing, " bringing the doctrines of grace to a rounded fulness
and chastened ripeness of expression that warrants us in see
ing in them the authentic conclusion of the Pauline gospel
of salvation in the mind which first conceived it" (Findlay).
No special pleading can get round the clear difference
between the types of Christianity and of Christian teaching
as set forth in the Pastorals and in the Pauline Epistles ;
between the modes of presenting the doctrine of salvation
and the relative emphasis on its great factors.
The death and resurrection of Christ are matters of allusion
rather than central truths. As regards resurrection, the
Pastorals resemble the Epistle to the Hebrews. The vital
union of the believer with Christ, which is the essence of
Paul's Christian ideal, may possibly be impUed, but is not
emphasised, and certainly does not underlie the Pastoral
teaching. The conception of Justification is not sharply
defined. AiKaiovv occurs but twice, and in one of the cases is
predicated of Christ (1 Tim. iii. 16). The teaching is pre
dominantly ethical. Its two key-notes are practical piety
and sound doctrine. 'Evae^eia piety or godliness plays the
part which is borne by iriarii faith in the Paulines. Hiarii
does not occupy the commanding and central position which
it does in Paul's teaching. Only in 1 Tim. i. 16 ; 2 Tim.
iii. 15, does faith clearly appear as the means of the subject
ive appropriation of salvation. In Tit. iii. 5, just where we
should expect it, we do not find faith set sharply over against
righteousness by works. Faith is emphasised as confiding
acknowledgment of the truth, and sometimes as the virtue
of fidelity. See 1 Tim. v. 12 ; Tit. ii. 10. It appears either
as one of the cardinal virtues following in the train of evae-
^eia, or as the acknowledgment of the teaching in which
evaejSeia finds expression.
These Epistles deal much with the character and attributes
of God, and exhibit them in terms which are mostly foreign
to Paul, such as God our Saviour. This, however, may have
been partly due to the false representations of contemporary
heresies. I cannot but feel that there is too much truth in
VOL. IV. — 13

194 INTEODUCTION TO THE PASTOEAL EPISTLES.
the remark of Schenkel, that " the image of Christ presented
in the Pastorals is indeed composed of Pauline formulas, but
is lacking in the Pauline spirit and feeling, in the mystic
inwardness, the reUgious depth and moral force, that live in
the Christ of Paul." Still, the Pauline conception appears
in the emphasis upou the manhood of Christ (1 Tim, ii, 5 ;
2 Tim. ii. 8), and the clear implication of his preexistence
(1 Tim. i. 15 ; iU. 16 ; 2 Tim. i. 10). In 1 Tim. iu. 16 the
representation is nearer to that of John.
VII. The Weitbe's Allusions to himself and his
Companions. — Grave suspicions as to the Pauline author
ship are awakened by the writer's mode of speaking of him
self, and to intimate and trusted companions and disciples
like Timothy and Titus. We know how near these two were
to him, and how he confided in them (see Philip, ii. 19-22).
It is strange that in writing to them he should find it neces
sary to announce himself formally as an apostle of Jesus
Christ (comp. Philemon, Beapioi prisoner), just as to the Gala
tians, who had impugned his apostolic authority, or to the
Romans, to whom he was personally a stranger. Such an
announcement is singularly out of place in a private letter,
even though official. Equally strange is his assuring such
friends that he is appointed of God to be a herald of the
gospel ; that he speaks the truth and does not lie ; that he
has served God from his fathers with a pure conscience. One
might doubt his entire confidence in these trusted ministerial
helpers and personal friends, when he feels it incumbent upon
him to commend to them the most elementary and self-evident
duties, as abstinence from youthful lusts. It is singular that
he should exhort Timothy to let no man despise his youth,
when Timothy had attended him for at least thirteen years,
and must have been a mature man. And if Paul, before
writing 1st Timothy and Titus, had recently been with them
both (1 Tim. i. 3 ; Tit. i. 5), and had given them their com
missions by word of mouth, why does he do the same thing
so soon after, especially when he is looking forward to a
Speedy reunion (1 Tim. iii. 14 ; Tit. iu. 12) ? Why does

INTRODUCTION TO THE PASTOEAL EPISTLES. 195
he picture the Cretans in such detail to Titus, who was in the
midst of them, and who must have known their characteris
tics quite as well as himself ?
VIII. The Heebsies. — Before it can be decisively
asserted that the heresies treated in these Epistles are later
than Paul's time, it must be settled what these heresies were,
and this, with our present knowledge, is impossible. There
are almost as many different views as there are critics. In
the Epistles themselves the statements regarding heresies are
general and sweeping,- and, taken together, do not point to
any particular system. It would seem that the writer was
assailing, not a particular form of heres.y, but a tendency, of
which he does not discuss the details. Indeed, the allusions
to heresies appear intended principally to point the exhorta
tions to hold fast sound teaching and the instructions con
cerning church polity, as safeguards against false teaching
and immoral practice. The moral developments of the her
esies, rather than their doctrinal errors, are treated. Their
representatives are wicked men and impostors : they are
deceiving and deceived : they are of corrupt mind, destitute
of truth, with their consciences seared : they lead captive
silly women, laden with sins, led away by divers lusts : they
are greedy of gain. At the root of the moral errors there
seem to be indicated Gnostic tendencies and Jewish corrup
tions, and traits akin to those which appear in the Colossian
heresy. All of the writer's theology is anti-Gnostic. Indi
vidual features of Gnosticism can be recognised, but a con
sistent reference throughout to Gnosticism cannot be shown.*
In any case, it is noticeable how the treatment of heresies and
false teachers differs from that of Paul. The treatment in
the Pastorals is general, sweeping, vague, and mainly denun
ciatory. No vital differences between the forms of error and
between their teachers are defined, but all are indiscriminately
denounced as concerned with foolish and ignorant question-

* See Pfleiderer, Urchristenthum, p. 801 ft., and Holtzmann, Die Pastoral
briefe, ch. IX.

196 INTEODUCTION TO THE PASTOEAL EPISTLES,
ing, disputes about words, strifes about the law, fables, end.
less genealogies, and profane babblings. This is quite unlike
the controversial method of Paul, who defines what he assails,
demonstrates its unsoundness, and shows the bearing of the
gospel upon it,
IX, Chuech Polity. — The church polity of the Pastor
als is of a later date than Paul. Within the circle of the
Pauline Epistles there is no trace of formally constituted
church officers. The greeting to Bishops and Deacons in
Philippians is unique, but it does not imply a polity differing
substantially from that exhibited in 1st Corinthians and 1st
Thessalonians. The greeting is to the church first, and the
special mention of Bishops and Deacons by way of appendage
is explained by the fact that the letter was called out by the
pecuniary contribution of the Philippian church to Paul, of
the collection and sending of which these functionaries would
naturally have charge. The names Bishop and Deacon des
ignate functions and not official titles. In the formal list, in
Eph. iv. 11, of those whom God has set in the church, neither
Bishops, Elders, nor Deacons occur; and yet that Epistle
was written within a short time of the writing of the Philip
pian letter. The offices in the Pauline church were charis
matic. The warrant of leadership was a divine, spiritual
endowment. Paul recognises certain functions as of divine
institution ; and those functions are assumed in virtue of a
special, divine gift in prophecy, speaking with tongues, teach
ing, healing, or helping, as the case may be (see 1 Cor. xii).
There is no recognition of official distinctions, or of formal
appointment to definite offices, in the Pauline Epistles. Apos
tles, prophets, teachers, powers, helps, healings, kinds of
tongues, do not represent offices resting on the appointment
of the church. The Pastorals recognise Bishops, Deacons,
and Presbyters. The recognition of three distinct orders is
not as sharp and clear as in the Ignatian Epistles (100-118
A.D.), but the polity is in advance of that of the Pauline
churches as set forth in the Epistles of Paul. The Pastorals
seem to mark a transition point between the earlier republican

INTEODUCTION TO THE PASTOEAL EPISTLES. 197
simplicity and the later monarchical tendency. If these let
ters are the work of Paul before his first imprisonment, their
notes of church polity do not consist with those of his other
letters written during that period. If they were composed
by Paul a few years after his first imprisonment, the period
is too early for the change in polity which they indicate.
In view of all these facts, it seems unlikely that these Epis
tles are the work of Paul. The writer was probably a Paul
ine Christian in the early part of the second century, who, in
view of the doctrinal errors and moral looseness of his age,
desired to emphasise the orthodox doctrine of the church, to
advocate a definite ecclesiastical polity as a permanent safe
guard against error, and to enforce practical rules of conduct.
These counsels and warnings he issued in the name of Paul,
whose letters he evidently knew, whose character he revered,
and whose language he tried to imitate. To this he was, per
haps, moved by the fact that contemporary heretics, in some
cases, laid claim to the authority of PaiU, and in other cases
openly repudiated it. It is probable that he based these let
ters upon genuine Pauline material — despatches, or fragments
of letters to Timothy and Titus, which had fallen into his
hands. It may be conceded that the letters have a Pauline
nucleus. The writer probably assumed that the addresses of
his letters to Timothy and Titus would attract attention and
carry weight, since these teachers were representatives of
churches. To stigmatise such a proceeding as forgery is to treat the
conditions of that early time from the point of view of Our
own age. No literary fraud was contemplated by the writer
or ascribed to him. The practice of issuing a work in the
name of some distinguished person was common, and was rec
ognised as legitimate. A whole class of writings, chiefly
apocalyptic, and known as pseudepigraphic or pseudonymous,
appeared in the times immediately preceding and succeeding
the beginning of the Christian era. Such were the Book of
Enoch, the Sibylline Oracles, and the Psalter of Solomon.
Precedent was furnished by the Old Testament writings.
The Psalmists adopted the names of David, Asaph, and the

198 INTEODUCTION TO THE PASTOEAL EPISTLES,
Sons of Korah, Neither Samuel nor Ruth nor Esther were
supposed to be the authors of the books which bore their
names. Koheleth, in the Book of Ecclesiastes, impersonateg
Solomon, and the Proverbs and the Canticles both bear hi£
name. The church of the second century thankfully accepted these
three Epistles, and, inferior though they were in spiritual
power and richness of idea to the genuine Pauline letters or
the Epistle to the Hebrews, incorporated them with these
among the New Testament writings. They are valuable in
exhibiting to us certain features of post-Pauline Christianity,
They testify to the energy and purity of the church's moral
impulses as nourished by the religious principles of Christen
dom. They show us the causes out of which grew the
increased emphasis upon authority and external regimen.
By their strong attestation of the value of the inheritance
from the apostoUc age, by their high ethical character, based
on reUgion and exhibiting the moral consequences of the
Christian faith, by their emphasis upon the practical rather
than the doctrinal edification of the church, upon the
significance of the church, and upon the representation of
Christianity by Christian personaUty — they justify their
canonisation.

COMMENTARIES AND OTHER LITERATURE.

OPPOSERS OP THE AUTHENTICITY.
H. J. Holtzmann, Die Pastoralbriefe kritisch und exegetisch be-
handelt, 1880.
H. von Soden, " Introduction to Pastoral Epistles," Hand-Com
mentar, by Holtzmann, Lipsius, Schmiedel, and von Soden, 1893.
Samuel Davidson, Introduction to the Study of the New Testa
ment. C. von Weizsacker, Das apostolische Zeitalter der christlichen
KircJie, 1891. Transl. by MUlar, 1894.
0. Pfleiderer, Das Urchristenthum, seine Schriften und Lehren,
1887. Der Paulinismus, 1890.
A. Sabatier, VApdtre Paul. Transl. by HelUer, 1890.
Ad. Julicher, Einleitung in das Neue Testament, 1894".
Edwin Hatch, art. "Pastoral Epistles," Encyclopaedia Britan
nica. A. IVEcGiffert, TJie Apostolic Age, 1897.
Lemme, Das echte Ermahnungschreiben des Apostels Paulus an
Timotheus, 1882.
F. H. Hesse, Die Entstehung der neutestamentUchen Hirtenbriefe,
1889. DEFENDERS OP THE AUTHENTICITY.
B. Weiss, Einleitung in das Neue Testament. Transl. by David
son, 1886.
G. Salmon, A Historical Introduction to the Study of the New
Testament. E. Godet, Introduction au Nouveau Testament, Pt. I. Transl.
by Affleck, 1893.
W. M. Eamsay, The Church in the Boman Empire hefore A.D.
170, 1893.
J. E. Huther in Meyer's Commentary, 1875.
199

200 commentaries and OTHEE LITEEATUEE.
H. Wace, in Speaker's Commentary.
G. G. Findlay, Appendix to Transl. of Sabatier's L'Apdtre
Paul, 1891.
F. W. Farrar, Life and JVbrk of St. Paul, Vol. IL, Excursus
IX., 1879.
P. J. Gloag, Introduction to the Pauline Epistles, 1874.
Theo. Zahn, Einleitung in das Neue Testament, 1897.
Eud. Steinmetz, Die zweite rdmische Gefangensckaft des Apostels
Paulus, 1897.
J. Vernon Bartlett, The Apostolic Age, 1899.

COMMENTABIES.
ENGLISH.
J. E. Huther, iu Meyer's Commentary. Transl.
C. J. Ellicott, A Critical and Grammatical Commentary on the
Pastoral Epistles.
H. Wace, Speaker's Commentary.
P. Fairbairn, Tke Pastoral Epistles, Greek Text and TransL
GERMAN.
B. Weiss, Meyer's Commentary, 1885. Published separately.
H. J. Holtzmann, Die Pastoralbriefe.
H. von Soden, Hand-Commentar, Vol. III.
H. Koelliug, Der erste Brief Pauli an Timotheus.
K. Knoke, Prdktischrtkeologischer Kommentar zu den Pastoral-
briefen des Apostels Paulus.

THE FIRST EPISTLE TO TIMOTHT.

CHAPTER L

1. An apostle of Jesus Christ. This title appears in the
salutations of Romans, 1st and 2d Corinthians, Galatians,
Ephesians, Colossians. In Philippians, Paul and Timothy
t'he servants of Jesus Christ. Philemon a prisoner. This
formal announcement of apostleship is strange in a private
letter. By the commandment of God (Kar iirirayyv deov). The
phrase in Rom. xvi, 26, Kar iirirayfjv absolutely, by com
mandment, 1 Cor. vii. 6 ; 2 Cor, viii. 8. Paul uses Sid deX'^-
paroi deov by the will of God. See 1 Cor, i, 1 ; 2 Cor. i. 1 ;
Eph. i. 1; CoL i, 1, Comp, 2 Tim, i. 1.
Our Saviour (awrfjpoi ¦fjp&v). Comp, L. i. 47 ; Jude 25,
**P, Six times in the Pastorals. Used of both God and Christ
(see Tit, i, 3, 4; ii. 10, 13; iii, 4, 6), The saving of men
appears as God's direct will and act, 1 Tim, ii, 4 ; Tit, iii, 5 ;
2 Tim. i, 9 : as Christ's work, 1 Tim. i, 15, comp, 2 Tim,
u, 10. In LXX aarfjp occurs twenty times, and in all but
two instances, of God.
Jesus Christ which is our hope. The phrase is unique
in N, T. Comp, Col. i. 27, where, however, the construc
tion is doubtful. 'EXtti? hope is predicated of Christ by
Ignatius, Eph. xxi ; Philad. v. The salutation as a whole
has no paraUel in Paul. 201

202 WOED STUDIES IN THE NBW TESTAMBNT. [Ch, I
2. My own son in the faith (yvyaia reKva iv iriarei).
More correctly, "my true child in faith." Comp. Tit. i. 4.
With these two exceptions, re'Kvov or vloi iv iriarei does not
occur in N. T. 'Ev iriarei or ry iriarei is not common in
Paul ; see 1 Cor. xvi. 13 ; 2 Cor. viii. 7 ; xUi. 5 ; Gal. u.
20 ; 2 Th. ii. 13. In the Pastorals, nine times. In Paul
joined with ^^j> fo live, ehai to be, ar-qKetv to itand, 0efidiova-
dai to be established. For yvrjaioi true, see 2 Cor. viU. 8 ;
PhiUp. ii. 20 ; iv. 3. It means natural, by birth-relation,
therefore true or genuine.
Mercy (eXeoi). This addition to the usual form of salu
tation is peculiar to the Pastorals.
3. Even as (Kadwi). An awkward construction, there
being nothing to answer to Kadwi.
To abide (irpoapelvai). To continue on. The compound
does not occur in Paul, but is found in Acts xi. 23 ; xiu. 43 ;
xvUi. 18.
When I went (iropevopevoi). Better, was going, or was on
my way. The participle caimot refer to Timothy.
Might'st charge (irapayyeiXyi). See on Acts i. 4. Very
common in Luke and Acts, but not in Paul. In 1st Timo
thy alone five times.
Some (rialv). Note the indefinite designation of the
errorists, and comp. ver. 6 ; iv. 1 ; v. 15, 24 ; vi. 21, The
expression is contemptuous. It is assumed that Timothy
knows who they are. This is after the Pauline manner.
See Gal, i. 7 ; u, 12 ; 1 Cor, iv, 18 ; xv, 12 ; 2 Cor, iu, 1 ;
Col, u, 4, 8,
That they teach no other doctrine (pfj erepoSiBaaKaXelv).
Better, not to teach a different doctrine. For erepoi different,
see on Gal. i, 6. The verb Past", "LXX, ^Class, The

Ch. L] the FIEST EPISTLE TO TIMOTHY. 203
charge is not to teach anything contrary to the sound teach
ing (ver, 10) or irreconcilable with it Comp, Gal, i, 6 ; 2
Cor, xi, 4 ; Rom, xvi, 17.
4. Give heed (irpoaexeiv). °P. Frequent in LXX and
Class. Lit. to hold to. Often with rbv vovv the mvnd, which
must be supplied here. It means here not merely to give at
tention to, but to give assent to. So Acts viii. 6 ; xvi, 14 ;
Heb. u. 1 ; 2 Pet. i. 19.
Fables (pvdoii). M-vdoi, in its widest sense, means word,
speech, conversation or its subject. Hence the talk of men,
rumour, report, a saying, a story, true or false ; later, a fiction
as distinguished from Xoyoi a historic tale. In Attic prose,
commonly a legend of prehistoric Greek times. Thus Plato,
Repvh. 330 D, ot Xeyopevoi pvdoi irepl r&v iv "A'iBov what are
called myths concerning those in Hades. Only once in LXX,
Sir. XX. 19, in the sense of a saying or story. In N. T. only
in Pastorals, and 2 Pet. i. 16, As to its exact reference
here, it is impossible to speak with certainty. Expositors
are hopelessly disagreed, some referring it to Jewish, others
to Gnostic fancies. It is explained as meaning traditional
supplements to the law, allegorical interpretations, Jewish
stories of miracles. Rabbinical fabrications, whether in his
tory or doctrine, false doctrines generally, etc. It is to be
bbserved that pvdoi are called Jewish in Tit. i, 14, In
1 Tim. iv. 7, they are described as profane and characteristic
of old wives. In 2 Tim. iv. 4, the word is used absolutely,
as here.
Endless genealogies (yeveaXoyiaii direpdvroii). Both
words Past*'- For yeveaXoyia (°LXX) comp. Tit. iii, 9,
r€i'ea\o7eio-^a{ to trace ancestry, only Heb. vii. 6; comp. 1
Chron, v. 1, the only instance in LXX, 'Airepavroi endless,
N, T,*', Twice in LXX, By some the genealogies are re
ferred to the Gnostic aeons or series of emanations from the
divine unity; by others to the O, T. genealogies as inter
preted allegorically by Philo, and made the basis of a psy-

204 WOED STUDIES IN THE NEW TESTAMENT, [Ch. I.
chological system, or O, T, genealogies adorned with fables :
by others again to genealogical registers proper, used to
foster the religious and national pride of the Jews against
Gentiles, or to ascertain the- descent of the Messiah, 'Airep
avroi from a not, and irepai limit or terminus. Tiepai may
be taken in the sense of object or aim, so that the adjective
here may mean without object, useless. (So Chrysostom, Holtz
mann, and von Soden.) Others take it in a popular sense,
as describing the tedious length of the genealogies (Alford);
and others that these matters furnish an inexhaustible sub
ject of study (Weiss). " Fables and endless genealogies "
form a single conception, the Kat and being explanatory, that
is to say, and the "endless genealogies" indicating in what
the pecuUarity of the fables consists.
Which (ainvei). Rather the which: inasmuch as they.
Minister (irapexovaiv). Afford, furnish, give occasion for.
Only twice in Paul. Elsewhere mainly in Luke and Acts.
Questions (iK^yri^aen). Better, questionings. N. T.°.
°LXX. ''Class. The simple l^yr'rjaeii in Pastorals, John and
Acts. The preposition e/t gives the sense of subtle, laborious
investigation : inquiring out.
Godly edifying. According to the reading oiKoBopiav
edification. So Vulg. aedificationem. But the correct read
ing is oiKovojiiav ordering or dispensation: the scheme or
order of salvation devised and administered by God : God's
household economy. 'OiKovopia is a PauUne word. With
the exception of this instance, only in Paul and Luke. See
Eph. i. 10 ; iU. 2, 9 ; CoL i. 25.
Which is in faith (rfjv iv iriarei). See on ver. 2. Faith
is the sphere or element of its operation.
5. The end of the commandment (reXoi rfji irapayyeX-
iai). The article with "commandment" points back to

Ch. I.] THE FIEST EPISTLB TO TIMOTHY. 205
might'st charge, ver. 3. Rend, therefore, of the charge. Te'Xo?
end, aim, that which the charge contemplates.
Love (dydiry). See on Gal. v. 22. The questionings, on
the contrary, engendered strifes (2 Tim. ii. 23). Love to
men is meant, as commonly iu N. T. when the word is used
absolutely. See Rom. xiii. 10.
Out of a pure heart (e* Kadapdi KapBiai). Comp. L. x.
27, " Thou shalt love the Lord thy God out of thy whole
heart (e^ oXyi KapBiai aov), and in or with (iv) thy whole
soul," etc. For a pure heart, comp. 2 Tim. ii. 22. Kadapoi
pure in Paul only Rom. xiv. 20. The phrase a pure heart
occurs, outside of the Pastorals only in 2 Pet. i. 22. For
KapSia heart see on Rom. i. 21.
A good conscience (aweiSi^aeai dyadfji). Comp. 2 Tim.
i. 3. 'EvveiSyaii conscience is common in Paul. See on 1 Pet.
iU. 16.
Faith unfeigned (iriarewi dwiroKpirov). 'AwirdKpiroi
unfeigned twice in Paul, Rom. xii. 9 ; 2 Cor. vi. 6, both
times as an attribute of love. In Jas. iii. 17, it is an attri
bute of wisdom, and in 1 Pet. i. 22, of brotherly love.
Notice the triad, love, conscience, faith. There is nothing
un-PauUne in the association of conscience and faith, al
though, as a fact, Paul does not formally associate them.
In 1 Cor. viU. 7, 10, 12, conscience is associated with knowl
edge. 6. Having swerved (daroxyaavrei). Past". In LXX,
Sir. vii. 19 ; viii. 9. It means to miss the mark.
Have turned aside (i^erpdirrjaav). "P. Comp. 1 Tim.
V, 15 ; vi. 20 ; 2 Tim. iv. 4 ; Heb, xU, 13.
Vain jangling (;p,araioXoyiav). N, T,°. °LXX, "Class,
The word illustrates the writer's fondness for unusual com.

206 WOED STUDIES IN THE NEW TESTAMENT, [Ch. I
pounds. Jangling is an early English word from the old
French jangler, comp. jongleur a teller of tales. Hence
jangling is empty chatter. So Chaucer,
" Them that jangle of love." Troil. and Cress, ii. 800.
•' Thus jangle they and demen and devyse." Squire's T. 260.
And Piers Ploughman, " And al day to drynken
At diverse tavernes
And there to jangle and jape." Piston, Pass. ii. 1069.
Shakespeare, " This their jangling I esteem a sport." Mids. Night's D. iii. 2.
Wiclif, Ex, xvii, 7 (earlier version), uses jangling for
wrangling. " And he clepide the name of the place Tempt-
ynge for the jangling of the sons of Israel."
7. Desiring (deXovrei). The participle is explanatory and
confirmatory of the preceding statement : since they desire.
Teachers of the law (vopoBiBdaKoXoi). "P. It occurs in
L. V. 17 and Acts v. 34. No'yito? is, apparently, the Mosaic
law. These teachers may have been arbitrary interpreters
of that law, but in what way, cannot be shown.
Understanding (voovvre;). Better, though they understand.
What they say — whereof they affirm (a Xeyovaiv — irepl
rivwv Sia^e^aiovvrai) . The latter expression is an advance on
the former, as appears not only from the verbs themselves,
but from the different pronominal expressions. They know
not what they say, nor what kind of things they are of which
they speak so confidently. The compound Siafie^aiovadai to
affirm, Past°, Comp, Tit. iii. 8. The false teachers an
nounce their errors with assurance.

Ch. I.] THE FIEST EPISTLB TO TIMOTHY. 207
8. Good (waXo'?). Comp. Rom. vii. 16. MoraUy excellent
and salutary. See on J. x. 11. This is the only instance of
Xpdadai to use with vopoi law.
Lawfully (vopipwi). Past". "LXX. The nature of the
proper use of the law — use according to its design — is indi
cated by the next clause.
9. Knowing (et'Scb?). The participle is connected with rli
one, a man, in the preceding clause.
Is not made (ov Kelrai). Lit. is not laid down, set, ap
pointed. Comp. 1 Th. iii. 3. This is the only instance of
its use with vopoi law. That usage is frequent in Class. See,
for instance, Thucyd. ii. 37.
Righteous (StKaift)). Morally upright. Not in the Pauline
sense of justified by faith. Comp. 2 Tim. ii. 22 ; iu. 16.
This appears from the way in which the opposite of righteous
is described in the next clause.
Lawless (dvopoii). Recognising no law; a sense which
accords better with the following context than not having a
' law, as 1 Cor. ix. 21.
Disobedient (dwirordKroii). Only in Pastorals and He
brews. Better unruly. Disobedient is too specific. It means
those who will not come into subjection. It. is closely allied
with lawless. In the one case no legal obligation is recognised;
in the other, subjection to law is refused.
Ungodly — sinners (dae^e'ai — dpapraXoli). The same
collocation in 1 Pet. iv. 18 ; Jude 15. See on godliness,
2 Pet. i. 3.
Unholy — profane (dvoaioii — iSe^yXoii). 'Avoaioi unholy,
Past". See on holiness, L. i. 75. Be^yXoi profane, comp.
ch. iv. 7; vi. 20; 2 Tim. U. 16; Heb. xU. 16. The verb

208 WOED STUDIES IN THE NEW TESTAMENT. [Ch. I
^e^yXovv to profane, Matt. xii. 5 ; Acts xxiv. 6, and often in
LXX. Derived from ^yXoi threshold (comp. ^aiveiv to go).
Hence the primary sense is that may be trodden. Comp. Lat.
prof anus before the temple, on the ground outside. What is
permitted to be trodden by people at large is unhallowed, pro
fane. Esau is called ^e^yXoi in Heb. xii. 16, as one who did
not regard his birthright as sacred, but as something to be
sold in order to supply a common need.
Murderers of fathers — murderers of mothers (irarpoXwan
— prjrpoXwan). Both words Past", and "LXX. Both in
Class. More literally, smiters of fathers and mothers, though
used in Class, of parricides and matricides. Derived from
dXodv to smite or thresh. The simple verb, 1 Cor. ix. 9, 10,
Manslayers (dvSpo<f>6voii). N, T,", Once in LXX, 2
Macc. ix. 28.
10. Them that defile themselves with mankind (dpaevo-
Koiraii). Only here and 1 Cor. vi. 9. "LXX, "Class.
Menstealers (ai/S/jaTroSio-Toi?). N, T.". "LXX. Ellicott
remarks that this is a repulsive and exaggerated violation of
the eighth commandment, as dpaevoKoirelv is of the seventh*
The penalty of death is attached to it, Ex. xxi. 16.
Perjured persons (iiriopKoii). N. T.". Once in LXX,
Zech. V. 3. See Lev. xix. 12.
Is contrary to (dvriKeirai). Lit. lies opposite to. Used by
Paul and Luke. See L. xiii. 17 ; Gal. v. 17.
The sound doctrine (ry vyiaivovay BiBaaKaXia). A phrase
pecuUar to the Pastorals. "Tyiaiveiv to be in good health, L. v.
31 ; vii. 10 ; 3 J. 2. "P. Quite frequent in LXX, and in
variably in the literal sense. Often in salutations or dismis
sals. See 2 Macc. i. 10 ; ix. 19 ; 2 Sam. xiv. 8 ; Ex. iv. 18.
In the Pastorals, the verb, which occurs eight times, is sis

Ch. I.] THE FIEST EPISTLE TO TIMOTHY. 209
times associated with BiBaaKaXia teaching, or "Xoyoi words, and
twice with iv ry iriarei or ry iriarei in the faith. The sound
teaching (comp. BiBax-n teaching, 2 Tim. iv. 2; Tit. i. 9)
which is thus commended is Paul's, who teaches in Christ's
name and by his authority (2 Tim. i. 13; ii. 2, 8). In all
the three letters it is called dXrjdeia or y dX'ijdeia the truth, the
knowledge (iiriyvaaii) of which is bound up with salvation.
See 1 Tim. U. 4; 2 Tim. U. 25; iU. 7; Tit. i. 1. As truth
it is sound or healthful. It is the object of faith. To be
sound in the faith is, practically, to follow (irapaKoXovdelv)
sound teaching or the truth. The subjective characteristic
of Christians is evae^eia or deoae^eia godliness or piety (1 Tim.
ii. 2, 10 ; iii. l6 ; iv. 7, 8 ; vi. 6, 11) ; and the teaching and
knowledge of the truth are represented as Kar evae^eiav ac
cording to godliness (1 Tim. vi, 3 ; Tit, i, 1), Comp, evae-
I3elv to show piety, 1 Tim. v. 4 ; evae^&i ^yv to live godly, 2
Tim. iii. 12 ; Tit. ii. 12 ; and ^iov Bidyeiv iv irday evae^eia to
lead a life in all godliness, 1 Tim. ii. 2. The contents of this
sound teaching which is according to godliness are not theo
retical or dogmatic truth, but Christian ethics, with faith and
love. See 1 Tun. i. 14 ; U. 15 ; iv. 12 ; vi. 11 ; 2 Tim. i. 13 ;
iU. 10; Tit. ii. 2. 'AX'rjdeia truth is used of moral things,
rather than in the high reUgious sense of Paul. Comp., for
instance, Rom. iii. 7; ix. 1 ; 1 Cor, v, 8 ; 2 Cor, iv. 2 ; xi. 10 ;
Gal. U. 5 ; Eph. iv, 21, 24 ; and 2 Tim. ii. 25, 26 ; iii. 7 (comp,
vv, 1-9) ; iv, 3, 4 ; Tit, i. 12 (comp, vv. 11, 15) ; Tit. U. 4
(comp. vv. 1, 3) ; Tit. iii. 1. Whoever grasps the truth has
faith (2 Tim. i, 13; u. 18; iU. 8; Tit. i. 3 L). That the
ethical character of faith is emphasised, appears from the
numerous expressions regarding the false teachers, as 1 Tim,
i. 19 ; iv. 1 ; v. 8, 12 ; vi. 10, 21. There is a tendency to
objectify faith, regarding it as something believed rather than
as the act of believing. See 1 Tim, i, 19 ; iv, 1 ; vi, 10, 21 ;
Tit, i. 4, In comparing the ideal of righteousness (ver. 9)-
with that of Paul, note that it is not denied that Christ is the
source of true righteousness ; but according to Paul, the man
who is not under the law is the man who lives by faith in
Christ. Paul emphasises this. It is faith in Christ whicb
VOL. IV. — 14

210 WOED STUDIES IN THE NBW TESTAMBNT. [Ch. I.
sets one free from the law. Here, the man for whom the law
is not made (ver. 9) is the man who is ethically conformed to
the norm of sound teaching. The two conceptions do not
exclude each other : the sound teaching is according to the
gospel (ver. 11), but the point of emphasis is shifted.
11. According to. The connection is with the whole fore
going statement about the law and its application, ver, 9 ff.
The writer substantiates what he has just said about the law,
by a reference to the gospel. Comp. Rom. ii. 16.
The glorious gospel of the blessed God (to evayyeXiov
rfji Bo^yi rov paKapiov deov). More correctly, the gospel of the
glory, etc. The phrase as a whole has no parallel in N. T.
The nearest approach to it is 2 Cor. iv. 4. Gospel of God is
a PauUne phrase ; but paKdpioi blessed is not used of God by
Paul, nor elsewhere outside of the Pastorals, where it occurs
twice, here and ch. vi. 15. For blessed see on Matt. v. 3.
The appearing of the glory of God in Jesus Christ is the
contents of the gospel. Comp. Tit. ii. 13.
Which was committed to my trust (8 iiriarevdrjv iya).
Or, with which I was intrusted. Comp. Tit. i. 3 ; Rom. ui.
2 ; 1 Cor. ix, 17 ; Gal. ii. 7 ; 1 Th, U, 4, The iy& I em
phaticaUy asserts the authority of Paul against the " teachers
of thelaw" (ver. 7).
12. Hath enabled (evSwa/iwo-ai/Ti), An unclassical word,
found in Paul and Acts, See Acts ix, 22 ; Philip, iv. 13.
Three times in the Pastorals.
Counted (yyyaaro). A common Pauline word.
Putting (depevoi). Better, appointing. The participle
defines counted me faithful. He counted me faithful in that
he appointed, etc.
Into the ministry (et? BiaKoviav). Better, appointing me to
Ms service. The conventional phrase " the ministry " gives a

Ch. I.] THE FIEST EPISTLB TO TIMOTHY. 211
wrong impression. The term is general, covering every mode
of service, either to God or to men. Amkovoi ministers ie used
of the secular ruler, Rom. xiii. 4. See also 1 Cor. xii. 5 ; xvi,
15 ; 2 Cor, iii, 7, 8 ; Eph. iv. 12, and on minister, Matt. xx. 26.
13. Blasphemer — persecutor — injurious (^Xda<j)ypov—-
Bi&Krrjv — v^piar'Tjv). Neither ^Xda<f)ypoi nor BiwKryi is used
by Paul. 'BXda<f)rjpoi in Acts vii. 11 ; 2 Pet. ii. 11 ; BiwKryi
N. T.°. ; v^piar'Tji in Rom. i. 30 only; often in LXX. See
on blasphemy, Mk. vii. 22, and comp. 1 Cor. x. 30. "T^piar'Tji
is one whose insolence and contempt of others break forth in
wanton and outrageous acts. Paul was v^piarrji when he
persecuted the church. He was v^piadeii shamefully entreated
at Philippi (1 Th. ii. 2). Christ prophesies that the Son of
man shall be shamefully entreated (v^piad'rjaerai, L. xviii. 32).
SimUar regretful references of Paul to his former career ap
pear in Acts xxii. 4; Gal. i. 13, 23. Such a passage may
have occurred in some Pauline letters to which this writer
had access, or it may be an imitation.
I obtained mercy ('rjXe-rjdyv). Comp. ver. 16. In speaking
of his conversion, Paul uses %a/3t? grace. See ver. 14,- and
comp. 1 Cor. xv. 10 ; Gal. i. 15. In referring to his call to
the apostleship he speaks of himself as one who has obtained
mercy (fjXeypevoi) of the Lord to he faithful. 1 Cor. vii. 25 ;
comp. 2 Cor. iv. 1.
14. Was exceeding abundant (virepeirXeovaaev). Or
abounded exceedingly. N. T.°. "LXX. "Class. Paul is
fond of compounds with virep, which, with a few excep
tions, are found only in his writings. In the Pastorals
there are only three. See 1 Tim. ii. 2 ; 2 Tim. iii. 2.
With faith. For faith as treated in the Pastorals, see
Introduction, and sound doctrine, ver. 10.
15. This is a faithful saying (iriarbi 6 Xo'70?). Better,
faithful is the saying. A favourite phrase in these Epistles,
"P. See 1 Tim. iU. 1; iv. 9; 2 Tim, U. 11; Tit. iU. 8.

212 WOED STUDIES IN THE NEW TESTAMBNT, [Ch. L
Worthy of all acceptation (irdayi diroBoxyi d^ioi). The
phrase only here and ch. iv. 9. 'AiroSox'y Past". "LXX.
Comp. Acts ii. 41, diroSe^dpevoi rbv Xoyov received his word.
TJdayi all or every describes the reception of which the saying
is worthy as complete and excluding all doubt.
Came into the world (yXdev eli rbv Koapov). The phrase
is unique in the Pastorals, and does not appear in Paul. Tt
is Johannine, See J. i. 9 ; iii. 19 ; xi. 27 ; xii. 46.
To save sinners (dpapraXovi a&aai). The thought is
Pauline, but not the phrase. See L. ix. 56 ; xix. 10.
Chief (irp&roi). Or foremost. Comp. 1 Cor. xv. 9, and
Eph. iii. 8. This expression is an advance on those.
16. First (irpara). Not the chief sinner, but the repre
sentative instance of God's longsuffering applied to a high
handed transgressor. It is explained by pattern.
All longsuffering (ryv diraaav paKpodvpiav). More cor
rectly, "all his longsuffering." The A. V. misses the pos
sessive force of the article. For longsuffering see on be
patient, Jas. v. 7. The form aTra? occurs as an undisputed
reading only once in Paul, Eph, vi, 13, and not there as an
adjective. Often in Acts and Luke. This use of the article
with the adjective Tra? or dirai is without paraUel in Paul.
Pattern (virorvirwaiv) . Or, ensample. Only here and
2 Tim. i. 13. "LXX. "Class, An example of the writer's
fondness for high-sounding compounds, Paul uses rviroi.
, To them. The A, V, conveys the sense more clearly than
Rev. " of them," which is ambiguous. The genitive has a
possessive sense. He would be their ensample, or an ensam
ple for their benefit.
Believe (iriareveiv). This verb, so frequent in Paul, occurs
six times in the Pastorals. In two instances, 1 Tim, i. 11 ;

Ch. I.] THE FIEST EPISTLE TO TIMOTHY. 213
Tit. i. 3, it is passive, in the sense of to be intrusted with.
Here in the Pauline sense of believing on Christ. In 1 Tim.
iii. 16, passive, of Christ believed on in the world. In 2 Tim.
i. 12, of God the Father, in whom the writer confides to keep
the trust committed to him. In Tit. iii. 8, of belief in God.
With iirl upon and the dative, Rom, ix, 33 ; x, 11 ; 1 Pet,
ii, 6 (all citations), and Rom, iv, 18 ; L, xxiv. 25.
Unto life everlasting (et? ^afjv alwviov). Better, eternal
life. See additional note on 2 Th. i. 9. The conception of
Ufe eternal is not limited to the future life (as von Soden).
Godliness has promise of the life which now is, as well as
of that which is to come (1 Tim. iv. 8). The promise of
eternal life (2 Tim. i. 1) and the words who brought life and
immortality to light through the gospel (2 Titn. i. 10) may
fairly be taken to cover the present life.
17, King eternal (jSaaiXel r&v aiavav). Lit. the king of
the ages. Only here and Apoc. xv. 3. Comp. Heb. i. 2 ;
xi. 3. In LXX, Tob. vi. 10. For kindred expressions in
LXX, see Ex. xv. 18 ; 1 Sam. xiii. 13 ; Ps. ix. 7 ; xxviii, 10 ;
Ixxiii, 12 ; cxliv, 13 ; cxlv, 10, See also additional note on
2 Th, i. 9.
Immortal (a^^a/3T&)), hit. incorruptible. In Paul, applied
to God only, Rom. i. 23.
Invisible (dopdra). Applied to God, Col. i. 15 ; Heb. xi. 27.
The only wise God (pova dew). TF?se should be omitted.
Rend, the only God. l,o(j)& wise was interpolated from Rom.
xvi. 27 — the only instance in which Paul applies the term to
God. Comp. Jude 4, 25 ; L. v. 21 ; J. v. 44.
Honor and glory (npfj Kal B6^a). This combination in
doxology only here and Apoc. v. 12, 13. Comp. Apoc. iv. 9.
In doxologies Paul uses only Bo^a glory, with the article, the
glory, and with to whom or to him (be).

214 WOED STUDIES IN THE KEW TESTAMENT, [Ch. L
Forever and ever (et? roin al&vai r&v alwvwv). Lit, unto
the aeons of the aeons. The formula in Paul, Rom, xvi. 27 ;
Gal. i. 5 ; Philip, iv. 20. Also in Hebrews and 1st Peter, and
often in Apoc. The doxology as a whole is unique in N. T.
18. This charge (ravryv rfjv irapayyeXiav) . See on ver.
5. It refers to what follows, that thou might'st war, etc.
I commit (iraparidepai). The verb in the active voice
means to place beside. In the middle, to deposit or intrust.
Only once in Paul, 1 Cor, x, 27. Comp. 1 Pet. iv. 19.
According to the prophecies which went before on thee
~ (Kara rdi irpoayoiiaai iirl ae irpo<^yreiai). Const, accordi'ng
to with / commit : which went before is to be taken absolutely,
and not with on thee : const, prophecies with on thee. On thee
means concerning thee. The sense of the whole passage is :
" I commit this charge unto thee in accordance with prophetic
intimations which I formerly received concerning thee,"
Prophecy is ranked among the foremost of the special spirit
ual endowments enumerated by Paul. See Rom. xii. 6;
1 Cor. xii. 10 ; xiU. 2, 8 ; xiv. 6, 22. In 1 Cor. xu. 28 ;
Eph. iv. 11, prophets come next after apostles in the list of
those whom God has appointed in the church. In Eph. ii.
20, believers, Jew and GentUe, are built upon the foundation
of the apostles and prophets. According to 1 Tim. iv. 14,
prophecy has previously designated Timothy as the recipient
of a special spiritual gift ; and the prophecies in our passage
are the single expressions or detailed contents of the prophecy
mentioned there. Ylpoayelv to go before is not used by Paul.
In the Pastorals and Hebrews it appears only as an intransit
ive verb, and so in the only instance in Luke, xviii. 39. In
Acts always transitive, to bring forth. See Acts xii. 6 ; xvi.
30 ; xvu. 5 ; xxv. 26.
That by them (tW iv avrali). "Iva that denoting the pur
port of the charge. Ry them (iv), lit. in them; in their
sphere, or, possibly, in the power of these.

Ch. I.] THE FIEST EPISTLE TO TIMOTHY. 215
Thou mightest war a good warfare (arparevy — rfjvKaXfjv
arpareiav). More correctly, ^Ae good warfare. 'S.rpareia war
fare once by Paul, 2 Cor. x. 4. Not fight (pdxyv), but cov
ering all the particulars of a soldier's service.
19. Holding (exav). Not merely having, but holding fast,
as in 2 Tim. i. 13.
Faith and a good conscience (irianv Kal dyadfjv awei-
Srjaiv). The phrase good conscience is not in Paul, although
avveiSyaii is a Pauline word. The phrase appears once in
Acts (xxiii. 1), and twice in 1 Pet. (iii. 16, 21). In Hebrews
evil (irovypdi) conscience and fair (KaXfjv) conscience ; x. 22 ;
xiii. 18. The combination/ai^A and good conscience is peculiar
to the Pastorals. Comp. 1 Tim. iii. 9.
Which ('nv). Referring to good conscience.
Having put a.-wa.y (diraadpevoi). The A. V. is not strong
enough. Better, having thrust from them. It implies wilful
violence against conscience. Twice in Paul, Rom. xi. 1, 2,
and three times in Acts.
Concerning faith have made shipwreck (irepl rfjv irianv
ivavdyyaav). Better, "concerning the iaith made shipwreck."
For a similar use of irepl concerning, see Acts xix. 25 ; L. x.
40 ; 1 Tim. vi. 21 ; 2 Tim. U. 18 ; Ui. 8. It is noteworthy
that irepl with the accusative occurs only once in Paul (Philip.
ii. 23). "Navayelv to make shipwreck only here and 2 Cor.
xi. 25. Nautical metaphors are rare in Paul's writings.
20. Hymenaeus and Alexander. Comp. 2 Tim. ii. 17 ;
iv. 14.
I have delivered unto Satan (irapeBaKa r& laravd). See
on 1 Cor. V. 5.
They may learn (iraiBevd&ai). Neither A. V. nor Rev,
gives the true force of the word, which is, may be taught by
punishment or disciplined. See on Eph, vi. 4.

216 WOED STUDIES IN THE NEW TESTAMENT. [Ch. II.
CHAPTER IL
1. I exhort (irapaKaX&). See on consolation, L. vi. 24.
First of all (irp&rov irdvrav). Connect with I exhort.
The only instance of this phrase in N. T.
Supplications be made (iroieladai Be'^aen). The phrase
occurs L. V. 33 ; PhUip. i. 4. "LXX. "Class. Aeyaii is
petitionary prayer. Tlpoaevxy prayer is limited to prayer
to God, while Beyaii may be addressed to men. The two
are associated, 1 Tim. v. 5 : the inverse order, Eph. vi. 18 ;
Philip, iv. 6.
Intercessions (e'l/Tevfet?). Only here and ch. iv. 5. LXX,
2 Macc. iv. 8. The verb ivrvyxdveiv, commonly rendered to
make intercession, Rom. viii. 27, 34 ; xi. 2 ; and virepevrvyxaveiv
to intercede in behalf of, Rom. viii. 26. The verb signifies to
fall in with a person ; to draw near so as to converse familiarly.
Hence, evrev^n is not properly intercession in the accepted
sense of that term, but rather approach to God in free and
familiar prayer. 'Evrvyxdveiv in the passages cited is not to
make intercession, but to intervene, interfere. Thus in Rom,
viii. 26, it is not that the Spirit pleads in our behalf, but that
he throws himself into our case ; takes part in it. So Heb.
vii. 25 : not that Jesus is ever interceding for us, but that he
is eternaUy meeting us at every point, and intervening in
aU our affairs for our benefit. In ivrev^en here the idea of
interposition is prominent : - making prayers a factor in rela
tions with secular rulers.
2. Kings (^aaiXeav). In Paul only 2 Cor. xi. 32.
That are in authority (r&v ev virepoxy ovrwv). "tirepoxv
authority only here and 1 Cor. ii. 1. Several times in LXX.
Originally, projection, prominence : metaphorically, preemin
ence, superiority. In Byzantine Greek, a little like our Excel-

Ch. IL] THB FIEST EPISTLE TO TIMOTHY. 217
lency. This very phrase is found in an inscription of the
early Roman period, after 133 B.C., at Pergamum. Paul has
the phrase i^ovaiai virepexovaai higher powers, Rom. xiii. 1 ;
and ot virepexovrei those in high places is found Wisd. vi. 5.
We may lead (Bidywpev). Past". Comp. Tit. iii. 3.
Quiet and peaceable (ypepov Kal fja-vxiov). "tlpepoi,
N. T."- In Class, only the adverb ¦rjpepa quietly. 'Yiavxioi
tranquil, "P. Only here and 1 Pet. iii. 4. In LXX once,
Isa. Ixvi. 2. '"Rpepoi denotes quiet arising from the absence
of outward disturbance : fjaiixioi tranquillity arising from
within. Thus, dvrjp fjavxioi is the composed, discreet, self-
contained man, who keeps himself from rash doing : ypepoi
dvrjp is he who is withdrawn from outward disturbances.
Hence, fjpepoi here may imply keeping aloof from political
agitations and freedom from persecutions.
Honesty (aepvoryn). Better, gravity. Honesty, accord
ing to the modern acceptation, is an unfortunate rendering.
In earlier English it signified becoming deportment, decency,
decorum. So Shakespeare : " He is of a noble strain, of
approved valour and confirmed honesty" (Much Ado, ii. 1).
This noun and the kindred adjective aepvbi only in the Past
orals, except Philip, iv. 8. The adjective signifies reverend
or venerable ; exhibiting a dignity which arises from moral
elevation, and thus invites reverence. In LXX it is used to
characterise the name of God (2 Macc. viii. 15) ; the Sab
bath (2 Macc. vi. 11) ; the divine laws (2 Macc. vi. 28) ; the
words of wisdom (Prov. viii. 6) ; the words of the pure
(Prov. XV. 26).
Godliness (evae^eid). See on 1 Pet. i. 3, and sound doc
trine, 1 Tim. i. 10. "P. Mostly in the Pastorals.
3. Acceptable (aTro'SeKToi'). Past". Compare diroSox'n
acceptation, ch. i. 15, and Paul's evirpdaSeKroi acceptable, Rom.
XV. 16, 31 ; 2 Cor. vi. 2 ; vU. 12.

218 WORD STUDIES IN THB NEW TESTAMENT. [Ch. U.

4. Who will have all men to be saved (S? irdvrai dv6
irovi deXei awdfjvai). Lit. who willeth all men, etc. O? who,
or seeing that he, giving the ground of the previous statement.
Prayer to God for all is acceptable to him, because he wills
the salvation of all. ©e'Xet willeth, marking a determinate
purpose. Come to the knowledge of the truth (et? iiri/vwaiv
dXrjdeiai iXdelv). The phrase only here and 2 Tim. iii. 7.
'Eiriyvaaii is a favorite Pauline word. See on Rom. Ui. 20 ;
Col. i. 9 : 1 Tim. ii. 4 ; iv. 3. It signifies advanced or full
knowledge. The difference between the simple yv&aii and
the compound word is illustrated in Rom. i. 21, 28, and 1 Cor.
xiii. 12. In N. T. always of the knowledge of things ethical
or diAdne, and never ascribed to God. For dX'rjdeia truth,
see on sound doctrine, ch. i. 10. It appears 14 times in the
Pastorals, and always without a defining genitive. So, often
in Paul, but several times with a defining genitive, as truth
of God, of Christ, of the gospel. Tlie logical relation in the
writer's mind between salvation and the knowledge of the
truth is not quite clear. Knowledge of the truth may be
regarded as the means of salvation, or it may be the ideal
goal of the whole saving work. See 1 Cor, xiii, 12 ; .Philip,
iii. 8 ; J. xvii. 3. The latter is more in accord with the
general drift of teaching in these Epistles.
6. For (ydp). The universality of the grace is grounded
in the unity of God. Comp. Rom. iii. 30. One divine pur
pose for all implies one God who purposes.
One God. These Epistles deal much with the divine at
tributes. See 1 Tim. i. 17 ; vi. 13, 15, 16; iU. 15 ; iv. 10;
2 Tim. ii. 13 ; Tit. i. 2.
Mediator (peairrji). See on Gal. iii, 19, The word twice
in Paul, Gal. iii. 19, 20, once of Moses and once generally.
In Hebrews always of Christ ; vUi. 6 ; ix. 15 ; xU. 24. This
is the only instance in the Pastorals. As the one God, so

Ch. IL] THE FIEST EPISTLB TO TIMOTHY. 219
the one mediator implies the extension of the saving pur
pose to all.
The man Christ Jesus. The phrase only here.
6. Who gave himself (o Soiii eavrbv). The phrase with
the simple verb oply here. Gal. i. 4, and Tit. ii. 14. Paul
uses the compound verb irapaBiBovai, Gal. ii. 20 ; Eph. v. 2,
25. Comp. Rom. viii. 32.
Ransom (dvriXvrpov) . N. T.". "LXX. "Class. Avrpov
ransom. Matt. xx. 28 ; Mk. x. 45, applied to Christ's life
given for many. But neither this nor any of its kindred
words is used by Paul. He uses diroXvrpaaii, but that
means the act not the means of redemption.
For all (virep). 'Tirep does not mean instead of (dvrl).
See on Rom. v. 6. Any idea of exchange or substitution
which may be impUed, resides in dvriXvrpov ; but it is press
ing that unique word too far to find in it the announcement
of a substitutional atonement.*
To be testified in due time (rb paprvpiov Kaipoli IBion).
Lit. (gave himself a ransom) the testimony in its own times.
That is, the gift of Christ as a ransom was to be the sub
stance or import of the testimony which was to be set forth
in its proper seasons. Thus paprvpiov testimony is in appos
ition with the whole preceding sentence, and not with ran
som only. Maprvpiov is used sometimes simply as witness or
testimony (Matt. viii. 4 ; Mk. vi, 11) : sometimes specially
of the proclamation of the gospel, as Matt. xxiv. 14 ; Acts
iv. 33 ; 1 Th. i. 10, The apostles are said paprvpeiv to bear
witness, as eye or ear witnesses of the sayings, deeds, and
sufferings of Jesus (1 Cor, xv. 15), In 1 Cor, i, 6, paprvpiov
rov XpiaroO is practically = the gospel. In -2 Th, i, 10, rb
paprvpiov yp&v ecj>' vpdi our testimony among you is our public
attestation of the truth of the gospel. The idea of witness
• See Ellicott.

220 WOED STUDIES IN THE NEW TESTAMENT. [Ch. H.
is a favorite one with John. See J. i. 7. The exact phrase
Kaipoli ISion in its own times, only in the Pastorals, here,
ch. vi. 15 ; Tit. i. 3. In Gal. vi. 9 Kaipa lSiq> in due time.
Comp. Gal. iv. 4.
7. I am ordained (iredyv iyw). Better, Iwas appointed.
See on J. xv. 16.
A preacher (Kfjpv^). Lit. a herald. See on 2 Pet. ii. 5.
Paul does not use the noun, but the kindred verb Kypvaaeiv
to proclaim or preach is very common in his writings. See
Rom. X. 8 ; 1 Cor. i. 23 ; 2 Cor. iv. 5 ; PhUip. i. 15, etc.
I speak the truth in Christ and lie not. Omit in Christ.
A strange asseveration to an intimate and trusted friend.
Apparently an imitation of Rom. ix. 1.
A teacher of the Gentiles (BiSdaKaXoi idv&v). Paul does
not use this phrase. He expressly distinguishes between
teacher and apostle. See 1 Cor. xii. 28 ; Eph. iv. 11. He
caUs himself idv&v diroaroXoi apostle of the Gentiles (Rom.
xi. 13) ; Xeirovpyoi ILpiarov 'lyaov eli rd edvy minister of Christ
Jesus to the Gentiles (Rom. xv. 16) ; and Beapioi rov Xpiarov
'lyaov virep vp&v r&v idv&v prisoner of Jesus Christ for you
Gentiles (Eph. iii. 1).
In faith and verity (iv iriarei Kal dXydeia). Or faith and
truth. The combination only here. Paul has sincerity and
truth (1 Cor. v. 8), and sanctification of the Spirit and faith
of the truth (2 Th. ii. 13). The phrase must not be ex
plained in true faith, nor faithfully and truly. It means that
faith and truth are the element or sphere in which the apost
olic function is discharged : that he preaches with a sincere
faith in the gospel, and with a truthful representation of the
gospel which he believes.
8. I will (fiovXopai). Better, I desire. See on Matt. i.
9, and comp. Philip, i. 12. Paul's word is deXw IwiU. See
Rom. xvi. 19 ; 1 Cor. vU, 32 ; x, 20 ; xiv, 5, 19, etc.

Ch. n.] THE FIEST EPISTLE TO TIMOTHY. 221
Everywhere (ev TravTt to'tt^)). Ijit. in every place. Wher
ever Christian congregations assemble. Not every place
indiscriminately. Lifting up holy hands (iiraipovrai oaiovi x^ipai). The
phrase is unique in N. T. "LXX. Among Orientals the
lifting up of the hands accompanied taking an oath, blessing,
and prayer. The custom passed over into the primitive
church, as may be seen from the mural paintings in the cata
combs. See Clement, Ad Corinth, xxix, which may possibly
be a reminiscence of this passage. The verb iiraipeiv to raise,
twice in Paul, 2 Cor. x. 5 ; xi. 20 ; but often in Luke.
'0<riou? holy, "P. See on L. i. 75.
Without wrath and doubting (x^^pl^ bpyfji Kal SidXoyia-
p&v). The combination only here. 'Opyfj is used by Paul
mostly of the righteous anger and the accompanying judg
ment of God against sin. As here, only in Eph. iv. 31 ; Col.
iii. 8. AiaXoyiapoi in N. T. habitually in the plural, as here.
The only exception is L. ix. 46, 47. By Paul usually in the
sense of disputatious reasoning. It may also mean sceptical
questionings or criticisms, as Philip, ii. 14. So probably here.
Prayer, according to our writer, is to be without the element
of sceptical criticism, whether of God's character and deal
ings, or of the character and behaviour of those for whom
prayer is offered.
9. In like manner (aaavrai). The writer's thought is
stUl running upon the public assemblies for worship.
Adorn themselves (Koapelv eavrdi). Koapelv adorn, "P.
Of female adornment, 1 Pet. iii. 5 ; Apoc, xxi, 2, In Matt,
xxv, 7, of trimming the lamps. From Koapoi order, so that
the primary meaning is to arrange. Often in LXX and
Class. Prominent in the writer's mind is the attire of women
in church assemblies, Paul treats this subject 1 Cor, xi, 6 ff.
In modest apparel (iv KaraaroXy Koapia). KaraaroX-n
N, T,", Once in LXX, Isa. Ixi. 3. Opinions differ as to

222 WOED STUDIES IN THE NEW TESTAMENT. [Ch. H.
the meaning. Some apparel, others guise or deportment =
xardarypa demeanour, Tit. ii. 3. There seems, on the whole,
to be no sufiicient reason for departing from the rendering
of A.V. and Rev.* Koapicp modest, seemly, Past". Note the
word-play, Koapelv Koapia.
With shamefacedness and sobriety (perd aiSovi Kal
atcj>poavvyi). 'AiBwi, N. T.". (aiBovi in Heb. xu. 28 is an
•incorrect reading). In earlier Greek, as in Homer, it some
times blends with the sense of alaxvvy shame, though used
also of the feeling of respectful timidity in the presence of
superiors, or of penitent respect toward one who has been
wronged (see Homer, II. i. 23). Hence it is connected in
Homer with military discipUne (II. v. 531). It is the feel
ing of a suppliant or an unfortunate in the presence of those
* It is difficult to determine the meaning decisively. The kindred verb
KaraffTiWeiv means (a) to put in order or arrange. Sr^Weiy is to put ot plate,
and Kurk prohably has its distributive sense, denoting succession, relation, or
proportion of parts. (6) To let down or loijoer, Kard, having its primary sense
of down, (c) Metaphorical, derived from the preceding, to check or repress.
Thus Acts xix. 25, 36. See also 2 Macc. iv. 31 ; 3 Macc. vi. 1. Hence 6 kotcit-
ToKiiivos the man of calm or sedate character (Diod. i. 76 ; Arrian, Epict. iii.
23, 16). From these data two possible meanings are drawn: (1) dress,
attire. So Hesychius (Trepi^oXi garment) and Suidas (o-toXjj raiment). It is
used in Isa. Ixi. 3 as the translation of naoto covering, wrapping. The root
ath, in every case, points to veiling. Plutarch (^Pericles, 5) has KOTao-ToXj)
Tepi^oXrjs arrangement of dress ; and Josephus, B. J. ii. 8, 4, icaTao-ToXJ) itai
axnti-a, a-iinaros disposition and equipment of body, which phrase is explained
by the following reference to details of dress. It must be admitted, how
ever, that, with the exception of Isa. Ixi. 3, there is no instance of the abso
lute use of (coToiTToX^ in the sense of dress. The meaning in Plutarch is
clearly arrangement, and in Josephus, <rxvt"i, may lie rendered dress, while
KaToaroMi probably means the general arrangement of the person. It is
quite possihle that from the use of kotoo-toXj) in these connections, it may
have come to mean dress by itself. A possible analogy is suggested by the
English attire, from the old French atirier or atirer, to arrange, equip, deck,
dress, cognate with Provengal atierar (o tire), to bring into row or order.
The sense of adjusting or regulating runs into that of adorning. The context
here, which refers to details of apparel, the fact that both Paul and Peter
specifically deal with the subject of female attire, the clear usage in Isaiah,
the association of Karaa-ToXii with dress, and the definitions of the old lexi
cographers, all seem to point to the meaning apparel. So Holtzmann,
Huther, and Weiss.

Ch. IL] THB FIEST EPISTLE TO TIMOTHY. 223
from whom he seeks aid ; of a younger man toward an older
and wiser one. It is a feeling based upon the sense of defic
iency, inferiority, or unworthiness. On the other hand, it
is the feeling of a superior in position or fortune which goes
out to an unfortunate. See Homer, II. xxiv. 208 ; Od. xiv.
388 ; Soph. Oed. Col. 247. In the Attic period, a distinc
tion was recognised between alaxvvy and at'Sw? : at'Sta? rep
resenting a respectful and reverent attitude toward another,
while alaxvvy was the sense of shame on account of wrong
doing. Thus, " one atSeirat is respectful to his father, but
alaxvyerai is ashamed because he has been drunk." * Trench
(N. T. Synon. § xix.) remarks that "atSto? is the nobler word
and implies the nobler motive. In it is involved an innate
moral repugnance to the doing of the dishonorable act, which
moral repugnance scarcely or not at all exists in the alaxvvrj.
Let the man who is restrained by alaxpvrj alone be insured
against the outward disgrace which he fears his act wiU en
tail, and he will refrain from it no longer." f The A.V.
shamefacedness is a corruption of the old English shamefast-
ness. So Chaucer : " Sohamefast chastite." Knight's T. 2057.
Shakespeare :
" 'Tis a blushing shamefast spirit that mutinies in a man's bosom."
Bichard III. i. 4.
It is one of a large class of words, as steadfast, soothfast,
rootfast, masterfast, handfast, bedfast, etc. Shamefaced
changes and destroys the original force of the word, which
was bound or made fast by an honourable shame. 1.w^poavvy
sobriety, "P. Once in Acts, xxvi. 25. The kindred verb'
aw^povelv to be of sound mind, Rom. xii. 3 ; 2 Cor. v. 13 ;

* Ammonius the Grammarian, fourth century. He wrote a work On the
Differences of Words of Like Signification, which was appended to many of
the older lexicons.
t The different uses of alSilis in Homer are discussed in a very interesting
way in Gladstone's Homer and the Homeric Age, Vol. II. , p. 431 ff. The
best discussion of the word is by Schmidt, Synonymik der griechischen
Sprache, Vol. IIL, § 140.

224 WOED STUDIES IN THE NEW TESTAMBNT. [Ch. It
Tit. U. 6. Several representatives of this famUy of words
appear in the Pastorals, and with the exception of aa(f>poa-
vvy and aw<f>povelv, nowhere else in N. T. Such are aw^pov-
i^eiv to be soberminded (Tit. ii. 4); aa(f)poviaji6i discipline
(2 Tim. i. 7); aa<f)p6vai soberly (Tit. ii. 12); awcfypav sober-
minded (1 Tim. iii. 2). The word is compounded of adoi
or a&i safe, sound, and ^pijv mind. It signifies entire com
mand of the passions and desires ; a self-control which holds
the rein over these. So Aristotle (Rhet. i. 9) : " The virtue
by which we hold ourselves toward the pleasures of the body
as the law enjoins." Comp. 4 Macc. i. 31. Euripides calls
it "the faUest gift of the gods " (Med. 632). That it ap
pears so rarely in N. T. is, as Trench remarks, "not because
more value was attached to it in heathen ethics than in
Christian morality, but because it is taken up and trans
formed into a condition yet higher stiU, in which a man does
not command himself, which is weU, but, which is better
stiU, is commanded by God." The words with shamefastness
and sobriety may either be taken directly with adorn them
selves, or better perhaps, as indicating moral qualities accom
panying (perd with) the modest apparel. Let them adorn
themselves in modest apparel, having along with this shame-
fastness and sobermindedness.
With broidered hair (iv irXeypaaiv). Jjit. with plaitings.
N. T." Rend, with braided hair. Broidered is a blunder
owing to a confusion with broided, the older form of braided.
So Chaucer : " Hir yelow heer was broyded in a tresse,
Bihinde hir bak, a yerde long, I gesse." Knight's T. 1049 f.
Costly array (ipanapa iroXvreXel). Neither word in Paul.
'Ipanapoi signifies clothing in general. HoXwreX^? costly
occurs only three times in N. T.
10. Professing (iirayyeXXopevan). In the sense of pro
fessing only iu the Pastorals. In Tit. i. 2, and everywhere
else in N. T. it means promise. See Acts vU. 5 ; Rom. iv. 21 ;
Gal. Ui. 19, etc.

Ch. IL] THB FIEST EPISTLE TO TIMOTHY. 225
Godliness (deoaej3eiav). N. T.". Several times in LXX.
The adjective deoae^'rji worshipping God, J. ix. 31. It is =
evae^eia. See ver. 2. Const, by good works with professing
godliness: omit the parenthesis wMcA — godliness; talke which
(o) as = with that which (iv rovra 6) and construe it with
adorn. The whole will then read : " That women adorn
themselves in modest apparel, with shamefastness and so
briety ; not with braided hair, or gold, or pearls, or costly
array, but (adorn themselves) with that which becometh
women professing godliness through good works."*
11. Learn (pavdavera). Comp. 1 Cor. xiv. 35.
In silence (iv fjavxia). See on peaceable, ver. 2. Rev,
renders quietness ; but the admonition concerns the behaviouj
of women in religious assemblies. Comp. 1 Cor. xiv. 34.
The word is used in the sense of silence. Acts xxii. 2 : with
the broader meaning quietness in 2 Th. iii. 12.
12. Suiier (iirirpeira). lAt. turn over to ; thence, permit.
See 1 Cor. xiv. 34.
Usurp authority (aidevrelv). N. T.". "LXX, "Class. It
occurs in late ecclesiastical writers. The kindred noun avdev-
rrji one who does a thing with his own hand, Wisd. xii. 6, and
also in Herodotus, Euripides, and Thucydides. 'Avdevria
right, 3 Macc, ii. 29. The verb means to do a thing one's self ;
hence, to exercise authority. The A. V. usurp authority is a
mistake. Rend, to have or exercise dominion over.
13. Was formed (eTrXao-^T?). Comp. Rom. ix. 20. Strictly
of one working in soft substances, as a potter in clay; mould
ing or shaping. Often in Class, and LXX.
* The other rendering proposed is to retain the parenthesis, and connect
S»' ^pyuv i.'yaSiir through good works with /coir/teic adorn. Thus it will read :
"Adorn themselves with good works." The objection to this is that Koaiielv
is previously construed with ^v (" in modest apparel, not in braided hair, gold,
pearls, etc."), and we should therefore expect iv instead of Si with good
works. Further, it would be unsuitable to describe good works as an orna
ment when he is speaking of the demeanor of women in church assemblies.
VOL. IV. — 15

226 WOED STUDIES IN THB NEW TESTAMENT. [Ch. II
14. Was not deceived (ovk yirar'rjdy). Once in Paul, Eph.
V. 6. Comp. 2 Cor. xi. 3. Rev. beguiled. As it is evident
that Adam was beguUed, the interpreters have tried many
ways of explaining the expression, either by supplying irp&roi
first, or by saying (as Bengel) that the woman did not deceive
the man, but persuaded him ; or by supplying by the serpent,
or so long as he was alone ; or by saying that Eve was directly
and Adam indirectly deceived.
Being deceived (i^airarydelad). Completely or thoroughly
beguiled. Was in the transgression (iv irapa^daei yeyovev). A. V.
misses the force of yeyovev. Viveadai ev often signifies the
coming or falling into a condition, as Acts xii. 11 ; xxii. 17 ;
Apoc. i. 10 ; 1 Cor. U. 3 ; 2 Cor. Ui. 7 ; 1 Th. u. 5. Rend.
hath fallen into transgression.
15. She shall be saved in childbearing (awdyaerai Bid ryi
reKvoyoviai). Better, "through ^Ae childbearing." (1) Saved
is used in the ordinary N. T. sense. (2) She shall be saved is
set over against hath fallen into transgression. (3) It is diffi
cult to see what is the peculiar saving virtue of chUdbearing.
(4) The subject of awdirjaerai shall be saved is the same as
that of iv irapa^daei yeyovev hath fallen into transgression. A
common explanation is that yvv^ is to be taken in its generic
sense as referring to all Christian mothers, who will be saved
in fulfiUing their proper destiny and acquiescing in aU the
conditions of a Christian woman's life, instead of attempting
to take an active part as teachers or otherwise in public
reUgious assemblies. On the other hand, the woman, Eve, may
be regarded as including all the Christian mothers. Notice
the change to the plural, " if they continue." She, though she
f eU into transgression, shall be saved " by the childbearing "
(Gen. Ui. 15) ; that is, by the relation in which the woman
stood to the Messiah. This seems to be the better explana
tion. TeKvoyovia childbearing, N. T.". "LXX, "Class. Comp.
reKvoyovelv to bear children, 1 Tim. v. 14. The expression is
utterly un-Pauline.

Ch. m.] THE FIEST EPISTLE TO TIMOTHY. 227
If they continue (eai^ peivaaiv). They, the woman re
garded collectively or as including her descendants. The
promise does not exempt them from the cultivation of Christ
ian virtues and the discharge of Christian duties.
Sanctification (dyiaapw). A Pauline word ; but the triad,
faith, love, sanctification, is unique in N. T.

CHAPTER III
1. This is a true saying (iriarbi 6 Xoyoi), Better, faith
ful is the saying. See on ch, i. 15.
Desire (bpeyerai). Better, seeketh. Only here, ch, vi, 10,
and Heb, xi, 16, Originally to stretch forth, to reach after.
Here it impUes not only desiring but seeking after. Desire
is expressed by iiridvpel immediately following. The word
implies eagerness, but not of an immoderate or unchristian
character, Comp, the kindred word 'ope^ii with its terrible
meaning in Rom. i. 27,
The office of a bishop (iiriaKoirfji). "P. 'ETriWoTro?
superintendent, overseer, by Paul only in Philip, i. 1. The
fundamental idea of the word is overseeing. The term eTria--
KOTTO? was not furnished by the gospel tradition : it did not
come from the Jewish synagogue, and it does not appear in
Paul's lists of those whom God has set in the church (1 Cor,
xii. 28 ; Eph. iv. 11), Its adoption came about in a natural
way. Just as senatus, yepovaia and irpea^vrepoi passed into
of&cial designations through the natural association of au
thority with age, so iiriaKoiroi would be, almost inevitably,
the designation of a superintendent. This process of natural
selection was probably aided by the familiar use of the title
in the clubs and guilds to designate functions analogous to
those of the ecclesiastical administrator. The title can hardly
be traced to the O, T, There are but two passages in LXX

228 WOED STUDIES IN THE NBW TESTAMENT. [Ch. Ill
where the word has any connection with reUgious worship,
Num. iv. 16 ; 2 K. xi, 18. It is applied to God (Job xx. 29),
and in N. T. to Christ (1 Pet. ii. 25). It is used of officers
in the army and of overseers of workmen. The prevaiUng
O. T. sense of iiriaKoirfj is visitation for punishment, inquisi
tion, or numbering.*
He desireth (iiridvpel). See on 1 Pet, i, 12.
2, Blameless (dveiriXypirrov). Or without reproach: one
who cannot be laid hold of (Xap^dveiv)-. who gives no ground
for accusation. "P. Only tn 1st Timothy.
The husband of one wife (pidi ywaiKbi dvBpa). Comp.
ver. 12; Tit. i. 6. Is the injunction aimed (a) at immor
alities respecting marriage — concubinage, etc., or (b) at
polygamy, or (c) at remarriage after death or divorce ? The
last is probably meant. Much of the difficulty arises from
the assumption that the Pastorals were written by Paul. In
that case his views seem to conflict. See Rom. vii. 2, 3 ;
1 Cor. vii. 39 ; viii. 8, 9, where Paul declares that widows are
free to marry again, and puts widows and virgins on the same
level ; and comp. 1 Tim. v. 9, according to which a widow is
to be enroUed only on the condition of having been the wife
bf but one man. The PaiUine view is modified in detaU by
the writer of the Pastorals. Paul, while asserting that
marriage is right and honourable, regards celibacy as the
higher state (1 Cor. vU. 1, 7, 26, 34, 37, 38). In this the
Pastoral writer does not follow him (see 1 Tim. ii. 15 ; ui. 4,
12 ; iv. 3 ; v. 10, 14). The motive for marriage, namely, pro
tection against incontinency, which is adduced by Paul in
1 Cor. vii. 2, 9, is given in 1 Tim. v. 11-14. As in Paul,
the married state is honourable, for Bishops, Deacons, and
Presbyters are married (1 Tim. iii. 2, 12 ; Tit. i. 6), and
the honour of childbearing conferred upon the mother of
* See Introduction, and Excursus on "Bishops and Deacons" in Inter
national Commentary on Philippians and Philemon.

Ch m.] THE FIEST BPISTLB TO TIMOTHY, 229
our Lord is reflected in the Christian woman of later times
(1 Tim. ii. 15). While Paul advises against second marriages
(1 Cor. vii. 8, 9, 27, 39, 40), in the Pastorals emphasis is laid
only on the remarriage of church-officers and church-widows.
In the Pastorals we see a reflection of the conditions of the
earlier post-apostolic age, when a non-Pauline asceticism was
showing itself (see 1 Tim. iv, 3, 4, 8 ; Tit, i, 15), The op
position to second marriage became very strong in the latter
part of the second century. It was elevated into an article
of faith by the Montanists, and was emphasised by Tertullian,
and by Athenagoras, who called second marriage " a specious
adultery" (eiiirpeirifji poixeia).*
Vigilant (vy<f)dXiov). Only in the Pastorals, See ver. 11,
and Tit. U, 2, "LXX. The kindred verb vy<peiv means to be
sober with reference to drink, and, in a metaphorical sense, to
be sober and wary ; cool and unimpassioned. Thus Epichar-
mus, vd<f>e Kal pepvaa' diriareiv be wary and remember not to be
credulous. See on 1 Th. v. 6, In N, T. the meaning of the
verb is always metaphorical, to be calm, dispassionate, and cir
cumspect. The A, V, vigilant is too limited. Wise caution
may be included ; but it is better to render sober, as A.V, in
ver, 11 and Tit, ii, 2, in the metaphorical sense as opposed
to youthful levity.
Of good behaviour (Koapiov). "P, Only here and 1 Tim.
ii, 9, see note. Rend, orderly.
Given to hospitality (<f)iX6^evov). "P, Comp, Tit, i. 8 ;
1 Pet, iv. 9, See note on pursuing hospitality, Rom. xii. 13.
Apt to teach (BiSaKriKov). "P, Only here and 2 Tim,
ii, 24, "LXX, "Class, In the Pastorals the function of
teaching pertains to both Bishops and Elders (see 1 Tim,
V, 17; Tit, i, 9), It is at this point that the tendency to
* The reference to second marriages here is held hy Holtzmann, Ellicott,
von Soden, Wace, and Pfleiderer. Huther and Farrar take it as simply
opposed to an immoral life, especially concubinage.

230 WOED STUDIES IN THB NBW TESTAMBNT. [Ch. IH
confound and identify the two reveals itself. Bishops and
Presbyters are not identical. Earlier, the teaching function
does not seem to have attached to the position of iiriaKoiroi.
The office acquired a different character when it assumed that
function, which is not assigned to it in Clement's Epistle to
the Corinthians. In the Didache or Teaching of the Twelve
Apostles (about 100 A.D.) the ministry of teaching is to be
assumed by the Bishops only in the absence of the Prophets
and Teachers (xiii. xv).
3, Given to wine (irdpoivov). Only here and Tit. i. 7.
The verb irapoivelv to behave ill at wine, to treat unth drunken
violence, is found in Xenophon, Aeschines, Aristophanes, and
Aristotle. Once in LXX, Isa, xli. 12. Rev. renders brawler,
which is not definite enough. Better, quarrelsome over wine.
See Aristoph. Acharn. 981 : irapoivioi dvfjp e^v, whioh Frere
renders "behaved in such a beastly way." Cicero, ad Att.
X. 10, uses irapoiviK&i = insolently.
Striker (irX'rjxryv). Only here and Tit. i. 7. Some soften
down the meaning into a pugnacious or combative person. In
any case, it is a pecuUar state of things which caUs out such
admonitions to Bishops.
Not greedy of filthy lucre. Omit.
Patient (iirieiKfj). Better, forbearing. The word occurs
Philip, iv. 5, and iirieiKia forbearance in 2 Cor. x. 1, where it
is associated with irpavryi meekness. From etao'? reasonable.
Hence, not unduly rigorous ; not making a determined stand
for one's just due. In 1 Pet. ii. 18 ; Jas. iii. 17, it is associ
ated with dyadbi kindly, and einreidyi easy to be entreated.
It occurs in LXX.
Not a brawler (dpaxov). Better, not contentious.
Not covetous (dtjyiXdpyvpov). Only here and Heb. xiu. 5,
•^LXX, "Class, (^iXdpyvpoi money-loving, L, xvi, 14 ; 2 Tim.

Ch. III.] THE PIEST EPISTLE TO TIMOTHY. 231
iii. 2. Rend, not a money-lover. The word for covetous is
ir'XeoveKryi. For the distinction see on Rom, i, 29,
This admonition is cited by some writers in support of the
view that the original iiriaKoiroi was simply a financial officer.
It is assumed that it was prompted by the special tempta
tions which attached to the financial function. Admitting
that the episcopal function may have included the financial
interests of the church, it could not have been confined to
these. It can hardly be supposed that, in associations dis
tinctively moral and religious, one who bore the title of
overseer should have been concerned only with the material
side of church life,*
4, That ruleth (irpo'iardpevov). Mostly in the Pastorals,
but also in Rom. xii. 8 ; 1 Th. v. 12. The participle means
placed in front. Here in a general sense, but in 1 Th. i. 5
of church authorities, but only functionally, not as a title of
specially appointed officers. It is characteristic of the loose
and unsettled ecclesiastical nomenclature of the apostolic age.
Having in subjection (exovra iv virorayy). The phrase
is unique in N. T. 'Tirorayrj subjection is a Pauline word :
see 2 Cor. ix. 13 ; Gal. U. 5. "LXX.
5. Shall he take care of (iiripeX'/jaerai). Only here and
L, X, 34,
6. Novice (ve6<f>vrov) . N. T.". From veoi new and <})vt6v
a plant. Comp. 1 Cor, iii, 6, 7; Matt. xv. 13. Hence, a
new convert, a neophyte. Comp. in LXX Job xiv, 9 ; Ps.
cxxvii. 3 ; cxliii. 12 ; Isa. v. 7, Chrysostom explains it as
newly catechised (veoKarrJxrjToi) ; but a neophyte differed from
a catechumen in having received baptism. Better the ancient
Greek interpreters, newly baptized (veo^dirriaroi). After the
ceremony of baptism the neophytes wore white garments for
* See Dr. Sanday, Expositor, 3d ser., V., 98, and E6viUe, Les Origines de
V Episcopal, p. 153 f.

232 WOED STUDIES IN THE NEW TESTAMENT. [Ca III.
eight days, from Easter eve until the Sunday after Easter,
which was called Dominica in albis, the Sunday in white. The
Egyptian archives of Berlin give veoc^vroi in a Fayum papyrus
of the second century a.d., of newly-planted palm trees. Comp.
LXX, Ps. cxxvii. 3 : "Thy sons as ve6<^vra iXai&v new plants
of olives."
Being lifted up with pride (rv^w^et?). Only in the Past
orals. See ch. vi. 4 ; 2 Tim. iii. 4. The verb means prim
arUy to make a smoke: hence, metaphorically, to blind with
pride or conceit. Neither A, V, nor Rev, puffed up, preserves
the radical sense, which is the sense here intended — a
beclouded and stupid state of mind as the result of pride.
Fall into condemnation (et? Kpipa ipireay). K.pipa in
N, T, usually means judgment. The word for condemnation
is KardKpipa. See especially Rom. v. 16, where the two are
sharply distinguished. Comp. Matt. vii. 2; Acts xxiv, 25;
Rom, ii, 2 ; V, 18 ; 1 Cor. vi. 7. However, Kpipa occasion
ally shades off into the meaning condemnation, as Rom. iii. 8 ;
Jas. iii, 1, See on go to law, 1 Cor. vi. 7, and on 1 Cor. xi. 29.
Kpipa is a Pauline word ; but the phrase ifiiriirreiv ek Kpipa
to fall into judgment is found only here.
Of the devil (tou Sia^oXov). See on Matt, iv. 1, and on
Satan, 1 Th. ii. 18. Paul uses Bidfio'Xoi only twice, Eph, iv,
27 ; vi, 11, Commonly Satan. The use of SidfioXoi as an
adjective is peculiar to the Pastorals (see 1 Tim, iU, 11;
2 Tim, iii. 3 ; Tit. ii, 3), and occurs nowhere else in N. T,,
and not in LXX, The phrase judgment of the devil probably
means the accusing judgment of the devil, and not the judg
ment passed upon the devU, In Apoc, xii. 10 Satan is called
the accuser of the brethren. In 1 Cor. v. 5 ; 1 Tim, i, 20, men
are given over to Satan for judgment. In ver. 7 the genitive
Bia^oXov is clearly subjective. In this chapter it appears that
a Christian can fall into the reproach of the devU (comp. Jude
9 ; 2 Pet. U. 11), the snare of the devil (comp, 2 Tim, u. 26),
and the judgment of the devil.

Ch. III.] THE FIEST EPISTLB TO TIMOTHY. 233
7. A good report (paprvpiav KaXfjv). Comp, Acts vi, 3.
Not only does KaXoi occur in the Pastorals nearly twice as
many times as in Paul, but the usage is different. Out of 16
instances in Paul, there is but one in which koXoi is not used
substantively (Rom. vii. 16), while in the Pastorals it is,
almost without exception, used adjectively. 'Maprvpiav,
better testimony. Comp, Tit, i, 13, Not in Paul, who uses
paprvpiov. Of them which are without (aTro r&v e^adev). "E^adev
only once in Paul (2 Cor, vii. 5), and ot e^adev nowhere in
Paul, and only here in Pastorals. Paul's phrase is 6 e^a :
see 1 Cor. v. 12, 13 ; 2 Cor. iv. 16 ; 1 Th. iv. 12.
Reproach (oveiSttr/toi'). By Paul in Rom. x v. 3 : only here
in Pastorals : three times in Hebrews.
Snare (irayiSa), Comp. ch. vi, 9; 2 Tim, u, 26. In
Paul, Rom. xi. 9, see note. Both reproach and snare govern
Sia^oXov. 8. Deacons. The office of Deacon appears in the Pastor
als, but not in Paul's letters, with the single exception of
Philip, i. 1, where the Deacons do not represent an ecclesias
tical office, though they mark an advance toward it. Clem
ent of Rome (ad Corinth, xiii, xliv) asserts their apostolic
appointment. But the evidence at our command does not
bear out the view that the institution of the diaconate is
described in Acts vi. 1—6. The terms Bmkovoi and BiaKovia
are, in the Pauline writings, common expressions of servants
and service either to Christ or to others. Paul applies these
terms to his own ministry and to that of his associates.
AiuKovia is used of the service of the apostles. Acts i. 25;
vi. 4. AidKovoi is used of Paul and Apollos (1 Cor. iii. 5) ;
of Christ (Gal. ii. 17; Rom. xv. 8) ; of the civil ruler (Rom.
xiii. 4) ; of ministers of Satan (2 Cor. xi. 15). The ap
pointment of the seven grew out of a special emergency, and
was made for a particular service ; and the resemblance is

234 WOED STUDIES IN THB NEW TESTAMBNT. [Ch. IIL
not close between the duties aud qualifications of deacons in
the Pastorals and those of the seven. The word BiaKovoi
does not appear in Acts; and when Paul and Barnabas
brought to Jerusalem the collection for the poor saints, they
handed it over to the elders.
In like manner (aaavrai). Rare in Paul (Rom. viii. 26;
1 Cor. xi. 25). Frequent in Pastorals.
Grave (aejivovi). In Paul only Philip, iv. 8. See on
aepvoryi gravity, 1 Tim. ii. 2.
Double-tongued (SiXoVow?). N. T.". "LXX, "Class. Say
ing one thing and meaning another, and making different
representations to different people about the same thing.
Given to much wine (oiva iroXXa irpoaexovrai). See on
1 Tim. i. 4. Total abstinence is not enjoined, even on a
deacon. Comp. 1 Tim. v. 23.
Greedy of filthy lucre (alaxpoKepSeii). N. T.". "LXX.
The adverb alaxpoKepB&i in a base, gain-greedy way, 1 Pet.
V. 2. From alaxpoi disgraceful and KepBoi gain. Comp.
Hdt. i. 187 : et fifj dirXyaroi re eai xprjl'-drav Kal aiaxpoKepSfji
if thou hadst not been insatiable of wealth and ready to procure
it by disgraceful means. Aristoph. Peace, 622, alludes to two
vices of the Spartans, oi'Te? alaxpoKepBeli Kal Sieipavo^evoi sor
didly greedy of gain, and treacherous under the mask of hospit
ality. Similarly Eurip. Androm. 451. Comp. turpiluericu-
pidus, Plaut. Trin. 1, 2, 63.
9. The mystery of the faith (to pvarypiov rfji irlareen).
The phrase N. T.". In the Gospels only, mystery or myster
ies of the kingdom of God or of heaven. In Paul, mystery or
mysteries of God, of his will, of Christ, of the gospel, of iniquity,
the mystery kept secret or hidden away. Several times with
out qualification, the mystery or mysteries. See on 2 Th. n. 7.
The mystery of the faith is the subject-matter of the faith;
the truth which is its basis, which was kept hidden from the

Ch. UL] THB FIEST EPISTLE TO TIMOTHY. 235
world untU revealed at the appointed time, and which is a
secret to ordinary eyes, but is made known by divine revel
ation. Comp. Rom. xvi. 25 ; Eph. iii. 9 ; Col. i. 26 ; 1 Cor.
ii. 7. For the faith see on Gal. i. 23, and comp. Introduction
to these Epistles, VI.
In a pure conscience (iv Kadapa avveiB'yaei). Comp,
2 Tim. i. 3, 5, 19. Const, with holding. The emphasis of
the passage is on these words. They express conscientious
purity and sincerity in contrast with those who are described
as branded in their own conscience, and thus causing their fol
lowers to fall away from the faith (ch. iv. 1, 2). The passage
illustrates the peculiar treatment of " faith " in these Epis
tles, in emphasising its ethical aspect and its ethical environ
ment. This is not contrary to Paul's teaching, nor does it
go to the extent of substituting morals for faith as the condi
tion of salvation and eternal life. See 2 Tim, i, 9 ; ii. 1 ;
Tit. iii. 5. None the less, there is a strong and habitual
emphasis on good works (see 1 Tim. ii. 10 ; v. 10 ; vi. 18 ;
2 Tim. U. 21 ; iU. 17 ; Tit. i. 16 ; U. 7, 14 ; iU, 1, 8, 14),
and faith is placed in a series of practical duties (see 1 Tim,
i, 5, 14 ; U, 15 ; iv, 12 ; 2 Tim. i. 13 ; 1 Tim. i. 19 ; U, 7 ;
iu, 9; vi. 11 ; 2 Tim. u. 22; iU. 10). "Holding the mys
tery of the faith in a pure conscience" is a significant associ
ation of faith with ethics. As Weiss puts it : " It is as if the
pure conscience were the vessel in which the mystery of the
faith is preserved." The idea is sound and valuable. A
merely intellectual attitude toward the mystery which, in
every age, attaches to the faith, will result in doubt, quest
ioning, and wordy strife (see 1 Tim. vi. 4 ; 2 Tim, ii, 23 ;
Tit, iii, 9), sometimes in moral laxity, sometimes in despair.
Loyalty and duty to God are compatible with more or less
ignorance concerning the mystery. An intellect, however
powerful and active, joined with an impure conscience, cannot
solve but only aggravates the mystery ; whereas a pure and
loyal conscience, and a frank acceptance of imposed duty
along with mystery, puts one in the best attitude for attain
ing whatever solution is possible. See J. vii. 17.

236 WOED STUDIES IN THE NEW TESTAMBNT, [Ch. Ill
10. These also («ot ouTot Be). As well as the Bishops.
No mention is made of a proving of the Bishops, but this may
be fairly assumed. Comp. not a novice, ver. 6.
Be proved (SoKipa^eadaaav). Common in Paul; only
here in Pastorals. See on 1 Pet. i. 7. Not implying a formal
examination, but a reference to the general judgment of the
Christian community as to whether they fulfil the conditions
detaUed in ver. 8. Comp. 1 Tim. v. 22 ; 2 Tim. U. 2.
Let them use the office of a deacon (SiaKovelraaav).
Much better, let them serve as deacons. In this sense only in
the Pastorals. Comp. ver. 13.* The verb is very common
in N. T.
Being blameless (dveyKXyroi ovrei). Rather, unaccused:
if no charge be preferred against them. In Paul, 1 Cor. i. 8 ;
Col. i. 22. Comp. Tit. i. 6, 7. It is a judicial term. The
participle ovrei signifies provided they are,
11. Their wives (ywaiKai). Probably correct, although
some find a reference to ah official class of women — deacon
esses (so Ellicott, Holtzmann, Alford). But the injunction
is thrown incidentally into the admonition concerning Dea
cons, which is resumed at ver. 12 ; and if an official class were
intended we should expect something more specific than
yvvalKai women or wives without the article. A Deacon
whose wife is wanting in the qualities required in him, is
not to be chosen. She would sustain an active relation to
his office, and by her ministries would increase his efficiency,
and by frivolity, slander, or intemperance, would bring him
and his office into disrepute.
13. Purchase (irepiiroiovvrai). Only here, L. xvii. 33,
and Acts xx. 28 on which see note. Purchase is unfortun
ate from the point of modern usage ; but it is employed in
* Holtzmann and Huther add 1 Pet. iv. 11 ; but Huther says that it is not
to be limited to the official ministry of the Deacon. It may fairly be taken
in the general sense of serve. So von Soden.

Ch. IIL] THE FIEST EPISTLE TO TIMOTHY. 237
its original sense of to win, acquire, without any idea of a
bargain. So Bacon, Ess. iv. 14 : " There is no man doth a
wrong for the wrong's sake ; but therby to purchase him
selfe profit, or pleasure, or honour, or the like." And Shake
speare : "Then, as my gift and thine own acquisition
Wovthily purchased, take my daughter." Temp. iv. 1, 14.
Rend, acquire or obtain for themselves.
A good degree (^adpbv KaXbv). Badpoi, N.T.". Prim
arUy, a step. In LXX, 1 Sam. v. 5 ; Sir. vi. 36, a thresh
old: 2 K. XX. 9, a degree on the dial. In ecclesiastical
writers, order, grade, rank : see, for instance, Eusebius, H E.
vii. 15. Also degree of relationship or affinity. Here the
word apparently means a position of trust and influence in
the church; possibly a promotion from the diaconate to the
episcopate. Others (as De Wette, Ellicott, Pfleiderer) refer
it to a high grade in the future life, which Holtzmann sar
castically describes as a ladder-round in heaven (eine Staffel
im Himmel). John the Scholar, known as Climacus, a monk
of the latter half of the sixth century, and Abbot of the Sinai
Convent, wrote a mystical work entitled 'KXipa^ rov Tlapa-
Beiaov the Ladder of Paradise. The ladder, according to
him, had thirty rounds.
Boldness (irappyaiav). Primarily, free and bold speaking;
speaking out every word (irdv, prjpa). Its dominant idea is
boldness, confidence, as opposed to fear, ambiguity, or reserve.
The idea oi publicity is sometimes attached to it, but as second
ary. Only here in the Pastorals : several times in Paul, as
2 Cor. iii. 12 ; vii. 4 ; Philip, i. 20. The phrase ttoXXj; ttojO-
prjaia much boldness is also Pauline. An assured position
and blameless reputation in the church, with a pure con
science, would assure boldness of speech and of attitude in
the Christian community and elsewhere'.
In faith. Connect with boldness only. It designates the
boldness as distinctively Christian, founded on faith in Christ.

238 WOED STUDIES IN THE NBW TESTAMBNT. [Ch. III.
14. Shortly (iv Ta%et). The adverbial phrase once in
Paul, Rom. xvi. 20 : only here in Pastorals. Several times
in Luke and Acts, and twice in Apocalypse.*
15. I tarry long (^paBvva). Only here and 2 Pet. iu. 9.
Thou oughtest to behave thyself (Set dvaarpe<f>eadai).
The verb dvaarpe^eadai only here in Pastorals. In Paul,
2 Cor. i. 12 ; Eph. ii. 3. The reference is not to Timothy's
conduct as the A.V. implies, but rather to the instructions
which he is to give to church members. Rend, how men
ought to behave. See on conversation, 1 Pet. i. 15.
House of God (oiKa deov). An O. T. phrase, used of the
temple. More frequently, house of the Lord (Kvpiov); see
1 K. iii. 1 ; vi. 1 ; 1 Chron. xxii. 2, 11 ; xxix. 2, etc. Ap
plied to the church only here. Paul has ot/ceiow? rrji irlarewi
householders of the faith (Gal. vi. 10), and o'lKeloi rov deov
householders of God (Eph. ii. 19), signifying members of the
church. Christians are called vabi deov sanctuary of God
(1 Cor. iii. 16, 17 ; 2 Cor. vi. 16) ; and the apostles are
oiKovopoi household stewards (1 Cor. iv. 1). So of a Bishop
(Tit. i. 7). See also Heb. iU. 6.
Church (eKKXyaia). See on 1 Th. i. 1.
Pillar and ground of the truth (o-tvXo? /cat eSpaiwpa rfji
dXydeiai). 1.rvXoi pillar, in Paul , only Gal. ii. 9. In Apoc
alypse iii. 12 ; x. 1. 'EBpaiapa stay, prop, better than ground.
N. T.". "LXX, "Class. The kindred adjective eSpaloi firm,
stable, 1 Cor. vii. 37 ; xv. 58 ; Col. i. 23. These words are
in apposition with church. \ The idea is that the church is
the pillar, and, as such, the prop or support of the truth. It
* The reading t&x^"" or Toxeiox more quickly, is preferred hy Tischendorf
and Weiss. The comparative would signify sooner than these instructions
presuppose. t Hohzmann makes an ingenious plea for apposition with deov God, though
!ie does not decisively adopt it. Others explain as beginning the following
clause, thus : " A pillar and stay of the truth, and confessedly great, is the
mystery of godliness." This is quite inadmissible, as is the reference of the
words to Timothy.

Ch. m.] THE FIEST EPISTLE TO TIMOTHY. 239
is quite beside the mark to press the architectural metaphor
into detail. By giving to eSpaiapa the sense of stay or prop,
the use of the two words for the same general idea is readily
explained. The church is the pillar of the truth, and the
function ol the pillar is to support.*
16. Without controversy (bpoXoyovpevai), Lit. confess
edly. N. T.".
The mystery of godliness (rb rfji evae^eiai pvar-rjpiov).
(a) The connection of thought is with the truth (ver. 15),
and the words mystery of godliness are a paraphrase of that
word. The church is the pillar and stay of the truth, and
the truth constitutes the mystery of godliness, (b) The
contents of this truth or mystery is Christ, revealed in the
gospel as the Saviour from ungodliness, the norm and inspir
ation of godliness, the divine life in man, causing him to
Uve unto God as Christ did and does (Rom. vi. 10). See
ch. i. 15 ; ii. 5 ; Col. i. 26, 27. According to the Fourth
Gospel, Christ is himself the truth (J. xiv. 6). The mystery
of godliness is the substance of piety = m,ystery of the faith
(jer. 9). (c) The truth is called a mystery because it was,
historically, hidden, until revealed in the person and work of
Christ ; also because it is concealed from human wisdom,
and apprehended only by faith in the revelation of God
through Christ, (d) The genitive, of godliness, is possess
ive. The mystery of godliness is the truth which pertains
or belongs to godliness. It is not the property of worldly
wisdom. Great (peya) means important, weighty, as Eph.
V. 32.
God (debi). But the correct reading is S? who.-f The
* Dr. Briggs, Messiah of the Apostles, p. 229, thinks that the whole church
is conceived as a piUar uplifting a platform or basis (iSpaliaim) on which the
truth rests. Besides being contrary to the true sense of idpala/m, this explan
ation compels a very awkward metaphor.
t Those who are interested in the details of the controversy over this read
ing, may consult S. P. Tregelles, An Account of the Printed Text of the
Greek New Testament, p. 165 ; and F. H. A. Scrivener, Introduction to the
Criticism of the New Testament, 4th ed. Vol. II. 390-395.

240 WOED STUDIES IN THE NEW TESTAMENT. [Ch. m
antecedent of this relative is not mystery, as if Christ were
styled " the mystery," but the relative refers to Christ as an
antecedent ; and the abruptness of its introduction may be
explained by the fact that it and the words which foUow
were probably taken from an ancient credal hymn. In the
earlier Christian ages it was not unusual to employ verse or
rhythm for theological teaching or statement. The heretics
propounded their peculiar doctrines in psalms. Clement of
Alexandria wrote a hymn in honour of Christ for the use of
catechumens, and Arius embodied his heresy in his Thalia,
which was sung in the streets and taverns of Alexandria.
The Muratorian Canon was probably composed in verse. In
the last quarter of the fourth century, there are two metrical
lists of Scripture by Amphilochius and Gregory Nazianzen,*
Was manifest (i^avepady). More correctly, was mani
fested. The verb is used J, i, 2 ; Heb. ix. 26 ; 1 Pet. i. 20;
1 J. iii. 5, 8, of the historical manifestation of Christ ; and
of the future coming of Christ in Col. iii. 4 ; 1 Pet. v. 4 ;
1 J. iU. 2.
In the flesh (iv aapKi). Comp. J. i. 14 ; 1 J. iv. 2 ; 2 J. 7;
Rom. i. 3; viii. 3; ix. 5. "Ldp^ flesh only here in Pastorals.
Justified in the Spirit (iSiKaiwdy iv irvevpan). The verb
BiKaiovv, so famUiar in Patd's writings, is found in the Past
orals only here and Tit. iU. 7. Its appUcation to Christ as
the subject of justification does not appear in Paul. Its
meaning here is vindicated, indorsed, as Matt. xi. 19 ; L. x. 29.
Concerning the whole phrase it is to be said : (a) That the
two clauses, manifested in the flesh, justijied in the Spirit,
exhibit a contrast between two aspects of the life of Christ.
(b) That iv in must have the same meaning in both clauses.
(c) That meaning is not instrumental, by, nor purely modal,
expressing the kind and manner of Christ's justification, but
rather local with a shade of modaUty. It expresses in each
* See J. B. Lightfoot, S. Clement of Borne, Vol. IL, p. 405 fl.

Ch. IIL] THE FIEST EPISTLB TO TIMOTHY. 241
case a peculiar condition which accompanied the justification ;
a sphere of life in which it was exhibited and which gave
character to it. In the one condition or sphere (the flesh)
he was hated, persecuted, and murdered. In the other (the
Spirit) he was triumphantly vindicated. See further the
additional note at the end of this chapter.
Seen of angels (w<j>dy dyyeXoii). Better, appeared unto
or showed himself to, as Matt. xvii. 3 ; L. i. 11 ; Acts vii. 2 ;
Heb. ix. 28. The same verb is used of the appearance of
the risen Christ to different persons or parties (1 Cor. xv.
5-8). The reference of the words cannot be determined
with certainty. They seem to imply some great, majestic
occasion, rather than the angelic manifestations during
Jesus' earthly life. Besides, on these occasions, the angels
appeared to him, not he to them. The reference is probably
to his appearance in the heavenly world after his ascension,
when the glorified Clirist, having been triumphantly vindi
cated in his messianic work and trial, presented himself to
the heavenly hosts, Comp, Philip, ii, 10 ; Eph, iii, 10, and,
in the latter passage, note the connection with "the mys
tery," ver. 9,
Was preached unto the Gentiles (iKypvxdy iv edveaiv).
Better, among the nations. There is no intention of emphas
ising the distinction between the Jews and other nations.
Was believed on in the world (iiriarevdy iv Koapa). For
a similar construction see 2 Th. i. 10. With Christ as sub
ject this use of iiriarevdy is unique.
Was received up into glory (dveX'^ptjydy iv S6^y). Better,
received or taken up in glory. ' AvaXap^dveiv is the formal
term to describe the ascension of Christ (see Acts i. 2, 22),
and the reference is most probably to that event. Comp.
LXX, 2 K. U. 11, of Elijah, and Sir. xlix. 14, of Enoch.
'Ef So'^j; in glory : with attendant circumstances of pomp or
majesty, as we say of a victorious general, " he entered the
VOL. IV. — 16

242 WOED STUDIES IN THE NEW TESTAMBNT. [Ch. Ul
city in triumph." This usage is common in N. T. See^
Matt. xvi. 27 ; xxv. 31 ; Mk. viU. 38 ; L. ix. 31 ; xu. 27 ;
1 Cor. XV. 43 ; 2 Cor. iU, 7, 8, 11,*

Additional Note on III. 16.
Christ's existence before his incarnation was purely spiritual (iv rrvt-u-
pan). He was in the form of God (Philip, ii. 6) : He was the effulgence
of God's glory and the express image of his substance (Heb. i. 3), ^nd
God is spirit (J. iv. 24).
From this condition he came into raanifestation in the flesh (ev a-apKi).
He became man and entered into human conditions (Philip, ii. 7, 8).
Under these human conditions the attributes of his essential spiritual per
sonality were veiled. He did' not appear to nien what he really was. He
was not recognised by them as he who " was in the beginning with God "
(J. i. 1, 2) ; as " the image of the invisible God " (Col. i. 15) ; as one with
God (J. X. 30 ; xiv. 9) ; as he who had all power in heaven and earth
(Matt, xxviii. 18) ; who was " before all things and by whom all things
consist " (Col. i. 17) ; who was " the king of the ages " (1 Tim. i. 17). On
the contrary, he was regarded as an impostor, a usurper, and a blasphemer.
He was hated, persecuted, and finally murdered. He was poor, tempted,
and tried, a man of sorrows.
The justification or vindication of what he really was did not therefore
come out of the fleshly sphere. He was not justified in the flesh. It came
out of the sphere of his spiritual being. Glimpses of this pneumatic life
(ev irvevfmn) flashed out during his life in the flesh. By his exalted and
spotless character, by his works of love and power, by his words of au
thority, in his baptism and transfiguration, he was vindicated as heing
what he essentially was and what he openly claimed to be. These justifi
cations were revelations, expressions, and witnesses of his original, essential
spiritual and divine quality ; of the native glory which he had with the
Father before the world was. It was the Spirit that publicly indorsed him
* This explanation destroys the chronological order, since the appearing
to angels, the preaching among the nations, and the being believed on in the
world, followed the ascension. But I am not sure that the preservation of
the chronological order is absolutely essential, or that it might not have heen
violated in the credal hymn. The fact of the formal use of iva^a/updreiv by
Luke to describe the ascension seems to me to be signiflcant, especially in
view of the numerous and striking affinities of vocabulary in Luke, Acts, and
the Pastorals. Besides, there is absolutely nothing else to which the word
can naturally he referred here. The explanation to which von Soden in
clines, that Christ was taken up in glory by Christians, either in the ascrip
tion of glory to him or in the glory thereby imparted to men, seems most
unnatural and forced.

Ch. IV.] THE FIEST EPISTLB TO TIMOTHY. 243
(J. i. 32, 33) : the words which he spake were spirit and life (J. vi. 63) :
he cast out demons in the Spirit of God (Matt. xii. 28) : his whole earthly
manifestation was ii\ demonstration of the Spirit. These various demon
strations decisively justified his claims in the eyes of many. His disciples
confessed him as the Christ of God (L. ix. 20) : some of the people said
" this is the Christ " (J. vii. 41) : others suspected that he was such
(J. iv. 29). Whether or not men acknowledged his claims, they felt the
power of his unique personality. They were astonished at his teaching,
for he taught them as one having authority (Matt. vii. 28, 29).
Then foUowed the more decisive vindication in his resurrection from
the dead. Here the work of the Spirit is distinctly recognised by Paul,
Bom. i. 4. See also Kom. viii. 11. In the period between his resurrection
and ascension his pneumatic life came into clearer manifestation, and
added to the vindication furnished in his life and resurrection. He
seemed to live on the border-line between the natural and the spiritual
world, and the powers of the spiritual world were continually crossing the
line and revealing themselves in him.
In the apostolic preaching, the appeal to the vindication of Christ by
the Spirit is clear and unequivocal. The spiritual nourishment of be
lievers is " the supply of the Spirit of Jesus Christ " (Philip, i. 19) : the
Holy Spirit is called " the Spirit of Christ " (Rom. viii. 9 ; Gal. iv. 6) :
Paul identifies Christ personally with the Spirit (2 Cor. iii. 17) ; and in
Hom. viii. 9, 10, " Spirit of God," " Spirit of Christ," and " Christ " are
used as convertible terms. The indweUing of the Spirit of Christ is the
test and vindication of belonging to Christ (Kom. viii. 9). Thus, though
put to death in the flesh, in the Spirit Christ is vindicated as the Son of
God, the Christ of God, the manifestation of God.

CHAPTER IV.
1. Now (Se). Better but, since there is a contrast with
the preceding confession of the norm of faith.
Expressly (pyr&i). N. T.''. °LXX. In express words.
In the latter times (evt/(TTe/3ot?A:at/joi?). The. phrase only
here. For Kaipoi particular season or juncture, see on Matt.
xii. 1 ; Acts i. 7. Not the same as iv iaxdran ypepaii in the
last days, 2 Tim. iii. 1, which denotes the period closing the
present aeon, and immediately preceding the parousia ; while
this signifies merely a time that is future to the writer. There

244 WOED STUDIES IN THB NEW TESTAMENT. [Ch. IV.
is not the intense sense of the nearness of Christ's coming
which characterises Paul. The writer does not think of his
present as "the latter days."
Some (nvei). Not, as ch. i. 3, the heretical teachers, but
those whom they mislead.
Shall depart from the faith (diroar'rjaovrai rrji iriareai).
The phrase only here. The verb in Paul only 2 Cor. xu. 8.
Quite frequent in Luke and Acts. The kindred noun aTroo--
rao-ia (Acts xxi. 21; 2 Th, U. 3) is almost UteraUy tran
scribed in our apostasy.
Seducing (irXdvoii). Primarily, wanderi'ng, roving, 'O
irXdvoi a vagabond, hence deceiver or seducer. See 2 J, 7,
and comp. 6 irXav&v the deceiver, used of Satan, Apoc. xu. 9 ;
XX. 10 ; rb irvevpa rfji irXdvyi the spirit of error, 1 J. iv, 6.
Once in Paul, 2 Cor. vi, 8, and in LXX, Job xix. 4; Jer.
xxiii. 32. Evil spirits animating the false teachers are meant.
Doctrines of devils (SiSaaKdXian Saipoviav), Better,
teachings of demons. Comp, Jas. iii. 15. AiSaaKaXia teach
ing often in Pastorals. A few times in Paid. See on 1 Tim.
i. 10. Aaipuiviov demon only here in Pastorals. Very fre
quent in Luke : in Paul only 1 Cor. x. 20, 21. Teachings
proceeding from or inspired by demons. The working of
these evil spirits is here specially concerned with striking at
the true teaching which underlies godliness. It is impossible
to say what particiUar form of false teaching is alluded to,
2. Speaking lies in hypocrisy (iv inroKpiaei yfrevBo'Xoyav).
Wrong. Rend., through the hypocrisy of men that speak lies.
"tiroKpiaii hypocrisy once in Paul, GaL ii, 13, see note. See
also on Matt, xxiii. 13, The phrase iv viroKpiaei only here.
^euSoXo'70? speaking lies, N, T.**. °LXX. Rare in Class.
Having their conscience seared with a hot iron (KeKava
rypiaapevav rfjv iBiav avveiSyaiv). Better, branded in theif

Ch. IV.] THE PIEST EPISTLE TO TIMOTHY. 245
own conscience. With a hot iron is superfluous. The verb
N. T.°. °LXX, °Class. The metaphor is from the practice
of branding slaves or criminals, the latter on the brow. These
deceivers are not acting under delusion, but deliberately, and
against their conscience. They wear the form of godliness,
and contradict their profession by their crooked conduct
(2 Tim. iii. 5). The brand is not on their brow, but on their
conscience. Comp. Tit. i, 15 ; iii. 11.
3. Forbidding to marry and commanding to abstain
from meats (KwXvovrwv yapelv, direxeadai ^papdrav).
K.wXveiv, properly to hinder or check. ' Airexeadai to hold one's
self off. In Paul, 1 Th, iv, 3 ; v. 22 ; PhUem. 15. Com
manding is not expressed, but is implied in forbidding.
" Bidding not to marry and (bidding) td abstain from meats."
The ascetic tendencies indicated by these prohibitions devel
oped earlier than these Epistles among the Essenes, an ascetic
Jewish brotherhood on the shores of the Dead Sea, who repud
iated marriage except as a necessity for preserving the race,
and allowed it only under protest and under stringent regu
lations. They also abstained strictly from wine and animal
food. This sect was in existence in the lifetime of our Lord.
Strong traces of its influence appear in the heresy assailed in
Paul's Epistle to the Colossians. The Christian body received
large accessions from it after the destruction of Jerusalem
(70 A.D.). The prohibitions above named were imposed by
the later Gnosticism of the second century.
Hath created (e/cTio-ei'). A common Pauline word. Only
here in the Pastorals.
To be received (et? perdXyp'\JHv). Lit. for participation.
N. T.°- "LXX. It occurs in Plato and Aristotle.
Of them which believe and know the truth (rot? tti^-
Tot? Kal iweyvaKoai ryv dX-rjdeiav). The dative depends on
created for participation, and should be rendered '¦'¦for them
which believe," etc., marking those for whom the food was

246 WOED STUDIES IN THE NBW TESTAMENT. [Ch IV.
created. The A. V. misses this by the rendering to be received
of (by). Ilio-Toi? and iireyKvaKoai do not denote two classes,
but one. Those who believe are described as those who have
full knowledge of the truth.
4. Creature (Kriapa). Not in Paul. See Jas. i. 18;
Apoc. V. 13 ; viii. 9. A created thing. For Kriaii creation or
creature, frequent in Paul, see on Rom, viii, 19 ; 2 Cor, v, 17 ;
Col, i. 15. Kriapa in LXX, Wisd. ix. 2 ; xiii. 5 ; xiv, 11 ;
Sir, xxxviii, 34 ; 3 Macc, v. 11 .
Refused (diro^Xyrov). Lit, thrown away. N, T.". In
ecclesiastical writings, excommunicated. On the whole verse,
comp. Acts X. l5 ; Rom. xi. 15 ; 1 Cor. x, 25, 26, 30, 31,
5. It is sanctified (dyid^erai). Not declared holy, but
made holy. The declaration confirms the last clause of ver. 4.
Thanksgiving to God has a sanctifying effect. The food
in itself has no moral quality (Rom. xiv. 14), but acquires a
holy quality by its consecration to God ; by being acknowl
edged as God's gift, and partaken of as nourishing the life
for God's service. Comp, Paul's treatment of the unbeliev
ing husband and the believing wife, 1 Cor, vii. 14,
By the word of God (Sta Xoyov deov). That is, by the
word of God as used in the prayer. Scripture is not called
" the Word of God." The Word of God includes much more
than Scripture : but Scripture contains the Word of God, and
the thanksgiving at table was in the words of Scripture, See
Ps. cxlv, 15, 16. The custom of grace at meat appears 1 Sam.
ix. 13. Christ blessed the loaves and fishes (Matt. xiv. 19 ;
XV. 36) : Paul on the ship gave thanks for the meal which
the seamen ate (Acts xxvii. 35). 'Evrev^eai prayer, see on
ch. ii. 1.
6. If thou put the brethren in remembrance of these
things (ravra virondepevoi roli aSeX^ot?). The verb only
here and Rom. xvi. 4. Lit. to put under ; so almost without

Ch. IV.] THE EIEST EPISTLE TO TIMOTHY. 247
exception in LXX. See, for instance, Gen. xxviii. 18 ; xlvii.
29 ; Ex. xvii, 12, So Rom, xvi. 4. ' Hence, metaphorically,
to suggest, which is, literally, to carry or lay under. Tavra
these things are those mentioned vv. 4, 5. In the Pastorals it
is only here that dSeX^oi brethren means the members of the
church to whose superintendent the letter is addressed. In
2 Tim. iv. 21, they are the Christians of the church from
which the letter comes ; in 1 Tim. vi. 2, Christians in gen
eral ; and in 1 Tim. v, 1, without any ecclesiastical sense.
Minister of Jesus Christ (BidKovoi Xpiarov 'lyaov). Rend
ering Christ himself a service by setting himself against
ascetic errors. For Bmkovoi minister see on ch. iii. 8. Here
in the general sense of servant, without any official meaning,
Paul's more usual phrase is servant of God: servant (Bmkovoi)
of Christ twice, and Bmkovoi 'lyaoi) Xpiarov not at all, Paul
uses BovXoi bond-servctnt with Jesus Christ. See 2 Cor, xi, 23 ;
Col, i, 7; and comp, Rom, i. 1; Gal. i. 10 ; Philip, i. 1.
Nourished up (ivrpe^opevoi). Better, nourishijig thyself.
N. T,°. °LXX. The participle indicates the means by
which Timothy may become a good minister, Comp, Heb.
V, 12-14,
In the words of faith. The words in which the faith —
the contents of belief — finds expression. Comp. ch. vi. 3 ;
2 Tim. i. 13. The phrase only here. Paul has ro pypa rfji
iriarewi the word of the faith, Rom. x. 8.
Whereunto thou hast attained (^ irapyKoXovdyKai).
Wrong. Rend., which thou hast closely followed. Comp.
2 Tim. iii. 10. The verb means, primarily, to follow beside,
to attend closely. In this literal sense not in N. T. To attend
to or follow up, as a disease. So Plato, Rep. 406 B, irapaKoX-
ovd&v rp voa'Tjpan davaaip<p perpetually tending a mortal dis
ease. To follow up a history or a succession of incidents, as
L. i. 3. °P. The writer means that Timothy, as a disciple,
has closely attended to his course of Christian instruction.

248 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IV,
7. Shun (irapairov). Comp. 1 Tim. v. 11 ; 2 Tim. ii. 23;
Tit. iii. 10. °P. The primary meaning is to ask as a favour
(Mk. XV. 6 ; Heb. xii. 19). Mostly in this sense in LXX,
as 1 Sam. xx. 6, 28. To deprecate; to prevent the conse
quences of an act by protesting against and disavowing it, as
3 Macc. vi. 27. To beg off, get excused, as L. xiv, 18, 19 ;
4 Macc, xi. 2. To decline, refuse, avoid, as here. Acts xxv. 11 ;
Heb. xu. 25.
Profane. See on ch, i, 9, and comp, ch. vi. 20 ; 2 Tim.
ii, 16 ; Heb. xii. 16.
Old wives' (ypaaSeii), N. T.o. "LXX. From ypaOi
an old woman, and elBoi form.
Fables (pvdovi). See on ch. i. 4, and comp. 2 Tim. iv. 4;
Tit. i. 14 ; 2 Pet. 1. 16.
Exercise (yvpva^e). "P. Only here in Pastorals. Heb.
V. 14 ; xii. 11 ; 2 Pet. ii. 14. From yvjivoi naked. In Class,
of training naked in gymnastic exercises ; also, metaphoric
ally, of training for or practising an art or profession.
8. Bodily exercise (17 aapariKy yvpvaaia). With yvp-
vaaia comp. yvpva^e, ver. 7. N. T.°, "^apariKoi bodily only
here and L, iii, 22. °LXX. The adverb awpariK&i bodily-
wise. Col, ii, 9. The words are to be taken in their literal
sense as referring to physical training in the palaestra — box
ing, racing, etc. Comp. 1 Cor. ix. 24-27, Some, however,
find in them an allusion to current ascetic practices ; against
which is the statement that such exercise is profitable, though
only for a little,
Profiteth little (irpbi oXiyov iarlv a^eXijioi), Tuit, is profit-
able for a little. The phrase irpbi oXiyov only here and Jas,
V, 14, In the latter passage it means for a little while.
Comp, Heb, xii, 10, Trpo? oXiyai fjpepai for a few days.
According to some, this is the meaning here ; but against

Ch. IV ] THB PIEST EPISTLE TO TIMOTHY. 249
this is the antithesis irpbi irdvra unto all things. The mean
ing is rather, the use of the athlete's training extends to only
a few things. 'il<jieXipoi useful or profitable, only in Pastor
als. Comp. 2 Tim. Ui. 16 ; Tit. iii. 8. ^LXX.
Godliness (evae^eia). See on ch. ii. 2, and Introduction,
VI. Having promise (iirayyeXlav exovaa). The exact phrase
only here. Comp. 2 Cor. vii. 1 ; Heb. vii. 6. The partici
ple is explanatory, since it has promise. For iirayyeXia prom
ise see on Acts i. 4.
The life that now is (^afji rfji vvv). According to the
strict Greek idiom, life the now. This idiom and the follow
ing, rfji peXXovayi N. T.°- The phrase o vrjv alav the present
aeon, 1 Tun. vi. 17; 2 Tim. iv, 10 ; Tit, U, 12, 'O alwv oSro?
this aeon, a few times in the Gospels, often in Paul, nowhere
else. We have 6 alav 6 peXXav the aeon which is to be, and
6 alwv 6 ipxopevoi or iirepxdf^voi the aeon which is coming on,
in the Gospels, once in Paul (Eph, ii, 7), and in Hebrews
once, peXXav alwv without the article, 'Ev rw xaip^ rovr^ in
this time, of the present as contrasted with the future life,
Mk, X, 30; L, xviii. 30, 'O vvv Kaipoi the now time, in the
same relation, Rom, viii, 18. For ^wfj life see on J. i. 4.
The force of the genitive with iirayyeXia promise may be ex
pressed by for. Godliness involves a promise for this life
and for the next ; but for this life as it reflects the heavenly
life, is shaped and controlled by it, and bears its impress.
Godliness has promise for the present life because it has
promise for the life which is to come. Only the life which
is in Christ Jesus (2 Tim. i. 1) is life indeed, 1 Tim, vi, 19,
Comp. 1 Pet. iU. 10 ; 1 Cor. Ui. 21-23.
10. Therefore (ei? rouro). 'More correctly, to this end ; or
with a tfiew to this.
We labour and strive (KOiri&pev Kal dywvi^opeda). Both
Pauline words. See on Col. i. 29, where the two are found

250 WOED STUDIES LN THB NBW TESTAMENT. [Ch. TV.
together as here. Also on .Koirov labour, 1 Th. i. 3 , and
Koiri&vrai labouring, 1 Th. v. 12. Comp. ch. v. 17, and
2 Tim. ii. 6. Both words denote strenuous and painful
effort.* The Kal has an ascensive force: "we labour, yea
struggle." We trust in (¦yXiriKapev iirl). Better, have set our hope on.
The verb with eTrt upon in Pastorals, in Paul, Rom. xv. 12,
a citation, and in 1 Pet. i. 13.
12. Youth (veoriyro?). ^P. See L. xviii. 21. Acts xxvi. 4.
See Introduction, VII. Timothy was probably from 38 to 40
years old at this time.
In word (iv 'Xoya). Including teaching and verbal inter
course of every kind.
Conversation (dvaarpo^y). Comp. Gal. i. 13 ; Eph. iv. 22 ;
Jas. ui. 13. A favourite word with Peter, See on 1 Pet, i, 15.
In spirit. Omit.
Purity (dyvia). Only here and ch. v. 2. 'Ayvoi pure,
1 Tim, V. 22 ; Tit. U, 5, In Paul, 2 Cor. vUi, 11 ; xi, 2 ; Philip,
iv. 8. Also in James, Peter, and 1st John. 'Ayvdryi purity,
2 Cor. vi. 6 ; xi, 3. °LXX, "Class. 'Ayvoi always with a
moral sense ; not limited to sins of the flesh, but covering
purity in motives as well as in acts. In 1 J. iii. 3, of Christ,
In 2 Cor, xi, 2, of virgin purity. In Jas. iii. 17, as a char
acteristic of heavenly wisdom. 'Ayv&i purely (PhiUp, i. 17),
of preaching the gospel with unmixed motives. The verb
dyvi^eiv to purify, which in LXX is used only of ceremonial
purification, has that meaiung in four of the seven instances
in N, T. (J. xi, 55 ; Acts xxi, 24, 26 ; xxiv. 18). In the
others (Jas. iv. 8 ; 1 Pet. i. 22 ; 1 J. iii. 3) it is used of
purifying the heart and soul.
* Holtzmann, von Soden, Weiss, and Ellicott, instead of i.yavi^i>£9a, we
striiie, read di/eiSifA/tefla we suffer reproach.

Ch. IV.] THE PIEST EPISTLE TO TIMOTHY. 251
13. To reading (dvayvwaei). Three times in N. T, See
Acts xiii. 15 ; 2 Cor. iii. 14. The verb dvayivwaKeiv usually
of pubUc reading. See on L. iv. 16. So in LXX. In post-
classical Greek, sometimes of reading aloud with comments.
See Epictetus, Hiss. 3, 23, 20. Dr. Hatch says : " It is prob
able that this practice of reading with comments . . , may
account for the coordination of ' reading ' with ' exhortation '
and 'teaching' in 1 Tim, iv, 13."
Exhortation (ry irapaKX'rjaei). Often in Paul. See on
consolation, L. vi. 24, comfort. Acts ix. 31, and comforter,
J. xiv. 16,
14, Neglect (dpeXei). Rare in N. T. Only Matt. xxu.
5 ; Heb, ii, 3 ; viii. 9.
The gift that is in thee (rov iv aol x^ipla-paroi), Comp,
2 Tim. i, 6, Xdpiapa gift is a distinctively Pauline word,
being found only three times outside of Paul's Epistles, and
^LXX, ''Class, See on Rom, i. 11, That is in thee, comp.
T^? iv aol iriareai the faith that is in thee, 2 Tim. i, 5. The
meaning is the special inward endowment which qualified
Timothy for exhortation and teaching, and which was directly
imparted by the Holy Spirit.*
By prophecy (Sta irpo(^yreiai). See on 1 Tim, i, 18,
Tlpo<f>yreiai is genitive, not accusative. The meaning is by
the medium, of prophecy. The reference is to prophetic intim
ation given to Paul concerning the selection of Timothy for
the ministerial oflSce, These prophecies were given by the
Holy Spirit who bestowed the "gift"; so that the gift itself
* After carefully studying Holtzmann's elaborate attempt to prove that
¦xdpiapM means office conferred by ordination, I am unable to see in it any
thing but a most ingenious piece of special pleading. There is absolutely no
instance of the use of the word in that sense. The meaning given above Is
confirmed by Paul's usage as well as by that of Justin Martyr, Clement of
Alexandria, Tertullian, Origen, and Eusebius. 'Ei' (roi in thee cannot be
wrenched into thy by references to 2 Tim. i. 5 and Matt. vi. 23. "The
oflce that is in thee " is quite inadmissible.

252 WOED STUDIES IN THB NEW TESTAMENT, [Ch. IV.
and the prophecy concurred in attesting the candidate for
ordination. With the laying on of the hands (perd iirideaeai r&v
Xeip&v). Mera with implies that the prophetic intimations
were in some way repeated or emphasised in connection with
the ceremony of ordination. We note the association of
prophecy with ordination in the setting apart of Paul and
Barnabas (Acts xiii. 2, 3) ; so that the case of Timothy has
an analogue in that of Paul himself. * 'ETrii^eo-t? laying on,
imposition, also Acts viii. 18 ; 2 Tim. i. 6 ; Heb. vi. 2, in each
case with of hands. " The custom," says Lange, " is as old
as the race." The Biblical custom rests on the conception of
the hand as the organ of mediation and transference. The
priest laid his hand on the head of the bullock or goat (Lev.
i. 4) to show that the guilt of the people was transferred.
The hand was laid on the head of a son, to indicate the trans
mission of the hereditary blessing (Gen. xlviii. 14) ; upon
one appointed to a position of authority, as Joshua (Num.
xxvU. 18-23) ; upon the sick or dead in token of miraculous
power to heal or to restore to life (2 K. iv. 34). So Christ
(Mk. vi. 5; L. iv. 40). In the primitive Christian church
the laying on of hands signified the imparting of the Holy
Spirit to the newly-baptized (Acts viii. 17 ; xix. 6 ; comp.
Heb. vi. 2). Hands were laid upon the seven (Acts vi. 6).
But the form of consecration in ordination varied. No one
mode has been universal in the church, and no authoritative
written formula exists. In the Alexandrian and Abyssinian
churches it was by breathing : in the Eastern church gener
ally, by lifting up the hands in benediction : in the Armenian
church, by touching the dead hand of the predecessor : in the
early Celtic church, by the transmission of reUcs or pastoral
staff : in the Latin church, by touching the head.
Of the presbytery (rov irpeafivrepiov). The word is found
in L. xxii. 66, where it denotes the body of representative
* Holtzmann says that this passage in Acts is the basis of the ordination-
picture presented here.

Ch. IV.] THE EIEST EPISTLB TO TIMOTHY. 253
elders of the people in the Sanhedrira, as distinguished from
the two other constituents of that body — the chief priests and
scribes. Similarly Acts xxii. 5. Here of the college or fra
ternity of Christian elders in the place where Timothy was
ordained. The word is frequent in the Epistles of Ignatius.*
According to this, Timothy was not ordained by a Bishop.
Bishop and Presbyter are not identical. In 2 Tim. i. 6 we
read, " by the laying on of my hands. " The inconsistency is
usually explained by saying that Paul was associated with the
Presbyters in the laying on of hands.
15. Meditate (peXera). Only here and Acts iv. 25 (cita
tion). Often in Class, and LXX. Most translators reject
the A. V. meditate, and substitute be diligent in, or practise, or
take care for. Meditate, however, is legitimate, although in
Class, the word commonly appears in one of the other senses.
The connection between the different meanings is apparent.
Exercise or practice applied to the mind becomes thinking or
meditation. In LXX it represents seven Hebrew equivalents,
and signifies to meditate, talk of murmur, delight one's self in,
attend to. Often to meditate. Josh. i. 8 ; Ps. i. 2 ; ii. 1 ;
xxxvii. 12 ; Ixxii. 6 ; Sir. vi. 7. Meditation is a talking
within the mind, and issues in speech; hence to speak, as
Ps. xxxiv. 28 ; xxxvi, 30 ; Isa. Ixix, 3. Similarly, Xo'70?
signifies both reason and discourse. In Lat. meditari, " to
reflect," is also "to exercise in," "to practise," as Virgil, Eel.
i, 2, In the Vulg, meditabor is the translation of murmur or
mourn in Isa, xxxviu, 14, The Heb, nan means to murmur,
ITT '
whisper ; hence the inner whispering of the heart ; hence to
think, meditate, consider, as Ps, Ixiii, 7 ; Ixxviii, 13,
Give thyself wholly to them (iv rovron 'iadi). Lit, be in
these things. The phrase N, T,'*, The only parallel in LXX
is Prov, xxiU. 17, The meaning is that he is to throw him
self wholly into his ministry. Comp. " totus in illis," Horace,
Sat, i, 9, 2.
* Eph. ii ; Magnes. ii, xiii ; Trail, ii, vii ; Philad. iv, v, vii ; Smyrn. viii, xii.

554 WOED STUDIES IN THE NBW TESTAMENT. [Ch.V.
Profiting (irpoKoirfj). Better, advance or progress. Only
here and Philip, i. 12. The verb irpoKoirreiv in 2 Tim. ii, 16 ;
iu, 9, 13, In LXX, see Sir, U. 17 ; 2 Macc, viU. 8. The
figure in the word is uncertain, but is supposed to be that of
pioneers cutting (Koirra) a way before (irpb) an army, and so
furthering its advance. The opposite is iyKoirreiv to cut into,
throw obstacles in the way, and so hinder. See Gal, v, 7 ; 1
Th. U. 18 ; 1 Pet. iU. 7.
16. Take heed (eirexe). Only here in Pastorals, and once
in Paul, Philip, ii. 16. Quite frequent in LXX, Lit, hold
upon, fasten thy attention on, as L, xiv, 7 ; Acts iii, 5 ; xix,
22. In LXX, in the sense of apply, as Job xviii, 2 ; xxx, 26 ;
or forbear, refrain, as 1 K. xxii, 6, 15, In PhiUp. ii. 16, to
hold out or present, a sense which is found only in Class,
Unto thyself and unto the doctrine (aeavrw Kal ry SiBaa-
KaXia). Better, to thyself and to thy teaching. The order is
significant. Personality goes before teaching.
Continue in them (iiripeve airoli). See on Rom. vi, 1,
In LXX only Ex, xii, 39, 'Auroi? is neuter, referring to these
things, ver, 15, A. V. in them is indefinite and ambiguous.
Better, continue in these things.

CHAPTER V.
1, Rebuke not an elder (irpea^vrep^ pfj iiriirX'fj^yi).
The verb N, T,o, OLXX. Originally to lay on blows;
hence to castigate with words, TLpea^vrepoi elder, °P,,
but frequent in Gospels, Acts, and Apocalypse. Modern crit
ical opinion has largely abandoned the view that the original
Christian polity was an imitation of that of the Synagogue.
The secular and religious authorities of the Jewish commun
ities, at least in purely Jewish localities, were the same ; a
fact which is against the probability that the poUty was
directly transferred to the Christian church. The preroga-

Ch.V.] THB FIEST EPISTLB TO TIMOTHY. 255
tives of the Jewish elders have nothing corresponding with
them in extent in the Christian community. Functions
which emerge later in the Jewish-Christian communities of
Palestine do not exist in the first Palestinian- Christian soci
ety. At the most, as Weizsacker observes, it could only be
a question of borrowing a current name.*
Modern criticism compels us, I think, to abandon the
view of the identity of Bishop and Presbyter which has
obtained such wide acceptance, especially among English
scholars, through the discussions of Lightfoot and Hatch, f
The testimony of Clement of Rome (Ep. ad Corinth.) goes
to show that the Bishops (fjyovpevoi or irpoyyovpevoi) are dis
tinguished from the Presbyters, and that if the Bishops are
apparently designated as Presbyters, it is because they have
been chosen from the body of Presbyters, and have retained
the name even when they have ceased to hold office. For
this reason deceased Bishops are called Presbyters. In Clem
ent, Presbyters signify a class or estate — members of long
standing and approved character, and not office-bearers
regularly appointed. Among these the Bishops are to be
sought. Bishops are reckoned as Presbyters, not because
the Presbyter as such is a Bishop, but because the Bishop as
such is a Presbyter. In the Pastorals, Bishops and Deacons
are associated without mention of Presbyters (1 Tim. iii.
1-13). Presbyters are referred to in 1 Tim. v, 17-19, but in
an entirely different connection. The qualifications of Bish
ops and Deacons are detailed in the former passage, and the
list of qualifications concludes with the statement that this
is the ordering of the church as the house of God (vv. 14,
15). The oifices are exhausted in the description of Bishops
* The view that the original Christian polity was drawn from that of the
Synagogue was maintained by Rothe, Baur, Lightfoot, Hatcb, and others.
The development of the view given above is largely due to Schiirer, Geschichte
des jiidischen Volkes im Zeitalt' r Jesu Christi, 2 Aufl. , Bd. IL English trans.
A History of the Jewish People in the Time of Jesus Christ, 2d divis.. Vol. IL,
p. 56 ff. Also, Die Gemeindeverfassung der Juden in Bom in der Kaiserzeit.
t For a more detailed examination of this subject I must refer the reader
to my Excursus on " Bishops and Deacons " in the International Commentary
on Philippians and Philemon.

256 WOED STUDIES IN THE NEW TESTAMENT. [Ch. V.
and Deacons. Nothing is said of Presbyters until ch. v,
where Timothy's relations to individual church-members are
prescribed ; and in Tit. ii. 2 ff . these members are classified
as old men (irpea^vrai), old women, young men, and servants.
In 1 Tim. v. 17 are mentioned elders who rule well (ol KaXmi
irpoear&rei irpea^vrepoi). Assuming that Presbyters and
Bishops were identical, a distinction would thus be implied
between two classes of Bishops — those who rule well and
those who do not : whereas the distinction is obviously be
tween old and honored church-members, collectively consid
ered, forming the presbyterial body, and certain of their
number who show their quaUfications for appointment as
overseers. Presbyters as such are not invested with office.
There is no formal act constituting a Presbyter. The Bish
ops are reckoned among the Elders, but the Elders as such
are not ofiicers.
Thus are to be explained the allusions to appointed Elders,
Tit. i. 5 ; Acts xiv. 23. Elders are to be appointed as over
seers or Bishops, for the overseers must have the qualifica
tions of approved Presbyters. The ordination of Presbyters
is the setting apart of Elders to the position of Superintend-^
ents. The Presbyterate denotes an honorable and influential
estate in the church on the ground of age, duration of church
membership, and approved character. Only Bishops are
appointed. There is no appointment to the Presbyterate.
At the close of Clement's letter to the Corinthians, the qual
ifications of a Presbyter are indicated in the description of
the three commissioners from the Roman church who are the
bearers of the letter, and to whom no ofl&cial title is given.
They are old, members of the Roman church from youth,
blameless in life, believing, and sober.*

* The late Dr. Hort, in his Ecclesia, holds that "Bishop" was not the
designation of an office, but of a. function. It was a description of the Elder's
function. He says: "It is now pretty generally recognised . . . that we
have not here (in the word iwi<rKoiros) a different office, held by one person
in contrast to the plural Elders." And he adds : " It is hardly less erroneous
to take iirl(rKoiros as merely a second title, capable of being used convertible
with irpeapiTepoi " (p. 190).

Ch.V.] THE PIEST EPISTLE TO TIMOTHY. 257
2. The elder women (irpea^vrepai). N. T."- Comp.
irpea^vriBai aged women, Tit. U. 3. The word indicates dis
tinction in age merely, although some think that it points to
an ofl&cial position which is further referred to in the follow
ing directions concerning widows.*
3. Honour (ripa). Not only by respectful treatment but
by financial support. Comp. ripyaei, Matt. xv. 5, and TroX
Xat? npali iripyaav, Acts xxviii. 10 ; and StTrX^? ripfji,
1 Tim. V. 17. Comp. Sir. xxxviii. 1. The verb only once
in Paul (Eph. vi. 2, citation), and only here in Pastorals.
Widows (%»;/»«?). Paul alludes to widows in 1 Cor. vii. 8
only, where he advises them against remarrying. They are
mentioned as a class in Acts vi. 1, in connection with the ap
pointment of the seven. Also Acts ix. 39, 41. In the Past
orals they receive special notice, indicating their advance
from the position of mere beneficiaries to a quasi-ofl&cial posi
tion in the church. From the very first, the church recog
nised its obligation to care for their support. A widow, in
the East, was peculiarly desolate and helpless, f In return
for their maintenance certain duties were required of them,
such as the care of orphans, sick and prisoners, and they
were enrolled in an order, which, however, did not include
all of their number who received alms of the church. In
Polycarp's Epistle to the Philippians, they are styled "the
altar of God." To such an order the references in the Past
orals point. The Fathers, from the end of the second cent
ury to the fourth, recognised a class known as irpea^iniSea
aged women (Tit. ii. 3), who had oversight of the female
church-members and a separate seat in the congregation.
The council of Laodicaea abolished this institution, or so
modified it that widows no longer held an ofl&cial relation to
the church. X
* So Holtzmann, who flnds in it a trace of " the Mothers of the Synagogue "
in the synagogues of the Jewish dispersion. See Pastoralbriefe, p. 241.
t See Ignatius, Ep. to Polycarp, IV. Polycarp, Ep. to Philippians, VI.
} On the enrolment of virgins in this order see Lightfoot, Ignatius,
Vol. IL, p. 322 ff. (2ded.).
VOL. IV.  17

258 WOED STUDIES IN THE NEW TESTAMENT. [Ch.V.
Who are widows indeed (rdi ovrwi x^/aa?). Comp. w.
5, 16. "Ovrwi verily, truly, twice in Paul, 1 Cor. xiv. 25 ;
Gal. iii. 21. See on 2 Pet. ii. 18. Wherever ovrwi is used
by Paul or by any other N. T. writer, it is used purely as an
adverb (see L. xxiii. 47; xxiv. 34): but in aU the four
instances in the Pastorals, it is preceded by the article and
converted into an adjective. The meaning is, who are absol
utely bereaved, without chUdren or relations (comp. ver. 4),
and have been but once married. There is probably also an
implied contrast with those described in vv. 6, 11-13.
4. Nephews (eKyova). N. T.o. Often in LXX. Mph-
ews, in the now obsolete sense of grandsons or other lineal
descendants. Derived from Lat. nepos. Trench (Select
Glossary) remarks that nephew has undergone exactly the
same change of meaning that nepos underwent, which, in the
Augustan age, meaning grandson, in the post- Augustan age
acquired the signification of nephew in our present accepta-
tion of that word. Chaucer :
" How that my nevew shall my bane be."
Legend of Good Women, 2659.
' His (Jove's) blind nevew Cupido." House of Fame, 67.
Jeremy Taylor : " Nephews are very often liker to their
grandfathers than to their fathers."
Let them learn. The subject is the chUdren and grand
children. Holtzmann thinks the subject is any widow, used
collectively. But the writer is treating of what should be
done to the widow, not of what she is to do. The admoni
tion is coimected with widows indeed. They, as being utterly
bereft, and without natural supporters, are to be cared for hy
the church ; but if they have chUdren or grandchUdren, these
should assume their maintenance.
First (irp&rov). In the first place : as their first and nat
ural obligation.

O'H. v.] THB PIKST EPISTLE TO TIMOTHY. 269
To show piety at home (rbv 'iSiov oIkov evae^elv). More
correctly, to show piety toward their own family. Piety in
the sense of filial respect, though not to the exclusion of the
religious sense. The Lat. pietas includes alike love and duty
to the gods and to parents. Thus Virgil's familiar designa
tion of Aeneas, '¦'•pius Aeneas," as describing at once his rev
erence for the gods and his fiUal devotion. The "verb evae^elv
(only here and Acts xvii. 23) represents filial respect as an
element of godliness (evae^eia). For rbv 'iSiov their own, see
on Acts i. 7. It emphasises their private, personal belonging,
and contrasts the assistance given by them with that furn
ished by the church. It has been suggested that oikov house
hold or family may mark the duty as an act of family feeling
and honour.
To requite (dpoi^di diroSiSovai). An entirely unique
expression. 'Apoi^rj requital, recompense is a familiar classical
word, used with StSoWt to give, dirondevai to lay down, riveiv
to pay, iroieladai to make. N. T.°. Paul uses instead avrt-
piadia (Rom. i. 27 ; 2 Cor. vi. 13), or dvrairoBopa (Rom. xi.
9), or dvrairoBoaii (Col. iii. 24). The last two are LXX
words. Their parents (rot? irpoyovoii). N. T.''. Parents is too
limited. The word comprehends mothers and grandmothers
and living ancestors generaUy. The word for parents is
yoveli, see 2 Tim. iii. 2 ; Rom. i. 30 ; 2 Cor. xii. 14 ; Eph.
vi. 1 ; Col. iii. 20. Upoyovoi for living ancestors is contrary
to usage. One instance is cited from Plato, Laws, xi. 932.
The word is probably selected to correspond in form with
eKyova children.
Good and acceptable (KaXbv Kal diroSeKrbv). Omit
KaXbv Kal good and, 'AiroBeKroi acceptable only here and
1 Tim. ii. 3. See note.
Before (ivwiriov). Frequent in N. T., especially Luke and
Apocalypse. It occurs 31 times in the phrases ivmriov rov

260 WOED STUDIES IN THB NEW TESTAMENT. [Ch.V.
deov in the sight of God, and ivwiriov Kvpiov in the sight of the
Lord. °LXX. Comp. ejiirpoadev rov deov before God, Acts
X. 4 ; 1 Th. i. 3 ; U. 19 ; Ui. 9, 13. Not m Pastorals, and by
Paul only 1 Th. The difference is trifling. Comp. 1 J. iii.
19 and 22.
5. And desolate (Kal pep.ovwpevy). N. T.". From pAvoi
alone. Explanatory of a widow indeed. One entirely bereaved.
Trusteth in God (yXiriKev iirl rbv debv). Strictly, hath
directed her hope at God, Rev. hath her hope set on God
impUes eTrt with the dative, as 1 J. iU. 3.
6. Liveth in pleasure (o-TraraXwo-a). Only here and Jas,
V, 5, See note. Twice in LXX, Sir. xxi. 15 ; Ezek, xvi, 49,
Is dead while she liveth (^&aa redvyKev). Comp. Apoc.
iU. 1 ; Eph, iv, 18. " Life in worldly pleasure is only Ufe
in appearance " (Holtzmann),
8. Provide (irpovoel). See on Rom, xU. 17.
His own — those of his own house (r&v iSiav — oixeiav).
His own relations, see on J. i. 11. Those who form part of
his famUy, see on Gal. vi. 10.
He hath denied the faith (rfjv irianv fjpvyrai). The verb
not in Paul, but quite often in Pastorals. The phrase only
here and Apoc. U. 13, Faith demands works and fruits.
By refusing the natural duties which Christian faith implies,
one practicaUy denies his possession of faith, " Faith does
not aboUsh natural duties, but perfects and strengthens
them" (Bengel), Comp. Jas. ii, 14-17.
Infidel (diriarov). Better, unbeliever. One who is not a
Christian, as 1 Cor. vi. 6 ; vii. 12, 13, etc. Even an unbe
Uever wiU perform these duties from natural promptings.

Ch.V.] the FIEST EPISTLE TO TIMOTHY, 261
9. Be taken into the number (KaraXeyeada). Better,
enrolled (as awidow). N. T.°. Very rare in LXX, Com
mon in Class, Originally, to pick out, as soldiers. Hence, to
enrol, enlist. Here, to be enrolled in the body of widows who
are to receive church support. See on ver. 3.
10, Well reported of (paprvpovpevy). Lit. borne witness
to or attested, as Acts vi, 3 ; x. 22 ; Heb. xi. 2. Comp.
paprvpiov KaXfjv exeiv to have good testimony, ch. iii. 7.
For good works (iv epyoii KaXoli). Lit. in good works ;
in the matter of. Comp, 1 Tim, vi. 18 ; Tit. ii, 7 ; iii, 8, 14.
In the Gospels, epyov work appears with KaXbi and never with
dyadbi. In Paul, always with dyadbi and never with KaXbi.
In the Pastorals, with both. The phrase includes good deeds
of all kinds, and not merely special works of beneficence.
Comp. Acts ix. 36.
If (et). Introducing the details of the general expression
good works.
Have brought up children (ireKvorp6<f>yaev). N. T.*^.
''LXX ; very rare in Class. The chUdren may have been
her own or others'.
Lodged strangers (i^evoB6xv<rev). N. T.o. °LXX. On
the duty of hospitality comp. ch. iu. 2 ; Matt. xxv. 35 ; Rom.
xu. 13 ; Heb. xiU. 2 ; 1 Pet, iv. 9 ; 3 J. 5.
Washed the feet. A mark of Oriental hospitality bestowed
onthe stranger arriving from a journey, and therefore closely
associated with lodged strangers.
Of the saints (dyiav). "Ayioi is rare in Class. In LXX,
the standard word for holy. Its fundamental idea is setting
apart, as in Class,, devoted to the gods. In O, T,, set apart to
God, as priests ; as the Israelites consecrated to God, In
N, T., applied to Christians, Ideally, it implies personal
hoUness. It is used of God, Christ, John the Baptist, God's

£62 WOED STUDIES IN THE NEW TESTAMENT. [Ch.V.
law, the Spirit of God. PaiU often uses ot a^tot as a common
designation of Christians belonging to a certain region or
community, as Philip, i. 1 ; 2 Cor. i. 1 ; Col. i. 2. In such
cases it does not imply actual holiness, but holiness obligatory
upon those addressed, as consecrated persons, and appropriate
to them. What ought to be is assumed as being. In this
sense not in the Gospels (unless, possibly. Matt. xxvu. 52)
or in the Epistles of Peter and John. Rare in Acts.
Relieved (iirifjpKeaev). Only here and ver. 16. Comp.
1 Macc. viii. 26 ; xi. 35. Common in Class. Originally, to
suffice for, to be strong enough for, as in Homer, where it is
always used in connection with danger or injury. See 77. ii.
873 ; Od. xvii. 568. Hence, to ward off, help, assist.
The afflicted (dXifiopevon). See on tribulation, Matt.
xin. 21, and comp. 2 Cor. i. 6 ; iv. 8 ; 2 Th. i. 6, 7 ; Heb.
xi. 37.
Diligently followed (iiraKo ovdyaev). Comp, ver, 24,
'Eirl after or close upon. °P, Once in the disputed verses
at the end of Mk. (xvi, 20), and 1 Pet, U. 21, Comp, the
use of SiwKeiv pursue, Rom, ix, 30 ; xii. 13 ; 1 Cor, xiv, 1 ;
1 Th. V, 15,
11, Younger (vearepai). Almost in a positive sense,
young. Not, under sixty years of age.
Have begun to wax wanton (Karaarpyvidaaaiv). Not,
have begun, but rather, whenever they shall come to wax wan
ton. Comp, 2 Th. i. 10. The compound verb, signifying to
feel the sexual impulse, only here, and not in LXX or Class,
The simple verb, arpyvidv to run riot, Apoc. xviU. 7, 9 .; and
the kindred arpfjvoi luxury, Apoc. xviii, 3, See note.
Against Christ (roO Xpiarov). Their unruly desire with
draws them from serving Christ in his church, and is, there
fore, against him,*

* Weizsacker has it : wenn sie trotz Christus in Begierde fallen.

Ch.V.] ¦ THE EIEST EPISTLB TO TIMOTHY. 263
This is the only instance in the Pastorals in which the
Christ is used without Jesus either before or after. In Paul
this is common, both with and without the article.
They will marry (yapelv deXovaiv). Better, they are bent
on marrying, or determined to marry. The strong expression
wax wanton makes it probable that deXeiv expresses more than
a desire, as Rev. See on Matt. i. 19. Tapelv to marry, in
the active voice, of the wife, as everywhere in N. T. except
1 Cor. vu. 39.*
12. Having damnation (e;)j;ovo-ai K/3i7ta). The phrase only
here. See on 1 Tim. iii. 6. Damnation is an unfortunate
rendering in the light of the present common understanding
of the word, as it is also in 1 Cor. xi. 29. Better, judgment
or condemnation, as Rom. iii. 8 ; xiii. 2. The meaning is that
they carry about with them in their new, married life a con
demnation, a continuous reproach. Comp. ch. iv. 2 ; GaL v.
10. It should be said for the translators of 1611 that they
used damnation in this sense of judgment or condemnation, as
is shown by the present participle having. In its earlier usage
the word implied no allusion to a future punishment. Thus
Chaucer % "For wel thou woost (knowest) thyselven verraily
That thou and I be dampned to prisoun." Knight's T. 1175.
WicUf : " Nethir thou dredist God, that thou art in the same
dampnacioun ? " L. xxiii. 40. Laud. : " Pope Alexander
III. condemned Peter Lombard of heresy, and he lay under
that damnation for thirty and six years." "A legacy by
damnation " was one in which the testator imposed on his
heir an obligation to give the legatee the thing bequeathed,
and which afforded the legatee a personal claim against the
heir.

« Holtzmann adds Mk. x. 12, after the reading of T. R. yanTiB'S aXAv be
married to another. But the correct reading there is ^a/t^o-j; &\\oy have mar
ried another.

264 WOED STUDIES IN THE NEW TESTAMENT. [Ch.V.
They have cast off their first faith (rfjv irpwryv irianv
yderyaav). 'Aderelv is to set aside, do away with, reject or
slight. See Mk. vi. 26 ; L. x. 16 ; Heb. x. 28. Often in
LXX. Uianv is pledge : so frequently in Class, with give
and receive. See, for instance, Plato, Phaedr. 256 D. In
LXX, 3 Macc. iii. 10. The phrase Trib-riJ' aderelv N. T.°.
*^LXX. There are, however, a number of expressions closely
akin to it, as Gal. Ui. 15, Biad'^Kyv dderelv to render a covenant
void. In LXX with oath, 2 Chron. xxxvi. 13. Ps. xiv. 4 :
"He that sweareth to his neighbour Kal ovk dder&v." Ps.
IxxxviU. 34 ; cxxxi. 11 ; 1 Macc. vi. 62. The meaning here
is, having broken their first pledge ; and this may refer to a
pledge to devote themselves, after they became widows, to
the service of Christ and the church. The whole matter is
obscure. 13. They learn (pavddvovaiv). To be taken absolutely,
as 1 Cor. xiv. 31 ; 2 Tim. Ui. 7. They go about under the
influence of an insatiable curiosity, and meet those who
" creep into houses and take captive sUly women " (2 Tim.
iii. 7), and learn all manner of nonsense and error.
Going about (irepiepxopevai). **P. Comp. Acts xix. 13,
Tattlers (^Xiiapoi). N. T.", Comp, 4 Macc, v. 10. The
verb (fiXvapelv to prate, 3 J. 10.
Busybodies (Tre/3ie/37oi). In this sense only here. Comp.
rd irepiepya curious arts. Acts xix. 19. The participle irepiep-
ya^opevoi busybodies, 2 Th. iii. 11. See note. Rend, the
whole passage : " And withal, being also idle, they learn,
gadding about from house to house ; and not only (are they)
idle, but tattlers also, and busybodies, speaking things which
they ought not." *
* The construction is awkward at best. The most common explanation is
to make ipyal idle depend upon navBdvovaiv they learn, understanding ehai to
be: they learn to be idle. Others take wepiepxil'l^vai ¦w'lt'b pavBivovaiv ; they
learn to go about, which is not Greek, von Soden makes t4 /lii Siovra lehat
they ought not the object of both navddvoviriv and XoXoCo-ot speaking, which is
clearly inadmissible.

Ch.V.] THB PIEST EPISTLE TO TIMOTHY, 265
14. That the younger women marry (vewre'pai yapelv).
Better, the younger widows. This seems to be required by
oiv therefore, connecting the subject of the verb with the class
just described. They are enjoined to marry, rather than to
assume a position in the church which they might disgrace by
the conduct described in vv. 11-13. Comp, 1 Cor, vii. 8, 9,
Bear children (reKvoyovelv). N, T,", "LXX, "Class,
Comp, reKvoyovia childbearing, 1 Tim, ii, 15.
Guide the house (oiKoSeairorelv). Better, rule the house.
N, T,°, "LXX, "Class, 'OiKoSeairoryi master of the house is
quite common in the Synoptic Gospels,
Occasion (d(j>oppyv). See on Rom. vii. 8.
To the adversary (r« dvriKeipeva). The one who is set over
against. Not Satan, but the human enemy of Christianity,
Comp, PhiUp. i. 28, and o e'f ivavriai he that is of the contrary
part, Tit. ii. 8.
To speak reproachfully (XoiSopiai xdptv). Lit. in the
interest of reviling. Const, with give no occasion. AoiBopia
reviling only here and 1 Pet, iU, 9, For the verb XoiBopelv to
revile see J, ix, 28 ; Aots xxiii. 4 ; 1 Cor. iv. 12 ; and note
on J. ix. 28.
16. Man or woman that believeth (Trto-ro? ^ iriarfj). Lit.
believing man or woman. But Tritrro? fj should be omitted.
Read, if any woman that believeth.
Have widows (e^ef Xif/oa?)- ^^ ^"^7 Christian woman have
relatives or persons attached to her household who are widows.
The church be charged. Holtzmann quotes an inscription
in the chapel of the Villa Albani at Rome : " To the good
Regina her daughter has erected this memorial : to the good
Regina her widowed mother, who was a widow for sixty years

266 WOED STUDIES LN THE NEW TESTAMENT. [Ch.V
and never burdened the church after she was the wife of one
husband. She lived 80 years, 5 months, and 26 days."
17. The elders that rule well (ot koX&i irpoear&rei irpea-
^vrepoi). For that rule well, see on KaX&i irpo'iardpevov ruling
well, 1 Tim. iii. 4. The phrase is peculiar to the Pastorals.
See on ver. 1,
Double honour (StTrXiJ? npfji). This at least includes pe
cuniary remuneration for services, if it is not Umited to that.
The use of riji.'y as pay or price appears Matt, xxvii. 6, 9 ;
Acts iv. 34 ; vii. 16 ; 1 Cor. vi. 20. Double, not in a strictly
literal sense, but as irXeiova ripfjv more honour, Heb. iii. 3.
The comparison is with those Elders who do not exhibit equal
capacity or efficiency in ruling. The passage lends no support
to the Reformed theory of two classes of Elders — ruling and
teaching. The special honour or emolument is assigned to
those who combine qualifications for both.
Those who labour (ot Koiri&vrei). See on ch. iv. 10. No
special emphasis attaches to the word — hard toiUng in com
parison with those who do not toil. The meaning is, those
who faithfuUy discharge the arduous duty of teaching. Comp.
Heb. xiU. 7.
In word and doctrine (iv Xoya Kal BiBaaKaXia). Better,
word and teaching. Word is general, teaching special. In
word signifies, in that class of functions where speech is con
cerned. The special emphasis (jtiaXio-ra especially) shows the
importance which was attached to teaching as an antidote of
heresy. 18. The Scripture (17 ypa^-rj). Comp. 2 Tun. iU. 16. To
the Jews y ypa^'rj signified the O. T. canon of Scripture ; but
in most cases y ypa<f)'y is used of a particular passage of Scrip
ture which is indicated in the context. See J. vii. 38, 42 ;
Acts i. 16 ; vui. 32, 35 ; Rom. iv. 3 ; ix. 17 ; x. 11 ; Gal.
ui. 8. Where the reference is to the sacred writings as a

Ch.V.] THB PIEST EPISTLE TO TIMOTHY. 267
whole, the plural ypa^al or at ypa^al is used, as Matt, xxi,
42 ; L, xxiv. 32 ; J, v, 39 ; Rom, xv. 4. Once ypacftal dyiai
holy Scriptures, Rom. i. 2. 'Erepa ypa^fj another or a different
Scripture, J. xix. 37; fj ypa^fj avry this Scripture, L. iv. 21 :
Trao-a ypa^fj every Scripture, 2 Tim. iii. 16. See on writings,
J. ii. 22. .The passage cited here is Deut, xxv, 4, also by
Paul, 1 Cor, ix, 9,
Thou shalt not muzzle (oi (j)ipwaeii). In N. T. mostly in
the metaphorical sense of putting to silence. See on speechless.
Matt, xxii, 12, and put to silence. Matt, xxii, 34. Also on
Mk, iv, 39. On the whole passage see note on 1 Cor. ix, 9.
That treadeth out (dXo&vra^. More correctly, while he is
treading out. The verb only here and 1 Cor. ix. 9, 10. Comp.
dXav a threshing-floor. Matt, iii, 12 ; L. iii, 17, An analogy
to the O, T, injunction may be found in the laws given to the
Athenians by the mythical Triptolemus, one of which was,
" Hurt not the labouring beast, " Some one having violated
this command by slaying a steer which was eating the sacred
cake that lay upon the altar, — an expiation-feast, Bouphonia
or Diipolia was instituted for the purpose of atoning for this
offence, and continued to be celebrated in Athens. Aris
tophanes refers to it (Clouds, 985). A labouring ox was led
to the altar of Zeus on the Acropolis, which was strewn with
wheat and barley. As soon as the ox touched the grain, he
was kUled by a blow from an axe. The priest who struck the
blow threw away the axe and fled. The flesh of the ox was
then eaten, and the hide was stuffed and set before the plough.
Then began the steer-trial before a judicial assembly in the
Prytaneum, by which the axe was formally condemned to be
thrown into the sea.
The labourer is worthy, etc. A second scriptural quota
tion would seem to be indicated, but there is no corresponding
passage in the O. T, The words are found L, x, 7, and, with
a slight variation. Matt, x, 10, Some hold that the writer
adds to the O, T, citation a popular proverb, and that Christ

268 WOED STUDIES IN THE NEW TESTAMBNT. [Ch.V.
himself used the words in this way. But while different
passages of Scripture are often connected in citation by Kat,
it is not according to N, T. usage thus to connect Scripture
and proverb. Moreover, in such series of citations it is
customary to use Kal irdXiv and again, or irdXiv simply. See
Matt, iv. 7 ; v. 33 ; J. xU. 39 ; Rom. xv, 9-12 ; 1 Cor, ui.
20 ; Heb. i, 5 ; U, 13, According to others, the writer here
cites an utterance of Christ from oral tradition, coordinately
with the O, T. citation, as Scripture, Paul, in 1 Th, iv, 15 ;
1 Cor. vu. 10, appeals to a word of the Lord; and in Acts
XX. 35 he is represented as quoting " it is more blessed to
give than to receive " as the words of Jesus. In 1 Cor, ix,
in the discussion of this passage from Deuteronomy, Paul
adds (ver. 14) " even so hath the Lord ordained that they
which preach the gospel should Uve of the gospel," which
resembles the combination here. This last is the more prob
able explanation,
19, Receive not an accusation (Karyyopiav pfj irapaSexov).
Neither word in Paul, For accusation see on J, v. 45. It
means a formal accusation before a tribunal. The compound
verb with irapd emphasises the giver or transmitter of the
thing received : to receive /rom another.
But (e/cro? et pfj). Except, A pleonastic formula, exeept
in case. The formula in 1 Cor, xiv. 5 ; xv. 2.
Before (ctti). Or on the authority of. On condition that
two witnesses testify. The O, T, law on this point in Deut,
xix, 15, Comp, Matt, xviu, 16 ; J. vui, 17 ; 2 Cor. xiu. 1.
20, Them that sin (roi)i dp.aprdvovrai). Referring to
Elders, who, by reason of their pubUc position (irpoear&rei),
should receive pubUc rebuke.
Rebuke (eXeyxe). Comp, 2 Tim, iv, 2 ; Tit. i. 9, 13 ; ii.
15. See on reproved, J. iU, 20.
Others (ot XoiTroi), More correctly, the rest. His fellow-
Elders,

Ch.V.] the FIEST EPISTLB TO TIMOTHY, 269
M ay fear (<f)6fiov exa>aiv) , May have fear, which is stronger
than A. V,
21, I charge (Biapaprvpopai), In Paul 1 Th, iv, 6 only.
See on testifying, 1 Th, ii, 12, For this sense, adjure, see
L. xvi, 28 ; Acts U, 40 ; 2 Tim, U. 14.
Elect angels (iKXeKr&v dyyeXav). The phrase N. T.",
The triad, God, Christ, the angels, only L. ix. 26. It is
not necessary to suppose that a class of angels distinguished
from the rest is meant. It may refer to all angels, as special
objects of divine complacency, Comp, Tob, viii, 15 ; Acts
X, 22 ; Apoc. xiv, 10.
Observe (<f)vXd^yi). Lit. guard. In the Pauline sense of
keeping the law, Rom. ii. 26 ; Gal. vi. 13.
Without preferring one before another (x«jO'? irpoKpipa-
roi). A unique expression. TLpoKpipa prejudgment, N.T,".
"LXX, "Class. Rend, without prejudice.
By partiality (Kard irpdaKXiaiv), N. T,"- "LXX. Ac
cording to its etymology, inclining toward. In later Greek of
joining one party tn preference to another. In Clement (ad
Corinth, xli, xlvU, 1) in the sense of factious preferences,
22, Lay hands on. Probably with reference to that rite
in the formal restoration of those who had been expeUed from
the church for gross sins,*
Suddenly (raxeai). Better, hastily.
Neither be partaker of other men's sins (pySe Koivavei
dpapriaii dXXorpian). Better, make common cause with. See
on communicating, Rom. xii. 13. Comp. Rom. xv, 27; 1 Pet,
* Variously explained, of ordination ; of reception into the communion of
the church ; of the reception of heretics who, having been excluded from one
congregation, should present themselves to another as candidates for mem
bership.

270 WOED STUDIES IN THB NEW TESTAMBNT. [Ch. V.
iv. 13 ; Eph. v. 11, By a too hasty and inconsiderate res
toration, he would condone the sins of the offenders, and
would thus make common cause with them.
Keep thyself pure (aeavrbv dyvbv r'rjpei). Comp. ch. vi.
14, Enjoining positively what was enjoined negatively in
the preceding clause. For pure see on 1 J, iii. 3. For
keep see on reserved, 1 Pet, i, 4, The phrase eavrbv rypelv to
keep one's self, in Jas. i, 27 ; 2 Cor. xi. 9.
23. Drink no longer water (pyKen vSpoirdrei). The
verb N. T.^. °LXX. Rend, be no longer a drinker of water.
Timothy is not enjoined to abstain from water, but is bidden
not to be a water-drinker, entirely abstaining from wine. The
kindred noun vBpoiroryi is used by Greek comic writers to
denote a mean-spirited person. See Aristoph. Knights, 349.
But use a little wine (aXXa oivw dXiyp XP^^- ^^^ reverse
antithesis appears in Hdt. i. 171, of the Persians : ovk otvw
Sia'xpeovrai dXX' vBpoiroreovai they do not indulge in wine but
are water-drinkers. Comp. Plato, Repub. 561 C, rore pev
pedvav — avdii Be vSpoiror&v sometimes he is drunk — then he
is for total-abstinence. With a little wine comp. much wine,
ch. iU. 8 ; Tit. ii. 3.
For thy stomach's sake (Bid ardpaxov). Iropaxoi N. T,".
"LXX, The appearance at this point of this dietetic pre
scription, if it is nothing more, is sufficiently startling ; which
has led to some question whether the verse may not have been
misplaced. If it belongs here, it can be explained only as a
continuation of the thought in ver. 22, to the effect that Tim
othy is to keep himself pure by not giving aid and comfort
to the ascetics, and imperUling his own health by adopting
their rules of abstinence. Observe that olvoi here, as every
where else, means wine, fermented and capable of intoxicating,
and not a sweet syrup made by boiling down grape-juice,
and styled by certain modern reformers "unfermented
wine." Such a concoction would have tended rather to

Ch.V.] the EIEST EPISTLB TO TIMOTHY. 271
aggravate than to relieve Timothy's stomachic or other
infirmities. Thine often infirmities (rdi irvKvdi aov dadeveiai). This
use of often as an adjective appears in earlier EngUsh. So
Chaucer: "Ofte sythes" or "tymes ofte," many times.
Shakespeare : " In which my ofien rumination wraps me in
a most humourous sadness " (As you like it, IV. i, 19). And
Ben Jonson : " The joUy wassal walks the often round." The Forest, iii.
Even Tennyson :
" Wrench'd or broken limb — an often chance
In those brain-stunning shocks and tourney-falls." Oareth and Lynette.
JlvKvoi often, very common in Class. Originally, close, com
pact, comp. Lat. frequens. In this sense 3 Macc. iv. 10, ra
irvKva aaviSwpan the close planking of a ship's deck. In N. T.,
except here, always adverbial, irvKvd or irvKvorepov often or
oftener, L. v, 33 ; Acts xxiv, 26, 'Aadeveia weakness, infirm
ity, only here in Pastorals, In the physical sense, as here,
L, V, 15 ; viii, 2 ; J, v, 5 ; Gal, iv, 13. In the ethical sense,
Rom, vi, 19 ; viu, 26,
24. Open beforehand (tt/ooStjXoi), A. V, Avrong in giving
¦TTjOo a temporal force, whereas it merely strengthens Sj;Xoi
evident, manifest. The meaning is openly manifested to all
eyes. In N, T. only here, ver, 25, and Heb, vii. 14. In
LXX, see Judith viU. 29 ; 2 Macc, Ui, 17 ; xiv, 39,
Going before to judgment (irpodyovaai eli Kpiaiv), Upo-
dyeiv, °P, In N, T, habitually with a local meaning, either
intransitive, as Matt, ii, 9 ; xiv. 22 ; Mk. xi. 9 ; or transitive,
as Acts xii. 6 ; xvii. 5.* The meaning here is that these open
sins go before their perpetrator to the judgment-seat like her-
* A temporal meaning is sometimes claimed for Heb. vii. 18 (so Holtz
mann), but without sufBcient reason. The commandment there is repre-
'Sented as an introduction to a greater and flnal ordinance.

272 WOED STUDIES IN THB NEW TESTAMENT. [Ch. VI.
aids, proclaiming their sentence in advance. Kpiaiv, not spe
cifically of the judgment of men or of the final judgment of
God, or of the sentence of an ecclesiastical court — but indefin
itely. The writer would say : no judicial utterance is neces
sary to condemn them of these sins. The word in Paul, only
2 Th. i. 5.
They follow after (iiraKoXovdovaiv). The verb only here,
ver. 24, 1 Pet. ii. 21, and (the disputed) Mk. xvi. 20. The
sins follow up the offender to the bar of judgment, and are
first made openly manifest there.
25. Otherwise (dXXwi). N. T.**- Not, otherwise than
good, but otherwise than manifest.
Be hid (Kpv^fjvai). In Paul only Col. iii. 3. The good
works, although not conspicuous (irpoSyXa), cannot be entirely
concealed. Comp. Matt. v. 14-16. It has been suggested
that these words may have been intended to comfort Timothy
in his possible discouragement from his "often infirmities."
von Soden thinks they were meant to encourage him against
the suspicion awakened by his use of wine. By persevering
in his temperate habits (oivw oXiyw) it wiU become manifest
that he is no wine-bibber.

CHAPTER VI.
1. As many servants as are under the yoke (oo-ot et'o-tv
uTTo ^vybv BovXoi). Incorrect. Rather, as many as are under
the yoke as bondservants. As bondservants is added in explan
ation of under the yoke, which implies a hard and disagree
able condition. Yoke is used only here of the state of slavery.
In Gal. V. 1 : Acts xv. 10, of the Mosaic law. See on Matt.
xi. 29.
Their own (rov? iSiou?), Lit, private, personal, peculiar,
as 1 Cor. iii. 8 ; vii. 7. Sometimes strange, eccentric. Con-

Ch.VL] the PIEST EPISTLE TO TIMOTHY. 273
trasted with Bypuiaioi public or koivoi common. See Acts iv.
32. Sometimes without emphasis, substantially = possessive
pronoun, just as Lat. proprius passes into suus or ejus, or
o'lKeloi belonging to one's house into the simple one's own. See
on Gal. vi. 10, and comp. Matt. xxii. 5 ; xxv. 14. In LXX
commonly with the emphatic sense. Very often in the
phrase /eor' iSiai' privately, as Mk. iv. 34 ; L. ix. 10 ; GaL
ii. 2, but nowhere in Pastorals.
Masters (Seo-Tro'ra?). Comp. Tit. ii. 9, and see on 2 Pet,
ii. 1. Not in Paul, who styles the master of slaves Kvpioi
lord. See Eph. vi. 9 ; Col. iv. 1.
Count (yyeiadwaav) . Implying a more conscious, a surer
judgment, resting on more careful weighing of the facts.
See PhiUp, U. 3, 6.
Be not blasphemed (pfj — pXaa(\)ypyrai). Or jbe evil
spoken of. See on blasphemy, Mk. vii. 22, and be evil spoken
of, Rom. xiv. 16 ; 1 Cor. x. 30. Paul uses the word, but
not in the active voice as in the Pastorals.
2. Partakers of the benefit (ot r^? evepyeaiai dvnXap^av-
opevoi). The verb means to take hold of; hence, to take
hold for the purpose of helping ; to take up for, as L. i. 54 ;
Acts XX. 35. ''P. 'Evepyeaia benefit only here and Acts iv. 9.
Better, kindly service. Rend, they that busy themselves in
the kindly service.* The reference is to the kindly acts which
the masters do to their slaves ; not to the benefits received
by the slaves. Comp. Gal. v. 13.
3. Teach otherwise (erepoBiSaaKoXei). See on ch. i. 3.
Consent (irpoaepxerai). Lit. draw nigh. To approach
as one who confidingly accepts another's proffer. Hence, to
* So Weizsacker,: sich des 'Wohlthuns befleissigen. Similarly, Holtzmann,
von Soden, and Huther.
VOL. IV. — 18

274 WOED STUDIES IN THE NEW TESTAMENT. [Ch. VI,
assent to. Comp, Acts x. 28 ; 1 Pet, ii, 4 ; Heb, iv, 16 ;
X. 22. Often in LXX, and habitually in the literal sense.
The figurative sense, Sir. i. 27, 30 ; iv, 15 ; vi, 26, "P.
The phrase only here.
Of our Lord, etc. Either concerning our Lord, or spoken
by him. Probably the latter, according to N. T, usage, in
which word of the Lord or word of God commonly means the
word that proceeds from God, The phrase words of our Lord
Jesus Christ only here.
Doctrine which is according to godliness (ry Kar eiiai-
^eiav BiBaaKaXia). The phrase only here. See on 1 Tim,
i, 10, For evae'^eia, on 1 Tim, U, 2,
4. He is proud (rerv<l>wrai). See on ch, iii. 6.
Knowing nothing (pyBev iiriardpevoi). Although he
knows nothing. ^'P. Very frequent in Acts. Comp. ch.
i. 7, Doting (voa&v), N, T,**- Lit. sick. Comp, vyiaivovai
healthful, ver, 3.
Questions (fi;rjjo-€t?), °P, "LXX, Quite of ten in Class,
Lit. processes of inquiry ; hence, debates. Comp. ch. i, 4,
Strifes of words (Xoyopaxiai). N, T.°, °LXX, "Class.
One of the unique compounds pecuUar to these Epistles,
The verb Xoyopaxelv 2 Tim, ii. 14,
Surmisings (virovoiai), N, T,", See Sir. iU, 24, 'Ttto
under and i/oO? mind, thought, A hidden thought. The verb
virovoelv to suppose, only in Acts. See xiii. 25 ; xxv. 18 ;
xxvu, 27.
5. Perverse disputings (Biairaparpi^aV), N, T,", "LXX,
¦^Class, Ilaparpi^i] is a rubbing against. Aid signifies eon-

Ch. VI.] THE PIEST EPISTLB TO TIMOTHY. 275
tinuance. The meaning therefore is continued friction. Hence
wearing discussion; protracted wrangling.*
Of corrupt minds (Bie<l>dappevwv rbv vovv). More correctly,
corrupted in mind. The verb not common in N. T. In Paul
only 2 Cor. iv. 16. Only here in Pastorals. Aia(j)dopd cor
ruption only in Acts. Comp. Kare<j)dappevoi rbv vovv corrupted
in mind, 2 Tim. iii. 8.
Destitute of the truth (direarepypevav rfji dXydeiai). Rev.
bereft of the truth. In N. T. commonly of defrauding, Mk.
X. 19 ; 1 Cor. vi. 7, 8 ; vii. 5, The implication is that they
once possessed the truth. They put it away from themselves
(ch. i. 19; Tit. i, 14), Here it is represented as taken away
from them, Comp. Rom. i. 28.
Gain is godliness (iropiapbv elvai rfjv evae^eiav). Wrong.
Rend, that godliness is a way (or source) of gain. Ilopiapbi,
only here and ver, 6, is a gain-making business. See Wisd.
xiii. 19 ; xiv. 2, They make religion a means of livelihood.
Comp. Tit. i. 11.
6. Contentment (avrapKeiai). Only here and 2 Cor.
ix. 8. The adjective avrdpKyi self-sufficient, Philip, iv. 11.
Comp. Sir. xl. 18. AirrdpKeia is an inward self-sufficiency,
as opposed to the lack or the desire of outward things. It
was a favourite Stoic word, expressing the doctrine of that
sect that a man should be sufficient unto himself for all
things, and able, by the power of his own will, to resist the
force of circumstances. In Ps. of Sol. v. 18, we read :
" Blessed is the man whom God remembereth with a suffic-
* The A.V. perverse disputings grew out of the reading of T. R. irapaSi-
arpipal, in which TrapA was taken in the sense of neglect or violation. Some
of the Greek Fathers supposed that the word involved the idea of moral or
mental contagion, and illustrated it by mangy sheep, which communicate
disease by rubbing against each other. It is suggestive that diarpi^-j a wear
ing away or waste of time gradually passed into the meaning of argument.
Diatribe, from the sense of disputation, passed into that of invective or
philippic.

276 WOED STUDIES IN THB NEW TESTAMENT. [Ch. VI
iency convenient for him " (iv avpp.erpia avrapKeaiai) ; that
is, with a sufficiency proportioned to his needs.
7. And it is certain we can carry, etc. Omit and and
certain. Rend, on because. The statement is : We brought
nothing into the world because we can carry nothing out.
The fact that we brought nothing into the world is shown
by the impossibility of our taking with us anything out of it ;
since if anything belonging to us tn our premundane state
had been brought by us into the world, it would not be separ
ated from us at our departure from the world. Comp. Job
i. 21; Eccl. V. 15; Ps. xlix. 17.
8. Food (Siarpo(f>di). N. T.^.
Raiment (aKeirdapara). N. T.*'. °LXX. It means cov
ering generally, though the reference is probably to clothing.
von Soden aptly remarks that a dweUing is not a question of
life with an Oriental.
Let us be content (dpKeadyaopeda), More correctly, we
shall be content. Once in Paul, 2 Cor. xii. 9. A few times
in LXX. Comp. Ps. of Sol. xvi. 12 : " But with good will
and cheerfulness uphold thou my soul ; when thou strength-
enest my soiU I shaU be satisfied (dpKeaei poi) with what thou
givest me."
9. They that will be rich (ot ^ov')Mfievoi irXovrelv). Better,
they that desire to be rich. It is not the possession of riches,
but the love of them that leads men into temptation.
Fall (ipiriirrovaiv). ^F. Lit. falliwto; but invariably in
N. T. with ell into.
Temptation (ireipaapbv). See on Matt. vi. 13.
Foolish (dvo'^rovi). Foolish answers to several words in
N. T,, dvorp-oi, davveroi, d(f>pav, papdi. 'Avojjto? not under-

Ch.VL] the EIEST EPISTLB TO TIMOTHY, 277
standing ; a want of proper application of the moral judgment
or perception, as L, xxiv, 25 ; Gal. iii. 1. See notes on both.
"A^pwv is senseless, stupid, of images, beasts. Comp. L. xii.
20, note. 'Aavveroi approaches the meaning of dvo'rjroi unin
telligent. See Sir. xxii. 13, 15 ; xxvii. 12. It also implies a
moral sense, wicked, Wisd. i. 5 ; xi. 15 ; Sir. xv. 7. On the
etymological sense, see on Matt. xi. 25 ; Mk, xii. 33 ; L. ii,
47. Ma)/3o'? is without forethought, as Matt, vii. 26 ; xxv. 3 ;
without learning, as 1 Cor. i. 27; iii. 18; with a moral sense,
empty, useless, 2 Tim. ii. 23 ; Tit. iii. 9 ; and impious, godless.
Matt. V. 22 ; Ps. xciU. 8 ; Jer. v. 21.
Hurtful (^afiepdi). N. T.o. LXX once, Prov. x. 26.
Drown (^vdi^ovai). Only here and L. v, 7, note, A
strong expression of the results of avarice.
Destruction (oXedpov). See on 1 Th. i. 9, and additional
note. Perdition (dirwXeiav). It is unsafe to distinguish between
oXedpoi destruction in general, and dirwXeta as pointing mainly
to destruction of the soul. 'AirwXeia sometimes of spiritual
destruction, as Philip, i. 28 ; but also of destruction and
waste in general, as Mk. xiv, 4 ; Acts viii, 20. One is re
minded of Virgil, Aen. iii, 56 :
" Quid non mortalia pectora cogis,
Auri sacra fames ? "
10. Love of money (<f}iXapyvpia). N. T.". See 4 Macc.
i, 26, Rare in Class,
The root (pi^a). Better, a root. It is not the only root.
In Paul only metaphorically. See Rom. xi. 16, 17, 18,
Coveted after (bpeyopevoi). See on ch. iii. 1, The figure
is faulty, since ^iXapyvpia is itself a desire.

278 WOED STUDIES IN THE NEW TESTAMBNT. [Ch.VL
Have erred (direm-'Xavydyaav) . More correctly, have been
led astray. ^F.
Pierced through (irepieireipav). N. T." ^LXX.
Sorrows (oSwat?). See on Rom. ix. 2.
11. Man of God (dvd pwire deov). The phrase only in Past
orals. Comp. 2 Tim. iii. 17. Not an official designation.
Righteousness (SiKaioavvyv). See on Rom. i. 17. Not in
the Pauline dogmatic sense, but as Eph. v. 9, moral rectitude
according to God's law.
Meekness (irpaviradiav). N. T.*'. *^LXX. Meekness of
feeling (irddoi). The usual word is irpavryi, often in Paul.
See on meek. Matt. v. 5. With the whole verse comp. Tit.
iU. 12.
12. Fight the good fight (dyavi^ov rbv KoXbv dy&va). A
phrase peculiar to the Pastorals. Comp. 2 Tim. iv. 7. Not
necessarily a metaphor from the gymnasium or arena, al
though a7wi' contest was applied originally to athletic strug
gles. But it is also used of any struggle, outward or inward.
See CoL U. 1 ; iv. 12.
Lay hold (iiriXa^ov). °F. Frequent in Luke and Acts.
Occasionally in this strong sense, as L. xx. 20 ; xxiii. 26;
Acts xviii. 17, but not usually. See Mk. viii. 23 ; L. ix. 47;
Acts ix. 27.
Professed a good profession (wpoXoyyaai rfjv KaX'rjv
bpoXoyiav). Both the verb and the noun in Paul, but this
combination only here. For the use of KaXoi good see ch. i.
18, and ver. 12. Rend, confessed the good confession, and see
on your professed subjection, 2 Cor. ix. 13. It is important
to preserve the force of the article, a point in which the
A. V. is often at fault.

Ch.VL] the FIEST EPISTLB TO TIMOTHY. 279
13. Quickeneth (^woyovoijvroi). "P. Rend, who pre-
serveth alive. Quickeneth is according to the reading ^w-
oiroiovvroi maketh alive. Comp. LXX, Ex. i. 17; Judg.
viii. 19. This association of God as the preserver with
confession is noteworthy in Matt. x. 28-33.
Witnessed a good confession (pap-rvprjaavroi rfjv KaXfjv
bpoXoyiav). Better, the or his good confession. The phrase
is unique. The good confession is the historical confession
of Jesus before Pilate, which is the warrant for the truthful
ness of Timothy's confession. Christ is called " the faithful
and true witness " (pdprvi), Apoc. i. 5 ; iii. 14. It is true
that pdprvi was used very early of those who laid down their
lives for the truth (see Acts xxii. 20 ; Apoc. ii. 13), and
Polycarp speaks of ro paprvpiov rov aravpov the witness of the
cross (Philip, vii.) ; but this did not become general until
after the end of the second century.*
Before Pontius Pilate. The mention of Pontius Pilate in
connection with the crucifixion is of constant occurrence in
early Christian writings. See Ignatius, Magn. xi; Tral. ix;
Smyrn. i. It has been supposed that these words were taken
from a liturgical confession in which the Christian faith was
professed. 14. Commandment (ivroXyv). Usually of a single com
mandment or injunction, but sometimes for the whole body
of the moral precepts of Christianity, as 2 Pet. ii. 21 ; iii. 2.
The reference may be explained by 'y irapayyeXia the com
mandment, ch. i. 5, meaning the gospel as the divine standard
of conduct and faith. Comp. 2 Tim. i. 14. The phrase
rypelv rfjv ivroXyv to keep the commandment is Johannine.
See J. xiv. 15, 21 ; xv. 10 ; 1 J. U. 3, 4 ; iU. 22, 24 ; v. 3.
Without spot (ao-TrtXoz/). UnsulUed. Comp. Jas. i. 27;
1 Pet. i. 19 ; 2 Pet. iU. 14.
* See Hegesippus in Eusebius, H. E. iii. 20, 32, and the Epistle of the
churches of Vienne and Lyons to the churches of Asia and Phrygia, Eusebius,
II, E, V. 1.

280 WOED STUDIES IN THE NEW TESTAMENT. [Ch. VI.
Appearing (iiri^aveiai) . See on 2 Th. ii. 8. In the Books
of Maccabees it is used to describe appearances and inter
ventions of God for the aid of his people. See 2 Macc. ii.
21 ; Ui. 24 ; xiv. 15 ; xv, 27 ; 3 Macc, v. 8, 51, In 2 Tim,
iv, 18, and Tit, ii. 13, it denotes, as here, the second coming
of Christ, In 2 Tim, i. 10, his historical manifestation, for
which also the verb iiri^aiveiv is used. Tit, ii, 11; iii, 4,
For the Lord's second advent Paul commonly uses irapovaia
presence ; once the verb ^avepovv to make manifest (Col, iii, 4),
and once diroKdXv^ii revelation (2 Th. i. 7). It is quite
possible that the word iiri^dveia, so characteristic of these
Epistles, grew out of the Gnostic vocabulary, in which it
was used of the sudden appearing of the hitherto concealed
heavenly aeon, Christ, This they compared to a sudden
Ught from heaven ; and Christ, who thus appeared, though
only docetically, without an actual fleshly body, was styled
awrfjp saviour, although his oneness with the God of creation
was denied. The Creator and the Redeemer were not the
same, but were rather opposed. Christ was only a factor of
a great cosmological process of development. As Neander
observes : "The distinctive aim of the Gnostics was to appre
hend the appearance of Christ and the new creation proceeding
from him in their connection with the evolution of the whole
universe," 15. In his times (Kaipoli IBion). Better, his own seasons,
or its own seasons. Either the seasons proper to the appear
ing, or the seasons which God shaU see fit to select. See on
ch, ii, 6
Potentate (Bwdaryi). Only here of God. Very often in
LXX. See Sir. xlvi, 5; 2 Macc, xii, 15, etc. In Class.
applied to Zeus (Soph. Antig. 608). In Aesch. Agam, 6,
the stars are called Xapirpol Bvvdarai bright rulers, as the
regulators of the seasons.
Of kings (r&v 0aaiXevdvrwv). Lit, of those who rule as
kings. Only here for the noun ^aaiXewv. BaaiXeifi ^aaiX-
eav king of kings, Apoc. xvii. 14 ; xix, 16,

Ch.VL] THB PIEST EPISTLB TO TIMOTHY. 281
Of lords (Kvpievovrav). Lit. of those who lord it. Only
here for the noun Kvpiav. See Kvpioi Kvpiav lord of lords,
Apoc. xix. 16 ; comp. LXX, Deut, x, 17 ; Ps, cxxxv, 3,
Probably liturgical.
16. Who only hath immortality (6 ^oVo? ex<»v ddavaaiav).
Comp. d<j}ddpra incorruptible, ch. i. 17. It has been sug
gested that there is here a possible allusion to the practice
of deifying the Roman emperors, with an implied protest
against paying them divine honours. In the Asian prov
inces generally, this imperial cultus was organised as the
highest and most authoritative religion. Domitian (81-
96 A.D.) assumed the titles of "Lord" and "God," and
insisted on being addressed as Dominus et Deus noster in all
communications to himself. Trajan (98-117 A.D.) forbade
his subjects to address him as "Lord" and "God," but PUny
(112 A.D.) required the citizens of Bithynia to pay divine
honours to Trajan's statue, Hadrian (117-138 A.D,) allowed
the worship of his statues,*
In light. Comp. Ps. ciii, 2 ; 1 J, i, 5, 7 ; Jas, i, 17,
Which no man can approach unto (dirpoairov). More
simply, unapproachable. N. T,°. "LXX,
17, Them that are rich in this world (rot? irXovaion iv
ra vvv a'l&vi). Forming one conception. Chrysostom says :
"Rich in this world, for others are rich in the world to
come." Comp. L. xvi. 25. nXowo-t'o? rich, by Paul only
metaphorically. See 2 Cor. viii. 9; Eph. ii. 4. The phrase
d vvv alwv the now age, only here and Tit. ii. 12, the usual
expression being 6 alwv oiroi this age or world, which is not
found in Pastorals.
Be not highminded (pfj inlryXo^povelv) . The verb N, T.".
"LXX, "Class, Comp. Rom. xi. 20 ; xn. 16.
* See W. M. Eamsay, 7%e Church in the Soman Empire before A,D. 170,
and the monograph of E. G. Hardy, Christianity and the Boman Govern
ment, the best treatise on the subject in English.

282 WOED STUDIES IN THE NEW TESTAMENT. [Ch. VI
Uncertain riches (TrXourou dSyXoryn). A rendering which
weakens the sense by withdrawing the emphasis from the
thought of uncertainty. Rend, the uncertainty of riches. For
a similar construction see Rom. vi. 4. 'ASyXoryi uncertainty,
N. T.°- ^'LXX. Originally obscurity. nXouro? wealth, fre
quent in Paul, but never in the material sense. The play
upon the word rich in this and the next verse will be noticed.
To enjoy (et? aTTo'Xavo-ti'). Tuit. for enjoyment. Only here
and Heb. xi. 25. See 3 Macc. vii. 16. In Class. occasion
aUy, but the verb diroXaveiv to have enjoyment or benefit is
common. A contrast is implied between being highminded
on account of wealth — cherishing and worshipping it — and
rightly enjoying it. The true character of such enjoyment
is shown in the next verse.
18. Do good (dyadoepyelv). In this uncontracted form,
N. T.". OLXX, "Class. Comp. Acts xiv. 17. The usual
word is dyadoiroieiv, see Mk. iii. 4 ; L. vi. 9, 33, 35 ; 1 Pet.
ii. 15. ''P. who has ipyd^eadai rb dyadbv to work that which
is good, Rom. ii. 10 ; Gal. vi. 10 ; Eph. iv. 28.
Good works (epyon KaXoli). For koXoi see on ch. iii. 7,
and J. X. 11 : for dyadoi on Rom. v. 7.
Ready to distribute (e^AteraSorou?). N. T.o. "LXX,
"Class. For the verb peraSiSovai to impart to the poor, see
L. in. 11 ; Eph. iv. 28.
Willing to communicate (koivwvikovi). N. T.". "LXX.
See on fellowship, Acts ii. 42, and comp. Koivwvelv to partake,
1 Tim. V. 22, and koivoi common. Tit. i. 14. Stronger than
the preceding word, as implying a personal share in the
pleasure imparted by the gift.
19. Laying up in store (dirodyaavpi^ovrai), N. T.",
Laying away (dirb).

Ch. VL] THB EIEST BPISTLB TO TIMOTHY. 283
Eternal life (rfji ovrwi ^afji). More correctly, the life which
is life indeed, or that which is truly life. See on ch. v. 3.
20. That which is committed to thy trust (ryv irapa-
d'rjKyv). Only in Pastorals. Comp. 2 Tim. i. 12, 14. From
irapd beside or with, and ridevai to place. It may mean either
something put beside another as an addition or appendix (so
Mk. vi. 41 ; Acts xvi. 34), or something put with or in the
keeping of another as a trust or deposit. In the latter sense
always in LXX. See Lev. vi. 2, 4 ; Tob. x. 13 ; 2 Macc.
iii. 10, 15. Hdt. vi. 73, of giving hostages ; ix. 45, of con
fidential words intrusted to the hearer's honour. The verb
is a favorite with Luke. The meaning here is that teaching
which Timothy had received from Paul ; the " sound words"
which he was to guard as a sacred trust, and communicate
to others.
Vain babblings (Kevo<j)aviai) . Only in Pastorals. "LXX,
"Class. From Kevoi empty and (ftav^ voice.
Oppositions of science falsely so called (dvndeaen rfji
¦yjrevBavvpov yvwaewi) . Better, oppositions of the falsely-named
knowledge. 'Avridean, N. T.". "LXX. Used here, in
its simple sense, of the arguments and teachings of those
who opposed the true Christian doctrine as intrusted to
Timothy. Fv&an knowledge was the characteristic word of
the Gnostic school, the most formidable enemy of the church
of the second century. The Gnostics claimed a superior
knowledge peculiar to an intellectual caste. According to
them, it was by this philosophic insight, as opposed to faith,
that humanity was to be regenerated. Faith was suited only
to the rude masses, the animal-men. The intellectual ques
tions which occupied these teachers were two : to explain
the work of creation, and to account for the existence of
evil. Their ethical problem was how to develop the higher
nature in the environment of matter which was essentially
evil. In morals they ran to two opposite extremes — asceti
cism and licentiousness. The principal representatives of

284 WOED STUDIES IN THE NEW TESTAMENT, [Ch.VL
the school were Basilides, Valentinus, and Marcion. Al
though Gnosticism as a distinct system did not reach its fuU
development until about the middle of the second century,
foreshadowings of it appear in the heresy at which Paul's
Colossian letter was aimed. It is not strange if we find in
the Pastoral Epistles allusions pointing to Gnostic errors;
but, as already remarked, it is impossible to refer these allus
ions to any one definite system of error. The word yv&an
cannot therefore be interpreted to mean the Gnostic system ;
while it may properly be understood as referring to that con
ceit of knowledge which opposed itself to the Christian faith.
'^evBwvv poi falsely -named, N. T.". "LXX. It characterises
the yv&an as claiming that name without warrant, and as
being mere vain babbling. Comp. Col, ii, 8,
21. Professing. See on ch. ii. 10.
Erred (yaroxyaav). See on ch. i. 6, and comp. 2 Tim.
U. 18.
Grace be with thee. The correct reading is ped" vp&v
with you. .Although addressed to an individual, he is in
cluded in the church. This brief benediction occurs in Paul
only in Colossians.

THE SECOND EPISTLE TO TIMOTHT.

CHAPTER I.

1. An apostle by the will of God. So 2d Corinthians,
Ephesians, Colossians. 1st Corinthians adds called or by
call (KXyrbi).
According to the promise, etc. (/car iirayyeXlav). 'Airoa-
roXoi Kara does not appear in any of the Pauline salutations.
In 1 Tim. Kar iirirayfjv according to the commandment, and
in Titus Kara irianv, etc., according to the faith, etc. Kar'
iirayyeXlav, though in other connections. Acts xiii. 23 ; Gal.
iii. 29. 'EirayyeXla, primarily announcement, but habitually
promise in N. T. In Pastorals only here and 1 T. iv. 8.
With the promise of the life in Christ goes the provision for
its proclamation. Hence the apostle, in proclaiming " ye shall
live through Christ," is an apostle according to the promise.
Of life which is in Christ Jesus. The phrase promise
of life only here and 1 Tim. iv. 8. "P. Life in Christ is a
Pauline thought. See Rom. viii. 2; 2 Cor. iv. 10; Rom.
vi. 2-14 ; Gal. ii. 19, 20 ; Col. iU. 4 ; PhUip. i. 21. It is
also a Johannine thought ; see J. i. 4 ; iii. 15 ; xi. 25 ;
xiv. 6 ; 1 J, V, 11,
2. Dearly beloved (dyairyrw). Better, beloved, Comp.
1 Cor. iv. 17, In 1 Tim. i, 2, Timothy is addressed as
yvrjaioi true, and Titus in Tit, i, 4.
3, I thank God (xdpiv 'ex<>> tw dew). Lit, I have thanks
to God, The phrase in L, xvii, 9 ; Acts ii. 47 ; "P. unless
285

286 WOED STUDIES IN THE NEW TESTAMENT. [Ch. I
2 Cor. i. 15;* 1 Tim. i, 12; Heb. xii. 28; 3 J. 4, Paul
uses evxapiar& I give thanks (not in Pastorals) or 6^X077;-
rbi 6 deoi blessed be God (not in Pastorals). The phrase
xdpiv exa is a Latinism, habere gratiam, of which several are
found in Pastorals, f
I serve (Xarpeia). In Pastorals only here, Comp, Rom,
i. 9, 25 ; PhUip. iii, 3, Frequent in Hebrews, OriginaUy,
to serve for hire. In N, T. both of ritual service, as Heb,
vUi. 5 ; ix. 9 ; x, 2 ; xiii, 10 ; and of worship or service gen
erally, as L. i. 74; Rom. i. 9. EspeciaUy of the service
rendered to God by the Israelites as his pecuUar people, as
Acts xxvi. 7. Comp. Xarpeia service, Rom, ix, 4 ; Heb,
ix. 1, 6, In LXX always of the service of God or of heathen
deities. From my forefathers (aTro irpoyovav). Upoyovoi, Past".
See on 1 Tim. v. 4. The phrase N, T.". For the thought,
comp. Acts xxiv. 14 ; Philip. iU. 5. He means, in the spirit
and with the principles inherited from his fathers. Comp.
the sharp distinction between the two periods of Paul's life.
Gal. i. 13, 14.
With pure conscience (e'l* Kadapa aweiSyaei). As 1 Tim.
iii. 9. The phrase. Past". Heb. ix. 14 has Kadapiel ryv
avveiSyaiv yp&v shall purge our conscience.
That without ceasing (ai dSidXeiirrov). The passage is
much involved. Note (1) that xa/atv ex"" "rp dea I thank God
must have an object. (2) That object cannot be that he
unceasingly remembers Timothy in his prayers. (3) That
object, though remote, is inropvyaiv Xafiwv when I received
reminder (ver. 5). He thanks God as he is reminded of the
* Where Westcott and Hort read x"^?^' ioy ; Tischendorf and Weiss x^"'
thanks. t As Si rtv alriav quam ob rem (2 Tun. i. 6, 12 ; Tit. i. 13) : ov rpiror
quemadmodum (2 Tim. iii. 8) : ofouj quales (2 Tim. iii. 11). Little or noth
ing can be inferred from these instances as to the composition of these Epis
tles at Eome.

Ch. L] THE SECOND EPISTLB TO TIMOTHY. 287
faith of Timothy's ancestors and of Timothy himself. Rend.
freely, "I thank God whom I serve from my forefathers
with pure conscience, as there goes along with my prayers an
unceasing remembrance of thee, and a daUy and nightly long
ing, as I recall thy tears, to see thee, that I may be filled with
joy — I thank God, I say, for that I have been reminded of
the unfeigned faith that is in thee," etc. 'AStaXetTrroi/ unceas
ing, only here and Rom. ix. 2. 'AStaXeiTrriB? unceasin
Rom. i, 9 ; 1 Th, i, 3 ; U. 13 ; v. 17,
I have remembrance (ex<'> ryv pveiav). The phrase once
in Paul, 1 Th. iii. 6. Commonly, pveiav iroiovpai I make
mention, Rom, i, 9 ; Eph, i. 16 ; 1 Th. i. 2 ; PhUem, 4.
Night and day (vvKrbi Kal fjpepai). See 1 Tim, v, 5.
The phrase in Paul, 1 Th, ii, 9 ; Ui, 10 ; 2 Th. iU, 8, Const.
with greatly desiring. *
4. Greatly desiring (iiriirod&v) . Better, longing. Pastor
als only here. Quite frequent in Paul. See Rom. i. 11 ;
2 Cor. V. 2 ; ix. 14 ; Philip, i. 8, etc. The compounded prep
osition iirl does not denote intensity, as A. V. greatly, but
direction. Comp. ch. iv. 9, 21.
Being mindful of thy tears (pepvypevoi aov r&v BaKpvwv).
The verb pipvrjaKeadai in Paul, only 1 Cor. xi. 2. In Pastor
als only here. The words give the reason for the longing to
see Timothy. The allusion is probably to the tears shed by
Timothy at his parting from Paul.f One is naturally
reminded of the parting of Paul with the Ephesian elders at
Miletus (Acts xx. 17 ff., see especially ver. 37). Holtzmann
remarks that Paul's discourse on that occasion is related to
this passage as programme to performance. Bonds await the
* Others with / have remembrance ; but mthout ceasing would make it
superfluous. Comp. 1 Th. iii. 10.
t According to Hofmann, they are epistolary tears{ !) — a letter of Timo
thy to Paul, expressing his distress at the apostle's imprisonment, and, there
fore, an occasion of thanksgiving to Paul.

288 WOED STUDIES IN THB NEW TESTAMENT. [Ch. L
apostle (Acts xx. 23), and Paul appears as a prisoner
(2 Tim. i. 8). He must fulfil his course (Acts xx. 24) ;
here he has fulfilled it (2 Tim. iv. 7). He bids the overseers
take heed to the flock, for false teachers will arise in the
bosom of the church (Acts xx. 29, 30) ; these letters con
tain directions for the guidance of the flock, and denuncia
tions of heretical teachers.
That I may be filled with joy. Const, with longing to
see you.
5. When I call to remembrance (iiropvyaiv 'Xa^av).
The object of xajOtv exw, ver. 3. Lit. having received a
reminding. The phrase, N. T.". 'Tirojivyan reminding (but
sometimes intransitive, remembrance), only here, 2 Pet. i. 13 ;
iii. 1. In LXX three times. As distinguished from dvdp-
vyaii remembrance (1 Cor. xi. 24, 25) it signifies a reminding
or being reminded by another ; whUe dvdpvyan is a recaUing
by one's self.
Unfeigned faith that is in thee (rfji iv aol dwiroKplrov
iriareai). See on 1 Tim. i. 6. For the pecuUar collocation
of the Greek words, comp. Acts xvii. 28 ; Rom. i. 12 ; Eph;
i. 15. The writer's thought is probably not confined to
Christian faith, but has in view the continuity of Judaism
and Christianity. In ver. 3 he speaks of serving God from
his forefathers. In Acts xxiv. 14 Paul is represented as
saying that even as a Christian he serves the God of his
fathers, believing all things contained in the law and the
prophets. Dwelt (ivaKyaev). Paul uses the verb with sin, the divine
Spirit, God, the word of Christ, but nowhere with faith. The
Tphra.se faith dwells in, N. T.". According to Paul, Christians
are or stand in faith ; but faith is not represented as dweUing
in them. Christ dwells in the heart through faith (Eph.
Ui. 17).

Ch. L] the second EPISTLE TO TIMOTHY. 289
First (irp&rov). With reference to Timothy, and with a
comparative sense, as Matt. v. 24 ; vii, 5 ; Mk, iii, 27 ; 1 Th.
iv. 16, etc. This is shown by the last clause of the verse.
The writer merely means that faith had already dwelt in
Timothy's grandmother and mother before it did in him.
How much farther back his believing ancestry went he does
not say. Comp. Acts xvi. 1,
Grandmother (pdppy). N, T,", Once in LXX, 4 Macc.
xvi, 9, Later Greek. The correct classical word is r'^dy.
See Aristoph, JLcA, 49; Plato, Repub. 461 D. From the
emphasis upon Timothy's receiving his training from his
Jewish mother, it has been inferred that his father died early.
That he was the child of a mixed marriage appears from
Acts xvi, 1,
I am persuaded (ireireiapai). The verb in Pastorals only
here and ver. 12. Often in Paul.
6. Wherefore (St' V «'¦'¦"*'')• Lit, for which cause. 'Airia
not in Paul, The phrase in ver, 12 ; Tit. i. 13 ; also in Luke,
Acts, and Hebrews. Paul's expression is Sio or Sid rovro.
Stir up (dva^airvpeiv). N. T.". LXX, Gen. xlv. 27;
1 Macc. xiii. 7. In Class., as Eurip. Electro,, 1121, dv' aii aii
^airvpeli veiKy via you are rekindling old strifes. From dvd
again, i^aoi alive, irvp fire. To ^dnrvpov is a piece of hot coal,
an ember, a spark. Plato calls the survivors of the flood
apiKpd ^airvpa rov r&v dvdpdnrav yevovi Siaaeaaapeva small
sparks of the humian race preserved. The word is, therefore,
figurative, to stir or kindle the embers. 'Avd combines the
meanings again and up, rekindle or kindle up. Vulg. only
the former, resuscitare. Comp. dvdirreiv kindle up, L. xii. 49 ;
Jas. iii. 5, It is not necessary to assume that Timothy's
zeal had become cold.
The gift of God (rb xdpicpa roO deov). See on 1 Tim.
iv. 14, VOL. IV. — 19

290 WOED STUDIES IN THB NEW TESTAMBNT. [Ch. L
The laying on of my hands. See on 1 Tim. iv. 14.
7. Spirit of fear (irvevpa SeiXiai). Better, of cowardice.
N. T.". Comp. Rom. viii. 15, and see on the Spirit, Rom.
viU. 4, § 5.
Of power (Bvvdpeai), Found in aU the Pauline Epistles
except Philemon. In Pastorals only here, ver. 8, and ch.
iii. 5. Not used by our writer in the sense of working mira
cles, which it sometimes has in Paul. Here, the power to
overcome all obstacles and to face aU dangers. It is closely
linked with the sense of irappyaia boldness.
Of love (dydiryi). See on Gal. v. 22.
Of a, sound mmd (aacjjpoviapov). N.T."- "LXX, "Class.
Not self-control, but the faculty of generating it in others or in
one's self, making them aa<f>povei of sound mind. Comp. Tit.
ii. 4. Rend, discipline. See on aa<f>poavvy, 1 Tim. U. 9.
8. Be not ashamed (pfj iiraiaxwdyi). See on L. ix. 26,
Testimony (paprvpiov). See on 1 Tim. ii. 6.
His prisoner (Beapiov avrov). Paul styles himself the
prisoner of the Lord, Eph, iii, 1 ; iv. i ; Philem. i. 9. Only
here in Pastorals, Not in a figurative sense, one who belongs
to Christ, but one who is imprisoned because of his labours as an
apostle of Christ. On Paul's supposed second imprisonment,
see Introd, IV,
Be partaker of the afflictions (awKaKoirddyaov). Only
here and ch, ii. 3. "LXX, "Class. The compounded avv
with, not with the gospel, as Rev., but with me. Share afflic
tions with me for the gospel.
According to the power of God. Which enables him to
endure hardness. Connect with be partaker, etc.

Ch. I.] THE SECOND EPISTLE TO TIMOTHY, 291
9. Who hath saved us. Salvation is ascribed to God.
See on our Saviour, 1 Tim. i. 1.
Called («aXe<rai'TO?), Comp, 1 Tim, vi, 12, and see Rom,
vui. 30 ; ix. 11 ; 1 Cor. i. 9 ; Gal. i. 6 ; 1 Th. U. 12. It is
Paul's technical term for God's summoning men to salvation.
In Paul the order is reversed : called, saved.
With a holy calling (KX'/jaei dyiq,). KXfjan calling, often
in Paul ; but the phrase holy calling only here. In Paul,
KXfjan sometimes as here, with the verb KaXelv to call, as
1 Cor. vU. 20 ; Eph. iv. 1, 4.
Purpose (irpodeaiv). See on Acts xi. 23 ; Rom. ix. 11.
Grace which was given (xdpiv rfjv Bodelaav). Comp.
Rom. xii. 3, 6 ; xv. 15 ; 1 Cor. iii. 10 ; Eph. iii. 8 ; iv. 7.
The phrase only here in Pastorals.
Before the world began (irpb xpovwv aiaviav). See ad
ditional note on 2 Th. i. 9. In Pastorals the phrase only here
and Tit. i. 2. Not in Paul. Lit. before eternal times. If it is
insisted that alavioi means everlasting, this statement is ab
surd. It is impossible that anything should take place before
everlasting times. That would be to say that there was a
beginning of times which are from everlasting. Paul puts the
beginnings of salvation in God's purpose before the time of
the world (1 Cor. ii. 7; 1 Pet. i. 20); and Christ's partici
pation in the saving counsels of God prior to time, goes with
the Pauline doctrine of Christ's preexistence. The meaning,
therefore, of this phrase is rightly given in A.V. : before the
world began, that is, before time was reckoned by aeons or
cycles. Then, in that timeless present, grace was given to
us in God's decree, not actually, since we did not exist. The
gift planned and ordered in the eternal counsels is here
treated as an actual bestowment.
10. Made manifest ((j>avepadelaav). See on 1 Tim. iii. 16.
In contrast with the preceding clause, this marks the histor-

292 WOED STUDIES IN THE NBW TESTAMENT. [Ch. L
ical fulfilment in time of the eternal, divine counsel. Comp.
Tit. i. 3. There is an implication that the divine counsel
was hidden until the fitting time : comp. Eph. iU. 5, and see
Col. i. 26.
By the appearing (Bid rfji iiri^aveiai). See on 2 Th. ii, 8 ;
1 Tim, vi. 14.
Who hath abolished (Karapyrjaavroi). Better, since he
made of none effect. In Pastorals only here. Frequent in
Paul, See on make without effect, Rom. iii. 3, and comp, is
swallowed up, 1 Cor, xv. 54. Notice the association of the
verb with iiri<f)dveia appearing in 2 Th. ii. 8.
Brought to light (4>ariaavroi). Only here in Pastorals.
In Paul, 1 Cor. iv. 5 ; Eph. i. 18 ; iU. 9.
Immortality (a(^0a/3o-iai'). Fetter, incorruption, Withthis
exception, only in Paul. See Wisd. ii. 23 ; vi. 9 ; 4 Macc.
ix. 22 ; xvU. 12.
11. A teacher of the Gentiles (BiSdaKaXoi idv&v). Omit
of the Gentiles. Comp. 1 Tim. ii. 7, from which the words
were probably transferred when the three Epistles were
jointly edited. Paul calls himself an apostle, and describes
himself as preaching (Kypvaaav) ; but he nowhere calls him
self BiSdaKaXoi a teacher, although he uses BiSdaKeiv to teach,
of himself, 1 Cor. iv. 17 ; Col. i. 28. He also uses SiBaxn
teaching, of matter given by him to the converts, Rom. vi. 17;
xvi. 17 ; 1 Cor. xiv. 6. He distinguishes between the apos
tle and the teacher, 1 Cor. xii. 28 ; Eph. iv. 11.
12. I am not ashamed. Comp. ver. 8, and Rom. i, 16.
Whom I have believed (a ireiriarevKa). Or, in whom I
have put my trust. See on J. i. 12 ; ii. 22 ; Rom. iv. 5,
Able (Bvvaroi). Often used with a stronger meaning, as
1 Cor. i. 26, mighty; Acts xxv, 5, oi Swarol the chief men:

Ch. I.] THE SECOND EPISTLB TO TIMOTHY. 293
as a designation of God, d Swaro'? the mighty one, Luke i. 49 :
of preeminent ability or power in something, as of Jesus,
Svvaroi ev 'epy(p Kal Xoya mighty in deed and word, L. xxiv.
19 : of spiritual agencies, " The weapons of our warfare are
Sward mighty," etc, 2 Cor, x, 4, Very often in LXX,
That which I have committed (rfjv irapadrjKyv pov).
More correctly, that which has been committed unto me : my
sacred trust. The meaning of the passage is that Paul is
convinced that God is strong to enable him to be faithfiU to
his apostoUc calling, in spite of the sufferings which attend
it, until the day when he shall be summoned to render his
final account. The irapad'yKy or thing committed to him
was the same as that which he had committed to Timothy
that he might teach others (1 Tim. vi. 20). It was the form
of sound words (ver. 13); that which Timothy had heard
from Paul (ch. ii, 2); tha,t fair deposit (ver. 14). It was
the gospel to which Paul had been appointed (ver. 11);
which had been intrusted to him (1 Tim. i. 11 ; Tit, i. 3 ;
comp. 1 Cor. ix. 17; Gal. U. 7 ; 1 Th. u. 4). The verb
irapandevai to comm.it to one's charge is a favourite with Luke.
See L. xii. 48 ; Acts xx. 32. Sums deposited -with a Bishop
for the use of the church were called irapadfJKai rfji iKKXyaiai
trust-funds of the church. In the Epistle of the pseudo-Igna
tius to Hero (VII) we read : " Keep my deposit (irapad'fjKyv)
which I and Christ have committed (irapdepeda) to you. I
commit (iraparidypi) to you the church of the Antiochenes."
That day (ixeivyv r^v fjpepav). The day of Christ's sec
ond appearing. See on 1 Th. v, 2, In this sense the phrase
occurs in the N, T, Epistles only ch, i, 18 ; iv. 8 ; 2 Th, i, 10;
but often in the Gospels, as Matt, vii, 22; xxvi, 29; Mk.
xiu. 32, etc. The day of the Lord's appearing is designated
by Paul as y fjpepa, absolutely, the day, Rom. xiii. 12 ; 1 Cor.
iii. 13 ; 1 Th. v. 4 : fjpepa rov Kvpiov the day of the Lord,
1 Cor. i. 8 ; 2 Cor. i. 14 ; 1 Th. v. 2 ; 2 Th, U, 2 : the day
of Jesus Christ or Christ, Philip, i, 6, 10 ; ii, 16 : the day when
G-od shall judge, Rom. ii. 16 : the day of wrath and revelation

294 WOED STUDIES IN THE NEW TESTAMENT. [Ch.L
of the righteous judgment of God, Rom. ii, 5 : the day of
redemption, Eph, iv. 30.
13. The form (virorvirwaiv). Pasts". "LXX, "Class.
See on 1 Tim. i. 16.
Of sound words (vyiaivovrwv Xoywv). See on 1 Tim. i. 16,
In faith and love. The teaching is to be held, preached,
and practised, not as a mere schedule of conduct, however
exceUent, but with the strong conviction of faith and the
fervour of love.
14. That good thing which was committed (ryv KaXfjv
irapad'TjKyv). That fair, honourable trust, good and beautiful
in itself, and honourable to him who receives it. The phrase
N. T.". See on ver. 12. Comp. the good warfare, 1 Tim.
i. 18 ; teaching, 1 Tim. iv. 6 ; fight, 1 Tim. vi. 12 ; confession,
1 Tim. vi. 12.
15. In Asia. Proconsular Asia, known as Asia Propria
or simply Asia. It was the Roman province formed out of
the kingdom of Pergamus, which was bequeathed to the
Romans by Attains III (b.c. 130), including the Greek
cities on the western coast of Asia, and the adjacent islands
with Rhodes. It included Mysia, Lydia, Caria, and Phrygia.
The division Asia Major and Asia Minor was not adopted
until the fourth century A.D. Asia Minor (AnatoUa) was
bounded by the Euxine, Aegean, and Mediterranean on the
north, west, and south ; and on the east by the mountains on
the west of the upper course of the Euphrates.
Have turned away (direarpd<f)yaav). Not from the faith,
but from Paul.
16. Onesiphorus. Mentioned again, ch. iv. 19.
Refreshed (dve>jrv^ev), N. T.". Several times in LXX ;
often in Class. 'Avd'^v^n refreshing, Acts iii. 19; and

Ch. n.] THE SECOND EPISTLE TO TIMOTHY, 295
Kara'yjrvxeiv to cool, L, xvi, 24. Originally to cool; to revive
by fresh air.
Chain (dXvaiv). Once in Paul, Eph. vi. 20. Several times
in Mark, Luke, and Acts. It may mean handcuffs or manacles
(see Lightfoot, Philippians, ed. of 1896, p. 8), but is not
limited to that sense either in classical or later Greek. See
Hdt. ix, 74 ; Eurip, Orest, 984, Mk, v, 4 is not decisive.
18, Very well (^eXnov), N, T.". The sense is compar
ative ; better than I can teU you.

CHAPTER IL
1. Therefore (oiv). In view of what has been said in the
previous chapter.
Be strong (ivSwapov), In Paul, Rom. iv, 20 ; Eph, vi,
10 ; Philip, iv. 13. Lit, be strengthened inwardly.
In the grace (iv ry xdpm). Grace is the inward source of
strength, Comp. the association of grace and strength in
2 Cor. xu. 9,
2, Among many witnesses (St^ iroXX&v paprvpav). Aid
through the medium of, and therefore in the presence of.
Commit (irapddov). As a trust or deposit (irapad'yKy).
See on ch,.i, 12, 14, In Paul only 1 Cor, x, 27,
Faithful (TTto-rot?), Not believing, but trusty, as appears
from the context. See on 1 J, i. 9 ; Apoc. i, 5 ; iii. 14.
Able (iKavol), In Pastorals only here. Very common in
Luke and Acts : a few times in Paul. See on many, Rom.
XV. 23,

WOED STUDIES IN THE NBW TESTAMENT. [Ch. II
3. Endure hardness (awKaKoirddyaov). Comp. ch. i. 8,
A. V. fails to give the force of aw with. Rend, suffer hard
ship with me.
So\dier (arpanwryi). Only here in Pastorals. "P. Fre
quent in Acts,
4, That warreth (arparevopevoi). Better, when engaged in
warfare. Rev, no soldier on service. In Paul, 1 Cor, ix, 7 ;
2 Cor, X. 3. In Pastorals only here and 1 Tim. i. 18.
Entangleth himself (ipirXeKerai). Only here and 2 Pet,
ii, 20 (see note). This has been made an argument for
clerical celibacy.
In the affairs of this life (rat? rod fiiov ir pay par ian).
Better, affairs of life. Not as A, V- implies, in contrast
with the affairs of the next life, but simply the ordinary
occupations of life. In N, T. j8to? means either means of sub
sistence, as Mk. xii. 44 ; L. viii. 43 ; 1 J. iii. 17 ; or course
of life, as L, viu, 14, Bto? "P,
Him who hath chosen him to be a soldier (r^ arparo-
Xoyyaavn). N, T.", "LXX, Better, enrolled him as a
soldier. 5. Strive for masteries (ddXy). N. T.". "LXX. Paul
uses dywvi^eadai (see 1 Cor. ix. 25), which appears also in
1 Tim. iv. 10 ; vi. 12 ; 2 Tim. iv. 7. For masteries is super
fluous. Rev, contend in the games ; but the meaning of the
verb is not limited to that. It may mean to contend in battle;
and the preceding reference to the soldier would seem to
suggest that meaning here. The allusion to crowning is
not decisive in favour of the Rev. rendering. Among the
Romans crowns were the highest distinction for service in
war. The corona triumphalis of laurel was presented to a
triumphant general ; and the corona obsidionalis was awarded
to a general by the army which he had saved from a siege or

Ch, H.] THE SECOND EPISTLB TO TIMOTHY, 297
from a shameful capitulation. It was woven of grass which
grew on the spot, and was also called corona graminea. The
corona myrtea or ovalis, the crown of bay, was worn by the
general who celebrated the lesser triumph or ovatio. The
golden corona muralis, with embattled ornaments, was given
for the storming of a wall ; and the corona castrensis or val-
laris, also of gold, and ornamented in imitation of palisades,
was awarded to the soldier who first climbed the rampart of
the enemy's camp.
Is he not crowned (ov are^avofhai). The verb only here
and Heb, ii, 7, 9, For are^avoi crown, see on Apoc, ii, 9 ;
iv, 4 ; 1 Pet. v. 4. Paul has are^avov Xapelv, 1 Cor. ix. 25.
Lawfully (vopipwi). Past", See 1 Tim. i. 8. According
to the law of mUitary service which requires him to abandon
all other pursuits. So the law of the ministerial office requires
that the minister shall not entangle himself with secular pur
suits. If he fulfils this requirement, he is not to trouble him
self about his worldly maintenance, for it is right that he
should draw his support from his ministerial labour : nay,
he has the first right to its material fruits.
6. The husbandman that laboureth (rbv Kom&vra yeap-
ybv). The verb implies hard, wearisome toil. See on 1 Th,
i, 3 ; V. 12, Teapyoi husbandman, only here in Pastorals.
"P. See on J. xv. 1.
Must be first partaker (Set irp&rov — peraXapfidveiv).
Better, must be the first to partake. His is the first right
to the fruits of his labour in the gospel. The writer seems
to have in his eye 1 Cor. ix. 7, where there is a similar
association of military service and farming to illustrate the
principle that they who proclaim the gospel should live of
the gospel, 'MeraXap^dveiv to partake, "P, and only here in
Pastorals, Paul uses perexeiv. See 1 Cor, ix, 10, 12 ; x, 17,
21, 30,
7, Consider (voei). Better, understand.

298 WOED STUDIES IN THE NEW TESTAMENT, [Ch. H.
And the Lord give thee understanding (Bwaei ydp 6 Kvpioi
avveaiv). More correctlj,for the Lord shall give.* For avveaiv
understanding, see on Mk. xU. 33 ; L. U. 47; Col. i, 9.
8. Remember that Jesus Christ — was raised, etc. In
correct. Rend, remetnber Jesus Christ raised from the dead,
'Mivyjioveve remember, only here in Pastorals : often in Paul.
'Eyeipeiv to raise, very often in N. T., but only here in Past
orals. The perfect passive participle (iyyyeppsvov) only here.
The perfect marks the permanent condition — raised and stiU
living. Of the seed of David. Not referring to Christ's human
descent as a humiUation in contrast with his victory over
death (iyyyeppevov), but only marking his human, visible
nature along with his glorified nature, and indicating that in
both aspects he is exalted and glorified. See the parallel
in Rom. i. 3, 4, which the writer probably had ih mind, and
was perhaps trying to imitate. It is supposed by some that
the words Jesus Christ — seed of David were a part of a
confessional formula.
According to my gospel. Comp. Rom. ii. 16 ; xvi. 25, and
see 1 Cor. xv. 1 ; 2 Cor. xi. 7; Gal. i. 11 ; U. 2 ; 1 Tim. i. 11,
9. Wherein I suffer trouble (iv &) KaKoirada). Wherein
refers to the gospel. T^aKoiradelv only here, ch. iv. 5, and
Jas. V. 13. LXX, Jon. iv. 10.
As an evildoer (ai KaKovpyoi). Only here and in Luke.
Better, malefactor. The meaiung is technical. Comp. L.
xxiU. 32, 33, 39.
Unto bonds (pexpi Beap&v). Comp. PhiUp. ii. 8, pixpt
davdrov unto death: Heb. xii. 4, pexpn a'ijjiaroi unto blood.
Const, with / suffer trouble.

* The A. V. follows T. R. BijJij may {the Lord) give.

Ch. IL] THE SECOND EPISTLE TO TIMOTHY. 299
But the word of God is not bound (dXXd 6 Xo'70? rov deov
oil SeSerai). Nevertheless, although I am in bonds, the gospel
which I preach will prevail in spite of all human efforts to
hinder it. Word of God often in Paul. In Pastorals, 1 Tim.
iv. 5 ; Tit. ii. 5. Round, in Paul metaphorically, as here,
Rom. vu. 2 ; 1 Cor. vii. 27, 39.
10. Therefore (Bid rovro). Because I know that God is
carrying on his work.*
That they may also (iva Kal avroi). More correctly, they
also may, etc. Also, as well as myself.
Obtain the salvation (awrypiai rvxaaiv). The phrase
N. T."- Paul has irepiiroiyan aarypiai obtaining of salvation,
1 Th. V. 9.
Which is in Christ Jesus. The phrase salvation which is in
Christ Jesus, N. T.". For other collocations with in Christ
Jesus in Pastorals, see 1 Tim. i. 14 ; iii. 13 ; 2 Tim. i. 1, 9,
13 ; U. 1, 3, 15.
With eternal glory (perd So^yi alaviov). The phrase
eternal glory only here and 1 Pet. v. 10. Paul has alwviov
^dpoi Bo^yi eternal weight of glory, 2 Cor. iv. 17. Glory here
is the eternal reward of Christians in heaven.
11. It is a faithful saying. Better, faithful is the saying.
See on 1 Tim. i. 15. It refers to what precedes — the eternal
glory of those who are raised with Christ (ver. 8) which
stimulates to endurance of sufferings for the gospeL
For (yap). Faithful is the saying that the elect shall
obtain salvation with eternal glory, for if we be dead, etc.f
* Others connect with what follows : I endure — on this account, namely,
that the elect may obtain salvation. Eor the elects' sake is not against this
connection, since God's election does not do away vnth the faithful eflorts of
his servants.
t Others refer faithful is the saying to what follows, and render yip

soo WOED STUDIES IN THE NEW TESTAMENT. [Ch. U.
The foUowing words to the end of ver. 12 may be a fragment
of a hymn or confession, founded on Rom. vi. 8 ; viii. 17.
If we be dead with him (et avvaireddvopev). A.V. misses
the force of the aorist. Better, if we died, etc. Comp. Rom.
vi. 8 ; Col. ii. 20. For the verb, comp. Mk. xiv. 31 ; 2 Cor.
vii. 3.
12. If we suffer we shall also reign with him (et viropevo-
pev, Kal avvffaaiXevaojiev). For suffer, rend, endure. 2w-
^aaiXeveiv to reign with, only here and 1 Cor. iv. 8. Comp.
L. xix. 17, 19; xxU. 29, 30 ; Rom. v. 17; Apoc. iv. 4; v. 10;
xxU. 5.
If we deny him he also will deny us (et dpvyaopeda, KUKei-
V01 dpvyaerai ypdi). The verb "P. Him must be supplied.
The meaning of the last clause is, will not acknowledge us as
his own. Comp. L. ix, 26 ; Matt, x, 33,
13. If we believe not (et diriarovpev). Better, are faith
less or untrue to him. Comp. Rom, iii. 3. In Pastorals
only here.
Faithful (TTtaro?). True to his own nature, righteous char
acter, and requirements, according to which he cannot accept
as faithful one who has proved untrue to him. To do this
would be to deny himself.
14, Put them in remembrance (viropipvyaKe), "P, See
on iiropvyaiv reminding, ch. i. 5.
Charging (Siapaprvpopevoi). In Paul only 1 Th. iv. 6.
Very frequent in Acts. See on Acts ii, 40 ; xx, 23, The
sense is rather conjuring them by their loyalty to God, Paul
uses the simple paprvpeadai in a similar sense. See GaL
V, 3; 1 Th, U. 12 (note) ; Eph, iv. 17.
Before God (ivwiriov rov deov). See on 1 Tim. v. 4.

Ch. IL] THE SECOND EPISTLE TO TIMOTHY. 301
Strive about words (Xoyopaxelv). N. T.". "LXX,
"Class. Comp. Xoyopaxiai disputes of words, 1 Tim. vi. 4,
and see 1 Cor. iv. 20.
To no profit (ctt' ovBev xP'^o'tpov) . 'Lit. to nothing useful.
'Ett' oiiSev, "P. He uses et? Kevov to no purpose. See 2 Cor.
vi. 1 ; Gal. ii. 2 ; Philip, ii. 16 ; 1 Th. iii. 5. Xp'yaipoi
useful, N. T.".
To the subverting (eTrt Karaarpo<py). 'Eirl does not mean
here to or for (purpose or object), but indicates the ground
on which the unprofitableness of the wordy strife rests.
Unprofitable because it works subversion of the hearers.
Karaarpo^'y subversion, transliterated into catastrophe, only
here and 2 Pet. ii. 6. In LXX of the destruction or over
throw of men or cities. 'Karaarpe(j}eiv to overturn, Matt.
xxi. 12 ; Mk. xi. 15 ; Acts xv. 16, cit. Paul uses Kadaipean
pulling down, 2 Cor. x. 4, 8 ; xiii. 10.
15. Study (o-TTOuSao-oi'). Originally, make haste. In Paul,
Gal. U. 10 ; Eph. iv. 3 (note) ; 1 Th. u. 17.
To shew thyself approved (aeavrbv BoKipov irapaarrjaai).
Ilapaarfjaai, better, present. In Pastorals only here and
ch. iv. 17. Often in Acts and Paul. See on Acts i. 3;
Rom. xvi. 2 ; Eph. v. 27. AoKipov approved, only here in
Pastorals, five times by Paul. See on Jas. i. 12. On BoKip-rj
approvedness, Rom. v. 4 ; and on SoKipd^eiv to approve on test,
1 Pet. i. 7.
A workman (ipydryv). In Paul, 2 Cor. xi. 13; Philip.
iii. 2. In Pastorals, 1 Tim. v. 18.
That needeth not to be ashamed (dveiraiaxwrov). N. T.".
"LXX, "Class. Lit. not made ashamed, as Philip, i. 20. A
workman whose work does not disgrace him.
Rightly dividing (opdoropovvra). N. T.". "Class. In
LXX, Prov. iii. 6 ; xi. 5 ; both times in the sense of direct-

302 WOED STUDIES IN THE NEW TESTAMENT. [Ch. H
ing the way. From bpdoi straight and repveiv to cut. Hence,
to cut straight, as paths ; to hold a straight course ; generally,
to make straight; to handle rightly. Vulg. recte tractare.
The thought is that the minister of the gospel is to present
the truth rightly, not abridging it, not handling it as a char
latan (see on 2 Cor. ii. 17), not making it a matter of wordy
strife (ver. 14), but treating it honestly and fully, in a
straightforward manner. Various homiletic fancies have
been founded on the word, as, to divide the word of truth,
giving to each hearer what he needs : or, to separate it into
its proper parts : or, to separate it from error : or, to cut
straight through it, so that its inmost contents may be laid
bare. Others, again, have found in it the figure of dividing
the bread, which is the office of the household steward ; or of
dividing the sacrificial victims ; or of cutting a straight fur
row with the plough.
16. Shun (irepiiaraao). "P. In Pastorals, here and Tit.
iii, 9, OriginaUy, to place round ; to stand round. In the
middle voice, to turn one's self about, as for the purpose of
avoiding something : hence, avoid, shun. Often in Class,,
but in this sense only in later Greek,
Profane and vain babblings (jSe/S^Xou? Kevotjtaviai). For
profane, see on 1 Tim, i, 9. Vain is superfluous, being
implied in babblings. For babblings, see on 1 Tim. vi. 20,
Babble is a word of early origin, an imitative word, formed
on the efforts of a young chUd to speak, and having its coun
terparts in many languages. It appears very early in Eng
lish, as in Piers Plowman :
" And so I bablede on my bedes." Vis. 2487.
Bacon : "Who VTill open himselfe to a blab or a bahler ? "
Ess. vi.
Shakespeare : " Leave thy vain bihble babble." Twelfth N. iv. 2.
They will increase (irpoKdfovaiv), See on Rom, xiu. 12,
and Gal. i, 14,

Ch. n.] THE SECOND EPISTLE TO TIMOTHY. 303
Ungodliness (dae^eiai). The opposite of evae^eia godli
ness, for which see on 1 Tim. ii, 2, In Pastorals, Tit, ii, 12,
In Paul, Rom, i, 18 ; xi, 26, cit.
17, Will eat (vopfjv efet). Lit. will have pasturage, and
so grow, 'iiopfj irvpoi is a spreading of fire : a sore is said
vopfjv iroieladai to spread. Comp, Acts iv, 17, Siavepydy
spread, of the influence of the miracle of Peter, from the same
root, vepeiv to distribute or divide ; often of herdsmen, to pas
ture. Nopfj only here and J, x, 9,
Canker (ydyypaiva). Transliterated into gangren.e. An
eating sore; a cancer. N, T.". "LXX. Comp. Ovid:
" Solet immedicabile cancer
Serpere, et illaesas vitiatis addere partes." Metam. ii. 825
18. Have erred (¦yaroxyaav). See on 1 Tim. i. 6,
The resurrection (dvdaraaiv). Only here in Pastorals.
19. Nevertheless (pevroi). Mostly in John. "P. Only
here in Pastorals.
The foundation of God standeth sure (6 arepebi depeXioi
rov deov earyKev). Wrong. '2repebi sure is attributive, not
predicative. Fend, the firm foundation of God standeth. The
Tphrase foundation of God, N. T.", @epeXioi foundation is an
adjective, and Xii^o? stone is to be supplied. It is not to be
taken by metonymy for ot'/cia house (ver. 20), but must be
interpreted consistently with it,* and, in a loose way, repre
sents or foreshadows it. So we speak of an endowed institu
tion as a foundation. By " the sure foundation of God " is
meant the church, which is " the pillar and stay of the truth "
(1 Tim. iii. 15), by means of which the truth of God is to
withstand the assaults of error. The church has its being in
* In LXX, j'iDnN palace, fortress, citadel, hall, is rendered by dc/ueXfa.
See Hos. viii. 14 ; Amos i. 4, 7, 10, 12, 14 ; Jer. vi. 5 ; Isa. xxv. 2.

304 WOED STUDIES IN THE NEW TESTAMENT. [Ch. H.
the contents of "the sound teaching " (1 Tim. i. 10), which is
" according to godliness " (1 Tim. vi. 3), and which is depos
ited in it. " The mystery of godliness " is intrusted to it
(1 Tim. iii. 16). Its servants possess "the mystery of the
faith" (1 Tim. iU. 9). In 1 Cor. iU. 11, Christ is repre
sented as "the chief corner-stone." In Eph. ii. 20, the
church is built "upon the foundation of the apostles and
prophets," with Christ as the corner-stone, and grows into a
"holy temple (vabv) in the Lord." Here, the church itself
is the foundation, and the building is conceived as a great
dweUing-house. WhUe the conception of the church here
does not contradict that of Paul, the difference is apparent
between it and the conception in Ephesians, where the church
is the seat of the indwelling and energy of the Holy Spirit.
Comp. 1 Cor. iii. 16, 17. l-repeoi firm only here, Heb. v. 12,
14, and 1 Pet. v, 9 (note), "EaryKev standeth, in contrast
with overthrow (ver. 18).
Seal (a(f>paylSa). Mostly in the Apocalypse. Only here
in Pastorals. In Paul, Rom. iv. 11 ; 1 Cor. ix. 2. Used here
rather in the sense of inscription or motto. Comp. Deut. vi.
9 ; xi. 20 ; Apoc. xxi. 14. There are two inscriptions on the
foundation stone, the one guaranteeing the security, the other
the purity, of the church. The two go together. The purity
of the church is indispensable to its security.
The Lord knoweth them that are his (eyva Kvpioi roin
ovrai avrov). The first inscription : God knows his own.
Comp. Num. xvi. 5 ; 1 Cor. xiii. 12. F.or e7i'(» knoweth, see
on Gal, iv, 9. Them that are his, his e'^Xe/erot chosen; see
ver, 10 ; Tit, i, 1 ; Rom, viU, 33 ; Col. iU. 12 ; 1 Pet. U. 9 ;
Apoc. xvu, 14. Not, however, in any hard, predestinarian
sense,* Comp, J, x, 14 ; Matt, vii, 23 ; L. xiU, 25, 27,
* As in the Westminster Confession, where this passage is cited as a proof-
text of the dogma that those " angels and men " who are "predestinated and
foreordained " to everlasting life or death, " are particularly and unchange
ably designed : and their number is so certain and definite that it cannot be
either increased or dimmished." Ch. IH., Sect. iv.

Ch. IL] THE SECOND EPISTLE TO TIMOTHY. 305
Let every one that nameth the name of Christ depart
from iniquity. The second inscription, concerning the puritj'^
of the church. For of Christ rend, of the Lord (Kvpiov).
'Ovopd^av nameth, only here in Pastorals. It means to give
a name to, to style, as Mk. iii. 14 ; L. vi. 14 ; 1 Cor. v. 11 : to
pronounce a name as having a special virtue, as in incantation,
as Acts xix. 13 : to utter a name as acknowledging and appro
priating what the name involves, as a confession of faith and
allegiance. So here. Comp. Rom. xv. 20 ; 1 Cor. v. 11 ;
Isa. xxvi. 13. For ovopa name, see on 1 Th. i. 12. 'Attoo--
r'Tjra dirb dSiKiai depart from iniquity. For the verb, see on
1 Tim. iv. 1. Mostly in Luke and Acts. Comp. Num.
xvi. 26 ; Isa. lii. 11. Whatever may be implied in God's
election, it does not relieve Christians of the duty of strict
attention to their moral character and conduct. Comp.
Philip, ii. 12. The gift of grace (Eph. ii. 8) is exhibited in
making one a coworker with God (1 Cor. iii. 9). The sal
vation bestowed by grace is to be "carried out" (Philip.
ii. 12) by man with the aid of grace (Rom. vi. 8-19 ; 2 Cor.
vi. 1). What this includes and requires appears in Philip.
iU. 10 ; iv. 1-7 ; Eph. iv. 13-16, 22 ff. ; Col. U. 6, 7.
20. But the church embraces a variety of characters.
Unrighteous men steal into it. So, in a great household
establishment there are vessels fit only for base uses.
House (o'lKia). As depeXioi foundation indicates the
inward, essential character of the church, o'lKia exhibits its
visible, outward aspect. The mixed character of the church
points to its greatness (peydXy) .
Vessels (aKeiiy). See on Matt. xU. 29 ; Mk. iu. 27 ;
Acts ix. 15 ; xxvii. 17 ; 1 Pet. iii. 7.
Of wood and of earth (^HXiva koI oarpdKiva), HvXivoi
wooden, only here and Apoc. ix. 20. 'OarpdKivoi of baked
clay, only here and 2 Cor. iv. 7 (note). Comp. the different
metaphor, 1 Cor. iii. 12.
vol. rv. — 20

306 WOED STUDIES IN THB NEW TESTAMBNT. [Ch. H.
Some to honour and some to dishonour. After Rom.
ix. 21.
21. Purge (iKKaddpy). Only here and 1 Cor. v. 7. The
meaning is, separate himself from communion with.
From these (aTro rovrav). From such persons as are de
scribed as " vessels unto dishonour." Some attempt to reUeve
the awkwardness of this figure by referring these to persons
mentioned in w. 16, 17.
Unto honour (et? rip'rjv). Const, with vessel, not with
sanctified. '
Sanctified (yyiaapevov). Comp. 1 Tim. iv. 5. Set apart
to noble and holy uses, as belonging to God. See on 071-
aajwi sanctification, Rom. vi. 19. For a7to? holy, see on
1 Tim. V. 10.
Meet (evxpyarov). From eu well and xfido'^cii to use.
Hence, easy to make use of, useful. The A.V. meet, is fit,
suitable. Rend, serviceable. In contrast with to no profit,
ver. 14. See Philem. 11, where the contrast with dxpyaroi
useless is brought out. Only here, ch. iv. 11, Philem. 11,
For the master's use (r& Seairory). Use is aBperfluous,
Rend, for the master. The master of the household. See on
1 Tim. vi. 1.
Prepared (yroipaapevov). In Paul, 1 Cor. ii. 9; PhUem. 22.
Only here in Pastorals. Comp. Tit. iU. 1.
Every good work. The phrase in Paul, 2 Cor. ix. 8;
Col. i. 10 ; 2 Th. ii. 17. In Pastorals, 1 Tim. v. 10 ; 2 Tun.
ui. 17 ; Tit. i. 16 ; iU. 1.
22. Youthful lusts (vearepiKai iiridvpiai). 'NearepiKii
youthful, N.T.". For iiridvpia desire, lust, see on Mk. iv. 19;

Ch. IL] THE SECOND EPISTLE TO TIMOTHY, 307
1 Th. iv. 5, Such counsel from Paul to Timothy seems
strange. Follow (StWe), Pursue. Stronger tha,n follow. A favour
ite word with Paul to denote the pursuit of moral and spir
itual ends. See Rom. ix. 30, 31 ; xii. 13 ; 1 Cor. xiv. 1 ;
Philip, iu, 12,
Peace (elp'rjvyv). Not a distinct virtue in the Ust, but a
consequence of the pursuit of the virtues enumerated. Const.
with with them that call, etc. For peace with Bi&Keiv pursue,
see Rom. xiv. 19; Heb. xii. 14, and Ps. xxxiv. 14, cit,
1 Pet, iU, 11,
Call on the Lord (iiriKaXovpevwv rbv Kvpiov). A Pauline
phrase, only here in Pastorals, See Rom, x, 12, 13, 14 ;
1 Cor. i. 2, See also Acts ii. 21 ; ix. 14 ; xxii. 16.
Out of a pure heart (iK Kadapdi KapBiai). Const, with
call on the Lord. The phrase, 1 Tim. i. 5 ; 1 Pet. i. 22,
Comp, Matt, v. 8,
23, Foolish (pwpdi). In Pastorals only here and Tit. iii.
9. Mapoi means dull, sluggish, stupid : applied to the taste,
flat, insipid : comp. papavdy have lost his savour, Matt. v. 13.
In Pastorals never substantively, a fool, but so in 1 Cor.
iii. 18 ; iv. 10. Comp. d<f)pav, 1 Cor. xv. 36.
Unlearned (aTratSeurou?). Rev. ignorant is better; but
the meaning at bottom is undisciplined : questions of an un
trained mind, carried away with novelties : questions which
do not proceed from any trained habit of thinking.
Questions (^yr'^aen). Better, questionings. See on 1 Tim,
vi, 4.
Avoid (irapairov). See on 1 Tim, iv, 7. Better, refuse or
decline.

308 WOED STUDIES IN THE NEW TESTAMENT, [Ch. H,
Gender (yevv&ai). Only here in Pastorals, In Paul,
metaphorically, 1 Cor, iv. 15 ; PhUem. 10 ; Gal. iv, 24,
24, The servant of the Lord (BovXov Kvpiov). The
teacher or other special worker in the church, Comp. Tit.
i. 1 ; Rom. i, 1 ; Gal, i, 10 ; PhiUp. i, 1 ; Col, iv, 12. Of
any Christian, 1 Cor, vii. 22 ; Eph. vi. 6. The phrase is
often appUed to the O. T. prophets as a body : see Amos
iii. 7 ; Jer. vu. 25 ; Ezra ix. 11 ; Dan. ix. 6. To Joshua,
Judg. ii. 8 ; to David, Ps. Ixxvii. 70.
Must not (oil Sel). Moral obUgation.
Gentle ('yiriov). Only here and 1 Th. U. 7 (note).
Apt to teach, patient (SiSaKriKov, dve^iKaKov), AiSaxrixdi
apt to teach, oiUy here and 1 Tim. iii. 2 (note). 'Ave^iKUKoi
forbearing, N. T.". 'Ave^iKaKia forbearance, Wisd. u. 19.
Rend, forbearing.
25. In meekness (iv irpavryn). A PatUine word, only
here in Pastorals, but comp. irpaviradia meekness, 1 Tim. vi.
11 (note). Const, with instructing.
Instructing (TratSewoi'ra), See on 1 Tim, i. 20. Better,
correcting. Those that oppose themselves (roin dvnSiaridepevovi),
N. T.". "LXX. Class, only late Greek. Themselves is
wrong. The meaning is, those who oppose the servant of
the Lord ; who carry on the dvndeaen oppositions (1 Tim.
vi, 20);= gainsayers (dvnXeyovrei, Tit, i, 9), Paul's word is
dvrlKeiadai to oppose : see 1 Cor. xvi. 9 ; Gal. v. 17 ; PhiUp,
i. 28 ; 2 Th, U, 4,
Repentance (pierdvoiav). OiUy here in Pastorals. Seeon
repent. Matt, iii, 2,
To the acknowledging of the truth (et? iiriyvaaiv dXy
deiai). More correctly, the knowledge. "The formula Past**.

Ch. in.] THB SECOND EPISTLE TO TIMOTHY 309
See 1 Tim. ii, 4 (note) ; 2 Tim, iii. 7. For et? unto after
perdvoia repentance, see Mk. i. 4 ; L. iii. 3 ; xxiv. 47 ; Acts
xi. 18 ; XX. 21 ; 2 Cor. vu. 10.
26. May recover themselves (dvavrj'y^aaiv). Lit. may
return to soberness. N. T.". See on be sober, 1 Th. v. 6. A
similar connection of thought between coming to the knowl
edge of God and awaking out of a drunken stupor, occurs
1 Cor. XV. 34.
Out of the snare of the devil (e'w ryi rov Bia^dXov irayiSoi).
Comp. Ps. cxxiv. 7. The phrase snare of the devil, only here
and 1 Tim. iii. 7 (note). The metaphor is mixed ; return to
soberness out of the snare of the devil.
Who are taken captive (i^aypypevoi). Or, having been
held captive. Only here and L. v. 10 (note on thou shalt
catch). By him (vir' avrov). The devil.
At his will (et? rb iKeivov deXypa). Better, unto his will :
that is, to do his (God's) wUl.
The whole wiU then read : " And that they may return to
soberness out of the snare of the devil (having been held
captive by him) to do God's will." *

CHAPTER in,
1. Comp. the beginning of 1 Tim. iv.
This know (rouro yivaaKe). The phrase N. T.". Comp.
Paul's yivaaKeiv vpdi ^ovXopai I would have you to know,
Philip, i. 12 ; and ^e'Xto Se vjj.di elSevai I would you should
know, 1 Cor. xi. 3.
* Some, as A.V., make both airoS and iKelvov refer to the devil. Others
explain : "having been taken captive by him (the servant of God) to do his
(God's) will." Others again, " haviug heen taken captive by him (God) to
do his (God's) will."

310 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IH.
In the last days (c'tt' iaxdran ypepan). The phrase only
here in Pastorals, Acts ii. 17, Jas. v. 3. SimUar expres
sions are iv Kaipa iaxdra in the last season, 1 Pet. i. 5 : iir'
iaxdrov r&v xpovwv at the last of the times, 1 Pet. i. 20 : eTr*
iaxdrov xpcvov at the last time, Jude 18 : iir iaxdrav r&v
yjiep&v at the last of the days, 2 Pet. Ui. 3 : iv varepon Kaipoli
in the latter seasons, 1 Tim. iv. 1. The times immediately
preceding Christ's second appearing are meant. Comp. Heb,
i. 2 ; Jas. v. 3.
Perilous times (Kaipoi ;!^aXeTroi). Only here and Matt.
viU. 28. Lit. hard times : schwere Zeiten. kaipoi denotes a
definite, specific season. See on Matt. xU. 1 ; Acts i. 17.
Shall come (ivar^yaovrai). Or unll set in. Mostly in Paul.
Only here in Pastorals. See on Gal. i. 4.
2. Lovers of their own selves (i^iXavroi). Better, lovers
of self. N. T."- "LXX. Aristotle, De Repub. U. 5, says:
" It is not loving one's self, but loving it unduly, just as the
love of possessions."
Covetous ((jiiXdpyvpoi). Better, lovers of money. Only
here and L. xvi. 14. For the noun (f>iXapyvpia love of money,
see on 1 Tim. vi. 10. Love of money and covetousness are
not synonymous. Covetous is irXeoveKryi ; see 1 Cor. v. 10,
11 ; Eph. V. 5. See on Rom. i. 29.
Boasters (dXa^ove^). Or swaggerers. Only here and Rom.
i. 30. See on dXa^ovetat? boastings, Jas. iv. 16.
Proud (virep'Tj^avoi). Or haughty. See on {nrepy^avla
ide, Mk. vii. 22.

Blasphemers (^da(\)ypoi). See on 1 Tim. i. 13. Better,
railers. See also on fiXaa<f>yjjiia blasphemy, Mk. vii. 22.
Unthankful (dxdpiaroi). Only here and L. vi. 35.

Ch. in.] THB SECOND EPISTLE TO TIMOTHY. 311
Unholy (dvoaioi). Only here and 1 Tim, i, 9 (note),
3, Without natural affection (acrrop7ot). Only here and
Rom, i, 31, "LXX. See on dydiry love. Gal. v. 22, under
aripyeiv to love with a natural affection.
Truce-breakers (ao-Troi'Sot). N. T.". "LXX. Rend, im
placable. From d not, and airovBai a treaty or truce. The
meaning is, refusing to enter into treaty, irreconcilable.*
Incontinent (aKpareli). Or intemperate, without self-con
trol. N. T.". Once in LXX, Prov. xxvU. 20. 'AKpaaia
incontinence, Matt, xxiii, 25 ; 1 Cor. vii. 5 ; 1 Macc. vi. 26 ;
Ps. of Sol. iv. 3.
Fierce (dvypepoi). Or savage. N. T.". "LXX, Comp,
dveXe'ypovei merciless, Rom. i. 31.
Despisers of those that are good (d<f)iXdyadoi). Better,
haters of good. N. T.". "LXX, "Class. Comp. the oppos
ite, (f>iXdyadov lover of good. Tit. i. 8.
4, Traitors (irpoBorai). Or betrayers. Only here, L, vi,
16 ; Acts vii, 52,
Heady (TTjooTreret?), Precipitate, reckless, headstrong in
the pursuit of a bad end under the influence of passion. Only
here and Acts xix. 36. In LXX, slack, loose, hence foolish,
Prov. X. 14, and dividing or parting asunder, as the lips ; of
one who opens his lips and speaks hastily or thoughtlessly,
Prov. xiii. 3. Comp. Sir. ix. 18.
Highminded (rerv(^wpevoi). Better, besotted or clouded
with pride. See on 1 Tim. iii. 6, and comp. 1 Tim. vi. 4.
Lovers of pleasure more than lovers of God (^tX^^Sofot
pdXXov fj <f>iX6deoi). Pleasure-lovers rather than God-lovers.
Both words N. T.". "LXX.
* So Aeschylus, Agam. 1235, of Clytaemnestra, i<nrovS6ji t 6,pkv tpl'Soit
irviovaav "breathing an implacable curse against her friends."

312 WOED STUDIES EN THE NEW TESTAMBNT. [Ch. IH
5. A form (jiop^aiv). Only here and Rom. ii. 20.
Mopi}>y form (for the want of any other rendering) is the
expression or embodiment of the essential and permanent
being of that which is expressed. Mop^wan, lit. forming or
shaping. Yet the meaning differs in different passages. In
Rom. ii. 20, puSpcfywan is the truthful embodiment of knowl
edge and truth as contained in the law of God. Here, the
mere outward semblance, as distinguished from the essential
reaUty. The power (r^v Bvvapiv). The practical virtue. Comp.
1 Cor. iv. 20. It is impossible to overlook the influence of
Rom. i. 29-31 in shaping this catalogue.
Turn a.way (dirorpeirov). N.T."- Conrp. irapairov avoid,
ch. ii. 23 ; iKr perro pevoi turniv.g away, 1 Tim. vi. 20 ; and
eKKXivere turn away, Rom. xvi. 17.
6. Of this sort (e'/e rovrwv). Lit. of these. The formula
often in PauL
Which creep (ot ivSvvovre:). N. T.". Thrust themselves
into. Comp. Jude 4, irapeiaeSvyaav crept in privily (see note);
2 Pet. U. 1 (note), irapeiad^ovaiv shall privily bring in ; and
GaL u. 4, irapeiadKrovi brought in by stealth.
Lead captive (at^^/iaXtBri^ovre?). Only here in Pastorals.
See on captives, L. iv. 18 ; and 2 Cor. x. 5.
Silly women (ywawdpia). N. T.". "LXX. Silly is
expressed by the contemptuous diminutive. Comp. Vulg.
mulierculas. Laden (aeawpevpeva). Only here and Rom. xu. 20, cita
tion. In LXX, see Judith xv. 11, of loading a wagon with
the property of Holofernes. It implies heaped up ; heavily
laden.

Ch. m.] THB SECOND EPISTLE TO TIMOTHY. 313
Led away (dyopeva). Away is superfluous. It is only
an inference. The meaning is under the direction of, Comp.
Rom. viii. 14 ; Gal. v. 18.
Divers (Trot/ctXat?). In Pastorals only here and Tit. iii. 3.
Lit. variegated, of different tints. See on manifold wisdom,
Eph. iu. 10.*
7. Ever learning. From any one who wiU teach them.
See on 1 Tim. v. 13. It is a graphic picture of a large class,
by no means extinct, who are caught and led by the instruct
ions of itinerant religious quacks.
Never able (pySeirore Swdpeva). Because they have not
the right motive, and because they apply to false teachers.
Ellicott thinks that there is in Bvvdpeva a hint of an unsuc
cessful endeavour, in better moments, to attain to the truth.
8. As (Sv rpoirov). The formula occurs in the Synoptic
Gospels (see Matt, xxiii. 37 ; L. xUi. 34), and in Acts (i. 11 ;
vii. 28), but not in Paul.
Jannes and Jambres. According to tradition, the names
of the chiefs of the magicians who opposed Moses. Ex. vii.
11, 22.
Of corrupt minds (Kare<l>dappevoi rbv vovv). Better, cor
rupted in mind. The verb, N. T.". Comp. Bie<j)dappevav rbv
vovv corrupted in mind, 1 Tim. vi, 5,
Reprobate (dSoKipoi). In Pastorals only here and Tit,
i, 16, A Pauline word. See on Rom. i. 28, and castaway,
1 Cor. ix. 27.
9, Shall proceed (irpoKoyjrovaiv). See on ch. ii. 16.
•Holtzmann, on Tit. iii. 3, has an apt comment: "Im Dienste eines
bunten Getriebes von Begierden." Weizsacker: "Von allerlei Begierden
umgetrieben."

314 WOED STUDIES IN THE NEW TESTAMENT. [Ch. DL
Folly (dvoia). Only here and L. vi. 11 (note). The
senselessness of their teaching, with an implication of its
immoral character.
Manifest QiKSyXoi). N. T,", LXX, 3 Macc. iU, 19 ; vi, 5.
10. Hast fully known (irapyKoXovdyaas). Better, thou
didst follow. See on 1 Tim, iv, 6, "P,
Manner of life (dywyy). Or conduct, N, T.". LXX,
mostly 2d and 3d Maccabees. Often in Class., but mostly
in a transitive sense, leading, conducting.
Purpose (irpodeaei). See on Acts xi, 23 ; Rom. ix. 11.
In Paul, only of the divine purpose.
Longsuffering, charity, patience. For longsuffering, see
on Jas. V. 7. For charity rend, love, and see on Gal. v. 22.
For patience, see on 2 Pet. i. 6 ; Jas. v. 7,
11. Persecutions, afflictions (Biwypoh, irad-qpaaiv). Aiay-
jwi persecution, only here in Pastorals. OccasionaUy in
Paul, nddypa suffering, only here in Pastorals. Often in
Paul, usually in the sense of sufferings, but twice of sinful
passions, Rom, vii, 5 ; Gal, v, 24,
Antioch, Iconium, Lystra. See Acts xiii. 50 ; xiv. 2ff.;
xiv. 19. These cities may have been selected as iUustrations
because Timothy was at home in that region. See Acts
xvi. 1, 2. Antioch is mentioned by Paul, Gal. ii. 11. Icon
ium and Lystra nowhere in his letters.
Delivered (ipvaaro). Often in Paul. OriginaUy, to draw
to one's self; to draw out from perU. Paul, in Rom, xi, 26,
appUes the prophecy of Isa, Ux, 20 to Christ, who is caUed o
pvopevoi the deliverer, LXX,
12, Who will live (ot deXovrei ^yv). Whose will is to
Uve, or who are bent on living.

Ch. IIL] THE SECOND EPISTLE TO TIMOTHY. 315
Godly (evae^&i). Only here and Tit. u. 12. Comp. Kar'
evae^eiav according to godliness, 1 Tim. vi. 3 ; Tit. i. 1 ; and
iv irday evae^eia in all godliness, 1 Tim. ii. 2. See also 1 Tim.
iv. 7 ; vi. 11, and on godliness, 1 Tim. ii. 2.
Shall suffer persecution (Siwxdifjaovrai). In this sense
only here in Pastorals.
13. Seducers (ydyrei). N. T."- Better, impostors or
deceivers. From yodv to howl. Originally, one who chants
spells ; a wizard, sorcerer. Hence, a cheat.
Shall wax worse and worse (irpoKoyJrovaiv iirl rb xetpoi').
Lit. shall proceed to the worse. The formula. Past". Comp.
ver. 9 and ch. ii. 16.
Deceiving (irXav&vre^). Properly, leading astray. See
on irXdvon seducing, 1 Tim. iv. 1.
14. Hast been assured of (iinaradyi). N. T.". Quite
often in LXX. So 2 Sam. vU. 16, shall be established (of the
house of David) : Ps. Ixxvii. 37, steadfast in his covenant.
15. From a child (aTro ^pe<f>ovi). Mostly in Luke. "P.
Only here in Pastorals. See on 1 Pet. ii. 2. Comp. Mk.
ix. 21, e« iraiSiodev from a child.
The holy Scriptures (iepd ypdppara). Note particularly
the absence of the article. Vpdppara is used in N. T. in sev
eral senses. Of characters of the alphabet (2 Cor. iii. 7; Gal.
vi. 11) : of a document (L. xvi. 6, take thy bill) : of epistles
(Acts xxviii. 21) : of the writings of an author collectively
(J. V. 47) : of learning (Acts xxvi. 24, TroXXa ypdppara much
learning). In LXX, iiriardpevoi ypdppara knowing how to
read (Isa. xxix. 11, 12). The Holy Scriptures are nowhere
called iepd ypdppara in N. T. In LXX, ypdppara is never
used of sacred writings of any kind. Both Josephus and
Philo use rd iepd ypdppara for the O. T. Scriptures.* The
* Joseph. Ant. Proem. 3, 4 ; x. 10, 4. Philo, Vit. Mos. 3, 39 ; De Praem.
et Poen. § 14 ; Leg. ad Gai. § 29.

316 WOED STUDIBS IN THE NEW TESTAMENT. [Ck. IH
words here should be rendered sacred learning. The books
in the writer's mind were no doubt the O. T. Scriptures, in
which Timothy, like every Jewish boy, had been instructed ;
but he does not mean to designate those books as Iepd ypdp
para. He means the learning acquired from Scripture by
the rabbinic methods, according to which the O. T. books
were carefully searched for meanings hidden in each word
and letter, and especiaUy for messianic intimations. Speci
mens of such learning may be seen here and there in the
writings of Paul, as 1 Cor. ix. 9f. ; x. If. ; Gal. Ui. 16 f. ;
iv. 21 f. In Acts iv. 13, the council, having heard Peter's
speech, in which he interpreted Ps. cxviii. 22 and Isa.
xxviii. 16 of Christ, at once perceived that Peter and John
were dypdpparoi, not versed in the methods of the schools.
Before Agrippa, Paul drew the doctrine of the Resurrection
from the O. T., whereupon Festus exclaimed, '¦'¦much learn
ing (iroXXd ypdppara^, thy acquaintance with the exegesis of
the schools) hath made thee mad" (Acts xxvi. 24). To
Agrippa, who was " expert in all customs and questions which
are among the Jews " (Acts xxvi. 3), the address of Paul, a
pupil of Hillel, was not surprising, although he declared that
Paul's reasoning did not appeal to him. In J. vii. 15, when
Jesus taught in the temple, the Jews wondered, and said :
" How knoweth this man letters ? " That a Jew should know
the Scriptures was not strange. The wonder lay in the exe
getical skill of one who had not been trained by the literary
methods of the time.
To make thee wise (ae ao^iaai). Only here and 2 Pet.
i. 16. See note there on cunningly devised. To give thee
understanding of that which lies behind the letter ; to enable
thee to detect in the O. T. books various hidden allusions to
Christ ; to draw from the O. T. the mystery of messianic
salvation, and to interpret the O. T. with Christ as the key.
This gives significance to the following words, through faith
which is in Christ Jesus. Jesus Christ was the key of Scrip
ture, and through faith in him Scripture became a power
unto salvation. The false teachers also had their learning,

Ch. HI.] TBIE SECOND EPISTLB TO TIMOTHY. 317
but used it in expounding Jewish fables, genealogies, etc.
Hence, their expositions, instead of making wise unto sal
vation, were vain babblings ; profane and old wives' fables
(1 Tim. iv. 7; 2 Tim. ii. 16). Const, through faith, etc.,
with make wise, not with salvation.
16. All Scripture (irdaa ypa^fj). Better, every Scripture,
that is, every passage of Scripture. Scripture as a whole is
at ypaj^al or at ypacjiai dyiai. 'Iepd is never used with ypa<f)fj,
Tpa(f>y is the single passage, usually defined by this, or that,
or the, or which saith,*
Is given by inspiration of God (deoirvevaroi). N. T.".
"LXX. From debi God and irvelv to breathe. God-breathed.
The word tells us nothing of the pecuUar character or limits
of inspiration beyond the fact that it proceeds from God. In
construction omit is, and rend, as attributive of ypoKJifj every
divinely-inspired Scripture.
And is profitable (koI wtjteXipoi). According to A. V.,
/cat and is merely the copula between two predicates of ypacj}fj.
It is divinely-inspired and is profitable. According to the
interpretation given above, /cat has the force of also. Every
divinely-inspired Scripture is, besides being so inspired and
for that reason, also profitable, etc. '0.<f>eXipoi profitable,
Past". See on 1 Tim. iv. 8.
For doctrine (ttjoo? SiSaaKaXiav). Better, teaching. Comp.
to make thee wise, ver. 15.
Reproof (eXeyp6v). Better, conviction, N. T."- "Class.
Comparatively frequent in LXX, mostly in the sense of
rebuke: sometimes curse, punishment. See Ps. of Sol. x. 1,
but the reading is disputed with eXeyxp- See on the verb
iXeyxeiv, J. iii. 20.
* The few passages which are cited in favour of the use of 7pa0^ for
Scripture as a whole, as J. ii. 22 ; xvii. 12 ; Gal. iii. 22, are not decisive.
They can all be assigned, with much appearance of probability, to definite
0. T. passages.

318 WOED STUDIES IN THE NEW TESTAMENT. [Ch. 17.
Correction (iiravopdwaiv). N. T.". Twice in LXX. Re
storing to an upright state (bpdoi erect) ; setting right.
Instruction (iraiSeiav). Better, chastisement or discipline.
See on Eph. vi. 4. In LXX mostly correction or discipline,
sometimes admonition. Specially of God's chastisement by
means of sorrow and evil.
17. Perfect (dpnoi), N. T.". "LXX. Rev. complete;
but the idea is rather that of mutual, symmetrical adjustment
of all that goes to make the man : harmonious combination of
different quaUties and powers. Comp. Kardpnan perfecting,
2 Cor, xiU, 9 : Karapnapoi perfecting (as accompUshed),
Eph, iv, 12 : Karapriaai make perfect or bring into complete
adjustment, Heb. xiii. 21.
Thoroughly furnished (i^ypnapevoi). The same root as
dpnoi. It fiUs out the idea of dpnoi ; fitted out. Only here
and Acts xi. 5 (note). "Class.
Unto all good works (irpbi irdv epyov dyadbv). More cor
rectly, every good work. Any writing which can produce
such profitable results vindicates itself as inspired of God,
It is to be noted that the test of the divine inspiration of
Scripture is here placed in its practical usefulness.

CHAPTER IV.
1, I charge (Biapaprvpopai) . See on 1 Tim, v, 21.
At his appearing (Kal rfjv iiri^dveiav). Rend. " and by his
appearing," iiru^dveiav thus depending on Biapaprvpopai, and
the accusative being the ordinary accusative of conjuration,
with which by must be supplied. The A.V. follows the read
ing Kara at. For iiri<f>dveia appearing, see on 1 Tim. vi. 14 ;
2 Th. ii. 8. For ^aaiXeia kingdom, see on L. vi. 20.

Ch. IV.] THE SECOND EPISTLE TO TIMOTHY. 319
2. Be instant (iiriarydi). Better, be ready. Once in
Paul, 1 Th. V, 3. Frequent in Luke and Acts, Lit, stand
by, be at hand, be present. To come suddenly upon, L. ii. 38.
Hence, be ready. Instant signifies urgent, importunate, per
severing. Lat. instare to press upon. Thus Latimer, " I
preached at the instant request of a curate." So N, T.,
Rom. xii. 12, " Continuing instant in prayer."
In season (evKaipwi). Only here and Mk. xiv. 11, LXX
once. Sir. xviii. 22. Comp. evKaipelv to have leisure or oppor
tunity, Mk. vi, 31 ; 1 Cor, xvi. 12 : evKaipia opportunity,
Matt, xxvi. 16 : eiiKaipoi seasonable, convenient, Mk. vi, 21 ;
Heb, iv, 16.
Out of season (uKaipai). N. T.". LXX once. Sir. xxxv, 4,
Comp. aKaipeladai to lack opportunity, Philip, iv. 10. Timothy
is not advised to disregard opportuneness, but to discharge
his duty to those with whom he deals, whether it be welcome
or not.
Reprove (eXey^ov). Rather, convict of their errors. See
on 1 Tim. v. 20 and J. iU. 20. In Paul, 1 Cor. xiv. 24 ;
Eph, V, 11, 13, Comp. iXeypov conviction, ch. iii. 16.
Rebuke (iiriripyaov) . In Pastorals only here. "P. Mostly
in the Synoptic Gospels, where it is frequent. It has two
meanings : rebuke, as Matt. viii. 26 ; L. xvii. 3, and charge,
as Matt. xii. 16 ; xvi. 20, commonly followed by iva that or
'Xeyav saying (Matt. xx. 31; Mk. i. 25; iii. 12; viu. 30;
L. iv. 35), but see L. ix. 21. The word implies a sharp,
severe rebuke, with, possibly, a suggestion in some cases of
impending penalty (npij) ; charge on pain of. This might
go to justify the rendering of Holtzmann and von Soden,
threaten. To charge on pain of penalty for disobedience
implies a menace, in this case of future judgment.
Exhort (irapaKdXeaov). See on consolation, L. vi. 24;
conifort, Acts ix. 31. Tischendorf changes the order of the

320 WOED STUDIES IN THE NEW TESTAMBNT. [Ch. IV.
three imperatives, reading eXey^ov, irapaKdXeaov, iiriripyaov.
In that case there is a climax : first convict of error, then,
exhort to forsake error, finally threaten with the penalty of
persistence in error.
With all longsuffering and doctrine (iv irday paKpodvpia
Kal BiBax-y)- ^day, every possible exhibition o/" longsuffering,
etc. For doctrine rend, teaching. The combination is sug
gestive. Longsuffering is to be maintained against the temp ¦
tations to anger presented by the obstinacy and perverseness
of certain hearers ; and such are to be met, not merely with
rebuke, but also with sound and reasonable instruction in the
truth. So Calvin : " Those who are strong only in fervour
and sharpness, but are not fortified with soUd doctrine, weary
themselves in their vigorous efforts, make a great noise, rave,
. . . make no headway because they build without founda
tion." Men will not be won to the truth by scolding, " They
should understand what they hear, and learn to perceive why
they are rebuked" (Bahnsen), AiBax'y teaching, only here
and Tit, i, 9 in Pastorals. The usual word is BiBaaKaXia,
Paul uses both.
3, For (yap). Ground for the preceding exhortations in
the future opposition to sound teaching.
Endure (ai/efoi'Tat), Only here in Pastorals. Mostly in
Paul. Comp. Acts xviii, 14 ; 2 Cor, xi, 4 ; Heb, xiii, 22,
Sound doctrine (r^? iyiaivovayi BiBaaKaXlai). Or health
ful teaching. The A. V. overlooks the article which is im
portant. The teaching plays a prominent part in these
Epistles, and signifles more than teaching in general. See
on 1 Tim, i, 10,
Shall they heap to themselves teachers (eauroi? eiriaapev-
aovaiv BiBaaKdXovi). A vigorous and graphic statement,
'Eiriawpeveiv to heap up, N, T.". Comp. aeawpevpeva laden,
ch. iii, 6. The word is iromcal ; shall invite teachers en

Ch. IV.] THE SECOND EPISTLB TO TIMOTHY. 321
masse.* In periods of unsettled faith, scepticism, and mere
curious speculation in matters of religion, teachers of all
kinds swarm like the flies in Egypt. The demand creates
the supply. The hearers invite and shape their own preachers.
If the people desire a calf to worship, a ministerial calf -maker
is readily found, " The master of superstition is the people,
and in aU superstition wise men follow fools " (Bacon, Ess.
xvii). Having itching ears (Kvydopevoi ryv aKO'fjv). Or, being tickled
in their hearing. Kvydeiv to tickle, N, T.". "LXX. Kvyd6p.evoi
itching. Hesychius explains, " hearing for mere gratification. "
Clement of Alexandria describes certain teachers as " scratch
ing and tickUng, in no human way, the ears of those who
eagerly desire to be scratched" (Strom, v). Seneca says:
" Some come to hear, not to learn, just as we go to the theatre,
for pleasure, to delight our ears with the speaking or the voice
or the plays " (Ep. 108). 'Ako'tj, A. V. ears, in N. T. a report,
as Matt. iv. 24 ; xiv. 1 ; xxiv. 6 : in the plural, ears (never
ear in singular), as Mk. vii. 35 ; L. vii. 1 : hearing, either the
act, as Acts xxviii. 26 ; Rom, x. 17, or the sense, 1 Cor.
xii. 17, here, and ver, 4,
4. Shall be turned unto fables (ctti rovi pvdovi iKrpairifj-
aovrai). More correctly, will turn aside. The passive has a
middle sense. For fables see on 1 Tim, i, 4.
5. Watch thou (aii vfj^e). See on 1 Th, v, 6, and on
dvavff^aaiv recover, 2 Tim, ii, 26,
Endure afflictions (KaKoirddyaov). Or suffer hardship.
See on ch, U, 9, and comp, ch, iv, 5.
Of an evangelist (evayy eXiarov). Here, Acts xxi. 8 and
Eph. iv. 11. In the last passage, a special function, with
* Weizsacker's sich herzieht is feeble. Better von Soden, sich aufsammeln ;
or Bahnsen, in Masse herbei schaffen ; or Hofmann, hinzuhdufen.
VOL. IV. — 21

322 WOED STUDIES IN THB NEW TESTAMENT, [Ch. IV
apostles, prophets, pastors, and teachers. A travellmg minis
ter, whose work was not confined to a particular church. So
Philip, Acts viu. 5-13, 26-40. A helper of the apostles. An
apostle, as such, was an evangelist (1 Cor. i. 17), but every
evangeUst was not an apostle. In The Teaching of the Twelve
Apostles (about 100 a,d,) it is prescribed that an apostle shaU
not remain in one place longer than two days, and that when
he departs he shall take nothing with him except enough
bread to last until his next. station (ch. xi).
Make full proof of thy ministry (r^v BiaKoviav aov irXypo-
<j)6pyaov) . Better, fulfil or fully perform. In Pastorals only
here and ver. 17. See on L, i, 1. In LXX once, Eccl.
viii. 11, is fully persuaded. Only in this passage in the active
voice. Comp. irXypwaavren rfjv BiaKoviav having fulfilled their
ministration, Acts xii. 25 : iirX-rjpov rbv Bpopov was fulfilling
his course. Acts xiii. 25, and rbv Bpopov rereXeKa I have finished
the course, ver. 7, For SiaKoviav ministry, see on 1 Tim, i, 12,
6. For I am now ready to be offered (iya ydp '^Sy airev-
Sopai). I, emphatic contrast with ai/ thou, ver. 5, Already.
What he is now suffering is the beginning of the end, ^irev-
Beadai to be poured out as a libation, only here and PhUip.
ii. 17 (note). In the active voice quite often in LXX,
Departure (dvdXvaewi). N. T."- "LXX, Comp, dvaXvaai
to depart, Philip, i. 23. The figure is explained by some of
loosing a ship from its moorings ; by others of breaking
camp. In Philippians the latter is the more probable ex
planation, because Paul's situation in the custody of the
Praetorians at Rome would naturally suggest a military
metaphor, and because he is habitually sparing of nautical
metaphors, Comp. 2 Cor, v, 1, and Clement of Rome, ad
Corinth, xliv : " Blessed are the presbyters who have gone
before, seeing that their departure (dvdXvaiv) was fruitful
and ripe,"
7, I have fought a good fight (rbv Kokjbv dy&va yyaviapai).
Por a good fight rend, the good fight. For the phrase, gee

Ch. IV.] THB SECOND EPISTLB TO TIMOTHY, 323
on 1 Tim, vi, 12, Comp, PhUip, i. 27, 30 ; 1 Cor. ix, 25 ;
Col, U. 1 ; 1 Th. U, 2 ; Eph, vi, 11 ff.
Course (Bpopov). Metaphor from the race-course. Only
here and Acts xiii, 25 ; xx, 24 : comp. 1 Cor. ix. 24 ; Gal, ii, 2 ;
V, 7 ; Rom, ix, 16 ; Philip,' U, 16 ; iU, 12-14,
I have kept the faith (r^z/ irianv rerifjpyKa). The phrase
N, T,", For rypelv to keep, see on 1 Tim, v, 22 ; vi. 14.
8. Henceforth (XotTrw). Lit. as to what remains. Aoiirbv
or ro Xoiirbv either finally, as 2 Cor. xiii. 11 ; or henceforth
as here, Mk. xiv. 41 ; 1 Cor. vii. 29 , Heb. x. 13 : or for the
rest, besides, as 1 Th. iv. 1 (note); 2 Th. iii. 1.
There is laid up (diroKeirai). Or laid away. In Pastor
als only here. In Paul, see Col. i. 5 (note), L, xix, 20 of
the pound laid i/.p in a napkin,
A crown of righteousness (6 ryi BiKaioavvyi are^avoi).
The phrase N. T,", See on arecjiavovrai is crowned, ch. ii. 5,
Rend, the crown.
Judge (Kpiryi). Comp. ver. 1. Mostly in Luke and Acts,
"P, Only here in Pastorals, Applied to Christ, Acts x, 42 ¦
Jas, V. 9 ; to God, Heb. xU. 23 ; Jas. iv. 12.
Shall give (aTroSwo-et). Most frequent in Synoptic Gos
pels, It may mean to give over or away, as Matt, xxvii. 58 ;
Acts V, 8 ; Heb, xii. 16 : or to give back, recompense, as here,
Matt, vi, 4, 6, 18 ; Rom, U. 6.
At that day (iv cKeivy ry fjpepa). See on ch, i, 12,
That love his appearing (rot? yyairyKoai rfjv iiri(f>dveiav
ourow). For love rend, have loved. Appearing, Christ's sec
ond coming : see on 1 Tim, vi, 14 ; 2 Th, ii, 8, The phrase
N. T.". Some have interpreted appearing as Christ's first

324 WOED STUDIES IN THB NEW TESTAMENT. [Ch. IV.
coming into the world, as ch. i. 10 ; but the other sense is
according to the analogy of 1 Cor. U. 9; PhiUp. iii. 20;
Heb. ix. 28.
9. Do thy diligence (airovBaaov), Earnestly endeavour.
See on ch. ii. 15, and comp. ch. i. 3. Do diligence and give
diligence (2 Pet. i. 10) are old EngUsh phrases. So Chaucer :
' And night and day dide ever his diligence
Hir for to please." Manciple's' T. 141.
"And ech of hem doth al his diligence
To doon im-to the feste reverence." Clerke's T. 195
10. Demas. A contraction of Demetrius or Demarchus.
He is mentioned Col. iv. 13 and Philem. 24. It is supposed
that he was a Thessalonian. On leaving Paul he went to
Thessalonica; and in Philemon his name is mentioned next
to that of Aristarchus the Thessalonian. That no epithet
is attached to his name in Col. iv. 14 (comp. " Luke ,the
beloved physician") may be a shadow of Demas's behav
iour mentioned here, in case Colossians was written later
than 2d Timothy.
Hath forsaken (iy KareXeiirev). In Pastorals here and
ver. 16. See on 2 Cor. iv. 9. The compounded preposition
iv indicates a condition or circumstances in which one has
been left, as the common phrase left in the lurch. Comp.
Germ, im Stiche.
Having loved (dyairyaai). The participle is explanatory,
because he loved.
This present world (rbv vvv al&va). See on 1 Tim. vi. 17.
Contrast love his appearing, ver. 8.
Crescens (Kp-rjaKyi). N. T.". Unknown.
Galatia (FoXariav). Most probably Galatia. See Introd.
to Galatians. Eusebius (H. E. iii. 4) says : " Paul testifies

<;h. IV.] THE SECOND EPISTLE TO TIMOTHY, 325
that Crescens was sent to Gaul (FaXXiav)," Tischendorf
adopts this reading,
Dalmatia (AaXpariav). Part of the country known gen
erally as Illyricum, along the eastern coast of the Adriatic.
See Rom. xv, 19,

11. Luke. See Introd. to Luke. His connection with
Paul appears first in Acts xvi. 10. He remained at Philippi
after Paul's departure, and was there seven years later, when
Paul revisited the- city (Acts xx. 5, 6). He accompanied
Paul to Jerusalem (Acts xxi, 15), after which we lose sight
¦of him until he appears at Caesarea (Acts xxvii. 2), whence
he accompanies Paul to Rome. He is mentioned Col, iv. 14
and Philem. 24.
Take (dvaXa^av). In N. T. mostly in Acts. See on Acts
xxiii. 31, and comp. Acts xx. 13, 14.
Mark. Mentioned Col. iv. 10 ; Philem. 24 ; 1 Pet. v. 13.
Probably John Mark (Acts xii. 12, 25 ; xv. 37), called the
•cousin of Barnabas (Col. iv. 10). The first mention of him
since the separation from Paul (Acts xv, 39) occurs in
Colossians and Philemon, He is commended to the church
at Colossae, In 1st Peter he sends salutations to Asia. In
both Colossians and Philemon his name appears along with
that of Demas. In Colossians he is named shortly before
Luke and along with Aristarchus who does not appear here.
He (Mark) is about to come to Asia where 2d Timothy finds
him. The appearance in Colossians of Aristarchus with Mark
¦and of Demas with Luke is probably the point of connection
with the representation in 2d Timothy.
Profitable for the ministry (ei5x/"70"'"os eli BiaKoviav),
'Evxpyaroi profitable, only here, ch. ii. 21, Philem. 11, For
for the ministry rend, for ministering or for service, and see
¦on 1 Tim, i, 12,

326 WOED STUDIES IN THB NEW TESTAMBNT. [Ch. IV.
12. Tychicus. Acomparatively uncommon name inN. T.,
but found in inscriptions of Asia Minor and on Asiatic coins.
He is mentioned Acts xx. 4, 5 ; Eph. vi. 21 ; Col. iv. 7. In
Acts XX. 4 he is described as a native of proconsular Asia.
13. The cloak (^eXoV?;!').* Hesychius, however, explains
as a yXaaaoKopov, originally a case for keeping the mouth
pieces of wind-instruments ; thence, generally, a box. TXaa-
aoKopov is the word for the disciples' treasury-chest (bag,
J. xU. 6). Also a box for transporting or preserving parch
ments. Specimens have been found at Herculaneum. In
LXX, 2 Sam. vi. 11, the ark of the Lord (but the reading
varies): in 2 Chron. xxiv. 8, the chest placed by order of
Joash at the gate of the temple, to receive contributions for
its repair. Joseph. Ant. vi. 1, 2, of the coffer into which the
jewels of gold were put for a trespass-offering when the ark
was sent back (1 Sam. vi. 8). Phrynicus f defines it as "a
receptacle for books, clothes, silver, or anything else." ^ai-
Xovyi or (paivoXyi a wrapper of parchments, was translated
figuratively in Latin by toga or paenula " a cloak," sometimes
of leather ; also the wrapping which a shopkeeper put round
fish or oUves; also the parchment cover for papyrus rolls.
Accordingly it is claimed that Timothy is here bidden to
bring, not a cloak, but a roll-case. So the Syriac Version.
There seems to be no sufficient reason for abandoning the
translation of A. V.
Carpus. Not mentioned elsewhere.
The books (fii^ia). Bi/3Xo? or ySi/SXioi' was the term
most widely used by the Greeks for book or volume. The
usual derivation is from /8i5/3Xo? the Egyptian papyrus. Comp.
Lat. liber "the inner bark of a tree," also "book." J Pliny
* The word appears in difierent forms. T. R. 0aiX6»i;s. Also (paivUKri!,
^eXdviis, (fyaiXdjVTjs.
t A Greek sophist of Bithynia in the second half of the third centm'y,
author of a selection of Attic verbs and nouns excluding all but the best Attic
forms, and arranged alphabetically. ,
t On the /SrfjSXos see Hdt. ii. 92, and Rawlinson's notes in his Translation.

Ch. IV.] THE SECOND EPISTLB TO TIMOTHY. 327
(Nat. Hist. xiii. 11) says that the pith of the papyrus plant
was cut in slices and laid in rows, over which other rows
were laid crosswise, and the whole was massed by pressure.
The name for the blank papyrus sheets was %a/3r7;? (charta)
paper. See on 2 J. 12. Timothy is here requested to bring
some papyrus documents which are distinguished from the
vellum manuscripts.
Parchments (pep^pdvai). N. T,", Manuscripts written
on parchment or vellum. Strictly speaking, vellum was made
from the skins of young calves, and the common parchment
from those of sheep, goats, or antelopes. It was a more dur
able material than papyrus and more expensive. The Latin
name was membrana, and also pergamena or pergamina, from
Pergamum in Mysia where it was extensively manufactured,
and from which it was introduced into Greece. As to the
character and contents of these documents which Timothy
is requested to bring, we are of course entirely ignorant.*
14. Alexander the coppersmith. Comp. 1 Tim. i. 20,
and Acts xix. 33. The same person is probably meant in all
three cases.
Did me much evil (iroXXd poi KaKa iveSei^aro), Lit.
shewed me much ill-treatment. Comp. 1 Tim. i. 16.
May the Lord reward (aTroScoo-et). More correctly shall
reward. A. V. follows the reading diroSay.
15. Greatly withstood (Xiav dvreary). Comp. ch. Ui. 8,
and Gal. ii. 11. This may refer to the occurrences at Ephe
sus (Acts xix, 33), or to Alexander's attitude during Paul's
trial. The former is more probable, Aiav greatly, not in
Paul, except in the compound virepXiav, 2 Cor. xi. 5 ; xii. 11.
Only here in Pastorals, Mostly in Synoptic Gospels.
* Much curious and useful information on the subject of ancient book-
making is contained in Theodor Birt's Das antike Buchwesen in seinem Ver
haltniss zur Litteratur, Berlin, 1882.

328 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IV.
16. At my first answer (iv ry irpwry pov diroXoyia),
'AiroXoyia defence in a judicial trial. Comp. Acts xxv. 16,
Also against private persons, as 1 Cor. ix. 3 ; 2 Cor. vU. 11.
Defence of the gospel against its adversaries, as PhUip. i. 7, 16 ;
comp. 1 Pet. iii. 15 (note). It is impossible to decide to
what this refers. On the assumption of a second imprison
ment of Paul (see Introduction) it would probably refer to a
preUminary hearing before the main trial. It is not improb
able that the writer had before his mind the situation of Paul
as described in PhiUp. i, since this Epistle shows at many
points the influence of the PhiUppian letter. It should be
noted, however, that diroXoyia in PhiUp. i. 7, 16, has no
specific reference to Paul's trial, but refers to the defence of
the gospel under any and all circumstances. In any case,
the first Roman imprisonment cannot be aUuded to here. On
that supposition, the omission of all reference to Timothy's
presence and- personal ministry at that time, and the words
about his first defence, which must have taken place before
Timothy left Rome (Philip, ii. 19-23) and which is here
related as a piece of news, are quite inexpUcable.
Stood with me (irapeyevero). As a patron or an advocate.
The verb mostly in Luke and Acts : once in Paul, 1 Cor. xvi. 3 :
cnly here in Pastorals. It means to place one's self beside;
hence, to come to, and this latter sense is almost universal in
N. T. In the sense of coming to or standing by one as a
friend, only here.
Be laid to their charge (aurot? Xoyiadeiy), Mostly in
Paul : only here in Pastorals. See on Rom. iv. 3, 5 ;
1 Cor. xiU. 5.
17. Strengthened (iveSwdpaaev). See on 1 Tim. i. 12,
The preaching (ro K'ypvypa), Better, the message (par
excellence), the gospel message. Usually with a defining
word, as of Jonah ; of Jesus Christ ; my preaching ; our
preaching. Absolutely, as here, 1 Cor. i. 21 ; Tit. i. 3.

Ch. rv.] THE SECOND EPISTLB TO TIMOTHY. 329
Might be fully known (irXypo^opydy). See on ver, 5,
Lit, might be fulfilled ; fully carried out by being proclaimed
before rulers in the capital of the world, Comp, Rom,
XV, 19 ; Acts xxiii, 11 ; xxviii. 31 '; Philip, i. 12-14.
Out of the mouth of the lion (iK aroparoi Xeovroi). '
Figurative expression for danger of death. Comp. 1 Cor.
XV. 32. As usual, all manner of special references have been
imagined : the lions of the amphitheatre ; Nero ; the chief
accuser ; the Jews ; the Devil.
18. Every evil work (iravrbi epyov irovypov). Every
design and attempt against him and his work. Ilovypoi
evil cannot be limited to evil on its active side. See on
1 Cor. V, 13, The word is connected at the root with ireveadai
to be needy, and irovelv to toil; and this connection opens a
glimpse of that sentiment which associated badness with a
poor and toiling condition. The word means originally full
of or oppressed by labours ; thence, that which brings annoy
ance or toil. Comp. ypepa irovypd evil day, Eph. v, 16 ;
vi, 13 : eXKoi irovypbv a grievous sore, Apoc, xvi- 2.
Heavenly kingdom (ryv ^aaiXeiav rfjv iirovpdviov). The
phrase N. T,", 'Eirovpdvioi heavenly only here in Pastorals.
Mostly in Paul and Hebrews. Heavenly kingdom, here the
future, glorified life, as 1 Cor. vi. 9, 10 ; xv. 50 ; Luke
xiii. 29. In the same sense, kingdom of Christ and of God,
Eph. V, 5 ; kingdom of their Eather, Matt, xiii. 43 ; my
Father's kingdom. Matt. xxvi. 29 ; kingdom prepared for you.
Matt. xxv. 34; eternal kingdom of our Lord and Saviour
Jesus Christ, 2 Pet, i. 11,
19. Salute (dairaaai). Very often in Paul, The singu
lar only here and Tit, iii, 15.
Prisca and Aquila. They appear in Corinth, Acts xviii.
2, 3 ; in Ephesus, Acts xviii. 18, 26 ; 1 Cor, xvi, 19,

330 WOED STUDIES IN THE NBW TESTAMENT. [Ch. IV.
Onesiphorus. Profit bringer. Comp. ch. i. 16. One of
the punning names so common among slaves. Comp. Chres
imus, Chrestus, Onesimus, Symphorus, all of which signify
useful or helpful.
20. Erastus. In Acts xix. 22, sent by Paul with Timothy
to Macedonia from Ephesus. In Rom. xvi. 23, the city-
treasurer who sends salutations. He cannot be certainly
identified with the one mentioned here. The writer merely
selects names of well-known companions of Paul.
Trophimus. See Acts xx. 4; xxi. 9.
Sick (dadevoiivra). By Paul mostly in a moral sense, as
weak in the faith, Rom. iv. 19 ; the law was weak, Rom.
viii. 3 ; the weak brother, 1 Cor. viii. 11. Of bodUy sick
ness, Philip, U, 26, 27,
21, Eubulus, Pudens, Linus, Claudia. N. T,".
22, The Lord Jesus Christ be with thy spirit. Omit
Jesus Christ. The closing benediction only here in this form.

THE EPISTLE TO TITUS.

CHAPTER I.

1. An apostle — according to the faith of God's elect,
etc. The norm of the apostolate in each of the three Epistles
is unique, and not Pauline. In 1 Tim., according to the com
mandment of God: in 2 Tim., according to the promise of life
in Christ Jesus. Kora according to, not for the faith, but cor
responding to the norm or standard of faith which is set for
God's elect.
And acknowledging of the truth (/eat iiriyvaaiv dXy
deiai). For acknowledging rend, knowledge. For the phrase,
see on 1 Tim. ii. 4. Governed, like irianv faith, by Kara.
The writer is an apostle according to the faith of God's elect,
and according to the truth which is contained in the faith, as
that truth is inteUigently apprehended and held.
Which is after godliness (rfji Kar evae^eiav). Or accord
ing to godliness. Comp. 1 Tim. vi. 3. This addition describes
the peculiar and essential character of the truth which is held
and known by God's elect, namely, that it is concerned with
the fear and obedience of God — aU that constitutes true piety.
See on 1 Tim. i. 10.
2. In hope of eternal life (iir' eXiriSi ^wyi alaviov).
Const, with Apostle, ver. 1.* 'ETrt resting upon.
* Not with tIo-tiv, nor iirlyvaa-iy, nor i\ri0elas, neither of which rest upon
hope ; nor with ttjs kot tiai^eiav, which is a defining clause complete in
itself. 331

332 WOED STUDIES IN THE NEW TESTAMENT. [Ch. I
God that cannot lie (6 dfevSfji debi). 'A-^evBfji, N. T.".
Once in LXX, Wisd. vii. 17. Comp. Rom. iU. 4 ; Heb. vi. 18.
Paul expresses the idea positively, by dXyd'yi truthful, Rom.
iii. 4.
Before the world began (irpb XP^^'''^ aiwviav). Lit.
before eternal times. Before time began to be reckoned by
aeons. See on 2 Tim. i. 9, and additional note on 2 Th. i. 9.
3. In due times (Kaipoli IBion). Better, in his (or its)
own seasons. See on 1 Tim. ii. 6.
Through preaching (iv Kypvypan). Rather, in a proc
lamation. See on 2 Tim. iv. 17.
Which is committed unto me (oe'Trto-rew^9;j'e7a)). Better,
wherewith I was intrusted. See on 1 Tim. i. 11.
4. Own (yvyaia). See on 1 Tim. i. 2.
According to the common faith (Kara Koivfjv irianv).
The phrase N. T.". Koivoi common, usuaUy in contrast with
Kadapoi pure or dyioi holy, as Acts x. 14 ; xi. 8 ; Apoc,
xxi. 27. In the sense of general as here. Acts ii. 44 ; iv. 32 ;
Jude 3. Comp. 2 Pet. i. 1. The " cathoUc " faith, Kora
according to, as ver. 1.
5. In Crete. Crete is one of the largest islands in the
Mediterranean. By the mythological writers it was called
Aeria, DoUche, Idaea, Telchinia. According to tradition,
Minos first gave laws to the Cretans, conquered the Aegean
pirates, and established a navy. After the Trojan war the
principal cities of the island formed themselves into several
repubUcs, mostly independent. The chief cities were Cnos-
sus, Cydonia, Gortyna, and Lyctus. Crete was annexed to
the Roman Empire B.C. 67. About Paul's visiting the island
we have no information whatever beyond the hints in this
Epistle. There is no absolute proof that Paul was ever there

Cb. L] THE EPISTLB TO TITUS. 333
before the voyage to Rome. Although on that voyage some
time appears to have been spent at Crete, there is no notice of
Paul having received any greeting from the members of the
Christian churches there. According to this Epistle, Paul
and Titus had worked there together. Paul went away, and
left Titus to organise the churches founded by himself. He
sent this letter by Zenas and Apollos (iii. 13), and announced
in it the coming of Artemas or of Tychicus. On their arrival
Titus was to join Paul at Nicopolis, where Paul was propos
ing to winter.
Shouldst set in order (iiriSiopdaay) . N. T.". Lit. to
set straight besides or farther ; that is, should arrange what
remained to be set in order after Paul's departure. Used
by medical writers of setting broken limbs or straightening
crooked ones. Aiopdaan reformation, Heb. ix. 10 : Biopdapa
correction. Acts xxiv. 3.
Ordain elders (Karaar'yayi irpea^vrepovi). "Kadiardvai
appoint or constitute. In Paul only Rom. v. 19. For the
sense here comp. Matt. xxiv. 45, 47 ; L. xii. 14 ; Acts vi. 3.
The meaning of the injunction is, that Titus should appoint,
out of the number of elderly men of approved Christian
reputation, certain ones to be overseers (iiriaKoiroi) of the
churches in the several cities. The eldership was not a dis
tinct church of&ce. See on 1 Tim. v. 1.
I had appointed (Stera^ajiM^j/). Better, I gave thee charge.
Mostly in Luke and Acts.
6. Faithful children (reKva iriard). Better, believing chil
dren; or, as Rev., children that believe. Comp. 1 Tim. iii. 4.
Not accused of riot (py iv Karyyopia dawriai). Lit. not
in accusation of profligacy. For Karyyopia see on 1 Tim. v. 19.
'Ao-corta, Ut. unsavingness ; hence, dissoluteness, profligacy.
Comp. L. XV. 13, of the prodigal son, who lived unsavingly
(daarwi). Only here, Eph. v. 18, and 1 Pet. iv. 4 (note).

334 WOED STUDIES IN THE NBW TESTAMENT, [Ch. L
7. A bishop (rbv iiriaKoirov). See on 1 Tim. iii. 1 ; v. 1,
Rend, the bishop. It will be ¦observed that the qualifications
of the elders are fixed by those of the bishop. Appoint elders
who shall be unaccused, etc, /or the bishop must be unaccused,
etc. The overseers must have the qualifications of approved
presbyters. Steward of God (deov o'lKovopov). Comp, ICor, iv, 1, 2;
1 Pet. iv. 10 ; and see on Rom, xvi. 23 ; L. xvi. 1. The
phrase N. T.".
Selfwilled (avddSy), Only here and 2 Pet. u. 10 (note).
Soon angry (bpyiXov). N. T.". Rarely in LXX and
Class. Irascible.
8. A lover of hospitality (<f)iX6^evov). Better, hospitable.
See on 1 Tim. iii. 2.
A lover of good men ('^iXdyadov). N. T.". Better,
lover of good.
Temperate (iyKparfj). N. T.". Originsilly, having power
over; possessed of; hence, controlling, keeping in hand.
'EyKpdreia temperance. Acts xxiv. 25 ; GaL v. 23 ; 2 Pet. i. 6,
'EyKpareveadai to contain one's self, 1 Cor. vii. 9 ; ix. 25.
9. Holding fast (dvrexopevov) . Only here in Pastorals.
In Paul, 1 Th. v. 14 (note).
The faithful word (roO iriarov Xoyov). The trustworthy,
reliable word. Comp. 1 Tim. i. 15 (note).
As he hath been taught (Kara r^i' StSa^^v). Lit. accord
ing to the teaching. Const, with word. Agreeing with the
apostolic teaching. For BiBax'y teaching see on 2 Tim. iv, 2,
May be able by sound doctrine both to exhort (Swards
y Kai irapuKoXelv iv r-y BiBaaKaXia ry vyiaivovay). Rend,

Oh. I.] THB EPISTLE TO TITUS. 335
"may be able both to exhort in the sound teaching." For
Bvvarbi able or powerful, see on 2 Tim. i. 12. Used by Paul
in the phrase et Bvvarov if it be possible, Rom. xii. 18 ; Gal.
iv. 15 : ro Bvvarov that which is possible, Rom. ix. 22 : of God,
Rom. iv. 21 ; xi. 23 : of men, in the ethical sense, Rom. xv. 1 ;
2 Cor. xU. 10 ; xiU. 9.
Convince (iXeyxeiv). Better, convict. See on J. iii. 20,
and iXeypbv, 2 Tim. iii. 16.
The gainsayers (row? dvnXeyovrai). In Pastorals only
here and ch. ii. 9. Once in Paul, Rom. x. 21, cit. Mostly
in Luke and Acts. Gainsay, Angl. Sax. gegn (Germ, gegen)
"against," and "say." Wiclif, L. xxi. 15: "For I schal
gyue to you mouth and wysdom, to whiche alle youre aduer-
saries schulen not mowe agenstonde, and agenseye."
10. .Vain talkers (/taratoXo'701). N. T.". "LXX, "Class.
See on vain jangling, 1 Tim. i. 6.
Deceivers (^pevairdrai). N. T.". "LXX, "Class. See
on tf>pevairardv to deceive, GaL vi. 3.
They of the circumcision (ot e'/e r^? irepiropfji). The
phrase only here in Pastorals. 'Ot e/t irepiropfji. Acts x. 45 ;
xi. 2 ; Rom. iv. 12 ; Gal. U. 12 ; Col. iv. 11. There can be no
doubt of the presence of Jews in Crete. Tacitus (Hist. v. 2)
even makes the absurd statement that the Jews were Cretan
exiles ; and that from their residence in the vicinity of the
Cretan Mount Ida they were called Idaei, whence Judaei.
There appears to have been some confusion between the Pal
estinians and the Philistines — the Cherethim or Cherethites,
who, in Ezek. xxv. 16 ; Zeph. ii. 5 are caUed in LXX 'K.pfjrei.
Jews were in the island in considerable numbers between the
death of Alexander and the final destruction of Jerusalem.
In 1 Macc. xv. 23 the Cretan city of Gortyna is mentioned
among the places to which letters were written by Lucius, the
Roman consul, on behalf of the Jews, when Simon Maccabaeus

336 WOED STUDIES IN THE NEW TESTAMENT. [Ch. t
renewed the treaty which his brother Judas had made with
Rome. Josephus (Ant. xvii. 12, 1 ; Reli. Jud. ii. 7, 1) says
that Herod's pseudo-son Alexander imposed on the Cretan
Jews on his way to Italy. Philo (Leg. ad Cai. § 36) makes
the Jewish envoys say to Caligula that all the principal
islands of the Mediterranean, including Crete, were full of
Jews, 11. Whose mouths must be stopped (ovi Bel iiriaropi^-
eiv). Lit. whom it is necessary to silence. 'Eiriaropi^eiv,
N. T."- "LXX. Originally, to put something into the mouth,
as a bit into a horse's mouth, 'Eiriaropiov is the stop of a
water-pipe or of a hydraulic organ, Comp. <f>ipovv to muzzle,
1 Tim. V. 18.
Who subvert (o'invei dvarpeirovaiv) . The double relative
is explanatory of must; inasmuch as they, etc. For subvert
rend, overthrow. See on 2 Tim, ii, 18.
Houses (oiKovi). Families.
12, One of themselves (rn e'| avr&v). 'Avr&v refers to
the gainsayers, vv. 9, 10. Tt? refers to Epimenides, contemp
orary with Solon, and born in Crete B.C. 659. A legend
relates that, going by his father's order in search of a sheep,
he lay down in a cave, where he feU asleep and slept for fifty
years. He then appeared with long hair and a flowing beard,
and with an astonishing knowledge of medicine and natural
history. It was said that he had the power of sending his
soul out of his body and recalling it at pleasure, and that he
had famUiar intercourse with • the gods and possessed the
power of prophecy. He was sent for to Athens at the request
of the inhabitants, in order to pave the way for the legislation
of Solon by purifications and propitiatory sacrifices, intended
to allay the feuds and party-discussions which prevailed in
the city. In return for his services he refused the Athenians'
offers of wealth and public honours, and asked only a branch
of the sacred olive, and a decree of perpetual friendship

Ch. L] the epistle TO TITUS, 337
between Athens and his native city. He is said to have lived
to the age of 157 years, and divine honours were paid him by
the Cretans after his death. He composed a Theogony, and
poems concerning religious mysteries. He wrote also a poem
on the Argonautic Expedition, and other works, Jerome
mentions his treatise On Oracles and Responses, from which
the quotation in this verse is supposed to have been taken.
According to Diogenes Laertius (i. 10) Epimenides, in order
to remove a pestilence from Athens, turned some sheep loose
at the Areopagus, and wherever they lay down sacrificed to
the proper god : whence, he says, there are still to be found,
in different domes of the Athenians, anonymous altars,
Comp. Acts xvii. 22, 23,*
The Cretans, etc. The words Kpfjrei — dpyai form a
hexameter line.
Always (aet). Habitually.
Liars (-yjrevarai). In Pastorals here and 1 Tim. i. 10. Once
in Paul, Rom. iii. 4. Mostly in John. The Cretan habit of
lying passed into a verb, Kpyri^eiv to speak like a Cretan = to
lie : also into a noun, Kpynapai Cretan behaviour = lying.
Similarly, the licentiousness of Corinth appeared in the verb
Kopivdid^eadai to practise whoredom, and in the noun Kopivdi-
offTjj? a whoremonger. Comp. Ov. Artis Amat. i. 296.
" non hoc, centum quae sustinet urbes
Quamvis sit mendax, Greta negare potest."
" Crete, which a hundred cities doth maintain.
Cannot deny this, though to lying given."
A famUiar saying was rpia Kdirira KdKiara the three worst K's,
Kpjjre?, KaTTTraSo/eat, KiXt/ee? Cretans, Cappadocians, Cilicians.
Evil beasts (KaKd dypia). Rude, cruel, and brutal,
* Readers of Goethe will recall his "Pestspiel," Des Epimenides Erwachen.
Werke, Bd. XVIII.
VOL. IV. — 22

338 WOED STUDIES IN THE NEW TESTAMENT. [Ch. I
Slow-bellies (yaarepei dpyai). Better, idle-bellies. Rev,
gives the correct idea, idle gluttons. They are so given to
gluttony that they are mere bellies. Comp. Philip, ui. 19,
Taaryp, elsewhere in N. T, always in connection with child-
bearing. So mostly in LXX, but. in a few instances as here.
See Job xx, 23 ; Ps, xvi, 14 ; Sir, xxxvii. 5. In Job xx, 14
as the rendering of n"i|3 bowels. 'Apydi idle, "P. However
such words may have befitted the pagan seer, it is not pleas
ant to regard them as taken up and indorsed by the great
Christian apostle, who thus is made to stigmatise as liars,
beasts, and gluttons a whole people, among whom he had
himself so successfuUy laboured that several churches had
been founded in a short time. They are strange words from
a venerable Christian minister to a younger minister to whom
he had intrusted the care of those very souls ; and, in any
case, are superfluous, as addressed to one who must have
known the characteristics of the Cretans quite as weU as the
writer himself,
13. Sharply (diroropwi). Only here and 2 Cor. xiu. 10
(note). Paul has dirorop.ia severity, Rom. xi. 22 (note).
LXX, diroropai severely, only Wisd. v. 22 ; diroropoi severe
(not in N. T.), Wisd. v. 20 ; xi. 10 ; xU. 9. From diro-
repveiv to cut off. It signifies abrupt, harsh, summary dealing.
14. Not giving heed (pfj irpoaexovrei). Reprove sharply,
that they may be sound in the faith, and may show their
soundness by not giving heed, etc. See on 1 Tim. i. 4.
To Jewish fables ('lot/Sat/eot? pvdon). See on 1 Tim, i, 4,
Note Jewish. The nature of these we do not know.
Commandments of men (ivroXali dvdpairav). See on
1 Tim. vi. 14. Comp. Col. ii. 22. Prescriptions concerning
abstinence from meats, marriage, etc. The men are probably
those of the circumcision, ver. 10. What they teach theoretic
ally, by means of the myths, they bring to bear practicaUy,
by means of their precepts.

Ch. I.] THE EPISTLB TO TITUS. 339
That turn from the truth (diroarpe^opevwv rfjv dXifjdeiav) .
Comp. 2 Tim, iv, 4, where the truth and fables appear in
contrast, 15, Unto the pure (rot? Kadapoli). The pure in heart
and conscience. See 2 Tim, i, 3,
All things are pure. Comp, 1 Tim, iv. 4, 5; Actsx. 15 ;
Mk, vu, 15, 18, 19 ; 1 Cor, x. 26, 30 ; Rom, xiv. 20. The
aphorism is suggested by the commandments of men, ver. 14.
Unto them that are defiled (rot? pepiappevon). Only
here in Pastorals. See also J. xviii. 28 (note); Heb. xii. 15 ;
Jude 8. Only in J. xviii. 28 in a ceremomal sense. Else
where of moral pollution.
Nothing is pure. Their moral pollution taints everything
with its own quality. The purest things become suggestors
and ministers of impurity.
Mind and conscience (o vovi Kal fj aweiSyan). For vovi
see ou Rom, vii. 23 : for avveiSyan, on 1 Pet, iii. 16.
16. They profess (oju.oXo7oi}o-ti'). Better, eow/^ess. Seeon
2 Cor. ix. 13, and comp. 1 Tim. vi. 12. Not loudly and pub
licly profess (as Huther), but confess as opposed to deny
(J. i. 20); comp. Heb. xi. 13; Rom. x. 9, 10.
Abominable (^SeXvKrol). N. T.". "Class. LXX, Prov.
xvii. 15 ; Sir, xU, 5 ; 2 Macc, i, 27, See on ^SeXvypa abomin
ation. Matt, xxiv, 15, and comp, Apoc. xvii, 4, 5 ; xxi, 27,
The kindred verb jSSeXvaaeadai abhor, Rom, ii, 22 ; Apoc,
xxi, 8,
Reprobate (dSoKipoi). See on Rom, i, 28; 1 Cor, ix, 27,
and comp. 2 Tim, iii. 8. The phrase reprobate unto every good
work, N, T,".

340 WOED STUDIES IN THE NBW TESTAMENT. [Ch. IL
CHAPTER II.
1. Speak thou (XaXet), See on Matt, xxviu. 18 ; J. viu. 26.
Become (irpeirei). Originally, to stand out; be conspicuous.
Thus Homer, Od. viii, 172 : perd Be irpeirei aypopevoiaiv he is
conspicuous among those who are assembled. Eurip. Hel. 215 ;
Zeii? irpeirwv Si aidepoi Zeus shining clearly through the aether.
Hence, to become conspicuously fit; to become; beseem. In
N, T. in the impersonal forms irpeirov iarlv it is becoming
(Matt, iii, 15); irpeirei it becometh (Eph, v, 3); eirpeirev it
became (Heb. ii, 10), With a subject nominative, 1 Tim. u, 10;
Heb, vii, 26,
2, Aged men (irpeafivrai). Only here, L. i. 18 ; PhUem, 9,
To be understood of natural age, not of ecclesiastical position.
Note that 1 Tim. iii, in treating of church officers, deals only
with Bishops and Deacons. Nothing is said of Presbyters
until ch. V, where Timothy's relations to individual members of
the church are prescribed. These church members are classi
fied in this and the following verses as old men, old women,
younger men, servants. In LXX irpea^vryi is occasionally
interchanged with irpea^evrfji ambassador. See 2 Chron,
xxxii, 31 ; 1 Macc. xiii. 21 ; xiv. 21, 22 ; 2 Macc. xi, 34,
3. Aged women (irpea^vnSai). N, T.", See on irpea-
^vrepai, 1 Tim. v. 2.
Behaviour (Karaar-ypan). N. T.". See on KaraaroXy
apparel, 1 Tim. ii. 9. It means, primarily, condition or state.
Once in LXX, 3 Macc, v. 45, Kardarypa pavi&Sei the mad
dened state into which the war-elephants were excited.
Hence the state in which one habitually bears himseU — his
deportment or demeanour.
As becometh holiness (lepoirpeireli). N, T.", LXX,
4 Macc. ix, 25 ; xi, 20, In the Theages (wrongly ascribed

Ch. IL] THE EPISTLE TO TITUS. 341
to Plato), r^ wtei ro ovopa edov Kal lepoirpeirei you have given
your son (Theages) an honorable and reverend name (122 D).
It means beseeming a sacred place, person, or matter. Thus
Athenaeus, vii, of one who had given a sacred banquet, says
that the table was ornamented Iepoirpeirearara in a manner
most appropriate to the sacred circumstances. The meaning
here is becoming those who are engaged in sacred service. This
is the more striking if, as there is reason to believe, the irpea-
/Si/rtSe? represented a quasi-official position in the church.
See on 1 Tim. v. 3, and comp. 1 Tim. ii. 10; Eph, v, 3,*
False accusers (Bia^oXovi). Better, slanderers. See on
Matt. iv. 1, and 1 Tim. iu. 6, 11.
Given to much wine (oiva iroXXa BeSovXapevai) . More
correctly, enslaved to much wine. The verb only here in
Pastorals. Comp. 1 Tim. iii. 8.
Teachers of good things (/eaXoStSatr/eaXou?). N. T."-
"LXX, "Class.
4. They may teach (aatppovi^aai). Better, school or
train. N. T.". "LXX. The verb means to make sane or
sober-minded ; to recall a person to his senses ; hence, to moder
ate, chasten, discipline.
To love their husbands, to love their children (<f)iXdv-
Bpovi elvai, <j)iXoreKvovi) . Lit. to be husband-lovers, children-
lo-vers. Both adjectives N.T. ", "LXX. ^t'Xaz'S/ao? in Class.
not in this sense, but loving men or masculine habits ; lewd. In
the better sense often in epitaphs. An inscription at Perga
mum has the following : 'lovXto? Bacro-o? 'OraKiXia HwXXy
ry yXvKvrdry yvvaiKi, <f)iXdvBpa Kal (jjiXoreKVcp avp^iaaaay
dpepirrai ery X' Julius Rassus to Otacilia Polla my sweetest
wife, who loved her husband and children and lived with me
blamelessly for thirty years.
* In accordance with this view von Soden renders priesterlich. The A.V.
is better than the Kev. reverent, which is colourless. ,

342 WOED STUDIES IN THE NEW TESTAMENT, [Ch. H.
5. Keepers at home (01/IC0W/370V?). Wrong. Rend, work
ers at home. N. T.". "LXX, "Class.*
Good (dy addi). Not attributive of workers at home, but
independent. Rend, kindly. The mistress of the house is
to add to her thrift, energy, and strict discipUne, benign,
gracious, heartily kind demeanour. Comp. Matt, xx, 15;
1 Pet, U, 18 ; Acts ix, 36, See on Acts xi, 24 ; Rom, v, 7.f
Obedient (viroraaaop.evai). Better, subject or in subjec
tion. Frequent in Paul, but not often in the active voice.
See on Jas, iv. 7 ; Rom. viii. 7 ; Philip, iii. 21 ; and comp.
1 Cor. xiv. 34 ; Eph. v. 22 ; Col, iU, 18,
7. In all things (Trept irdvra). Lit. conceming all things.
The exact phrase,- N. T.". For analogous use of irepl comp,
L. X, 40, 41 ; Acts xix, 25 ; 1 Tim, i. 19 ; vi. 4, 21 ; 2 Tim,
iU, 8.
Shewing thyself (aeavrbv irapexdpevoi). See on 1 Tim. i, 4,
The phrase N. T,". but occurs in Class,, as, to show one's
self holy or righteous; wise or skilful; irapexeiv eavrbv airdv-
lov to make himself scarce. :f
Incorruptness (d<f>dopiav) . Const, with shewing, N. T,",
"Class. LXX once, Hag. ii, 18, Omit sincerity.
8, Sound speech CXoyov vyifj). "Tyi'rji sound, only here
in Pastorals. The usual form is the participle, as vyiaivov-
rtBi' Xo'7tBf, 2 Tim. i. 13 ; vyiaivovai Xoyon, 1 Tim. vi. 3.
* A.V. follows the T. E. olKovpois. Even with this reading the rendermg
is not accurate. The meaning is not stayers at home, but keepers or guard
ians of the household.
t Some interesting remarks on the use of i-yaOis by Homer may be fomid
in Gladstone's Somer and the Homeric Age, ii. 419 fl.
t See Aristoph. Vesp. 949 : Plato, Euthyphro, 3 D ; Protag. 312 A : Xen.
Cyrop. II. i. 22 ; VIIL i. 39. Deissmann cites one instance in an inscription
at Carpathus, second century b.c, iv^yKKTiTov airbv irapiaxf-ai may show
himself blameless ; and another from Mylasa in Caria, flrst century b.c,
jUP^o-t/iox iaxniv irapiirxvr-ai may shoio himself useful.

Ch. II.] THE EPISTLE TO TITUS. 343
That cannot be condemned (uKardyvaarov). N, T,",
"Class. See 2 Macc. iv. 47.
He that is of the contrary part (o e'f ivavriai). The
phrase N. T."- See Mk. xv. 39. The heathen opposer is
meant. Comp. blasphemed, ver. 5, and 1 Tim. vi. 1. 'Evav-
rioi contrary, in Paul only 1 Th. ii. 15.
May be ashamed (ej/rpaTr^). Only here in Pastorals. In
Paul, 1 Cor. iv. 14 ; 2 Th. iii. 14, see notes on both, and on
Matt. xxi. 37.
Evil thing ((feavXov). Only here in Pastorals. In Paul,
Eom. ix. 11 ; 2 Cor. v. 10. See on J. iu. 20.
9. To please them well in al! things (iv irdaiv eiapear-
01/? eivai). Wrong. Const, in all things with to be in sub
jection. Note the position of iv irdaiv in 1 Tim. iii. 11 ;
iv. 15 ; 2 Tim. ii. 7 ; iv. 5, and comp. viraKOveiv Kara irdvra
obey in all things, Col. iii. 20, 22 ; and virordaaerai — iv iravri
is subject in everything, Eph. v. 24. 'Evdpearoi well pleasing,
only here in Pastorals. Almost exclusively in Paul. See
also Heb. xiii. 21. 'Evapearwi acceptably, Heb. xii. 28.
10. Purloining (voa^i^opevovi). Only here and Acts v. 2, 3.
LXX, Josh. vii. 1 ; 2 Macc. iv. 32. Often in Class. From
v6aj>i apart. The fundamental idea of the word is to put far
away from another ; to set apart for one's self; hence to purloin
and appropriate to one's own use. Purloin is akin to prolong:
prolongyn or purlongyn " to put fer awey." Old French, por-
loignier or purloignier.
Shewing all good fidelity (irdaav irianv ivBeiKvvpevoi
dyadifjv). The phrase N. T.". This is the only instance in
N. T. of dyadoi with iriarn.
Adorn the doctrine (rfjv BiSaaKoXiav Koap&aiv). The
phrase N. T.". For Koap&aiv adorn, see on 1 Tim. ii. 9.

344 WOED STUDIES IN THE NEW TESTAMENT. [Ch. U.
11. This teaching or doctrine which is to be adorned by
the lives of God's servants — the teaching of the gospel — is
now stated in w. 11-15.
The grace of God (^ X"/'*' ''""" ^eov). A common Pauline
phrase. The exact phrase only here in Pastorals. It is the
ultimate ground of salvation. Comp. 2 Tim. i. 9 ; Eph. u. 5, 8 ;
Gal. i. 15.
That bringeth salvation (aar'ypioi). Lit. saving. N. T.".
Const, with ^a/Jt? grace. The saving grace of God.
Hath appeared (iire<^dvy). Only in Pastorals, Luke, and
Acts. In the active voice, to bring to light, show. See on
iiri<f)dveia appearing, 1 Tim. vi, 14,
To all men. Const, with that bringeth salvation, not with
hath appeared. The grace of God which is saving for aU
men. Comp. 1 Tim. U. 4,
12, Teaching (TraiSei/owo-a). Better, instructing or train
ing. The saving economy of God is educative. Comp, Heb.
xii, 4—11, and see on 1 Tim. i. 20.
Ungodliness (dae^eiav). In Pastorals only here and
2 Tim. ii. 16. The contrary of evaefieia, for which see
on 1 Tim, U. 2.
Worldly lusts (KoapiKdi iiridvpiai). The phrase N. T.°.
KoapiKbi worldly, only here and Heb. ix. 1. On the ethical
sense in Koapoi the world, see on Acts xvii. 24, and J. i. 9.
13. Looking for (irpoaSexopevoi), In Pastorals only here.
Comp. Mk. XV. 43 ; L. ii. 25 ; xii, 36, In this sense not in
Paul, PrimarUy, to receive to one's self, admit, accept. So
L. XV. 2 ; Rom. xvi. 2 ; Philip, ii. 29. That which is ac
cepted in faith, is awaited expectantly.
That blessed hope (rfjv paKapiav iXiriSa). The phrase
N, T."- Ma/capto? ftZesseti, very often in the Gospels, Seeon

Ch. n.] THE EPISTLB TO TITUS. 345
Matt. V. 3, In Pastorals, with the exception of this passage,
always of God, In Paul, only of men, and so usually in the
Gospels, 'EXTTiSa hope, the object of hope. Why the hope is
called blessed, appears from 2 Tim. iv. 8 ; Philip, iii. 20, etc,
Comp, Jude 21, and 1 Pet, i. 13,
And the glorious appearing (/cat eiri<f,dveiav rfji Bo^yi).
Kal is explanatory, introducing the definition of the character
of the thing hoped for. Looking for the object of hope, even
the appearing, etc. Glorious appearing is a specimen of the
vicious hendiadys by which the force of so many passages has
been impaired or destroyed in translation. Rend, appearing
of the glory.
Of the great God and our Saviour Jesus Christ (roO
jieydXov deoi) Kal awrfjpoi ¦yp&v Xpiarov '\yaov). For Jesus
Christ rend. Christ Jesus. Meyai great with God, N. T.", but
often in LXX. According to A.V. two persons are indicated,
God and Christ. Rev. with others rend, qf our great God and
Saviour Christ Jesus, thus indicating one person, and asserting
the deity of Christ. I adopt the latter, although the argu
ments and authorities in favour of the two renderings are
very evenly balanced.*
14. Gave himself for us (eSaKev eavrbv virep yp&v). See
on 1 Tim. ii. 6, and comp. Gal. i. 4. 'Tirep on behalf of; not
instead of.
* Por one person are urged : 1. That the two appellations 8cbs and a-m-/]p
are included under a single article. 2. That (rtor-fip with iifiQv, where there
are two appellatives, has the article in every case, except 1 Tim. i. 1 ; and
that therefore its omission here indicates that it is taken with fleoC under the
regimen of tov. 3. That os in ver. 14 is singular and refers to Christ, indic
ating that only one person is spoken of in ver. 13. 4. The analogy of 2 Pet.
i. 1, 11 ; iii. 18. 5. The declarations concerning Christ in Col. i. 15 ; 2 Th.
i. 7 ; 1 Pet. iv. 13 ; Col. ii. 9. Por tioo persons are urged : 1. The fact that
Belli is never found connected directly vrith 'IrjffoOs Xpurris as an attribute.
2. The frequency with which God and Christ are presented in the N. T. as
distinct from each other, as having a common relation to men in the economy
of grace, makes it probable that the same kind of union is intended here, and
not a presentation of Christ as God. 3. The evident reference of Beov in ver.
11 to God the Father. 4. The analogy of 2 Th. i. 12.

346 WOED STUDIES IN THB NEW TESTAMBNT. [Ch. H.
Might redeem (Xvrpwayrai). Only here, L. xxiv. 21;
1 Pet. i. 18. See on 1 Tim. ii. 6. Neither Xvrpov ransom,
Xvrpaan redemption, nor Xi/rjOe»T7j? redeemer occur in Paul.
He has the figure of purchase (dyopd^eadai, i^ayopd^eadai),
1 Cor. vi. 20 ; vu. 23 ; Gal. iu. 13 ; iv. 5. Comp. Apoc. v. 9 ;
xiv. 3,4; 2 Pet. U. 1.
Iniquity (aw^ta?). Only here in Pastorals, hit, lawless
ness. See on 1 J. iU. 4.
Might purify (Ka^a/Biirj;). In Pastorals only here. Mostly
in Synoptic Gospels and Hebrews. In Paul, 2 Cor. vu. 1 ;
Eph. V. 26. "Class. Often in LXX.
A peculiar people (Xabv irepiovaiov). Aao'? people only
here in Pastorals, In Paul ten times, always in citations.
Most frequently in Luke and Acts ; often in Hebrews and
Apocalypse. liepiovaioi N. T."- A few times in LXX,
always with Xaoi. See Ex. xix. 5 ; xxiii. 22 ; Deut. vu. 6 ;
xiv. 2 ; xxvi. 18, The phrase was originaUy applied to the
people of Israel, but is transferred here to believers in the
Messiah — Jews and Gentiles, Comp, 1 Pet. U. 10. Tlepiov-
aioi is from the participle of irepielvai to be over and ahove :
hence irepiovaia abundance, plenty. THepiovaioi also means
possessed over and above, that is, speciaUy selected for one's
own ; exempt from ordinary laws of distribution. Hence
correctly represented by peculiar, derived from peculium, a
private purse, a special acquisition of a member of a famUy
distinct from the property administered for the good of the
whole family. Accordingly the sense is given in Eph. i. 14,
where believers are said to have been sealed eli diroXvrpaaiv
ryi irepiirqi'rjaeai with a view to redemption of possession, or
redemption which will give possession, thus = acquisition. So
1 Pet. ii. 9, where Christians are styled Xaoi eli irepiiroiyaiv
a people for acquisition, to be acquired by God as his peculiar
possession. Comp. 1 Th. v, 9 ; 2 Th, ii, 14, and irepiiroieladai
to acquire, Acts xx. 28. The phrase Kadapi^eiv Xabv to purify
the people, in LXX, Neh. xii. 30 ; Judith xvi. 18,

Ch. m.] THE EPISTLE TO TITUS. 347
Zealous (^yXaryv). Lit. a zealot. Comp. Acts xxi. 20 ;
xxii. 3 ; 1 Pet. iii. 13. Only here in Pastorals. In Paul,
1 Cor. xiv. 12 ; Gal. i. 14. For the word as a title, see on
the Canaanite, Matt. x. 4, and Mk. iU. 18.
Authority (eTriTa7?j?). See on 1 Tim. i. 1.
Despise (irepi<f)poveira). N. T.". Occasionally in Class.
From Trepl beyond, <f>povelv to be minded. To set one's self
in thought beyond ; hence contemn, despise. Comp. 1 Tim.
iv. 12. The exhortation is connected with authority. Titus
is to claim respect for his office and for himself as bearing it.

CHAPTER IIL
1. Put them in mind (viropipvyaKe avrovi). See on
2 Tim. ii. 14, and on viropvyaiv reminding, 2 Tim. i. 5.
Principalities and powers (dpxali i^ovaian). Omit and.
Principalities which are authorities. 'Apxy beginning = that
which begins : the leader, principality. See on Col. i. 16 ;
Jude 6 ; Acts x. 11. Only here in Pastorals. 'E^ouo-ia
right, authority. See on Mk. ii. 10; J. i. 12; Col. i. 16.
Only here in Pastorals. For the combination principalities
and powers, see on L. xx. 20.
To obey magistrates (ireidapx^lv). Comp. Acts v. 29, 32 ;
xxvii. 21. See on Acts v. 29. The idea of magistrates is
contained in the word itself ; but it is quite proper to render
as Rev. to be obedient. Rare in LXX.
Ready to every good work (irpbi irdv 'epyov dyadbv eroipovi
elvai). The phrase N. T.°. 'Eroipoi ready, only here in
Pastorals. Comp. eroipaaia readiness or preparation, Eph.
vi. 15 (note).
2. No brawlers (dpdxovi). Better as Rev., not to be con
tentious. See on 1 Tim. Ui. 3. Past",

348 WOED STUDIES IN THE NEW TESTAMENT. [Ch. m.
3. Divers — pleasures (^Sovat? Trot/ciXat?). 'HBovy pleas
ure, only here in Pastorals. "P. See on Jas. iv. 1. For
iroiKiXan divers, see on 2 Tim. iii, 6,
Malice (KaKia). Only here in Pastorals. See on Jas. i. 21.
In N. T. KaKia is a special form of vice, not viciousness in
general, as Cicero, Tusc. iv. 15, who explains by '¦'¦vitiositas,
a viciousness which includes all vices." Calvin, on Eph. iv.
32, defines as " a viciousness of mind opposed to humanity
and fairness, and commonly styled malignity." The homUy
ascribed to Clement of Rome, describes KaKia as the forerunner
(irpooBoiiropov) of our sins (x) . Malice is a correct translation,
4. Kindness (;\;/>i7o-To'r57?). Only here in Pastorals, Else
where only in Paul, See on Rom, iii, 12, and on easy,
Matt. xi. 30.
Love (ijiiXavdpairia). iow is too vague. It is love toward
men; comp. ver. 2. Only here and Acts xxviii. 2: (j>iXav-
dpwirai kindly. Acts xxvU. 3 (note). WhUe it cannot be as
serted that the heretical characteristics noted in the Pastoral
Epistles point collectively to any specific form of error, it is
true, nevertheless, that certain characteristics of the economy
of grace are emphasised, which are directly opposed to Gnostic
ideas. Thus the exhortation that supplications be made for
all men, supported by the statement that God wUls that all
men should be saved and come to the knowledge of the truth
(1 Tim. ii. 1, 4), is in the teeth of the Gnostic distinction
between men of spirit and men of matter, and of the Gnostic
principle that the knowledge (iiriyvaan) of truth was only
for a limited, intellectual class. To the same effect is the
frequent recurrence of all, for all, in connection with the
saving and enlightening gifts of God (1 Tim. ii. 6 ; iv. 10 ;
vi. 13 ; Tit, ii. 11). So here : not only has the saving grace
of God appeared unto all (ch. ii. 11), but it has revealed itself
as kindness and love to man as man.
5. Not by works of righteousness which we have done
(ovk ef epyav r&v iv BiKaioavvy d eiroifjaajiev). Lit. n.ot by

Ch. HI.] THE EPISTLB TO TITUS. 349
works, those namely in righteousness, which we did. The
thought is entirely PauUne. 'E| 'epywv, strictly, out of, in
consequence of works. 'Ev BiKaioavvy in the sphere of right
eousness; as legally righteous men. Comp. Eph. ii. 9. We
did: emphatic. Comp. Rom. x. 5; Gal. iii. 10, 12; v. 3.
According to his mercy (Kard rb avroi) 'eXeoi). The phrase
only 1 Pet. i. 3. Comp. Rom. xv. 9 ; Eph. U. 4 ; Jude 21.
By the washing of regeneration (Sta Xovrpov iraXivyevea-
iai). Aovrpov only here and Eph. v. 26. It does not mean
the act of bathing, but the bath, the laver. TlaXivyeveaia only
here and Matt. xix. 28, where it is used of the final restora
tion of all things. The phrase laver of regeneration distinctly
refers to baptism, in connection with which and through
which as a medium regeneration is conceived as taking place.
Comp. Rom. vi. 3-5. It is true that nothing is said oi faith;
but baptism implies faith on the part of its recipient. It has
no regenerating effect apart from faith ; and the renewing of
the Holy Spirit is not bestowed if faith be wanting.
Renewing (dvaKaivwaewi). Only here and Rom. xii. 2.
Comp. 2 Cor. v. 17. Paul has dvuKaivovv to renew, 2 Cor.
iv. 16 ; Col. iii. 10 : dvuKaivwan renewing, Rom. xii. 2.
' AvaKaivi^eiv to renew, only Heb. vi. 6. The connection of
the genitive is disputed. Some make it dependent on Xovrpov
bath, so that the bath of baptism is conceived as implying
regeneration and renewing of the Holy Spirit. Others con
strue with renewing only, dvaKaivwaewi being dependent on
Bid; through the laver of regeneration and (through) the
renewing, etc. The former seenis the more probable. The
phrase renewing of the Holy Spirit only here. In N. T. the
Spirit or the Holy Spirit is joined in the genitive with
the following words : comfort, joy, power, love, demonstration,
manifestation, earnest, ministration, fellowship, promise, fruit,
unity, sword, sanctification.,
6. Shed (i^exeev). Or poured forth. Only here in Pas
torals. Most frequent in Apocalypse. The pouring out of

350 WOED STUDIBS IN THB NBW TESTAMENT. [Ch. UL
the Spirit is an O. T. metaphor. See Joel Ui, 1, 2, cit, in
Acts ii, 17, 18 ; Zech, xii, 10, In Paul the verb occurs but
once, of shedding blood, Rom. Ui. 15, cit.
7. Being justified (St/cata^H/re?). In Pastorals only here
and 1 Tim. iii. 16 (note). See Introd. vi. Justification is
conceived as taking place before the outpouring of the Spirit.
By his grace (r^ iKeivov xdpm). By the grace of Jesus
Christ. See Acts xv. 11 ; 2 Cor. viii. 9 ; xiU. 14 ; Rom. v. 6 ;
Gal. i. 6.
We should be made heirs (KXypovopoi yevyd&pev). KXypo-
vopoi heir only here in Pastorals. A favourite idea of Paul.
See Rom. iv. 13 ; viii. 17 ; Gal. Ui. 29. Heirship of eternal
life is the result of justification. So, clearly, Rom. v. It is
attested and confirmed by the Holy Spirit. 2 Cor. v. 5 ;
Eph. i. 14.
According to the hope of eternal life (Kar iXiriSa ^afji
alwviov). Const, of eternal life with heirs, and rend, heirs of
eternal life according to hope. Comp. Rom. iv. 18 ; v. 2 ;
viu. 24 ; Gal. v, 5 ; Col, i, 5, 27 ; Tit, i. 2 ; 1 Pet, i, 3 ;
1 J, Ui. 2, 3.
8. Affirm constantly (Bia^e^aiovadai). Past",- See on
1 Tim. i. 7. Constantly, not continually, but uniformly and
consistently. So Rook of Common Prayer, " CoUect for Saint
John Baptist's Day," " and after his example constantly speak
the truth." Rend, affirm steadfastly.
Might be careful ((jypovri^waiv). N. T.". Quite often in
LXX. Frequent in Class. To think or consider ; hence to
take careful thought, ponder, be anxious about.
To maintain (ir polar aad ai). Mostly in Pastorals, and
usually in the sense of ruUng, as Rom. xii. 8 ; 1 Th. v. 12 ;
1 Tim. ui. 4, 5. The sense here is to be forward in.*
* The attempts to resolve the meaning into practise are mostly suspicious.
Of the four examples cited by Alford, two at least, Thucyd. viii. 75, and Soph.

Ch. m.] THE EPISTLE TO TITUS. ' 351
Profitable (A<^e'Xi/ia), Past", "LXX, Comp. ITun, iv, 8;
2 Tim, iu. 16.
9. Foolish questions, etc. See on 2 Tim. ii. 23. For
genealogies see on 1 Tim. i. 4.
Strivings about the law (pdxai vopiKai). The phrase
N. T.". Comp. 1 Tim. i. 7. NopiKoi mostly in Luke.
Everywhere except here a lawyer, with the article or rli.
Unprofitable (avcB^eXet?). Only here and Heb. vii, 18,
Vain (pdraioi). Only here in Pastorals. Twice in Paul,
1 Cor. iii, 20, cit, ; xv, 17 (note). Very frequent in LXX.
The sense is aimless or resultless, as pdraioi eiix'y a prayer
which cannot obtain fulfilment. The questions, genealogies,
etc., lead to no attainment or advancement in godliness.
Comp. paraioXoyia jangling, 1 Tim. i. 6 : paraioXoyoi vain
talkers, ver. 10 : paraioryi vanity, Rom. viii. 20 ; Eph. iv. 17:
iparaiwdyaav were made vain, Rom. i. 21 : pdryv in vain.
Matt. XV. 9.
10. A man that is an heretic (at/3eTi«oj/aj/^/}<»Troi/). 'Aiper-
iKoi heretical, N.T.°. For aipean heresy see on 1 Pet. ii. 1.
Admonition (vovdeaiav). Only here, 1 Cor. x. 11 ; Eph.
vi. 4 (note). See on vovderelv to admonish, Acts xx. 31.
11. Is subverted (i^earpairrai). N. T.". More than
turned away from the right path : rather, turned inside out.
Comp. LXX, Deut. xxxii. 20,
Sinneth (dpaprdvei). See on 1 J. i, 9 ; Matt, i, 21, and
trespasses, Matt. vi. 14.
Elect. 980, have clearly the sense of taking the lead. When Plutarch says
of Aspasia oi kouihIov irpoearwaa (pyacrlas, he means that she superintended an
unseemly employment ; she was at the head of an establishment. Notwith
standing all criticisms to the contrary, the Vulgate was on the right track,
bonis operibus praeesse.

352 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IH.
Condemned of himself (airroKardKpiroi), Better as Rev,,
self-condemned. N. T.", "LXX, "Class,
12, Nicopolis. There were several cities of this name, one
in Cilicia, one in Thrace, and one in Epirus. It is uncertain
which one is meant here.
To winter (irapaxeipdaai). Comp, Acts xxvii. 12;
xxviii, 11 ; 1 Cor. xvi, 6. The noun irapaxeipaaia win
tering. Acts xxvii. 12,
12, Ours (fjperepoi). Our brethren in Crete.
For necessary uses (et? ra? dvar/Kaiaa xpeiai). The phrase
N. T.". With reference to whatever occasion may demand
them. Unfruitful (aKapiroi). Only here in Pastorals. In Paul,
1 Cor. xiv. 14 ; Eph. v. 11. Not only in supplying the needs,
but in cultivating Christian graces in themselves by acts of
Christian service.
15. Them that love us in the faith (row? (jtiXovvran ypdi ev
iriarei). Better, in faith. The phrase N. T.". ^iXelvtolove,
only here in Pastorals, and in Paul, only 1 Cor. xvi. 22. See
on dydiry love, Gal. v. 22. Const, in faith with that love us.

LISTS OP WORDS FOUND ONLY IN THE PASTORAL EPIS
TLES, AND IN THE PASTORAL EPISTLES AND NOT IN
PAUL'S WRITINGS.

PASTORALS ONLY. 1

PASTORALS AND NOT IN PAUI

dya^oepyco)

dTToScKTOS

alria

euT<j>ipu>

oEyvewi

OTToSoXO

d/xcXcu)

iKTpeTTO/mi

dytuyi;

arroOrjaavpitfi)

dvarpeiro)

iK<j>ipm

aSyXoTTjs

airorrpirropai

avoia

ifJl'TTlTTTia

A,eXeu)

arrpoa-LTOi

dvTiXa/x/SdvOjUai

i/nrXeKa)

aiSais

apTios

dvu7r6Ta.tTos

i^apTL^oi

alperiKOi

aarrovSog

dvoi^eX^S

k^fjKOVTa

ai<TXpoK£pSys

aSTTOxio

dTrdXauo-ts

irraKoXovOiw

aKaiptos

avOeiniio

diroXoTTO)

i'TTiOeai^

oKardyi'OJO'TOS

avTOKaTaKpiTOs

aTTOwAavdo)

cirtXaju./8dvo/uat

dKparijs

a<j>eopva

dpyds

imfieXiopxu

aXXois

d<^iXayados

dpyvpeos

ima-Konr-q

afmxoi

ail/ivSys

dpv€o/MU

irrltTTapai

dfioijS^

do-mXos

iiriTiBrjiu

ava^omvpm

PajOpoi

avOdSris

tmnpAm

dvoXvo-is

PSeXvKTOi

dc^tXdpytipos

emi^atvcD

avav-^fjio}

^eXnov

dxdpto-Tos

ivipyeaia

a,vatjrii)(<a

PXa^epoi

eiiKaipioi

dvSpairoStO'Tijs

^e^rjXos

cvaipaa

dvSpo<^ovos

ydyypaiva

)8tosPXa,a4>ypo^Ppahvvto

£va-ej3e<o

aViilKOKOi dvEiratiiTpfUVTos

ywEoAoyia yoijs

^yTijaii

aveTTiXrjp'TrTOs avyfi^poi

ypcmSysyvpvaaia

PpitjiOi Pv6i^a>

ftoypco)fo)oyov£(o

dvoo-tos

¦YVVaiKopiov

yewpyds

^8ov^

oo'TiSiaTiOefuu dm^eo-ts

SeiXux,

yu/avd^d)

^OTj;^ios

dvTiXvTpov

S[aj8cj8aido/xai

Seo-irdrj/s

Oypiov

diraiSttiTos

8ki/3oXos, as adj.

StTrXdos

Bvfja-KO)

awepavTa

Sidyo)

8pdp.os

ottoiSXtjtos
SuMraparpi/Sij
BwaaTTji
IpaTiapoi
VOL.
IV.— 23 3
53
354 WOEDS FOUND ONLT IN PASTOEAL EPISTLES, ETC.

PASTORALS ONLT.

PASTORALS AND NOT IN PAUL

SuiTpO<t>-^

Kara(JToX:q

KaKoiradem

rrapajLriopxu

BlhajCTLKOS

/caraoTpijvtdo)

KaKoSpyos

rrapaKoXovOeia

StXoyos

KaTa<}}$€ipm

Karaa-Tpoi^

rraOapxeo)

8t<0KT1/S

KavarypidZfijiAU,

Karyyopia

TTEptEpyos

Kcvot^mvia

KTjpvi

rrepiipxppai

£yKpaTr;s

KvfjBm

Koapia

rrepiLOTypi

fSpaitapa

KOlVmVlKOS

KOajUKOi

rrepiTTOiiojuu

exyovos

xdo/uos

Kpirys

woiKtXos

€KSyXos

Koa-juun (alt. for

KTurpa

itoXuteX^s

€Kt,fjTy<TVi

Koa-fiia)

irpEo-ySuTEpiov

eKo-Tpi^o/Juu

Xads (in Paul al

irpEO-ySuTEpos

IXaTTov, as adv.

XoyoiJa\eta

ways in citn.)

irpodyo)

eXey/ads

Xoyopaxia

Xehto)

irpdSjjXos

ivSvvo)

Xe'o)v
irpoSdrijs
Ivreufis
papp-y
Xiav
irpOTTETlJS
ivTpe<j>oiJua
jjuxTaioXoyCa.
XotSopia
Trpoa-epxojiM
e7rayyeXXo/«M ill
/iaraioXdyos
Xvrpdo/xcu
TrpOCTEJfO)
sense of pro
ju£/xj8pdva
/
rrpoapevut
fessing
fi€TdXrjful/i's
joapyaptTijs
TTVKvds
irravopBioaii
jjirjiivore
paprvpia
irrapnia)
/ttjTpoXwijs
/Mxopm
0-0^1^(1)
imSLopOoo)
/u.ovdo/xa(
jUEXtrdo)
(TTraToXda)
emopKos imirX-ija-aut
vcdc^vTos
/i£VTOt/ii£raXa|U/3dva>
OTEpEds<TT£^vd(l>
i-iria-TOiu^at
V£a)T£plKds
p.1J7rOT£
orpaTKOTijs
hnaiapeuia
vi7<^dX(os
jutouvto
aaipariKOi
erepoSiSao-KoXca)
VO/ll/X<l)S
(rm^poaivrj
£i/x.£Td8oros
voo-eti)
/
e£(7£^<i>S
vEOnjs
f£vo8ox£<i)
viTrTo)
rdxEtov
* , 
voun
:7pEjuos
f
OlKo8£OTrot£(l)
VOplKOS
iPpl^<o
^edrrvevo-Tos 6eo(Te/3«a
otKOvpydsopoXoyoujOicvus
vo/ioSi8do'KaXosvoa^t^o/uu
vytoiver)vyiijs
dpyiXos
^Xivos
imopj.pvy(TKiO
iepo7rp£in}s
opOoTO/jiim
inropv-rja-ii
'lovSaiKos
dp£yo/xai
vo-TEpos
rrapaBfjKy
oo-ios
KoXoSiSdo-KoXos
¦jrdpoivos
<f>iXav6p<imia.
KaraXeyo/uu
7raTpoX<pi7S
OTiXivy£VE<rta
tpiXapYOpK
KaTaoTiyjito
iTEpioverios (citn.)
irapaSEXo/uu
0lXd^£VOS
WOEDS POUND ONLT IN PASTOEAL EPISTLES, ETC. 355

PASTORALS ONLY.

Trepnreipoi

vytoiv<i),metaphor-

XoXEn-ds

mpi4>paviu>

ioal use of the

X£tJU(dV

¦maTOOpax

participle as at

rrXiypa.

tributive

irXiJKTrii

u8p07rOTE'<l)

TTOpUTjuds

w£p7rX£ovdi[o)

TTpayparva
wovoia
•TrpavrraOia
£iroTV7ra)o-is
7rp£0-/3vTis
v\liyXo^pove<o
Trpdyovos
rrpOKpipjo,
<f>€X6vyi
rrpoa-KXuj-ii
<f>iXdya6o^<t>iXav8pos
prjTm
^iXapyupox^tXavTos
o-E/ivdrijs
^iX^Sovos
fTKaraupa
^iXd^EOS
CTOflaXK
^iXdrEKVOs
o-TpaToXoyEo)
^Xvapos
o-Tuyiyrds
<f>pevarrdTrji
(TVVKaKOTraOim
^povri^m
O'UTlJptOS
o-ox^povif
;^aXK£vs
(ruMppovtafjm
Xpfjaipm
am^povuK
(TUt<f>putV
^EvSoXdyosil/ivSlOWJUK
TEKVOyOVEO)
TEKvoyovta
iS^fXlfUK
TEKVOrpO^EO)
TV^dojbUU
PASTORALS AND NOT IN PAUL.
X£ipO>V
Xpvo-ds
These lists have been made directly from Moulton and Geden's Concord
ance.
A LIST OF PHRASES WHICH OCCUR ONLT IN THE
PASTORAL EPISTLES.

XptoTos 'IijcroSs 7 iXtTK ^jtKOK,.! Tim.
i. 1.
TEKVOV EV rrCarei, 1 Tim. i. 2.
vo/wt KEiTot, 1 Tim. i. 9.
iJ vyiotvouo'a 8iSao'KaXui, I.Tim, i. 10.
TO EMiyyEXtov T^s Sd^s TOV jioKapiau
Oemi, 1 Tim. i. 11.
6 /laKapUK Ocbi, 1 Tim. L 11.
TTioTos o Xdyos, 1 Tim. i. 15.
rrdarji arroSoxy'S ofios, 1 Tim. i. 15.
•TrtoTis KOt dyaBfj (TuvEtSijo'is, 1 Tim.
i. 19.
rrpSyrov Trdvroiv, 1 Tim. ii. 1.
ot EV vmpoxy, 1 Tim. ii. 2.
EIS irriyvuKTiv dXij^Euis iXOeiv, 1 Tim.
ii. L
Katpois i8tots, 1 Tim. ii. 6.
8i8do-KaXos eOvStv (of Paul), 1 Tim.
ii.7.
EV irtoTEi KOt dXij^Eta, 1 Tim. ii. 7.
EjratpovTEs oo'tovs x^'P"Si 1 Tim. ii. 8.
X<op(S dpy^s KOt 8iaXoyi<7/ui>v, 1 Tim.
ii. 8.
Ix<i)v EV vrrorayy, 1 Tim. iii. 4.
ip.m'TrTav EIS Kplpa, 1 Tim. iii. 6.
TO jivar^piov t^s moTEws, 1 Tim.
iii. 9.
otKos SeoB (of the church), 1 Tim.
iii. 15.
OTvXos Kai f&paCmpa ryi aXyOeiai,
1 Tim. iii. 15.
iSiKOuitOy EV rmevpari (of Christ),
1 Tim. iii. 16.

EV vo'TEpots Katpois, 1 Tim. ir. 1.
a<l)iaTaa-Oai T^s rriaremi, 1 Tim. iv. 1.
EjrayyEXtav exeiv, 1 Tim. iv. 8.
vDv (with an article and adjectively,
as o vDv aiMv; ^<i>^$ t^s vSv), 1 Tim.
iv. 8 ; vi. 7.
dvreos (with an article and adjec
tively, as Tas ovTojs xnpai), 1 Tim.
V. 3.
d/MKjSas diroSiSdvat, 1 Tim. v. 4.
EXEIV Kpipa, 1 Tim. v. 12.
ekXektoi dyyEXot, 1 Tim. v. 21.
X<>>pis rrpoKpijiaroi, 1 Tim. v. 21.
rrpoepxiO-Oai vyiaivovai Xdyois, 1 Tim.
vi. 3.
^ Kar' evaipeiav SiSoo-KoXta, 1 Tim.
vi. 3.
avOpamoi Oeov, 1 Tim. vi. 11.
dyoivt^EO'dat tov koXov dySvo, 1 Tim.
vi. 12.
opoXoyEiv T^v KaX'^v bpoXoyuav, 1 Tim.
vi. 12.
paprvpav ryv KaXfjv opoXayiav, 1 Tim.
vi. 13.
8vvdo-Ti}s (of God), 1 Tim. vi. 15.
ot KwpiEvovTEs for Kvpioi, 1 Tim. vi. 15.
£X"v ddava<ruiv, 1 Tim. vi. 16.
djroordXos KaTo — , 1 Tim. i. 1;
2 Tim. i. 1 ; Tit. i. 1.
EirayyEXto ^(o^s, 2 Tim. i. 1.
OTO rrpoyoviav, 2 Tim. i. 3.
EV Kadapoi <niv£i8i}a-£t, 1 Tim. iii. 9;
2 Tim. i. 3.

356

PHEASES OCCUEEING ONLT IN PASTOEAL EPISTLES. 357

iriam ivioKyirev, 2 Tim. i. 5.
xX^o'ts dyi'a, 2 Tim. i. 9.
¦Trpo xpo"*^^ atovtW, 2 Tim. i. 9 ; Tit.
i. 2.
aun-ypla fj ev ^Lpiario lyaov, 2 Tim.
ii. 10.
vop,r]v £X£'v, 2 Tim. ii. 17.
d£ju.EX(os TOV ^EoS, 2 Tim. ii. 19.
y TOV 8iaj8dXou irayts, 2 Tim. ii. 26.
TOVTO yt'vojo'KE, 2 Tim. iii. 1.
8(a>K£iv (in sense of persecute), 2 Tim.
iii. 12.
irpoKdTTTEiv Eirt TO x'^lp""' 2 Tim.
iii. 13.
lepa ypdpjiara, 2 Tim. iii. 15.
iavTOK imaiapeiav hihajTKaXovi,
2 Tim. iv. 3.
KvrjOojiivoi T^v oKoijv, 2 Tim. iv. 3.

o r^s 8iKatoorvvijs OT£(/>avos, 2 Tim.
iv. 8.
Tois rjyamjKotn t^v im^dvtuw avrav,
2 Tim. iv. 8.
rrapayivojjuu (in the sense of stand
ing by as a friend), 2 Tim. iv. 16.
Kara Koivyv ttio-tiv, Tit. i. 4.
o-£avTov wapixeaOai, Tit. ii. 7.
o E^ EvavTtas, Tit. ii. 8.
TTao'av rriariv ivSciKwaOai ayaJdfjv,
Tit. ii. 10.
ryv SiSaaKaXiav Koapeiv, Tit. ii. 10.
^ X'^P'* ¦'"'"' ^*°'' awT-ijpioi, Tit. ii. 11.
Koa/UKal imdvpiai, Tit. ii. 12.
ij paKapia eXiri's, Tit. ii. 13.
6 //.Eyas ^Eos, Tit. ii. 13.
paxax vopiKai, Tit. iii. 9.
oi ^tXoJvTEs ij/*as Evirio-Tfi, Tit. iii. 15.

THE EPISTLE TO THE HEBREWS.

THE EPISTLE TO THE HEBREWS.

INTRODUCTION.

" Who wrote the Epistle God only knows." Such was the
verdict of Origen, and modern criticism has gotten no farther.
That it is not the work of Paul is the almost unanimous judg
ment of modern scholars. Its authenticity as a Pauline writ
ing has been challenged from the earliest times. In the
Eastern church, both Clement and Origen regarded the
Greek Epistle as Paul's only in a secondary sense ; Clement
holding that it was written by Paul in Hebrew and translated
hy Luke. Origen knew only that some held Clement of Rome
and some Luke to be the author. Its position and designation
in the Peshitto Version shows that it was regarded as not
strictly one of Paul's epistles, but as an appendix to the col
lection. Eusebius's testimony is inconsistent. He holds a
Hebrew original, and a translation by Clement, and cites the
letter as Pauline (H.E. 38). Again, he expressly classiiies
it with aivtilegomena (vi. 13) ; but in iii. 25 he evades the
question, naming the Pauline Epistles as homologumena, but
without stating their number.
In the "West the epistle was known to Clement of Rome,
who frequently quotes it, but without naming the author.
The Pauline authorship was expressly denied by Hippolytus :
the Muratorian Canon does not mention it, and reckons only
seven churches to which Paul wrote : Tertullian in Africa
apparently knew nothing of a Pauline Epistle to the Hebrews,
but spoke of an Epistle of Barnabas to the Hebrews. It was
not recognised by Cyprian. From the fourth century its
canonical authority was admitted in the West, partly on
361

362 INTEODUCTION TO THE EPISTLB TO THE HEBEEWS.
the assumption of its Pauline authorship ; but the influ
ence of the earlier suspicion remained, and Jerome declared
that the custom of the Latins did not receive it as St. Paul's.
Augustine agreed substantially with Jerome. It was author
ised as canonical by two councils of Carthage (397, 419 a.d.);
but the, language of the former council was peculiar : "Thir
teen Epistles of Paul, and one of the same to the Hebrews."
The decree of the latter council was " fourteen Epistles of
Paul." From this time the canonical authority and authorship of
the epistle were generally accepted until the age of the
Reformation, when the old doubts were revived by Cajetan
and Erasmus. The council of Trent (1545-1563) decreed
fourteen Pauline Epistles ; yet different views have been
current among Roman Catholic theologians, as Bellarmine,
Estius, and others. Luther denied the Pauline authorship,
and placed the epistle along with James, Jude, and the Apoc
alypse, after "the right-certain, main books of the New
Testament." Melanchthon treated it as anonymous. The
Magdeburg Centuriators (1559-1574) denied that it was
Paul's, as did Calvin. Under Beza's influence it was separ
ated from the Pauline letters in the Gallican Confession
(1571). The Belgic and Helvetic Confessions declared it
Pauline. The hypothesis of the Pauline authorship was con
clusively overthrown by Bleek in 1868.
The conclusion of modern scholarship rests upon :
(1) The Sttlb and Diction. — WhUe Paul's style is
marked by frequent irregularities, anacolutha, unclosed par
entheses, and mixed metaphors, this epistle is written in a
flowing, symmetrical, and artistically elaborated style. The
difference is as marked as that between a chapter of Gibbon
and one of Sartor Resartus. The rhetorical art of Hebrews
appears in the careful arrangement of the words, the rhyth
mical structure of sentences, and the sonorous compounds.
The paragraphs are sometimes arranged in a regular series of
premises and conclusions, with parentheses which do not lose
their connection with the main topic, while the whole is
developed in regular sequence, without anacolutha.

inteoduction to the epistle to the hebeews. 363
(2) The Methods op Thought and the Points of
View. — These differ from those of the Pauline Epistles.
The two do not materially disagree. They reach, substan
tially, the same conclusions, but by different processes and
from different positions. The points of emphasis differ.
Topics which, in the Pauline letters, are in the foreground,
in Hebrews fall into the shade or are wholly passed over.
(a) The conception of faith. In Paul, faith is belief in Jesus
Christ as a means of justification, involving a sharp oppo
sition to the works of the law as meriting salvation. In
Hebrews, faith is trust in the divine promises as distin
guished from seeing their realisation, a phase of faith which
appears rarely in Paul. Both agree that faith is the only
true medium of righteousness ; but Hebrews sets forth two
great factors of faith, namely, that God is, and that he is a
rewarder of them which diligently seek him.
(b) The mode of presenting the contrast between the covenant
of works and the covenant of grace through faith. Both Paul
and the author of Hebrews recognise a relation and connection
between the two covenants. The one prefigures and pre
pares the way for the other. The Christian church is " the
Israel of God," " the people of God," " the seed of Abraham."
Both teach that forgiveness of sin and true fellowship with
God cannot be attained through the law, and that Christian
ity represents the life-giving Spirit, and Judaism the letter
which kiUeth. Both assert the abrogation of the old coven
ant by Christ. Paul, however, views Judaism almost entirely
as a law to be fulfilled by men ; whUe our writer regards it
as a system of institutions designed to represent a fellowship
between God and his worshippers. Paul, accordingly, shows
that the law cannot put man into right relation with God,
because man cannot fulfil it ; while Hebrews shows that the
institutions of the old covenant cannot, by reason of their
imperfection, establish a real fellowship with God. To Paul,
the reason why the old covenant did not satisfy lay, not in
the law, which " is holy and just and good," but in the rela
tion of man to the law, as unable to fulfil its demands. It
cannot effect justification, and it works to make man con-

864 INTEODUCTION TO THB EPISTLE TO THB HEBEEWS.
scious of his sin, and to drive him to the true source of right
eousness. To our writer the reason is to be sought in the
fact that the atoning and purifying institutions of the law
cannot remove the sins which prevent fellowship with God.
From Paul's point of view he might have been expected to
show that, in the Old Testament economy, it devolved on the
sacrificial institution, centred in the high-priesthood, to meet
the want which was not met by legal obedience. To his
assertion that men could not fulfil the demands of the law, it
might have been answered that the sacrifices, not in being
works of the law, but in being ordained by God himself as
atonements for sin, changed men's defective righteousness into
a righteousness which justified them before God. But Paul
does not meet this. He nowhere shows the insufficiency of
the Old Testament sacrifices. He does not treat the doctrine
of the high-priesthood of Christ. He regards the system of
sacrifices less as a divinely-ordained means of atonement than
as a work performed by men, and therefore iu the line of
other works of the law.
This gap is filled by the writer to the Hebrews, in showing
that the ceremonial economy did not and could not effect
true fellowship with God. He, no doubt, perceived as clearly
as Paul that the observance of the ritual was of the nature
of legal works ; but he speaks of the ritual system as only a
presumed means of grace intended to define and enforce the
idea of fellowship with God, and to give temporary comfort
to the worshipper, but practically impotent to institute and
maintain such feUowship in any true and deep sense. There
fore he emphasises the topic of the priesthood. He dwells
on the imperfect and transient nature of the priestly office :
he shows that the Levitical priesthood was orUy a foreshadow
ing of a better and permanent priesthood. Christ as the
great high priest, who appears nowhere in the Pauline Epis
tles, is the central figure in the Epistle to the Hebrews. He
treats of the ritual system and its appliances as mere types
of an enduring reality : he characterises the whole body of
Levitical ordinances and ceremonies as fleshly ; and through
aU runs the one, sad note, accentuated again and agam,

INTEODUCTION TO THE EPISTLB TO THE HEBEEWS. 365
" they can never take away sins : " " they can never make the
comers thereunto perfect : " " they are mere ordinances of
the flesh, imposed until the time of reformation."
(c) The view of the condition in which the subject of the
law's dominion is placed. To Paul it is a condition of bond
age, because the law is a body of demands which man must
fulfil (Rom. vii.). To our writer it is a condition of unsat
isfied longing for forgiveness and fellowship, because of the
insufficiency of the ritual atonement. Accordingly, Hebrews
points to the satisfaction of this longing in Christ, the great
high priest, perfecting by one offering those who are being
sanctified, purging the conscience from dead works to serve
the living God. Paul points to the fact that Christ has put
an end to the tyranny of the law, and has substituted freedom
for bondage. The conception of freedom does not appear in
Hebrews. Neither iXevdepoi, iXevdepia, nor iXevdepovv occur
in the epistle.
(d) The doctrine of the resurrection of Christ. This emerges
everywhere in Paul's epistles. There is but one allusion to
it in Hebrews (xiii. 20), although it is implied in the doctrine
of Christ's high-priesthood, he being a priest " according to
the power of an indissoluble life " (vii. 16).
(e) The Gentiles. There is no mention of the Gentiles in
relation to the new covenant, a topic which constantly recurs
in Paul.
(/) Sin. Sin is not treated with reference to its origin
as by Paul. The vocabulary of terms for sin is smaller than
in the Pauline writings.
(g) Repentance. The denial of the possibility of repentance
after a lapse (vi. 4-6, comp. x. 26-29) is not Pauline.
(3) The Use oe Divine Titles. — Kvpioi lord, very
common in Paul, is comparatively rare in Hebrews. Simi
larly, 'lyaovi Xpiaroi Jesus Christ, which occurs thirty times
in Romans alone. Xpiaroi 'lyaoiJi, which is characteristically
Pauline, does not appear at all, neither does awrfjp saviour,
which is found in Ephesians and Philippians.
(4) The Geneeal Scheme of Teeatmbnt. — This is
broader than that of Paul, viewing man not only in his

366 INTEODUCTION TO THE EPISTLE TO THE HEBEEWS.
relation to the law, but to God's original ideal, and to the
harmony with God's entire economy in nature and revelation.
Man, nature, history, alike illustrate the incarnation. The
Son of God, through whom the worlds were made, is the heir
of all things, and, as creator and heir, interprets all life. He
not only creates, but bears on aU things by the word of his
power toward the consummation — complete harmony with the
divine archetype. As high priest he makes God and man at
one in every sphere of being. He stands for the sohdarity of
humanity. He is not perfected without the community of sons
(xi. 40). He is himself a son, a partaker of human nature.
With Paul, the law is chiefly a law of ordinances to be
replaced by the gospel. It is abolished tu Christ. It cannot
be perfectly observed. It generates the knowledge of sin.
It cannot generate righteousness. Christianity is a manifesta
tion of the righteousness of God apart from the law. Faith
is counted for righteousness to him that worketh not but be
lieveth. The law works wrath, and is unto death. It is sub
sidiary, with a special view to the concrete development of sin.
Equally our epistle shows the insufficiency of the law to
reconcile men to God, but in a different way. Paul emphas
ises the substitution of the gospel for the law : Hebrews
the germ of a saving economy contained in the law, and the
necessity of its development by the gospel. Paul does not
overlook the fact that the law was our pedagogue to bring
us to Christ, but he does not show how, as our writer does.
The latter emphasises the unity of the divine plan, shows how
the Levitical institutions pointed forward to Christ, and how
the heavenly archetype was foreshadowed in the ritual system.
With all Paul's strong assertion of the holiness of the law, he
never dwells on it with the sad tenderness for the vanishing
system which marks the Epistle to the Hebrews. With Pad
the break with the law was sharp and complete. The law,
as a champion of which he had been a persecutor of Christ,
is thrown into sharp relief against Christ and the gospel.
With James and Peter the case was different. It would not
be strange if some writing should issue from their circle as
."the last voice of the apostles of the circumcision," contem-

INTEODUCTION TO THE EPISTLE TO THE HEBEEWS. 367
plating with affectionate sympathy that through which they
had been led to see the meaning of the gospel, and finding in
it "a welcome, though imperfect source of consolation,
instead of a crushing burden, as in Paul's case" (Westcott).
(5) The Peesonal Authoeitt of the Weitee is
WHOLLT IN THB B ACKGEOUND. — This is in marked con
trast with the epistles of Paul. He appears to place himself
in the second generation of believers to whom the salvation
preached by Christ had been certified by ear-witnesses ; while
Paul refuses to be regarded as a pupil of the apostles, and
claims to have received the gospel directly from the Lord,
and to have been certified of it by the Spirit.
If Paul was not the author, who was ? One claim is about
as good as another, and ho claim has any substantial support.
That of Apollos is founded solely upon Acts xviii. 24 f. ;
1 Cor. i. 12 ; ii. 4 ff . The most that can be deduced from
these is that Apollos might have written it. There is no evi
dence that he wrote anything, and that he was learned and
mighty in the Scriptures might easily have been true of others.
Some modern critics incline to Barnabas, on the strength of
the words of Tertullian alluded to above, but this is as unsat
isfactory as the rest.
As regards the destination of the epistle, we are equally in
the dark. By ecclesiastical writers from the earUest time it
is cited under the title to the Hebrews, a fact which is entitled
to some weight. It is evidently addressed to a definite circle
•of readers, and that circle could hardly have been a mixed
¦church of Jews and Gentiles, since it would have been impos
sible in that case for the letter to avoid allusions to the rela
tions between the two, whereas it contains no allusion to
Gentile Christians.
An hypothesis which has obtained considerable currency in
modern criticism is, that, the epistle was not addressed to
Jewish Christians at all, but to (3^entile Christians, as a warn
ing against relapsing into heathenism, by showing them from
the Old Testament the superiority of Christianity to Judaism.*
* So Pfleiderer, von Soden, Julicher, Weizsacker, McGiflert.

368 INTEODUCTION TO THE EPISTLE TO THE HEBEEWS.
But this hypothesis presents formidable difficulties. This
would seem to be a roundabout way of impressing Gentiles
with the superior claims of Christianity. It would appear to
have been the more natural course to institute a direct com
parison between Christianity and paganism. See on ch. xiii.
7-15. It is true that Gentile Christians were familiar with the
Old Testament, and that Paul's epistles to Gentile readers
contain frequent allusions to it ; and, further, that Clement
of Rome, ia his epistle to the Gentile church at Corinth,
makes much use of the Epistle to the Hebrews, and cites
freely from the Old Testament. But to Ulustrate one's
thoughts and arguments by occasional references to the Old
Testament is a very different thing from drawing out an
elaborate argument on the basis of a contrast between a new
and an older order, designed to show, not only that the
new is superior to the old, but that the new is enfolded in the
old and developed from it. To this there is no parallel in
the New Testament in writings addressed to GentUes. It
would have been superfluous to prove, as this epistle does,
that the old order did not satisfy. The Gentiles never sup
posed that it did.
Moreover, in almost every case of Paul's aUusion to the
Jewish institutions, the reference is called out by some fea
ture of the Mosaic economy which lay directly in his track
and compelled him to deal with itr Thus, in Romans, he is
forced to discuss the doctrine of salvation by faith with ref
erence to the Jewish doctrine of salvation by the works of
the law. The Galatians had been tempted by Judaising emis
saries to return to the law of circumcision. In Corinth, Paul's
authority and teaching had been assailed by Jewish aggres
sors. In PhiUppians we have no allusion to the law until
the writer comes to deal with " the dogs," " the evil workers,"
"the concision." In Colossians, Jewish ceremonialism is a
distinct factor of the heresy which is attacked ; but nowhere
in Paul's epistles is there a didactic development of a thesis
from the point of view of the Old Testament economy col
lectively.

INTEODUCTION TO THE EPISTLE TO THE HEBEEWS. 369
The same remarks will apply to the case of Clement of
Rome. In his Epistle to the Corinthians there are about
twenty allusions to the Epistle to the Hebrews or quotations
from it. Two of these relate to the majesty of God; one to
Christ as high priest ; in two or three there is a mere imita
tion of the phraseology of Hebrews, and the most of the pas
sages are practical exhortations to the cultivation of moral
virtues, enforced by allusions to the Old Testament worthies.
Any of these passages might have occurred in an address to
either Jews or Gentiles. They prove nothing as to the point
in question. If we did not know from other sources that
Clement's epistle was addressed to a Gentile church, we
could not infer that fact from these quotations and allusions.
Moreover, Clement's fondness for the Old Testament and the
Epistle to the Hebrews is easily explained, if, as there is very
good reason for believing, Clement himself was of Jewish
origin, a Hellenist.*
The whole argument of the Epistle to the Hebrews is tech
nically Jewish, and not of a character to appeal to Gentile
readers. The argument, for example, for the superiority of
Christ to the angels, would have much force addressed to
Jews, since the doctrine of the communication of the Mosaic
revelation through the ministration of angels was a familiar
tradition. Between the writer and Jewish readers there would
be no question as to the angelic mediation of the Sinaitic
legislation; but the point would have no interest and no
pertinency for the average Gentile. The Jew would readily
apprehend that no theophany is a direct manifestation of God
to the physical sense. The Gentile mode of thought would
be the other way. The Jew would understand that angels
were the administrators of the old covenant, and would
instinctively catch the turn of the whole argument to the
effect that with the exaltation of Christ the angelic sway of
the old dispensation ceased.
The same thing might be said of the doctrine of the high-
priesthood of Christ. If this was a point to make with Gen-
* See Lightfoot's Clement of Mome, Vol. L, p. 59 ff.
VOL. IV. — 24

370 INTEODUCTION TO THE EPISTLE TO TH^E HEBEEWS.
tiles, it is strange that Paul nowhere aUudes to it ; and what
did the Gentile care about Melchisedec or the relation of
Christ's priesthood to his?
It is indeed true that, in the practical warnings of the
epistle, nothing is directly said about apostasy to Judaism ;
but the admonitions are enforced by distinctively Jewish
references, as, for example, the warning against faUure to
enter into God's rest, which is pointed by the example of the
IsraeUtes in failing to enter Canaan. Would a writer have
said to a Gentile convert that, in case of his committing
wilful sin, there was no expiation for him? But he might
properly say to a Jewish Christian, who was tempted to
return to Judaism : " If you abandon Christ, and return to
Judaism, you have no more sacrifice for sins. Your whole
system of Levitical sacrifices is abolished. It is Christ or
nothing." It is very strongly urged that the warning against depart
ing from the Uving God (iii. 12) might very properly be
given to GentUes as against a relapse into heathenism, whUe
it would be utterly inappropriate to a Jewish Christian,
because the Uving God is conimon to both Jews and Christ
ians ; and a relapse into Judaism could not, therefore, be a
departure from the living God. But the objection overlooks
the intent of the whole epistle, which is to show that the
living God of the Jewish economy has revealed himself in
the Christian economy, thereby superseding the former. It
is the God of the Christian dispensation who is commended
to the readers ; the living God under a new and grander
manifestation of life. God who spake by the prophets, now
speaks by his Son, the effulgence of his glory and the very
image of his substance. To go back to the old economy of
types and shadows, the economy of partial access to God,
would be literally to depart from the living God. It would
oe, practically, to deny him as a Uving God, by denying aU
development and expansion in his revelation of his own Ufe,
and confining that revelation to the narrow limits of the
Mosaic system ; in other words, to identify the living God
with the dead system. To depart from Christ, the Life, and

INTEODUCTION TO THE EPISTLE TO THE HEBEEWS 371
to seek the God of the Old Testament revelation, would be
to fall back from a Uving to a dead God.
Again, it is claimed that the words at the beginning of
Chapter VI. could not be properly addressed to Jewish Christ
ians : that only a heathen would need to lay such a founda
tion on his first acceptance of Christ. On the contrary, all
the points here enumerated would have had to be expounded
to a Jew on becoming a Christian. See notes on that passage.
A still more difficult question is the local destination of the
epistle. By those who supposed it to be the work of Paul,
attempts were made to place this destination within the circle
of Paul's recorded missionary labours ; and it was accordingly
assigned to almost every place visited or supposed to have been
visited by him, — Macedonia, Corinth, Antioch, Spain, etc.
A plausible hypothesis assigned its destination to Jewish
Christians in Alexandria. This was based on the fact that
the Muratorian Canon (170-210), while omitting Hebrews,
notes an Epistle to the Alexandrians (Ad Alexandrines). It
was argued that, since the Canon contains a list both of Paul's
genuine epistles and of those falsely ascribed to him, and
since Hebrews is not mentioned, the Alexandrian epistle can
mean only the Epistle to the Hebrews. It was further urged
that Alexandria had, next to Jerusalem, the largest resident
Jewish population in the world, and that at Leontopolis in
Egypt was another temple, with the arrangements of which
the notices in Hebrews corresponded more nearly than with
those of the Jerusalem temple.* Moreover, the Alexandrian
character of the phraseology of the epistle was supposed to
point to Alexandrian readers.
But, (a) We have no positive history of the church in
Egypt in apostolic times, (b) Although there are numerous
notices of the epistle by early Alexandrian writers, there is
no hint of its having been addressed to their own church.
(c) In the Muratorian Canon the Epistle to the Alexandri
ans is distinctly stated to be a forgery in the name of Paul.
* This temple was founded b.c. 180-145 hy Onias, one of the high-priestly
family. The building was a deserted temple of Pasht, the cat-goddess. A
description is given by Josephus B, J. vli. 10, 3 ; Cont. Ap. ii. 2.

372 INTEODUCTION TO THB BPISTLB TO THB HEBEEWS.
(d) It cannot be shown that the temple at Leontopolis exer
cised the same power over the Alexandrian Jews as the temple
at Jerusalem did over the Palestinian Jews. Even in Egypt
the Jerusalem temple was recognised as the true centre of
worship. Moreover, the Christian church at Alexandria was
a mixed church, (e) The furniture of the temple at Jeru
salem was more like that of the tabernacle described in
Hebrews than that of the Egyptian temple.
A widely-accepted view is that the epistle was addressed
to Jewish Christians in Palestine and Jerusalem. Unmixed
Jewish-Christian churches were to be found nowhere else ; and
only there would there be likely to exist that attachment to the
old worship which is assumed in the epistle, whUe it treats
only incidentally of those rites to which, iu the Dispersion,
the greatest importance was naturaUy assigned — ablutions,
etc. The claim that the epistle was addressed to Rome
involves a mixed church. The Roman church became more
Gentile after Paul's residence in Rome. On the assumption
that Jewish Christians were addressed, it is difficult to account
for the Roman destination, unless the letter was uitended for
a distinct circle of Jewish Christians in Rome, which is not
impossible. That the epistle was used by Clement proves
nothing. The phrase daird^ovrcu vpdi oi dirb rfji 'IraXiai they
from Italy salute you might seem to point to Rome as the resi
dence of the parties saluted ; but that is by no means certain.
The meaning of the expression must first be settled. It may
mean " those in Italy send greeting from Italy," or, " those
who are from Italy (whose home is there, but who are now
with me) send greeting to you (whoever may be addressed)."
The latter meaning is the more probable ; but on that suppo
sition the words afford no reliable indication of the residence
of those addressed. They mean merely that certain ItaUans
in the writer's company greet the writer's correspondents,
who may have been in Palestine, Asia, or Egypt.*
* An able defence of the Eoman hypothesis may be found in E6ville, Les
Origines de V Episcopal. While these sheets are going through the press,
I have received the first number of Preusohen' s Zeitschrift fur die neutest.
'Wissenschaft und die Kunde des Urchristenthums, containing Harnack's

INTEODUCTION TO THE EPISTLE TO THE HEBEEWS. 373
The Palestinian hypothesis is not free from difficulty. It
appears, at first sight, unlikely that the author would have
written in Greek to Palestinian Jewish Christians, whose
language was Aramaic, and would have used the Septuagint
exclusively in citations from the Old Testament. Neverthe
less, Greek was understood and spoken in Palestine : many
Greek-speaking Jews resided in Jerusalem (Acts vi. 9), and
there were in that city synagogues of the Cyrenians and Alex
andrians, in which Greek and the Septuagint would certainly
be used. The Hellenists were numerous and influential
enough to carry their point in the matter of ministration to
their widows (Acts vi. Iff.). FinaUy, it is not impossible
that the writer of the epistle was not sufficiently acquainted
with Aramaic to write effectively in that language.
The decisive settlement of the date of the epistle is practic
aUy given up by critics. The most that can be done is to
try and fix approximately the limits within which the compo
sition was possible.* Only one point is definitely fixed. It
must have been written before Clement's Epistle to the Corin
thians (95). If addressed to Jewish Christians, or indeed to
GentUes, it is highly probable that it was written before the
destruction of Jerusalem (70), since it is most unlikely that
the writer would have omitted all allusion to an event which
furnished such a striking confirmation of his teaching. This
probability would be strengthened if it could be proved that
the Jewish sacrifices were still being offered at the time when
the epistle was composed : but this cannot be conclusively

ingenious paper, Probabilia iiber die Adresse und den Verfasser des Hebraer-
briefs. He holds that the epistle was addressed to a Christian community —
a house-church in Eome : that it was written by Aquila and Prisca, princi
pally by the latter, and that, so far from being addressed especially to Hebrew
Christians, it entirely ignores the difference between Hebrews and Gentiles.
* The results of even this attempt vary considerably. Bleek, 68-69 :
Lunemann, 65-67 : Eiehm, 64-66 : Ebrard, end of 62 : De Wette, 63-67 :
Tholuck and Wieseler, about 64 : Alford, 68-70 : Salmon, before 63 : West
cott, 64-67 : Julicher, not before 70 : Weiss, near 67 : Harnack, 65-95 :
McGiffert, 81-96. One of the fairest and ablest discussions is by Harnack,
Chronologie der altchristlichen Litteratur. Jiilicher's discussion, in his Ein
leitung in das Neue Testament, will also repay study.

S74 INTEODUCTION TO THB EPISTLE TO THE HEBEEWS.
shown. The use of the present tense in viii. 4 ff . ; ix. 6, 9 ;
X. Iff. ; xiii. 10 ff., is not decisive. Attempts to identify the
persecution alluded to in x. 2 are the merest guess-work. To
refer it to the Neronian persecution (64) is to assume that it
was addressed to Rome, and is, therefore, to beg the question.
The reference of x. 36 and xii. 3 tp the persecution of Domitian
(95), is utterly without foundation, to say nothing of the
fact that it is not certain that those two passages refer to
persecution at aU. Against a date near 95 is the use of the
epistle by Clement, unless the Roman address can be proved.
Otherwise, some time would be required for it to obtain
such currency and recognition as would account for Clement's
familiarity with it. Against a very late date is also the fact
that Timothy appears as an active evangeUst, which could
hardly have been the case if the letter was written as late
as 90. Against a very early date is the admitted fact that.a
second generation of Christians is addressed ; and that the
references to persecution apparently point to a comparatively
distant time. If we are to lay stress on the omission of all
reference to the destruction of Jerusalem, as I think we must
do, it seems to me that the epistle was written not far from 67.
There is no reason for disputing the author's acquaintance
with the writings of Paul, as there is none for asserting his
dependence upon them. There are lexical resemblances and
resemblances in thought and phrasing, but nothing to show
that the writer of Hebrews drew upon Paul to any consider
able extent. The coincidences with Galatians which are
pointed out are superficial, and may be fairly traced to com
mon Jewish ideas with which both writers were famUiar. As
to Romans, Ephesians, and Corinthians, the resemblances are,
in a number of cases, due to quotation from the same source ;
in other cases they occur in warnings from the example of the
Israelites ; in others again there is a coincidence of a current
phrase, such as " if God permit," which any author might use.
In some other instances cited the resemblance is too remote
to be significant.
As to the influeuce of Philo, we may freely admit the evi
dences of the writer's Alexandrian training, and the possibUity,

INTEODUCTION TO THE EPISTLE TO THE HEBEEWS. 375
perhaps probabUitj'-, of his acquaintance with Philo's writ
ings.* The epistle does exhibit certain points of resemblance
to Philo, such as similar forms of quotation, similar use of Old
Testament passages and narratives, and statements Uke those
of Philo, such as those respecting the sinlessness of the Logos-
Priest, the heavenly home of the patriarchs, and the "Xoyoi
ropein the dividing word (iv. 12) : but Philo's meaning differs
radically from that of the epistle. Our writer's Christology
has no affinity with that of Philo. On certain leading topics,
such as the two ages of the world, the mediation of the law
by angels, the Sabbath-rest, the heavenly sanctuary, and the
heavenly Jerusalem, he exhibits more affinity with Palestinian
than with Alexandrian thought. The most that can be claimed
is that the Epistle to the Hebrews returns echoes of Philo, and
exhibits formal and limited resemblances to him.f
* Although critics are not unanimous on this point. It is disputed by
Tholuck, Eiehm, and Wieseler, and Weiss is evidently inclined to agree with
them. t A valuable discussion of the subject is that of Eiehm, Lehrbegriff des
ffebraerbriefs, § 27.

LITERATURE.

There is a want of good commentaries in English. The prin-
eipal ones are :
H. Alford, in his Greek Testament.
B. F. Westcott, The Epistle to the Hebrews, Greek Text with
Notes and Essays.
A. B. Bruce, The Epistle to the Hebrews.
English Translations of Liinemann and Delitzsch.
•F. Rendall, The Epistle to the Hebrews.
G. Milligan, The Epistle to the Hebrews, with Critical Introduction,
In German are :
Fried. Bleek, Der Hebraerbrief erklart,
Fr. Delitzsch, Kommentar zum Briefe an die Hebraer,
A. Tholuck, Kommentar zum Briefe an die Hebraer,
H. A. Ebrard, Kommentar Uber den Hebraerbrief.
G. Liinemann, in the Meyer series.
W. M. L. De Wette, in Kurzgefasstes exegetisches Handbudi zum
Neuen Testament.
B. Weiss, Kritisch-exegetisch Handbuch iiber den Brief an die
Hebraer. Issued as an alternate of Liinemann in Meyer.
On the doctrinal aspects of the epistle :
Ed. Eeuss, L'Epitre aux Hibreux. Essai d'une Traduction
Nouvelle, accompagnS d'un Commentaire Thiologique.
Ed. K. A. Eiehm, Der Lehrbegriff des Hebrderberbriefes.
Eug. Menegoz, La Theologie de I'Epitre aux Hibreux.
There may also be noted :
K. Wieseler, Untersuchung iiber den Hebraerbrief, namentlich
seinen Verfasser und seine Leser.
J. H. E. Biesenthal, Epistola Pauli ad Hebraeos, cum Bdbbinico
Commentario. Theo. Zahn, Einleitung in das Neue Testament, § 47.
376

THE EPISTLE TO THE HEBREWS.

CHAPTER I

Theme of the Epistle. — God has given a revelation of
salvation in two stages. The first was preparatory and tran
sient, and is completed. The second, the revelation through
Jesus Christ, is final. The readers who have accepted this
second revelation are warned against returning to the econ
omy of the first.
1. God. Both stages of the revelation were given by God.
At sundry times (iroXvpep&i). Rend, in many parts.
N. T.o. OLXX, but iroXvpepr^i Wisd. vii. 22. In the first
stage of his revelation, God spake, not at onee, giving a com
plete revelation of his being and will ; but in many separate
revelations, each of which set forth only a portion of the truth.
The truth as a whole never comes to light in the O. T. It
appears fragmentarily, in successive acts, as the periods of
the Patriarchs, Moses, the Kingdom, etc. One prophet has
one, another another element of the truth to proclaim.
In divers manners (iroXvrpoir&i). Rend, in many ways.
N. T.o. LXX, 4 Macc. iU. 21. This refers to the difference
of the various revelations in contents and form. Not the dif
ferent ways in which God imparted his revelations to the
prophets, but the different ways in which he spoke by the
prophets to the fathers : in one way through Moses, in another
through Elijah, in others through Isaiah, Ezekiel, etc. At
the founding of the Old Testament kingdom of God, the
377

878 WOED STUDIES IN THE NEW TESTAMENT. [Ch. I.
character of the revelation was elementary : later it was of
a character to appeal to a more matured spiritual sense, a
deeper understanding and a higher conception of the law.
The revelation differed according to the faithfulness or
unfaithfulness of the covenant-people. Comp. Eph. iu. 10,
the many-tinted wisdom of God, which is associated with this
passage by Clement of Alexandria (Strom, i. 4, 27). " Fitly,
therefore, did the apostle caU the .wisdom of God many-
tinted, as showing its power to benefit us in many parts and
in many ways."
Spake (XaX'Tjaai). See on Matt, xxviii. 18. Often in the
Epistle of the announcement of the divine will by men, as
vii. 14 ; ix. 19 : by angels, as ii. 2 : by God himself or Christ,
as ii. 3 ; v. 5 ; xii. 25. In Paul, almost always of men : once
of Christ, 2 Cor. xiii. 3 : once of the Law, personified, Rom.
iu. 9.
In time past (TraXat). Better, of old. The time of the
Old Testament revelation. It indicates a revelation, not
only given, but completed in the past.
Unto the fathers (roli irarpdaiv). Thus absolutely,
J. vii. 22 ; Rom. ix. 5 ; xv. 8. More commonly with your
or our.
By the prophets (iv roli irpo^yran). Rend, "m the
prophets," which does not mean in the collection of prophetic
writings, as J. vi. 45 ; Acts xiu. 40, but rather in the prophets
themselves as the vessels of divine inspiration. God spake in
them and from them. Thus Philo : " The prophet is an inter
preter, echoing /rom within (evSodev) the sayings of God"
(Pe Praemiis et Poenis, § 9)
2. In these iast times (iir' iaxdrov r&v ypep&v rovrmv).
Lit. at the last of these days. The exact phrase only here ;
but comp. 1 Pet. v. 20 and Jude 18. LXX, eV iaxdrov r&v
yp.ep&v at the last of the days. Num. xxiv. 14 ; Deut. iv. 30;

Ch. I.] THE EPISTLE TO THE HEBEEWS. 379
Jer. xxiii. 20 ; xxv. 18 ; Dan. x. 14. The writer conceives
the history of the world in its relation to divine revelation as
falling into two great periods. The first he calls al fjpepai
atrai these days (i. 2), and 6 Kaipbi 6 ivearyKwi the present
season (ix. 9). The second he describes as Kaipbi SiopdwaeoK
the season of reformation (ix. 10), which is 6 Kaipbi 6 peXXwv
the season to come: comp. y oiKovpe'vy fj peXXovaa the world to
come (ii. 5) ; peXXwv alwv the age to come (vi. 5) ; iroXn fj
peXXovaa the city to come (xii. 14). The first period is the
period of the old covenant ; the second that of the new cove
nant. The second period does not begin with Christ's first
appearing. His appearing and public ministry are at the end
of the first period but still within it. The dividing-point
between the two periods is the avvreXeia rov al&voi the con
summation of the age, mentioned in ix. 26. This does not
mean the same thing as at the last of these days (i. 2), which
is the end of the first period denoted by these days, but the
conclusion of the first and the beginning of the second period,
at which Christ appeared to put away sin by the sacrifice of
himself. This is the end of the Kaipbi ivearyKwi the present
season: this is the limit of the validity of the old sacrificial
offerings : this is the inauguration of the time of reformation.
The phrase iir' iaxdrov r&v ypep&v rovrwv therefore signifies,
in the last days of the first period, when Christ was speaking
on earth, and before his crucifixion, which marked the begin
ning of the second period, the better age bf the new covenant.
Hath spoken unto us (eXdXyaev ¦yplv). Rend, spake,
referring to the time of Christ's teaching in the flesh. To us
God spake as to the fathers of old.
By his son (iv vl^). Lit. in a son. Note the absence of
the article. Attention is directed, not to Christ's divine per
sonality, but to his filial relation. While the former revela
tion was given through a definite class, the prophets, the new
revelation is given through one who is a son as distinguished
from a prophet. He belongs to another category. The reve
lation was a son-revelation. See ch. ii. 10-18. Christ's high

380 WOED STUDIES IN THB NEW TESTAMENT. [Ch. L
priesthood is the central fact of the epistle, and his sonship
is bound up with his priesthood. See ch. v. 5. For a simi
lar use of vloi son, without the article, applied to Christ, see
ch. in. 6 ; v. 8 ; vii. 28.
Whom he hath appointed heir of ail things (8v edyKev
KXypovopov irdvrwv) . For 'edyKev appointed, see on J. xv. 16.
ITor KXypovopoi heir, see on inheritance, 1 Pet. i. 4 ; and comp.
on Christ as heir, Mk. xii. 1-12. God eternally predestined
the Son to be the possessor and sovereign of all things.
Comp. Ps. Ixxxix. 28. Heirship goes with sonship. See
Rom. viii. 17 ; Gal. iv. 7. Christ attained the messianic
lordship through incarnation. Something was acquired as
the result of his incarnation which he did not possess before
it, and could not have possessed without it. Equality with
God was his birthright ; but out of his human life, death,
and resurrection came a type of sovereignty which could per
tain to him only through his triumph over human sin in the
fiesh (see ver. 3), through his identification with men as their
brother. Messianic lordship could not pertain to his prein
carnate state : it is a matter of function, not of inherent power
and majesty. He was essentially Son of God ; he must become
Son of man.
By wliom also he made the worlds (Si' ov Kal iiroiyaev
roiii al&vai). Aid commonly expresses secondary agency;
but, in some instances, it is used of God's direct agency. See
1 Cor. i. 1 ; 2 Cor. i. 1 ; Gal. iv. 7. Christ is here repre
sented as a mediate agency in creation. The phrase is, clearly,
coloured by the Alexandrian conception, but differs from it in
that Christ is not represented as a mere instrument, a passive
tool, but rather as a cooperating agent. " Every being, to
reach existence, must have passed through the thought and
wUl of the Logos " (Godet) ; yet " the Son can do nothing
of himself but what he seeth the Father doing" (J. v. 19).
With this passage Col. i. 16 should be studied. There it is
said that all things, collectively (rd irdvra), were created in
him (eK avr^) and through him (St' aiiroD as here). The

Ch. I.] THE EPISTLB TO THB HEBEEWS. 381
former expression enlarges and completes the latter. At'
avrov represents Christ as the mediate instrument. 'Ev
avrqi indicates that " aU the laws and purposes which guide
the creation and government of the universe reside in him,
the Eternal Word, as their meeting-point." * Comp. J. i. 3 ;
1 Cor. viii. 6. For roiii al&vai the worlds, see additional note
on 2 Th. i. 9. Rend, for by whom also he made, by whom
he also made. The emphasis is on made, not on worlds: on
the fact of creation, not on what was created. In the writer's
thought heirship goes with creation. Christ is heir of what
he made, and because he made it. As irdvrwv, in the pre
ceding clause, regards all things taken singly, al&vai regards
them in cycles. 'Ai&vai does not mean times, as if represent
ing the Son as the creator of all time and times, but creation
unfolded in time through successive aeons. All that, in suc
cessive periods of time, has come to pass, has come to pass
through him. Comp. 1 Cor. x. 11 ; Eph. iii. 21 ; Heb. ix. 26 ;
1 Tim. i. 17 ; LXX, Tob. xui. 6, 10 ; Eccl. in. 11. See also
Clement of Rome, Ad Corinth, xxxv, o Bypiovpybi Kal irarfjp
r&v aiwvav the Creator and Father of the ages. Besides this
expression, the writer speaks of the world as Koapoi (iv. 3 ;
X. 5) ; fj o'lKOvpevy (i. 6), and rd irdvra (i. 3).
8. Being (wv). Representing absolute being. See on J. i. 1.
Christ's absolute being is exhibited in two aspects, which
follow :
The brightness of his glory (diravyaapa rfji So^yi avrov).
Of God's glory. For brightness rend, effulgence. 'Airaiiyaapa,
N.T.o. LXX, only Wisd. vU. 26. ^Class. It is an Alexan
drian word, and occurs in Philo. f Interpretation is divided
between effulgence and reflection. % . Effulgence or outraying
* Lightfoot, on Col. i. 16.
t See De Concupisc. xi : De Opif. Mund. § li : De Plant. No. § xii.
X Effulgence is the rendering of the Greek fathers and of the majority of
modern interpreters. The few instances of the word elsewhere give little
help toward a decision,' since in most if not all of them the meaning is dis
puted. The reader will do well to consult Theodoret on this passage ;
Athanasius, Contra Arianos, Orat. ii ; Origen on John xxxii. 18, and Hom.

382 WOED STUDIES IN THE NEW TESTAMBNT. [Ch. 1
accords better with the thought of the passage ; for the writer
is treating of the preincarnate Son ; and, as Alford justly
remarks, "the Son of God is, in this his essential majesty, the
expression and the sole expression of the divine light ; not, as
in his incarnation, its reflection." The consensus of the Greek
fathers to this effect is of great weight. The meaning then
is, that the Son is the outraying of the divine glory, exhibit
ing in himself the glory and majesty of the divine Being.
*' God lets his glory issue from himself, so that there arises
thereby a light-being like himself" (Weiss). Ao'fa glory is
the expression of the divine attributes collectively. It is the
unfolded fulness of the divine perfections, differing from
p.op<l>fj deov form of God (Philip, ii. 6), in that pop<j>y is the
immediate, proper, personal investiture of the divine essence.
Ao'fa is attached to deity : pop(^fj is identified with the inmost
being of deity. Ao'fa is used of various visible displays of
divine light and splendour, as Exod. xxiv. 17 ; Deut. v. 24 ;
Exod. xl. 34 ; Num. xiv. 10 ; xv. 19, 42 ; Ezek. x. 4 ; xliii.
4, 5 ; i. 28 ; iii. 23 ; Lev. ix. 23, etc. We come nearer to
the sense of the word in this passage in the story of Moses's
vision of the divine glory, Exod. xxxiii. 18-23 ; xxxivi 5, 7.
The express image of his person (xapoucryp ryi viroa-
rdaewi avrov). Rend, the very image (or impress) of his sub
stance. The primary sense of viroaraan substance is something
which stands underneath ; foundation, ground of hope or confi
dence, and so, assurance itself. In a philosophical sense, sub
stantial nature ; the real nature of anything which underUes
and supports its outward form and properties. In N. T.,
2 Cor. ix. 4 ; xi. 17 ; Heb. iii. 14 ; xi. 1, signifying in every
instance ground of confidence or confidence. In LXX, it rep
resents fifteen different words, and, in some cases, it is hard
to understand its meaning, notably 1 Sam. xiii. 21. In Ruth
i. 12 ; Ps. xxxvU. 8 ; Ezek. xix. 5, it means ground of hope:
in Judg. vi. 4 ; Wisd. xvi. 21, sustenance : in Ps. xxxviU. 5 ;

on Jer. ix. 4 ; Chrysostom, Som. ii. 2. See also Kiehm, Lehrbegriff des
Hebrderbriefes, 278, 300, 408, 412.

Ch. I,] THE EPISTLB TO THB HEBEEWS. 383
cxxxviii. 15, the substance or material ofthe human frame: in
1 Sam. xiii. 23 ; Ezek. xxvi. 11, an outpost or garrison : in
Deut. xi. 6 ; Job xxii. 20, possessions. The theological sense,
person, is later than the apostolic age. Here, substantial
nature, essence. XapaKryp from x^-pdaaeiv to engrave or
inscribe, originally a graving-tool; also the die on which a
device is cut. It seems to have lost that meaning, and always
signifies the impression made by the die or graver. Hence,
mark, stamp, as the image on a coin (so often) which indicates
its nature and value, or the device impressed by a signet.
N. T.o. LXX, Lev. xiu. 28 ; 2 Macc. iv. 10 ; 4 Macc. xv. 4.
The kindred xdpaypa mark, Acts xvii. 29 ; Apoc. xiii. 16, 17.
Here the essential being of God is conceived as setting its
distinctive stamp upon Christ, coming into definite and char
acteristic expression in his person, so that the Son bears the
exact impress of the divine nature and character.
And upholding all things (<f>epwv re rd irdvra). Rend.
maintaining. Upholding conveys too much the idea of the
passive support of a burden. "The Son is not an Atlas, sus
taining the dead weight of the world" (quoted by Westcott).
Neither is the sense that of ruling or guiding, as Philo (Pe
Cherub. § xi), who describes the divine word as "the steers
man and pilot of the all." It implies sustaining, but also
movement. It deals with a burden, not as a dead weight, but
as in continual movement ; as Weiss puts it, " with the all in
all its changes and transformations throughout the aeons."
It is concerned, not only with sustaining the weight of the
universe, but also with maintaining its coherence and carry
ing on its development. What is said of God, Col. i. 17, is
here said or implied of Christ : rd irdvra iv airrw avvearyKev
all things (collectively, the universe) consist or maintain their
coherence in him. So the Logos is called by Philo the bond
(Seapbi) ofthe universe; but the maintenance of the coherence
implies the guidance and propulsion of all the parts to a
definite end. All things (rd irdvra) collectively considered ;
the universe ; all things in their unity. See ch. ii. 10 ; Rom.
viu. 32 ; xL 36 ; 1 Cor. viU. 6 ; Eph. i. 10 ; Col. i. 16.

384 WOED STUDIES IN THE NEW TESTAMENT. [Ch.I
By the word of his power (tm pfjpan rfji Svvdpewi avroi)).
The phrase N. T.o., but comp. L. i. 37, and see note. The
word is that in which the Son's power manifests itself. 'Avrov
his refers to Christ. Nothing in the context suggests any
other reference. The world was called into being by the
word of God (ch. xi. 3), and is maintained by him who is
"the very image of God's substance."
When he had by himself purged our sins (Kodapiapbv
r&v dpapn&v iroiyadp.evoi). Omit by himself; * yet a simUar
thought is implied in the middle voice, iroiyadjievoi, which
indicates that the work of purification was done by Christ
personally, and was not something which he caused to be doni
by some other agent. Purged, lit. having made purification.
The phrase N. T.o. LXX, Job vii. 21. Kajdapia poi purifica
tion occurs in Mark, Luke, John, 2d Peter, op., and only here
in Hebrews. The verb Koffapi^eiv to purify is not often used
in N. T. of .cleansing from sin. See 2 Cor. vu. 1 ; 1 J. i. 7, 9.
Of cleansing the conscience, Heb. ix. 14. Of cleansing
meats and vessels, Matt, xxiii. 25, 26 ; Mk. vii. 19 ; Acts x. 15 ;
xi. 9. Of cleansing the heart. Acts xv. 9. The meaning
here is cleansing of sins. In the phrase " to cleanse from
sin," always with dirb from. In carrying on all things toward
their destined end of conformity to the divine archetype, the
Son must confront and deal with the fact of sin, which had
thrown the world into disorder, and drawn it out of God's
order. In the thought of making purification of sins is
already foreshadowed the work of Christ as high priest,
which plays so promuient a part in the epistle.
Sat down on the right hand of the majesty on high (eadd-
laeviv Be^id rfji peyaXwavvyi iv v-\{ryXoli). Comp. Ps. ex. 1 ;
ch. viu. 1 ; X. 12 ; xu. 2 ; Eph. i. 20 ; Apoc. in. 21. The
verb denotes a solemn, formal act ; the assumption of a posi
tion of dignity and authority. The reference is to Christ's
ascension. In his exalted state he wUl stUl be bearing on all
* The A. V. follows the T. R. 6i ^owoC, which is a gloss.

Ch. I.] THE EPISTLE TO THE HEBEEWS. 385
things toward their consummation, still dealing with sin as
the great high priest in the heavenly sanctuary. This is
elaborated later. See ch. viii ; ix. 12 ff. MeyaXwavvy maj
esty, only here, ch. viii. 1 ; Jude 25. Quite often in LXX.
There is suggested, not a contrast with his humiliation, but
his resumption of his original dignity, described in the for
mer part of this verse. 'Ev vyjryXoli, lit. in the high places.
Const, with sat down, not with majesty. The phrase N. T.o.
LXX, Ps. xcii. 4 ; cxii. 5. 'Ev roli vyjriaron in the highest
(places), in the Gospels, and only in doxologies. See Matt.
xxi. 9 ; Mk. xi. 10 ; L. ii. 14. 'Ev roli iirovpavion in the
heavenly (places), only in Eph. See i. 3, 20 ; ii. 6 ; iii. 10 :
vi. 12.
4. The detailed development of the argument is now intro
duced. The point is to show the superiority of the agent of
the new dispensation to the agents of the old — the angels
and Moses. Christ's superiority to the angels is first discussed.
Being made so much better than the angels (roaovrw
Kpeirrav yevopievoi r&v dyyeXwv). The informal and abrupt
introduction of this topic goes to show that the writer was
addressing Jewish Christians, who were famiUar with the
prominent part ascribed to angels in the O. T. economy,
especially in the giving of the law. See on Gal. iii. 9. For
being made, rend, having become; which is to be taken in close
connection with sat down, etc., and in contrast with wv being,
ver. 3. It is not denied that the Son was essentially and
eternally superior to the angels ; but his glorification was
conditioned upon his fulfilment of the requirements of his
human state, and it is this that is emphasised. After having
passed through the experience described in Philip, ii. 6-8, he
sat down on the right hand of the divine majesty as messianic
sovereign, and so became or proved to be what in reality he was
from eternity, superior to the angels. Toaovrw — oao) so
much — as. Never used by Paul. Kpeirrwv better, superior,
rare in Paul, and always neuter and adverbial. In Hebrews
thirteen times. See also 1 Pet. Ui. 17 ; 2 Pet. U. 21. Often
VOL. IV. — 25

386 WOED STUDIES LN THE NEW TESTAMENT. [Ch. 1.
in LXX. It does not indicate here moral excellence, but dig.
nity and power. He became superior to the angels, resuming
his preincarnate dignity, as he had been, for a brief period,
less or lower than the angels (ch. ii. 7). The superiority of
Messiah to the angels was affirmed in rabbinical writrags.
He hath by inheritance obtained (KeKXypovo/iyKev). More
neatly, as Rev. , hath inherited, as a son. See ver. 2, and comp.
Rom. viU. 17. For the verb, see on Acts xiU. 19, and 1 Pet. i. 4.
More excellent (Bia^opwrepov), Ato^opo? only once out
side of Hebrews, Rom. xii. 6. The comparative only in
Hebrews. In the sense of more excellent, only in later writers.
Its earlier sense is different. The idea of difference is that
which radicaUy distinguishes it from Kpeirrwv better. Here
it presents the comparative of a comparative conception.
The Son's name differs from that of the angels, and is more
different for good.
Than they (irap avrovi). Lit. beside orin comparison with
them. Hapd, indicating comparison, occurs a few times in
Luke, as iii. 13 ; xiU. 2 ; xviii. 4. In Hebrews always to
mark comparison, except xi. 11, 12.
5. The writer proceeds to estabUsh the superiority of the
Son to the angels by O. T. testimony. It is a mode of argu
ment which does not appeal strongly to us. Dr. Bruce
suggests that there are evidences that the writer himself
developed it perfunctorily and without much interest in it.
The seven foUowiug quotations are intended to show the sur
passing excellence of Christ's name as set forth in Scripture.
The quotations present difficulty in that they appear, in great
part, to be used in a sense and with an application different
from those which they originally had. All that can be said
is, that the writer takes these passages as messianic, and
appUes them accordingly ; and that we must distinguish
between the doctrine and the method of argumentation pecul
iar to the time and people. Certain passages in Paul are
open to the same objection, as Gal. iu. 16 ; iv. 22-25.

Ch. I.] THE EPISTLE TO THB HEBEEWS. 387
To which (rivi). Note the author's characteristic use of
the question to express denial. Comp. ver. 14 ; ii. 3 ; iii. 17 ;
vii. 11 ; xii. 7.
First quotation from Ps. ii. 7. The Psalm is addressed as
a congratulatory ode to a king of Judah, declaring his coming
triumph over the surrounding nations, and calling on them
to render homage to the God of Israel. The king is called
Son of Jahveh, and is said to be " begotten " on the day on
which he is publicly recognised as king. Words of the same
Psalm are quoted Acts iv. 25, and these words Acts xiii. 33.
Thou art my Son. Note the emphatic position of vloi son.
See on ver. 4. In the O. T. son is applied to angels collect
ively, but never individually. See Ps. xxix. 1 ; Ixxxix. 6.
Similarly, son is applied to the chosen, nation, Ex. iv. 22 ;
Hos. xi. 1, but to no individual of the nation.
Have I begotten (yeyevvy Ka). Recognised thee publicly
as sovereign ; established thee in an official sonship-relation.
This official installation appears to have its N. T. counterpart
in the resurrection of Christ. In Acts xiii. 33, this is dis
tinctly asserted ; and in Rom. i. 4, Paul says that Christ was
"powerfully declared" to be the Son of God by the resurrec
tion from the dead. Comp. Col. i. 18 ; Apoc. i. 5.*
Second quotation, 2 Sam. vii. 14. The reference is to
Solomon. David proposes to build a temple. Nathan tells
him that this shall be done by Solomon, whom Jahveh will
adopt as his son. In 2 Cor. vi. 18, Paul applies the passage
to followers of the Messiah, understanding the original as
referring to all the spiritual children of David.
* Opinions differ as to the sense in which this expression is applied to the
Messiah. Origen, Athanasius, Lunemann, Alford, Bleek, the eternal gener
ation of the Son : Chrysostom, Theodoret, Eusebius, Gregory of Nyssa, the
generation of the Son in time: De Wette, the manifestation of Jesus to men
as the Son of Qod : von Soden, the establishment of the Son as heir in the
iJDorld to come. The reference to the resurrection is held by Delitzsch, West
cott, Weiss, Calvin. According to these different explanations, o-ij/iepoi- to-day
will signify eternity, the time of the incarnation, the time of the first pro
phetic announcement of Christ as Son, the time of the ascension.

388 WOED STUDIES IN THE NEW TESTAMENT. [Ch. I.
A father — a son (eli irarepa — eli vlov). JAt. for or as a
father — son. This usage of ets mostly in O. T. citations or
established formulas. See Matt. xix. 5; L. U. 34; Acts
xix. 27 ; 1 Cor. iv. 3.
6. Third quotation, marking the relation of angels to the
Son. And again, when he bringeth in, etc. (orav Be ird'Xiv elaa-
ydyy). Const, again with bringeth in. "When he a second
time bringeth the first-begotten into, the world." Referring
to the second coming of Christ. Others explain again as
introducing a new citation as in ver. 5 ; but this would
require the reading irdXiv Be orav and again:, when. In
Hebrews, irdXiv, when joined to a verb, always means a second
time. See v. 12 ; vi. 1, 2. It will be observed that in this
verse, and in vv. 7, 8, God is conceived as spoken of rather
than as speaking; the subject of Xeyei saith being indefinite.
This mode of introducing citations differs from that of Paul.
The author's conception of the inspiration of Scripture leads
him to regard all utterances of Scripture, without regard to
their connection, as distinct utterances of God, or the Holy
Spirit, or the Son of God ; whereas, by Paul, they are des
ignated either as utterances of Scripture in general, or of
individual writers. Very common in this Epistle are the
expressions, "God saith, said, spake, testifieth," or the like.
See ch. U. 11, 13; iu. 7; iv. 4, 7; vU. 21; x. 5, 8, 15, 30.
Comp. with these Rom. i. 17 ; ii. 24 ; iv. 17 ; vii. 7 ; ix. 13 ;
X. 5, 16, 20, 21 ; xi. 2. "Orav elaaydyy whenever he shall
have brought. The event is conceived as occurring at an
indefinite time in the future, but is viewed as complete.
Comp. J. xvi. 4 ; Acts xxiv. 22. This use of orav with the
aorist subjunctive never describes an event or series of events
as completed in the past.
The first-begotten (rbv irpwroroKov). Mostly in Paul and
Hebrews. Comp. Rom. viu. 29 ; Col. i. 15, 18 ; Apoc. i. 6.
Movoyevyi only-begotten (J. i. 14, 18 ; iu. 16, 18 : 1 J. iv. 9,

Oh. I.] THE EPISTLB TO THE HEBEEWS. 389
never by Paul) describes the unique relation of the Son to
the Father in his divine nature : irpwroroKoi first-begotten
describes the relation of the risen Christ in his glorified
humanity to man. The comparison implied in the word is
not limited to angels. He is the first-born in relation to the
creation, the dead, the new manhood, etc. See Col. i. 15, 18.
The rabbinical writers applied the title first-born even to
God. Philo (He Oonfus. Ling. § 14) speaks of the Logos as
irpcoroyovoi or irpea^iiraroi vioi the first-born or eldest son.
And let all the angels of God worship him (Kal irpoa-
Kvvyadrwaav avrw irdvrei dyyeXoi deov). TlpoaKVvelv to wor
ship mostly in the Gospels, Acts, and Apocrypha. In Paul
only 1 Cor. xiv. 25. Very often in LXX. Originally, to
Mss the hand to: thence, to do homage to. Not necessarily of
an act of religious reverence (see Matt. ix. 18 ; xx. 20), but
often in N. T. in that sense. Usually translated worship,
whether a religious sense is intended or not : see on Acts
X. 25. The quotation is not found in the Hebrew of the
0. T., but is cited literally from LXX, Deut. xxxii. 43. It
appears substantially in Ps. xcvi. 7. For the writer of
Hebrews the LXX was Scripture, and is quoted throughout
without regard to its correspondence with the Hebrew.
7. Fourth quotation, Ps. ciii. 4, varies slightly from LXX
in substituting a flame of fire for flaming fire.
Who maketh his angels spirits (6 iroi&v roiii dyyeXovi
avrov irvevpara). For spirits rend, winds.* This meaning
is supported by the context of the Psalm, and by J. iii. 8.
TLvevpa often in this sense in Class. In LXX, 1 K. xviii. 45 ,¦
xix. 11 ; 2 K. iU. 17 ; Job i. 19. Of breath in N. T., 2 Th.
ii. 8 ; Apoc. xi. 11. In Hebrew, spirit and wind are synony
mous. The thought is according to the rabbinical idea of
* Bleek, Ebrard, Liiuemann, Toy, rend, "who maketh winds his mess
engers and flames of fire his servants." This is defended on the ground of
the previous "who maketh clouds his chariots." But in the Hebrew the order
of our passage is transposed ; and according to this rendering there would be
00 allusion to angels.

390 WOED STUDIES IN THB NEW TESTAMENT. [Ch. I
the variableness of the angelic nature. Angels were sup-
posed to live only as they ministered. Thus it was said:
" God does with his angels whatever he will. When he
wishes he makes them sitting : sometimes he makes them
standing : sometimes he makes them winds, sometimes fire."
" The subjection of the angels is such that they must submit
even to be changed into elements." "The angel said to
Manoah, ' I know not to the image of what I am made ; for
God changes us each hour: wherefore then dost thou ask
my name? Sometimes he makes us fire, sometimes wind.'"
The emphasis, therefore, is not on the fact that the angels
are merely servants, but that their being is such that they
are only what God makes them according to the needs of
their service, and are, therefore, changeable, in contrast with
the Son, who is ruler and unchangeable. There would be
no pertinency in the statement that God makes his angels
spirits, which goes without saying. The Rabbis conceived
the angels as perishable. One of them is cited as saying,
" Day by day the angels of service are created out of the fire-
stream, and sing a song, and disappear, as is said in Lam. iu.
23, ' they are new every morning. ' " For Xeirovpyoin ministers,
see on ministration, L. i. 23, and ministered. Acts xiii. 2.
8. Fifth quotation, Ps. xlv. 7, 8. A nuptial ode addressed
to an Israelitish king. The general sense is that the Messiah's
kingdom is eternal and righteously administered.
Thy throne, O God (o dpovoi aov 6 debi). I retain the
vocative, although the translation of the Hebrew is doubtful.
The foUowing renderings have been proposed : " thy throne
(which is a throne) of God " : " thy throne is (a throne) of
God " : " God is thy throne. " Some suspect that the Hebrew
text is defective.
Forever and ever (et? rbv al&va rod al&voi). Lit. unto the
aeon of the aeon.* See additional note on 2 Th. i. 9.
* This is the reading of the LXX, and is followed by Tischendorf and
Weiss. Westcott and Hort bracket tov aluvos.

Ch. I.] THE EPISTLE TO THE HEBEEWS. 391
A sceptre of righteousness (fj pd^Boi rfji evdvryroi).
Rend, the sceptre. The phrase N. T.o. olxX. 'Evdvryi,
Ut. straightness, N. T.o. It occurs in LXX.
9. Iniquity (dvopiav). Lit. lawlessness.
Hath anointed (expiaev). See on Christ, Matt. i. 1. The
ideas of the royal and the festive unction are combined.
The thought includes the royal anointing and the fiUness
of blessing and festivity which attend the enthronement.
Oil of gladness (eXaiov dyaXXidaewi). The phrase N.T.o.
OLXX. 'AyaXXiaan exultant joy. Comp. L. i. 44 ; Acts
ii. 46, and the verb dyaXXidadai, Matt. v. 12 ; L. x. 21, etc.
The noun only here in Hebrews, and the verb does not occur.
Fellows (peroxovi). With exception of L. v. 7, only in
Hebrews. Lit. partakers. In the Psalm it is applied to
other kings : here to angels.
10. Sixth quotation (10-12), exhibiting the superior dig
nity of the Son as creator in contrast with the creature.
Ps. ci. 26-28. The Psalm declares the eternity of Jahveh.
And — inthe beginning (xai — Kar dpxdi). And connects
what foUows with unto the Son he saith, etc., ver. 8. Kar
dpxdi in the beginning, N. T.o. Often in Class., LXX only
Ps. cxviii. 152. The more usual formula is iv dpxy or aTr'
dpxyi. Hast laid the foundation (idep,eXiwaai). Only here in
Hebrews. In Paul, Eph. iu. 18 ; Col. i. 28.
11. They (avroi). The heavens : not heaven and earth.
Remainest (Siapeven). Note the present tense : not shalt
remain. Permanency is the characteristic of God in the
absolute and eternal present.

392 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IL
12. Vesture (irepi^oXaiov). Only here and 1 Cor. xi. 5.
From irepi/3dXXeiv to throw around : a wrapper, mantle.
Shalt thou fold them up (eXi^en avrovi). Rather, roll
them up. A scribal error for aWafet? shalt change. After
these words the LXX repeats wi Ipdnov as a garment from
ver. 11.
Shall not fail (ovk iKXei-yp-ovaiv). ShaU not be ended.
With this exception the verb only in Luke's Gospel. See
L. xvi. 9 ; xxii. 32 ; xxiii. 45. Very frequent in LXX.
13. Seventh quotation, Ps. cix. No one of the angels
was ever enthroned at God's right hand.
Sit (Kddov). Or be sitting, as distinguished from iKadiaev,
ver. 3, which marked the act of assuming the place.
On my right hand (e'w Be^i&v pov). Lit. '•^from my right
hand." The usual formula is iv Be^ia. The genitive indi
cates moving from the right hand and taking the seat. The
meaning is, "be associated with me in my royal dignity."
Comp. Dan. vu. 13, 14, and the combination of the Psalm
and Daniel in Christ's words, Mk. xiv. 62. Comp. also
Matt. xxiv. 30 ; Acts U. 34 ; 1 Cor. xv 25 ; 1 Pet. ui. 22.
14. Ministering spirits (XetToi;/37tKa;7rj'ei5/iaTa). Summing
up the function of the angels as compared with Christ.
Christ's is the highest dignity. He is co-ruler with God.
The angels are servants, appointed for service to God for the
sake of (Bid) the heirs of redemption. AeirovpyiKa minister
ing, N. T.o. See on ministers, ver. 7.

CHAPTER II,
The opening words of this chapter iUustrate the writer's
habit of introducing his practical exhortations into the body
of his argument, unUke Paul, who defers them until the end.
Comp. ch. iu. 7-19 ; v. 11.

Oh. n.] THE EPISTLE TO THE HEBEEWS. 393
1. Therefore (Bid rovro). Because you have received a
revelation superior to that of the old dispensation, and given
to you through one who is superior to the angels.
To give the more earnest heed (irepiaaorepwi irpoaexeiv).
'Lit. to give heed more abundantly. Hpoaexeiv to give heed,
lit. to hold (the mind) to, op. The full phrase in Job vii. 17.
Mostly in Luke, Acts, and the Pastorals. See on 1 Tim. i. 4.
'iJepiaaorepwi more abundantly, in Hebrews only here and
xiii. 19 ; elsewhere only in Paul.
To the things which we have heard (roli dKovadelaiv).
Lit. to the things which were heard, that is, from the messengers
of the gospel. Comp. the phrase d Xoyoi rfji uKofji the word
of hearing, ch. iv. 2 ; 1 Th. ii. 13. 'EvayyeXiov gospel does
not occur in the Epistle, and evayyeXi^eadai to proclaim good
tidings, only twice.
We should let them slip (irapapv&pev). Rend, should drift
past them. N. T.o. From irapd by and pelv to flow. Ofthe
snow slipping off from the soldiers' bodies, Xen. Anab. iv. 4,
11 : of a ring sUpping from the finger, Plut. Amat. 754 :
see also LXX, Prov. iii. 21, and Symmachus's rendering of
Prov. iv. 21, " let not my words flow past (irapappvyadrwaav)
before thine eyes." The idea is in sharp contrast with giving
earnest heed. Lapse from truth and goodness is more often
the result of inattention than of design. Drifting is a mark
of death : giving heed, of life. The log drifts with the tide :
the ship breasts the adverse waves, because some one is giving
earnest heed.
2. The word spoken by angels (o St' dyyeXwv XaXydeli
Xoyoi). The Mosaic legislation which was conveyed through
the mediation of angels. Comp. Deut. xxxiii. 2 ; Acts vii. 38,
53 ; Gal. ui. 19, on which see note. The agency of angels
indicates the limitations of the legal dispensation; its char
acter as a dispensation of the flesh. Hence its importance in
this discussion. The abolition of the old limitations is the

394 WOED STUDIES IN THB NEW TESTAMENT. [Ch. H
emancipation of man from subordination to the angels. The
O. T. is made to furnish proof that such subordination is
inconsistent with man's ultimate destiny to sovereignty over
aU creation.
Was steadfast (iyevero ^e^cuoi). Rend, proved sure:
realised itself in the event as securely founded in the divine
holiness, and eternal in its priuciples and obUgations. Comp.
Matt. V. 18.
Transgression and disobedience (irapd^aan koi irapaxofj).
Tlapd^aan is a stepping over the line ; the violation of a posi
tive divine enactment. See on Rom. U. 23. Uapajcofj, only
in Paul and Hebrews, is a disobedience which results from
neglecting to hear; from letting things drift by. It is notice
able how often in O.T. obedience is described as hearing, and
disobedience as refusing to hear. See Ex. xv. 26 ; xix. 5, 8 ;
xxiii. 22 ; Josh. i. 18 ; Isa. xxvui. 12 ; xxx. 9 ; Jer. xi. 10 ;
xxxii. 23 ; xxxv. 16. Comp. Acts vii. 57.
A just recompense of reward (evBiKov piadairoSoaiav).
"EvBiKoi just, only here and Rom. iii. 8. olxX, quite
frequent in Class., but mainly in poetry. The meaning is
substantially the same as BiKaioi as it appears in the famUiar
phrase BIkcuoi elpi with the infinitive : thus, SiKoioi elpi KoXd^-
eiv Iam right to punish, that is, I have a right, etc., right or
justice being regarded as working within a definite circle.
MiadairoSoaia recompense only in Hebrews. Comp. x. 35 ;
xi. 26. OLXX, ociass., where the word is juadoSoaia. From
piadoi wagis and diroSiSovai to pay off or discharge. The
reference is, primarily, to the punishments suffered by the
Israelites in the wilderness. Comp. ch. iii. 16; x. 28
1 Cor. X. 5, 6.
3. How shall we escape (ir&i yp.eh iK^^6p.edd), The
rhetorical question expressing denial. We is emphatic. We,
to whom God has spoken by his Son, and who, therefore, have
so much the more reason for giving heed. 'EK^ev^opeda, lit

.^M^ii

Ch. II.] THE EPISTLE TO THB HEBEEWS. 395
flee out from. The English escape conveys the same idea, but
contains a picture which is not in the Greek word, namely,
to slip out of one's cape, ex cappd, and so get away. Comp.
French Schapper. In Italian we have scappare " to escape,"
and also incappare " to faU into a snare," and incappuciare
"to wrap up in a hood or cape; to mask."
If we neglect (a/teXTjo-avre?). \At. having neglected. Rare
in N. T., op. Comp. Matt. xxu. 5 ; 1 Tim. iv. 14. The
thought falls in with drift past, ver. 1.
Salvation (awry piav). Characterising the new dispensa
tion, as the word (ver. 2) characterises the old. Not the
teaching or word of salvation, but the salvation itself which is
the gift of the gospel, to be obtained by purification from sin
through the agency of the Son (ch. i. 3).
Which (yrn). Explanatory. A salvation which may be
described as one which was first spoken by the Lord, etc.
At the first began to be spoken (dpxyv Xa^ovaa XaXela
dai). Lit. having taken beginning to be spoken. Rend, which,
having at the first been spoken. The phrase N, T.o.
By the Lord (Bid rov Kvpiov), Const, with dpxyv Xa^ovad,
not with XaXeladai, It is the beginning, not the speaking
which is emphasised.
Was confirmed (i^el3aid>dy). It was sure (fiejSaioi) even
as was the word spoken by angels (ver. 2), and it was con-
firmed, proved to be real, by the testimony of ear-witnesses.
By them that heard (virb r&v aKovadvrwv), We heard it
(ver. 1) from those who heard, the immediate followers of
the Lord. The writer thus puts himself in the second genera
tion of Christians. They are not said to have heard the gospel
directly from the Lord. Paul, on the other hand, claims that
he received the gospel directly from Christ (Gal. i. 11).

396 WOED STUDIES IN THB NBW TESTAMBNT. [Ch. H.
4. God also bearing them witness (aweiripaprvpovvroi
rov deov). The verb N. T.o : avv along with other witnesses:
iirl giving additional testimony : p.aprvpelv to bear witness.
With signs and wonders (aypeion re koi repaaiv). A
very common combination in N. T. See Matt. xxiv. 24;
Mk. xiu. 22; J. iv. 48; Acts iL 43; 2 Cor. xii. 11, etc.
See on Matt. xxiv. 24.
Divers miracles (TTotKtXat? Swa^eo-ti'). ^end. powers. No
doubt these include miracles, see Acts ii. 22 ; 2 Cor. xu. 12 ;
hnt powers signifies, not the miraculous manifestations, as signs
and wonders, but the miraculous energies of God as displayed
in his various forms of witness.
Gifts (pepiapoli). Rend, distributions or impartations.
Of the Holy Ghost. The genitive is objective: distribu
tions of the one gift of the Holy Spirit in different measure
and in different ways. Comp. 1 Cor. xii. 4-11.
According to his will (Kard t^i' avrov deXyaiv), @eXyali
willing : his act of will. N. T.o. Const, with distributions.
The Spirit was imparted and distributed as God willed.
The hortatory digression ends here. The subject of the
Son's superiority to the angels is resumed.
5. The writer's object is to show that the salvation, the
new order of things inaugurated by Christ, is in pursuance
of the original purpose of creation, to wit, that universal
dominion was to pertain to man, and not to angels. The
great salvation means lordship of the world to be. This pur
pose is carried out in Christ, who, in becoming man, became
temporarily subject to the earthly dispensation of which
angels were the administrators. This was in order that he
might acquire universal lordship as man. Being now exalted
above angels, he does away with the angelic administration,
and, in the world to come, will carry humanity with him to

Ch. n.] THE EPISTLB TO THE HEBEEWS. 397
the position of universal lordship. This thought is developed
by means of Ps. viii. Having set Christ above the angels,
the writer must reconcile that claim with the historical fact
of Christ's humiliation in his incarnate state. The Psalm
presents a paradox in the antithesis of lower than the angels
and all things under his feet. From the Psalm is drawn the
statement of a temporary subordination of Christ to angels,
followed by his permanent exaltation over them.
Hath — put in subjection (virira^ev). The word suggests
an economy ; not merely subjecting the angels, but arranging
or marshalling them under a new order. See 1 Cor. xv. 27, 28 ;
Eph. i. 22 ; PhUip. iu. 21.
The world to come (rfjv o'lKovpevyv ryv peXXovaav). See
on ch. i. 2. For ^ o'lKovpevy the inhabited (land or country)
see on L. ii. 1. The world to come means the new order of
things inaugurated by the sacrifice of Christ.
6. In a certain place (irov). Only here and ch. iv. 4,
signifying indefinite quotation. It does not mean that the
writer is ignorant of the author or of the place, but assumes
that the readers know it, and that it is a matter of no moment
who said it or where it is written.
Testified (Sie/ia/STuparo). Mostly in Luke and Acts. Only
here in Hebrews. In Paul only in 1st Thessalonians. See
on 1 Th. ii. 12. It implies a solemn, earnest testimony.
What is man. The Hebrew interrogation, nft what, what
kind of, implies " how small or insignificant " compared with
the array of the heavenly bodies ; not " how great is man."
The son of man. Hebrew sow 0/ JLc?am, with a reference
to his earthly nature as formed out of the dust. Very often in
Ezekiel as a form of address to the prophet, LXX, vie dvdpw
irov son of man. The direct reference of these words cannot
be to the Messiah, yet one is reminded that the Son of man
was Christ's own title for himself.

398 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IL
Visitest (iiriaKeirry). The primary sense of the verb is to
look upon ; hence, to look after or inspect ; to visit in order to
inspect or help. Similarly the Latin visere means both to look
at and to visit. An iiriaKoiroi is an overlooker, and iiriaKoirfj
is visitation. The verb only here in Hebrews, op., very often
in LXX. See on Matt. xxv. 36. Here in the sense of grac
iously and helpfully regarding ; caring for.
Thou madest him a little lower than the angels (•fjXdr-
rwaai avrbv ^paxv n irap' dyyeXovi). Rend, thou didst for
some little time make him lower than the angels. 'EXarrovv to
make less or inferior, only here, ver. 9, and J. iii. 30. Often
in LXX (principally Sirach). Bpaxv n, the Hebrew as A.V.
a little ; of degree. The LXX translators interpreted it, ap
parently, of time, " for some little time. " Although there is
precedent for both meanings in both Class, and N. T., the
idea of time better suits the whole line of thought, and would
probably, as Robertson Smith observes, have appeared to a
¦Greek reader the more natural interpretation. For this sense
see Isa. Ivii. 17 ; Acts v. 34. He who has been described as
superior to the angels, was, for a short time, on the same
plane with man, and identified with an economy which was
under the administration of angels. This temporary sub
ordination to angels was followed by permanent elevation
over them. Hap' dyyeXovi. The Hebrew is n^'i'?SB than God.
Elohim is used in a wide sense in O. T. : see, for instance,
Ps. Ixxxii. 6, where God addresses the judges by that title,
and declares that he himself called them to their office and
gave them their name and dignity. Comp. J. x. 34 and
Ps. xxix. 1, LXX viol deov sons of God, A.V. mighty. The
LXX translators understand it, not as representing the per
sonal God, but that which is divine, in which sense it would
be appropriate to angels as having divine quaUties.
8. For (yap). Explanatory. Thou hast put aU things in
subjection under his feet, that is to say, nothing is excepted.
That is not put under him (avrw dwirdraKrov). Lit.
" unsubjected to him. " The adjective only here and 1 Tim. i. 9 j

Ch. n.] THE EPISTLE TO THE HEBEEWS. 399
Tit. i. 6. But this ideal is not yet a reality. We see not yet
all things subjected to him, but we do see the germinal ful
filment of the prophecy in Jesus' life, suffering, and death.
9. Jesus — made a little lower, etc. Repeated from ver. 7.
To be subordinated to the angels is the same as being " made
imder the law," Gal. iv. 4. In that chapter Paul shows that
the law under which the church in its state of pupilage was
kept (Gal. iii. 23 ; iv. 3) was instituted through the media
tion of angels (Gal. iii. 19). Then, as interchangeable with
'under the law, Paul has " enslaved under the elements (virb rd
aroixeia) of the world" (Gal. iv. 3, 9). These elements are
demental forces or spirits, as appears from a correct interpre
tation of Col. ii. 8, 20.* The subjection to elemental spirits
is only another form of subjection to the angels of the law,
and our author uses this doctrine to show the mutable nature
of angels in contrast with the immutable perfection of the
Son (see ch. i. 7, 8). This accords with the Epistle to the
Colossians which deals with the heresy of angel-worship, and
in which the worship of angels is represented as connected
with the service of elemental or cosmic forces. Very strik
ing is Col. ii. 15. When the bond of the law was rendered
void in Christ's crucifixion, that ministry of angels which
waited on the giving of the law was set aside by God (direK-
ivaapevoif having stripped off), revealing Christ as the head
of every principality and power. God made a show or display
of them (iSeiypdnaev) as subordinate and subject to Christ.
He thus boldly (iv irappyaia), by a bold stroke, put his own
¦chosen ministers in subjection before the eyes of the world.
See on Col. ii. 15. The use of the human name, Jesus, at
this point, is significant. In this epistle that name usually
furnishes the key to the argument of the passage in which it
occurs. See ch. iii. 1 ; vi. 20 ; xii. 2.
* On this subject see T. K. Abbott, International Commentary on Col. ii. 8,
and compare Lightfoot, Commentary on Colossians, ad loc. Also von Soden
ad loc. in Hand-Commentar on Colossians; Professor Hincks in Journal of
Biblical Literature, Vol. XV., 1896 ; Otto Everling, Die paulinische Angelo
logie und Daemonologie, p. 65 ff.

400 WOED STUDIES IN THE NEW TESTAMENT. [Ch. H.
For the suffering of death crowned with glory and
honour (Bid rb irddypa roO davdrov Bo^y Kal ripy iarej>avw-
pevov). The usual interpretation connects for the suffering
of death with made lower than the angels, meaning that Jesus
was subordinated to the angels for the suffering of death.
But for the suffering of death should be connected with
crowned, etc. Ata should be rendered because of. Jesus was
crowned with glory and honour because of the suffering of
death. Christ's exaltation and preeminence over the angels
was won through humiliation and death. For crowned, see
on 2 Tim. ii. 5. Exaltation was the logical result of Christ's
humiUation (comp. Philip, ii. 9), not simply its recompense
(comp. Matt, xxiii. 12; L. xiv. 11; xviii. 14). He was
glorified in humUiation. " The huniiliation is only the glory
not yet begun." *
By the grace of God (xdpm deov). God manifested his
grace in giving Christ the opportunity of tasting death for
every man, and so abolishing death as a curse. The same
thought of glory in humUiation is expressed in J. i. 14. To
be called to the office of " apostle and high-priest of our con
fession " (ch. iii. 1), an office which involved personal humili
ation and death, was to be " crowned with glory and honour,"
and was a signal token of God's favour. Note J. xii. 23, 28 ;
xiii. 31, 32, in which Jesus speaks of his approaching passion
as itself his glorification. Comp. Heb. iii. 3. It was desir
able to show to Jews who were tempted to stumble at the
doctrine of a crucified Messiah (Gal. iii. 13), that there was
a glory in humiliation.!
Should taste death (yevayrai davdrov). The phrase is
found several times in the Gospels, as Matt. xvi. 28 ; Mk. ix. 1;
L. ix. 27 ; J. viu. 52. See on L. ix. 27 ; J. viu. 52.
* Schmidt, Art. " Stand doppelter Christi," Herzog, Peal Encyc.
t Findlay, Expositor, 3d ser. ix. 229, calls attention to the fact that ^Xar-
Tu/idvov and i(TTe<f>avb)ii,ivov are in the same tense and grammatical form, indi
cating contemporary rather than successive states. For x^P"'', *"" ^V ***
grace of Qod, some texts read xwp's ^"0 apart from Cod. So Weiss. On
this reading interpretations differ, as, apart from divinity : forsaken by God:
for all, God only excepted ( /).

Ch. n.] THE EPISTLB TO THB HEBEEWS. 401
The following statement justifies the bold assertion of ver. 9.
With a view to the recoil of Jewish readers from the thought
of a suffering Messiah (1 Cor. i. 23), the writer will show
that Jesus' suffering and death were according to the divine
fitness of things.
10. It became (eirpeirev). Not logical necessity (Sel, ver. 1),
nor obligation growing out of circumstances (uxfyeiXev, ver. 17),
but an inner fitness in God's dealing. Dr. Robertson Smith
observes : " The whole course of nature and grace must find
its explanation in God ; and not merely in an abstract divine
arbitrium, but in that which befits the divine nature."
For whom — by whom (St' ov — Si oh). For whom, that
is, for whose sake all things exist. God is the final cause of
all things. This is not = eli avrbv rd irdvra unto whom are
all things, Rom. xi. 36 ; which signifies that all things have
their realisation in God ; while this means that all things
have their reason in God. Ry whom, through whose agency,
all things came into being. On Bid applied to God, see on
ch. i. 2. These two emphasise the idea of fitness. It was
becoming even to a God who is the beginning and the end of
all things.
In bringing many sons unto glory (iroXXovi vlovi eli Bo^av
dyayovra). Const, bringing with him;* not with captain,
which would mean "to perfect the captain, etc., as one who
led many sons, etc." 'Ayayovra is not to be explained who
had brought, or after he had brought, with a reference to the
0. T. saints, " after he had brought many O. T. sons of God
unto glory " ; but rather, bringing as he did, or in bringing,
as A. V.f Many sons, since their leader himself was a son.
f/mto glory, in accordance with the glory with which he
himself had been crowned (ver. 9). The glory is not dis-
* For the construction see Moulton's Winer, p. 402 ; and for similar in
stances, L. i. 74 ; Acts xi. 12 ; xv. 22 ; xxv. 27.
tThe Vulgate has "qui miiltos Alios in gloriam aMuxerat.'''' For the
construction see Burton, Ne-w Testament Moods and Tenses, § 149.
VOL. IV. —26

402 WOED STUDIES IN THE NEW TESTAMENT. [Ch. II.
tinguished from the salvation immediately following. For
the combination salvation and glory see 2 Tim. ii. 10;
Apoc. xix. 1.
To make perfect (reXetwo-at). JAt. to carry to the goal or
consummation. The "perfecting " of Jesus corresponds to his
being " crowned with glory and honour," although it is not a
mere synonym for that phrase ; for the writer conceives the
perfecting not as an act but as a process. " To make perfect "
does not imply moral imperfection in Jesus, but only the
consummation of that human experience of sorrow and pain
through which he must pass in order to become the leader of
his people's salvation.
The captain of their salvation (rbv dpxyybv rfji awrypiai
air&v). Comp. Acts v. 31. 'Apxyybi captain, quite frequent
in LXX and Class. Rev. renders author, which misses the
fact that the Son precedes the saved on the path to glory.
The idea is rather leader, and is fairly expressed by captain.
11. In order to bring many sons unto glory, Christ assumes
to them the relation of brother.
He that sanctifieth (6 dyid^wv), Sanctification is the path
to glorification. Comp. Heb. x. 14.
Of one (e^ evbi). Probably God, although the phrase may
signify of one piece, or of one whole. Jesus and his people
alike have God for their father. Therefore they are breth
ren, and Christ, notwithstanding his superior dignity, is not
ashamed to eaU them by that name.
12. This acknowledgment as brethren the writer repre
sents as prophetically announced by Messiah in Ps. xxu. 22.
The Psalm is the utterance of a sufferer crying to God for
help in the midst of enemies. The Psalmist declares that
God has answered his prayer, and that he wiU give pubhc
thanks therefor.

Ch. n.] THE EPISTLE TO THB HEBEEWS. 403
Unto my brethren (roli dSeX(j)oli pov). His brethren in
the worshipping assembly. This is applied by our writer to
the human brotherhood at large, and Christ is represented
as identifying himself with them in thanksgiving.
WHl I sing praise unto thee (vpvrjaw ae). Rare in N.T.
Matt. xxvi. 30 ; Mk. xiv. 26 ; Acts xvi. 25. Lit. hymn thee.
Often in the Greek liturgies.
13. I will put my trust, etc. Isa. viu. 17, 18. The pas
sage occurs in an invective against the people's folly in trust
ing to any help but God's during the Syro-Israelitish war
under Ahaz. The prophet is commanded to denounce those
who trusted to soothsayers and not to God, and to bind and
seal God's testimony to the righteous party who maintained
their confidence in him — a party comprising the disciples of
Isaiah, and in whom lies the prophet's hope for the future of
Israel. Isaiah declares his own faith in God, and announces
that he and his children have been appointed as living sym
bols of the divine will, so that there is no need of applying to
necromancers. Th£L.namea of the children are Shear-jashub
a remnant shall return, and Maher-shalal-hash-baz haste-spoil-
hurry-prey. These names will teach Israel that Assyria will
spoil Damascus and Samaria ; and that, in the midst of foreign
invasion, God will still be with Judah, and will make a nation
of the remnant which the war shall leave. The prophet and
his children are thus omens of the nation's fortunes. The
children were babes at this time, and "the only unity which
existed among them was that which exists between every
father and his children, and that which resulted from their
belonging to the sarae prophetic household and all bearing
symbolic names (without knowledge of the fact on the part
of the chUdren)." * Our writer ignores the historical sense
of the words, takes a part of a sentence and puts a messianic
meaning into it, inferring from it the oneness of Jesus and
his people, and the necessity of his assuming their nature in
order to be one with them. He treats the two parts of the
• Professor Toy, Quotations in the Neie Testament.

404 WOED STUDIBS IN THE NEW TESTAMENT. [Ch. H.
passage separately, emphasising in the first part Messiah's
trust in God in common with his human brethren, and insert
ing e'Yft) /into the LXX text in order to call special attention
to the speaker as Messiah. In the second part, he expresses
the readiness of himself and his chUdren to carry out God's
wiU. 14. The children (to, TratSta). Children of men, the sub
jects of Christ's redemption.
Are partakers of flesh and blood (KeKoivwvyKsv aXparoi
Kal aapKoi). For KeKoivwvyKev see on Rom. xii. 13. For
flesh and blood the correct text reads blood and flesh. In
rabbinical writers a standing phrase for human nature in
contrast with God.
Likewise (irapairXyaiwi). Rend, in like manner. N. T.**.
Expressing general similarity. He took his place alongside
(irapd) and near (irXyai6i) : near by.
Took part (pereaxev). The verb only in Hebrews and
Paul. The distinction between it and KeKoivwvyKev were par
takers is correctly stated by Westcott ; the latter marking
the characteristic sharing of the common fleshly nature as it
pertains to the human race at large, and the former signify
ing the unique fact of the incarnation as a voluntary accept
ance of humanity.
He might destroy (Karapyrjay). Rend, bring to nought.
See on cumbereth, L. xiii. 7, and make of none effect, Rom. iii. 3.
The word occurs 27 times in N. T., and is rendered in 17
different ways in A. V.
Him that had the power of death (rbv rb Kpdroi exovra
rov davdrov). Not power over death, but sovereignly or domin
ion of death, a sovereignty of which death is the realm.
Comp. Rom. v. 21, "Sin reigned in death."
That is the devil. An explanation has been sought in
the Jewish doctrine which identified Satan with Sammael,

Ch. n.l THE EPISTLE TO THB HEBEEWS. 405
the angel of death, who, according to the later Jews, tempted
Eve. This is fanciful, and has no value, to say nothing of
the fact that Michael and not Sammael was the angel of death
to the Israelites. The O. T. nowhere identifies Satan with
the serpent in Eden. That identification is found in Wisd.
ii. 24, and is adopted Apoc. xii. 9. The devil has not power
to inflict death, nor is death, as such, done away by the
bringing of the devil to nought. The sense of the passage
is that Satan's dominion in the region of death is seen in the
existence and power of the fear of death as the penalty of sin
(comp. through fear of death, ver. 15). The fear of death as
implying rejection by God is distinctly to be seen in O. T.
It appears in the utterances of many of the Psalmists. There
is a consciousness of the lack of a pledge that God will not,
in any special case, rise up against one. Along with this
goes the conception of Satan as the accuser, see Zech. iii.
This idea may possibly give colouring to this passage. Even
before death the accuser exercises sway, and keeps God's
people in bondage so long as they are oppressed with the
fear of death as indicating the lack of full acceptance with
God. How strongly this argument would appeal to Hebrew
readers of the Epistle is clear from rabbinical theology, which
often speaks of the fear of death, and the accuser as a con
stant companion of man's life. Jesus assumes the mortal
flesh and blood which are subject to this bondage. He
proves himself to be both exempt from the fear of death and
victorious over the accuser. He never lost his sense of one
ness with God, so that death was not to him a sign of separ
ation from God's grace. It was a step in his appointed
career ; a means (Bid rov davdrov) whereby he accomplished
his vocation as Saviour. His human brethren share his
exemption from the bondage of the fear of death, and of the
accusing power of Satan. " He that believeth on the Son
hath eternal life." "Whether we live or die we are the
Lord's."* * I desire to acknowledge my obligation in the notes on this passage to
the very suggestive series of articles by Dr. W. Eobertson Smith on " Christ
and the Angels," Expositor, 2d ser. Vols., II., III.

406 WOED STUDIES IN THE NEW TESTAMENT [C^, U.
15. Deliver (dirdXXd^y). Only here in Hebrews, and
besides, only L. xii. 58 ; Acts xix. 12. Tolerably often in
LXX. Very common in Class. Used here absolutely, not
with SovXeiai bondage, reading deliver from bondage.
Subject to bondage (evoxoi BovXeiai), "Evoxoi from iv
in and exeiv t,o hold. Lit. holden of bondage. See on Jas.
ii. 10. Comp. the verb ivexeiv, Mk. vi. 19 (note), and GaL
V. 1. AovXeia bondage only in Hebrews and Paul.
16. Verily (S»;7roi;). N. T.o. Houbtless, as is well known.
Took not on him (ov iiriXappdverai). Rend, he doth not
take hold. Comp. Matt. xiv. 31 ; Mk. viii. 23 ; Acts xviii. 17.
Absolutely, in the sense of help. Sir. iv. 11. The Greek and
Latin fathers explained the verb in the sense of appropriating.
He did not appropriate the nature of angels. Angels did not
need to be deUvered from the fear of death.
The nature of angels (dyyeXwv). The nature is not in
the Greek, and does not need to be supplied if iiriXap^dv-
erai is properly translated. Rend, not of angels doth he take
hold. It is not angels who receive his help.
The seed of Abraham. The one family of God, consist
ing of believers of both dispensations, but called by its 0. T.
name. See Ps. cv. 6 ; Isa. xli. 8, and comp. Gal. iii. 29.
The O. T. name is selected because the writer is addressing
Jews. The entire statement in vv. 16, 17 is not a mere repe
tition of vv. 14, 15. It carries out the line of thought and
adds to it, while at the same time it presents a parallel argu
ment' to that in w. 14, 15. Thus : vv. 14, 15, Christ took
part of flesh and blood that he might deUver the children of
God from the fear of death and the accusations of Satan :
vv. 16, 17, Christ takes hold of the seed of Abraham, the
church of God, and is made like unto his brethi-en, tempted
as they are, in order that he may be a faithful high priest,
making reconciliation for sin, thus doing away with the fear

Ch. II.] THE EPISTLB TO THB HEBEEWS. 407
of death, and enabling his people to draw near to God with
boldness. Comp. ch. iv. 15, 16. Christ gives that peculiar
help the necessity of which was exhibited in the O. T. econ
omy under which the original seed of Abraham lived. The
fear of death, arising from the consciousness of sin, could be
reUeved only by the intervention of the priest who stood
between God and the sinner, and made reconciliation for sin.
Jesus steps into the place of the high priest, and perfectly
fulfils the priestly office. By his actual participation in the
sorrows and temptations of humanity he is fitted to be a true
sympathiser with human infirmity .and temptation (ch. v. 2),
a merciful and faithful high priest, making reconciliation
for sin, and thus abolishing the fear of death.
17. Wherefore (6dev). °F. Often in Hebrews.
In all things to be made like unto his brethren (Kara
irdvra roli dSeX<f>oli bpoiwdfjvai) . Comp.. Philip, ii. 7, iv
bpoiwpari dvdpwirwv yevopevoi having become in the likeness of
men. Likeness is asserted without qualification. There was
a complete and real likeness to humanity, a likeness which
was closest just where the traces of the curse of sin were
most apparent — in poverty, temptation, and violent and
unmerited death.
It behooved (w^eiXev). Indicating an obligation growing
out of the position which Christ assumed : something which
he owed to his position as the helper of his people.
That he might be a merciful and faithful high priest
(Jva iXeifjpwv yevyrai Kal iriarbi dpxiepevi). Rend, that he
might be compassionate, and so (in consequence of being com
passionate), a faithful high priest. The keynote of the
Epistle, the high-priesthood of Christ, which is intimated in
ch. i. 3, is here for the first time distinctly struck. Having
shown that Christ delivers from the fear of death by nullify
ing the accusing power of sin, he now shows that he does
this in his capacity of high priest, for which office it was

408 WOED STUDIES IN THB NEW TESTAMBNT. Ch. H.
necessary that he should be made Uke unto his human breth
ren. In the O. T. economy, the fear of death was especiaUy
connected with the approach to God of an impure worshipper
(see Num. xviii. 3, 5). This fear was mitigated or removed
"by the intervention of the Levitical priest, since it was the
special charge of the priest so to discharge the service of the
tabernacle that there might be no outbreak of divine wrath
on the children of Israel (Num. xviii. 5). Vevyrai might
show himself to be, or prove to be. The idea of compassion
as an attribute of priests is not found in the O. T. On the
contrary, the fault of the priests was their frequent lack of
sympathy with the people (see Hos. iv. 4-9). In the later
Jewish history, and in N. T. times, the priestly aristocracy
of the Sadducees was notoriously unfeeUng and cruel. The
idea of a compassionate and faithful high priest would appeal
powerfully to Jewish readers, who knew the deficiency of the
Aaronic priesthood in that particular. Jliarbi faithful, as an
attribute of a priest, appears in 1 Sam. ii. 35. The idea there
is fidelity. He will do all that is in God's mind. Comp.
Heb. iii. 2. This impUes trustworthiness. The idea here is,
faithful in filUng out the true ideal of the priesthood (ch.
V. 1, 2), by being not a mere ceremonialist but a compas
sionate man.
In things pertaining to God (rd irpbi rbv deov). Comp.
Rom. XV. 17. A technical phrase in Jewish Uturgical lan
guage to denote the functions of worship. Const, with a
faithful high priest, not with compa,ssionate.
To make reconciliation (et? rb IXdaKedai). See on pro
pitiation, Rom.dii. 25. The verb only here and L. xviii. 13.
18. In that he himself hath suffered being tempted (iv
w ydp ireirovdev aiirbi ireipaadeii). Rend, for having himself
been tempted in that which he suffered. The emphasis is on
having been tempted. Christ is the succourer of the tempted
because he has himself been tempted. 'Ev w is not inasmuch

Ch. III.] THE EPISTLB TO THE HEBEEWS. 409
as, but means in that which. 'Ev m ireirovdev qualifies ireipaa
deii, explaining in what the temptation consisted, namely, in
suffering.*
CHAPTER III
1, The leading ideas of the preceding section are echoed
in this verse : brethren, of whom Christ made himself the
brother : holy, in virtue of the work of the sanctifier.
Wherefore (odev). Drawing a conclusion from ch. ii. 9-18.
Holy brethren (aSeX^ot aytot). The phrase N. T.o. 'ASeX-
^01 brethren, in address, is not found in the Gospels. In Acts
mostly dvBpei dBeX(j)oi brother men. In Paul, dS. dyairyroi
brethren beloved, or dS. dyair. Kal iiriirodyroi brethren beloved
and longed for (once, Philip, iv. 1), dB. yyairypevoi inrb rov
deov and roi) Kvpiov brethren beloved of God or of the Lord, and
dB. pov my brethren. In James mostly dS. pov. In Hebrews,
except here, dSeXijyol simply. Holy brethren (see ch. ii. 11)
are worshippers of God, taking the place of God's O. T.
people, as called and consecrated to ethical and spiritual
service according to the Christian ideal.
Partakers of a heavenly calling (KX-yaewi iirovpaviov pero-
;^ot). Meroxoi partakers only in Hebrews except L. v. 7.
See on pereaxev took part, ch. ii. 14. The phrase heavenly
calling N. T.o. Comp. rfji dvw KXrjaewi the upward calling,
Philip, iii. 14. The expression points to the lordship of the
world to be (ch. ii. 5) ; and the world to be is the abiding
world, the place of realities as contrasted with types and
* Dr. W. Eobertson Smith objects that Jesus was in all points tempted
like aswe are (ch. iv. 15), and that not every temptation arises out of the
painful experiences of life. But the great point is that Christ is able to
succour the tempted because he has himself experienced temptation. The
peculiar nature of his temptation, and the points of its correspondence with
ours, are not in question. One point is selected out of the whole range of
possible causes of temptation, and that the most prominent and obvious
point — suffering.

410 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IH.
shadows. The caUing comes from that world and is to that
world. See ch. xiii. 14.
Consider (Karavoyaare).* Attentively, thoughtfuUy
(Kard). See on Jas. i. 23. The writer's habit is to, use
the communicative we or us identifying himself with his
readers. The apostle and high priest (rbv diroardXov koi dpxiepea).
In calUng Jesus apostle, the writer is thinking of Moses as
one sent by G«d to lead Israel to Canaan. Comp. LXX,
where diroareXXeiv to send is often used of Moses. See Ex.
iii.-vii. Often of Jesus, as L. x. 16 ; J. Ui. 17 ; v. 36 ; vi. 29.
Of our profession (t^? opoXoyiai yp&v). Rend, confession
for profession. The apostle and high priest whom we con
fess. Comp. 1 Tim. vi. 12.
2. Who was faithful (inarbv ovra). Rend, "is faithful."
A general designation of inherent character. He is faithful
as he ever was.
To him that appointed him (r& iroi-yaavn airrbv). Con
stituted him apostle and high priest. Some render created,
referring to Christ's humanity or to his eternal generation.
So the Old Latin, creatori suo ; but this does not suit the con
text. Hoietj/ often in Class, in the sense of institute, as sacri
fices, funerals, assemblies, etc., and in the middle voice of
adoption as a son. See 1 Sam. xu. 6 ; Mk. iii. 14 ; Acts U. 36.
As also Moses (wi Kal 'M.wvafji). The highest example
of human fidelity known to the readers.
In all his house (iv oXet tw oikw airrov). Const, with was
faithful. Jesus was faithful even as Moses was faithful.
* Some interesting data and remarks on the use of "I," "we" and
"you" in the Epistle may be found in Harnack's article, "Probabilia uber
die Adresse und den Verfasser des Hebraerbrief s," in Preuschen's Zeitschrifi
fiir die neutesta'm,entliche Wissenschaft und die Kunde des Urchristenthums,
Heft i. s. 24.

Ch. m.] THE EPISTLB TO THE HEBEEWS. 411
The subject of the high-priesthood of Christ, introduced
in this verse, is not carried out in detail by showing the
superiority of Jesus to earthly high priests. This is reserved
for chs. v.-vii. Instead, the writer proceeds to show that
Christ is superior to Moses, as he has already shown his
superiority to angels. He wiU thus have shown Christ's
superiority to both the agencies by which the old covenant
was mediated. The subject is a delicate one to treat for
Jewish readers to whom Moses was the object of the deepest
veneration ; but the treatment displays tact by placing Moses
in the foreground beside Christ as an example of fidelity to
his commission. Justice is thus done to the familiar histor
ical record, and to God's pwn testimony. Num. xii. 7. The
general sense of the comparison is that Moses was as faithful
as any servant in a house can be, while Christ was not a serv
ant in the house, but a son, and displayed his fidelity in that
capacity. 3. Was counted worthy (y^iwrai). Used both of reward
which is due (1 Tim. v. 17) and of punishment (Heb. x. 29).
Of more glory (irXeiovoi So^yi). Comp. ch. ii. 8, 9.
Inasmuch as (Kad' oaov). Rend, by so much as. The
argument is based on the general principle that the founder
of a house is entitled to more honour than the house and its
individual servants. There is an apparent confusion in the
working out, since both God and Christ appear as builders,
and Moses figures both as the house and as a servant in the
house. The point of the whole, however, is that Moses was
apart of the O. T. system — a servant in the house; while
Christ, as one with God who established aU things, was the
founder and establisher of both the Old and the New Testa
ment economies.
4. He that built all things is God (6 irdvra KaraaKevdaai
deck). The verb includes not only erection, hut furnishing
-with the entire equipment. See ch. ix. 2 ; 1 Pet. ii. 10. The

412 WOED STUDIBS IN THE NBW TESTAMENT. [Ch. HI
verb op. The application of built or established to Christ
(ver. 3) is guarded against possible misapprehension. Christ
is the establisher, but not by any independent wiU or agency.
As the Son he is he that built, but it is as one with God who
built all things. The special foundership of Christ does not
contradict or exclude the general foundership of God.*
5. And Moses. Kat and introduces the further develop
ment of the thought of vv. 2, 3 — fidelity, and the corre
sponding honour. It is not a second proof of the superiority
of Christ to Moses. See Num. xii. 7.
A servant (^e/aaTTOJi'). N. T.o. Comp. Apoc. xv. 3. Often
in LXX, mostly as translation of l?;? servant, slave, bondman.
Also, when coupled with the name of a deity, a worshipper,
devotee. Sometimes applied to angels or prophets. Of Moses,
depdirwv Kvpiov servant of the Lord, Wisd. x. 16. In Class.
and N. T. the word emphasises the performance of a pres
ent service, without reference to the condition of the doer,
whether bond or free. An ethical character attaches to it,
as to the kindred verb depaireveiv : service of an affectionate,
hearty character, performed with care and fideUty. Hence
the relation of the depdirwv is of a nobler and freer character
than that of the BoijXoi or bondservant. The verb is used of
a physician's tendance of the sick. Xenophon (Mem. iv. 3, 9)
uses it of the gods taking care of men, and, on the other
hand, of men's worshipping the gods (ii, 1. 28). See Eurip.
Iph. Taur. 1105 ; and on heal, Matt. vui. 7 ; L. v. 15, and
on is worshipped, Acts xvii. 25.
For a testimony of those things which were to be spoken
(et? paprvpiov r&v XaXydyaopevwv) . 'En for, with the whole
* The older expositors regarded 6 fleis as predicate, and o vinra KaraaKev-
da-as as designating Christ ; and explained, "now he that founded all things
(Christ) must be God," thus using the passage as a proof of Christ's deity.
But this would be entirely u:relevant. The writer is not trying to show that
Christ was greater than Moses because he was God, but because of his fidel
ity as a son instead of as a servant. This is the point which he goes on to
elaborate.

Ch. III.] THE EPISTLE TO THE HEBEEWS. 413
preceding clause. Moses' faithful service in God's house was
for a testimony, etc. The things which were to be spoken are
the revelations afterward to be given in Christ. Others, how
ever, explain of the things which Moses himself was after
ward to speak to the people by God's command, referring
to Num. xii. 8. According to this explanation, the fidelity
hitherto exhibited by Moses ought to command respect for
all that he might say in future. But (1) in the present
connection that thought is insignificant. (2) It would be
an exaggeration to speak of Moses's fidelity to God through
out his whole official career as a witness of the things which
he was to speak to the people by God's command. (3) The
future participle requires a reference to a time subsequent to
Moses's ministry. The meaning is that Moses, in his entire
ministry, was but a testimony to what was to be spoken in
the future by another and a greater than he. Comp.
Deut. xviii. 15, explained of Christ in Acts iii. 22, 23.
6. But Christ. Replacing the human name JesMS, and being
the official name which marks his position over the house.
As a son (coi vlbi). The fidelity of Moses and the fidelity
of Christ are exhibited in different spheres : of Moses in that
of servant ; of Christ in that of son.
Over his own house (iirl rbv oikov avroi)). Comp. ch. x. 21,
and notice eTrt over his house, and iv in all his house, of
Moses. For " his own house " rend. " his house," referring to
God. Reference to Christ would destroy the parallel. It is
said by some that the matter of respective positions is irrele
vant : that the main point is fidelity, and that therefore it
does not matter whether Moses was a son or a servant, pro
vided he was faithful. But the writer evidently feels that
Christ's position as a son enhanced his fidelity. Comp. cb. v. 8.
The implication is that Christ's position involved peculiar
difficulties and temptations.
Whose house (oti). God's house. The church is nowhere
called the house of Christ.

414 WOED STUDIES IN THE NEW TESTAMENT. [Cx. IH
We (-yiieli). Even as was the house in which Moses served.
The Christian community is thus emphaticaUy designated aj
the house of God, implying the transitoriness of the Mosaic
system. Comp. 1 Cor. iu. 16, 17; 2 Cor. vi. 16 ; Eph. U. 22 ;
1 Pet. iv. 17.
Hold fast (Kardax<opev). The verb is used in N. T. as
here, 1 Th. v. 21 ; PhUem. 13 ; of restraining or preventing,
L. iv. 42 ; of holding back or holding down with an evU pur
pose, Rom. i. 18 ; 2 Th. ii. 7 ; of holding one's course toward,
bearing down for, Acts xxvii. 40.
The confidence and the rejoicing of the hope (rfjv irap
pyaiav Kal rb KavxviJ'"' ''"H'^ iXiriSoi). The combination con
fidence and rejoicing N. T.o. Rejoicing or boasting of hope
N. T.o, but comp. 1 Th. ii. 19. For irappyaia confidence see
on 1 Tim. iii. 13. The entire group of words, Kavxypa ground
of glorying, Kavxyan act of glorying, and Kavxdadai to glory,
is peculiarly Pauline. Outside of the Pauline letters Kav-
Xdadai occurs only Jas. i. 9 ; iv. 16 ; Kavxyan only Jas. iv. 16 ;
and Kavxnf'"' only here. The thought here is that the condi
tion of being and continuing the house of God is the holding
fast of the hope in Christ (iXiriSoi of the object of hope) and
in the consummation of God's kingdom in him ; making these
the ground of boasting ; exultantly confessing and proclaim
ing this hope. There must be, not only confidence, but
joyful confidence. Comp. Rom. v. 3 ; Eph. iii. 12, 13 ;
Philip, iu. 3.
Firm unto the end (pexpi reXovi ^e^aiav). TextuaUy,
there is some doubt about these words. Westcott and Hort
bracket them. Tischendorf retains, and Weiss rejects them.
The latter part of this verse marks the transition to the
lesson of the wUderness-Ufe of the exodus ; the writer fear
ing that the fate of the exodus-generation may be repeated
in the experience of his readers. We are God's house if we
steadfastly hold fast our Christian hope, and do not lose our
faith as Israel did in the wUderness. The exhortation to
faith is throvni into the form of waming against unbeUef.

Ch. m.] THE EPISTLE TO THE HEBEEWS. 415
Faith is the condition of realising the divine promise. The
section is introduced by a citation from Ps. xcv. 7, 8.
7. Wherefore as the Holy Ghost saith (Sto Kaddx; Xeyei rb
irvevpa rb dyiov). See on ch. i. 6. The formula the Spirit
the holy (Spirit) is common in the N. T. with the exception of
the Catholic Epistles, where it does not occur. The construc
tion of the passage is as follows : Ato wherefore is connected
with ySXeTrere take heed, ver. 12. The point is the writer's
warning, not the warning of the citation. The whole citation
including the introductory formula, down to rest, ver. 11, is
parenthetical. To-day if ye will hear his voice (a'rjpepov idv ryi <f)wvyi
ainov aKovayre). The Hebrew reads, 0 that you would hear
his voice to-day. To-day is propheticaUy interpreted by the
writer as referring to the Christian present, the time of
salvation inaugurated by the appearance of Christ.
8. Harden not (pfj aKXypvvyre). In N. T. mostly in this
epistle. Comp. Acts xix. 9 ; Rom. ix. 18, see note. The
group of kindred words consists of aKXypoi hard (see on
Matt. xxv. 24 ; Jude 14) ; aKXyporyi hardness (Rom. ii. 5) ;
aKXypvveiv to harden (Acts xix. 9; Rom. ix. 18); and the
compounds aKXypoKapSia hardness of heart (Matt. xix. 8 ;
Mk. X. 5), and aKXyporpdxyXoi stiff-necked (Acts vii. 6).
AU occur in LXX, with the addition of aKXyp&i hardly,
painfully (not in N. T.).
In the provocation (iv r^ irapairiKpaap^). Only here and
ver. 15. In LXX only Ps. xciv. 8. The verb itapairiKpaiveiv
to provoke, only in ver. 16. Often in LXX. The simple verb
iriKpaiveiv to make bitter. Col. iii. 19 ; Apoc. viii. 11 ; x. 9, 10.
From iriKpoi bitter, pungent: hence to stir up to bitterness, to
irritate. Comp. LXX Ezek. ii. 4.
In the day (Kara ryv fjpepav). Kard in a temporal sense,
as Acts xii. 1 ; xix. 23 ; xxvii. 27. Comp. Kar dpxdi in the
beginning, ch. i. 10.

416 WOED STUDIES IN THE NEW TESTAMENT. [Ch. HI.
Of temptation (toO ireipaajioD). Rend, "of the tempta
tion," referring to a definite event, the murmuring against
Moses at Rephidim on account of the lack of water, Ex. xvu.
1-7. In that passage the LXX gives for the two proper
names Massah and Meribah, ireipaapbi temptation, which is
correct, and XoiBopyan railing or reviling, which is loose, since
Meribah signifies strife.* In Ps. xciv, LXX renders Meribah
irapairiKpaapdi provocation, which is inexact, and Massah irei
paapbi temptation, which is correct.
9. When (o5). Rend, where. See o5 after epypw wilder
ness, Deut. viii. 15.
Tempted me, proved me (iireipaaav iv SoKipaaia). Lit.
tried (me) in proving. The text differs from LXX, which
reads iireipaaav, iSoKipaaav tempted, proved, as A. V. The
phrase here means tempted by putting to the test. Comp.
iKireipd^eiv to tempt or try with a view to seeing how far one can
go. See on 1 Cor. x. 9.
And saw my works (Kal elBov rd epya pov). Some construe
my works with both verbs : tried and saw my works : but it is
better to supply me after iireipaaav tempted, to take works
with saw only, and to give «at the force of and yet (see on
L. xviii. 7). "They tempted and yet saw my works;"
although they saw my works. The Hebrew is "tried me,
proved me, yea saw my works."
Forty years. In LXX this is connected with saw my works.
In the Hebrew /ort?/ years begins the next clause.
10. Wherefore I was grieved (Sto irpoa&xdiaa). The
Hebrew omits wherefore. It was inserted because of the
transfer of forty years to the preceding clause. The verb
* Comp. Tofl vdaros \oiSoplas, Num. xx. 24, and vSup ' A.vTi\oytas, Num.
XX. 13 ; xxvii. 14 ; Deut. xxxii. 51 ; xxxiii. 8 ; Ps. Ixxx. 7 ; cv. 32. The
LXX has preserved the proper names only in Ezek. xlvii. 19, Ma/»/ii!i9, and
xlviii. 28, Bapiiul)9.

Ch. in.] THB EPISTLE TO THE HEBEEWS. 417
irpoawxdiaa I was grieved, only here and ver. 17. In LXX
for Kip to spue out; •?»! to exclude, reject, abhor; DKD to
repudiate. 11. So I sware (wi). Rend. " according as I sware " : the
0)9 correlating the oath and the disobedience.
They shall not enter into my rest (et eXevaovrai eli rfjv
Kardiravaiv pov). Lit. if they shall enter, etc. A common
Hebraistic formula in oaths. Where God is speaking, as
here, the ellipsis is "may I not be Jehovah if they shall
enter." Where man is speaking, " so may God punish me
if"; or " God do so to me and more if." Comp. Mk. viii. 12 :
LXX, Gen. xiv. 23 ; Deut. i. 35 ; 1 K. i. 51 ; u. 8. Some
times the ellipsis is filled out, as 1 Sam. iii. 17; 2 Sam. iii. 35.
Kardiravaiv rest, only in Hebrews, and Acts vii. 49. The
verb Karairaveiv to lay to rest also only in Acts and Hebrews.
In Class, the verb sometimes means to kill or to depose from
power. In the original citation the reference is to Canaan.
Paul uses KXypovopia inheritance in a similar sense.
12. Note how the foUowing exhortation is colored by the
0. T. citation : evil heart; the to-day; be hardened; take heed
(jSXeTrere). See to it. Often in warnings or admonitions :
sometimes with dirb from, with genitive of that against which
the warning is given, as Mk. viu. 15 ; xii. 38 ; but so only in
the Gospels. In construction connect with Sto, ver. 7; there
fore beware.
Lest there be (py irore earai). The indicative with py
lest shows that with the fear that the event may occur, there
is blended a suspicion that it will occur.
In any of you (ev nvi vp&v). They are appealed to indi
vidually. An evil heart of unbelief (KapBia irovypd diriariai). The
whole phrase N. T.o. Neither do the combinations evil heart
VOL. IV. — '11

418 WOED STUDIES IN THE NEW TESTAMENT. [Ch. DI.
or heart of unbelief occur elsewhere. ' In LXX, among nearly
a thousand instances of KapBia heart, KapBia irovypd evil 'heart
appears only five times, and in three of the five in apocryphal
books. See Sir. ix. 1 ; Bar. i. 22 ; ii. 8. In LXX proper,
Jer. xvi. 12 ; xviii. 12. 'ATrto-rta? of unbelief, specifies that
in which the more general irovypd evil consists. An evil heart
is an unbelieving heart.
In departing from the living God (iv rw diroarfjvai dirb
deov ^&vroi). The characteristic of unbeUef. Faith is per
sonal union with God. Unbelief separates from God. The
phrase living God is common to both Testaments. For the
bearing of the words upon the question of the GentUe destin
ation of the Epistle, see Introduction.
13. While it is called to-day (dxpi'S ot rb a'rjpepov KaXelrai).
Lit. so long as the to-day is being named. The article points
to the former expression — the "to-day" of ver. 7. It is the
day of grace, while salvation through Christ is stiU attainable.
Through the deceitfulness of sin (dirdry rfji dpapriai),
'Airdry is rather a trick, stratagem, deceit, than the quality of
deceitfulness. The warning is against being hardened by a
trick which their sin may play them. Note the article, the
or his sin — the sin of departing from the Uving God. The
particular deceit in this case would be the iUusion of faith
fulness to the past.
14. We are made partakers of Christ (peroxoi ydp rov
Xpiarov yeyovapev). Rend, we are become fellows with Christ.
For fellows see L. v. 7 ; Heb. i. 9. It marks even a closer
relation than "brethren." See L. xxii. 30; Rom. viii. 17;
Apoc. iii. 21.
Beginning of our confidence (ryv dpxfjv ryi frrroardaewi),
The believing confidence vrith which we began our Christian
life. For {nroaraan confidence see on ch. 1. 3. The Greek
fathers render substance; that in virtue of which we are
beUevers.

Ch. III.] THE EPISTLE TO THE HEBEEWS. 419
Unto the end (pexpi reXovi). Better, the consummation.
It is more than mere termination. It is the point into
which the whole life of faith finally gathers itself up. See
Rom. vi. 21; 2 Cor. xi. 15; Philip. iU. 19; Heb. vi. 8;
1 Pet. i. 9.
15. While it is said (iv r^ Xiyeadai). The formula by
which the writer reverts to the previous citation. Connect
withi/ we holdfast. The exhortation of ver. 12 answered to
Ps. xcv ; so the condition of fulfilment in ver. 14 is declared
to rest on the same Scripture. Only on the ground of what is
said in that Psalm does the holding fast come to pass. Rend.
therefore, " We are fellows of Christ if we hold the begin
ning of our confidence steadfast unto the end, seeing it is
said," etc.
16. For some, when they had heard, did provoke (rivei
ydp aKOvaavrei irapeiriKpavav). Rend, who, when they heard,
did provoke? The interrogative rivei calls special attention
to those who provoked God. The writer would say, " My
warning against apostasy is not superfluous or irrelevant :
for, consider: who were they that provoked God ? They were
those who had fairly begun their journey to Canaan, as you
have begun your Christian course. They provoked God, so
may you.
Howbeit not all (dXX' ov irdvrei). Wrong. The inter
rogation should be continued. Who were they ? But (dXX')
why do I ask? Were they not all who^came out of Egypt by
Moses? They were so numerous that they practically consti
tuted the whole generation of the exodus. So far from its
being true that a good ending necessarily follows a good
beginning, a whole generation of God's chosen people failed
to reach the Land of Promise because they provoked God.
17. The interrogation still continued. " With whom was
he displeased forty years ? Was it not with them ? " etc.

420 WOED STUDIES IN THB NEW TESTAMENT. [Ch. IV,
Carcasses (rd K&Xa). N. T.o. LXX for 1.5s a corpse.
K&Xov properly a limb. The idea of dismemberment underlies
the use of the word. Comp. Num. xiv. 29 (LXX), and
1 Cor. X. 5, of the rebellious Israelites, who Karearpwdyaav
iv ry ipypw were strewn down along in the wildemess.
18. To them that believed not (toi? aTret^ijo-oo-ii'). Rend.
to them that disobeyed.

CHAPTER IV,
Christian salvation, having been presented as lordship over
the world to come, and as deUverance from the fear of death,
is now to be presented as participation in the rest of God. The
purpose of vv. 1-11 is to confirm the hope of that rest, and
to warn against forfeiting it. There is a possibiUty of your
forfeiting it. The rest of God was proclaimed to your fore
fathers, but they did not enter into it because of their unbe
lief. It has been proclaimed to you. You may faU as did
they, and for the same reason.
1. Being left (/caraXetTTo/iwi;?). StiU remaining : not 5ei»!^
neglected. It is not a reason for fearing that is given, but a
circumstance connected with the thing to be avoided. As
there is now left a promise, let us fear. Reing left announces
the thought which is afterward emphasised, and on which
the whole treatment of the subject turns — that God's original
promise of rest remains unchanged, and still holds good. Such
being the case, he who doubts the promise itself, or thinks
that it is too late for him to enjoy its fulfilment, runs a risk.
Should seem to come short (So«^ varepyKevai). Accord
ing to this rendering, the meaning is that one must avoid the
appearance of having failed to enter into the rest ; the per
fect tense (varepyKevai) placing the reader at the parousia,
when judgment will be pronounced. This is forced, tame,
and irrelevant to the previous discussion. Rend, lest any

Ch. IV.] THE EPISTLE TO THE HEBEEWS. 421
one of you think he has come too late for it. This accords with
the previous admonitions against unbeUef. For one to think
that he has come too late to inherit the promise is to disbe
lieve an immutable promise of God. Hence the writer may
well say, "Since this promise remains, let us fear to distrust
it." "Tarepelv is to be behind; to come late; to come short;
hence, to suffer need, as Philip, iv. 12 ; of material deficiency,
L. XV. 14 ; J. ii. 3 ; of moral and spiritual shortcoming,
Rom. iii. 23 ; 1 Cor. viii. 8 ; Heb. xii. 15.
2. For unto us was the gospel preached (Kal ydp iapev
evyyyeXiapevoi) . Lit. we have had good tidings proclaimed to
¦us. The translation of the A. V. is unfortunate, since it
conveys the technical and conventional idea of preaching the
gospel, which is entirely out of place here. The reference is
to the special announcement of the rest of God ; the glad
tidings that God has provided a rest for his people. This
announcement was made to the fathers, and signified to them
the promise of the rest in Canaan. It has been proclaimed
to us, and to us is the announcement of the heavenly rest.
The emphasis is on the entire statement, "we have had the
good tidings proclaimed to us," rather than on we as con
trasted with they.
The word preached (d Xoyoi rfji aKofji). Lit. the word of
the message. See on 1 Th. ii. 13.
Not being mixed with faith in them that heard it (pfj
•avvKeKepaapevovi ry iriarei roll aKoiiaaaiv). Rend, because
-not incorporated by faith in them that heard.* A body of
obedient hearers with whom the erring Israelites were not in-
* There is a difference of reading : (rvvKeKepa<rfi4mvs and cvvKeKepcurptivoi.
According to the former, the participle agrees with iKelvom them : " the word
¦did not profit them, (they) not having been united, etc.," or, "since they
were not united." According to the latter, the participle agrees with 6 \iyo^
itie word: "the word not having been united, etc." I prefer the second
reading, although the external authority for the other is stronger. So Tisch.
¦endorf and Weiss. Westcott and Hort read (rwKeKepaa-n^vovs, but suspect a
primitive corruption. Westcott, however, adopts the other in his commentary.

422 WOED STUDIES IN THB NBW TESTAMENT. [Ch. IV.
corporated would be an idea foreign to the discussion. More
over, in ch. iii. 16, the writer has declared that there were
practicaUy no believing hearers. He says that although the
good tidings were announced to them, they did not profit
them. The word did not profit them because it (the word)
was not assimilated by faith in those that heard. They did
not make the promise of rest their own. Their history was
marked by continual renewals and rejections of the promise.
3. For we which have believed do enter into rest
(eiaepxopeda ydp eli t^v Kardiravaiv ol iriarevaavrei). I say
by faith, for, we believers, who embraced the Christian faith
when it was offered to us (note the aorist participle), do enter
into the rest. 'Eiaepxopeda, categorical ; not are entering or
are on the way to, but entering into the rest is a fact which
characterises us as believers.
As he said (Kadwi eipyKev). We enter in accordance with
the saying which follows.
As I have sworn — if they shall enter. The statement
is somewhat obscure. The meaning is, we (who believed)
enter into rest in accordance with God's declaration that they
(who did not believe) should not enter. The point is faith
as the condition of entering into the rest.
Although the works were finished (Kairoi r&v epywv
yevydevrwv). This is an awkward and indirect way of say
ing, " these unbelievers did not enter into God's rest, although
he had provided that rest into which they might have en
tered." The providing of the rest is implied in the comple
tion of God's works. The writer assumes the readers'
acquaintance with the narrative of the creation in Genesis.
4. What was implied in the preceding verse is now stated.
Did rest from all his works (Kareiravaev — aTro irdvrwv
r&v epywv avrov). The verb only in Hebrews and Acts
xiv. 18. Works, plilral, following LXX. The Hebrew has
work.

Ch. IV.] THE EPISTLE TO THE HEBEEWS. 423
5. In this place (iv rovr^). The passage already cited,
ver. 3. It is cited again to show that the rest was not
entered into.
6. The rest was not appropriated by those under Moses,
nor, in the fuU sense, by those under Joshua, nor in David's
time. It remaineth that some must enter therein (diroXeiir-
erai rival elaeXdelv eli avrrjv). 'AiroXeiirerai, "remains over
from past times." The promise has not been appropriated.
It must be appropriated in accordance with God's provision.
The rest was not provided for nothing. God's provision of
a rest implies and involves that some enter into it. But the
appropriation is yet in the future. It remains that some
enter in.
They to whom it was first preached (ol irporepov evay-
yeXiadevres). Lit. they who were first the subjects of the
announcement of the glad tidings. It is desirable to avoid the
-TTorA. preached. See on ver. 2. The Israelites under Moses
and Joshua are meant.
Because of unbelief (St' direideiav). Rend, for unbelief,
disobedience. Comp. ch. iii. 18. 'Aireideia disobedience is
the active manifestation of diriaria unbelief.
7. Again he limiteth a certain day (irdXiv nvd opi^ei
fjpepav). For limiteth rend, defineth. For the verb see on
declared, Rom. i. 4. The meaning is, he gives another oppor
tunity of securing the rest, and caUs the period in which the
opportunity is offered to-day.
In David. The date of the composition of Ps. xcv is uncer
tain. In LXX (xciv) it is called a Psalm of David. In the
words in Havid the writer may adopt the LXX title, or may
mean simply in the Psalms. In the Hebrew the Psalm has
no inscription.

424 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IV.,
After so long a time (perd roaovrov xpovov). The time
between Joshua and David. After this long interval he
renews the promise in the Psalm.
As it is said (Kad&i irpoeipyrai). Rend, as it hath been
before said; referring to the citations, ch. Ui. 7, 8, 15.
8. But it might be said that under Joshua the people did
enter into the promised rest. He therefore shows that Isra
el's rest in Canaan did not fulfil the divine ideal of the rest.
Jesus ('lyaovi). Rend. Joshua, and see on Matt. i. 21.
After this (perd ravra). After the entrance into Canaan
under Joshua.
9. There remaineth therefore a rest (dpa diroXeiirerai
aa^^anapbi) . Remaineth, since in the days of neither Moses,
Joshua, or David was the rest appropriated. He passes over
the fact that the rest had not been entered into at any later
period of Israel's history. Man's portion in the divine rest
inaugurated at creation has never been reaUy appropriated :
but it still remaineth. This statement is justified by the new
word for "rest" which enters at this point, aa^^anap^i
instead of Kardiravan. 2a/3/8aTto-/i09, N. T.o, OLXX, oClass.,
signifies a keeping Sabbath. The Sabbath rest points back to
God's original rest, and marks the ideal rest — the rest of per
fect adjustment of all things to God, such as ensued upon
the completion of his creative work, when he pronounced aU
things good. This falls in with the ground-thought of the
Epistle, the restoration of all things to God's archetype. The
sin and unbelief of Israel were incompatible vrith that rest.
It must remain unappropriated until harmony vrith God is
restored. The Sabbath-rest is the consummation of the new
creation in Christ, through whose priestly mediation recon
cUiation with God wiU come to pass.
For the people of God (rw Xa& roi) deov). For the phrase
see Rom. ix. 25 ; xi. 1 ; 1 Pet. ii. 10, and comp. Israel of

Ch. IV.] THE EPISTLE TO THE HEBEEWS. 425
God, Gal. vi. 16. The true Israel, who inherit the promise
by faith in Christ.
10. Only in such a Sabbath-rest is found the counterpart
of God's rest on the seventh day.
For he that is entered into his rest (o ydp elaeXdwv eli
ryv Kardiravaiv avrov). Whoever has once entered.* His,
God's. The aorist marks the completeness of the appropria
tion — once and for aU.
He also hath ceased from his own works (Kal avroi
Kareiravaev dirb r&v epywv avrov). Omit own. The statement
is a general prdposition : any one who has entered into God's
rest has ceased from his works.
As God did from his (wairep dirb r&v ISiwv 6 de6i). Rend.
as God (did) from his own. 'ISiwv own signifies more than
mere possession. Rather, works peculiarly his own, thus hint
ing at the perfect nature of the original works of creation as
corresponding with God's nature and bearing his impress.
The blessing of the Sabbath-rest is thus put as a cessation
from labours. The basis of the conception is Jewish, the
rest of the Sabbath being conceived as mere abstinence from
labour, and not according to Christ's conception of the Sab
bath, as a season of refreshment and beneficent activity,
Mk. ii. 27 ; J. v. 17. Our writer's conception is not the
rabbinical conception of cessation of work, but rather of the
cessation of the weariness and pain which accompany human
labor. Comp. Apoc. xiv. 13; xxi. 4; L. xi. 7; xviii. 5;
Gal. vi. 17.
11. This promise of rest carries with it a special responsi
bility for the people of God.
Let us labour therefore (airovBdawpev oHv). For the verb,
see on Eph. iv. 3. Give diligence, not hasten, which is the
primary meaning.
* Not as Ebrard and Alford, he that entered, referring to Christ, and con
trasted with Joshua. Jesus is not mentioned in the entire passage, iii. 7-iv. 9.

426 WOED STUDIES IN THB NBW TESTAMBNT. [Ch. IV.
That rest (iKeivyv t^v Kardiravaiv). The Sabbath-rest of
God, instituted at creation, promised to the fathers, forfeited
by their unbelief, remaining to us on the condition of faith.
Lest any man fall after the same example of unbelief
(ti'a py iv TO) aiirw rn viroBeiypan ireay rfji direideiai). Uea'g
fall is to be taken absolutely ; not, fall into the same example.
'TiroSeiypa example, mostly in Hebrews. Rejected as unclass
ical by the Attic rhetoricians. Originally a sign which
suggests something : a partial suggestion as distinct from a
complete expression. See ch. viii. 5; ix. 23. Thus Christ's
washing of the disciples' feet (J. xiii. 15)_ was a typical
suggestion of the whole field and duty of ministry. See on
1 Pet. ii. 6. It is not easy to give the exact force of iv in.
Strictly speaking, the " example of disobedience " is con
ceived as that in which the falling takes place. The fall is
viewed in the sphere of example. Comp. 2 Macc. iv. 30;
1 Cor. ii. 7. Rend, that no man fall in the same example of
disobedience : the same as that in which they feU.
12. The exhortation is enforced by reference to the char
acter of the revelation which sets forth the rest of God.
The message of God which promises the rest and urges to
seek it, is no dead, formal precept, but is instinct with Uving
energy. The word of God (o Xo'70? rod deov). That which God
speaks through any medium. The primary reference is to
God's declarations concerning his rest. The fathers ex
plained it of the personal Word as in the Fourth Gospel.
But in the Epistle there is no approach to any definite use
of Xoyoi with reference to Christ, not even in the description
of his relation to God in ch. i, where, if anywhere, it might
have been expected. In ch. vi. 5 and xi. 3 we find pfjpa.
Everywhere in the Epistle Christ appears as the Son, not as
the Word. In this passage, the following predicates, ivepyfji,
ropdnepoi, KpiriKbi, would hardly be applied to the Logos, and
in ver. 14 he is styled Jesus the Son of God.

Ch. IV.] THE BPISTLB TO THB HEBEEWS. 427
Quick and powerful (l;&v koi ivepyyi). Note the emphatic
position of ^&v living. Living is the word of God, since it is
the word of "the living God" (ch. iii. 12). Living in its
essence. For ivepyyi active, energising, and kindred words,
see on J. i. 12 ; Philip, iu. 21 ; Col. i. 29 ; Philem. 6. Mani
festing itself actively in the world and in men's hearts.
Comp. 1 Pet. i. 23. .
Sharper than any two-edged sword (ropwrepoi virep irdaav
pdxaipav Biaropov). Topwrepoi sharper from repveiv to cut,
N. T.o. OLXX. The word of God has an incisive and pene
trating quality; It lays bare self-delusions and moral soph
isms. For the comparison of the word of God or of men to
a sword, see Ps. Ivii. 4 ; lix. 7 ; Ixiv. 3 ; Eph. vi. 17. Philo
calls his Logos 6 ropevi the cutter, as cutting chaos into dis
tinct things, and so creating a kosmos. "tirep than, is Uter
aUy, above. TJdaav any, is bvery. Aiaropov only here and
Apoc. i. 16 ; ii. 12, lit. two-mouthed. In LXX always of a
sword. See Judg. iii. 16 ; Ps. cxlix. 6 ; Prov. v. 4 ; Sir. xxi. 3.
In Class, of a cave with a twofold mouth (Soph. Philoct. 16) ;
of double-branching roads (Soph. Oed. Col. 900); of rivers
with two mouths (Polyb. xxxiv. 10, 5). ^ropa mouth, of the
edge of a sword, L. xxi. 24 ; Heb. xi. 34. Often in LXX, as
Gen. xxxiv. 26 ; Josh. x. 28, 33, 35, 37, 39 ; Judg. i. 8. So
occasionally in Class., as Homer, II. xv. 389. Kareadieiv or
Kariadeiv to devour is used of the sword, Deut. xxxii. 42 ;
2 Sam. ii. 26 ; Isa. xxxi. 8 ; Jer. ii. 30, etc. Mdxaipa sword,
in Class, a dirk or dagger: rarely, a carving knife; later, a
bent sword or sabre as contrasted with a straight, thrusting
sword, ^ii^o? (not in N. T. but occasionally in LXX). 'Pop-
^aia, L. ii. 35 (see note), elsewhere only in Apocalypse, very
often in LXX, is a large broadsword. In LXX of Goliath's
sword, 1 Sam. xvii. 51
Piercing (BiiKvovpevoi), Lit. coming through. N. T.o.
Even to the dividing asunder of soul and spirit and of
the joints and marrow (dxpi pepiapov -^Jrvxyi Kal irvevparoi

428 WOED STUDIES IN THB NBW TESTAMENT. [Ch. IV.
dpp&v re Kal pveX&v). Mepiapbi dividing, only here and
ch. ii. 4, is not to be understood of dividing soul from spirit
or joints from marrow. Soul and spirit cannot be said to be
separated in any such sense as this, and joints and marrow
are not in contact with each other. Mepiapbi is the act of
division ; not the point or line of division. Joints and mar
row are not to be taken in a literal au.d material sense.* In
rendering, construe soul, spirit, joints, marrow, as all depend
ent on dividing. Joints and marrow (dpp&v, pveX&v, N. T.°)
are to be taken figuratively as joints and marrow of soul and
spirit. This figurative sense is exemplified in classical usage,
as Eurip. Hippol. 255, " to form moderate friendships, and
not irpbi uKpov /ttueXoi/ ¦^vxyi to the deep marrow of the soul."
The conception of depth applied to the soul is on the same
figurative line. See Aesch. Agam. 778 ; Eurip. Racch. 203.
Attempts to explain on any psychological basis are futile.
The form of expression is poetical, and signifies that the
word penetrates to the inmost recesses of our spiritual being
as a sword cuts through the joints and marrow of the body.
The separation is not of one part from another, but operates
in each department of the spiritual nature. The expression
is expanded and defined by the next clause.
A discerner(/cptTtKos). N. T.o. olxX. The word carries
on the thought of dividing. From Kpiveiv to divide or separate,
which runs into the sense of judge, the usual meaning in
N. T., judgment involving the sifting out and analysis of
evidence. In KpiriKbi the ideas of discrimination and judg
ment are blended. Vulg. discretor.
Of the thoughts and intents of the heart (ivdvpyaewv Kal
ivvoi&v KapBiai). The A.V. is loose and inaccurate. 'Evdv-
pyan rare in N. T. See Matt. ix. 4 ; Acts xvii. 29. Comp.
ivdvpeladai, Matt. i. 20 ; ix. 4. In every instance, both of
the noun and of the verb, the sense is pondering or tMnking
* As Delitzsch, whose note on this passage is one of the curiosities of
exegesis, and a specimen of literalism run mad.

Ch. IV.] THE BPISTLB TO THB HEBEEWS. 429
out. Rend, the reflections. "Evvoia, only here and 1 Pet. iv. 1.
It is the definite conception which follows ivdvpyan Rend.
conceptions. 13. From the word of God the writer proceeds to God
himself as cognisant of all things; thus giving a second
ground for the exhortation of ver. 11.
Creature (Krian). See on Rom. viu. 19; 2 Cor. v. 17;
Col. i. 15. Here in the sense of thing created.
Opened (rer paxyXia peva). N. T.o. OLXX. Only later
Greek. Evidently connected with rpdxyXoi neck, throat.
The exact metaphor, however, it is impossible to determine.
The following are the principal explanations proposed : taken
by the throat, as an athlete grasps an adversary ; exposed, as
a malefactor's neck is bent back, and his face exposed to the
spectators ; or, as the necks of victims at the altar are drawn
back and exposed to the knife. The idea at the root seems
to be the bending back of the neck, and the last explanation,
better than any other, suits the previous figure of the sword.
The custom of drawing back the victim's neck for sacrifice
is familiar to all classical students. See Hom. II. i. 459;
ii. 422 ; Pindar, 01. xiii. 114. The victim's throat bared to
the sacrificial knife is a powerful figure of the complete ex
posure of all created intelligence to the eye of him whose
word is as a two-edged sword.
With whom we have to do (irpbi bv yplv 6 Xoyoi). Rend.
with whom is our reckoning; that is to whom we have to give
account.* 14. Chapter ii. 17, 18 is now resumed. This and the fol-
lovnng verse more naturally form the conclusion of the pre
ceding section than the introduction to the following one.
* Not as Lunemann, Alford, Bleek, Calvin, De Wette, toward whom a
relation exists for us, on which Weiss correctly remarks that this sense of
Xfryos is unbiblical.

430 WOED STUDIES IN THE NBW TESTAMENT. [Ch. IV.
Great high priest (piyav). Emphasising Christ's priestly
character to Jewish readers, as superior to that of the Leviti
cal priests. He is holding up the ideal priesthood.
Passed into the heavens (BieXyXvdora roi>i ovpavovi).
Rend, "passed through the heavens." Through, and up to
the throne of God of which he wields the power, and is thus
able to fulfil for his followers the divine promise of rest.
Jesus the Son of God. The name Jesu.s applied to the
high priest is forcible as recaUing the historical, human per
son, who was tempted like his brethren. We are thus pre
pared for what is said in ver. 15 concerning his sympathising
character. 15. We have not an high priest who cannot, etc. What
ever may be thought to the contrary ; whatever contrary con
clusion may be drawn from the character of the Levitical
priests, or from Christ's exalted dignity and purity.
Touched with the feeling (o-uz^a^^o-at). Only here and
ch. X. 34. This is more 'than knowledge of human infirmity.
It is feeling it by reason of a common experience with (avv)
men. Infirmities (dadeveian). Not sufferings, but weaknesses,
raoral and physical, which predispose to sin and facUitate it.
Like as we are (Kad' opoioryra). Lit. according to like
ness. 'Hp&v of us or our is to be understood, or, as some,
yplv, according to his likeness to us. •
Without sin (x«/3t? dpapriai). This, of course, imphes
that he was not led into sin by temptation, and also that no
temptation aroused in him sin already present and dormant.
It is not meant that temptation arising from sin external to
himself was not applied to him.

Ch.V.] the EPISTLE TO THE HEBEEWS. 431
16. Come — unto (irpoaepx&peda). op., often in Hebrews,
and commonly in the sarae sense as here — approach to God
through the O. T. sacrifices or the sacrifice of Christ. Paul's
word irpoaaywyrj access expresses the same idea.* See Eph.
ii. 18 ; iii. 12. The phrase come boldly expresses a thought
which the Epistle emphasises — that Christianity is the reli
gion oifree access to God. Comp. 2 Cor. iii. 12, 13.
Unto the throne of grace (t^ dpdvcp rfji xdpiroi). The
phrase N. T.o. Throne of glory, Matt. xix. 28; xxv. 31:
of majesty, Heb. viii. 1. In Apoc. throne occurs over forty
times, either the throne, or his throne, or throne of God.
Once throne of the beast, xvi. 10. Throne of grace expresses
grace as the gift of divine power.
Mercy — grace (eXeoi — x°'P'-v)- Mercy for past sins ; grace
for future work, trial, and resistance to temptation.
To help in time of need (et? eiiKaipov ^o'rjdeiav). Lit.
for seasonable help, or help in good time ; before it is too late ;
while there is still time to seek God's rest. Others, however,
explain, when it is needed ; or, before temptation leads to sin.

CHAPTER V.
The doctrine of the high-priesthood of Christ.
The Hebrew Christians were not famUiar with Christ under
the aspect of a high priest. They did not understand the
application of the title and office to him. They could not
infer it from his early life, since he was not of the lineage of
Aaron, nor from his ministry, since he claimed no special
privilege of access to the temple, performed no priestly func
tions, and contradicted the whole Jewish conception of the
priesthood. * Though some, as Meyer and Ellicott, insist on the transitive sense—
^-niroduction.

432 WOED STUDIES IN THE NEW TESTAMBNT. [Ch.V.
1. Every high priest (irdi dpxiepeiii). Every Levitical
high priest. Apxiepevi °P.
Taken (Xap^avdjievoi). Rend, being taken, or since he is
taken: not who is taken. The point is that the high priest's
efficiency for men depends on his being taken from among
men. Is ordained (Kadiararai). Constituted priest. See on
Tit. i. 5.
For men (virep dvdpwirwv). On behalf of -men.
In things pertaining to God (rd irpbi rbv deov). As
respects his relation to God. See on ch. ii. 17.
That he may offer (Iva irpoa(j>epy). Tlpoa^epeiv, lit. to
bring to (the altar). Comp. Matt. v. 23. op., who, however,
has the kindred noun irpoa^opd offering. Very often in LXX ;
nineteen times in Hebrews, and always, with one exception
(ch. xii. 7), in the technical sense, as here.
Gifts — sacrifices (B&pa — dvaiai). A&pa offerings gener
ally : dvaiai bloody sacrifices. The distinction, however, is
not constantly observed. Thus, dvaiai, of unbloody offerings.
Gen. iv. 3, 5 ; Lev. ii. 1 ; Num. v. 15 : S&pa, of bloody offer
ings. Gen. iv. 4 ; Lev. i. 2, 3, 10.
For sins (virep dpapn&v). In this the priest's efficiency is
especially caUed out, and he who has not genuine compassion
fpr the sinful cannot do this efficiently. Hence the words
which follow.
2. Have compassion (perpioiradetv). N. T.o. "LXX.
OClass. Originally of the rational regulation of the natural
passions, as opposed to the Stoic dirddeia, which involved the
crushing out of the passions. Often, in later Greek, of mod
erating anger. It is not identical with avviradfjaai (ch. iv. 6),

Ch.V.] the BPISTLB TO THE HEBEEWS. 433
but signifies to be moderate or tender in judgment toward
another's errors. Here it denotes a state of feeling toward
the ignorant and erring which is neither too severe nor too
tolerant. The high priest must not be betrayed into irrita
tion at sin and ignorance, neither must he be weakly indul
gent. The ignorant (roli dyvoovai). Comp. dyvoypdrwv igno
rances, ch. ix. 7, and Num. xv. 22-31, where the distinction
is drawn between sins of ignorance and sins of presumption.
Atonement for sins of ignorance was required by the Leviti
cal law as a means of educating the moral perception, and
of showing that sin and defilement might exist unsuspected :
that God saw evil where men did not, and that his test of
purity was stricter than theirs. '
For that he himself also is compassed with infirmity
(eTrei Kat airrbi irepiKeirai dadeveiav). Sympathy belongs to
the high-priestly office, and grows out of the sense of per
sonal infirmity. The verb is graphic : has infirmity lying
round him. Comp. ch. xii. 1, of the encompassing (irepiKei-
pevov) cloud of witnesses. ' Aadeveiav, the moral weakness
which makes men capable of sin. This is denied in the case
of Christ. See ch. vii. 28.
3. He ought (6<jieiXei). It is his duty, growing out of
the fact of his own infirmity.
4. The high priest must be divinely called. One thus
compassed with infirmity would shrink from such an office
unless called to it by God.
He that is called (KaXovpevoi). The A. V. follows T. R.,
0 KaXovpevoi. The article should be omitted. Rend, but being
called by God (he taketh it), as did Aaron,
5. Did not glorify himself to be made high priest.
EBo^aaev glorified is general, and is more specificaUy defined
by yevydfjvai dpxiepea to be made high priest,
VOL. IV. — 28

434 WOED STUDIES IN THE NEW TESTAMBNT. [Ch.V
But he that said unto him, Thou art my Son, etc. Sup
ply glorified him. He did not glorify himself, but God who
styled Mm " son " glorified him. Thou art my Son is intro
duced thus in close connection with the caU to the priesthood,
in recognition of the fact that the priesthood of Christ had its
basis in his sonship. " Christ's priestly, vocation ceases to be
an accident in his history, and becomes an essential character
istic of his position as Son : sonship, christhood, priestliness,
inseparably interwoven" (Bruce).
6. Thou art a priest forever, etc. According to this
verse Christ is prophetically pointed out in Ps. ex as an
eternal priest, independent of fleshly descent, a king, and
superior in dignity to the Levitical priests.
According to the order (Kara ryv rd^iv). According to
the rank which Melchisedec held. Almost = like. For Mel
chisedec see ch. vii.
7. He is now to show that Christ was under training for
the priesthood, and describes the- process of training.
Who (bi). Nominative to epadev learned, ver. 8, to which
all the participles are preparatory.
In the days of his flesh (iv ran ypepan rfji aapKoi avrov).
During his mortal life.
When he had offered up prayers and supplications
(Be'Tjaen re Kal iKerypiai irpoaever/Kai). Ae-rjaen special, defin
ite requests: iKerypiai, N. T.o, is properly an adjective, per
taining to or fit for suppliants, with pd0Bovi staves or iXaiai
olive-branches understood.. The olive-branch bound round
with wool was held forth by a suppUant in token of his char
acter as such. The phrase irpoa^epeiv Be'yaen N. T.o.*
* In his volume on Hebrews (1899) Professor Bruce abandons the view
held by him in his Summation of Christ, p. 30, that, in the use of the sacri
flcial expression irpoaeviyKas, the writer conceived Christ's prayer in Geth
semane as a sacrificial offering, and found in it a parallel vrith the offering
which the Levitical high priest presented for himself ; a view which must ba
regarded as fanciful. See Weiss ad loc.

CH.V.] THE EPISTLE TO THB HEBEEWS. 435
Unto him that was able to save him from death (irpbi
rbv Svvdpevov aw^eiv avrbv iK davdrov). Const, with prayers
and supplications, not with offered. To save him from death
may mean to deliver him from the fear of death, from the
anguish of death, or from remaining a prey to death. In either
case, the statement connects itself with the thought of Christ's
real humanity. He was under the pressure of a sore human
need which required divine help, thus showing that he was
Uke unto his brethren. He appealed to one who could answer
his prayer. The purport of the prayer is not stated. It is
at least suggested by Matt. xxvi. 39.
And was heard in that he feared (Kal elaaKovadeli dirb
rfji eiXa^eiai). Rend, was heard on account of his godly fear.
'EvXd^eia only here and ch. xii. 28. The verb evXa^eladai
to act cautiously, beware, fear, only ch. xi. 7. The image in
the word is that of a, cautious taking hold (Xap^dveiv) and
careful and respectful handling: hence piety of a devout and
circumspect character, as that of Christ, who in his prayer
took account of all things, not only his own desire, but his
Father's will. 'EvXd^eia is ascribed to Christ as a human
trait, see ch. xii. 28. He was heard, for his prayer was
answered, whatever it may have been. God was able to
save him from death altogether. He did not do this. He
was able to sustain him under the anguish of death, and to
give him strength to suffer the Father's will : he was also
able to deliver him from death by resurrection : both these he
did. It is not impossible that both these may be combined
in the statement he was heard.*
8. Though he were a Son (Kalirep wv vloi). For were
rend. was. His training for the priesthood involved suffer
ing, even though he was a son. Connect with epadev learned,
not with the preceding clause, which would mean that his
position as a son did not exempt him from the obligation to
* The rendering he was heard (and so delivered) from his fear (that which
he feared) is untenable because eiXd^eia cannot mean the object of fear. The
rendering he was heard by him who was his fear is absurd.

436 WOED STUDIES IN THE NEW TESTAMENT. [Ch.V.
godly fear, which is true as a fact (see ver. 7), but is not the
point of emphasis here.
Learned he obedience (epadev t^v viraKo^yv). Omit he,
since the subject of epadev learned is bi who, ver. 7. Jesus
did not have to learn to obey, see J. viii. 29 ; but he required
the special discipUne of a severe human experience as a train
ing for his office as a high priest who could be touched vidth
the feeUng of human infirmities. He did not need to be dis
ciplined out of any inclination to disobedience ; but, as Alford
puts it, "the special course of submission by which he became
perfected as our high priest was gone through in time, and
was a matter of acquirement and practice." This is no more
strange than his growth in wisdom, L. ii. 52. Growth in
experience was an essential part of his humanity.
By the things which he suffered (d<l>' &v eiradev). Or
from the things, etc. Note the word-play, epadev eiradev.
So Croesus, addressing Cyrus, says, rd Be poi irad'rjpara, iovra
dxdpiara, pad'rjpara yeyovev, " my sufferings, though painful,
have proved to be lessons" (Hdt. i. 207) : so Soph. Track.
142, pirir iKpddon iraBovaa, "mayst thou not learnhy suffering."
9. And being made perfect (koI reXeiwdeii). Comp. ch.
ii. 10. The fundamental idea in reXeiovv is the bringing of
a person or thing to the goal fixed by God. Comp. ch. vii.
11, 19 ; ix. 9 ; x. 1, 14 ; xi. 40 ; xU. 23. Here of Christ's
having reached the end which was contemplated in his
divinely-appointed discipline for the priesthood. The con
summation was attained in his death, PhUip. ii. 8 : his obedi
ence extended even unto death.
The author of eternal salvation (curioi awrypiai alwviov).
'Air 101, N. T.o, an adjective, causing. Comp. captain of sal
vation, Heb. ii. 10. The phrase awrypia aiwvioi eternal salva
tion N. T.o, but see LXX, Isa. xv. 17. Not everlasting
salvation, but a salvation of which aU the conditions, attain
ments, privileges, and rewards transcend the conditions and
limitations of time.

Ch.V.] THE EPISTLE TO THE HEBEEWS. 437
Unto all them that obey him (irdaiv roli viroKovovaiv
avrw). Obey points to obedience, ver. 8, and salvation to save,
ver. 7. If the captain of salvation must learn obedience, so
must his followers. Comp. 2 Th. i. 8.
10. Called of God (irpoaayopevdeli virb rov deov). Rend.
since he was addressed or saluted by God. God recognised and
saluted him as that which he had become hy passing through
and completing his earthly discipline. Plpoaayopeveiv to ad
dress N. T.o. A few times in LXX.
11. From this point the comparison of Christ with Melchise
dec would naturally be developed ; but the author digresses
into a complaint of the imperfect spiritual attainment of his
readers, and a remonstrance and admonition extending to the
end of ch. vi.
Of whom (Trepi ov). Rend, concerning which. Not Mel
chisedec, but the topic that Christ is a priest after the order
of Melchisedec, a topic to which great importance is attached.
Can it be imagined that the discussion of such a topic would
appeal to a Gentile audience as a reason for not relapsing into
paganism ?
We have many things to say (iroXi)i yplv 6 "Xoyoi). Lit.
the discourse is abundant unto us. We refers to the writer
himself. Hard to be uttered (Bvaepp'rjvevroi Xeyeiv). Lit. hard of
interpretation to speak. The A.V. entirely misses the idea of
interpretation. Rev. better, hard of interpretation. Avaep-
p^vevroi N. T.o. olxX. oQiass.
Ye are dull of hearing (vwdpol yeydvare ran aKoali). Rend.
ye have grown dull in your hearing. For aKofj hearing see on
2 Tim. iv. 3. The verb implies a deterioration on the hearers"
part, l^wdpoi only here and ch. vi. 12. From vy not and

438 WOED STUDIES LN THE NEW TESTAMENT. [Ch.V.
wdelv to push. Hence slow, sluggish. * Mostly in later Greek,
although Plato uses it much in the same sense as here. "When
they have to face study they are stupid (vwdpoi) and cannot
remember." Theaet. 144 B. In LXX, Prov. xxu. 29;
Sir. iv. 29 ; xi. 12. Sometimes = low, mean, obscure. So
in Proverbs, but in Sirach slack, slow.
12. When for the time ye ought to be teachers (ot^eiXov-
rei elvai BiSdaKaXoi Sid rbv xpd^ov). Rend, for when ye ought
to be teachers by reason of the time. A. V. entirely obscures
the true meaning, which is that, because of the time during
which the readers have been under instruction, they ought to
be able to instruct others.
Again (irdXiv). Not with teach you, as A. V., but with ye
have need. The position of the word is emphatic. Again ye
have need of being taught the very rudiments of divine truth
which ye were taught long ago.
Which be (nvd). A.V. takes the pronoun as interrogative
(riva). Better indefinite as subject of SiBdaKeiv teach. Rend.
"ye have need that some one teach you."
Thefirst principles of the oracles (rd aroixeia rfji dpxfff
r&v Xoyiwv). Lit. the rudiments of the beginning of the oracles.
The phrase aroixeia rfji dpxyi N. T.o. It is = primary ele
ments. For aroixeia see on Gal. iv. 3. Aoyiov is a diminutive,
meaning strictly a brief utterance, and used both in classical
and biblical Greek of divine utterances. In Class, of prose
oracles. Philo uses it of the O. T. prophecies, and his treatise
on the Ten Commandments is entitled irepl r&v Bixa Xoyitov.
In LXX often generally — "the word or words of the Lord,"
see Num. xxiv. 16 ; Deut. xxxiii. 9 ; Ps. xi. 6 ; xvii. 30, etc.
It was used of the sayings of Jesus, see Polycarp, Ad Phil. vii.
From the time of Philo, of any sacred writing, whether dis-
* Schmidt, Synon., says it is best represented by the German nSUen to
dawdle.

Ch.V.] the EPISTLB TO THE HEBEEWS. 439
course or narrative. Papias and Irenaeus have rd KvpiaKd
'\ayia dominical oracles.* The meaning here is the 0. T.
sayings, especially those pointing to Christ.
And are become (Kal yeyovare). As in ver. 11, implying
degeneracy. The time was when you needed the strong meat
of the word.
Milk (ydXaKroi). Comp. 1 Cor. iii. 2. Answering to
rudiments. Strong meat (arepedi rpoijyfji). Lit. solid meat. See on
steadfast, 1 Pet. v. 9. More advanced doctrinal teaching.
The explanation of the Melchisedec priesthood to which the
vrriter was about to pass involved the exhibition for the first
time of the opposition of the N. T. economy of salvation to
that of the old, and of the imperfection and abrogation of the
0. T. priesthood. To apprehend this consequence of N. T.
revelation required alert and matured minds. This is why
he pauses to dweU on the sluggish mental and spiritual con
dition of his readers.
13. Useth (perexwv). Rend, partakes of. See on ch. i. 9 ;
u. 14 ; in. 1, 14.
Unskilful (direipoi). N. T.o. Rend, unskilled or in
experienced. In the word of righteousness (Xoyov BiKaioavvyi). The
phrase N. T.o. The genitive BiKaioavvyi of righteousness is
combined in N. T. with way, God, gift, instruments, servants,
law, ministration, fruit and fruits, ministers, hope, breastplate,
crovm, king, preacher. It is a mistake to attempt to give the
phrase here a concrete meaning. It signifies simply a word
of normally right character. It is not = the Christian revelation,
which would require the article. Probably, however, in the
* An interesting discussion of the word may be found in Lightfoot's
Essays on Supernatural Eeligion, p. 172 fl.

440 WOED STUDIES IN THE NEW TESTAMENT. [Ch. VI
foreground of the writer's thought was the word spoken by
the Son (ch. i. 2) ; the salvation which at first was spoken
by the Lord (ch. U. 3).*
A babe (v^Trto?). See on Rom. ii. 20; 1 Cor. iu. 1;
Eph. iv. 14.
14. Strong meat belongeth to them that are of full age
(reXeiwv Se ianv fj areped rpo^fj). This rendering is clumsy.
Rend, solid food is for full-grown men. For reXeiwv full-grown,
see on 1 Cor. ii. 6. Often by Paul, as here, in contrast with
vyirioi immature Christians. See 1 Cor. ii. 6 ; ui. 1 ; xiii. 11 ;
Eph. iv. 4. Paul has the verb vyirid^eiv to be a child in
1 Cor. xiv. 20.
By reason of use (Sta rfjv e^iv). For use rend, habitude,
N. 'T.o. It is the condition produced by past exercise. Not
the process, as A. V., but the result.
Their senses (rd aladyrypia). N. T.o. Organs of per
ception ; perceptive faculties of the mind. In LXX see
Jer. iv. 19 ; 4 Macc. U. 22.
Exercised (yeyvpvaapeva). See on 2 Pet. ii. 14, and
1 Tim. iv. 7.
Good and evil. Not moral good and evU, but wholesome
and corrupt doctrine. The implication is that the readers'
condition is such as to prevent them from making this
distinction.
CHAPTER VI.
Some difficulty attaches to the first three verses, because
the writer combines two thoughts : his own intention to pro
ceed from elementary to more advanced teachings, and his
* Surely not, as Lunemann, the gospel message as centring in the dodrine
of justification by faith, which would be dragged in by the ears.

Ch.VL] THB EPISTLB TO THE HEBEEWS. 441
readers' advance to that higher grade of spiritual receptive
ness on which the effectiveness of his teaching must depend.
The mistake in interpretation has been in insisting that the
three verses treat only the one or the other thought. Ob
serve that Sto wherefore is connected with the rebuke in
ch. V. 11, 12 ; and that that rebuke is directly connected
with the announcement of the doctrine of the Melchisedec
priesthood of Christ. The course of thought is as follows :
Christ is a priest after the order of Melchisedec (ch. v. 10).
There is much to be said on this subject, and it is hard to
explain, because you have become dull, and need elementary
teaching, whereas, by reason of your long Christian standing,
you ought to be teachers yourselves (ch. v. 11, 12). For you
all recognise the principle that baby-food is for babes, and
solid food only for men, whose powers have been trained by
habitual exercise (ch. v. 13, 14). Wherefore, in order that
you may be aroused from your sluggishness and have your
perceptions brought up to the matured condition which befits
men in Christ, and in order that I may, at the same time,
complete the development of my theme, I propose that we
together move forward to completion : I to the full exposi
tion of the subject of Christ's high-priesthood, and you to
that maturity of discernment which becomes you. This will
require us both to leave the rudimentary stage of teaching
concerning Christ.
1. Leaving the principles of the doctrines of Christ
(d(f)evrei rbv rfji dpxyi rov Xpiarov 'Xoyov). Lit. leaving the
word of the begifining concerning Christ. 'A<j}evrei leaving or
dismissing does not imply ceasing to believe in elementary
truths or to regard them as important, but leaving them " as
a builder leaves his foundation in erecting his building"
(Bruce). The word of the beginning of Christ is practically
= the rudiments of the beginning, ch. v. 12 ; that rudimentary
view of Christ's person and office which unfolds into the
doctrine of his priesthood. Up to this point the writer has
shown only that the permanent elements of the old covenant
remain and are exalted in Christ. The more difficult point.

442 WOED STUDIES IN THE NBW TESTAMENT. [Ch.VL
which it will require matured perception to grasp, is that
Christ's priesthood involves the entire abolition of the old
covenant. Let us go on unto perfection (iirl rfjv reXeioryra ^epw-
peda). Lit. let us be borne on to completeness. The parti
cipial clause, leaving, etc., is related to the verbal clause as
expressing a necessary accompaniment or consequence of the
latter. Let us be borne on to completeness, and, becau.se of this,
leave, etc. This sense is not given by the Rev. TeXeioryi
only here and Col. iii. 14. Rend, completeness. The com
pleteness is viewed as pertaining to both the writer and the
readers. He proposes to fuUy develop his theme : they are
exhorted to strive for that full Christian manhood which vidU
fit them to receive the fuUy-developed discussion.
Not laying again the foundation (py irdXiv depeXiov Kara-
fiaXXopevoi) . Not explanatory of leaving, etc. The foUowing
words, describing the elements of the foundation, — repent
ance, baptisms, etc., — simply iUustrate in a general way
the proposal to proceed to the exposition of the doctrine of
Christ's priesthood. The Ulustrative proposition is that a
building is not completed by lingering at the foundation;
and so Christian maturity is not to be attained by going back
to subjects which belong to the earliest stage of Christian
instruction. He purposely selects for his iUustration things
which belong to the very initiation of Christian life.
Dead works (veKp&v epywv). The phrase only in Hebrews.
Comp. ch. ix. 14. Not sinful works in the ordinary sense of
the term, but works without the element of life which comes
through faith in the Uving God. There is a sharp opposition,
therefore, between dead works and faith. They are contraries.
This truth must be one of the very first things expounded to
a Jew embracing Christianity.
2. Doctrine of baptisms (;8o7rTt<7/[i(Si'StSax^j').* Notlay-
* There is a difference of reading : SiSax^iv, Westcott and Hort, Weiss i
iiSaxv^, Tischendorf, Eev. T. If the latter, the arrangement may be (o) two

Ch.VL] the BPISTLB TO THB HEBEEWS. 443
ing again as a foundation the teaching (SiSaxyv) of baptisms.
Bairnapoi only here, ch. ix. 10, and Mk. vii. 4. The common
form is fidirnapa. Neither word in LXX or Class. The
meaning here is lustral rites in general, and may include the
baptism of John and Christian baptism. The teaching would
cover all such rites, their relations and comparative signifi
cance, and it would be necessary in the case of a Jewish
convert to Christianity who might not perceive, for example,
any difference between Jewish lustrations and Christian
baptism. Laying on of hands. See on 1 Tim. iv. 14. A Jevdsh
and a Christian practice.
Resurrection — eternal Judgment. Both resurrection and
future judgment were Jewish tenets requiring exposition to
Jewish converts as regarded their relations to the same doc
trines as taught by Christianity. The resurrection of Christ
as involving the resurrection of believers would, of itself,
change the whole aspect of the doctrine of resurrection as
held by a Jew. 'Aiwviov eternal certainly cannot here signify
everlasting. It expresses rather a judgment which shall tran
scend all temporal judgments ; which shall be conducted on
principles different from those of earthly tribunals, and the
decisions of which shaU be according to the standards of the
economy of a world beyond time. See additional note on
2 Th. i. 9. The phrase eternal judgment N. T.o. Comp.
Kpipa rb peXXov the judgment to come. Acts xxiv. 25.
3. If God permit (idvirep iirirpeiry b deoi). The exact
formula N. T.o. Comp. 1 Cor. xvi. 7 ; Acts xviii. 21. Pagan
parallels are r&v de&v deXovrwv if the gods will ; de&v iirirpeir-
distinct genitives, of teaching, of baptisms : (b) didaxv^ dependent on paw-
niTfidv, baptisms accompanied ¦with teaching : (c) SiSaxrjs governing /SaxTur-
IMv, teaching of baptisms, (a) is not in accord with the structure of what
precedes and follows, since all the particulars of the foundation are desig
nated by double expressions : (b) is unusual and difficult to explain with the
plural jSoTTTur/iffli', since baptism with teaching would mean Christian baptism,
and iSaTTTKr/ifii/ is not limited to Christian baptism : (c) is preferable if StSax^s
is to be read.

444 WOED STUDIES IN THE NEW TESTAMENT. [Ch. VI.
ovrwv the gods permitting, and de&v ^ovXojievwv if the gods
desire. An ominous hint is conveyed that the spiritual dul
ness of the readers may prevent the writer from developing
his theme and them from receiving his higher instruction.
The issue is dependent on the power which God may impart
to his teaching, but his efforts may be thwarted by the impos
sibUity of repentance on their part. No such impossibiUty
is imposed by God, but it may reside in a moral condition
which precludes the efficient action of the agencies which
work for repentance, so that God cannot permit the desired
consequence to follow the word of teaching.
4. Impossible (dBvvarov). It is impossible to dUute this
word into difficult.
Those who were once enlightened (toi*? dira^ <l>wriadev-
rai). Rend, "once /or aZZ enUghtened." "Avraf is frequent
in the Epistle. Comp. ch. ix. 7, 26, 27, 28 ; x. 2 ; xu. 26, 27.
Indicating that the enUghtenment ought to have sufficed to
prevent them from faUing away ; not that it does not admit
of repetition. Enlightened, through the revelation of God
in Christ, the true light, and through the power of the Spirit.
^wr i^eiv in LXX usually to teach or instruct; see Ps. cxviii.
130 ; 2 K. xii. 2 ; xvu. 27. Comp. in N. T. J. i. 9 ; Eph. i. 18 ;
iii. 9 ; Heb. x. 32. Erasmus gives the correct explanation :
" Who once for all have left the darkness of their former life,
having been enUghtened by the gospel teaching." There is
no ground for explaining the word here of baptism, although
the fathers from the time of Justin Martyr used <f)wri^eiv and
(j)wriap6i in that sense, and this usage continued down to the
Reformation. See Just. Mart. Apol. i. 62. Chrysostom
entitled his 59th Homily, addressed to candidates for baptism,
irpbi roin peXXovrai ipwri^eadai to those who are about to be
enlightened; and justified this name for baptism by this pas
sage and X. 32. The Peshitto translates this passage, "who
have once (for aU) descended to baptism." The N. T. gives
no example of this usage.*
* See a good note by Alford, Commentary ad loc.

Ch.VL] THE EPISTLE TO THB HEBEEWS. 445
Tasted of the heavenly gift (yevaapevovi rfji Swpedi rfji
iirovpaviov). For yevaapevovi tasted, comp. ch. ii. 9. The
meaning is, have consciously partaken of. Comp. 1 Pet. ii. 3,
and T/3(i&7«Bi' eateth, J. vi. 56. The heavenly gift is the Holy
Spirit. It is true that this is distinctly specified in the next
clause, but the two clauses belong together.*
Partakers of the Holy Ghost (peroxovi irvevparoi dyiov),
''Heavenly gift " emphasises the heavenly quality of the gift.
The Holy Ghost is the gift itself which possesses the heavenly
quality. 5. The good word of God (KaXbv deov pfjpa). The gospel
of Christ as preached. Comp. ch. ii. 3. To the word are
attached life (Acts v. 20); spirit and life (J. vi. 63); salva
tion (Acts xi. 14); cleansing (Eph. v. 26); especially the
impartation of the Spirit (J. iii. 34; Acts v. 32; x. 44;
Eph. vi. 17; Heb. ii. 4).
Powers of the world to come (Bwdpen pe'XXovroi al&voi).
Not foretastes of heavenly bliss. The world to come is the
world of men under the new order which is to enter with the
fulfilment of Christ's work. See on these last days, ch. i. 2.
These powers are characteristic of that period, and in so far
as that dispensation is inaugurated here and now, they assert
and manifest themselves.
6. If they shall fall away (Kal irapaireaovrai). Lit. and
having fallen away. Comp. ireayfall, ch. iv. 11. Tlapairiir-
reiv, N. T.o. It means to deviate, turn aside. Comp. LXX,
Ezek. xiv. 13 ; xv. 8.
To renew them again (irdXiv dvaKaivi^eiv). The verb
N. T.o. 'AvaKaivovv to renew, 2 Cor. iv. 16; Col. iii. 10.
* The number and variety of explanations of the heavenly gift are bewild
ering : the Lord's Supper ; regeneration in general, as distinguished from
the special communication of the Spirit in baptism ; persuasion of eternal
life ; righteousness ; forgiveness of sins ; peace whioh results from forgive
ness ; faith ; the gospel ; the heavenly light which produces the enlighten
ment ; the abundant grace of Christianity.

446 WOED STUDIES IN THE NEW TESTAMENT. [Ch. VI.
Seeing they crucify to themselves — afresh (dvaaravp-
ovvrai eavroli). In the Roman classical use of the word, dvd
has only the meaning up : to naU up on the cross. Here in
the sense of anew, an idea for which classical writers had no
occasion in connection with crucifying.* 'Eavroli for them
selves. So that Christ is no more avaUable for them. They
declare that Christ's crucifixion has not the meaning or the
virtue which they formerly attached to it.
The Son of God. Marking the enormity of the offence.
Put him to an open shame (irapaSeiypari^ovrai). N. T.o.
Rarely in LXX. Comp. Num. xxv. 4, hang them up. From
irapd beside, SeiKvvvai to show or point out. To put something
alongside of a thing by way of commending it to imitation
or avoidance. To make an example of; thence to expose to
public disgrace. Aelypa example, only Jude 7. Aeiypari^eiv
to make a public show or example. Matt. i. 19 ; Col. u. 16.
See additional note at the end of this chapter.
7. The inevitableness of the punishment iUustrated by a
famiUar fact of nature.
The earth (7^). Or the land. Personified. Comp. auro-
pdry fj yfj the land of itself, Mk. iv. 28, see note.
Which drinketh in (y iriovaa). Appropriates the heavenly
gift of rain, the richness of which is indicated by that cometh
oft upon it.
Herbs (^ordvyv). Grass, fodder. N. T.o.
* Principal Edwards, Expositor'' s Bible, explains, " they cannot be re
newed after falling away if they persist in crucifying." Surely nothing could
be farther from the writer's meaning. Some of the older commentators,
referring renew them to baptism, take crucify and put to an open shame as
explanatory of avaKaivll^eiv, thus : to renew them to repentance which would
be a recrucifying. They refer to Paul's declaration, Eom. vi. 3, that in
baptism is signified the crucifixion of the old man with Christ. If baptism
were repeated, Christ would be recrucifisd. But Christ is not crucified in
baptism ; only the old man.

Ch.VI.] THB EPISTLE TO THB HEBEEWS. 447
Meet for them by whom it is dressed (evderov iKeivon
Bi OVI Kal yewpyelrai). For evderov, lit. well placed, thence fit
or appropriate, see L. ix. 62; xiv. 35. Tewpyelv to till the
ground, N. T.o. Rend, tilled. Press is properly to trim.
The natural result of the ground's receiving and absorbing
the rains is fruitfulness, which redounds to the benefit of
those who cultivate it.
Receiveth blessing from God (peraXap^dvei evXoyiai
dirb rov deov). Rend, partaketh of blessing. The blessing is
increased fruitfulness. Comp. Matt. xiii. 12 ; J. xv. 2.
8. But that which beareth thorns and briers (iK^epovaa
Be aKovdai Kal rpi^oXovi). Wrong. As given in A. V. the
illustration throws no light on the subject. It puts the con
trast as between two kinds of soil, the one well-watered and
fertile, the other un watered and sterile. This would illustrate
the contrast between those who have and those who have not
enjoyed gospel privileges. On the contrary the contrast is
between two classes of Christians under equally favorable
conditions, out of which they develop opposite results. Rend.
but if it (the ground that receives the rain) bear thorns and
thistles, etc. "AKavdai thorns, from aKy a point. Tpi^oXoi,
from rpeli three and ^eXoi a dart; haviug three darts or
points. A ball with sharp iron spikes, on three of which.it
rested, while the fourth projected upward, was called tribulus
or tribolus, or caltrop. These were scattered over the ground
by Roman soldiers in order to impede the enemy's cavalry.
A kind of thorn or thistle, a land-caltrop, was called tribulus
So Virgil, " Subit aspera silva,
Lappaeque tribulique." Georg. i. 153.
Is rejected (dSoKipoi). Lit. unapproved. See on repro
bate, Rom. i. 28.
Nigh unto cursing (Kardpai iyyxJi). See on Gal. iii. 10.
Enhancing the idea of rejected. It is exposed to the peril of
abandonment to perpetual barrenness.

448 WOED STUDIES IN THE NEW TESTAMENT. [Ch.VL
Whose end is to be burned (yi rb riXoi en Kavaiv^. ''Hs
whose, of which, may be referred to cursing — the end of which
cursing : but better to the main subject, yfj the land. Te'Xo?
is consummation rather than termination. 'En Kavaiv, lit. unto
burning. Comp. LXX, Isa. xl. 16. The consummation of
the cursed land is burning. Comp. J. xv. 6. The field
of thorns and thistles is burned over and abandoned to
barrenness.* 9. But the writer refuses to believe that his readers wiU
incur such a fate.
Beloved (dyairyroi). Only here in the epistle. It often
suggests an argument. See 1 Cor. x. 14 ; xv. 58 ; 2 Cor. vii. 1.
We are persuaded (ireireiapeda). We are firmly convinced.
The verb indicates a past hesitation overcome.
Better things (rd Kpeiaaova). The article gives a collect
ive force, the better state of things, the going on unto perfec
tion (ver. 1). For Kpeiaaova better, see on ch. i. 4.
That accompany salvation (ixdfJieva awrypiai). "Exeadae
with a genitive is a common Greek idiom meaning to hold
one's self to a person or thing ; hence to be closely joined to it.
So in a local sense, Mk. i. 38 ; in a temporal sense, L. xiii. 33,
next. He is persuaded that they wiU give heed to aU things
which attend the work of salvation and wiU enjoy aU that
attaches to a saved condition.
10. He is encouraged in this confidence by the fact that
they are still as formerly engaged in Christian ministries.
Your work and labour of love (tow epyov vp&v Kal rfji
dydiryi). Omit labour. The A.V. follows T. R. rov Koirov.
Rend, your work and the love which ye shewed, etc.
* The reference to Sodom and Gomorrah (Liinemann, Bleek) is forced,
and perhaps equally so that of Westcott to volcanic fires. There is no
thought of purification by flre, which would be foreign to the subject

Ch VI.] THE EPISTLE TO THB HEBEEWS. 449
Which ye have shewed toward his name (yi iveSei^aade
ell rb ovopa airrov) . The verb means, strictly, to show some
thing in one's self ; or to show one's self in something. Simi
lar praise is bestowed in ch. x. 32. They have shown both
love and work toward God's name. That does not look like
crucifying Christ. God is not unjust, as he would show him
self to be if he were forgetful of this.
11. We desire (iiridvpovpev). Strongly, earnestly. Comp.
Matt. xui. 17 ; L. xxii. 15. The manifestations just men
tioned make the writer desire that they may exhibit more of
the spirit which animates their beneficent works.
Each (eKaarov). He is concerned, not only for the body
of believers, but for each member.
To the full assurance of hope unto the end (irpdi rfjv
irXypo<f)opiav rfji iXiriSoi dxpi reXovi). That is, we desire
that each of you exhibit the same diligence to develop your
hope, which is in danger of failing, into full assurance, unto
the end of the present season of trial with its happy consum
mation. Comp. Rom. viii. 24. For irXypo<j)opia see on
1 Th. i. 5, and comp. Rom. iv. 21 ; xiv. 5. It is practically
the same whether we translate full development or full assur
ance. The two meanings coalesce. Hope develops into fuU
assurance. 12. Slothful (vwdpoi). See on ch. v. 11. Or sluggish, as
you will become if you lose hope.
Followers (pipyrai). Rend, imitators.
Faith and patience (iriarewi koI paxpodvpiai). For pa
tience rend, longsuffering, and see on Jas. v. 7. Faith and
longsuffering go together. Faith does not win its inherit
ance without persevering endurance ; hence longsuffering
is not only presented as an independent quality, but is predi
cated of faith.
VOL. IV. — 29

450 WOED STUDIES IN THE NEW TESTAMENT. [Ch.VI.
Inherit (KXypovopovvrwv). Notice the present participle,
are inheriting. Their present faith and perseverance are
now making for their final inheritance. Comp. Eph. i. 14.
13. IUustration of the longsuffering of faith by the exam
ple of Abraham. The necessity for emphasising this element
of faith lay in the growing discouragement of the Jevrish
Christians at the long delay of Christ's second coming.
Comp. ch. xi. Abraham became a sojourner in the land of
the promise, looking for the heavenly city (ch. xi. 9, 10).
AU the instances cited in that chapter illustrate the long
outlook of faith, involving patient waiting and endurance.
The example of Abraham shows, first, that the promise of
God is sure.
Because he could swear by no greater (e'Trei Kar ovSevdi
elxev p.ei^ovoi 6p.6aai). Lit. since he had (the power) to swear
by no one greater.
By himself (koS" eavrov). Comp. Gen. xxu. 16. N. T.o,
but see LXX, Am. vi. 8.
14. Surely blessing I will bless thee (et pyv evXoy&v eiiXo-
yrjaw ae). 'Et p-rjv as a formula of swearing N. T.o. In
LXX, see Num. xiv. 23, 28, 35 ; Isa. xlv. 23 ; Ezek. xxxiii.
27; xxxiv. 8. Blessing I will bless is a Hebraism, emphasis
ing the idea contained in the verb. Comp. LXX, Gen. xxii.
17; Num. xxv. 10 ; Deut. xv. 4.*
15. After he had patiently endured (paxpodvpyaai).
Pointing back to paKpodvpia longsuffering, ver. 12.

* Bleek holds that the form el /I'/jv arose from a confusion of the Hebraistic
el llil (comp. Heb. OS) and the Greek ^ iiiiv. Thayer (Lex.) says this must
be the explanation unless el came by itacism from ^. So Winer-Schmiedel,
N. T. Ch'amm. § 5, 15. Deissmann, however (JVeue Bibelst'odien, Pt. n.,
p. 33 ff.), gives uistances of cl (el ?) n-liv from papyri before Christ, a hundred
years older than this epistle, and from the same countiy in which the LXX
was prepared. See also Blass, N. T. Gramm. Ss. 9, 60, 254.

Ch.VI.] the EPISTLB TO THB HEBEEWS. 451
He obtained (iirervxev). The compounded preposition
eirl has the force of upon : to light or hit upon. The verb
indicates that Abraham did not personally receive the entire
fulfilment of the promise, but only the germ of its fulfilment.
It was partially fulfilled in the birth of Isaac. See Rom.
iv. 18.
The security of the divine promise illustrated by the ana
logy of human practice.
16. And an oath for confirmation is to them an end of
all strife (koI irdayi avroli dvriXoyiai irepai eli fie^aiwaiv 6
opKoi). For "aw oath," rend, ^'-the oath": generic. Const.
for confirmation with end. " The oath is final for confirma
tion." Tlepai is the outermost point ; the point beyond which
one cannot go. With this exception always in N. T. in the
plural, of the ends of the earth. See Matt. xii. 42 ; Rom. x. 18.
So often in LXX. 'AvriXoyia, strictly contradiction, only in
Hebrews and Jude 11, on which see note.
17. Wherein (iv w). Referring to the whole previous
clause. In accordance vrith this universal human custom.
Willing (^ov'Xopevoi). Rend, being minded. See on
Matt. i. 19.
The immutability (to dperdderov). The adjective used
substantively. Only here and ver. 18.
Confirmed (ipeairevaev). Rend, interposed or mediated.
Comp. peairyi mediator. From peaoi midst. Placed himself
between himself and the heritors of the promise.
18. Two immutable things (Bvo irpaypdrwv dperaderwv).
His word and his oath.
Strong consolation (laxvpdv irapdKXyaiv). 'lax^pbi strong
implies indweUing strength embodied or put forth either

452 WOED STUDIES IN THB NEW TESTAMENT. [Ch.VI.
aggressively or as an obstacle to resistance ; as an army or a
fortress. For consolation rend, encouragement, and see on
L. vi. 24 ; 1 Cor. xiv. 3.
Who have fled for refuge (ot Kara^vyovres). Only here
and Acts xiv. 6. The compound verb is well rendered by
A. v., since, as distinguished from the simple <j)evyeiv to flee,
it expresses flight to a definite place or person for safety.
Hence often used in connection with an altar or a sanctuary.
The distinction between the simple and the compound verb
is iUustrated in Hdt. iv. 23, where, speaking of the bar
barous tribe of the lyrcae, he says, " Whoever flees (<j>eiywv)
and betakes himself for refuge (Kara<f>vyy) to them, receives
wrong from no one." So Xen., Hellen. 1, 6, 16: "Conon
fled (e^evye) in swift vessels, and betakes himself for refuge
(Kara(j>evyei) to Mitylene."
To lay hold upon the hope set before us (Kparfjaai rfji
irpoKeipevyi iXiriSoi) . For Kparfjaai to lay fast hold, see on
Mk. vii. 3 ; Acts iii. 11 ; Col. ii. 19. TlpoKeijiivyi lying before
or set before; destined or appointed. Mostly in Hebrews.
Comp. 2 Cor. viu. 12 ; Jude 7.*
19. An anchor of the soul (dyKvpav rfji ¦^w^^?). The
same figure is implied 1 Tim. i. 19.
Sure and steadfast (da<j>aXfj re Kal fiefiaiav). The dis
tinction between the two adjectives expresses the relation
of the same object to different tests appUed from without.
'Aa(f>aXfj, d not, a^dXXeiv to make totter, and so to baffle or
foil. Hence, secure against all attempts to break the hold.
'Re^aiav sustaining one's steps in going (fiaiveiv to go): not
breaking down under what steps upon it.
Which entereth into that within the veil (elaepxopevyv
eh rb iawrepov rov Karairer da parol). Const, the participle
* Liinemann takes Karatpvydnres absolutely, and makes KpaTTJirai ttjs irpoK.
iXrr. depend on irapdic. ix- that we who have fled for refuge might have strong
consolation to lay hold, etc.

Ch.VI.] THB EPISTLE TO THE HEBEEWS. 453
elaepxopevyv entering with anchor. 'Eawrepov only here and
Acts xvi. 24. Comparative, of something farther within.
So iawrepav <f)vXaK'tjv "the inner prison," Acts xvi. 24. Kara-
iriraapa veil, ociass. Commonly in N. T. of the veil of the
temple or tabernacle. See Matt, xxvii. 51 ; Heb. ix. 3.
That within the veil is the unseen, eternal reality of the heav
enly world.* Two figures are combined: (a) the world a
sea; the soul a ship; the hidden bottom of the deep the
hidden reality of the heavenly world, (b) The present Ufe
the forecourt of the temple ; the future blessedness the shrine
within the veil. The soul, as a tempest-tossed ship, is held
by the anchor : the soul in the outer court of the temple is
fastened by faith to the blessed reality within the shrine.
20. Whither the forerunner is for us entered (ottov irpo-
Bpopoi virep yp&v eiafjXdev). "Oirov, strictly where, instead of
oTToi whither (not in N. T.), but more significant as indicating
an abiding there. UpoBpopoi forerunner, N. T.°. It expresses
an entirely new idea, lying completely outside of the Leviti
cal system. The Levitical high priest did not enter the
sanctuary as a forerunner, but only as the people's representa
tive. He entered a place into which none might follow him ;
in the people's stead, and not as their pioneer. The peculiar
ity of the new economy is that Christ as high priest goes
nowhere where his people cannot follow him. He introduces
man into fuU fellowship with God. The A. V. entirely
misses this point by rendering '¦'¦the forerunner," as if the
idea of a high priest being a forerunner were perfectly famil
iar. Rend, whither as a forerunner Jesus entered. Comp.
ch. X. 19.
Made a high priest (dpxiepevi yevopevoi). Rend, having
become a high priest, etc. Become, because his office must be
inaugurated by his suffering human life and his death.
* Two other arrangements are proposed : (a) ia<j>aK9i, jSejSafov, eWepxoi^i-
vriv with iXTlSa understood : hope, sure, steadfast, entering, etc. (6) <l(r0aX^
and ^efialav with iyxvpav, and ela-epx. with i\ir. a hope which enters, etc. (and
which is) an anchor sure and steadfast.

454 WOED STUDIES IN THE NEW TESTAMBNT. [Ch.VIL

Additional Note on Veesbs 4-6.
The passage has created much discussion and much distress, as appear
ing to teach the impossibility of restoration after a moral and spiritual
lapse. It is to be observed : (1) That the case stated is that of persons
who once knew, loved, and believed Christian truth, and who experienced
the saving, animating, and enlightening energy of the Holy Spirit, and
who lapsed into indifference and unbelief. (2) The questions whether it
is possible for those who have once experienced the power of the gospel
to fall away and be lost, and whether, supposing a lapse possible, those
who f aU away can ever be restored by repentance — do not belong here.
The possibility of a fall is clearly assumed. (3) The sin in the case sup
posed is the relinquishment of the spiritual gifts and powers accompany
ing faith in Christ, and rejecting Christ himself. (4) The significance
of this sin lies in the mental and spiritual condition which it betrays.
It is the recoil of conviction from Christ and the adoption of the con
trary conviction. (5) The vnriter does not touch the question of the
possibility of God's renewing such to repentance. He merely puts his
own hypothetical case, and says that, in the nature of such a case, the
ordinary considerations and raeans which are applied to induce men to
embrace the gospel no longer appeal to the subjects supposed. He con
templates nothing beyond such agencies, and asserts that these are
powerless because the man has brought himself into a condition where
they can no longer exert. any power. Whether God wiU ever reclaim by
ways of his own is a point which is not even touched. Destruction of
the faculty of spiritual discernment is the natural outcome of deliberate
and persistent sin, and the instrument of its punishment. Note, " renew
unto repentance." God promises pardon on penitence, but not penitence
on sin. See a powerful passage in Coleridge's Moral and Religious Aph
orisms, Amer. ed.. Vol. I., p. 191.

CHAPTER vn.
The Melchisedec-priesthood of Christ. — Christ can be a
priest without Aaronic descent, and his priesthood is of a
higher and older type than the Levitical.
1. For this Melchisedec, etc. See Gen. xiv. 18-20;
Ps. ex.
2. First being by interpretation King of righteousness
(irp&rov fiev epp,yvev6pevoi ^aaiXeiii BiKaioavvyi). The first

Ch. vn.] THB EPISTLB TO THB HEBEEWS. 455
designation is the literal interpretation of the Hebrew name.
Being interpreted belongs only to this designation. So Joseph.
Ant. 1, 10, 2 : aypaivei Se rovro ^aaiXein BiKaioi " and this
(the name Melchisedec) signifies righteous king."
And after that also (eireira Be Kal). Then follows a des
ignation derived from his character, king of peace. Supply
being; not being interpreted.
Salem. Commonly regarded as the site of Jerusalem. It
has also been supposed to represent ^aXeiji Salim, mentioned
in J. iii. 23. Jerome says that the place retained that name
in his day, and that the ruins of Melchisedec's palace were
shown there.* The ancient name of Jerusalem was Jehus.
Others, again, suppose that Salem is not the name of a place,
but is merely the appellation of Melchisedec. The passage
in Genesis, however, points to a place, and the writer might
naturally have desired to indicate the typical meaning of
the city over which Melchisedec reigned.
3. Without father, without mother, without descent
(dirdrwp, dpfjrwp, dyevedXoyyroi) . The three adjectives
N. T.o, OLXX. The meaning is that there is no record con
cerning his parentage. This is significant as indicating a
different type of priesthood from the Levitical, in which gen
ealogy was of prime importance. No man might exercise
priestly functions who was not of the lineage of Aaron.
Having neither beginning of days nor end of life. That
is to say, history is silent concerning his birth and death.
But made like unto the Son of God (d^wpoiwpevoi Be
Ty vlw roO deoO). The verb N. T.o. Made like or likened,
not like. "The resemblance lies in the Biblical representa
tion, and not primarily in Melchisedec himself" (Westcott).
* Ep. ad Evangelium, § 7. Stanley thinks that the meeting of Abraham
and Melchisedec was at Gerizim. Ewald at a point north of Jerusalem.

456 WOED STUDIES IN THE NEW TESTAMENT. [Ch. VU
Son of God, not Son of man, for the likeness to Jesus as Son
of man would not hold ; Jesus, as man, having had both birth
and death. The words likened unto the Son of God stand
independently. Not to be coimected with the following sen
tence, so as to read abideth a priest continually like the Son of
God; for, as a priest, Melchisedec, chronologicaUy, was prior
to Christ ; and, therefore, it is not likeness with respect to
priesthood that is asserted. The likeness is in respect to the
things just predicated of Melchisedec. Christ as Son of God
was without father, mother, beginning or end of days ; and,
in these points, Melchisedec is Ukened in Scripture to him.
Abideth a priest continually (pevei lepein en rb BiyveKei).
AiyveK'Tji from Bia<f>€peiv to bear through; borne on through
ages, continuous. Only in Hebrews. There is no historical
account of the termination of Melchisedec's priesthood. The
tenure of his office is uninterrupted. The emphasis is on the
eternal duration of the ideal priesthood, and the writer
explains the Psalm as asserting eternal duration as the mark
of the Melchisedec order. Accordingly, he presents the fol
lowing characteristics of the ideal priesthood : royal, right
eous, peace-promoting, personal and not inherited, eternal,
Comp. Isa. ix. 6, 7 ; xi. 4, 10 ; xxxii. 17 ; lu. 7. It is, of
course, evident to the most superficial reader that such ex
position of O. T. scripture is entirely artificial, and that it
amounts to nothing as proof of the writer's position. Mel
chisedec is not shown to be an eternal high priest because his
death-record is lost ; nor to be properly likened unto the Son
of God because there is no notice of his birth and parentage.
4. The superiority of the Melchisedec priesthood to the
Levitical. Consider (dewpelre). Only here in Hebrews and "P.
Except this passage, confined to the Synoptic Gospels, Acts,
and Johannine writings. See on L. x. 18 ; J. i. 18.
How great (iryXiKoi), Only here and Gal. vi. 11.

Ch. VIL] THE EPISTLE TO THE HEBEEWS. 457
The patriarch (6 irarpidpxyi). Only here and in Acts.
The tenth (BeKdryv). Properly an adjective, but used as
a noun for tithe. Only in Hebrews, as is the kindred verb
SeKarovv to impose or take tithes. 'AiroSeKarolv to exact tithes,
Heb. vU. 5. Comp. Matt. xxiU. 23 ; L. xi. 42.
Of the spoils (e* r&v uKpodiviwv). The noun N. T.o,
from aKpov topmost point, and dii a heap. The top of the
pile: the "pick" of the spoil.
5. If Melchisedec was greater than Abraham, he was
greater than Abraham's descendants, including the tribe of
Levi. They that are of the sons of Levi who receive, etc.
(ol iK r&v vi&v Aevei Xap^dvovrei). Those out of the sons of
Levi who become priests. Not those who receive the priest
hood from the sons of Levi. Not all Levites were priests,
but only those of the house of Aaron.
The office of the priesthood (t^v iepariav). Only here
and L. i. 9.
A commandment (ivroXfjv). A special injunction. See
on Jas. u. 8 ; Eph. ii. 15.
To take tithes (aTroSe/eaTotj/). See on ver. 4.
That is of their brethren, though they come out of
the loins of Abraham. The people, the brethren of the
Levites, are descended from their common ancestor, Abra
ham, yet the Levites exact tithes from them.
6. But he whose descent is not counted from them
(6 Se py yeveaXoyovjievoi ef aiir&v). Lit. he who is not gene
alogically derived from them: Melchisedec. The verb N. T.o.

458 WOED STUDIES IN THE NEW TESTAMENT. [Ch. VH
Received tithes of Abraham. Melchisedec, who has no
part in the Levitical genealogy, and therefore no legal right
to exact tithes, took tithes from the patriarch himself. Hence
he was greater than Abraham. The right of the Levitical
priest to receive tithes was only a legal right, conferred by
special statute, and therefore implied no intrinsic superiority
to his brethren; but Melchisedec, though having no legal
right, received tithes from Abraham as a voluntary gift, which
implied Abraham's recognition of his personal greatness.
And hath blessed him that had the promises. Mel
chisedec accepted the position accorded to him by Abraham's
gift of tithes by bestowing on Abraham his blessing, and
Abraham recognised his superiority by accepting his blessing.
He who had received the divine promises might have been
supposed to be above being blessed by any man. The sig
nificance of this acceptance is brought out in the next verse.
7. Without all contradiction (^wpt? irdayi dvriXoyiai),
Asserting a principle which no one thinks of questioning : it
is the less who is blessed, and the greater who blesses.
8. Here (&Be). In the Levitical economy.
Men that die receive tithes. The emphasis is on otto^-
vfjaKovre: dying. The Levites are dying men, who pass away
in due course, and are succeeded by others.
But there (ewei Se). In the case of Melchisedec.
(He receiveth them of whom) it is witnessed that he
liveth (paprvpovpevoi on ^y). The Greek is very condensed :
being attested that he liveth. The A. V. fiUs it out correctly.
Melchisedec does not appear in Scripture as one who dies,
and whose office passes to another. See on abideth continu
ally, ver. 3.
9. Levi himself, in the person of Abraham, was tithed by
Melchisedec.

Ch.VH.] THE EPISTLE TO THE HEBEEWS. 459
As I may say (wi eiroi elirelv). = so to speak. N. T.o.
OLXX. Introducing an unusual statement, or one which
may appear paradoxical or startling to the reader, as this
statement certainly is, to a modern reader at least.
In Abraham (St' 'A^padp). Lit. through Abraham.
10. In the loins of his father (iv ry 6a<j)vi roi) irarpoi).
His own father ; not of Abraham.
When Melchisedec met him. In the person of Abraham.
The whole Jewish law, its ordinances and priesthood, are
regarded as potentially in Abraham. When Abraham paid
tithes,. Levi paid tithes. When Abraham was blessed, Israel
was blessed. It is a kind of reasoning which would appeal
to Hebrews, who so strongly emphasised the solidarity of
their race. Comp. Rom. ix. 4, 5.
11. In Christ, as the Melchisedec-priest, the ideal of the
priesthood is realised.
Perfection (reXeiwati). Only here and L. i. 45. The
act or process of consummating. By this word is signified
the estabUshment of a perfect fellowship between God and
the worshipper. See ch. ix. 9 ; x. 1.
Priesthood (lepwavvyi). Only in Hebrews. See vv. 12,
14. It expresses the abstract notion of the priest's office;
while leparia, ver. 5, expresses the priestly service.
For under it the people received the law (ydp iir avrfji
vevopoderyrai). Under, rather on the basis of. The verb lit.
the law has been laid down. Only here and ch. viii. 6.
What further need (ti? ert ;\:/)eta). "En after that, assuming
that there was perfection through the Levitical priesthood.
Another priest (erepov Iepea). Not merely another, but a
different kind of priest. See on Matt. vi. 24.

460 WOED STUDIES IN THB NBW TESTAMENT. [Ch.VH
Should rise (dviaraadai) . In Hebrews only here and
ver. 15, both times in connection with priest.
12. Being changed (perandepevyi). Or transferred to
another order. See on Gal. i. 6.
A change (perddean). A transfer to a new basis. Only
in Hebrews. See ch. xi. 5 ; xii. 27. The inferiority of the
Levitical priesthood is inferred from the fact that another
priesthood was promised. If perfection was possible at all
under the Mosaic economy, it must come through the Leviti
cal priesthood, since that priesthood was, in a sense, the basis
of the law. The whole legal system centred in it. The fun
damental idea of the law was that of a people united with
God. Sin, the obstacle to this ideal union, was dealt with
through the priesthood. If the law failed to effect complete
fellowship with God, the priesthood was shown to be a fail
ure, and must be abolished ; and the change of the priesthood
involved the abolition of the entire legal system.
13. As the law prescribed that the priesthood should be
of the order of Aaron, a new priesthood, not of that order,
must set aside the law.
Pertaineth to another tribe (<l>vXfji erepai pereaxvKev).
Lit. hath partaken of another tribe. Not only another, but a
different tribe ; one not specially set apart to sacerdotal ser
vice. Of which no man gave attendance at the altar («</>' yi
ovBeh irpoaeaxyKev tw dvaiaarypiw). Plpoaexeiv originally to
bring to; bring the mind to; attend to. See on ch. u. 1.
®vaiaarypiov altar, ociass. Strictly an altar for the sacri
fice of victims ; but used of the altar of incense, L. i. 11 ;
Apoc. viu. 3; comp. Ex. xxx. 1. See on Acts xvu. 23.
It was also used of the enclosure in which the altar stood.
See Ignat. Eph. v ; Trail, vii. See Lightfoot's interesting
note, Ignatius and Polycarp, Vol. II. , p. 43.

Ch.VIL] the EPISTLB TO THE HEBEEWS. 461
14. Evident (irp6SyXov). Obvious. See on 1 Tim. v. 24.
Sprang (dvariraXKev) . Rend, hath sprung. In N. T.
always of the rising of a heavenly body, sun or star, except
L. xu. 54, of a cloud, and here. See LXX, Gen. xxxii. 31 ;
Ex. xxii. 3 ; Num. xxiv. 17 ; Judg. ix. 33 ; Isa. xiv. 12 ;
Ix. 1; Mal. iv. 2. Also of the springing up of plants,
Gen. ii. 5 ; iii. 18 ; Deut. xxix. 23 ; of the growing of the
beard, 2 Sam. x. 5.
15. Evident (KardByXov). N. T.o. Thoroughly evident.
Not referring to that which is declared to be irpoByXov evi
dent in ver. 14, viz., that Christ sprang out of Judah, but to
the general proposition — the unsatisfactory character of the
Levitical priesthood.
Similitude (opoioryra). Better, likeness: answering to
made like, ver. 3, and emphasising the personal resemblance
to Melchisedec.
16. The law of a carnal commandment (vopov ivroXfji
aapKivyi). The phrase N. T.o. ^6pov the norm or standard,
as Rom. vii. 21, 23. 'EvroXfji, the specific precept of the
Mosaic law regarding Levitical priests. Comp. Eph. ii. 15.
AapKivyi fleshly, indicates that the conditions of the Levitical
priesthood had reference to the body. Fitness for office was
determined largely by physical considerations. The priest
must be of proper descent, without bodily blemish, cere
monially pure. See ch. ix. 1-5, 10, and comp. Rom. viii. 3.
Such a priesthood cannot be eternal.
After the power of an endless life (Kara Bvvapiv ^wfji
aKaraXvrov). Avvapiv inherent virtue. Rend, for endless,
indissoluble. Comp. KaraXvdy loosened down, of a tent,
2 Cor. V. 1; of the stones of the temple. Matt. xxiv. 2.
Jesus was high priest in virtue of the energy of indissoluble
Hfe which dwelt in him, unUke the priests who die, ver. 8.
This truth the writer finds in the Psalm.

462 WOED STUDIES IN THE NBW TESTAMENT. [Ch.VH.
18, 19. The structure of the passage is as follows : The
two verses contain a proposition in two parts. The verb
yiverai is or comes to pass is common to both parts. 'OvBev —
o vopoi is parenthetical. Rend. " for there is a disannulling
of a foregoing commandment, because of its weakness and
unprofitableness (for the law made nothing perfect), and the
bringing in thereupon of a better hope through which we
draw nigh unto God."
18. There is verily a disannulling of the commandment
going before (dderyan pev ydp yiverai irpoayovayi ivroXyi).
Verily is superfluous. 'Aderyan only here and ch. ix. 26 ; a
very few times in LXX : The fundamental idea is the doing
away of something established (derov). The .verb dderelv to
make void, do away with, is common in N. T. and in LXX,
where it represents fifteen different Hebrew words, meaning
to deal falsely, to make merchandise of, to abhor, to transgress,
to rebel, to break an oath, etc. The noun, in a technical, legal
sense, is found in a number of papyri from 98 to 271 A.D.,
meaning the making void of a document. It appears in the
formula eli dderyaiv Kal aKvpwaiv for annulling and cancelling.
Xlpoayovayi ivroXfji, rend, of a foregoing commandment. The
expression is indefinite, applying to any commandment which
might be superseded, although the commandment in ver. 16
is probably in the writer's mind. Foregoing, not emphasising
mere precedence in time, but rather the preliminary character
of the commandment as destined to be done away by a later
ordinance. 'With foregoing comp. 1 Tim. i. 18 ; v. 24.
For the weakness and unprofitableness thereof (Bid rb
avrfji dadevei Kal dvwijjeXei). Rend. " because of its weakness
and unprofitableness." It could not bring men into close
fellowship with God. See Rom. v. 20 ; viii. 3 ; Gal. iii. 21.
'Avwtj>eX'yi unprofitable, only here and Tit. iii. 9.
19. For the law made nothing perfect (ovSev ydp ire'Xel-
waevbvopoi). Parenthetical. The A.V. overlooks the.paren-
thesis, ignores the connection of bringing in with disannulling,

..^at ,.

Ch. VIL] THE EPISTLB TO THE HEBEEWS. 463
translates Se but instead of and, and supplies did ; thus making
an opposition between the law which made nothing perfect and
t'he bringing in of a better hope, which did make something
perfect. What the writer means to say is that, according to
the Psalm, there takes place, on the one hand, a disannulling
of the preliminary commandment because it was weak and
unprofitable, unable to perfect anything, and on the other
hand, the introduction of a better hope.
The bringing in of a better hope (iireiaaywyfj Kpeirrovoi
iXiriSoi). 'Eireiaaywyfj N. T.o, OLXX, is "a bringing in
upon " (eTTt), upon the ground formerly occupied by the com
mandment. So Rev., correctly, "a bringing in thereupon."
For Kpeirrwv better, see on ch. i. 4. The comparison is not
between the hope conveyed by the commandment, and the
better hope introduced by the gospel, but between the com
mandment which was characteristic of the law (Eph. ii. 15)
and the hope which characterised the gospel (Rom. v. 2-5 ;
vin. 24).
By the which we draw nigh to God (St' yi iyyi^opev tw
deal). Giving the reason why the hope is better. Christianity
is the religion of good hope because by it men first enter
into intimate fellowship with God. The old priesthood could
not effect this.
20-24. A third argument to show the inferiority of the
old priesthood. It is twofold : (a) the new priesthood was
established with the oath of God ; (b) it is held perpetually
by one person, in contrast with the old priesthood which was
administered by a succession of priests.
20. Not without an oath (ov xw/ai? bpKwpoaiai). The
A.V. is, on the whole, better than Rev. by inserting he was
'made priest. 'OpKwpoaia only in Hebrews. In LXX see
Ezek. xvii. 18 ; 1 Esdr. ix. 93. For an oath rend, the taking
of an oath.

464 WOED STUDIES IN THB NEW TESTAMENT. [Ch.VH
21. For those priests were made (ot pev ydp — elalv lepeli
yeyovores). Rend, for they have been made priests. Lit. are
priests, having become such.
Without an oath. Without the taking of an oath by God.
Scripture says nothing of an oath of God when he appointed
Aaron and his posterity to the priesthood.
But this with an oath (o Be perd bpKwpoaiai). Rend, but
he with the taking of an oath. The taking of the oath accom-
pariied (perd) the inauguration into the priesthood.
That said (XeyovTo?). 'Better, saith. StiU says, since the
promise is realised in Christ's priesthood.
22. Was Jesus made a surety of a better testament
(Kpeirrovoi Biad'rjKyi yep/ovev eyyvoi 'lyaovi). "Eyyvoi surety,
N. T.o. Comp. Su. xxix. 15, 16 ; 2 Macc. x. 28. Occasion
aUy in Class., where also occur iyyvdv to give as a pledge,
iyyvy surety, iyyvyan giving in surety, iyyvyr'rji one who gives
security, and iyyvyroi plighted, always of a wife. The idea
underlying all these words is that of putting something into
one's hand (iv in, yvaXov hollow of the hand) as a pledge. For
testament rend, covenant and see on ch. ix. 16. The thought
of a covenant is introduced. for the first time, and foreshadows
ch. viii. 6-13. It adds to the thought of the inferiority of
the Levitical priesthood that of the inferiority of the dis
pensation which it represented.
23. Were many priests (irXeiove; elaiv yeyovorei lepeli).
Comp. ver. 21 for the construction. Rend, have been 'made
priests many in number.
Because they were not suffered to continue (Sta to kwXv-
eadai irapapevetv). Rend, because they are hindered from
continuing. Ilapapeveiv " to abide by their ministration."
24. Hath an unchangeable priesthood (dirapd^arov exei rfjv
lepwavvyv). Rend, hath his priesthood unchangeable. The A.V.

Ch.VH.] the epistle TO THE HEBEEWS. 465
misses the possessive force of the article, his priesthood, and the
emphasis on unchangeable, dirapd^aroi, N.T.o. oLXX. This
may be explained either as inviolable, or which does not pass
over to another. Comp. Ex. xxxii. 8 ; Sir. xxiii. 18. Usage is
in favour of the former meaning, but the other falls in better
with the course of thought.
25. To the uttermost (et? rb iravreXei). PlavreXrji all-
complete, only here and L. xiii. 11. Not perpetually, but
perfectly. Come unto God (irpoaepxopevovi rw deq>). The verb op.,
and in this sense only in Hebrews and 1 Pet. ii. 4. See a
peculiar usage in 1 Tim. vi. 3. Comp. e77t?etj' to draw near,
Jas. iv. 8 ; Heb. vii. 19.
To make intercession for them (et? rb ivrvyxdveiv virep
avr&v). The verb only here in Hebrews. Comp. virepevrvy
xaveiv, Rom. viu. 26, see note. See also on ivrev^en sup
plications, 1 Tim. ii. 1. The idea is not intercession, but
intervention. It includes every form of Christ's identifying
himself with human interests.* The attempt has been made
to trace this idea to Philo, who alludes to the Xo'709 iKeryi the
suppliant Logos, and the \o'709 irapdKXyroi the advocate-Logos.
But the Logos is not treated by Philo as a divine-human
personality intervening for men, but as a poetical personifi
cation allegorically considered. In one instance the suppliant
Logos is the cry of the oppressed Israelites ; in another, Moses,
as the allegorical representative of the universal reason of
mankind. It represents certain functions of human reason
and speech. Again, the suppliant is the visible Cosmos
striving to realise its ideal.
26-28. Sketch of the ideal priest.
26. Became us ('yplv eirpeirev). See on ch. ii. 10. For
the verb see on Tit. ii. 1. There was an essential fitness in
the gift of our great high priest. Comp. ch. ii. 17.
* See Westcott's note.
VOL. IV. — 30

466 WOED STUDIES IN THE NEW TESTAMENT. [Ch.VIL
Holy (offto?). See on L. i. 75. Always vnth a relation to
God ; never of moral excellence as related to men. Of Christ,
Acts ii. 27; xui. 35 : of a bishop. Tit. i. 8.
Harmless (ukukoi). Rend, guileless. Free from maUce
and craft. Only here and Rom. xvi. 18. Undefiled (dpiav-
roi), see on 1 Pet. i. 4.
Separate (Kexiopiapevoi). Rend, separated: denoting a
condition reaUsed in Christ's exaltation. Comp. Rom. vi. 10.
Higherthan the hezLvens(wfryX6repoi r&v ovpav&v). Comp.
Eph. iv. 10 ; Heb. iv. 14.
27. Who needeth not daily (Kad" fjpepav). Apparently in
consistent with ch. ix. 7 : but the sense is, " who hath no need
day by day as the high priest had (year by year) to offer
sacrifices," etc. The great point is repetition, whether daUy
or yearly.*
Once (i<f>dira^). Rend, once for all. Contrasted with
daily. When he offered up himself (eauTw dveveyKai). A new
thought. For the first time Christ appears as victim. Comp.
ch. ix. 12,14; Eph. v. 2.
28. Summarising the contents of w. 26, 27. — The law
constitutes weak men high priests. God's sworn declaration
constitutes a son, perfected forevermore. 'Avdpwrrovi men,
many in number as contrasted with one Son. "Exovrai aa-
* All explanations must be rejected whioh seek to modify the sense of
Kofl' iiiUpav, as " on each day of atonement " ; or " very often "; or " as the
high priest daily feels the need." It is urged by some (as M6n6goz) that
the high priest took part in the daily sacrifices ; but if such participation
took place it was only occasional. Bleek thinks that the ceremonies of the
great Day of Atonement were throughout before the writer's mind as the
archetypal features of the high priest's ministry, and that these were in
some sort reproduced in the daily sacrifices.

Ch. VHI.] THE EPISTLE TO THB HEBEEWS. 467
deveiav having infirmity, stronger than dadeveli weak, which
might imply only special exhibitions of weakness, while having
infirmity indicates a general characteristic. See on J. xvi. 22.
A son. Again the high-priesthood is bound up with son
ship, as in ch. v. 5, 6.

CHAPTER VIH.
Christ's fulfilment of his high-priestly office as related to
the Aaronic priesthood. — Christ's ministry is superior to
that of the Levitical priests as he himself is superior to them.
1. Of the things which we have spoken (e'Trt roli Xeyop-
ivon). The A.V. is wrong. 'Eirl is in the case of, or in the
consideration of: not of, nor in addition to. Ton Xeyopevon
"the things which are being spoken": the matters now under
discussion. The sum (Ke^dXaiov). Rend, the chief point. It is not
the sum of what precedes, but the main point of the present
discussion. This point is that Christ is the minister of a
better sanctuary, connected with a better covenant.
Such an high priest (roiovrov). Taken up from ch. vii. 26.
Is set (iKddiaev). Repeating ch. i. 3. Rend, sat down.
The throne of the majesty (toO dp6vov rfji peyaXwavvyi).
See on ch. i. 3. The phrase N. T.o.
In the heavens (iv roli ovpavoli). Const, with sat down,
not with majesty, which is complete in itself and needs no
qualifying epithet.
2. A minister (\etTov/37o?). Sat down as a minister. From
an old adjective XeiTo? or Xe'tVo? (found only in this com-

468 WOED STUDIES IN THE NEW TESTAMENT. [Ch. Vm.
pound), belonging to the people, and epyov work. Hence, orig
inally, the service of the state in a public office. In LXX
and N. T. Xeirovpybi minister, Xeirovpyelv to minister, and Xet-
rovpyia ministry are used both of priestly service to God and
of service to men. Aeirovpyia in LXX rarely of the service
of the priests, often of the Levites. See 1 K. i. 4 ; xix. 21 ;
2 K. iv. 43 ; vi. 15. Aeirovpyoin, Heb. i. 7, in the general
sense of servants of God.
Of the sanctuary (r&v dyiwv). The heaveiUy sanctuary.
Ta a7ta the most holy place, Heb. ix. 8, 12, 25 ; x. 19 ; xiii. 11.
Comp. a7ta dyiwv holy of holies, Heb. ix. 3. "Ayia holy places
generally, but with special reference to the innermost sanctu
ary, Heb. ix. 24.
The true tabernacle (rfji aKyvfji rfji dXydivfji). Explan
atory of r&v dyiwv. The form of expression is emphatic : the
tabernacle, the genuine one, as compared with the tabernacle
in the wilderness. For dXydivdi real, genuine, see on J. i. 9.
I.Kyvrj a tent. For different shades of meaning, comp.
Matt. xvii. 4 ; L. xvi. 9 ; Acts vii. 43. In this epistle always
of the tabernacle in the wilderness.
3. A priest is appointed to offer gifts and sacrifices.
Therefore Christ, a high priest, must have gifts and sacri
fices to offer, and a sanctuary in which to offer them.
Wherefore it is of necessity (odev dvayKalov). Rend.
wherefore it is necessary.
Somewhat to offer (S irpoaeveyKy), Lit. what he may offer.
The construction is unusual. Comp. Acts xxi. 16. The
statement is a truism, unless it be assumed that the Hebrew
Christians were ignorant of the doctrine of Christ's priest
hood. 4. Rend. "Now if he were on earth he would not be a
priest at aU, seeing that there are those who offer the gifts

Ch. VIIL] THE EPISTLE TO THB HEBEEWS. 469
according to the law." Christ could not be a priest on earth,
because there is an order of priests already established by law ;
and as Christ was not of the tribe of Levi (ch. vii. 13, 14)
he could have nothing in common with them.
5. Who serve unto the example and shadow of heavenly
things (oiTti'e? ViroBeiypan Kal aKid Xarpevovaiv r&v iirovpav-
iwv). The connection is, " there are those who offer the gifts
according to the law, such as (o'lnvei) serve," etc. For Xar
pevovaiv serve, see on 2 Tim. i. 3. Omit unto. Rend, serve
the copy and shadow, etc., or, as Rev., that which is a copy and
shadow. For viroSeiypa copy, see on 1 Pet. v. 3 ; 2 Pet. ii. 6.
Comp. Heb. ix. 23. Twi' iirovpaviwv "of heavenly things."
Ta iirovpdvia in N. T. usually "heavenly places." See
Eph. i. 3 ; u. 6 ; ui. 10 ; vi. 12 : " heavenly things," J. iu. 12 ;
Philip, u. 10; Heb. ix. 23.*
As Moses was admonished (Kadwi Kexpypdnarai Mwvafji).
By God. This, and the remainder of the verse, explain the
words copy and shadow. For ;j^;/3jj/iaTtfetz/ see on Matt. ii. 12 ;
L. ii. 26 ; Acts xi. 26. Comp. ;j{;/37;/:taTto-/ttd? answer (of God),
Rom. xi. 4. In Ex. xl. 1, where Moses is commanded to
make the tabernacle, God is expressly named.
To make (cTrtTeXetv). The margin of Rev. complete may
easily convey a wrong idea. The sense is to carry out or exe
cute the plan given to him.
For, See (opa ydp). Tdp for is not a part of the quotation,
but is argumentative. Moses was admonished, for God said
" See," etc.
That thou msike (iroii^aen). A direct command. "See,
thou shalt make."
Pattern (rvirov). See on 1 Pet. v. 3. The meaning is
that, in all essential features, the Levitical system of worship
* Westcott suggests " heavenly order." Lunemann supplies a'ylav sanctu
ary.

470 WOED STUDIES IN THE NEW TESTAMBNT. [Ch. VIII.
was a copy of a heavenly reality. This was pressed into an
absurd literalism by the Rabbins, who held that there were
in heaven original models of the tabernacle and of all its
appurtenances, and that these were shown to Moses in the
Mount. The writer draws out of this vulgar conception the
thought that the material tabernacle was an emblem of a
spiritual, heavenly sanctuary. The Levitical priests, there
fore, serve only a copy and shadow.
6. But now (vDv Be). "Nvv is logical: as the case now
stands. The statement of ver. 4 is taken up. "If he were
on earth he could not be a priest," etc., but now, since Christ
is a priest, and must have a sanctuary and an offering, he has
a more exceUent ministry.
He hath obtained a more excellent ministry (Sia^opw-
repai rervxev Xeirovpyiai). The ministry of the heavenly
sanctuary. He is the mediator of a better covenant (Kpeirrovoi ianv
Biad'rjKyi peairyi). For peairyi 'mediator, see on GaL iii. 19.
Both here and in the foUowing chapter, the ideas of the
sanctuary and the covenant are closely united. God's coven
ant was embodied in the sanctuary. The ark was " the ark
of the covenant"; the tables of the law were "the tables of
the covenant." The essence of a covenant is the establish
ment of a relationship. The sanctuary was the meeting-place
of God and man. The ritual of sacrifice adjusted the sinner's
relation to a holy God. All the furniture and all the ordin
ances of the tabernacle assumed the covenant between God
and his people. Thus the two ideas belong together. The
minister of the Levitical sanctuary was the mediator of the
old covenant. A new covenant implies a new ministry, a
better covenant implies a better ministry. Christ's priest
hood implies a sanctuary. The new sanctuary implies a new
covenant. This covenant is a better covenant because it
Was established upon better promises (iirl Kpeirroai*
iirayyeXian vevopoderyrai). For established rend, enacted.

Ch. vm.] THB EPISTLB TO THE HEBEEWS. 471
"Hopoderelv to enact a law, only here and ch. vii. 11. A few
times in LXX : 'iiopodeaia enacting, only Rom. ix. 4 : vopo-
denji lawgiver, only Jas. iv. 12. The better covenant was
enacted as truly as was the law. See ver. 10. The new
covenant was a new law — the perfect law, the law of liberty,
Jas. i. 25.
7. The statement that a better covenant was enacted
upon better promises is justified by the very existence of that
second covenant. " If that first covenant had been faultless,
there would no place have been sought for a second." The
argument is Uke that in ch. vii. 11 (see note). Notice the
imperfect tense i^yrelro, lit. would have been being sought. A
search would not have been going on. This implies a sense
of dissatisfaction while the old covenant was still in force,
and a looking about for something better. This hint is now
expanded. It is to be shown that the Levitical system an
swered to a covenant which was recognised as imperfect and
transitory by an O. T. prophet, since he spoke of a divine
purpose to establish a new covenant.
8. For finding fault with them (pepi^opevoi avroin).*
Them signifies the possessors of the first covenant. The
prophet says what follows by way of blame. The passage
cited is Jer. xxxviii, LXX (A.V. xxxi), 31-34. The writer
assumes that Jeremiah's new covenant means the Christian
covenant. I will make (avvreXeaw). Rend. I will conclude or con
summate. See on L. iv. 13. Only here in Hebrews, and once
in Paul, Rom. ix. 28, a citation.
With the house (iirl). The preposition marking direction
toward. * Westcott and Hort and Tischendorf read oi>to*j. Weiss and Eev. T.
retain the T. R. airois. If the latter, the more probable construction is with
he saith ,¦ "he saith to them," taking ij,eiii)>bii,evot absolutely. If airois, the
pronoun will be govemed by iie/upinevos, " blaming them."

472 WOED STUDIES IN THE NBW TESTAMENT. [Ch. VIH.
A new covenant (Biad-yKyv Kaivyv), Always Kaivfj in the
phrase new covenant, except Heb. xu. 24, where we have via.
For the distinction see note there, and on Matt. xxvi. 29.
9. In the day when I took (iv ypepa iiriXa^opivov pov).
An unusual construction. Lit. in the day of me having taken
hold. Comp. J. iv. 39.
10. The covenant which I will make (ij Biad'rjKy yv Bia-
d'Tjaopai) . The noun and the verb are cognate — the arrange
ment which IwiU arrange, A covenant (Biad'rjKy) is something
arranged (Biarideadai) between two parties. See the same
combination. Acts iii. 25.
I will put my laws (SiSoiK vopovi pov). Lit. giving my
laws : const, with I will make : " the covenant which I wiU
make by giving my laws."
Mind (Bidvoiav). The moral understanding. See on
Mk. xii. 30 ; L. i. 51. Hearts, KapSiai, see on Rom. i. 21 ;
X. 10.
A God — a people (et? deov — et? 'Xa,dv), Lit. unio a God,
etc. A Hebraistic form of expression, eli signifying the des
tination of the substantive verb. The sense is, I wUl be to
them to serve as a God ; or my being as related to them wiU
amount to my being a God to them. Comp. Matt. xix. 5 ;
2 Cor. vi. 18 ; Heb. i. 5.
11. His neighbour (rbv iroXiryv). Lit. Ms citizen: his
fellow-citizen. *
Know the Lord (yv&di rbv Kvpiov). As if commending
God to the knowledge of one who is ignorant of him.
All shall knov/ (irdvrei eiS'yaovaiv). Observe the two words
for know : yv&di of the recognition of a stranger ; elByaovaiv
* Codex A, LXX, has riv d,de\<ti6r his brother, and for riv iSe>.^iy in the
following clause, riv ir\jia-lov his neighbour.

CH.Vm.] THE EPISTLE TO THE HEBEEWS. 473
of an absolute acquaintance as of one born under God's
covenant. From the least to the greatest (aTro piKpov ewi peydXov
avr&v) . Lit. from the little unto the great of them. This knowl
edge of God wUl be without distinction of age or station.
12. Merciful (i'Xeo)?). Only here and Matt. xvi. 22, see
note. Unrighteousness (dSiKian). Unrighteousnesses. The only
occurrence of the word in the plural. For aSt/eia see on
2 Pet. u. 13.
Their sins and their iniquities (r&v dpapn&v avr&v). Omit
and their iniquities.* For dpapria sin, see on Matt. i. 21;
and for both dSwia and dpapria, on 1 J. i. 9. Comp. 1 J. v. 17.
Will I remember no more (ov py pvyad& en). Lit. I will
hy no means remember any more.
13. In that he saith a new covenant (iv r&Xeyeiv Kaivfjv),
Lit. " in his saying new. "
He hath made the first old (ireiraXaiwKev rfjv irpwryv).
JlaXaiovv to make old, only in Hebrews and L. xii. 33. Comp.
Heb. i. 11.
Now that which decayeth and waxeth old (rb Be iraXai-
ovpevov Kal yy pdaKov). Rend, but that which is becoming old
and waxing aged. VypdaKeiv (only here and J. xxi. 18) adds
the idea of infirmity to that of age.
Is ready .to vanish away (iyyin d<j}aviapov). Lit. is nigh
unto vanishing. 'A<f>aviap6i vanishing, N. T.o. Often in LXX.
Class, rare and late. The whole statement indicates that the
writer regarded the Sinaitic covenant, even in Jeremiah's
* Kal TWV avoiuuv airav, T. E.

474 WOED STUDIES IN THE NBW TESTAMENT. [Ch. JX.
time, as obsolete, and that Jeremiah himself so regarded it.
When God announced a new covenant he proclaimed the
insufficiency of the old, and the promise of a new covenant
carried with it the promise of the abrogation of the old.
The new covenant is so shaped as to avoid the defects of
the old one, and some one has remarked that, in one aspect,
it is a criticism of the Sinaitic covenant. The following
are its provisions : (1) The law wUl no more be merely
external, but a law written in the heart. Comp. 2 Cor. iii. 3.
(2) The people wUl be on intimate and affectionate terms
with God, so that the knowledge of God wiU be general.
(3) Sin wUI be dealt with more radicaUy and effectively.

CHAPTER IX.
The new scene and conditions of Christ's high-priestly work
— the higher sanctuary and the better covenant (ch. vui. 1-6)
— are presented with more detail.
1. Ordinances of divine service (SiKaiwpara Xarpeiai),
For BiKaiwpa ordinance, see on Rom. v. 16. For Xarpeia
service, see on L. i. 74 ; Apoc. xxii. 3 ; Philip, in. 3 ;
2 Tim. i. 3. The meaning is ordinances directed to or
adapted for divine service.
A worldly sanctuary (to a7toi' KoapiKov). The A.V. misses
the force of the article. Rend, and its sanctuary a sanctuary
of this world. To dyiov in the sense of sanctuary only here.
Elsewhere the plural rd ayia. KoapiKov of this world in con
trast with the heavenly sanctuary to be mentioned later.*
2. Was made (KareaKevdady). See on ch. iii. 3.
* The rendering well-ordered, seemly, is contrary to usage. KotTiuK6s has
three meanings : relating to the universe ; of the world ; worldly, with an
ethical sense — having the character of the sinful world. The word fol
t.ii;mly is k6itiuos, 1 Tim. ii. 9 ; iii. 2.

Ch. IX.] THB BPISTLB TO THE HEBEEWS. 475
The first. The first tabernacle, that is, the first division
of the tabernacle. He speaks of the two divisions as two
tabernacles. Candlestick (Xvxvia). Rend, lampstand. See on Matt.
V. 15 ; Apoc. i. 12. Description in Ex. xxv. 31-37. Comp.
Zech. iv.
The table and the shewbread (fj rpdire^a Kal y irpodean
r&v dpr&v). See Ex. xxv. 23-30 ; xxxv. 13; 2Chron. ii. 4;
xiii. 11. The table and the loaves are treated as one item.
Lit. the table and the setting forth ofthe loaves, that is, the table
¦with its loaves set forth. See on Mk. ii. 26 ; Acts xi. 23.
Which is called the sanctuary (^Tt? — a7ta). Since it
was thus furnished. See on ch. viii. 2.
3; After the second veil (perd rb Bevrepov Karaireraapa).
According to Ex. xxvi. 31-37 there were two veils, the one
before the door of the tent and the other before the sanctu
ary. After passing the first veil and entering the tent, the
worshipper would see before him the second veil behind
which was the holy of holies. The writer calls this also a
tabernacle, ver. 2.
4. The golden censer (xpvaoiiv dvpiar'ypiov). The noun
N. T.o. It may mean either censer or altar of incense. In
LXX the altar of incense is caUed dvaiaar-ypiov dvpidparoi,
Ex. xxx. 1, 27 ; Lev. iv. 7 : comp. L. i. 11. ©vpiarifjpiov
is used of a censer, 2 Chron. xxvi. 19 ; Ezek. viii. 11 ;
4 Macc. vii. 11. These are the only instances of the word
in LXX : accordingly, never in LXX of the altar of incense.
Josephus uses it for both. The golden censer is not men
tioned in O. T. as a part of the furniture of the holy of
holies. The facts of the case then are as follows : (a) accord
ing to Ex. xxxi the incense-altar was in the holy place, not
in the holy of holies ; (b) PhUo and Josephus use dvpiar'ypiov

476 WOED STUDIES IN THE NEW TESTAMBNT. [Ch. TK.
for the altar of incense ; * (c) there is no mention in O. T.
of a censer set apart for the day of atonement ; (d) the high
priest was to enter with incense, so that the ark might be
veiled by the smoke (Lev. xvi. 12). Hence the censer could
not have been kept in the holy of holies ; (e) the writer
clearly speaks of an abiding-place of the dvp.iarypiov in a
particular division of the tabernacle. There is evidently a
discrepancy, probably owing to the fact that the writer drew
his information from the O. T. by which he might have been
led into error. Thus Ex. xxvi. 35, there are mentioned in
the holy place without the veil only the candlestick and the
table, and not the incense-altar. Again, when the standing-
place of the incense altar was mentioned, the expressions
were open to misconstruction : see Ex. xxx. 6 ; xl. 5. On
the day of atonement, the incense-altar, like the most holy
place, was sprinkled with blood. This might have given rise
to the impression that it was in the holy of hoUes.
With gold (xpvaiw). Properly, wrought gold.
Wherein (iv y). But according to Ex. xvi. 34; Num.
xvii. 10, neither the pot of manna nor Aaron's rod was in
the ark, but "before the testimony"; while in Ex. xxv. 16,
Moses was commanded to put only the tables of the law into
the ark ; and in 1 K. viii. 9 it is said of the ark in the tem
ple, "there was nothing in the ark save the two tables of
stone." The writer follows the rabbinical tradition that the
pot of manna and the rod were inside of the ark.
Golden pot (ardpvoi XP^'^v)- ^rdpvoi, N. T.o, a few
times in LXX, rare in Class. Golden is an addition of the
LXX. Comp. Ex. xvi. 33.
5. Cherubim of glory (xepov^elv Bo^yi). Setting forth or
exhibiting the divine glory. The word signifies living crea-
* PhUo, Quis Ber. Divin., Mangey's ed., p. 504. De 'Fita Mos. Mangey,
p. 668. Joseph. B. J. v. 5, 5 ; Ant. iii. 6, 8.

Oh. IX.] THB EPISTLE TO THE HEBEEWS. 477
tures, and they are described as fwo. Hence usually with the
neuter article Ta. See Isa. vi. 2, 3 ; Ezek. i. 5-10 ; x. 5-20,
and comp. Apoc. iv. 6-8. Nothing could be more infeUci-
tous than the A.V. rendering of i^&a beasts.
Shadowing the mercy-seat (KaraaKid^ovra rb iXaar'rjpiov).
KaraaKid^eiv, N. T.o, OLxX, occasionally in Class. Throw
ing their shadow down upon the mercy-seat. For iXaar'rjpiov,
see on Rom. iii. 25. Used in LXX to translate rTib? the
place of covering sin, the throne of mercy above the ark.
Particularly (Kara pepoi). In detail; his main point being
the twofold division of the tabernacle. The phrase N. T.o.
Note the completeness of the list of articles of furniture in
the tabernacle, even to the inclusion of things which had no
connection with worship ; also the emphasis on the costliness
of the articles — gold. The writer will say all that can be
said for this transitory, shadowy tabernacle ; but all that he
can say about the costliness of the apparatus only emphasises
the inferior and unspiritual character of the worship. The
vessels are superior to the service.*
6. The inferiority of the ancient system was proved by
the old tabernacle itself : by its division into two parts, both
of which were inaccessible to the people.
Always (Sta ircevrbi). Rend, continually. The phrase
is usually found in connection with matters involving rela
tions to God — worship, sacrifice, etc. See Matt, xviii. 10;
L. xxiv. 53; Acts ii. 25 ; x. 2; 2 Th. iu. 16; Heb. xiu. 5.
Accomplishing (eTrtTeXowTe?). See on ch. viii. 5, and
Gal. iii. 3. The verb is used of performing religious services
by Herodotus. See i. 167 ; u. 63, 122 ; iv. 186.
7. Errors (dyvoypdrwv). Lit. ignorances. See on ch. v. 2.
* Professor Bruce's remarks on this point are worth reading : The Epistle
io the Hebrews, p. 310 fE.

478 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IX
8. The Holy Ghost. Speaking through the appliances
and forms of worship. The intimation is that God intended
to emphasise, in the old economy itself, the fact of his inac
cessibility, in order to create the desire for full access and to
prepare the way for this.
The way into the holiest of all (rfjv r&v dyiwv 6Sbv),
hit. the way of the holies. For the construction comp. oSoi»
idv&v way of the Gentiles, Mk. x. 5. The phrase N. T.o.
T&v dyiwv as in vv. 12, 24, 25 ; x. 19.
While as the first tabernacle was yet standing (en rfji
irpwryi aKyvfji ixovayi ardaiv). By the first tabernacle is
meant the first division. The point is that the division of
the tabernacle showed the limitations of the Levitical system,
and kept the people from coming directly to God. Of this
limitation the holy place, just outside the second veil, was
specially significant; for the holy place barred priests and
people alike from the holy of holies. The priests could not
pass out of it into the holy of holies ; the people could not
pass through it to that sanctuary, since they were not aUowed
in the holy place. The priests in the holy place stood between
the people and God as revealed in the shrine. 'Exovayi
ardaiv, lit. had standing. The phrase N. T.o. 'S.rdan, every
where in N. T; except here, is used in its secondary sense of
faction, sedition, insurrection. Here in its original sense.
Note that the sense is not physical and. local as the A.V.
implies, but remained a recognised institution.
9. Which (-yrn). The first division of the tabernacle.
The double relative directs attention to the emphasis which
belongs to the first tabernacle. The way into the holiest
was not yet manifest while the first tabernacle continued to
be a recognised institution, seeing that the first tabernacle
was a parable, etc.
A figure (irapaffoXfj), Outside of the Synoptic Gospels,
only here and ch. xi. 19. Here of a visible symbol or type.
See on Matt. xiii. 3.

Ch. IX.] THE EPISTLE TO THB HEBEEWS. 479
For the time then present (et? tw Kaipbv rbv ivearyKora).
Rend, riow present, as contrasted with the " time of reforma
tion," ver. 10. See on these last days, ch. i. 2. 'En for; with
reference to; applying to. Kaipbi season is used instead of
alwv age, because " the time " is conceived by the writer as a
critical point, — a turning-point, at which the old system
is to take its departure. For ivearyKora present, see on
Gal. i. 4, and comp. Rom. viii. 38 ; 1 Cor. iii. 22.
In which (Kad' fjv). The A.V. wrongly assumes a reference
to the tabernacle; whereas the reference is to the parable.
Rend, according to which.
Were offered — could not (irpoa(j>e'povrai pfj Bwdpevai).
Rend, '¦'¦are offered" or "are being offered"; and for "could
not,'^ "cannot."
Make him that did the service perfect (TeXetwo-at toi^
Xarpevovra). Rend, as ReV. "make the worshipper perfect."
See ch. vii. 11.
As pertaining to the conscience (^aTa aweiSyaiv). Having
shown that the division of the tabernacle proved the imper
fection of the worship, the writer will now show that the
Levitical ritual did not accomplish the true end of religion.
The radical defect of the Levitical system was its inability to
deal with the conscience, and thus bring about the "perfection"
which is the ideal of true religion. That ideal contemplated
the cleansing and renewal of the inner man ; not merely the
removal of ceremonial uncleanness, or the formal expiation
of sins. Comp. Matt, xxiii. 25, 26. For avveiSyan conscience,
see on 1 Pet. iii. 16.
10. The impotence of the gifts and sacrifices lay in the fact
that they were only symboUc ordinances.
Which stood in (iirl). The passage should be read thus :
"according to which are oft'ered gifts and sa,crifices which

480 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IX.
cannot perfect the worshipper as touching the conscience,
being mere ordinances of the flesh on the ground of (en-i
resting upon) meats," etc.
Meats and drinks and divers washings (fipwpaaiv Kal
iropaaiv Kal Sia(f>6poii fiairnapoh). ^pwpaaiv, clean and un
clean meats. Ilopaaiv drinks, concerning which the Levitical
law laid down no prescriptions except as to abstinence in the
case of a Nazarite vow, and of the priests when they were
about to officiate. See Num. vi. 3; Lev. x. 9. For jSott-
riapoii washings see on ch. vi. 2.
And carnal ordinances (SiKaiwpara aapKoi). Omit and.
The phrase is a general description of meats, etc. Lit. ord
inances of the flesh.
Imposed (iiriKeipeva), Some interpreters find in this the
suggestion of a burden, which these ceremonial observances
assuredly were. Comp. Acts xv. 10. This, however, is not
probable. Until the time of reformation (pexpi Kaipov Biopdwaewi),
Aiopdwan N. T.o, oLXX, occasionally in Class. Aidpdwpa
correction, amendment, Acts xxiv. 2. Aiopdwan lit. making
straight : used by medical writers of straightening a distorted
limb. The verb Siopdovv (not in N. T.) in LXX of mending
one's ways, Jer. vii. 3, 5 ; Wisd. ix. 18. Of setting up or
establishing, Isa. xvi. 5 ; Ixii. 7. " The time of reformation "
is the Christian age, when God made with his people a better
covenant. It was inaugurated by the death of Christ. See
on ch. i. 2. The gifts and offerings were only provisional, to
tide the people over to the better time.
11 . The time of reformation introduces a higher sanctuary,
a better offering, a more radical salvation.
Having come (irapayev6pevoi). Having appeared in the
world. Only here in Hebrews, and only once in Paul,
1 Cor. xvi. 3. Most frequent in Luke and Acts.

Ch. IX.] THE EPISTLE TO THE HEBEEWS. 481
Of good things to come (r&v yevopevwv dyad&v). Accord
ing to this reading the A. V. is wrong. It should be " of the
good things realised," or that have come to pass. The A. V.
follows the reading peXXovrwv about to be. So Tischendorf
and Rev. T. Weiss with Westcott and Hort read yevopevwv.
Blessings not merely prophetic or objects of hope, but actually
attained ; free approach to God, the better covenant, personal
communion with God, the purging of the conscience.
Through a greater and more perfect tabernacle (Sid). The
preposition is instrumental. Comp. ver. 12. Const, with
dpxiepein high priest, and as qualifying it. "A high priest
with a greater and more perfect tabernacle." It has been
shown that the new high priest must have a sanctuary and
an offering (ch. viii. 2-6). Accordingly, as the Levitical
priests were attached to (were priests with) an inferior taber
nacle, so Christ appears with a greater and more perfect
tabernacle. For this use of Sid see Rom. ii. 27; xiv. 20 ;
2 Cor. ii. 4 ; iii. 11. Note the article with tabernacle, his
greater, etc.*
* By some interpreters Sii, is explained as local, passing through, and t^s
nel^ovos — iTKrivTjs is construed with el<rfi\8ev, ver. 12. Thus: " Christ having
appeared as a high priest of the good things accomplished, entered into the
holiest, passing through the greater and more perfect tabernacle. ' ' That is, as
the Levitical high priest had to pass through the holy place in order toreach
the holy of holies, so Christ passed through a holy place greater and more
perfect than that of the ancient tabernacle, in order to reach the heavenly
sanctuary. All kinds of explanations are given of this intermediate holy
place ; as, the lower spaces ofthe heavens : Christ'' s human nature : his holy
life: the church on earth: the world, etc. It is to be said that this local
sense of Sii, emphasises a subordinate point, of which nothing is made in the
epistle ; which is not even stated. In other words, nothing in the epistle is
made to turn on the fact of the high priest's passing through one place in
order to reach another. The emphatic pomt is Christ's entering the heavenly
sanctuary. His passing through the heavens (ch. iv. 14) or through anything
else, is a mere incident having no typical significance. The constructton
advocated by Eendall, Epistle to the Hebrercs, should be noticed: "High
priest of good things which came through the greater and more perfect taber
nacle." But not the greater tabernacle, but Christ is everywhere represented
as the agent of the good things of the new dispensation. The new sanctuary
which Christ must have as high priest is an accompaniment of his position
and ministry. VOL. IV. — 31

482 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IX.
That is to say not of this building (tovt eo-Tti' ov ravryi
rfji Kriaewi) . For building rend, creation. See on Rom. viii. 19 ;
2 Cor. V. 17; Col. i. 15. The meaning is, not belonging to
this natural creation either in its materials or its maker.
12. By the blood of goats and calves (St' aTparoi rpdywv
Kal fwaxfov) . Aid with, as ver. 11. Moaxoi originaUy a tender
shoot or sprout : then offspring generaUy. Everywhere in the
Bible calf or bullock, and always mascuUne.
His own blood. The distinction is not between the different
bloods, but between the victims. The difference of blood is
unimportant. Regarded merely as blood, Christ's offering is
not superior to the Levitical sacrifice. If Christianity gives
us only the shedding of Mood, even Christ's blood, it does not
give us a real or an efficient atonement. Whatever signifi
cance may attach to the blood is derived from something else.
See on ver. 14.
Once (i<j}dira^). Rend, once for all.
Having obtained eternal redemption (aiwviav Xvrpwaiv
evpdpevoi). Having found and won by his act of entrance
into the heavenly sanctuary. This is better than to explain
" entered the sanctuary after having obtained redemption by
his life, death, and resurrection "; for the work of redemption
is crowned and completed by Christ's ascension to glory and
his ministry in heaven (see Rom. vi) . Even in the old sanctu
ary the rite of the Day of Atonement was not complete until
the blood had been offered in the sanctuary. Eternal, see on
ch. vi. 2. Not mere duration is contemplated, but quality ; a
redemption answering in its quality to that age when aU the
conditions of time shall be no more : a redemption not ritual,
but profoundly ethical and spiritual. Avrpwaiv redemption,
only here, L. i. 68 ; ii. 38. See on might redeem. Tit. ii. 4.
13-14. Justifying the preceding words, and answering the
question. What has Christ to offer ?

Ch. DC.] THE EPISTLE TO THB HEBEEWS. 483
13. Ashes of a heifer (o-ttoSo? BapdXewi). SttoSJ? ashes,
only here, Matt. xi. 21 ; L. x. 13, in both instances in the
phrase sackcloth and ashes. Often in LXX. AdpaXn heifer,
N. T.o. The two examples selected cover the entire legal
provision for removing uncleanness, whether contracted by
sin or by contact with death. " The blood of bulls and goats "
refers to the sin-offerings, perhaps especially to the annual
atoneinent (Lev. xvi) ; " the ashes of a heifer " to the occas
ional sacrifice of the red heifer (Num. xix) for purification
from uncleanness contracted by contact with the dead. The
Levitical law required two remedies : the Christian economy
furnishes one for all phases of defilement.
Sprinkling the unclean (pavrl^ovaa roin KeKoivwpevovi).
For sprinkling see on 1 Pet. i. 2. The verb only in Hebrews,
except Mk. vii. 4. For the unclean rend, them that have been
defiled. The literal rendering of the participle brings out
better the incidental or occasional character of the defilement.
14. Through the eternal spirit (Sta irvevparoi alwviov).
For the rend. an. Aid through = by virtue of. Not the Holy
Spirit, who is never so designated, but Christ's own human
spirit : the higher element of Christ's being in his human life,
which was charged with the eternal principle of the divine
life. Comp. Rom. i. 4 ; 1 Cor. xv. 45 ; 1 Pet. iii. 18 ;
Heb. vii. 16. This is the key to the doctrine of Christ's
sacrifice. The significance and value of his atonement lie in
the personal quality and motive of Christ himself which are
back of the sacrificial act. The offering was the offering of
Christ's deepest self — his inmost personality. Therein con
sists the attraction of the cross ; not to the shedding of blood,
but to Christ himself. This is Christ's own declaration,
J. xu. 32. "I will draw all men unto me." Therein con
sists its potency for men : not in Christ's satisfaction of
justice by suffering a legal penalty, but in that the cross
is the supreme expression of a divine spirit of love, truth,
mercy, brotherhood, faith, ministry, unselfishness, holiness, —
a spirit which goes out to men with divine intensity of pur-

484 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IX.
pose and yearning to draw them into its own sphere, and to
make them partakers of its own eternal quality. This was a
fact before the foundation of the world, is a fact to-day, and
will be a fact so long as any life remains unreconcUed to God.
Atonement is eternal in virtue of the eternal spirit of Christ
through which he offered himself to God.
Offered himself without spot (eavrov irpoayver^Kev djia-
pov). The two other elements which give superior validity
to Christ's sacrifice. It was voluntary, a self-offering, unlike
that of brute beasts who had no volition and no sense of the
reason why they were offered. It was spotless. He vras a
perfectly righteous, sinless being, perfectly and voluntarily
obedient to the Father's will, even unto the suffering of death.
The legal victims were only physically unblemished according
to ceremonial standards. 'Apwpoi in LXX, technicaUy, of
victims, Ex. xxix. 1 ; Lev. i. 3, 10, etc.
Purge your conscience (Kadapiel t^v avveiSyaiv 'yp&v).
For your rend. our. The superior nature of Christ's sacrifice
appears in its deeper effect. While the Levitical sacrifice ac
compUshed only formal, ritual expiation, leaving the inner
man unaffected, while it wrought externally and dealt with
specific sins, the effect of Christ's sacrifice goes to the centre
of the moral and spiritual life, and cleanses the very fountain-
head of being, thus doing its work where only an eternal
spirit can do it. Kadapi^eiv to purge is not a classical word.
In Class. Kadaipelv (also in LXX) : but Kadapi^eiv appears in
inscriptions in a ritual -sense, and with dird from, as here,*
thus showing that the word was not confined to biblical and
ecclesiastical Greek.
From dead works (aTro veKp&v epywv). The effect of
Christ's sacrifice upon the conscience transmits itself to the
works, and fills them vrith the living energy of the eternal
* See Deissmann Neue Bibelstudien, Pt. II. , p. 43. He gives one specimen,
93 or 91 B.C.

Ch. IX.] THB EPISTLE TO THB HEBEEWS. 485
spirit. It changes the character of works by purging them
of the element of death. This element belongs not only to
works which are acknowledged as sinful and are committed
by sinful men, but to works which go under the name of
religious, yet are performed in a merely legal spirit. None
the less, because it is preeminently the religion of faith, does
Christianity apply the severest and most radical of tests to
works. Professor Bruce truthfully says that " the severest
test of Christ's power to redeem is his ability to loose the
bonds springing out of a legal religion, by which many are
bound who have escaped the dominion of gross, sinful habits."
15. The efficacy of Christ's sacrifice is bound up with a
covenant. His priesthood involves a new and a better coven
ant. See ch. viii. 6-13. That covenant involves his death.
For this cause (Bid rovro). Indicating the close relation
between the cleansing power of Christ's blood and the new
covenant. Mediator of the new testament (Biad'rjKyi Kaivfji peairyi).
For the new testament rend, a new covenant. See on next verse.
For peairyi mediator, see on Gal. iii. 19, 20.
By means of death (davdrov yevopevov). Rend, a death
having taken place.
For the redemption of the transgressions (ew diroXv-
rpwaiv r&v irapa^daewv). The phrase redemption of trans
gressions (that is, from transgressions) only here . ' AiroXiirpwan
in N. T. mostly absolutely : the redemption, or your redemp
tion, or simply redemption. Twice with genitive of that
which is redeemed, Rom. vUi. 23 ; Eph. i. 14. Only once
in LXX, Dan. iv. 32. For irapd^aaii transgression, see on
Rom. u. 23.
Under the first testament (iirl). On the basis of: estim
ated according to the standard of the provisions of the first

486 WOED STUDIES IN THB NEW TESTAMENT. [Ch. TX.
covenant, and to be atoned for in the way which it prescribed.
By this expression he emphasises the insulficiency of every
other atoning provision, selecting the system which repre
sented the most elaborate and complete atonement for sin
prior to Christ. The intimation is in the same direction with
that of the phrase through an eternal spirit — that the ideal
redemption must be eternal.
They which are called (ol KeKXypevoi). Without regard
to nationality. The scope of the new covenant was wider
than that of the old. Comp. Acts ii. 39. In ch. iii. 1, the
readers are addressed as "partakers of a heavenly caUing,"
which corresponds vrith "eternal inheritance" here. Those
who obtain this inheritance are designated as "caUed." See
Eph. i. 18 ; 1 Th. u. 12 ; v. 24 ; 1 Pet. iu. 9.
Of eternal inheritance (ryi alwviov KXypovopiai). Rend.
"the eternal inheritance": something recognised asa fact.
For KXypovopia inheritance, see on 1 Pet. i. 4, and comp.
Eph. i. 14. The whole statement implies that the provisions
of the Levitical system were inadequate to procure and insure
full salvation.
16. For where a testament is (oirov ydp SiadyKy). "The
English Version has involved this passage in hopeless obscur
ity by introducing the idea of a testament and a testator."
This statement of RendaU (Epistle to the Hebrews, p. 159) is
none too strong. That interpretation, however, is maintained
by a very strong array of modern expositors.* It is based
upon KXypovopia inheritance ; it being claimed that this word
changes the whole current of thought. Hence it is said that
the new covenant established by Christ is here represented
* As Bleek, Alford, Lunemann, Dwight, De Wette, Weiss, Briggs, Bruce,
Eev. Vers., Lightfoot (on Gal. iii. 15), Thayer (Lex.), Edwards. Weizsacker
and von Soden both render Stiftung " foundation " ; a basis, formally estab
lished, on which certain benefits are insured to those who accept it. Such a
basis might be of the nature either of a covenant or a testament. Bruce in
cludes both under the word. Vaughan renders " arrangement," whether of
relations (covenant) or oi possessions (testament).

Ch. IX.] THE EPISTLE TO THE HEBEEWS. 487
as a testamentary disposition on his part, which could become
operative in putting the heirs in possession of the inheritance
only through the death of Christ. See Additional Note at
the end of this chapter.
There must also of necessity be the death of the tes
tator (ddvarov dvdyKy ^epeadai rov Biadepevov). Rend, it is
necessary that the death ofthe institutor (ofthe covenant) should
le borne. With the rendering testament, ^epeadai is well-nigh
inexplicable. If covenant the meaning is not difficult. If he
had meant to say it is necessary that the institutor die, he might
better have used yeveadai : " it is necessary that the death of
the institutor take place " ; but he meant to say that it was
necessary that the institutor die representatively; that death
should be borne for him by an animal victim. If we render
testament, it follows that the death of the testator himself is
referred to, for which ddvarov ^epeadai is a very unusual and
awkward expression.
17. For a testament is of force after men are dead
(Biad'rjKy yap iirl veKpoli ^e^aia). Rend. " for a covenant is
of force (or sure) over (or upon) dead (victims)." Comp.
Soph. Elect. 237; Eurip. Ion. 228; Aesch. Eumen. 316;
Hdt. iv. 162. See also Lev. xxi. 5.
Otherwise it is of no strength at all while the testator
liveth (cTret py rore laxvei ore ^y 6 Biadepevoi) . Rend, "since
it hath not then force when the institutor is alive" : untU he
has been representatively slain.
18. Whereupon (odev). Rend, wherefore, or for which
reason: on the general principle that a covenant must be rati
fied by death.
Neither the first testament was dedicated without blood
(ovSe fj irpwry X'^pl'* a'iparoi ivKeKaiviarai). Rend, "neither
hath the first (covenant) been inaugurated without blood."
There is surely no excuse for inserting testament here, as

488 WOED STUDIES IN THE NEW TESTAMBNT. [Ch. IX.
A. v.. Since the allusion is clearly to the ratification of a
covenant with blood. But further, as this and the verses
immediately following are intended to furnish a historical
illustration of the statements in vv. 16, 17, we seem forced
either to render covenant in those verses, or to assume that
the transaction here related was the ratification of a wUl and
testament, or to find our writer guilty of using an illustration
which turns on a point entirely different from the matter
which he is illustrating. Thus : a testament is of force after
men are dead. It has no force so long as the testator is alive.
Wherefore, the first covenant was ratified by slaying victims
and sprinkling their blood. For the incident see Ex.
xxiv. 8. 'EvKaivi^eiv only here and ch. x. 20. LXX, to
renew, 1 Sam. xi. 14 ; 2 Chron. xv. 8 ; Ps. 1. 10 : to dedicate,
1 K. viii. 63 ; 1 Macc. iv. 36. Comp. Ta ivKaivia the feast
of dedication, J. x. 22. Rend. oiiSe neither, as A. V., and not
not even, in which case the meaning would be, "not even the
first covenant, although its ministries did not perfect the
worshipper as touching the conscience," a thought which
would be foreign to the point, which is merely the analogy
in the matter of death.
19. The statement of verse 18 historicaUy confirmed by
the story of the establishment of the law-covenant, Ex. xxiv.
Of calves and goats (r&v p6ax<ov Kal r&v rpdywv). Not
mentioned in the O. T. account. The goat was always for
a sin-offering, and the sacrifices on this occasion were oxen,
and are described as burnt offerings and sacrifices of peace,
Ex. xxiv. 5. In the original covenant with Abraham a
she-goat and a heifer are specially mentioned. Gen. xv. 9.
Water, scarlet wool, hyssop — sprinkled the book (vBaroi,
ipiov kokkIvov, vaawirov avro re rb ^i^Xiov ipdvriaev). None
of these are mentioned in the O. T. account, which the writer
appears to have filled up from the details of subsequent usage.
Comp. the additions in vv. 5, 10. It will also be observed
that the sacrifices on the occasion of estabUshing the law-

Ch. rx.] THE EPISTLE TO THE HEBEEWS. 489
covenant were not made according to the Mosaic ritual.
They were offered, not by the priests, but by the young
men,^ Ex. xxiv. 5. For kokkivoi scarlet, see on Matt.
xxvii. 6. , "Taawiroi hyssop appears in Ex. xii. 22 ; Lev.
xiv. 4, 6, 49 ; Num. xix. 6, 18 ; Ps. U. 9 ; J. xix. 29. Mostly
in connection with lustral ceremonies. The vexed question
of the precise botanical character of the plant has never been
decisively settled.*
22. The historical facts are summed up, emphasising one
point — cleansing by blood.
Almost all things (axeSbv— irdvra). The A. V. is wrong.
I,XeSbv almost or nearly is prefixed to the entire clause, and
applies to both its members. Rend, "and I may almost say,
it is in blood," etc. Almost provides for such exceptions as
Ex. xix. 10 ; xxxii. 30-32 ; v. 11-13 ; Lev. xv. 5 ; xvi. 26-28 ;
xxii. 6; Num. xvi. 46-48; xxxi. 23, 24; Ps. U. 1-17;
xxxU. 1, 2.
And without shedding of blood is no remission (/eai
Xopi"! alpareKXvaiai ov yiverai d(j)eaii). This sentence also
is covered by "I may almost say." It does not state that
without shedding of blood there is no remission of sins, which
"would be in conflict with the history and literature of the
Old Testament."! See exceptions above. 'AipareKxvaia
shedding of blood, N. T.o, oLXX, oClass. Ov yiverai di^ean,
lit. remission does not take place or ensue. For d<f>eaii see on
Jas. V. 15 ; most frequent in Luke and Acts. In Hebrews
only here and ch. x. 18. Commonly with a genitive, in the
phrase remission of sins : but sometimes absolutely as here,
Mk. iu. 29 ; L. iv. 18.

* Those who are curious about the matter will flnd it discussed in Eiehm's
Sandworterbuch des biblischen Alterthums, and in the article in Hastings's
Dictionary of the Bible, by Dr. George B. Post of Beyrout, than whom there
is no more competent authority.
t Dr. Briggs, Messiah of the Apostles, p. 266.

490 WOED STUDIES IN THE NEW TESTAMENT. [Ch. IX
23. The heavenly sanctuary required a better purification
than the Levitical.
The patterns of things in the heavens. The earthly
tabernacle and its furniture. See on ch. viii. 5. .
With these (TovTot?). Things specified in ver. 19.
With better sacrifices (Kpeirroai dvaian). How can it
be said that the heavenly things needed cleansing ? It is not
easy to answer. Various explanations have been proposed,
which the student wiU find collected in Alford's note on this
passage. The expression is rhetorical and figurative, and
appears to be founded on that feature of the Levitical ritual
according to which the high priest was required, on the Great
Day of Atonement, to make an atonement for the sanctuary,
"because of the uncleanness of the children of Israel." He
was to do this also for the tabernacle of the congregation,
and for the great altar. See Lev. xvi. 16 ff. The rite
implied that even the holy of holies had contracted defile
ment from the people's sin. Similarly, the atoning blood of
Christ is conceived as purifying the things of the heavenly
sanctuary which had been defiled by the sins of men. " If
the heavenly city of God, with its Holy Place, is, conform
ably with the promise, destined for the covenant-people, that
they may there attain to perfect fellowship vsdth God, then
their guilt has defiled these holy things as well as the earthly,
and they must be purified in the same way as the typical law
appointed for the latter, only not by the blood of an imper
feet, but of a perfect sacrifice" (Delitzsch).*
24. Under the old covenant, the bloodshedding was sym
bolical : the death of the institutor was by proxy. In the
ratification of the new covenant, Christ himself was the cov
enant-victim, and a real cleansing power attaches to his blood
as the offering of his eternal spirit.
* See also Eiehm, Lehrbegriff des Hebrderbriefes, p. 542.

Ch. IX.] THE EPISTLB TO THE HEBEEWS. 491
The holy places made with hands (xeipoiroiyra dyia).
For holy places rend, a holy place, the plural being used of
the sanctuary. Christ is not entered into a hand-made sanc
tuary. Figures (dvrirvira). Or figure. Only here and 1 Pet.
iii. 21, see note. Answering to the patterns in the heavens,
ch. viii. 5. Rev. like in pattern.
Now to appear (vvv ip^aviadfjvai). Now, not only in
contrast with the time of the old, typical economy, but also
implying a continually -present manifestation, for us, now, as
at his first entrance into the heavenly sanctuary. 'Ep^avia-
dfjvai, rend, to be manifested. Better than to appear, because
it exhibits the manifestation of Christ as something brought
about as the result of a new and better economy, and distinctly
contemplated in the institution of that economy. Christ is
made openly manifest before the face of God. The Levitical
priest was compelled to shroud the ark and the shekinah
with incense-smoke, that he might not look upon God face
to face.
25. Nor yet that (oii S" iva). Supply did he enter. "Nor
yet did he enter that he might offer," etc.
He should offer himself often (iroXXdKii irpoa^epy eavrov).
His offering did not need repetition like the Levitical sacri
fices. Offer himself refers rather to Christ's entrance into
the heavenly sanctuary and presentation of himself before
God, than to his offering on the cross. See on ver. 14.
The sacrifice on the cross is described by iradelv suffer, ver.
26, and is introduced as a distinct thought. The point is
that, being once in the heavenly sanctuary, Christ was not
compelled to renew often his presentation of himself there,
since, in that case, it would be necessary for him to suffer
often. Each separate offering would necessitate a corre
sponding suffering.

492 WOED STUDIES IN THE NEW TESTAMENT. [Ch..IX.
26. Since the foundation of the world (dirb Kara^oXfji
Koapov). For, from the foundation of the world, sin required
atonement by sacrifice ; and, therefore, if Christ had been a
victim like others, which must be offered repeatedly, he would
have had to suffer repeatedly from the foundation of the
world. If his sacrifice, like the animal atonements, had
availed for a time only, he would have been obliged to repeat
his offering whenever that time expired; and, since his
atonement was designed to be uruversal, it would have been
necessary for him to appear repeatedly upon earth, and to
die repeatedly from the foundation of the world. Comp.
1 Pet. i. 20 ; "Apoc. xiU. 8.*
In the end of the world (iirl avvreXeia r&v alwvwv). In
N. T. avvriXeia consummation, always with alwv age. With
the plural alwvwv only here. Everywhere else avvreXeia
al&voi. The A. V. gives a wrong impression as of the end
of this visible world. The true sense is the consummation of
the ages : that is to say, Christ appeared when the former
ages had reached their moral consummation under the old
Levitical economy. Comp. ch. i. 2.
To put away sin (et? dderyaiv rfji dpapriai). Lit. for
the putting away of sin. For dderyan see on ch. vii. 18.
Note the singular number, sin. The sacrifice of Christ dealt
with sin as a principle : the Levitical sacrifices with individ
ual transgressions.
27. That there is no place for a repeated offering of Christ
is further shown by reference to the lot of men in general.
The very idea is absurd ; for men die once, and judgment
* If the question of the retrospective value of Christ's sacrifice is raised
here, some light is thrown upon it by the expression "through his eternal
spirit," ver. 14. An eternal spirit is independent of time, and acts performed
under its inspiration are valid for all time. Christ offered himself in spirit
before the foundation of the world. Was not the act of his eternal spirit the
core of the whole preparatory system of sacrifice ? What I take to be the
correct interpretation of Eom. iii. 25, as given in the notes on that passage,
agrees with this.

Ch. IX.] THB EPISTLE TO THE HEBEEWS. 493
follows. Christ was man, and Christ died. He will not
come to earth to live and die again. Christ died, but judg
ment did not foUow in his case. On the contrary, he became
judge of all.
It is appointed (diroKeirai) . Lit. is laid by in store,
Comp. L. xix. 20 ; Col. i. 5 (see note) ; 2 Tim. iv. 8.
28. Christ. Emphasising him, as the figure to which the
old economy pointed.
Was once offered (dira^ irpoaevexdeli). Lit. having been
offered once for all. Note the passive in contrast with offer
himself, ver. 25. He was appointed to die as truly as we.
, Comp. L. xxiv. 26 ; Matt. xxvi. 53, 54 ; Ps. xl. 7, 8.
To bear (dvevey Kelv). Not in the sense of bearing a sin-
offering up to the cross ; for dpapria never means a sin-offer
ing ; nor in the sense oi putting away ; but signifying to take
upon himself and bear as a burden.
Unto them that look for him (roli avrbv direKSexopevon).
Rend, await him. For the verb, see on Philip, iii. 20. This
second coming with salvation is only for those who await
him in faith.
Shall he appear (bcfid'yaerai). The usual' verb for the
appearance of Christ after his resurrection.
The second time (e/c Bevrepov). A phrase quite common
in N. T., but not in PauL The idea is, beginning from the
second : the second in a series taken as the point of depart
ure. As among men judgment follows as the second thing
after death, so, when Christ shall appear for the second time,
he will appear as the sinless Saviour.
Unto salvation (eli awrypiav). Not as a sinner to be
judged, but as the Saviour of mankind. It is not said that

494 WOED STUDIES IN THE NBW TESTAMENT. [Ch. IS..
he will appear as judge, but only that he will not share the
judgment which befalls all men after death. Still the phrase
may imply that he will award salvation, as judge, to such as
have believed on him.

Additional Note on Veese 16.
Against the rendering testament for SiaO-qKrj, and in favour of retaining
covenant, are the following considerations : (a) The abruptness ofthe change,
and its interruption of the line of reasoning. It is introduced into the middle
of a continuous argument, in which the new covenant is compared and
contrasted with the Mosaic covenant (ch. viii. 6-x. 18). (6) The turning-
point, both of the analogy and of the contrast, is that both covenants were
inaugurated and ratified by death : not ordinary, natural death, but sacri
ficial, violent death, accompanied with bloodshedding as an essential feat
ure. Such a death is plainly indicated in ver. 15. If hiaOfjKy signifies
testament, Oavarov death in ver. 16 must mean natural death without blood
shed, (c) The figure of a testament would not appeal to Hebrews in
connection with an inheritance. On the contraiy, the idea of the nXypo-
vofiia was always associated in the Hebrew mind with the inheritance of
Canaan, and that inheritance with the idea of a covenant. See Deut.
iv. 20-23; 1 Chron. xvi. 15-18; Ps. cv. 8-11. (d) In LXX, from which
our writer habitually quotes, hvaJdynrj has universally the meaning of
covenant. It occurs about 350 times, mostly representing ni-\2 covenant.
In the Apocryphal books it has the same sense, except in Sir. xxxviii. 33,
where it signifies disposition or arrangement. AiariOeaOai to dispose or
arrange represents npj to cut off, hew, divide. The phrase ma nns to cut
(i.e., make) a covenant, is very common. The verb marks a disposing by
the divine will, to which man becomes a party by assent ; while ovvTiQiaBai
indicates an arrangement between two equal parties. There is not a trace
of the meaning testament in the Greek O. T. In the classics SiaOyxy is
usually testament. Philo uses the word in the sense of covenant, but also
shows how it acquired that of testament (De Mutatione Nominum, § 6 ff.).
The Vulgate has testamentum, even where the sense of covenant is indispu
table". See Ex. xxx. 26 ; Num. xiv. 44 ; 2 K. vi. 15 ; Jer. iii. 16 ; Mal. iii. 1 ;
L. i. 72 ; Acts iii. 25 ; vii. 8. Also in N.T. quotations from the O.T., where,
'¦\i its translation of the O. T., it -ases foedus. See Jer. xxxi. 31, cit. Heb.
V iii. 8. For humOia-OajL of making a covenant, see Heb. viii. 10 ; Acts iii. 25 ;
Heb. X. 16. (e) The ratification of a covenant by the sacrifice of a victim
is attested by Gen. xv. 10; Ps. 1. 5; Jer. xxxiv. 18. This is suggested
also by the phrase nna nnj to cut a covenant, which finds abundant analogy
in both Greek and Latin. Thus we have opKva, rdpvtiv to cut oaths, that
is, to sacriflce a victim in attestation (Hom. II. ii. 124 ; Od. xxiv. 483 :
JIdt. vii. 132). Similarly, arrovSw; ripmjuv let .us cut (make) a league

Ch. X.] THE EPISTLE TO THE HEBEEWS. 495
(Eurip. Hel. 1235) : <^tXta repveaOai to cement friendship by sacrificing a
victim; lit. io cut friendship (Eurip. Suppl. 375). In Lutin, foedus ferire
io strike a league : foedus ictum a ratified league, ratified by a blow (ictus).
(/) If testament is the correct translation in vv. 16, 17, the writer is fairly
ohargeable with a rhetorical blunder ; for ver. 18 ff. is plainly intended
as a historical illustration of the propositions in vv. 16, 17, and the illus
tration turns on a point entirely different from the matter illustrated.
The writer is made to say, " A will is of no force until after the testator's
death ; therefore the first covenant was ratified with the blood of victims.

CHAPTER X,
1-18. A summary restatement of the matters discussed
from ch. viii. 1.
1. The arrangement of the verse is much disputed. Rend.
" The law, with the same sacrifices which they continually
renew year by year, cam never make the comers thereunto
perfect."* A shadow (aKidv). The emphasis 'is on this thought.
The legal system was a shadow. iKid is a rude outline, an
adumbration, contrasted with e'lKcbv, the archetypal or ideal
pattern, iKid does not accurately exhibit the figure itself.
Comp. ch. viii. 5.
Of good things to come (r&v pieXXovrwv dyad&v). From.
the point of view of the law.
The very image of the things (avrfjv rfjv eiKova r&v irpay-
.pdrwv). For e'lKwv image, see on Apoc. xiii. 14 ; Philip, ii. 7.
Upaypdrwv things expresses a little more distinctly than peX-
Xovrwv dyad&v the idea oi facts and realities.
* Others take Kar' iviavrbv vrith the whole clause, rats airois — rrpoatpip-
i)v<riv, and els t4 SirjveKh with TcXeiatroi : thus : "with the same sacrifices which
they ofler year by year make perfect forever" (Westcott and von Soden).
Others, kot iviavrbv with all that follows to T€\ei&<rai (Alford, Ebrard,
Delitzsch). Others, Kar iviavrbv with rais aira'is, and els rb SnjveKis with
irpo<r<t>ipoviriv : "with the same sacrifices every year which they ofier continu
ally" (Lunemann).

496 WOED STUDIES IN THB NBW TESTAMENT. [Ch. X.
Can (Bvvavrai). Avvarai might be expected with d vopoi
the law as the subject. If Bvvavrai, the plural, is retained,
the clause the law — image of the things must be taken abso
lutely, the construction of the sentence breaking off suddenJy,
and the subject being changed from the law to the priests:
"The priests can never," etc. It is better to read Svvarai in
the singular, with Tischendorf, Westcott and Hort, and
Weiss. Continually (eli rb BiyveKei). See on ch. vii. 3, and comp.
vv. 12, 14. Const, with offer.
2. To be offered (irpoa^epdpevai) . The present partici
ple brings out more forcibly the continuous repetition :
"Ceased being offered."
3. A remembrance of sins (dvdpvyan dpupn&v). Each
successive sacrifice was a fresh reminder of sins to be atoned
for ; so far were the sacrifices from satisfying the conscience
of the worshipper. iAvdpvyan, lit. a calling to mind. Comp.
ver. 17, and see LXX, Num. v. 15.
5. Confirming the assertion of ver. 4 by a citation, Ps.
xl. 7-9, the theme of which is that deliverance from sin is
not obtained by animal sacrifices, but by fulfilling God's wiU.
The quotation does not agree with either the Hebrew or the
LXX, and the Hebrew and LXX do not agree. The writer
supposes the words to be spoken by Messiah when he enters
the world as Saviour. The obedience to the divine will,
which the Psalmist contrasts with sacrifices, our writer makes
to consist in Christ's offering once for all. According to him,
the course of thought in the Psalm is as follows : " Thou, 0
God, desirest not the sacrifice of beasts, but thou hast prepared
my body as a single sacrifice, and so I come to do thy will, as
was predicted of me, by the sacrifice of myself." Christ did
not yield to God's will as authoritative constraint. The con
straint lay in his own eternal spirit. His sacrifice was no less
his own will than God's will.

Ch. X.] THE EPISTLE TO THE HEBEEWS. 497
Sacrifice and offering (dvaiav Kal irpoa^opdv). The
animal-offering and the meal-offering.
6. Burnt offerings and sacrifices for sin (bXoKavrwpara
KOI irepl dpapriai). The burnt-offering and the sin-offering.
7. In the volume of the book (iv Ke4>aXiBi ^i^Xiov).
Ke<f)aXii, N. T.°, is a diminutive, meaning little head. Lat.
capitellum or capitulum. The extremity or end, as the capital
of a column. See Ex. xxvi. 32, 37. Sometimes the col
umn itself, as Ex. xl. 18 ; Num. iii. 36. Said to be used
of the tips or knobs of the rollers around which parchments
were rolled, but no instances are cited. A roll of parchment,
a book-roll, Ezek. ii. 9. Meaning here the Scriptures of the
0. T. for Hebrew n^Jts. KeipaXii is found in LXX with
^ifiXiov book, only Ezek. ii. 9 ; Ps. xxxix. 7. For 0i^Xiov
book, see on 2 Tim. iv. 13.
8. Above when he said (dvwrepov Xe'7a)v). Lit. saying
above. Introducing a partial repetition of the quotation.
9. He taketh away the first that he may establish the
second. Removes that which God does not will, the animal-
sacrifice, that he may establish that which God does will, the
offering of an obedient will.
10. By the which will (ef w deXypan). The wiU of God
as fulfilled in Christ.
We are sanctified (fjyiaapivoi iapev). Lit. we are having
been sanctified ; that is, in a sanctified state, as having become
partakers of the spirit of Christ. This is the work of the
eternal spirit, whose will is the very wiU of God. It draws
men into its own sphere, and makes. them partakers of its
hoUness (Heb. xii. 10).
Once for all (i^dira^). Const, with are sanctified. The
sanctification of the Levitical offerings was only temporary,
VOL. IV. — 82

498 WOED STUDIES IN THE NEW TESTAMENT. [Ch. X
and had to be repeated. Christ's one offering "perfected
-forever them that are sanctified" (ver. 14).* This thought
is elaborated in vv. 11-14.
11. Every priest (vra?). Suggesting marey priests. Comp.
ch. vii. 23.
Standeth (earyKev). Servile attitude, contrasted with that
of the exalted Saviour, ch. i. 3.
Daily — often — the same. The wearisome round of daUy
offerings, always the same, contrasted with the one offering,
once for all.
Take away (irepieXelv). Only here in connection with sin.
See on 2 Cor. in. 16. The verb literally means to strip off
all round. See Gen. xli. 42 (of a ring): Gen. xxxviii. 14;
Deut. xxi. 13 (of clothes). Comp. einrepiararoi, Heb. xu. 1,
see note, and irepiKeirai dadeveiav is compassed about with weak
ness, Heb. V. 2. See also clothed with shame, and with cursing,
Ps. xxxv. 26 ; cix. 18.
12. Forever (et? rb BiyveKei). Const, with offered. The
reason appears in ver. 14. It is according to the usage of the
epistle to place this phrase aft^r that which it qualifies. Thus
one sacrifice forever is contrasted with the same sacrifices often.
This agrees also with what follows. He offered one sacrifice
forever, and then sat down, awaiting its eternal result, f
14. He hath perfected forever (rereXeiwKev eli rb BiyveKei).
Note the continued emphasis upon the TeXeiwo-t? perfection.
Comp. ch. vii. 11, 19 ; ix. 9 ; x. 1 ; xii. 2. No more sacrifices
are needed. The reign of the Great High Priest is not to be
interrupted by the duty of sacrifice.
* Westcott takes iipdira^ vrith the entire sentence : Alford vrith offering.
It is true that the writer insists on the offering of Christ being " once for all"
(ch. vii. 27 ; ix. 12, 26, 28 ; x. 12, 14), but here this connection would seem.
to reqliire the article ttjs i(piira^.
t Others construe with sat down. So Liinemann, Bleek, De Wette.

Ch. X.] THE EPISTLB TO THB HEBEEWS. 499
15-17. Repetition of the passage already cited from Jere
miah in ch. viii. 10-12. The nerve of the citation is ver. 17.
18. There is no more offering for sin. Forgiveness of
'sin is the characteristic of the new covenant. In Jeremiah
complete pardon of sins is promised. If the pardon is com
plete, there is left no place for the Levitical sacrifices under
the new covenant. At this point the doctrinal portion of the
epistle ends.
19. To enter into the holiest (et? rfjv eiaoBov r&v dyiwv).
Lit. for the entering of the holiest. The phrase irappyaia
ell boldness unto, N. T.*'- TLappyaia with irepl concerning,
J. xvi. 25 ; with Trpo? with reference to, 2 Cor. vii. 4 ;
1 J. iu. 21; V. 14. "EiaoBoi in N. T. habitually of the
act of entering.
By the blood (iv rip a'ipan). Lit. "m the blood " : in the
power or virtue of.
20. By a new and living way which he hath consecrated
for us (yv iveKaiviaev yplv bSov irpoacfjarov Kal ^&aav). The
A. V. is wrong. "Hv which is to be construed with e'iaoBov
entrance. Thus : " having boldness for the entrance which
he has inaugurated (or opened) for us — a way new and
living." For iveKaiviaev see on ch. ix. 18. The way must
be opened, for every other way is closed. 'EvKaivi^eiv in LXX
of the inauguration of a house, kingdom, temple, altar. See
Deut. XX. 5 ; 1 Sam. xi. 14 ; IK. vin. 63 ; 2 Chron. xv. 8.
Upoatjiarov new, N. T.*'. In LXX, see Num. vi. 3 ; Deut.
xxxu. 17; Ps. Ixxx. 9 ; Eccles. i. 9. The derivation appears
to be irpoi near to, and <^aT09 slain (from ire^apai, the perfect
of <j)eveiv to kill). According to this the original sense would
be newly-slai'h ; and the word was used of one so recently
dead as to retain the appearance of life : also, generally, of
things which have not lost their character or appearance by
the lapse of time ; of fishes, fruits, oU, etc., which are fresh;
of anger which hasnot had time to cool. Later the meaning

500 WOED STUDIES IN THB NEW TESTAMENT. [Ch.'X.
was weakened into new.* Note that the contrast is not
between a new and an old way, but between a new way and
no way. So long as the old division of the tabernacle existed,
the way into the holiest was not opened, ch. ix. 8. Z&aav
living. A living way seems a strange expression, but comp.
Peter's living stones, 1 Pet. ii. 5. Christ styles himself both
way and life. The bold figure answers to the fact. The new
way is through a life to life.
Through the veil (Sid rov Karairer da paroi). The veU of
the holy of holies is rent. Christ's work does not stop short
of the believer's complete access to God himself.
That is to say his flesh (rovr eanv rfji aapKbi airrov).
Const, with veil : the veil which consisted in his flesh. His
flesh was the state through which he had to pass before he
entered heaven for us. See ch. ii. 9-18 ; v. 7-9 ; x. 5.
When he put off that state, the veil of the temple was rent.
He passed through humanity to glory as the forerunner of
his people, ch. vi. 20.
21. A high priest (iepea peyav). Lit. a great priest.
Comp. Lev. xxi. 10, LXX. Not merely = dpxiepevi high
priest, but emphasising Christ's superior greatness as high
priest. House of God (oIkov rov deov). In the Gospels always of
the temple. Not found in Paul. Once in the Pastorals,
of the church, 1 Tim. iii. 15, and so 1 Pet. iv. 17. Here
the whole Christian family. Comp. 1 Cor. iii. 16, 17;
2 Cor. vi. 16 ; Eph. U. 22.
22. Let us draw near (irpoaepxwpeda). See on ch. iv. 16.
With a true heart (perd dXydivfji KapBiai), A right and
genuine inward attitude toward God. For the phrase comp.
* The derivation from irpb before and <j-<i>dteiv to slay is more than suspicious.

Ch. X.] THE EPISTLE TO THE HEBEEWS. 601
LXX, Isa. xxxviU. 3. N. T.°. For dXydivfji see on J. i. 9,
and comp. Heb. viU. 2 ; ix. 24. A true heart is required to
enter the true sanctuary. The phrase means more than in
sincerity. Sincerity is included, but with it all that enters
into a right attitude toward God as revealed in our Great
High Priest, — gladness, freedom, enthusiasm, bold appro
priation of aU the privileges of sonship.
In full assurance of faith (iv irXypo^opia iriarewi). Full
conviction engendered by faith. See on ch. vi. 11. Faith is
the basis of all right relation to God.
Sprinkled from an evil conscience (pepavnapevoi — aTro
avveiSfjaewi irovypdi). This qualification for a right approach
to God is stated typologically. As the priests were sprinkled
with the sacrificial blood and washed with water before minis
tering, so do you who have now the privilege and standing of
priests in approaching God, draw near, priestlike, as sharers
in an economy which purges the conscience (ch. ix. 14),
having your consciences purged. Your own hearts must
experience the effects of the great sacrifice of Christ, —
pardon, moral renewal, deliverance from a legal spirit. On
the priesthood of believers see 1 Pet. ii. 5, 9 ; Ex. xix. 6 ;
Isa. Ixi. 6. This idea is dominated in our epistle by that of
Christ's priesthood ; but it is not excluded, and is implied
throughout. See ch. xiii. 15. For sprinkled, see on 1 Pet. i. 2.
Bodies washed (XeXovapevoi ro a&pa). Also typological.
Most expositors refer to baptism. The most significant pas
sage in that direction is 1 Pet. iii. 21; comp. Eph. v. 26;
Tit. iii. 5. It may be, though I doubt if the idea is emphas
ised. I incline, with Dr. Bruce, to think that it indicates
generally the thoroughness of the cleansing process undergone
by one who surrenders himself, soul, body, and spirit, to God.
23. Profession of our faith (ryv bpoXoyiav rfji iXiriSoi).
Rend, "confession of our hope." Faith does not appear
among Ms. readings. It is an innovation of the translators.

502 WOED STUDIES IN THE NEW TESTAMENT. [Ch. X
Hope is the rendering of Tyndale, Coverdale, the Great Bible,
the Geneva, the Bishops', and Rheims. On confession see on
2 Cor. ix. 13, and comp. notes on 1 Tim. vi. 12, 13. The
phrase confession of hope N. T.''. They are steadfastly to
confess their hope in God's promise and salvation. Comp.
ch. iU. 6 ; vi. 11, 18 ; vii. 19. Hope is here=the object of hope.
Without wavering (uK'Xivy), N. T.°.
24. Let us consider one another (xaravo&ftev aXX^Xow?).
Take careful note of each other's spiritual welfare. For the
verb see on Jas. i. 23. It denotes attentive, continuous care.
Comp. Heb. iii. 1.
To provoke (et? irapo^vapbv). Lit. with a view to incitement.
Only here and Acts xv. 39. From irapo^vveiv to sharpen.
Hence to stimulate. In Acts xv. 39, the result oi provocation ;
irritation or contention. Here the act of incitement. Twice
in LXX, Deut. xxix. 28 (27); Jer. xxxix. (xxxii.) 3, 7; for
the Hebrew f^, anger, wrath, altercation. The Hebrew deri
vation is from fis;? a splinter. The new economy demands
mutual care on the part of the members of the Christian
community. Comp. 1 Cor. xii. 25. They must stir up each
other's religious affections and ministries.
25. The assembling of ourselves together (iiriawaywyfjv
eavr&v). 'Eiriavvaywyrj only here and 2 Th. ii. 1, see note.
The act of assembUng, although some explain assembly. The
antithesis is, "not forsaking assembling, but exhorting in
assembly." Liinemann aptly says that the idea of apostasy
which would be conveyed by the rendering assembly or con
gregation is excluded by edoi hahit or custom, which impUes an
often recurring act oil the part of the same persons.
As the manner of some is (Kadwi edoi naiv). For manner
rend, custom. Lit. as is custom unto some. 'Edoi mostly in
Luke and Acts. Comp. L. i. 9 ; J. xix. 40.

Ch. X.l THE EPISTLE TO THE HEBEEWS. 503
Ye see the day approaching (^Xeirere iyyi^ovaav t^h
ypipav). The day of Christ's second coming, bringing with
it the judgment of Israel. He could say " ye see," because
they were familiar with Christ's prophecy concerning the
destruction of the temple ; and they would see this crisis
approaching in the disturbances which heralded the Jewish
war. .26. We sin wilfully (eKOvaiwi dpapravovrwv ¦yp&v), Ekov-
aiooi wilfully, only here and 1 Pet. v. 2. Comp. Philem. 14,
Kar eKovaiov of free will. See LXX, Num. xv. 3. The wilful
sin is the abandonment of Christianity for Judaism.
The knowledge (iiriyvwaiv). Only here in Hebrews.
Very common in PauL For the word, and the phrase
knowledge of ihe truth, see on 1 Tim. ii. 4. The truth is'
the revelation through Christ.
There remaineth no more sacrifice for sins (ovKen irepl
dpapnwv diro'Xeiireraidvaia). Of course not. For the Leviti
cal sacrifices are abolished. It is Christ's sacrifice or none.
27. But a certain fearful looking for (<f)o^epd Bern iKSoxy).
Rend, "a kind of fearful expectation." 'EKSoxy N. T.°,
OLXX.
Fiery indignation (irvpoi ^fjXoi). For ^fjXoi see on Jas.
iii. 14. The radical idea of the word is ferment of spirit (^elv
to boil; see Acts xviii. 25; Rom. xii. 11). This idea takes
on different aspects in ^fjXoi, as indignation, Acts v. 17; zeal,
J. U. 17; Rom. x. 2 ; 2 Cor. vU. 7; xi. 2; Philip, in. 6;
envy, Rom. xiu. 13 ; 1 Cor. iU. 3 ; Gal. v. 20. In the last
sense often with epn strife. The phrase fiery indignation, lit.
indignation of fire (N. T.") is an adaptation from Isa. xxvi. 11.
The adversaries (roin virevavriovi). Only here and CoL
ii. 14. Often in LXX.

504 WOED STUDIES IN THB NEW TESTAMENT. [Ch. X
28. He that despised (dder'rjaai rn). Lit. one that de
spised ; any transgressor. The verb only here in Hebrews.
The kindred noun dderyan only in Hebrews. See ch. vu. 18;
ix. 26.
Died (dirodvfjaKei). Lit. dieth. According to the ordin
ance as it now stands in the law.
Without mercy (x^/ai? olKripp^v). The phrase N. T.°-
For the noun see on 2 Cor. i. 3.
Under two or three witnesses (iirl Svaiv fj rpialv pdprvaiv).
As in LXX, Deut. xvii. 6. 'ETrt with dative signifying on
condition of two or three witnesses testifying. Comp. 1 Tim.
V. 17, where the same phrase occurs with the genitive, before,
in the presence of. Comp. also Deut. xix. 15.
29. Of how much (iroaw). Not qualifying x^lpo^oi sorer,
but the whole clause : " by how much think ye shaU he be
thought worthy of sorer punishment."
Punishment (Tt/*(a/3ia9). N. T.^. OccasionaUy in LXX,
frequent in Class. OriginaUy assistance; assistance to one
who has been wronged; puiushment. With no sense of
chastisement. It is purely retributive.*
Trodden under foot (Karairar-rjaai) Only here iu Hebrews.
op. Frequent in LXX for spoiling, defeating, treating con
temptuously. The strong term is purposely selected in order
to convey the sense of the fearful outrage involved in forsak
ing Christ and returning to Judaism.
* The distinction sometimes asserted between riiuupla retribution, and
KAXao-is chastisement for the amendment of the subject, does not hold in N. T.
Neither KUkacis nor KoKa^eiv convey any sense of chastisement. See Acts iv. 21 ;
2 Pet. ii. 9 ; Matt. xxv. 46 ; 1 J. iv. 18 ; nor is there a trace of this meaning
of either noun or verb in LXX. See Trench, New Testament Synonyms, § VH,
and Schmidt, Synonymik, § 167, 1,3. The prevailing sense of K6XoirK in Class.
is a check appUed to prevent excess.

Ch. X.] THE EPISTLE TO THE HEBEEWS. 505
Hath counted an unholy thing (koivov fjyyadpevoi) . 'H7eto--
^at to count or deem means a conscious judgment resting on a
deliberate weighing of the facts. See Rom. xii. 10 ; Philip.
ii. 3. Here it implies a deliberate, contemptuous rejection of
the gifts of the new covenant. The fundamental idea of Koivbi
is shared by all, public. Thus Acts ii. 44 ; iv. 32 ; Tit. i. 4 ;
Jude 3. Out of this grows the idea of not sacred ; not set
apart for particular uses by purification, and so (ceremonially)
unclean or defiled, as Mk. vii. 2, 5 ; Acts x. 14, 28 ; xi. 8. In
these cases it is not implied that the thing is defiled or filthy
in itself, but only unclean through the absence of that which
would set it apart. Comp. Rom. xiv. 14. Here the word ad
mits of two explanations : (1) that Christ's blood was counted
common, having no more sacred character or specific worth
than the blood of any ordinary person ; (2) that in refusing
to regard Christ's blood as that of an atoner and redeemer,
it was implied that his blood was unclean as being that of a
transgressor. The former seems preferable. There was no
specific virtue in Christ's blood as blood ; but a peculiar and
unique virtue attached to it as the offering of his eternal spirit
(ch. ix. 14), as the blood shed in ratification of a sacred cove
nant estabUshed by God, and as having sanctifying virtue.
This view is further justified by the combination of blood and
spirit, as sources of sanctification allied in the writer's mind.
Hath done despite unto the spirit of grace (/cat ro irvevpa
rfji xdpiroi iw^piaai). 'Evv^pi^eiv to insult, N. T.o. The
simple verb v/3pi^eiv in Matthew, Luke, Acts, and Pastorals.
It will be observed that the work of the Holy Spirit does not
receive in this epistle the emphasis which marks it in some
other portions of the N. T.
30. We know him that hath said (o'iSapev ydp rov elirovra).
The retribution (ripwpia) is certain, because assured by the
word of God in Scripture.
Vengeance (iKSiKyan). An unfortunate translation, since
it conveys the idea of vindictiveness which does not reside in

506 WOED STUDIES IN THE NEW TESTAMBNT. [Ch. X.
the Greek word. It is the full meting out of justice to aU
parties. The quotation is an adaptation of the LXX of
Deut. xxxii. 35. The second citation is Uterally from LXX
of Deut. xxxu. 36.
31. To fall, etc. Comp. LXX, 2 Sam. xxiv. 14; Sir. u. 18.
Of the living God. The living God, revealed in the Uving
Christ, wUl not suffer his sacrificial gift and his covenant to
be sUghted and insulted with impunity. See on ch. ui. 12.
32. After ye were illuminated (^wnadevrei). See on
ch. vi. 4.
A great fight (iroXXfjv ddXyaiv). 'AdXyan N. T.o, OLXX.
See on ddX'y strive, 2 Tim. ii. 5. See Introduction, on the
aUusions in the epistle to persecution.
33. Whilst ye were made a gazing-stock (dearpi^opevoi).
N. T.o. OLXX, OClass. Lit. exhibited in the theatre, Comp.
1 Cor. iv. 9.
Whilst ye became companions (koivwvoI yevydevret).
Rend, by becoming partakers. More than companionship is
implied. For koivwvoI see on L. v. 10. The noun and its
kindred verb in N. T. almost exclusively of ethical and spir
itual relations, as 1 Tim. v. 22 ; 1 Pet. iv. 13 ; 2 J. 11 ;
1 Cor. X. 18 ; 2 Cor. i. 7 ; PhUem. 17. Even when appUed
to pecuniary contributions they imply Christian fellowship as
the basis of the Uberality. See on Rom. xii. 13 ; xv. 27 ;
PhiUp. iv. 15.
Of them that were so used (r&v ovrwi dvaarpe(jiopev(ov').
Rend, "of them that fared thus." Others render "who con
ducted themselves thus " ; endured their persecutions so
bravely. But the owtco? can refer only to made a gazing-
stock.

Ch. X.] THE EPISTLE TO THB HEBEEWS. 507
34. For ye had compassion of me in my bonds (Kal ydp
roll Beapion avveiradyaare) . Entirely wrong, following T. R.
Tots Beapoii pov. Rend. " ye had compassion on the prison
ers." So Vulg. vinctis compassi estis. The corrupt reading
has furnished one of the stock arguments for the PauUne
authorship of the Epistle.
Took joyfully (perd xapdi irpoaeSe^aade), The verb prim
arily to receive to one's self, accept, as here. Comp. L. xv. 2 ;
PhiUp. u. 29. Mostly, in N. T. however, to wait for, expect,
as Mk. XV. 43 ; L. u. 25, 38 ; Acts xxiu. 21.
Spoiling (a/j7ra7^7/). Only here. Matt, xxiii. 25 ; L.xi. 39.
Allied with dpird^eiv to snatch away.
Of your goods (r&v virapxovrwv vp&v). The verb uTra^-
Xeiv means originally to begin, or begin to be ; hence of anything
that has begun to be, to come forth, be there ; then simply to
he. Accordingly the phrase virdpxei poi ri means there is some
thing to me, Ihave something. See Acts iii. 6 ; iv. 37 ; xxviii. 7.
Hence Ta virdpxovra things which are to one ; possessions, goods.
See Matt. xix. 21 ; xxiv. 27 ; L. viu. 3 ; Acts iv. 32.*
Knowing in yourselves that ye have, etc. (yivwaKovrei
exeiv eavrovi). Rend, "knowing that ye yourselves have a
better," etc. The A.V. foUows T. R. iv eavroli. \ Ye your
selves in contrast with your spoilers.
Substance (virap^iv). Only here and Acts ii. 45. Occas
ionaUy in LXX. Rend, possession.
* It is sometimes claimed that ivdpxeiv as distinguished from elvai implies
a reference to an antecedent condition. That is true in some instances, but
the reference is not inherent in the verb ; since sometimes there is implied a
reference to a future condition, and sometimes the verb is used simply in the
sense of thai to be absolutely.
t Others, as Alford and Lunemann, adopt the reading iavrots for your
selves. Westcott, and Eev. marg., reading iavrois, render it as the object of
^X^iv, "knowing that ye had yourselves for a better possession," and refer
ring to L. xxi. 19. According to this the sense is, " your true selves remained
untouched. You saved them out of the wreck of your possessions." This
is foreign to the tone of the epistle, and must be regarded as artificial.

508 WOED STUDIES IN THE NEW TESTAMENT. [Ch. X
35. Confidence (rfjv irappyaiav). Rend, boldness. The
boldness and courage which you manifested under persecu
tion. 36. Ye might receive the promise (Kopiayade rfjv iiray
yeXlav). Comp. ch. xi. 13, 39, and see on 1 Pet. i. 8. The
verb implies, not mere obtaining, but receiving and carrying
away for use and enjoyment.
37. A little while (piKpbv oaov oaov). Strictly, a very little
while. The phrase N. T.o. It is not part of the quotation,
but is taken from Isa. xxvi. 20, the only instance. See Aris
toph. Wasps, 213.
He that shall come will come (o ipxdpevoi y^ei). Rend.
"he that cometh wiU come." In the Hebrew (Hab. ii. 3)
the subject of the sentence is the vision of the extermination
of the Chaldees. "The vision — will surely come." As
rendered in the LXX, either Jehovah or Messiah must be
the subject. The passage was referred to Messiah by the
later Jewish theologians, and is so taken by our writer, as is
shown by the article before ipxdpevoi. Comp. Matt. xi. 3 ;
xxi. 9 ; J. xi. 27. Similarly he refers ^^et shall come to the
final coming of Messiah to judge the world.

38. Now the just shall live by faith (6 Be BiKaioi (pov) iK
iriarewi ^rjaerai). Cited by Paul, Rom. i. 17 ; Gal. iu. 11.*
In the original prophecy the just man is contrasted with the
haughty Chaldaean invaders, who are puffed up and not
upright. Through his steadfast obedience to God he shall
be kept aUve in the time of confusion and destruction.
But if any man draw back (Kal idv viroareiXyrai), Omit
if any man. Rend. " and if he draw back," that is, the just
* The Hebrew reads, " the just shall live by his constancy." LXX, "the
just shall live by my faith," or (Cod. A) " my just one shall Uve by faith."
Mou does not appear in Eomans or Galatians.

Ch. XL], THE EPISTLE TO THB HEBEEWS. 509
man. The possibUity of the lapse of even the just is assumed.
See on ch. vi. 4-6. The verb only here, Acts xx. 20, 27 ;
Gal. u. 12. See on Acts xx. 20. Rare in LXX.
Shall have no pleasure (oiiK eiiBoKel). Rend, "hath no
pleasure." " If he draw back — in him," not in the Hebrew,
which reads, " behold, puffed up within him is his soul, it is
not upright." The clauses of the LXX are transposed here.
39. But we are not of them who draw back (fjpeh Be ovk
iapev viroaroXfji). Lit. we are not of shrinking back. 'Tiro-
aroXfj N.T.o, OLXX, ociass. "Etvat with genitive marks the
quaUty or peculiarity of a person or thing. Comp. ch. xii. 11
Xapa's eivai to be of joy, joyful. We do not partake of draw
ing back, which is characteristic of recreants.
Unto perdition (et? dirwXeiav). Or destruction. Drawing
back makes for and terminates in (eli) destruction.
Of them that believe (iriarewi). Rend, of faith. The
phrase eifat iriarewi to be of faith, N. T.o.
Saving (irepiiroiyaiv). See on 1 Th. v. 9.

CHAPTER XI
The concluding statement of ch. x suggests the following
discussion of the nature of faith and of its fruits as called
out by God's revelation from the earliest time.
1. Faith (iriani). Without the article, indicating that it
is treated in its abstract conception, and not merely as Christ
ian faith. It is important that the preliminary definition
should be clearly understood, since the following examples
illustrate it. The key is furnished by ver. 27, as seeing him
who is invisible. Faith apprehends as a real fact what is not
revealed to the senses. It rests on that fact, acts upon it.

510 WOED STUDIBS IN THB NBW TESTAMENT. [Ch. XI.
and is upheld by it in the face of all that seems to contradict
it. Faith is a real seeing. See Introduction, p. 363.
Substance (viroaraan). See on ch. i. 3 and iii. 14. On
the whole, the Rev. assurance gives the true meaning. The
definition has a scholastic and philosophic quality, as might
be expected from a pupil of the Alexandrian schools. The
meaning substance, real being, given by A. V., Vulg., and
many earUer interpreters, suggests the true sense, but is philo
sophically inaccurate. Substance, as used by these translat
ors, is substantial nature; the real nature of a thing which
imderUes and supports its outward form or properties. In
this sense it is very appropriate in ch. i. 3, in describing the
nature of the Son as the image or impress of God's essential
being : but in this sense it is improperly applied to faith,
which is an act of the moral intelligence directed at an
object ; or a condition which sustains a certain relation to
the object. It cannot be said that faith is substantial being.
It apprehends reality : it is that to which the unseen objects
of hope become real and substantial. Assurance gives the
true idea. It is the firin grasp of faith on unseen fact.
Evidence (eXeyxoi). N. T.o. Quite often in LXX for
ns; to reprove, rebuke, punish, blame. See Prov. i. 23;
Wisd. ii. 14 ; Sir. xvi. 12. See especially on the kindred
verb eXeyxeiv, J. iii. 20. Rend, conviction. Observe tbat
viroaraan and eXeyxoi are not two distinct and independ
ent conceptions, in which case /eat would have been added ;
but they stand in apposition. 'TEXe7xo? is really included
in viroaraan, but adds to the simple idea of assurance a
suggestion of influences operating to produce conviction
which carry the force of demonstration. The word often
signifies a process of proof or demonstration. So von Soden :
" a being convinced. Therefore not a rash, feebly-grounded
hypothesis, a dream of hope, the chUd of a wish."
Of things (irpaypdrwv). Upaypa is, strictly, a thing done;
an accomplished fact. It introduces a wider conception than
eXiri^opevwv things hoped for ; embracing not only future real-

Ch. XL] THE EPISTLE TO THE HEBEEWS. 511
ities, but all that does not fall under the cognisance of the
senses, whether past, present, or future.
2. For by it (iv ravry ydp). Lit. for in this. Rend."
therein: in the sphere and exercise of faith: as believers.
Comp. 1 Tim. v. 10. For intrdduces a proof of the preced
ing statement concerning the nature of faith, i'aith has
power to see and realise the unseen, /or the experience of the
fathers proves it.
The elders obtained a good report (ipaprvpydrjaav ol
irpea^vrepoi). The elders for the more common the fathers:
the saints of the O. T. dispensation, many of whose names
are recorded in this chapter. 'Epaprvpydyaav, lit. were borne
witness to. God bore witness to them in the victory of their
faith over all obstacles, and their characters and deeds as
men of faith were recorded in Scripture. For this use of
paprvpeiv in the passive, see Acts vi. 3'; x. 22; xvi. 12;
Rom. iu. 21 ; Heb. vii. 8, 17. Notice that the statement in
this verse does not begin the list of examples, which com
mences with ver. 4, but is closely attached to the definition
in ver. 1 as a comprehensive justification of it.
3. Neither does this verse belong to the list of historical
instances from Genesis, in which men exercised faith. It is
merely the first instance presented in O. T. history of an
opportunity for the exercise of faith as the assurance and
conviction of things not seen. Like ver. 2, it is closely con
nected with the definition. It contains the exposition of the
nature of faith, by showing that in its earliest and most gen
eral expression — belief in the creation of the visible universe
by God — it is a conviction of something not apprehensible
by sense.*
* The assumption that this verse furnishes the first item in the catalogue
of 0. T. examples of faith, gives rise to such explanations as that of Michaelis,
which is indorsed by Bleek ; that the writer thought of the earliest men as
attaining only by faith the knowledge that God made the world, and that he
expressed himself so generally because that fact is not expressly related of
them, and because their conduct did not indicate a living faith.

512 WOED STUDIES IN THB NEW TESTAMENT. [Ch. XL
We understand (voov pev). 'Noelv signi&es to perceive with
the VOVI or reflective intelligence. In Class, of seeing with
the eyes, sometimes with 6<f)daXpoii expressed ; but as early
as Homer it is distinguished from the mere physical act of
vision, as perception of the mind consequent upon seeing.
Thus, rbv Be IBwv ivoyae and seeing him he perceived (II. xi.
599) : oiiK iSov oiiS' ivoyaa I neither saw nor perceived ( Od.
xiii. 318). In N. T. never of the mere physical act. Here
is meant the inward perception and apprehension of the visi
ble creation as the work of God, which foUows the sight of
the phenomena of nature.
The worlds (rovi ai&vai). Lit. the ages. The world or
worlds as the product of successive aeons. See on ch. i. 2.
Were framed (Karypriadai). Put together; adjusted; the
parts fitted to each other. See on Gal. vi. 1 ; Matt. xxi. 16 ;
L. vi. 40. Of the preparing and fixing in heaven of the
sun and moon, LXX, Ps. Ixxiii. 16 ; Ixxxviii. 37 : of
building a wall, 2 Esdr. iv. 12, 13, 16. See also Ps. xxxix. 6.
Rend, have been framed. The A. V. gives the impression of
one giving his assent to an account of creation ; but the per
fect tense exhibits the faith of one who is actuaUy contem
plating creation itself.
By the word of God (py pan deov). Comp. Gen. i; Ps.
xxxiii. 6 ; cxviii. 5.
So that things which are seen were not made of things
which do appear (et? to pfj iK tjtaivopivwv rb ^Xeiropevov yeyov
ivai). For things which are seen, rend, that which is seen.
For were not made rend, hath not been made. 'En rb followed
by the infinitive signifies result, not purpose. We perceive
that the worlds have been framed by the word of God, so
that (this being the case) that which is visible has not arisen
out of that which is seen.* M^ not negatives the remainder
* Some, however, insist that els rh, etc. , indicates purpose or design. So
Westcott, who says, "the worlds were made, etc., to the end that that which

Ch. XI.] THE EPISTLB TO THE HEBEEWS. 513
of the clause taken as a whole. In other words, the proposi
tion denied is, that which is seen arose out of visible things.
By many early interpreters py was transposed, and construed
with ^aivopevwv alone, signifying "that which is seen has
arisen from things which do not appear." These things were
explained as chaos, the invisible creative powers of God, etc.
4. Abel offered unto God ("A|8eX irpoa-yveyKev rw dew).
For the phrase see ch. ix. 14.
A more excellent sacrifice (irXelova dvaiav). Greater in
value in God's eyes. For irXeiwv in this sense, see ch. iii. 3 ;
Matt. vi. 25 ; L. xi. 31 ; xu. 23. In Paul never in this sense.
Others explain a more abundant sacrifice, referring to the
material character of the offerings. See Gen. iv. 4. But
the difference between the offerings of Abel and Cain, con
sidered in themselves, is largely a matter of speculation, and,
as Liinemann justly remarks, such an interpretation accent
uates unduly a purely external feature.*
By which he obtained witness (Si' fji ipaprvprjdy). Lit.
was witnessed to, as ver. 2. The pronoun which may refer
either to the sacrifice or to faith. Better the latter, as is
apparent from ver. 2, and probably from ver. 7, although the
relation there is somewhat different.
is seen (be known) to have arisen not from things which appear." Accord
ing to tliis, faith certifies not only the fact of creation by the word of God, but
also God's design that creation should be believed to have taken place only by
his word, calling the world out of nothing ; and should not be believed to have
arisen out of visible things. It must be allowed that els rb followed by the
inflnitive, in every one of the eight other instances in this epistle, expresses
purpose ; and further, that such is its more frequent meaning everywhere.
But (a) such is not its universal meaning. See Eom. i. 20 ; xii. 3 ; 2 Cor.
vih. 6 ; Gal. ui. 17 ; 1 Th. ii. 16. (6) On this explanation something is
imported into the passage which neither the sense nor the construction
requires, and which is laboured and unnatural, (c) Ve'yoviva.i thus becomes
• excessively awkward. Alford justly says that, on this hypothesis, yeyovivai
ought to have been some subjective word ; not, as it is now, a mere record
of a past fact. The sense of result is held by Bleek, Alford, Weizsacker,
Burton. * That some external difference was recognised is most likely. See the
peculiar reading of LXX, Gen. iv. 7.
- vol. IV. — 33

614 WOED STUDIES IN THE NEW TESTAMENT. [Ch. XI.
Righteous (BiKaioi). Abel is caUed righteous by Christ
himself. Matt, xxiii. 35. Comp. 1 J. iii. 12. See on Rom. i. 17.
God testifying of his gifts (paprvpodvroi iirl roli Swpoii
airrov roO deov). Defining more specifically the general was
witnessed to. God bore witness by his acceptance of the gifts.
'Eiri marks the fact on which the witness was based.
Yet speaketh (en XaXel). Comp. Gen. iv. 10. Still,
although ages have passed since his death. Comp. ch. xu. 24.
Not that his voice stUl cries to God (so Bleek and others),
but that by his faith he stUl speaks to us in the O. T. Scrip
tures, though dead. Const. eTt yet with XaXet speaketh; not
with being dead, in the logical sense, " even being dead," as
Rom. iu. 7.*
5. Enoch. Gen. V. 21-24. Comp. Sir. xUv. 16 ; xUx. 14 ;
Wisd. iv. 10.
Was translated (pereredy). The verb used of Enoch's
translation, LXX, Gen. v. 24. In Acts vii. 16 of the trans
porting of the remains of Jacob and his sons to Sychem. In
Gal. i. 6, of the sudden change in the reUgious attitude of
the Galatians. In Heb. vii. 12, of the change in the priest
hood. That he should not see death (toO py IBelv ddvarov).
This may signify the purpose of his translation, but probably
refers to the result. He was translated so that he did not see
death. Comp. Matt. xxi. 32 ; Acts vii. 19 ; Rom. vu. S.f
Was not found because God had translated him (ovx
yvpiaKero Sion peredyKev avrbv b deoi). Cited from LXX,
Gen. V. 24. For had translated rend, translated.
He had this testimony (pepaprvpyrai). Rev. properly
preserves the force of the perfect tense, "he hath had witness
borne to him." The testimony stiU stands on record.
* T. R. reads XoXetToi is spoken abo-ut.
t See Burton's New Testament Moods and Tenses, § 398.

i!h. XL] THE EPISTLE TO THE HEBEEWS. 515
That he pleased God. Rend, hath pleased. Comp. LXX,
Gen. V. 22, 24. Faith was exhibited by Enoch in walking
with God (comp. A. V. Gen. v. 22, ''walked with God," and
LXX, evapearyae pleased God). Faith creates close personal
relation. 6. To please (eiia/jeo-Ti7orot). The aorist gives the sense
of at all, stating the verbal idea without time, as a universal
proposition. Comp. Rom. viii. 8.
Cometh (irpoaepxopevov). See on ch. iv. 16. Must (Sel).
An essential obligation. In the nature of the case. That he
is (oTt eanv). Faith in God involves belief in his existence
although he is unseen.
Is a rewarder (piadairoSoryi yiverai). Note the difference
of the verb : not simply exists, but comes to pass as; proves to
be, habituaUy, so that he who approaches God has, through
faith, the assurance that his seeking God will result in good
to himself. 'MiadairoSoryi rewarder, N. T.o. Comp. piad-
airoBoaia recompense of reward, ch. ii. 2 (note) ; x. 35 ; xi. 26.
Of them that diligently seek him (roli iK^yrovaiv avrbv).
Lit. unto them that seek him out. Comp. Acts xv. 17 ; Heb.
xii. 17 ; 1 Pet. i. 10. The verb is used of seeking God, Rom.
iii. 11. God's beneficent will and attitude toward the seeker
are not always apparent at the first approach. In such cases
there is occasion for faith, in the face of delay, that diligent
seeking wiU find its reward. One is reminded of Jesus'
lessons on importunity in seeking God, L. xi. 5-10 ;
xvui. 1-8. " He hides himself so wondrously
As though there were no God ;
He is least seen when all the powers
Of ill are most abroad.
Or he deserts us at the hour
The fight is almost lost.
And seems to leave us to ourselves
Just when we need him most.

616 WOED STUDIES IN THB NEW TESTAMENT. [Ch.XL
It is not so, but so it looks ;
And we lose courage then ;
And doubts wiU come if God hath kept
His promises to men." Faber.
7. Noah. Gen. vi.
Being warned of God (xpyp.ariaden). Of God is not in
the text. See on Matt. ii. 12 ; L. ii. 26 ; Acts xi. 26 ; and
comp. Heb. viii. 5.
Of things not seen as yet (irepl r&v pySeira ^eiropevwv).
Const, with evXa^ydeii, and rend, "by faith Noah, being
warned, having reverent care concerning things not seen as
yet, prepared an ark," etc. Thus xP^H'^'Tiadeli warned is
taken absolutely.* The things not seen were the weU-known
contents of the revelation to Noah, Gen. vi. 13 ff ., as appre
hended by Noah's faith.
Moved with fear (evXa^ydeh). N. T.o. Often in Class.
and LXX. See on evXd/3eia godly fear, ch. v. 7. The A. V.
gives the impression that Noah acted under the influence of
fright. Rev. improves on this a little by rendering godly
fear. The true idea is pious care, a reverent circumspection
with regard to things enjoined by God, and as yet unseen,
yet confidently expected on the strength of God's word.
Prepared (KareaKevaaev). Built and equipped. See on
ch. iu. 3.
An ark (Ki^wrbv), OriginaUy, a wooden chest. Also of
the ark of the covenant iu the temple and tabernacle, as
ch. ix. 4 ; Apoc. xi. 19. Of Noah's ark. Matt. xxiv. 38 ;
L. xvii. 27 ; 1 Pet. iii. 20. Adpva^ a chest is found in Class.
* The more usual interpretation is that of the A.V. But, as was long ago
discerned by Grotius, and is clearly shown by Weiss and von Soden, the sub
jective negative p,riSiTrw agrees much better with the subjective quality (reiier-
ent care) than with the announcement of an objective fact (being warned of
things, etc.).

Ch. XI.] THE EPISTLB TO THB HEBEEWS. 517
in the same sense. Every classical scholar will recall the
charming fragment of Simonides on Danae and her infant
son Perseus exposed in an ark :
'Ore -\dpvaKi iv daiSaXiq, ivepos
B/)^/xe TTviiiiv K. -I . \.
Also of the ark of Deucalion, the mythic Noah.
By the which (Bi yi). By faith : although some refer it
to the ark.
He condemned the world (KareKpivev rbv Koapov). His
faith was exhibited in building the ark on the mere strength
of God's declaration, while as yet there were no signs of the
flood. By his faith thus manifested he announced the con
demnation of the world to destruction. World is to be taken
as in 2 Pet. ii. 5. It is not used in Hebrews in the ethical
sense so common in John and Paul — the world as alien from
God. The meaning of the statement is not that Noah con
demned the conduct of his contemporaries by the contrast
presented by his own faith, after the analogy of Matt. xii. 41 ;
Rom. U. 27.
And became heir («:a^ — iyivero KXypovopoi). This is not
an independent clause, but is dependent on St' fji by which.
It is connected by Kal with the preceding clause, and the two
clauses are parallel, describing the lot of Noah and his family.
Became heir is practically = became partaker of. The Uteral
sense of heir must not be pressed. Certainly not "inherited
the righteousness of AbeL and Enoch." But righteousness
came to Noah in virtue of his intimate fellowship with God.
Of him as of Enoch, it is said that "he walked with God,"
Gen. vi. 9. Because of this fellowship he was a son of God
and an heir of righteousness.
Of the righteousness which is by faith (rfji Kard iriant
BiKaioavvyi). In the O. T. Noah is the first to receive the
title of BiKaioi righteous, Gen. vi. 9 ; comp. Ezek. xiv. 14, 20 ;
Sir. xliv. 17. KaTa irianv, lit. according to faith, comp.

518 WOED STUDIES IN THE NBW TESTAMENT. [Ch. XI.
Matt. ix. 29 ; Tit. i. 1, 4. Paul has BiKaioavvy and BUaioi
from or out of faith (iK iriarewi), by faith (Bid iriarewi),
founded on faith (eiri ry iriarei), and of faith (iriarewi), none
of which are found either in Hebrews or in the Pastorals.
KaTa irianv signifies according to faith as a standard ; but
the conception at bottom is not essentially different from
Paul's, unless there be imported into his conception the
scholastic fiction of imputed righteousness. Paul, in Rom.
iv, is at pains to show that the Christian conception of right
eousness by faith has its parallel in Abraham, and that the
doctrine of justification by faith is no new thing. Faith is
the ground and the germ of righteousness. Our writer here
lays down the absolute and universal standard of righteous
ness for the men of both dispensations — according to faith.
Hence, like Paul, he cites the words of Hab. ii. 4. See
ch. X. 38.
8. Paul exhibits faith as the element of personal right
eousness in Abraham. In these verses (8-22) faith, accord
ing to the opening definition in this chapter, is that assurance
and conviction of unseen things which caused Abraham and
the patriarchs to rely confidently upon the future fulfilment
of the divine promises.
When he was called to go out — obeyed (KaXovpevoi
i^eXdelv vir'fjKovaev) . A. V. is wrong. 'E^eX^etv to go out
should be construed with vir'fjKovaev obeyed, and KaXovpevoi
beirig called is to be taken absolutely. KaXow/ievos, the pres
ent participle, indicates Abraham's immediate obedience to
the caU : while he was yet being called. Rend, "when he was
called obeyed to go out." The infinitive explains the more
general obeyed, by specifying that in which his obedience was
shown. For the construction, see Acts xv. 10 ; 1 Th. i. 9 ;
Heb. V. 5. For the narrative, see Gen. xii. 1-6, and comp.
Acts vii. 2-5.
Whither he went (Trou epxerai). Note the picturesque
continued present tense, "whither he is going," as of Abra
ham on his journey.

Ch. XI.] THE EPISTLE TO THE HEBEEWS. 519
9. He sojourned in (irapwKyaev eli). The verb lit. to
dwell beside or among. IldpoiKoi, a foreigner dwelling in a
state without rights of citizenship. In Class, only in the
sense of neighbour. See on L. xxiv. 18. The verb of rest
with the preposition of motion (only here) signifies that he
went into the land and dwelt there. Usually with iv in, but
sometimes with the simple accusative, as L. xxiv. 18 ; Gen.
xvii. 8 ; Ex. vi. 4.
Land of promise (yfjv rfji iirayyeXlai). Note the article,
omitted in A. V., the promise : the land which was desig
nated in the promise of God. See Gen. xii. 7 ; xiii. 15. The
phrase N. T.o. There is no corresponding phrase in O. T.
Strange (dXXorpiav). Another (dXXy) land than his own.
So LXX, Gen. xv. 13. Comp. Acts vii. 6.
In tabernacles (iv aKyvah). Or tents, as a migratory
people, without a permanent home.
The heirs with him (r&v awKXypovopwv) . Joint-heirs or
feUow-heirs. olxX, ociass. See Rom. viii. 17 ; Eph. Ui. 6 ;
1 Pet. iii. 7. The three, Abraham, Isaac, and Jacob, are
mentioned because they cover the entire period of the sojourn
in Canaan. Faith inspired these to endure patiently their
unsettled life, since it assured them of a permanent home in
the future.
10. For he looked for a city which hath foundations
(i^eSixero ydp rfjv roiii dep.eXiovi exovaav irdXiv). The sense
is impaired iu A. V. by the omission of the articles, the city,
the foiindations. Passing over the immediate subject of
God's promise to Abraham — his inheritance of the land in
wljich he sojourns — the writer fastens the patriarch's faith
upon the heavenly fulfilment of the promise — the perfected
conimunity of God, which, he assumes, was contained in the
original promise. By the city he means the heavenly Jeru
salem, and his statement is that Abraham's faith looked for-

520 WOED STUDIES IN THE NEW TESTAMENT. [Ch. XI.
ward to that. The idea of the new or heavenly Jerusalem
was familiar to the Jews. See ch. xii. 22 ; xiii. 14 ; Gal.
iv. 26; Apoc. iii. 12; xxi. 2. The Rabbins regarded it as
an actual city. For the foundations comp. Apoc. xxi. 14.
In ascribing to the patriarchs an assured faith in heaven as
the end and reward of their wanderings, the writer oversteps
the limits of history ; but evidently imports into the patri
archal faith the contents of a later and more developed faith
— that of himself and his readers.
Builder and maker (rexviryi koi Bypiovpybi). Texviryi
artificer, architect. Comp. Acts xix. 24 (note), 38 ; Apoe.
xviii. 22, and LXX, 1 Chron. xxix. 5; Cant. vii. 1; Wisd.
viii. 6 ; xiv. 2 ; Sir. ix. 17. Aypiovpybi N. T.o, originaUy
a workman for the public (By poi) ; generally, framer, builder.
It is used by Xenophon and Plato of the maker of the world
(Xen. Mem. L 4, 9; Plato, Tim. 40 C ; Repub. 530 A). It
was appropriated by the Neo-Platonists as the designation of
God. To the Gnostics, the Demiurge was a limited, second
ary God, who created the world ; since there was no possi
bility of direct contact between the supreme, incommunicable
God and the visible world.
11. Sarah. Faith prevailing against natural impossibUi-
ties. See Rom. iv. 19-22. Both Abraham and Sarah doubted
at first (Gen. xvii. 17 ; xviii. 12) ; but both became per
suaded of the truthfulness of the promise.
Herself (airy). She who at first doubted.
To conceive seed (ets Kara^oXfjv airepparoi). In every
other instance in N. T. KarajSoX'y means foundation, and
appears in the phrase Kara^oXfj Koapov foundation of ihe
world. Originally it means throwing down; hence, the depos
iting of the male seed in the womb. The sentence may be
explained either, "received strength as regarded the deposi
tion of seed," to fructify it; or, "received strength for the
foundation of a posterity," aireppa being rendered in accord-

Ch. XL] THE EPISTLB TO THE HEBEEWS. 521
ance with ch. ii. 16 ; xi. 18, and Kara^oXy in the sense of
foundation, as everywhere else in N. T.
And was delivered of a child when she was past age
(/eat Trajoa Kcupbv -yXiKiai). Was delivered of a child not in
the text. Kat and that. Rend, "received strength," etc.,
"and that when she was past age." Hapd Koipbv yXiKiaa, lit.
past the season of age. For fjXiKia see on stature, L. xii. 25.
12. As good as dead (veveKpw pevov) . Comp. Rom. iv. 19.
As good as is an addition of A. V. The Greek reads and
that a dead man. Comp. veKpwaiv deadness applied to Sarah,
Rom. iv. 19.
Stars — sand. See Gen. xxii. 17; xxxii. 12.
By the seashore (irapd rb j^etXo? T'^? daXdaayi). Lit. by
the lip ofthe sea. The phrase N. T.o. Very often in LXX,
as Gen. xxU. 17 ; Ex. xiv. 30 : lip of a river. Gen. xli. 17 ;
Ex. vii. 15 : of a brook, Deut. ii. 36 ; iii. 12 : of Jordan,
2 K. ii. 13. So in Class. The vigour thus supernaturally
imparted to Abraham does not appear to have exhausted
itself in the generation of Isaac ; since, according to Gen.
xxv. 2, Abraham became by Keturah the father of six sons
after the death of Sarah.
13. In faith (Kara irianv). See on ver. 7.
Not having received (py Kopiadpevoi). See on ch. x. 36.
They died according to faith, inasmuch as they did not receive.
They died under the regimen of faith, and not of sight. For
the phrase Kopi^eiv rdi iirar/yeXiai to receive the promises,
comp. ch. X. 36 ; xi. 39.
Having seen them afar off (iroppwdev avrai iSovrei). By
faith ; from afar.
Were persuaded of them and embraced them (dairaa-
dpevoi). The A. V. completely destroys the beauty of this

522 WOED STUDIES IN THE NEW TESTAMBNT. [Ch. XL
verse. It reads were persuaded, following T. R. ireiadevrei,
and translates dairaadpevoi embraced, which is a sort of infer
ential rendering of the original sense to salute or greet. Rend.
"having seen them from afar and greeted them" : as seamen
wave their greeting to a country seen far off on the horizon,
on which they cannot land. Lunemann appropriately quotes
Virgil, Aen. iii. 522 :
" Cum procul obscures collis humilemque videmus
Italiam. Italiam primus conclamat Achates,
ItaUam laeto socii clamore salutant."
Confessed that they were strangers and pilgrims (6po-
Xoyyaavrei on ^evoi koi irapeiriSypoi). They admitted and
accepted the fact with the resignation of faith, and with the
assurance of future rest. Comp. Gen. xxiii. 4; xxiv. 37;
xxviii. 4 ; xlvii. 9 ; Ps. xxxix. 12 ; cxix. 19, 54. For irapeiri
Sypoi sojouri/iers, see on 1 Pet. i. 1. In the anonymous
Epistle to Diognetus, an apologetic letter, probably of the
second century, and one of the gems of early Christian litera
ture, occur the foUowing words concerning Christians : " They
inhabit their own country, but as sojourners : they take part
in all things as citizens, and endure aU things as aliens : every
foreign country is theirs, and every country is foreign."
14. Declare plainly (e'/*0avi^owo-tv). op. See on J. xiv. 21.
Occasionally in LXX. Rend, "make it manifest."
They seek a country ^(TraT/oiSa im^yrovaiv). The verb
is found in LXX, chiefly in the sense of seeking after God or
another deity. See 2 K. i. 3, 6 ; iii. 11 ; viu. 8 ; xxu. 18 ;
2 Chron. xviu. 6. Comp. iiri^yrovpevy irdXn a city sought
after (Zion), Isa. Ixii. 12. HaTjot'? is a native country ; a
fatherland. Only here and in Gospels and Acts. Quite
often in LXX.
15. If they had been mindful (et ipvyp.6vevov). In N. T.
habitually remember. So invariably in LXX. The meaning
here is, that if, in their declaration (ver. 14) that they were

Ch. XI.] THE EPISTLB TO THE HEBEEWS. 523
seeking a country, they had called to mind the country from
which they came out, they could have returned thither, so
that it is evident that they did not mean that country.*
To have returned (avaKa/xi/rat). Rend, "to return." Lit.
bend their way back again (dva).
16. Now they desire (vvv bpeyovrai). Nw now is logical :
as the case now stands. For bpeyovrai desire, see on 1 Tim.
iu. 1.
Is not ashamed (ovk iiraiaxvverai). Because they have
commended themselves to God by their faith, so that he
acknowledges them as his own. Comp. ch. ii. 11; Mk.
viu. 28, 38 ; Rom. i. 16 ; 2 Tim. i. 8, 16.
To be called their God (debi iiriKaXeladai avr&v). Lit.
to be surnamed, Comp. Acts iv. 36 ; x. 5, 18, 32. God was
called the God of Abraham, of Isaac, and of Jacob. See
Ex. iu. 6.
For he hath prepared for them a city (yroipaaev ydp
avroli iroXiv). Comp. Matt. xxv. 34 ; J. xiv. 2 ; Apoc. xxi. 2,
City is signiflcant, as showing that the fulfilment of God's
promise lies in introducing them into the perfection of social
Ufe. Comp. Apoc. iii. 12; xxi. 2, 10; xxii. 19.
* Some interpreters render iiivriixbvevov rhentioned, citing 1 Th. i. 3, and
Heb. xi. 22, vyhere the verb is followed by irepl with the genitive. In both
these cases, however, the meaning remember is quite possible. Grammatical
testimony is confusing. Thete are instances in Class, where the verb signi
fles mention, as Plato, Legg. 646 B, with accusative : also vrith repl and geni
tive. Winer says positively that verbs of making mention do not take a
genitive in the N. T. (xxx, 10, c). On the other hand, the verb in the sense
of remember, though mostly with the genitive, is sometimes found with the
accusative, as Matt. xvi. 9 ; 1 Th. ii. 9 ; 2 Tim. ii. 8. So in Class. Neither
Class, nor N. T. fumishes any sufBcient reason why the verb in Heb. xi. 22
should not be rendered remembered. Uepl is constantly used in connection
with mental operations, as <l>povTl^iv. The kindred verb lupiv^Kea-ffai is used
vrith irepl and the genitive meaning remember; see Tob. iv. 1, and como.
Homer, Od. vii, 192 ; Hdt. i, 36 : ix, 45 ; Plato, Phileb. 31 A. SUvrnx/xrvvot
memorial is found with rrepl and genitive, Ex. xxviii. 12.

524 WOED STUDIES IN THE NEW TESTAMBNT. [Ch. XL
17. When he was tried offered up (irpoaevfjvoxev ireipa^-
opevoi). The full sense of the statement is missed in A.V.
The meaning is that while the trial is yet in progress, Abraham
hath already offered up his son, before the trial has come to
an issue, by the act of his obedient will, through faith in
God. Comp. Jas. ii. 21.
He that had received (6 dvaSe^dpevoi). The verb only
here and Acts xxvui. 7. It means to accept; to welcome and
entertain. So Rev. gladly received.
Accounting (Xoyiadpevoi). See on 1 Pet. v. 12 ; Rom. iv. 5 ;
viU. 18.
From whence (odev). Rend, wherefore : because of his
faith in God's power and truthfulness. "Odev, though occas
ionally in a local sense in N. T., as Matt. xii. 44 ; L. xi. 24;
Acts xiv. 26, is much more common in the logical or causal
sense, wherefore, on which account. So in every other
instance in Hebrews. In the local sense it would mean
from the dead.
Also he received him in a figure (avrbv Kal iv irapa^oXy
iKopiaaro). Kal marks the receiving as answering to the
faith. As Abraham believed in God's power to restore
Isaac, so, because of his faith, he also received him. For
iKopiaaro received see on ch. x. 36. 'Ef irapa/3oXy in a para
ble. Since the sacrifice did not take place as a Uteral slaugh
ter, there could not be a Uteral restoration from death. There
was a real offering in Abraham's will, but not a real death of
Isaac. Isaac's death took place symbolically, in the sacrifice
of the ram : correspondingly, the restoration was only a
symbolic restoration from the dead. Some expositors, among
whom is Westcott, explain thus: Abraham accounted that God
was able to raise Isaac from the dead, from which he received
him at birth, in that Isaac sprung from one dead (veveKpwpevov,
ver. 12). This is extremelv laboured and artificial.*
* The varieties of interpretation »tp pndless. A list of the principal ones
may be found in Westcott. One should be noticed, according to which ir

Ch. XL] THE EPISTLE TO THE HEBEEWS. 525
20. Blessed (evXoyyaev). See on J. xu. 13.
Concerning things to come (Kal irepl peXXovrwv), A.V.
omits Kal which gives an emphasis to the foUowing words."
Isaac pronounced a blessing, and that concerning things to
come; things beyond the lifetime of Jacob and Esau. See
Gen. xxvu. 29, 39. The blessing was an act of faith. Isaac's
confidence in the power of his blessing to convey the good
which it promised was " the assurance of things hoped for,
the conviction of things not seen," founded on the promise
of Gen. xvii. 5.
21. When he died (dirodvfjaKwv). Rend, "when dying."
It is quite superfluous to explain this as emphasising the
strength in contrast with the weakness of approaching death ;
or that, in the birth of Joseph's two sons before Jacob's death,
Jacob discerned a monition to adopt them into the direct line
of his own sons. The meaning is simply that these events
took place in Jacob's last hours.
Blessed each (eKaarov evXoyyaev). See Gen. xlviii. 17-20.
Each son received a separate and distinct blessing, although
Joseph had expected only one common blessing for both.
Jacob's discernment of faith appeared in this, as in the pre
cedence assigned to the younger son.
And worshipped leaning on the top of his staff (Kal
irpoaeKvvyaev iirl rb aKpov rfji pd^Bov avrov). From the LXX
of Gen. xlvii. 31. It seems to have been loosely included by
our writer among the incidents of Jacob's last hours (dirod-
vyaKwv), although it belongs to a different part of the nar-
irapa/So\^ is explained in venture or risk, from trapa^dWeiv to throw beside,
to expose. The verb sometimes has this meaning in Class., and once in LXX,
2 Macc. iv. 38 ; but there is no instance of the noun irapa^oX^ in that sense,
either in N. T., LXX, or Class. Thayer cites one or two doubtful cases iu
later Greek. According to this interpretation the clause would read, " from
whence he received him in risking hini." Liinemann explains : " on which
account he received him on the ground of the giving up,'''' taking Ttapa^oV)) in
the sense of surrender.

526 WOED STUDIES IN THE NEW TESTAMENT. [Ch. XI..
rative. The promise given by Joseph to remove his father's
remains to the family sepulchre may have been regarded
as preparatory to the blessing, or introduced in order to
emphasise the devotional character of the entire proceeding.
The words upon the head of his staff are from the LXX;
the Hebrew being "Jacob bowed himself upon the head
of the bed." Comp. 1 K. i. 47. According to its vowel-points
the same Hebrew word signifies either staff or bed. The
LXX has chosen the former, and renders by pd^Boi staff.
According to the Hebrew, the meaning is that Jacob, having
been sitting during the conversation, lay down when it was
finished, probably overcome by weakness, and breathing a
prayer as he fell back on his pillow.*
22. When he died (reXevr&v). Comp. Gen. 1. 26, LXX.
The verb means to finish or close, with life understood.
Always in this sense in N. T. See Matt. ii. 19 ; ix. 18 ;
L. vu. 2, etc. Never used by Paul. Rend. " when near his
end." Made mention of (irepl — ipvypovevaev). See on ver. 15.
A.V. has remembered in marg. Remembered is appropriate
here. Joseph on his death-bed remembered the promise of
God to give the land of Canaan to the seed of Abraham
(Gen. xii. 7 ; xiU. 15 ; xv. 7), and also the prediction to
Abraham that his descendants should pass four hundred
years in bondage in a strange land, and should afterward be
brought out thence, Gen. xv. 13, 14.
The departing of the children of Israel (ryi i^oBov r&v
vl&v 'lapayX). "E^oSoi only here, L. ix. 31 (note) and
* A formidable mass of hermeneutic rubbish has accumulated about this
passage : for instance, that the act of Jacob implied the worship of the stafE ;
or that the staff was Joseph's, and that the patriarch paid formal reverence
to the staff as a tribute to Joseph's position, a view common among the
Fathers ; or that worship was paid to some image or symbol of power on
the head of the staff, from which has been drawn the justification of image-
worship.

Oh. XL] THB EPISTLE TO THE HEBEEWS. 527
2 Pet. i. 15 (note). 'Ot uioi 'lapayX is one of several phrases
in N. T. denoting the chosen people. There are also house
(oIkoi) and people (Xabi) of Israel, and Israel of God, and
Israel according to the flesh.
And gave commandment (Kal ivereiXaro), Kal and so;
in consequence of his remembering the prophecy of the
«xodus. The verb indicates a specific injunction (ivroX-fj),
See on 1 Tim. vi. 14.
23. Of his parents (inrb r&v irarepwv avrov). Lit. by his
fathers. Comp. Ex. ii. 2. HaTc^e? fathers, according to a
late Greek usage, is employed like 70i'ei9 parents. Similarly
the Lat. patres and soceri, including both parents, or father
and mother in law.
Proper (darelov). Only here and Acts vii. 20, on which
see note. Rend, "comely."
Commandment (StaTa7/Lta). N.T.o. Rend, "mandate."
24. When he was come to years (piyai yevopevoi). Lit.
having become great. Comp. LXX, Ex. ii. 11. Often in the
phrase piKpol Kal peydXoi small and great; young and old.
See Acts xxvi. 22 ; Heb. viii. 11 ; Apoc. xi. 8 ; xiii. 16, etc.
25. To suffer affliction with (awKaKovxeladai) . N. T.o,
OLXX, oQlass. The verb KaKovxelv to treat ill, ver. 37 ;
ch. xui. 3; LXX, 1 K. u. 26; xi. 39. Rend, "to be evU
¦entreated." Than to enjoy the pleasures of sin for a season (fj irpoa-
Kaipov exeiv dpapriai dirdXavaiv) . Lit. than to have temporary
enjoyment of sin. The emphasis is first on temporary and
then on sin. For diroXavan enjoyment, see on 1 Tim. vi. 17.
UpoaKaipoi for a season, temporary, rare in N. T. olxX.
Once in Paul, see 2 Cor. iv. 18.

528 WOED STUDIES IN THE NEW TESTAMENT. [Ch. XL
26. Esteeming the reproach of Christ (fjyyadpevoi rbv
oveiSiapov rov Xpiarov). The participle gives the reason for
his choice of affliction instead of sin : since he esteemed.
" The reproach of Christ " is the reproach peculiar to Christ ;
such as he endured. The writer uses it as a current form
of expression, colouring the story of Moses with a Christ
ian tinge. Comp. Rom. xv. 3; Heb. xiii. 13; 2 Cor. i. 5;
Col. i. 24; Philip. iU. 14; 1 Pet. iv. 14. The phrase is
appUed to Moses as enduring at the hands of the Egyptians
and of the rebeUious Israelites the reproach which any faith
ful servant of God wUl endure, and which was endured ia a
notable way by Christ.
He had respect unto (dire^Xeirev eli). N. T.o. Lit. he
looked away (from the treasures of Egypt, etc.) unto the
recompense. 27. He forsook Egypt (Kare'Xiirev "Aiyvirrov). After he
had kUled the Egyptian, Ex. ii. 15. Not in the general
exodus. The historical order of events is preserved: the
flight to Midian, the Passover, the Exodus, the passage of
the Red Sea.
The wrath (rov dvpov). Only here in Hebrews. See on
J. iu. 36.
He endured (e/ea/jTe/aijo-ei'). N.T.o, OccasionaUy in LXX.
Often in Class. He was stanch and steadfast.
As seeing him who is invisible (rbv doparov wi bp&v).
Since he saw, etc. The emphasis is on invisible, pointing
back to the introductory definition of faith. The word is
used of God, Col. i. 15 ; 1 Tim. i. 17.
28. Kept the passover (ireiroiyKev ro irdaxa). Rend.
"hath instituted the passover." The perfect tense indicates
the continued significance of the service down to the time of
writing. The phrase iroielv to irdaxa in N. T. only here and
Matt. xxvi. 18. The usual N. T. phrase is j>ayelv rb irdaxa

Ch. XL] THE EPISTLE TO THE HEBEEWS. 529
to eat the Passover. See Matt. xxvi. 17 ; Mk. xiv. 12 ;
L. xxii. 11. Hotetf ro irdaxa unquestionably means to keep
or celebrate the Passover, as Matt. xxvi. 18 ; Ex. xii. 48 ;
Num. ix. 2, 4, 6, 10, 13 ; Deut. xvi. 1 : but the verb is elastic.
The corresponding Hebrew verb ntor, among other mean
ings, signifies to create (Gen. i. 7; ii. 2); to establish (EccL
ii. 5, 6, 8); to constitute (1 K. xii. 31, 32); to make ready or
prepare (Judg. xiii. 15; to prepare as a sacrifice (Ps. Ixvi. 15).
In all these instances it is rendered in LXX by iroielv. In
N. T. we find iroielv dpiarov or Beiirvov to prepare a breakfast
or dinner. Accordingly iroielv may properly be used here of
the instituting of the Passover. Moreover the two following
clauses clearly indicate that the writer is referring to the
original institution.
The sprinkling of blood (rfjv irpoaxvaiv rov a'iparoi),
Upoaxvan affusion, N. T.o, OLXX, ociass. From irpoaxelv
to pour on. In the post-Exodus legislation the blood which,
in the original institution, was sprinkled on the door-posts
and lintels (Ex. xii. 22), was thrown upon the altar (Deut.
xvi. 6), and irpoaxelv in LXX is used of this act almost
without exception. See Ex. xxiv. 6 ; xxix. 16 ; Lev. i. 5, 11 ;
iu. 2, 8, 13, etc.
Lest he that destroyed the first-born should touch them
(Jva pfj b bXodpevwv rd irpwroroKa diyy avr&v). Rend. " that
the destroyer of the first-born should not touch them," a
rendering which brings out more sharply the preventive
purpose of the sprinkling of blood. 'OXodpeveiv to destroy,
N. T.o, OClass. 'O bXodpevwv is used in the narrative of
Ex. xi. 23 for the destroying angel. The kindred noun bXo-
dpevryi destroyer (OLXX, ociass.) occurs in 1 Cor. x. 10 of
the plague in Num. xvi. 46-50. For diyy should touch, see
on Col. u. 21.
29. Passed through (Bii^yaav). Only three times in
N. T. See L. xvi. 26 ; Acts xvi. 9. The simple ^aiveiv does
not occur in N. T.
VOL. IV. — 34

630 WOED STUDIES IN THE NEW TESTAMBNT. [Ch. XI.
The Red Sea (t^v 'Epvdpdv ®dXaaaav). CaUed by the
Israelites the sea, Ex. xiv. 2, 9, 16, 21, 28, etc., ahd, specially,
the sea of Suph (sedge, seeds). In LXX always as here
«xcept Judg. xi. 16, where it is ddXaaaa 2i^, i.e. S4ph. By
the Greeks the name was at first applied to the whole ocean
from the coast of Ethiopia to the island of Taprobana or
Ceylon. Afterward, when they learned of the existence of
an Indian Ocean, they applied the name merely to the sea
below Arabia, and to the Arabian and Persian gulfs.
Which the Egyptians assaying to do (yi irelpav Xa^ovrei
ol 'Aiyvirnoi). The A.V. has assaying, according to the
older English usage. Assay is now chiefly used of the test
ing of precious metals ; but in the sense of try it is found in
Piers Ploughman, Gower, Chaucer, Shakespeare. Lit. of
which (sea) the Egyptians having taken trial. The phrase
irelpav Xap^dveiv to take trial occurs also in LXX, Deut.
xxviii. 56. In N. T. only here and ver. 36.
Were drowned (Kareirodyaav). Lit. were drunk down.
See on Matt, xxiii. 24. Comp. LXX, Ex. xv. 4, and in N. T.
1 Cor. XV. 54 ; 2 Cor. u. 7 ; v. 4.
30. Compassed about (KVKXwdevrd), Comp. L. xxi. 20;
J. X. 24. op.
31. The harlot Rahab (Taa/3 ^ iropvy). See Josh, ii;
vi. 17, and comp. Jas. ii. 25. Rahab's occupation is stated
without mincing, and the lodging of the spies at her house
was probably not a matter of accident. Very amusing are
the efforts of some earlier expositors to evade the fact of a
harlot's faith, by rendering iropvy landlady.
Perished not with (oi avvairwXero). N. T.o. In LXX
see Num. xvi. 26 ; Ps. xxv. 9 ; xxvii. 3.
Them that believed not (tois direid-yaaaiv). Rend, "them
that were disobedient." Simple disbelief is expressed by

Ch. XI.] THE EPISTLE TO THE HEBEEWS. 531
diriarelv, diriaria : disbelief as it manifests itself in disobedi
ence, by direidelv, 'Aireidelv is diriarelv on its active side.
See on J. iii. 36, and comp. Heb. iu. 18 ; iv. 6, 11 ; Rom. xi.
30, 32, contrasting with Rom. xi. 20, 23. 'Aireidelv here
describes the failure to be persuaded that God had given the
land to the Israelites, and the consequent refusal to sur
render Jericho. Rahab's faith is shown Josh. ii. 9-11.
When she had received the spies (Be^apevy roin Kara-
aKoirovi). Rend, "having received." For this sense of
friendly reception as a guest see L. x. 8, 10. KardaKoiroi
a spy, N. T.o. LXX, Gen. xlU. 9, 11, 14; 1 Sam. xxvi. 4.
1
With peace (per eipyvyi). The phrase only here and
Acts XV. 33. Quite often in LXX, as Gen. xv. 15 ; xxvi. 29 ;
Ex. xviU. 23 ; Deut. xx. 20 ; Judg. viii. 9. In N. T. iv
elpyvy in peace (Acts xvi. 36 ; Jas. ii. 16) : et9 elp'rjvyv into
peace (Mk. v. 34 ; L. vii. 50 ; viii. 48); both these very often
in LXX. Rahab received the spies without enmity, and did
not aUow them to suffer harm from others. An interesting
paraUel is furnished by Dante, Purg. ii. 99, in the case of
the pilot-angel who conveys souls to the shore of Purgatory.
" He, sooth to say, for three months past has taken
Whoever wished to enter, with all peace'''' (without interposing any
obstacle.)*
32. To tell (Biyyov pevov). Lit. the time will fail me telling:
if I tell. See on Mk. ix. 9, and comp. Mk. v. 16 ; L. viu. 39 ;
ix. 10 ; Acts ix. 27, and Biifjyyan narrative (A. V. declaration),
L. i. 1.
Gideon, etc. These names of the four judges are not
enumerated in chronological order. Samuel is closely con
nected with David as in the history, but with re koi as intro
ducing the new order of the prophets.
* " Veramente da tre mesi egli ha tolto
Chi ha voluto entrar con tutta pace.''''

532 WOED STUDIES IN THB NBW TESTAMENT. [Ch. XI.
33. Through faith (Sta Trib-Tems). This formula is now
substituted for the instrumental dative iriarei by faith. The
reason for the change cannot perhaps be accurately formulated,
but will be appreciated by one who feels the Greek idiom, as
better suiting the more general illustrations which follow.
Subdued kingdoms (tfaT7?7<»i't(ravTo /Sao-tXeta?). The verb
N. iT.o, OLXX, signi&es fought down; overcame by struggle,
as Barak, Judg. iv ; Gideon, Judg. vii ; Jephthah, Judg. xi ;
David, 2 Sam. v.
Wrought righteousness (ypydaavro SiKaioavvyv), For the
phrase comp. Acts x. 35. Referring not merely to their
personal virtues, but to the public exercise of these as leaders,
as 2 Sam. viii. 15 ; 1 Chron. xviii. 14 ; 1 Sam. xii. 4. Faith
showed itself in the association of righteousness with power.
Comp. Isa. ix. 7; liv. 14; IK. x. 9.
Obtained promises (iirervxov iirayyeXi&v). See on ch.
vi. 15.
Stopped (e^pa^av). The verb means to fence in; block up.
Rare in N. T. See Rom. iii. 19 ; 2 Cor. xi. 10, and comp.
(f>payfwi a fence. Matt. xxi. 33 ; Eph. ii. 14. OccasionaUy
in LXX, as Job xxxviii. 8 ; Prov. xxi. 13 ; Zech. xiv. 5.
The reference is no doubt to Daniel, Dan. vi. 22; comp.
1 Macc. u. 60.
34. Quenched the violence of fire (ea^eaav Bvvapiv irvpoi).
Rend, "the power of fire." Reference to the three Hebrews,
Dan. iii ; comp. 1 Macc. ii. 59.
Edge of the sword (aropara paxaipyi). Lit. mouths of the
sword. See on ch. iv. 12. The plural edges indicates fre
quent assaults.
Out of weakness (aTro dadeveiai). Rend, "from weak
ness." For the sense of aTro from, see L. v. 15. The mean-

Ch. XL] THE EPISTLB TO THE HEBEEWS. 533
ing is not conflned to sickness, as in the case of Hezekiah
(2 K. XX ; Isa. xxxviii). The main reference is probably to
Samson, Judg. xvi. 28 ff.
The armies of the aliens (irapep^oXdi dXXorpiwv). Omit
both the's in translation. For irapep^oXdi see on Acts xxi. 34.
Very often in LXX. Aliens, foreign foes or invaders.
35. Women. The recorded raisings from the dead are
mostly for women. See 1 K. xvii. 17 ff.; 2 K. iv. 17 ff.
Comp. L. vu. 11 ff. ; J. xi ; Acts ix. The reference here is
to the flrst two.
Raised to life again (ef dvaardaecoi). Rend, "by a resur
rection"; and for the force of ef comp. Rom. i. 4.*
Were tortured (irvpiraviadyaav). N. T.o. LXX once,
1 Sam. xxi. 13. Originally to beat a drum (rvpiravov).
Hence to beat, to cudgel. The A. V. of 1 Sam. xxi. 13,
• describing the feigned madness of David, renders irvpirdvi^ev
"he scrabbled on the doors of the gate," meaning that he beat
the doors like a madman. Tijpiravov means a drum or a
drumstick; hence a cudgel; so Aristoph. Plut. 476, where it
is associated with kv^wv a pillory. Comp. 2 Macc. vi. 19, 28.
The meaning here is, were beaten to death with clubs, the word
being used to represent cruel torture in general.
Not accepting deliverance (ov irpoaSe^dpevoi rfjv diroXvrpw-
aiv). For the verb, see on ch. x. 34. The (rfjv) deliverance
offered at the price of denying their faith. See 2 Macc. vi.
21-27. A better resurrection (Kpeirrovoi dvaardaecoi). Better
than a resurrection like those granted to the women above
mentioned, which gave merely a continuation of life on earth.
Comp. 2. Macc. vu. 9, 14.

* Not as Westcott : " Eesurrection, which is the transition from death to
life, is that out of ivhich the departed were received."

534 WOED STUDIES IN THE NEW TESTAMENT. [Ch. XI.
36. Of cruel mockings (ipiraiyp&v). N. T.o, o(;jiass.
Rare in LXX. Cruel is an insertion of A. V. Rend. " of
mockings." 'Epiraiypovfj mockery (OLXX, "Class.) is found
2 Pet. iii. 3 (note) ; and ip.iraiKryi mocker or scoffer, ,2 Pet.
iu. 3 ; Jude 18. 'Epirai^eiv to mock is quite frequent in the
Synoptic Gospels, and occurs also in LXX.
37. They were stoned (iXiddadyaav). A characteristic
Jewish punishment. See 2 Chron. xxiv. 20 ; Matt, xxiii. 37;
J. X. 31 ; Acts V. 26 ; vu. 59 ; xiv. 19. The verb Xido^oXelv
is also used in Matthew, Luke, and Acts, and once iu this
epistle, xu. 20.
Were sawn asunder (iirpiadyaav), N. T.o. As Isaiah,
according to tradition.
Were tempted (iireipdadyaav) . If the reading is correct,
which seems probable, the reference is probably to induce
ments offered them to abandon their loyalty to God. It has
seemed to many out of place, because occurring in the midst
of a list of different forms of violent death.*
38. Of whom the world was not worthy (cSv ovk yv d^ioi
b Koapoi). This clause faUs into the series of participles
which precedes it ; the form of the relative sentence being
adopted because of the lack of a proper participial phrase to
express the statement. At the same time it prepares the way
for the following clause in which the participial construction
is resumed. Rend. " they went about in sheepskins and goat
skins, being destitute, afflicted, evil-entreated, men of whom
the world was not worthy, wandering in deserts," etc. By the
world (Koapoi) is not meant the corrupt world, as in John and
Paul (see on ver. 7), but the world considered as an economy
which was unworthy of these, because ruled by sense and not
by faith. Their plane of life was higher.
• Accordingly a variety of readings has been proposed : iirvpiiBriaav, iirpiia-
Bav, iirvpl<r$ri<rav they were burned : irrdpBriaav they were pierced : ireipdBiiaav
they were impaled : imipiieriaav they were mutilated : i<rrreipd<r6ii(rav they were
broken on the wheel : iirpdO-qa-av they were sold.

Ch. XIL] THE EPISTLB TO THB HEBEEWS. 535
They wandered (irXavwpevoi). Lit. wandering or strayi'hg,
apart from the homes and the intercourse of men.
Caves of the earth (oTrai? rfji yfji). 'Oirrj only here and
Jas. iii. 11. It means a hole; primarily a place through
which one can see (oirwira). In LXX the cleft of the rock in
which God placed Moses, Ex. xxxui. 22 : a window, a latticed
opening, Eccl. xii. 3 : the eye-socket, Zech. xiv. 12 : a hole in
the wall, Ezek. viii. 7: a hole in a tree, 4 Macc. xiv. 16.
39. Havingobtained agood report (/AajOTu/3j;5eWe?). Rend.
"having had witness borne to them." See on ver. 2.
40. Having provided (irpo^Xe-yp-apivov). N. T.o.
For us (irepl yp&v). The better thing is for us. It was
not for them : they Uved in the assurance of a future time
better than their own, and in this assurance of faith, did their
work and bore their burden in their own time. It is one of
the achievements of faith to be cheerfully willing to be only
a stage to some better thing which we cannot share.
That they without us should not be made perfect (iva pfj
X'^pl^ yp&v reXeiwd&aiv). Each successive stage of history
gathers up into itself the fruit of preceding stages. This
passage teaches the solidarity of humanity in its work as well
as in itself. The man of the present requires the work and
suffering and achievement of the men of the past to complete
him and his work. The future men will, in like manner,
require the work and suffering and achievement of the men
of to-day to complete them. The whole creation, in all its
successive aeons, moves together toward
"The one far-off, divine event."

CHAPTER XII
1. Therefore (roiyapovv). An emphatic particle, strongly
affirming the facts on which the following exhortation is
based.

536 WOED STUDIES IN THE NEW TESTAMENT. [Ch. XIL
We also are compassed (/cat ypeli). According to this the
sense would be, those described in ch. xi were compassed with
a cloud of witnesses, and we also are so compassed. Wrong.
The we also should be construed with let us run. " Therefore
let us also (as they did) run our appointed race with patience."
Seeing we are compassed about with so great a cloud
of witnesses (roaovrov exovrei irepiKeipevov yplv vi^oi paprv-
pwv). Lit. having so great a cloud of witnesses lying around
us. Ne(f)oi cloud, N. T.o, means a great mass of cloud covering
the entire visible space of the heavens, and therefore without
definite form, or a single large mass in which definite outlines
are not emphasised or distinguished. It thus differs from
ve^eXy, which is a detached "and sharply outlined cloud.
Ne(^o9 is therefore more appropriate to the author's image,
which is that of a vast encompassing and overhanging mass.
The use of cloud for a mass of living beings is familiar in
poetry. Thus Homer, a cloud of footmen (II. xxUi. 133) : of
Trojans (II. xvi. 66). Themistocles, addressing the Atheni
ans, says of the host of Xerxes, " we have had the fortune to
save both ourselves and Greece by repelling so great a cloud
of men" (Hdt. viU. 109). Spenser, E. Q. i. 1, 23 :
" A cloud of cumbrous gnattes doe him molest."
MUton, Par. L. i. 340 :
" A pitchy cloud of locusts."
Witnesses (paprvpwv) does not mean spectators, but those who
have borne witness to the truth, as those enumerated in ch. xi.
Yet the idea of spectators is implied, and is reaUy the princi
pal idea. The writer's picture is that of an arena in which
tlie Christians whom he addresses are contending in a race,
while the vast host of the heroes of faith who, after having
borne witness to the truth, have entered into their heavenly
rest, watches the contest from the encircling tiers of the arena,
compassing and overhanging it like a cloud, filled with lively
interest and sympathy, and lending heaveiUy aid. How
striking the contrast of this conception with that of Kaul-

Ch. xn.] THE EPISTLE TO THE HEBEEWS. 537
bach's familiar "Battle of the Huns," in which the slain
warriors are depicted rising from the field and renewing the
fight in the upper air with aggravated fury.
Weight (6'7«oi'). N.T.o, OLXX. Ut. bulk, mass. Often
in Class. Sometimes metaphorically of a person, dignity,
importance, pretension : of a writer's style, loftiness, majesty,
impressiveness. Rend, "encumbrance," according to the figure
of the racer who puts away everything which may hinder his
running. So the readers are exhorted to lay aside every
worldly hindrance or embarrassment to their Christian career.
And the sin which doth so easily beset (/cat T^f eiiirepia-
rarov dpapriav). Kal adds to the general encumbrance a
specific encumbrance or hindrance. 'Evirepiararoi N. T.o,
OLXX, OClass. From ev readily, deftly, cleverly, and irepil'a-
raadai to place itself round. Hence, of a sin which readily or
easily encircles and entangles the Christian runner, like a
long, loose robe clinging to his limbs. Reset is a good rend
ering, meaning to surround. In earlier English especiaUy
of surrounding crowns, etc., with jewels. So Gower, Conf.
Am. i. 127:
" With golde and riche stones beset."
Shakespeare, Two Gent. Ver. v. 3 :
" The thicket is beset ; he cannot 'scape."
The sin may be any evil propensity. The sin of unbelief
naturaUy suggests itself here.
With patience (St' inropovfji). 'Tiropovfj includes both
passive endurance and active persistence. See on 2 Pet. i. 6,
and Jas. v. 7. For this use of Bi with, see on ch. ix. 11.
The race (rbv dy&va). Instead of a specific word for race
(Bpopoi), the general term contest is used. For irpoKeipevov
set before, see on ch. vi. 18.
2. Looking (dt^op&vrei) . Only here and Philip. U. 23.
In LXX see 4 Macc. xvU. 10. Looking away from every-

538 WOED STUDIES IN THE NEW TESTAMENT. [Ch. XH.
thing which may distract. Comp. Philip, iii. 13, 14, and
dire^Xeirev he had respect, lit. looked away, Heb. xi. 26. Wet
stein cites Arrian, Epictet. ii. 19, 29 : et? rbv debv d(f>op&vrei
iv iravri piKpw koI jieydXp looking away unto God in every
thing small and great.
Jesus. Having presented a long catalogue of witnesses
under the old covenant, he now presents Jesus, the mediator
of the new covenant, and the supreme witness. See Apoc.
i. 5 ; iU. 14 ; 1 Tim. vi. 13.
The author and finisher of our faith (rbv rfji iriarewi
dpxyybv Kal reXeiwrfjv). The A. V. is misleading, and nar
rows the scope of the passage. For author, rend, leader or
captain, and see on ch. ii. 10. For finisher, rend, perfecter.
For our faith, rend, faith or the faith. Not our Christian
faith, but faith absolutely, as exhibited in the whole range
of believers from Abel to Christ. Christ cannot be called
the author or originator of faith, since the faith here treated
existed and worked before Christ. Christ is the leader or
oaptain of faith, in that he is the perfecter of faith. In him
self he furnished the perfect development, the supreme exam
ple of faith, and in virtue of this he is the leader of the whole
believing host in all time. Notice the recurrence of the
favorite idea of perfecting. Comp. ch. ii. 10 ; v. 9 ; vi. 1 ;
vii. 11, 19, 28 ; ix. 9 ; x. 1, 14 ; xi. 40. TeXetcDTTj? perfecter,
N. T.o, OLXX, OClass.
For the joy that was set before him (dvrl rfji irpoKei-
pivyi avrw xapdi). 'Avrl in its usual sense, in exchange for.
UpoKeipevyi lying before, present. The joy was the fuU,
divine beatitude of his preincarnate life in the bosom of the
Father ; the glory which he had with God before the world
was. In exchange for this he accepted the cross and the
shame. The contrast is designed between the struggle which,
for the present, is alone set before the readers (ver. 1), and
the joy which was already present to Christ. The heroic
character of his faith appears in his renouncing a joy already

Ch. XIL] THE EPISTLE TO THE HEBEEWS. 539
in possession in exchange for shame and death. The passage
thus falls in with Philip, ii. 6-8.*
The cross (aravpbv). Comp. PhiUp. u. 8. olxX. Orig
inally an upright stake or pale. Iravpovv to drive down a
stake; to crucify. Comp. the use of ^vXov wood or tree for
the cross. Acts v. 30 ; x. 39 ; 1 Pet. ii. 24. See on L. xxiii. 31.
The shame (alaxvvyi). Attendant upon a malefactor's
death. Is set down, etc. See ch. i. 3, 13 ; viu. 1 ; x. 12. Notice
the tenses : endured, aorist, completed : hath sat down, per
fect, he remains seated and reigning.
3. For consider (dvaXoyiaaade ydp). Tdp for introduces
the reason for the exhortation to look unto Jesus. Look unto
him, for a comparison with him will show you how much
more he had to endure than you have. 'AvaXoyi^eadai N. T.o.
Comp. 3 Macc. vii. 7. It means to reckon up; to consider in
the way of comparison.
Contradiction of sinners (inrb r&v dpaprwX&v dvnXoyiav).
Contradiction or gainsaying. See on ch. vi. 16, and comp.
ch. vii. 7. See on gainsaying, Jude 11. Of sinners, inrb by,
ut the hands of.
Against himself (eli eavroin). According to this text we
should render "against themselves." Comp. Num. xvi. 38.
* The interpretation of the passage has been dominated by the assumption
that the joy set before him must refer to a future prize which Christ was to
receive in retum for his sufferings, " without which," says Weiss, " he would
not have been able to endure them." Accordingly, dvrl is explained for the
sake of or to obtain the joy, and the joy is defined as the heavenly reward, or
the joy of being the redeemer of his brethren. This sense of dvri is legitimate,
although it enfolds the meaning of exchange (see, for instance. Matt. xvii. 27 ;
XX. 28, and the formula dvS' uv because). At any rate, its use here in that
sense creates a feeling of awkwardness. We should rather expect iveKa, or
irip or bid with the accusative. Moreover, Christ did not endure cross and
¦shame for the sake of heavenly reward, and the redemption of his brethren
can hardly be called something to whioh he looked forward -mih. faith.

540 WOED STUDIES IN THB NEW TESTAMENT. [Ch. XH.
The explanation will then be that Christ endured the gain
saying of sinners, who, in opposing him, were enemies of their
own souls. The reading eavrovi, however, is doubtful, and
both Tischendorf and Weiss tead eavrbv himself, which I
prefer. Lest ye be wearied and faint in your minds (tW py
Kdpyre rail i/ri/^^ai? iip&v iKXvopxvoi) . Rend, "that ye be not
weary, fainting in your minds." 'EKXveivis to loosen; hence,
to relax, exhaust. So often in LXX. See Deut. xx. 3 ; Judg.
viu. 15; 1 Sam. xiv. 28. Comp. Matt. xv. 32; Mk. viu. 3;
Gal. vi. 9.
4. Unto blood (pexpn a'iparoi). Your strife against sin
has not entailed the shedding of your blood, as did that of
many of the O, T. worthies, and of Jesus himself. See ch.
xi. 35, 37. Of Jesus it is said, Philip, ii. 8, " he became obe
dient to the extent of death (pexpi davdrov), Comp. 2 Macc.
xiii. 14.
Striving against sin (irpbi t^v dpapriav dvraywvi^opevoi).
The verb N. T.o, LXX, 4 Macc. xviL 14. Sm is personified.
5. Ye have forgotten (iKXiXyade). N. T.o. Common
in Class., oLXX. The simple verb Xavddveiv means to escape
notice ; to be unseen or unknown. Middle and passive, to let a
thing escape ; forget. Some render interrogatively, "have ye
forgotten?" Speaketh unto you (vplv SiaXiyerai). The verb always
in the sense of mutual converse or discussion. See Mk. ix. 34;
Acts xvii. 2 ; xviii. 19. Rend, "reasoneth with you."
My son, etc. From Prov. iu. 11, 12. Comp. Job v. 17.
Despise not (py bXiywpei). N. T.o. LXX only in this
passage. Quite often in Class. It means to make little of
(bXiyoi).

Ch. XII.] THB EPISTLE TO THE HEBEEWS. 541
Chastening (iraiSeiai). Mostly in Hebrews. See on
Eph. vi. 4, and 2 Tim. iii. 16.
6. He chasteneth (TratSevet). See on L. xxiii. 16.
Scourgeth (paanyol). Not very common, but found in
aU the four Gospels. Hebrews only here. Quite often in
LXX.
Receiveth (irapaSixerai) . Admits t6 filial privileges:
acknowledges as his own. Of receiving the word of God,
Mk. iv. 20 : of receiving delegates from a body. Acts xv. 4 :
of adopting or approving customs. Acts xvi. 21.
7. If ye endure chastening (ets iraiBeiav viropevere).
Rend, "it is for chastening that ye endure." A. V. follows
the reading of T. R. et if. Do not faint at affliction. Its
purpose is disciplinary. YlaiBeia is here the end or result oi
discipliue. In ver. 5 it is the process.
God dealeth with you as with sons (wi violi vplv irpoa-
<}>iperai 6 debi). The verb means to bring to: often to bring
an offering to the altar, as Matt. v. 23, 24 ; viii. 4. In the
passive voice with the dative, to be borne toward one; hence,
to attack, assail, deal with, behave toward. See Thucyd. i. 140 ;
Eurip. Cycl. 176 ; Hdt. vii. 6. The afflictive dealing of God
with you is an evidence that you are sons.
What son is he whom the father, etc. (ti? vlbi). Some
interpreters render, " who is a son whom the father ? " etc.
That is, no one is a son who is without paternal chastening.
The A. V. is better. The idea expressed by the other rend
ering appears in the next verse.
8. Of which all are partakers (yi peroxoi yeyovaai irdvrei).
Rend. " of which all have been made partakers. " For peroxoi
partakers see on ch. iii. 14. All, that is, all sons of God.

642 WOED STUDIES IN THB NEW TESTAMBNT. [Ch. XH.
Bastards (vodoi). N. T.o. See Wisd. iv. 3. They might
think that they would not suffer if they were reaUy God's
sons ; whereas the reverse is the case. If they did not suffer,
they would not be God's sons.
9. Furthermore (etTa). Everywhere else in N. T. this
particle marks a succession of time or incident. See Mk.
iv. 17 ; viii. 25 ; L. viii. 12 ; 1 Cor. xv. 5, 7. Here it intro
duces a new phase of the subject under discussion.
Fathers of our flesh (roin p,ev rfji aapKoi yp,&v irarepas).
Up to this point the suffering of Christians has been explained
by God's fatherly relation to them. Now the emphatic point
is that their fathers, with whom God is compared, were only
earthly, human parents. The phrase irarepei rfji aapKoi N. T.o,
but kindred expressions are found Rom. iv. 1 ; ix. 3 ; Gal.
iv. 29 ; Heb. U. 14.
Which corrected (TratSewTa?). Lit. "we have had fathers
of our flesh as chasteners." Only here and Rom. ii. 20. In
LXX, Su. xxxvu. 19 ; Hos. v. 2 ; 4 Macc. v. 34 ; ix. 6.
Shall we not much rather be in subjection (ov iroXv
jxd'KXov inrorayyaopeda) . The comparison is between the
respect paid to a faUible, human parent, which may grow out
of the natural relation, or may be due to fear, and the com
plete subjection to the divine Father.
To the Father of spirits (t^ irarpl r&v irvevpdrav). Con
trasted with fathers of the flesh. Their relation to us is lim
ited ; his is universal. They are related to us on the fleshly
side ; he is the creator of our essential life. Our relation to
him is on the side of our eternal being. Comp. J. iv. 23, 24 ;
Zech.xu. 1; Isa. Ivii. 16. The phrase N. T.o. Comp. LXX,
Num. xvi. 22 ; xxvii. 16 ; Apoc. xxii. 6. Clement of Rome
styles God the benefactor (evepyeryi) of spirits, the creator and
overseer (Kriaryi, iiriaKoiroi) of every spirit, and the lord
(Beairbryi) of spirits. Ad Corinth, Ux, Ixiv.

Ch. XIL] THE EPISTLE TO THE HEBEEWS. 543
And live (/cai ^ijaopev). Have true life; not limited to
the future life. Comp. J. v. 26 ; vi. 57 ; 1 J. v. 11 ; Apoc.
xi. 11 ; Acts xvi. 28 : Rom. vi. 11 ; xiv. 8 ; 1 J. iv. 9, and
see on living God, Heb. iii. 12.
10. Much difficulty and confusion have attached to the
interpretation of this verse, growing out of : (a) the relations
of the several clauses ; (b) the meaning of for a few days,
and how much is covered by it. The difiiculties have been
aggravated by the determination of commentators to treat
the verse by itself, confining the relation of its clauses within
its own Umits, attempting to throw them into pairs, in which
attempt none of them have succeeded, and entirely overlook
ing relations to the preceding verse.
For a few days (irpbi bXiyai fjpepai). This clause is
directly related to be in subjection to the Eather of spirits and
live, and points a contrast. On the one hand, subjection to
the Father of spirits, the source of all life, has an eternal sig
nificance. Subjection to his fatherly discipline means, not only
the everlasting life of the future, but present Ufe, eternal in
quality, developed even while the discipline is in progress.
Subjection to the Father of spirits and life go together. On
the other hand, the discipline of the human father is brief in
duration, and its significance is confined to the present life.
In other words, the offset to for a few days is in ver. 9. To
read for a few days into the two latter clauses of the verse
which describes the heavenly discipline, and to say that both
the chastening of the earthly and of the heavenly father are
of brief duration, is to introduce abruptly into a sharp con
trast between the two disciplines a point of resemblance.
The dominant idea in irpbi is not mere duration, but duration
as related to significance : that is to say, "for a few days "
means, during just that space of time in which the chastise
ment had force and meaning. See, for instances, L. viii. 13 ;
J. V. 35 ; 1 Th. ii. 17 ; 2 Cor. vu. 8. The few days can
scarcely refer to the whole lifetime, since, even from the
ancient point of view of the continuance of parental author-

544 WOED STUDIES IN THE NEW TESTAMENT. [Ch. XH.
ity, parental discipUne is not appUed throughout the lifetime.
It signifies rather the brief period of childhood and youth.
After their own pleasure (Kara rb Sokovv avroh). Better,
as seemed good to them. The aiiroli has a sUghtly emphatic
force, as contrasted with a higher inteUigence. The thought
links itself with iraiSevrdi, in ver. 9, and is explained by as
seemed good to them, and is placed in contrast with subjection
to the Father of spirits. The human parents were short
sighted, fallible, sometimes moved by passion rather than by
sound judgment, and, therefore, often mistaken in their dis
ciplinary methods. What seemed good to them was not always
best for us. No such possibility of error attaches to the
Father of spirits.
But he for our profit (o Be iirl rb avjju^epov). The con
trast is with what is implied in as seemed good to them. The
human parent may not have dealt with us to our profit.
"Lvp^epeiv means to bring together: to collect or contribute in
order to help: hence, to help or be profitable. Often imper
sonally, avpcfiepei it is expedient, as Matt. v. 29 ; xvui. 6 ;
J. xi. 50. The neuter participle, as here, advantage, profit,
1 Cor. xU. 7 ; 2 Cor. xii. 1. There is a backward reference
to live, ver. 9, the result of subjection to the Father of spir
its; and this is expanded and defined in the final clause,
namely :
That we might be partakers of his holiness (et? to
peraXa^elv rfji dyioryroi aiiror)). Lit. unto the partaking of
his holiness. 'En marks the final purpose of chastening.
Holiness is life. Shall we not be subject to the Father of
spirits and live? For, in contrast with the temporary, fault-
ful chastening of the human parent, which, at best, prepares
for work and success in time and in worldly things, his chast
ening results in holiness and eternal life.
11. No chastening for the present seemeth (Trao-a pev
ircuSeia irpbi pev rb irapbv oil SoKet), Lit. all chastening —

Ch. XIL] THE EPISTLE TO THE HEBEEWS. 545
doth not seem. Yldaa of all sorts, divine and human. The
A. v., by joining ov not to Trao-a all, and rendering no chas
tisement, weakens the emphasis on the idea every kind of chas
tisement. Ilpbi pev rb irapbv for the present. For the force
of irpbi see on ver. 10. Not merely during the present, but
for the present regarded as the time in which its application
is necessary and salutary. Mei; indicates that the suffering
present is to be offset by a fruitful future — but (Be) afterward.
To be joyous but grievous (xapai elvai dXXd Xviryi).
Lit. to be of joy but of grief .
It yieldeth the peaceable fruit of righteousness (Kap.
irbv elpyviKbv diroSiSwaiv BiKaioavvyi). Perhaps with a sug
gestion of recompense for the longsuffering and waiting, since
diroBiBovai often signifies "to give back." The phrase aTro-
BiBovai Kapirbv only here and Apoc. xxii. 2. Kapirbv fruit
with BiBovai to give. Matt. xiii. 8 ; Mk. iv. 8 : with iroielv to
make or produce, often in Synoptic Gospels, as Matt. iii. 8, 10 ;
vii. 17 ; L. iii. 8 ; vi. 43, etc. : with <^epeiv to bear, always
and only in John, J. xii. 24 ; xv. 2, 4, 5, 8, 16 : with /3Xaa-
rdveiv to bring forth, Jas. v. 18. 'EipyviKoi peaceable, in N. T.
only here and Jas. iii. 17, as an epithet of wisdom. Quite
often in LXX of men, the heart, especially of words and sac
rifices. The phrase Kapirbi elpyviKoi peaceable fruit (omit the),
N. T.o, OLXX. The phrase fruit of righteousness, Philip.
i. 11 ; Jas. iii. 18, and LXX, Prov. iii. 9 ; xi. 30 ; xiii. 2 ;
Am. vi. 13 : comp. Ps. i. 3 ; Ivii. 11. The genitive of
righteousness is explicative or appositional ; fruit which con
sists in righteousness or is righteousness.
Unto them which are exercised thereby (toi? Bi' avrfji
yeyv pvaapevon). Who have been subjected to the severe
discipline of suffering, and have patiently undergone it. For
the verb see on 1 Tim. iv. 7. Rend, "it yieldeth peaceable
fruit unto them that have been exercised thereby, even the
fruit of righteousness." This preserves the Greek order, and
puts righteousness in its proper, emphatic position.
VOL. IV. — 35

546 WOED STUDIES IN THE NEW TESTAMENT. [Ch. XH.
12. Wherefore (Sto). Because chastening is thus neces
sary, and serves for wholesome discipline, and issues in
holiness. Lift up (dvopdwaare). Found in L. xiii. 13 ; Acts xv. 16
(cit°). Occasionally in LXX. It signifies to set up, make,
erect. In O. T. to establish, as a throne (2 Sam. vii. 13, 16) ;
a house (2 Sam. vii. 26 ; 1 Chron. xvu. 24) ; to raise up one
who is down (Ps. cxlv. 9 ; Sir. xi. 12). In Acts xv. 16, to
build anew. By medical writers, to straighten.; to set dislo
cated parts of the body. See L. xiii. 13.* The translation
here should be more general : not lift up, which is inappro
priate to paralyzed hnees, but set right; brace. As falling in
with the thought of this passage, comp. the LXX of Ps.
xvii. 35, which, for the A. V. "thy gentleness hath made me
great," gives "thy discipline hath estabUshed me or set me
up." See also Ps. xix. 8.
The hands which hang down (rdi irapeipivai ;n;eipa?).
Rend, the slackened or weakened hands. Comp. Isa. xxxv. 3 ;
Sir. xxv. 23 ; 2 Sam. iv. 1. The verb irapievai (only here
and L. xi. 42) originally means to let pass, disregard, neglect ;
thence to relax, loosen. See Clem. Rom. Ad Corinth, xxxiv,
who associates it with vwdpoi slothful (comp. Heb. v. 11).
And the feeble knees (Kal rd irapaXeXvpiva yovara). For
feeble rend, palsied. See on L. v. 18.
13. Make straight paths for your feet (rpoxidi bpdcn
iroieire roll iroaiv vp&v). After the LXX of Prov. iv. 26.
The corresponding Hebrew means to tear, to cut into : hence
to cut through as a path ; to make firm or plain. 'Opdoi 1^. T.
only here and Acts xiv. 10 ; commonly straight or upright,
but also right, safe, happy. Comp. Prov. viii. 6 ; xv. 14 ;
* A copious list of references to Hippocrates and Galen may be found in
W. K. Hobart's Medical Language of St. Luke, p. 22.

Ch. XIL] THE EPISTLE TO THE HEBEEWS. 547
xxi. 8. Here, not in the sense of straight as distinguished
from crooked, but more generally, right, plain, by impUcation
even or smooth.* T/ao^ta N. T.o is literally a wheel-track
(rpoxbi a wheel). Very rare in profane Greek. Tot? Trocrti'
vp&v "for your feet," not with. That is, exert yourselves
to make the course clear for yourselves and your fellow-
Christians, so that there be no stumbling and laming.
That which is lame (rb xfoXbv). XwXbi lame, halting, only
•in Synoptic Gospels and Aots. Mostly in the Uteral sense.
Proverbial in Isa; xxxiii. 23. Metaphorically here, and partly
Matt. xviU. 8 ; Mk. ix. 45. The verb ^wXatmf to be lame or
to make lame (not in N. T.) is used metaphorically in LXX,
Ps. xviU. 45; IK. xviu. 21, where the A.V. "how long halt
ye between two opinions " is eco? TroTe vpeii x^^^avelre iir'
dp^orepan rah lyvvan how long do ye go lame on both your
hams ? To x^^^bv here signifies the lame part or limb.
Be turned out of the way (iKrpairfj). Rend. " be put out
of joint." The A.V. is according to the more usual meaning
of the verb, which, in N. T., is confined, with this exception,
to the Pastoral Epistles. See 1 Tim. i. 6 ; v. 15 ; 2 Tim. iv. 4.
LXX only Am. v. 8. But it is also used by medical writers
in the passive, with the meaning to be wrenched or dislocated.-f
There is nothing strange in the use of this word in a medical
sense by our writer, whose work bears the stamp of Alex
andria. The Greeks received their knowledge of surgery
from the Egyptians, and mural paintings and documents,
and even hieroglyphic symbols, prove that that people had
attained remarkable proficiency in the science. Herodotus

* So von Soden, " not the direction but the surface : dpffal = smooth, with
out stones or holes.''''
t Stephens, Thes. , gives detorquere, and cites a number of instances from
medical writers in which iKTpoiri) and ixTpbiriov are used of au everted eyelid,
in which the lid is tumed outward. Celsus says that when the eyelids refuse
to come together, the lower lid hanging and dragging, and unable to unite
with the upper, the Greeks call it iKTpdiribv.

I I

548 WOED STUDIES IN THE NEW TESTAMBNT. [Ch. XH.
(ch. Ui. 131) mentions a medical school at Cyrene in Africa,
and says that the pupUs of that school were regarded as the
second best physicians in aU Greece. At the time of Galen
(163 A.D.) the medical school of Alexandria was the most
famous in the world, and Galen himself studied there. Celsus
(first half of the first century A.D.), iu the 7th book of his
treatise Be Artibus, treats of surgical operations accordiug
to the views of the Alexandrian schools. The commonly-
accepted rendering of the A. V., besides giving a conception
which is very tame, presents two incongruities : the associa
tion of going aMray with lameness, and of healing with straying.
The other rendering gives a lively and consistent image.
Make the paths smooth and even, so that the lame limb be
not dislocated by stones or pitfalls. Do everything to avoid
aggravating the weakness of a feUow- Christian. Rather try
to heal it. To ;;^(bXoi; may refer either to an individual or to
a section of the church which is weak and vaciUating.
14. Follow peace (elpfjvyv SiwKere). Comp. LXX, Ps.
xxiii. 14, and Rom. xiv. 19 ; 1 Pet. iii. 11. The verb is
used of the pursuit of moral and spiritual ends, Rom. ix. 30,
31; xu. 13; 1 Cor. xiv. 1; Philip, iu. 12, 14; 1 Th. v. 15;
1 Tim. vi. 11 ; 2 Tim. u. 22.
Holiness (dyiaapov). See on Rom. vi. 19.
15. Looking diligently (eTrto-zeoTroCi/re?). A.V. gives dili
gently as the force of iirl ; but eTrt signifies direction rather
than intensity. The idea is exercising oversight. Only here
and 1 Pet. v. 2.
Fail of (varep&v dirb). Rend, "fall back from," implying
a previous attainment. The present participle marks some
thing iu progress : "lest any one befalling back."
Root of bitterness (^t'^a iriKpiai), From LXX, Deut.
xxix. 18. A bad man in the church. 'Vi^a of a 'person,
1 Macc. i. 10.

Ch. xn.] THE EPISTLB TO THB HEBEEWS. 549
Springing up (dvw ^iiovaa). The participle pictures the
springing up iu progress ; the root gradually revealing its
pernicious character.
Trouble (ivoxXy). Only here and L. vi. 18, see note.
Many be defiled (piavd&aivoliroXXoi). Rend, "themany":
the majority of the church. For the verb see on J. xviii. 28.
16. Fornicator (irbpvoi). In the literal sense, as always
in N. T.
Profane person (^i^yXoi). See on 1 Tim. i. 9.
As Esau. Only the epithet profane is applied to Esau, not
fornicator. For one morsel of meat (ai^Ti ^pwaewi piai). Bp&an, lit.
the act of eating, as 1 Cor. viii. 4; Rom. xiv. 17: "one eating
of meat." Sometimes corrosion, as Matt. vi. 19. Sometimes
of that which is eaten, J. vi. 27, 55.
Sold (aTre'SeTo). The word occurs in the narrative of
Gen. xxv. 31, 33, LXX. In N. T. often of discharging an
obligation; paying back. To sell, Acts v. 8 ; vii. 9.
His birthright (Ta TT/KBTOTO/cia). N. T.o, oClass. Inthis
•form only in the later Greek translations of the O.T. Upwro-
roKelov, a very few times, almost all in this narrative.
17. He found no place of repentance (jjieravoiai ydp roirov
ovx ^P^v). The phrase place of repentance N. T.o. This does
not mean that Esau was rendered incapable of repentance,
which is clearly contradicted by what follows ; nor that he
was not able to persuade Isaac to change his mind and to
recall the blessing already bestowed on Jacob and give it to
him. This is unnatural, forced, and highly improbable. The
words place of repentance mean an opportunity to repair by

550 WOED STUDIBS IN THB NEW TESTAMENT. [Ch. XIL
repenting. ' He found no way to reverse by repentance what
he had done. The penalty could not be reversed in the
nature of the case. This is clear from Isaab's words. Gen.
xxvii. 33.
Sought it carefully (iK^yr'yaai). See on 1 Pet. i. 10.
<^omp. Heb. xi. 6. See also on questionings, 1 Tim. i. 4.
18. Following this aUusion to Esau, and perhaps suggested
by it, is a passage setting forth the privileges of the Christian
birthright and of Christian citizenship in contrast with those
under the old covenant.
The mount that might be touched and that burned with
fire (¦\jryXa(jiwpevw Kal KeKavpevai irvpl). "Opei mount is omitted
by the best texts, but should be understood.* '^y'Xa^dv is
rare in N. T. and LXX ; fairly frequent in Class. Radically,
it is akin to ¦y^av to rub, wipe ; hence feeUng on the surface, as
Gen. xxvii. 12, 21, 22, LXX : a touch which communicates
only a superficial effect. It need not imply contact with an
object at all, but simply the movement of the hands feeling
after something. Hence often of the groping of the blind, as
Deut. xxviu. 29 ; Isa. lix. 10 ; Job v. 14. Appropriate here
as indicating mere superficial contact. The present participle
that is being touched, means simply that the mountain was
something material and tangible. The A. V. which might be
touched, although not literally correct, conveys the true sense.
That burned with fire (KeKavpevw irvpl). See Ex. xix. 18 ;
Deut. iv. 11 ; v. 4 ; ix. 15. The participle is passive, set on
fire; kindled with fire : not attrihntive oi irvpl, enkindled fire,
* This is preferable to the Vulg. adopted by Westcott, ad tractabilem et
nccensibilem ignem " to a palpable and kindled fire," thus making \l/-ii\a^ap,ivif
qualify vvpl. It destroys the antithesis clearly intended between the material
Mount Sinai and the spiritual, heavenly Mount Zion, and leads us to expect
as the antithesis of material fire, some other kind of fire. The other render
ing is required by Siiix 6pei, ver. 22. Moreover, friKa^uiUvif as an epithet of
irvpl is unnatural.

Ch. XIL] THE BPISTLB TO THE HEBEEWS. 551
Blackness, darkness, tempest (yv6(f)(p, ^6<f)w, dviXXy).
Tv6<j>oi (N. T.O) and ^b<j)oi (elsewhere only 2 Peter and Jude)
belong to the same family. As distinguished from aKoroi
darkness that conceals, as opposed to light, these words
signify half-darkness, gloom, nebulousness ; as the darkness of
evening or the gathering gloom of death. It is a darkness
which does not entirely conceal colour. Thus Bvocfioi, the
earlier and poetic form of yv6j>oi, is used by Homer of water
which appears dark against the underlying rock, or is tinged
by mire. Vv6<^oi and aKoroi appear together, Ex. x. 22 ;
xiv. 20 ; Deut. iv. 11 ; v. 22. Tv6(f>oi alone, Ex. xx. 21.
Zd^o? only in the later version of Symmachus. See on J. i. 5.
@veXXa N. T.o, from dveiv to boil or foam. It is a brief,
violent, sudden, destructive blast, sometimes working upward
and carrying objects into the upper air ; hence found with
deipeiv to lift and dvapird^eiv to snatch up (see Hom. Od. xx. 63).
It may also come from above and dash down to the ground
(Hom. II. xii. 253). Sometimes it indicates the mere force of
the wind, as dvepoio dveXXa (Hom. Od. xii. 409; II. yi. 346).
19. Sound of a trumpet (adXiriyyoi fjxw). See Ex. xix. 16,
19 ; XX. 18. 'H;y;o? a noise, almost entirely in Luke and Acts.
See L. iv. 37; Acts u. 2 ; comp. LXX, 1 Sam. xiv. 19. Of
the roar of the waves, L. xxi. 25; comp. LXX, Ps. Ixiv. 7;
Ixxvi. 17. A rumour or report, see on L. iv. 37, and comp.
LXX, 1 Sam. iv. 16 ; Ps. ix. 6. It does not occur in the
0. T. narrative of the giving of the law, where we have ^esf};
voice; see LXX, Ex. xix. 13, 16, 19 ; xx. 18. For i^ywvrj adX
iriyyoi voice of a trumpet in N. T., see Apoc. i. 10; iv. 1;
viii. 13. 2aXTrt7^ is a war-trumpet.
Voice of words (<f>wvy pypdrwv). See Ex. xix. 19 ; Deut.
iv. 12 ; V. 22, 24, 26.
Entreated (irapyr-yaavro). See on 1 Tim. iv. 7.
Be spoken to them any more (irpoaredfjvai avroh). Lit.
le added. See on L. iii. 19 ; xx. 11 ; Acts xU. 3. To

552 WOED STUDIES IN THE NEW TESTAMENT. [Ch. XII.
the'i'i rci'ers to the hearers, not to the things heard. Rend.
"thab no word more should be spoken unto them." Comp.
Ex. XX. 19 ; Deut. v. 25 ; xviu. 16.
20. That which was commanded (rb SiaareX'Xopevov).
See on Mk. vii. 36 ; Acts xv. 24.
Touch (diyy). Elsewhere in N. T. only ch. xi. 28 and
Col. ii. 21. LXX only Ex. xix. 12. It implies a touching
or grasping which affects the object (comp. ver. 18 on ¦\Jry'Xa-
<t)dv). In Class, often of touching or handling some sacred
object which may be desecrated by the one who lays hands on
it. See Soph. Philoct. 667; Oed. Tyr. 891, 899. So here,
the touch of the mountain was profanation.
Shall be stoned (Xido^oX-yaerai). Found in Matthew,
Luke, and Acts. In LXX see Ex. xix. 13. Comp. iXiddady
aav, ch. xi. 37. The correct text omits or thrust through with
a dart. 21. The sight (to 4>avra^6pevov). N. T.o. LXX, Wisd.
vi. 16 ; Sir. xxxi. 6. Rend. " the appearance " : that which
was made to appear.
I exceedingly fear and quake (e/e^/8o? et>t koi evrpopoi).
Lit. I am frightened away (or out) and trembling. 'EK<f>o/36i
only here and Mk. ix. 6. Comp. LXX, Deut. ix. 19. "Ev
rpopoi, only Acts vii. 32 ; x-vi. 29. Rare in LXX.
22. The heavenly Jerusalem. See on Gal. iv. 26, The
spiritual mountain and city where God dwells and reigns.
Comp. Dante Inf. i. 128 :
" Quivi 6 la sua cittade, e I'alto seggio." *
Comp. Ps. iL 6; xlviii. 2, 3; 1. 2; Lsxviu. 68; ex. 2;
Isa. xviu. 7; Joel ii. 32 ; Mic. iv. 1, 2 ; Am. i. 2.
* " Here is his city and his lofty seat."

Ch. XIL] THE EPISTLE TO THE HEBEEWS. 553
To an innumerable company of angels (pvpidaiv dyyi-
Xwv). On this whole passage (22-24) it is to be observed
that it is arranged in a series of clauses connected by Kal.
Accordingly pvpidaiv to myriads or tens of thousands stands
by itself, and iravyyvpei festal assembly goes with dyyeXwv
angels. Mvpidi (see L. xii. 1 ; Acts xix. 19 ; Apoc. v. 11 ;
quite often in LXX) is strictly the number ten thousand. In
the plural, an innumerable multitude. So A. V. here. Rend.
"to an innumerable multitude," placing a comma after pvpid
aiv, and connecting of angels with the next clause. 'This
use of pvpidaiv without a qualifying genitive is justified by
numerous examples. See Gen. xxiv. 60 ; Deut. xxxii. 30 ;
xxxiii. 2; 1 Sam. xviii. 7, 8; Ps. xc. 7; Cant. v. 10; Dan.
vii. 10 ; xi. 12 ; Sir. xlvu. 6 ; 2 Macc. vUi. 20 ; Jude 14.
XtXtaSe? thousands is used in the same way. See Isa. Ixx. 22 ;
Dan. vii. 10.

23. To the general assembly (iravyyvpei). Const, with
dyyeXwv of angels, with comma after angels. Rend, "to a
festal assembly of angels." This and the next clause show
what the myriads consist of, — a host of angels and redeemed
men. Jlavrjyvpn, N. T.o, is a gathering to celebrate a solemnity,
as public games, etc. : a public, festal assembly. Frequently
joined with eopr'rj feast. See Ezek. xlvii. 11 ; Hos. ii. 11 ;
ix. 5. The verb iravyyvpi^eiv to celebrate or attend a public
festival, to keep holiday, occurs occasionally in Class. : not in
N. T. : LXX once, Isa. Ixvi. 10. The festal assembly of
angels maintains the contrast between the old and the new
dispensation. The host of angels through whose ministra
tion the law was given (see on ch. ii. 2, and Gal. iii. 19)
officiated at a scene of terror. Christian believers are now
introduced to a festal host, surrounding the exalted Son of
man, who has purged away sins, and is enthroned at God's
right hand (ch. i. 3).
And church of the first-born which are written in
heaven (/cat iKKXyaia irpwroroKWV diroyeypappevwv ev oiipavoh).

554 WOED STUDIES IN THB NBW TESTAMENT. [Ch. XH.
This forms a distinct clause ; " and to the church," etc. For
iKKXyaia assembly or church, see on Matt. xvi. 18 ; 1 Th. i. 1.
The "myriads" embrace not only angels, but redeemed men,
enrolled as citizens of the heavenly commonwealth, and enti
tled to the rights and privileges of first-born sons. H/jwto-
roKoi first-born is applied mostly to Christ in N. T. See Rom.
viii. 29 ; Col. i. 15, 18 ; Heb. i. 6 ; Apoc. i. 5. Comp.
Heb. xi. 28, and L. ii. 7. Properly applied to Christians by
virtue of their union with Christ, "the first-born of all cre
ation," " the first-born from the dead," as sharing his sonship
and heirship. See Rom. .viii. 14-17, 29. The word also
points to Christians as the true Israel of God. The analogy
is suggested with the first-born of Israel, to whom peculiar
sanctity attached, and whose consecration to himself God
enjoined (Ex. xiii. 1, 11-16) ; and with the further appli
cation of the term first-born to Israel as a people, Ex. iv. 22.
The way was thus prepared for its application to the Mes
siah, "rhere seems, moreover, to be a clear reference to the
case of Esau (ver. 16). Esau was the first-born of the twin
sons of Isaac (Gen. xxv. 25). He sold his birthright (irpwro-
roKia), and thus forfeited the privilege of the first-born. The
assembly to which Christian believers are introduced is com
posed of those who have not thus parted with their birthright,
but have retained the privileges of the first-born. The phrase
"church of the first-born" includes all who have possessed
and retained their heavenly birthright, living or dead, of both
dispensations : the whole Israel of God, although it is quite
likely that the Christian church may have been most promin
ent in the writer's thought.
Which are written in heaven (diroyeypappdvwv iv ovpav
oli). ' Airoypdffieiv, only here and L. ii. 1, 3, 5, means to write
off or copy; to enter in a register the names, property, and
income of men. Hence, diroypa<f>'y an enrolment. See on
L. ii. 1, 2. Here, inscribed as members of the heavenly com
monwealth ; citizens of heaven ; Philip, iv. 3 ; Apoc. ui. 5 ;
xiii. 8, etc. See for the image, Ex. xxxii. 32 ; Ps. Ixix. 28 ;
Isa. iv. 3 ; Dan. xii. 1 ; L. x. 20.

Ch. XIL] THE BPISTLB TO THB HEBEEWS. 555
To God the judge of all (Kpirrj de^ irdvrwv). Rend, "a
judge who is God of all." Comp. Dan. vii. 9ff. God of all
his first-born, of those whom he chastens, of all who are in
filial relations with him under both covenants, and who,
therefore, need not fear to draw near to him as judge.
Spirits of just men made perfect (irvevpaai BiKaiwv rereX-
eiwpevwv). The departed spirits of the righteous of both
dispensations, who have completed their course after having
undergone their earthly discipline. Notice again the idea of
TeXeioMTt?, not attained under the old covenant, but only
through the work of Christ, the benefits of which the disem
bodied saints of the O. T. share with departed Christian
believers. Comp. ch. xi. 40.
24. The mediator of the new covenant (Biad'rjKyi veai
peairy). See ch. vii. 22; viii. 6, 8, 9, 10; ix. 15. For coven
ant, see on ch. ix. 6 ff. For tJie new covenant, rend, a new
covenant. Nea new, only here applied to the covenant in
N. T. The word elsewhere is Kaivy. For the distinction,
see on Matt. xxvi. 29. It is better not to press the dis
tinction, since veoi, in certain cases, clearly has the sense of
quality rather than of time, as 1 Cor. v. 7 ; Col. iii. 10, and
probably here, where to confine the sense to recent would
seem to limit it unduly. In the light of all that the writer
has said respecting the better quality of the Christian coven
ant, superseding the old, outworn, insufficient covenant, he
may natura,lly be supposed to have had in mind something
besides its mere recentness. Moreover, all through the con
trast from ver. 18, the thought of earlier and later is not once
touched, but only that of inferior and better ; repellency and
invitation ; terrors and delights ; fear and confidence. Note
that the privilege of approaching the Mediator in person is
emphasised. Blood of sprinkling (a'ipan pavnapoii). 'Favnapbi sprink
ling only here and 1 Pet. i. 2, see note. The phrase blood of
sprinkling N. T.o. olxX, where we find vSwp pavriapov

556 WOED STUDIES IN THE NEW TESTAMENT. [Ch. XH.
water of sprinkling. Num. xix. 9, 13, 20, 21. For the verb
pavri^eiv to sprinkle, see on ch. ix. 13. The mention of blood
naturally foUows that of a covenant, since no covenant is
ratified without blood (ch. ix. 16). The phrase is suffic
iently explained by ch. ix. 16-22.
Speaketh better things (KpelrrovXaXovvn). For "better
things" rend, "better." The blood is personified, and its
voice is contrasted vpith that of Abel, whose blood cried from
the ground for vengeance upon his murderer (Gen. iv. 10).
The voice of Christ's blood calls for mercy and forgiveness.
Than that of Abel (irapd rbv "AySeX). Rend, "than Abel."
Comp. ch. xi. 4, where Abel himself speaks.
25. See — refuse (/SXerreTe — irapair'yayade). For /SXen-eTe
see, see on ch. iii. 12. For irapair'fjayade refuse, see on
1 Tim. iv. 7
Him that speaketh (rbv XaXovvra). Through his blood.
Rend, "that is speaking," the participle denoting something
that is going on.
They (eKelvoi). The people of the Exodus. See ch. iv. 2.
The words from /or if they to the end of the verse are paren
thetical. That spake on earth (iirl yfji rbv xP'Hf^ciri^o-vra). For
spake rend, warned, and see on ch. viii. 6. 'Eirl yyi upon
earth should not be construed with refused nor warned, but
with the whole clause. "If on earth they escaped not,
refusing him that warned."
If we turn away (diroarpe^opevoi) . Lit. turning away.
The present participle, possibly with reference to the relapse
into Judaism as already in progress.
From him that speaketh from heaven (rbv dir' ovpav&v).
Lit. from him from the heavens. Supply as A. V. that speaketh.

Ch. XIL] THB EPISTLE TO THE HEBEEWS. 557
'O aTr' ovpavov or ovpav&v does not occur in N. T. elsewhere.
Wherever dir' ovp. appears, some act or thing is always
named which proceeds from heaven. See Matt. xxiv. 29;
Mk. viii. 11 ; L. ix. 54 ; xvii. 29 ; xxi. 11 ; xxu. 43 ; J. vi. 38 ;
1 Th. i. 7. The speaker from heaven is still God, but speak
ing through his Son. The thought connects itself with that
of Christ carrying his blood into the heavenly sanctuary, from
which he exerts his power on behalf of men. See ch. ix. 12, 24.
This will be the clearer if we throw out the idea of Christ
presenting his blood to an angry God as a propitiation, and
interceding with him to pardon sin. See note on ch. vii. 25.
26. Whose voice (o5 y (f)wvfj). Connect, after the paren
thesis, with speaketh better, etc., ver. 24.
Shook (eadXevaev). See on L. xxi. 26, and comp. adXoi
tossing or swell of the sea, L. xxi. 25. See Judg. v. 4 ;
Ps. cxiii. 7.
He hath promised (imjyyeXrai). See Hag. ii. 6. The
quotation is adapted from LXX, which reads : " Yet once
wiU I shake the heaven and the earth and the sea and the
dry land." The Hebrew for "yet once" reads "yet a little
while." In Haggai's prophecy, he comforts the people for
their sorrow that the second temple is so inferior to the first,
predicting that Jehovah will move heaven and earth and sea
and land, and will fill the house with his glory; and the glory
of the latter house shall exceed that of the former. The dis
cipline begun on Sinai will then have its consummation.
This shaking of heaven and earth was typified by the mater
ial shaking at Sinai. The shaking predicted by the prophet
is applied by our writer to the downfall of worldly powers
before the kingdom of Christ, ver. 28 ; comp. ch. i. 8, and
see Zech. xiv.
27. This word " yet once more " (rb Si "En dira^). At
tention is called to this phrase as specially significant, because
it indicates that the shaking prophesied by Haggai is to be

558 WOED STUDIES IN THE NBW TESTAMBNT. [Ch. XH.
final. It is to precede the new heaven and the new earth.
Isa. Ixv. 17 ; Ixvi. 22 ; 2 Pet. iU. 13 ; Apoc. xxi. 1.
Signifieth (SyXol). From SfjXoi 'manifest, evident. To
make manifest to the mind. Used of indications which lead
the mind to conclusions about the origin or character of
things. See Thucyd. i. 3 ; Aesch. Pers. 518. Comp. 1 Cor.
iii. 13 ; Heb. ix. 8 ; 1 Pet. i. 11. Appropriate to prophetic
revelations. The removing (t^v perddeaiv). See on ch. vii. 12. For
the thought comp. 1 J. ii. 17 ; 1 Cor. vii. 31.
As of things that are made (wi ireiroiyp.evwv). Made
indeed by God, who also makes the new heaven and the new
earth (Isa. Ixv. 17 ; Ixvi. 22), but made to pass away.
That the things which cannot be shaken may remain
(iva peivy rd pfj aaXevbpeva). Whether we consider the
things which are shaken, the old heavens and earth which
pass away, or the new heaven and earth whieh cannot be
shaken, both are ireiroiypeva made by God. The writer
perceives this, and therefore adds to as of things that are
made a clause stating that they Avere made (by God himself)
to pass away. Accordingly, iva in order that is to be con
nected with ireirbiypevwv, after which the comma should be
removed. Rend. " the removal of things made in order that
they might await the things which are not shaken." Meveiv
is used in this sense, await, Acts xx. 5, 23, and often in Class.*
28. Receiving a kingdom (^aaiXeiav irapaXap^dvovrea).
The participle gives no note of time, but simply indicates the
fact that Christians as such receive. The compounded prep-
* Another mode of rendering is "things which are made to the end that
the things which cannot be shaken may abide." To this it is justly objected
that peivri is thus compelled to assume an elliptical sense : " Come into the
place of the things removed and so abide "; for as Alford remarks, " things
¦which cannot be shaken remaining merely, would be a matter of course."

Ch. XH.] THE EPISTLE TO THE HEBEEWS. 559
osition irapd adds to the idea of receiving that of transmissiori
or communication. They receive /rom God. See Dan. vii. 18.
Bao-tXe^a in the sense of the kingdom of Christ, in this epis
tle only here and ch. i. 8 (cit°). See on Matt. ui. 2;
L. vi. 20.
Let us have grace (exwpev xa/otv). For grace rend, thank
fulness. See L. xvii. 9 ; 1 Tim. i. 12 ¦ 2 Tim. i. 3. Comp.
Ps. 1. 23.
Acceptably (evapearwi). N. T.o, OLXX. 'Ewa/aeo-Teti/
to be well pleasing, ch. xi. 5, 6 ; xiii. 16. For the adjective
evdpearoi well pleasing, see on Tit. ii. 9.
With reverence (perd euXa/Seia?). Rend, "with pious
care." Reverence is translated from T. R. alSovi (see on
1 Tim. u. 9). See on ch. v. 7 ; xi. 7.
Fear (Siovi). N. T.o. See 2 Macc. iU. 17, 30 ; xU. 22 ;
xiii. 16 ; xv. 23. Its fundamental idea is timid apprehension
of danger; while ^o^oi is the terror which seizes one when
the danger appears. Schmidt (Synon. 139, 10) illustrates
happily. In a primitive forest an undefined sense of possible
danger possesses one, and makes his heart beat quickly at
every rustle of a leaf. This is Beoi. When the voice and
tread of a wild beast are distinctly heard close at hand, the
Sioi becomes ^b^oi. The phrase "with pious care and fear"
is not explanatory of acceptably. These are to accompany
(^perd) acceptable service. They do not imply a cringing or
slavish feeling, but grow out of the warning in ver. 25, which
runs through the two following verses, and implies that the
catastrophe of ver. 27 will be final, leaving no more opportun
ity to retrieve the refusal of God's invitation to the privi
leges of the new covenant, or the relapse into the superseded
economy of Judaism.
29. For our God is a consuming fire (Kal ydp b debi
yp&v irvp KaravaXiaKov). See Ex. xxiv. 17; Deut. iv. 24;

560 WOED STUDIES IN THB NBW TESTAMENT. [Ch. XIH.
ix. 3 ; Mal. iu. 2 ; iv. 1. The verb N. T.o, a few times in
LXX. Often in Class., especially Xenophon. Originally
to use up, spend, lavish, as property : thence to consume as
with fire. The simple verb dvaXiaKeiv to expend occurs
L. ix. 54 ; Gal. v. 15 ; 2 Th. ii. 8. 'O debi fjp&v is not our
God as compared with the God of the Jews. He is the God
of both covenants (see ch. i. 1, 2, and notes); but though
now revealed in Jesus Christ, and offering all the privileges
of the new covenant (vv. 22-24), his anger burns against
those who reject these privileges.

CHAPTER Xni
1. Let brotherly love continue ((fnXaSeX^ia peverw). $tX-
aSeX</)ia in Paul, Rom. xii. 10; 1 Th. iv. 9. As a proper
name, Apoc. i. 11 ; iii. 7. It is not necessary to suppose
that the admonition impUes signs of estrangement among
those addressed. Comp. ch. iii. 13 ; vi. 10 ; x. 24 ; xu. 12-15.
2. Be not forgetful to entertain strangers (rfji tjuXo
^eviai py iiriXavddveade). Lit. be not forgetful of hospitality,
<E>tXo|ei'ia only here and Rom. xii. 13. olxX. 4>tXo'|ei/os
hospitable, 1 Tim. iii. 2 ; Tit. i. 8 ; 1 Pet. iv. 9. The rend
ering of Rev. to show love unto strangers, is affected. On the
injunction comp. Rom. xii. 13 ; 1 Tim. iii. 2 ; Tit. i. 8 ;
1 Pet. iv. 9, and see Clem. Rom. Ad Corinth, x, xi, xii. The
virtue of hospitaUty is not distinctively Christian. It appears
with the very beginnings of history, largely as the result of
nomadic conditions. It was peculiarly an Oriental virtue.
In the Egyptian Book of the Dead, commendatory judgment
is awarded to him who has fed the hungry and clothed the
naked. The O. T. abounds in illustrations, and the practice
of hospitality among the Arabs and Bedoueen is familiar
through the writings of travellers in the East.* Great stress
* See Dr. W. M. Thomson, The Land and the Book; Burckhardt, Notes
on the Bedouins and Wahd.bys ; Lane, Modern Egyptians ; Palgrave, Central
and Eastern Arabia; Trumbull, Oriental Social Life; etc.

Ch. XIIL] THE EPISTLB TO THE HEBEEWS. 561
was laid on the duty by the Greeks, as appears constantly in
Homer and elsewhere. Hospitality was regarded as a relig
ious duty. The stranger was held to be under the special
protection of Zeus, who was called ^evioi, the god of the
stranger. The Romans regarded any violation of the rites
of hospitality as impiety. Cicero says : " It seems to me
eminently becoming that the homes of distinguished men
should be open to distinguished guests, and that it is an
honour to the Republic that foreigners should not lack this
kind of liberality in our city" (Pe Off. ii. 18).
Have entertained angels unawares (eXadbv nvei ^eviaavrei
dyyeXovi). The Greek idiom is, " were not apparent as enter
taining angels." The verb eXadov were concealed represents
the adverb unawares. For similar instances see Mk. xiv. 8 ;
Acts xii. 16 ; Aristoph. Wasps, 517 ; Hdt. i. 44 ; Hom. H.
xiu. 273. Bevi^eiv to receive as a guest, mostly in Acts. In
LXX only in the apocryphal books. In later Greek, to sur
prise with a novelty ; passive, to be surprised or shocked. So
1 Pet. iv. 4, 12 ; comp. 2 Ep. of Clem, of Rome (so called),
xvii. To be a stranger or to be strange, once in N. T., Acts xvii.
20. "Seviapoi amazement, perplexity, not in N. T. LXX,
Prov. XV. 17. Comp. Ignatius, Eph. xix. The allusion
to the unconscious entertainriient of angels is probably to
Gen. xviii, xix, but the idea was familiar in Greek literature.
The Greeks thought that any stranger might be a god in
disguise. See Hom. Od. i. 96 ff.; in. 329-370; xvu. 485.
Comp. also the beautiful story of Baucis and Philemon as
related by Ovid (Metam. viii. 626-724). The thought ap
pears in our Lord's words. Matt. xxv. 34-46.
3. Them that are in bonds (r&v Beapiwv). See on ch. x. 34.
As bound with them (wi awBeBepivoi). N. T.o. As if you
were feUow-prisoners. Comp. 1 Cor. xii. 14-26 ; 2 Cor. xi. 29.
PubUc intercession for prisoners has formed a part of the
service of the church from the earliest times. See the prayer
at the close of Clem. Rom Ad Corinth, lix. It also occurs
in the daily morning service of the synagogue.
vox.. IV. — 36

562 WOED STUDIES IN THE NEW TESTAMENT. [Ch. XIH.
Which suffer adversity (KaKovxovjievwv), Rend, are evil
entreated. See on ch. xi. 37.
As being yourselves also in the body (wi xal aiirol ovrei
ev awpari). As subject Uke them to bodUy sufferings. Not
in the body — the church, which wotdd require the article.
The expression iv awpari in the sense of being still aUve,
only in 2 Cor. xii. 2.
4. Marriage is honourable in all (ripioi b ydpoi iv irdaiv).
Tdpoi everywhere else in N. T. a wedding or wedding feast,
often in the plural, as Matt. xxii. 2, 3, 4 ; L. xii. 36. Tipioi
honourable or held in honour. Often in N. T. precious, of
gold, stones, etc., as 1 Cor. iii. 12; Apoc. xvU. 4; xviii. 12:
of Ufe, Acts XX. 24 : the fruits of the earth, Jas. v. 7 ; the
blood of Christ, 1 Pet. i. 19 ; the divine promises, 2 Pet. i. 4.
Rend, "let marriage be had in honour." The statement is
hortatory, as suiting the character of the entire context, and
especiaUy the yap for ; " for whoremongers," etc. 'Ev irdaiv
" in all respects," as 1 Tim. Ui. 11 ; 2 Tim. iv. 5 ; Tit. U. 9 ;
Col. i. 18; Philip, iv. 12. If as A.V., the more natural
expression would be irapd iraaiv, as Matt. xix. 26; Acts
xxvi. 8 ; Rom. U. 13 ; 2 Th. i. 6 ; Jas. i. 27. 'Ev irdaiv in
all things appears in this chapter, ver. 18.* There are many
points in which marriage is to be honoured besides the avoid
ance of illicit connections. See on 1 Thess. i\'. 6.
God will judge (Kpivel b deoi). Note the emphatic position
of o debi. He will judge and condemn infractions of the
marriage-bond, however social sentiment may condone them.
5. Let your conversation be without covetousness
(d^iXdpyvpoi b rpoiroi). Tpoiroi originaUy tum or direction.
Hence way, manner, fashion ; way or manner of life. In this
sense N. T.o. Elsewhere often in the phrase ov rpoirov or
* Calvin, taking Trairiv as masculine, explains that marriage is not to be
denied to any class of men, as to priests. Others explain that marriage is
not to be avoided on ascetic grounds by any one.

Ch. XHL] THE EPISTLB TO THE HEBEEWS. 563
Kad" bv rpoirov in or according to the way in which. See
Matt, xxiii. 37; L. xiii. 34; Acts i. 11; xv. 11; xxvii. 25.
The meaning here is character or moral disposition. 'A<j)iXdp-
yvpoi without covetousness, only here and 1 Tim. iii. 3, see note.
Be content with such things as ye have (dpKovpevoi roh
irapovaiv). Lit. being contented with the things which are at
hand. For dpKelv to suffice, see L. iii. 14 ; J. vi. 7 ; 1 Tim. vi. 8.
On the compounds avrdpKyi self-sufficient and avrdpKeia self-
sufficiency, see on 2 Cor. ix. 8 ; Philip, iv. 11.
For he hath said (a^Tos ydp e'ipyKev). Rend, for "he
himself." God himself. For eipyKev hath said, see ch. i. 13 ;
iv. 3, 4 ; X. 9.
I will never leave nor forsake thee (ov pirj ae dv& ouS* ov
py ae iyKciraXiirw). Comp. Gen. xxviii. 15; Josh. i. 5;
Deut. xxxi. 6. None of these, however, give the saying in
the form in which it appears here. This appears to be a
combination or general adaptation of those passages. For
" never," rend. " by no means " or " in no wise. " 'Avw from
dviypi. In Acts xvi. 26 ; xxvii. 40, to loosen : Eph. vi. 9,
to give up or forbear. Somewhat in this last sense here : " I
will in no wise give thee up, or let thee go." I will not relax
my hold on thee. For iyKaraXiirw forsake, see on 2 Tim. iv. 10.
So that we may boldly say (ware dappovvrai ypdi Xiyeiv).
Lit. so that, being of good courage, we say. @appeiv to be con
fident or bold, only here in Hebrews. Elsewhere only in Paul.
The kindred form dapaeiv is used in N. T. only in the un-
perative ddpaei or dapaelre take courage. See Matt. ix. 2 ;
Mk. vi. 50 ; J. xvi. 33 ; Acts xxiU. 11.
The Lord is my helper, etc. From LXX, Ps. cxvu. 6,
with slight alteration. Here, what shall man do unto me is
an independent clause. LXX inserts and : " my helper and
I wUl not fear," and connects the last clause with "fear":
" I wUl not fear what man wUl do."

564 WOED STUDIES IN THE NEW TESTAMENT. [Ch. XHI
7-15. The following passage presents many difficulties
of detail, but its general sense is clear. It sums up in a
striking way the main topics of the epistle, bringing them
aU to bear upon the conclusion that Judaism and Christian
ity are mutuaUy exclusive, and thus enforcing the warning
against a relapse into Judaism. It goes to show, in connec
tion with other features of the epistle, the absurdity of the
hypothesis that the epistle was intended as a warning to
GentUe Christians against a relapse into Paganism.*
7. Remember them which have the rule over you (pvy-
povevere r&v yyovpivwv vp&v). Remember, with a view to
observing their admonitions. For r&v yyovpivwv those who
lead or rule, see on 1 Th. v. 13. Used of both civU and
ecclesiastical rulers. Clement of Rome, among a great vari
ety of names for church functionaries, has both fjyovpevoi
and irpoyyovpevoi (see Ad Corinth, i, xxi). Comp. Acts xv. 22.
In LXX frequently, of various forms of authority, and in
later Greek of bishops and abbots. For "which have the
rule," rend. " which had," etc.
Who have spoken (oinvei iXdXyaav). Rend, "spake,"
and comp. ch. ii. 3, 4.
Follow (pipelade). Rend, "imitate." See on ch. vi. 12.
Considering (dvadewpovvres:). Only here and Acts xvii. 23,
see note. The compound verb means to observe attentively.
The simple verb dewpelv impUes a spiritual or mental interest
in the object. See on J. i. 18.
* The hypothesis that the letter was called out by "an amateur attach
ment to Levitical institutions " on the part of Gentile Christians, leading to
the adoption of an eclectic system in which Jewish elements figured, is too
shadowy to call for serious refutation. That Judaism became a " fad " for a
time in certain circles, is a well-known fact, whioh has its analogy in the
affectation of Buddhism by certain individuals in modern times. But there
is no historical evidence that in the Gentile church this affectation of Judaism
ever assumed the proportions of a movement, or afforded a menace to Gentile
Christianity sufficiently serious to call out such a production as the Epistle
to the Hebrews.

Ch. XIIL] THE BPISTLB TO THE HEBEEWS. 565
The end of their conversation (t^z/ eK^aaiv rfji dvaarpo-
(fi'^i). "EK^aan only here and 1 Cor. x. 13 (note). It means
outcome or issue. See Wisd. viii. 8. In 1 Cor. x. IB, way
out. Comp. Wisd. ii. 17. 'Avaarpo^y is life in intercourse
with men. See on 1 Pet. i. 15. Conversation, in the older
sense of that word, is a good rendering, as it is also a nearly
literal rendering of the Greek word. The reference is to the
end of their life ; what kind of an end they made ; possibly,
but not necessarily, with an allusion to cases of martyrdom.
What, now, was the subject of these teachers' faith which is
commended to imitation ? It is stated in the next verse.
8. Jesus Christ the same (^lyaovi Xpiarbi b avrbi). The
A.V. is slipshod, leaving the sentence without connection,
or in apparent apposition with the end of their conversation.
In translation this is commonly corrected by inserting is:
"Jesus Christ is the same," etc. But even thus the real
point of the statement is missed. No doubt the old teachers
believed in the unchangeableness of Jesus Christ ; but that
fact is not represented as the subject of their faith, which
would be irrelevant and somewhat flat. The emphatic point
of the statement is Christ. They lived and died in the faith
that Jesus is The Cheist — the Messiah. The readers were
tempted to surrender this faith and to return to Judaism
which denied Jesus's messiahship (comp. ch. x. 29). Hence
the writer says, " hold fast and imitate their faith in Jesus
as the Christ. He is ever the same. He must be to you,
to-day, what he was to them, yesterday, and will be forever
to the heavenly hosts — Cheist. Rend, therefore " Jesus is
Christ." Observe that our writer rarely uses the formula
Jesus Christ. In ch. x. 10 it occurs in a passage in which
the messianic mission of Jesus is emphasised (see vv. 5, 9),
and in xiii. 21, in a liturgical formula. The temptation to
forsake Jesus as Messiah is treated in the next verse.
9. Be not carried about (py irapa^ipeade). A.V. follows
T.R.irepifpepeade. Rend, "carried away." The present tense
indicates a present and active danger.

566 WOED studies in the new TESTAMBNT. [Ch. XIH,
With divers and strange doctrines (SiSaxah irowiXan koi
^evan). For "doctrines "rend, "teachings." These teachings
represent various phases of one radical error — the denial of
Jesus's messiahship and of his messianic economy as super
seding Judaism and all other means of salvation. Among
them the writer's mind would naturally turn to the prescrip
tions concerning clean and unclean meats and sacrificial
festivals. See next clause. These teachings were various
as contrasted with the one teaching of the gospel; they
were strange as they differed from that teaching. Comp.
Gal. i. 6-9. For iroiKiXan see on 2 Tim. iii. 16.
That the heart be established (fie^aiovadai ryv KapBlav).
There is an emphasis on heart as weU as on grace, ' These
strange teachings all emphasised externalism, in contrast with
Christianity, which insisted upon the purification of the heart
and conscience. The contrast is strongly stated in ch. ix. 9,
14, and the Epistle constantly directs the readers to the heart
as the true point of contact with God, and the source of all
departures from him. See ch. iii. 8, 10, 12, 15 ; iv. 7, 12 ;
viii. 10 ; especially x. 22. Hence, the writer says, "it is good
that the solid basis of your assurance before God be in the
heart, purged from an evil conscience, so that you can draw
near to God with a firmly-established confidence, with a true
heart, in fuU assurance of faith": ch. x. 22; comp. 1 Th.
iU. 13 ; 2 Tim. u. 22.
With grace^ not with meats (xdpm oii fipwp,aaiv). The
heart is the proper seat of the work of grace. Free grace
is the motive-power of Christ's sacrifice (2 Cor. viii. 9;
Gal. i. 15) ; it is behind the blood of the new covenant,
and is the energetic principle of its saving operation. See
Rom. V. 2, 15 ; 1 Cor. xv. 10 ; Eph. u. 5, 7, 8 ; 2 Th. u. 16 ;
Heb. ii. 9 ; iv. 16 ; x. 29. With meats stands for the whole
system of ceremonial observances, in contrast with grace,
working on the heart. See ch. ix. 10. This ceremoiual system
yielded no permanent benefit to those who Uved under it.
See ch. vU. 25; ix. 9, 13, 14; x. 1, 2, 4.

Ch. XIH.] THE EPISTLE TO THB HEBEEWS. 567
Which have not profited them that have been occupied
therein (iv oli ovk wcfieX'ydyaav ol irepiirarovvrei) . Lit. in
the which they who walked were not profited. Uepiirarelv to
walk about is often used to express habitual practice or gen
eral conduct of life. See Rom. vi. 4 ; 2 Cor. x. 3 ; Eph.
U. 10 ; Col. iU. 7 ; iv. 5.
10. Those who persist in adhering to the Jewish economy
can have no part in the blessing of the new covenant. The
two are mutually exclusive. The statement is cast in the
mould of the Jewish sacrificial ritual, and in the figure of
eating a sacrificial meal.
We have an altar (exopev dvaiaarypiov). It is a mistake
to try to find in the Christian economy some specific object
answering to altar — either the cross, or the eucharistic table,
or Christ himself. Rather the ideas of approach to God, —
sacrifice, atonement, pardon and acceptance, salvation, — are
gathered up and generally represented in the figure of an
altar, even as the Jewish altar was the point at which all
these ideas converged. The application in this broader and
more general sense is illustrated by Ignatius : " If one be
not within the altar (ivrbi rov dvaiaarypiov, the sacred pre
cinct), he lacketh the bread of God. . . . Whosoever, there
fore, cometh not to the congregation (e'Trt rb aiirb), he doth
thereby show his pride, and hath separated himself," Eph. v.
Ignatius here uses the word, not of a literal altar, but of the
church. Comp. Trail, vii. Again : " Hasten to come to
gether as to one temple, even God ; to one altar, even to one
Jesus Christ," Magn. vii.
Of which — to eat (e^ ov — (jjayelv). The foundation of
the figure is the sacrifice of the peace- or thank-offering, in
which the worshippers partook of the sacrifice. See Lev.
vii. 29-35 ; Deut. xii. 6 ; xxvii. 7. The peace-offerings were
either public or private. The two lambs offered every year
at Pentecost (Lev. xxiii. 19) were a public offering, and their
flesh was eaten only by the officiating priests, and within the

568 WOED STUDIES IN THE NEW TESTAMENT. [Ch. XIH.
holy place. The other public peace-offerings, after the priests
had received their share, were eaten by the offerers them
selves. Jehovah thus condescended to be the* guest of his
worshippers. The large scale on which such festivals were
sometimes celebrated is illustrated in 1 K. "roi. 63. In pri
vate peace-offerings, the breast of the -victim belonged to the
Lord, who gave it to the priests (Lev. -vii. 30), and the right
shoulder was given directly to the priests by Israel (Lev.
-vdi. 32). After the ritual of waving, the entrails were con
sumed, and the rest was eaten by the priest or the worship
pers and their invited guests, among whom were speciaUy
included the poor and the Le-vites.
Right (e^ovaiav). See on J. i. 12.
Which serve the tabernacle (ot ry auyvy Xarpevovrei).
This does not mean the priests only, but the worshippers
also. "SiKyvy tabernacle is used figuratively for the whole cere
monial economy. A reference to the priests alone is entirely
foreign to the context, and to the whole drift of the discus
sion which contrasts the privileges of Christians at large (we)
with those of Israel at large. The writer is speaking in the
present tense, of institutions in operation in his own time, to
which tabernacle, in any other than a figurative sense, would
be inappropriate. Moreover, 'Xarpeveiv to serve is used
throughout the N. T., -with the single exception of Heb.
viii. 5, of the service of the worshipper and not of the priest.
11. The statement that the adherents of the old economy
are excluded from the privUeges of the new is justified by
an illustrative argument drawn from the ceremonies of the
Great Day of Atonement. See Lev. xvi, and comp. Heb.
ix. 7. Of the victims offered on that occasion neither people
nor priest were allowed to eat. The blood of the bullock
and of one of the goats was carried into the sanctuary and
sprinkled upon the mercy-seat, and afterward on the horns
of the great altar outside ; and the bodies of the slain animals
were burned in a clean place outside of the camp or city.

Ch. xm.] THE EPISTLB TO THB HEBEEWS. 569
Beasts (fwwi'). Lit. living creatures. The victims for
the Day of Atonement were a bullock and two young goats
for sin-offerings, and two rams for burnt-offerings. Only
one goat, chosen by lot, was slain ; the other served as the
scape-goat. Z&ov animal is not used elsewhere of a sacri
ficial victim, either in N. T. or LXX. The word in N. T.
mostly in Apocalypse. See on Apoc. i. 16 ; iv. 6.
Without the camp (e^w rfji irapep^oXfji). Burning with
out the camp was also required in the case of victims offered
at the consecration of the priests, Ex. xxix. 14 ; at the sin-
offering for the priest. Lev. iv. 11, 12 ; and at the sin-offering
for the congregation. Lev. iv. 21. For irapep^oXy camp, see
on Acts xxi. 34.
12. That he might sanctify the people (iva dyiday rbv
Xabv). ' Ay id^eiv to sanctify had a peculiar significance to
Jews. It meant to set them apart as holy. Hence, the Isra
elites were called a7tot, as separated from other nations' and
consecrated to God. Our writer extends the application of
the word to Christians. For Christ's work he claims the
same efficacy which the Jew claimed for the special caU of
God to Israel, and for the operation of the Jewish sacrificial
system. The office of his atoning work is to sanctify ; to
make for himself a holy nation (edvoi dyiov), a people " pre
pared for the Lord " (L. i. 17) ; a true Israel of God. 'O Xaoi
the people, or Xaoi jiov my people, occurs constantly in O. T.
as a designation of Israel, and also in N. T. See, in this
epistle, ch. v. 3 ; vii. 5, 11, 27 ; ix. 7, 19. The N. T. extends
the title to all who, under the new dispensation, occupy the
position of Israel. See 1 Pet. u. 10 ; Matt. i. 21 ; L. U. 10 ;
Heb. iv. 9 ; viu. 10 ; x. 30 ; xi. 25.
With his own blood (Sta toO IBiov a'iparoi). In contrast
with the blood of animal-sacrifices. Comp. ch. ix. 12, 28.
Suffered ('eiradev). Used of Christ in Hebrews, 1st Peter,
and Acts, but not in Paul, who, however, has irad'rjpara rov
Xpiarov sufferings of Christ, 2 Cor. i. 5 ; PhiUp. iii. 10 (avrov).

570 WOED STUDIES IN THE NEW TESTAMENT. [Ch. XHL
Without the gate (e^w rfji irvXyi), Gate is substituted
for camp (ver. 11), as more appropriate to a city.
13. Bearing his reproach (rbv bveiSiapbv avroi) <j)epovrei).
The reproach of exclusion from the Jewish commonwealth.
14. For here have we no continuing city (ou ydp exo
pev wSe pevovaav irdXiv). Here, on earth. Continuing city.
Let us go forth without the gate to Jesus ; for the system
which has its centre in Jerusalem, the Holy City, is no more
ours. We are excluded from its religious fellowship by
embracing the faith of him who suffered without the gate.
The city itself is not abiding. As a holy city, it is the centre
and representative of a system of shadows and figures (ch.
viii. 5 ; ix. 9, 23, 24; x. 1), which is to be shaken and
removed, even as is the city itself (xii. 27) ; vui. 13 ;
ix. 10 ; X. 9, 18. If the epistle had been written after the
destruction of Jerusalem a reference to that event could
hardly have been avoided here.
One to come (ryv piXXovaav), Rend. " that which is to
come." The heavenly Jerusalem. Comp. ch. xi. 10, 13-16.
The course of thought in vv. 9-14 is as follows : Be not
carried away with divers and strange teachings, for example,
those concerning meats and drinks and sacrificial feasts. It
is good that the heart he established, rather than that the body
should be ceremoniaUy pure ; and that the heart be estab
lished by the grace of God in Christ, which alone can give
inward peace, a pure conscience, an established rest and secur
ity — rather than by the consciousness of having partaken of
meats ceremonially clean : for those whose religious life was
under the regimen of this ceremonial system derived no per
manent profit from it. Not only so, the two systems exclude
each other. You cannot hold by the Levitical system and
enjoy the blessings of Christian salvation. It is the sacrifice
of Christ through which you become partakers of grace. It
is impossible to obtain grace through meats ; for meats rep-

Ch. XIIL] THB EPISTLE TO THE HEBEEWS. 571
resent the economy which denies Christ ; and, by seeking
establishment through meats, you exclude yourselves from
the economy which is the only vehicle of grace.
Accordingly, we have an altar and a sacrifice from which
the votary of Leviticalism is excluded. By the Levitical
law it was forbidden to eat the flesh of the victim offered on
the Great Day of Atonement ; so that, if the Levitical law
stiU holds for you, you cannot partake of the Christian's
atoning victim. The law under which you are prohibits you.
According to that law, there is nothing to eat of in an atoning
sacrifice, since the body of the victim is burned. Neither
priest nor people have anything more to do with it, and,
therefore, it is carried outside of the camp or city, outside of
the region of O. T. covenant-feUowship. Similarly, so long
as you hold by Judaism, participation in Christ's atoning
sacrifice is impossible for you. It is outside your religious
sphere, like the body of the victim outside the gate. You
cannot eat of our altar.
The blood of the Levitical victim was carried into the
holy of holies and remained there. If you seek the benefit
of that blood, it must be within the camp, at the Levitical
tabernacle or temple. And you cannot have the benefit of
Christ's blood, for that compels you to go outside the gate,
where he suffered. According to the O. T. law, you could
partake of the benefit of the blood, but you could not eat of
the body. Christ's sacrifice gives you both body and blood
as spiritual food ; but these you must seek outside of Juda
ism. Thus, by means of the O. T. ritual itself, it is shown
that the Jewish and the Christian systems exclude each
other. Christ must be sought outside of the Je-wish pale.
15. By him therefore (Si' avroi)). Rend, "through him."
Omit therefore. A, V. follows T. R. ovv. Through Jesus,
and not through the Jewish ritual.
Let us offer (dva^epwpev). Lit. bring up the offering to
the altar. See Jas. ii. 21, where the full phrase occurs. For
the phrase offer up through Jesus Christ, comp. 1 Pet. ii. 5.

572 WOED STUDIES IN THB NEW TESTAMENT. [Ch. XIH.
The sacrifice of praise (dvaiav aiveaewi). The Levitical
term for a thank-offering. See LXX, Lev. vu. 2, 3, 5 ;
2 Chron. xxix. 31 ; xxxiU. 16 ; Ps. xlix. 14, 23 ; c-n. 22 ;
cxv. 8. "Aivean praise, N. T.o. Often in LXX, ociass. For
"the sacrifice" rend, "a sacrifice." The sacrifice of thanks
giving is to take the place of the animal sacrifice. For the
emphasis on thanksgiving in N. T. see Eph. v. 20 ; CoL i. 12 ;
1 Th. V. 18. The Rabbins had a saying, " in the future time
aU sacrifices shaU cease; but praises shall not cease." PhUo
says : " They offer the best sacrifice who glorify with hymns
the saviour and benefactor, God."
That is the fruit of our lips (rovreanv Kapirbv xeiXewv).
Omit our. From LXX of Hos. xiv. 3, where the Hebrew
reads, "we wUl account our lips as calves" (offered in sac
rifice). Comp. Isa. Ivu. 19.
Giving thanks to his name (bpoXoyovvrwv r^ bvbpari
avrov). The phrase N. T.o, OLXX. Rend, "of lips which
make confession to his name."
16. But to do good and to communicate forget not
(ryi Be eiiiroi'iai Kal Koivwviai py iiriXavddveade) . Lit. but be
not forgetful of doing good and communicating. 'Evwoiia benefir
cence, N. T.o, °LXX, ociass. For Koivwvia communication,
of alms, etc., see on L. v. 10 ; Acts ii. 42. See also Rom.
XV. 26 ; 2 Cor. -dii. 4 ; ix. 13. Comp. the verb Koivwvelv to
impart, Rom. xii. 13 ; xv. 27 ; Philip, iv. 15.
17. They watch (dypvirvovaiv). See on Mk. xiu. 33, and
comp. L. xxi. 36 ; Eph. vi. 18.
With grief (arevd^ovresi). Lit. groaning. See Rom. viu. 23;
2 Cor. V. 2, 4 ; Jas. v. 9.
Unprofitable (aXuo-tTeX^?). N. T.o, "LXX. From d not,
and XvaireX'Tji paying for expenses. Hence, what does not pay;
unprofitable.

Ch. xm.] THB EPISTLB TO THE HEBEEWS. 573
I may be restored to you (diroKaraarad& vplv). Not im
plying imprisonment, but enforced absence through sickness
or other cause.
20. The God of peace. Not an O. T. phrase, and found
only in Paul and Hebrews. See Rom. xv. 33 ; xvi. 20 ;
1 Cor. xiv. 33 ; Philip, iv. 9 ; 1 Th. v. 23 ; 2 Th. ui. le!
The phrase signifies God who is the author and giver of peace.
Who brought again from the dead (b dvayay&v iK veKp&v).
The only direct reference in the epistle to the resurrection
of Christ. Ch. vi. 2 refers to the resurrection of the dead
generally. 'Avdyeiv of raising the dead, only Rom. x. 7.
Rend, "brought up," and comp. Wisd. xvi. 13. 'Avd in
this compound, never in N. T. in the sense of again. See on
L. -dii. 22 ; Acts xii. 4 ; xvi. 34 ; xxvii. 3. The verb often
as a nautical term, to bring a vessel up from the land to the
deep water ; to put to sea.
That great shepherd of the sheep (rbv iroipeva r&v irpo-
fidrwv rbv peyav). The Greek order is, "the shepherd of
the sheep the great (shepherd)." Comp. J. x. 2, 11, 14;
1 Pet. ii. 25, and see Isa. Ixiii. 11. Of God, Ezek. xxxiv.
Through the blood of the everlasting covenant (iv
a'ipan BiadfJKyi alwviov) . Rend. " in the blood of an eternal
covenant." See Zech. ix. 11. The phrase eternal covenant
N. T.o. Common in LXX; see Gen. ix. 16; xvu. 19;
Lev. xxiv. 8 ; 2 Sam. xxiii. 5 ; Jer. xxxix. 40 ; Ezek. xvi. 60.
Const, -with the great shepherd of the sheep. It may be granted
that the raising of Christ from the dead, viewed as the con
summation of the plan of salvation, was in the sphere of the
blood of the covenant ; nevertheless, the covenant is nowhere
in the N. T. associated with the resurrection, but frequently
with death, especially in this epistle. See Matt. xxvi. 28 ;
L. xxii. 20 ; Heb. ix. 15, 16, 17, 20. The connection of the
blood of the covenant with Christ's pastoral office gives a
thoroughly scriptural sense, and one which exactly fits into

574 WOED STUDIES IN THE NEW TESTAMENT. [Ch. XIH.
the context. Christ becomes the great shepherd solely
through the blood of the covenant. Comp. Acts xx. 28.
Through tliis is brought about the new relation of the
church with God described in ch. viii. 10 ff. This taUies
perfectly with the conception of "the God of peace"; and
the great Shepherd -will assert the power of the eternal
covenant of reconciliation and peace by perfecting his flock
in every good work to do his will, working in them that
which is well pleasing in his sight. With this agree Jer. 1.
5, 19 ; Ezek. xxxiv. 25, and the entire chapter, see especiaUy
vv. 12-15, 23, 31. In these verses the Shepherd of the
Covenant appears as guiding, tending his flock, and leading
them into fair and safe pastures. Comp. Isa. Ixiii. 11-14,
and Apoc. vii. 17, see note on iroipavel shall shepherd. 'Ev
a'ipan " in the blood," is in virtue of, or in the power of the
blood. 21. Make you perfect (Karapriaai vpdi). The verb is
aptly chosen, since the readers are addressed as a body — the
flock of Christ. The prayer is for the complete mutual
adjustment of all the members of the flock into a perfected
whole, fitted to do the perfect will of God. See on 1 Pet. v. 10,
and comp. notes on 2 Tim. iii. 17 ; 1 Cor. i. 10 ; 2 Cor. xiii. 11.
Ignatius uses the word of the church's being joined (Karyp-
napevoi) in common subjection to the Bishops and the Pres
bytery (Eph. ii), and of himself as one composed or settled
into union (et? evwaiv), that is, avoiding division in the
church (Philad. viii); and again to the Smyrnaeans (i) "I
have perceived that ye are settled or compacted in faith im
movable, being, as it were, nailed on the cross of the Lord
Jesus Christ in flesh and in spirit."
In every good work (iv iravrl dyad^). A. V. follows T. R.
epyw work. Rend, "in every good thing."
To do his will (et? to iroifjaai rb deXypa avrov). To the
end that you do, etc.

Ch. XHL] THE EPISTLE TO THE HEBEEWS. 575
Working in you (iroi&v iv yplv). Rend, "in us." A.V.
follows T. R. vplv you. For "working" rend, "doing."
The word plays on iroifjaai to do. " Make you perfect to do
his will, he doing in us what is well-pleasing in his sight."
That which is well-pleasing in his sight (to evdpearov
ivwiriov aiirov). Comp. Eph. v. 10. The phrase N. T.o.
'Evdpearov usually with the simple dative, as Rom. xii. 1 ;
xiv. 8 ; Eph. v. 10 ; PhiUp. iv. 18. Comp. 1 J. iU. 22.
22. Suffer the word of exhortation (dve'xeade rov "Xbyov
rfji irapaKX'fjaewi). For "suffer," rend, "bear with." See
Acts xviii. 14 ; 2 Cor. xi. 1 ; 2 Tim. iv. 3. Do not become
impatient at my counsels in this letter. The word of exhorta
tion refers to the entire epistle which he regards as horta
tory rather than didactic or consolatory. The phrase only
in Acts xiii. 15.
I have written a letter unto you (iiriareiXa vplv). A.V.
supplies a letter. Rend. "I have written unto you." The
verb only here. Acts xv. 20 ; xxi. 25. Lit. to send, not let
ters only. Sometimes with CTrto-ToXat or cTrto-ToXa? letters
added, as Neh. vi. 19 ; 1 Macc. xii. 7. In N. T. always of
sending a letter.
In a few words (Bid /3paxewv). There is a suggestion of
apology. Do not grow impatient. The letter is short. The
phrase N. T.o, but comp. St' bXiywv, 1 Pet. v. 12, and iv
bXiyw briefly, Eph. iii. 3.
23. Our brother Timothy (rbv dBeX(^bv yp&v Tipbdeov).
Paul's habit, when using o dSeX(j)bi brother with a proper
name, is to put the proper name first. See Rom. xvi. 23 ;
1 Cor. i. 1 ; xvi. 12 ; 2 Cor. i. 1 ; u. 13 ; Philip, u. 25.
Set at liberty (diroXeXv pevov). Nothing is known of the
fact referred to. 'AiroXveiv of releasing from confinement.
Matt, xxvii. 15 ; J. xix. 10 ; Acts iu. 13 ; iv. 21, 23 ; v. 40.

676 WOED STUDIES IN THB NEW TESTAMENT. [Ch. XUI.
24. They of Italy (ol dirb rfji 'IraXiai), This may mean,
" those who are in Italy send greeting from Italy "; or,
"those of Italy (Italian Christians with the writer at the
time) send greeting ' from the place at which the letter is
being written. See Introduction. The phrase affords no
reliable indication as to the residence of the persons ad
dressed.

WORDS WHICH OCCUR ONLY IN HEBREWS.

ayeveciXoyijTos

ycveaXoyeo/uu

eiflurijs

perirrara

ayvoyjjia.

y£o)py€o/«ai

evXd^euj,

fierpioTraOeta

aOeryaii

yi/oi^os

e-iiXa^eopai

/iiyStVo)

aOXyaii

iinrepiaTaroi

firjXmri^

oXyaoi

SdjiaXii

cvTTOiia

pfjv

ai[ULTeK-j(yaia

ScKary

p.urOarro8oaia

tuveaii

SEKaroo)

Oearpi^opaj,

fuaOarroSorrji

tda-dyTyputv

Seos

diXyais

jivtXoi

aiTios

Sipjm

Oipdrriav

dxaTaXuTOS

Syfuovpyoi

eHeXXa

ve<^os

axXtv^S

Sfjrrov

Ovjuar-^piov

vd^os

OKpodiviov

Sidrayjia

vojwdireio
dXvavTiXrj^
Sta^opwrepos
lepwa-vvy
VOlOpOi
afitTaOeros
Stiyi/CKiys
lK£Ti;plOS
apyrap
SuKveojwj,
oyKos
dvaKoivt^to
Siopdmai's
KaOaporyi
oXiycopeo)
dvaXoytJo/iai
SoKipaaia
KaKOv)(eoiJUU
oXodpivo)
avapidjjirjTOi
Svaepp-f^ve-uroi
Kaprepeo)
OjHOlOTIJS
avaaravpooi
Karayiavitfijtai
opKiofwaia
avrayoivi^o/juu
idvrrep
KardSyXos
avTiKaOiaryju
lyyuos
KaravaXia-KOi
rravy-yvpii
arrapd^aroi
eK/8(uvo>
Karaa-Kid^ai
rrapaSeiyfJUirC^a)
an-oLTiop
£k8o;(i/
KardaKo^oi
rrapaTriKpaivo)
arravyaapa
iKXavOdvofUU
Kawis
¦jrapaTTtKpatr/xds
direipos
tKTpOfWS
KCt^oXlS
rraparri'imi)
drropXirrta
IXeyxos ^
Komj
rraparrXyaiuK
dirooToXos (of
€/iiraty/«)S
KplTlKOi
rrapapim
Christ)
evKain^^ci)
kS>Xov
rreipa
ap/ios
iw^pi^m
rryyvvju
a<^vyi
I^t5
XeirovpyiKoi
rroXvfiepuii
atjmnapoi
eTTtio-ayuy);
XeveiTLKO'S
rroXvrpoiTrati
aiftojioioajjuu
twiXctTrci)
rrpi^cD
Ittos
pepurpos
rrpoPXiTTopau,
Pm,6&i
evapeareia
fi^airevm
TTpoSpopoi
^ordvy
evapearaii
perajQeaii
rrpoaay opeiia
VOL. IV.
— 37 577
578

WOEDS WHICH OCCUE ONLY IN HEBEEWS.

Trpoaoxdi!,<o7rpdo-<^aTOs

awSeopaiavvcm/iaprvpoo

Tpayos rpa.xrjXii,opM.

tjmvrd^ojuu<^o/3epds

Trpoo'Xi'o-ts 7rp<i)T0T0K{aaaP^ariapjoi

avvKaKOvxeojuuamnroBim
nXeuarfji

rpiprpioirpoxla,rvprravi^d}

XapoocT^pXepovfieiv

ard/Jivoiavva-n-oXXvpoJl

TOjuds

fmuKiavrroarokfj

WORDS FOUND IN HEBREWS AND ELSEWHERE, BUT
NOT IN PAUL.

[IVords which occur in the Pastorals are marked *.]

dyyoXXtao'is

do-dXeuTos

CK^oySos

?XOS

dyKDpa

doTetos

eXuov

otTta *

darpov

eXaTTo'o)

Oeuipiio

aKavOai

d^tXdpyupos *

eXeT^fiuiv

Oypiov *

aKpov

ipTrarru) *

,,

ap.iXe(ii *

^armap-os

ififjiavi^ui

laxipjai

dfuavTos

pi/iyXos*

ivdvfirjais

teparcta

dvaSexo/xoldva^ecopeo)

PXaardvotfimjeeia

ewotacvoxXeo)

l€p£V?
iXda-Kopai,(XecDS f Ht.,^1 t\,t

avaKdjjnrroi

Rpaxvs

evTcXXofuii

dvareXXoi

ll/TpOjllOS

LfJUJlTlUV

a.va,<j>epa>dvopBom

yd/iosyj/pdo-Ktt)

iidyoiIfoSos

KaOapUTpos KairoL

dvriXoyla

yvp.vd^o) *

imypd<j>(i)

xd/xvo)

dvTiTtmcK

emSeiKWfU
KaraTrareo)
dwTrdraKTOs *
Sutfiaivu)
erri6tai<s *
Kardrravavs
dvarepov
SiaXiyop/xi
eiriXa.p.pdvopxu. *
KaTawavai
dvui<j>eXfj<; *
SiaareXXojuu
imaKerrropai
KaTarriraapxx
aTraXXdo-o-o)
SuLTiOepai
iiriaKorreu)
Karaa-Kevd^ai
drroPdXXu)
Strjyeopai
iiTiaTafiai *
Karaipevym
aTroypd^ojjM,
BCaropoi
CTio-reXXo)
Ki<f>dXouov
drroSeKarou)
Iptov
ICt/8o)TOS
drroSoKifjidim
idol
epfjirjvc-vo)
leXivo)
drroKaOiarypi
elpyviKOi
ipvOpoi
KOIVOO)
dirdAaiio-is *
eiadyo)
iamrepoi
KOKKIVOS
dTToXetTro)
eiauju
evOcroi
KOaplKOS *
drroXvm
£ia<j>€po>*
evKoipos
KplTTJI *
dpveojuu *
eKXiirrio
ix6h
kvkXoio
aprrayfjdpxyybv
CKOvaiaii CKTporo/tal *
^64>oi
XavOdvoi
apxiipe&i
iK<jj£p<il *
^mov
Xiwv *
579
580 WOEDS EOUND IN HEBEEWS AND ELSEWHEEE.

XidoPoXio) \o-v(o
XvrpoKTiiXvxvia pdwa,/MWTTtydo)pdari^jjieyaXiMrvvy/xcTaXa/ii/3dv<i> *
/teVoxosfjiTfTrore*juaivta *
jnovoyevyijwaxoi p-vpUK ^pds odev
oXoKavTwjia ofivvioorryopiyopax *
dpdds

OpKO^

TTOppCddcV

TtXctWts

oaio's *

7rp£a-j8irr£pos *

TtXcurda)

Scrriov

irpodyo) *

T£XVtTi;S

irpd&yXos *

Tpt/8oXos

iraXaioio

Trpoaipxopai *

rpotjty

rravreX'^1

rrpoaix"^ *

rrdvToOev

Trpoa<f>ipa>

verbi

rrapaPoXfj

rrvXy

vjivim

irapaBixofai *

VTrap^iS

rrapairiopta *

pavri^m

vrroSciyjM

rrapaX-uofiua

pavriapjoi

vrrOKaru)

rrapa^ipm

wroirdSuH'
irape/Xj8oXi/
aeim
vaaonroi
rrapejrlhypjo^
aKyvy
varepov
rmpiyfu
arryXawv
vijitaroi
TrapoiKCco
OTToSds
rrapo^vajwi
OTdo-ts
<l>vm
rmrpidpxyi
OTtptds *
irarpis
aT£<jxivoia *
Xeipdiv *
Trepiepxopm *
o-uvovrdoj
Xpovi^a
rrcpiKaXurmo
avvreXeta
Xpvaeoi *
TrepiKeipm
axi^Sov
X<aXds
irX^dos
iroiKtXos *
ravpoi
\liyXa<fmio
TToXtTJJS
rdx^iov* (variant)
INDICES.

INDEX OF ENGLISH WOEDS.

Abba, 138
Abel, 556
Abide, 202, 456
Able, 292, 295, 313, 335
Abolish, 292
Abominable, 339
About the law, 351
Above, 497
Abraham, 131, 406
Abstain, 245
Abundant, 211
Accept, 98, 533
Acceptable, 217, 259
Acceptably, 559
Acceptation, 212
Accompany, 448
Accomplish, 477
According to, 331
Account (oerb'), 115, 524
Accursed, 86
Accusation, 268
Accused, 333
Achaia, 17
Acknowledging (subst), 308, 331
Add, 98, 120, 128
Admonish, 48, 71, 469
Admonition, 351
Adoption, 136
Adorn, 221, 343
Adversary, 265, 503
Aeon, 58, 59, 60
Afar off, 521
Affau-s, 296

Affect, 146
Affection, 169
Affectionately desirous, 25
Affirm, 206, 350
Afflicted, 262
Affliction, 33, 314
Afraid, 141
After, 93
Again, 140, 438
Aged men, 340
Aged women, 340
Air, 43
Alexander, 327
Alexandria, 371
Aliens, 533
All, 562
Allegory, 149
AUowed, 23
Almost, 489
Altar, 460, 567
Always, 59, 337, 477
Among, 295
Anchor, 452
Ancyra, 74
Angel, 55, 86, 123, 144, 269, 389, 393,
398, 406, 553, 561
Anoint, 391
Another, 85, 173
Answer (subst.), 328
Answer to, 151
Antioch, 74, 314
Antioch (Pisidian), 74
Apollos, 367

583

584

INDEX OP ENGLISH WOEDS.

Apostle, 82, 201, 410
Apparel, 221
Appear, 344, 491, 493, 512
Appearance, 51
Appearing (subst), 280, 292, 318,
323, 345
Appoint, 33, 333, 380, 410
Appointed, 493
Approach, 281, 503
Approved, 301
Apt to teach, 229, 308
AquUa, 329
Arabia, 90
Archangel, 42
Ark, 516
Armies, 533
Array (subst"), 224
As becometh holiness, 340
Ashamed, 71, 290, 292, 343
Ashes, 483
Asia, 294
Asleep, 39
Assaying, 530
Assembling together, 502
Assurance, 17
Assure, 315
At home, 259
At sundry times, 377
At the first, 143
Augustus, 74
Author, 436, 538
Authority, 216
Avail, 158
Avenger, 37
Avoid, 307
Babblings, 283, 302
Babe, 440
Baptisms, 442
Baptize, 129
Barnabas, 367
Bastards, 542

Be ashamed, 523
Be content, 276, 563
Be forgetful, 560
Be highminded, 281
Be in subjection, 542
Be made, 433
Be mindful, 522
Be of force, 487
Be over, 47
Be partaker of, 269
,Be quiet, 38
Be rich, 275
Be sober, 46
Bear (verb), 447, 493
Bear children, 265
Bear record, 145
Bear witness, 396
Beast, 337, 569
Becorae (bejit), 340, 401, 465
Before, 259, 268
Before the world began, 291, 332
Beggarly, 140
Begin, 112, 395
Beginnmg, 68, 391, 418, 441
Begotten, 387
Behave, 238
Behaviour, 340
Behoved, 407
Being (partie), 102
Believe, 115, 127, 212, 241, 245, 265,
292, 422
Believe not, 300, 420, 530
Beloved, 285, 448
Beneflt, 273
Better, 385, 448, 463, 470, 490, 533,
556
Bewitch, 111
Beyond measure, 88
Birthright, 549
Bishop, 255, 256, 334
Bite, 163
Bitterness, 548

INDEX OF ENGLISH WOEDS.

585

Blackness, 551
Blamed, 101
Blameless, 228, 236
Blaspheme, 273
Blasphemers, 211, 310
Bless, 116, 450, 458, 525
Blessed, 210, 344
Blessedness, 144
Blessing (subst), 447
Blood, 482, 487, 499, 540, 569, 573
Boasters, 310
BodUy, 248
Body, 52, 501, 562
Bold, 21
Boldly, 563
Boldness, 237
Bondage, 97, 151, 406
Bondmaid, 148
Bonds, 298
Book, 488, 497
Books, 326
Bound, 299
Bound with, 561
Brawler, 230
Break forth, 152
Breastplate, 46
Brethren, 83, 181, 247, 403, 407, 409
Briers, 447
Brightness, 66, 381
Bring, 401
Bring again, 573
Bring in, 388
Bringing in (subst), 463
Bring into bondage, 97
Bring to light, 292
Bring up chUdren, 261
Broidered, 224
Brother, 91, 575
Brotherly love, 560
Brought in unawares, 96
Build, 106, 411
Builder, 520

Building, 482
Burden (subst), 172, 173, 174
Burdensome, 24
Burn, 550
Burned, 448
Burnt-offerings, 497
Busybodies, 70, 264
But (except), 268
Calf, 482, 488
CaU, 85, 89, 159, 291
CaU on, 307
CaUed, 433, 437, 486, 518, 523
Calleth, 53
Calling, 57, 291, 409
Camp, 569
Can (verb), 496
Candlestick, 475
Canker, 303
Captain, 402
Carcase, 420
Careful, 350
Carnal, 461, 480
Carpus, 326
Carry about, 565
Cast off, 264
Caught up, 43
Caves, 535
Cease, 161, 425
Censer, 475
Cephas, 91
Certify, 87
Chain, 295
Change (subst), 460
Change (verb), 146, 460
Charge (subst), 214
Charge (verb), 26, 53, 202, 265, 269,
300
Chargeable, 25, 70
Charity, 314
Chasten, 541
Chastening (subst), 541, 544

586

INDEX OF ENGLISH WOEDS.

Cherisheth, 25
Cherubim, 476
Chief, 212
Child, 132, 315
ChUdbearing, 226
ChUdren, 45, 128, 146, 153, 333, 404
ChUdren of Israel, 526
Choose to be a soldier, 296
Chosen, 68
Christ, 413, 441, 528, 565
Church, 11, 554
CUicia, 92
Circumcise, 155, 178
Circumcision, 79, 160, 335
City, 519, 523, 570
Claudia, 330
Clement (of Rome), 368, 369
Cloke or cloak, 23, 326
Cloud, 536
Come, 310, 508
Come short, 420
Come to years, 527
Come unto, 431, 465, 515
Come upon, 45
Comfort (verb), 26, 47
Comiag (of Christ), 31, 66
Commanded, 552
Commandment, 201, 204, 279, 457,
461, 527
Commandments, 34, 338
Commit, 214, 295
Commit to one's trust, 210, 283, 293,
294, 332
Common, 332
Communicate, 94, 174, 282, 572
Companions, 506
Company, 71, 553
Compassed, 433, 530, 536
Compel, 96, 103
Conceive, 520
Conclude, 126
Concupiscence, 36

Condemnation, 232.
Condemned, 343, 517
Condemned of himself, 352
Confer, 90
Confess, 522
Confession, 279
Confidence, 414, 418, 508
Confirm, 119, 395, 451
Confirmation, 451
Conscience, 205, 215, 235, 286, 339,
479, 484, 501
Consent (verb), 273
Consider, 171, 297, 410, 456, 502, 539,
564
Consolation, 451
Constrain, 178
Consume, 65
Consumed, 163
Consuming, 559
Consummation of the age, 379
Content, 276
Contention, 22
Contentment, 275
Continually, 456, 496
Continue, 117, 227, 254, 464, 560
Continuing, 570
Contradiction, 539
Contrary, 29, 164, 208
Contrary part, 343
Conversation, 87, 250 562, 565
Con-\rince, 335
Corinth, 4, 7
Correct (verb), 542
Correction, 318
Corrupt, 275, 313
Corruption, 175
Costly, 224
Count, 273, 505
Count worthy, 54, 57, 411
Country, 522
Countrymen, 28
Course, 323

INDEX OF ENGLISH WOEDS.

587

Covenant, 119, 363, 470, 472, 494,
555, 573
Covet, 277
Covetous, 230, 310
Covetousness, 23
Create, 245
Creature, 179, 246, 429
Creep, 312
Crescens, 324
Cretans, 337
Crete, 332
Cross, 161, 178, 539
Crown (.<!ubst.), 31, 323
Crowned, 297, 400
Crucifled, 107, 112
Crucify, 169
Crucify afresh, 446
Crying, 137
Curse (subst), 117
Cursed, 117
Cursing (subst), 447
Cut off, 162
Dailt, 466
Dalmatia, 325
Damnation, 263
Damned, 67
Darkness, 45, 551
David, 298, 423
Day, 293, 503
Day of the Lord, 43
Days, 140, 310, 378, 379, 543
Deacon, 233, 236
Dead, 260, 300,442, 484,487, 521, 573
Deal, 541
Death, 400, 404, 435, 485, 487, 514
Debtor,- 156
Decay (verb), 473
Deceit, 22, 66
Deceitfulness, 418
Deceivableness, 66
Deceive, 63, 172, 315

Deceived, 175, 226
Deceivers, 335
Declare plainly, 522
Dedicate, 487
Defile, 339, 549
Defilers with mankind, 208
Defraud, 37
Degree, 237
Deliver, 20, 314, 406
Deliverance, 533
Delivered of a chUd, 521
Delusion, 66
Demas, 324
Deny, 260, 300
Depart, 244, 305, 418
Departing (sribst), 526
Departure, 322
Derbe, 74
Derive descent, 457
Descend, 41
Desire (verb), 140, 147, 148, 206, 227,
228, 449, 523
Desiring, 287
Desirous of vainglory, 170
Desolate, 260
Despise, 37, 143, 347, 504, 540
Despisers of the good, 311
Destitute, 275
Destroy, 65, 106, 404, 529
Destruction, 61, 277
DevU, 232, 244, 309, 404
Devour, 163
Die, 107, 504, 625, 526
DiUgently foUow, 262
Diligently seek, 515
Direct (verb), 34
Disannul, 120
Disannulling (subst.), 462
Discerner, 428
Dishonour, 306
Disobedience, 394
Disobedient, 207

588

INDEX OP ENGLISH WOEDS.

Disorderly, 70
Dissemble, 102
Dissimulation, 102
Distribute, 282
Divers, 313, 348, 396, 566
Dividing (subst), 427
Do, 429, 574
Do despite, 505
Do dUigence, 324
Do good, 176, 282, 572
Do service, 139, 479
Do the law, 156
Doctrine, 208, 244, 254, 266, 274, 317,
320, 566
Doting, 274
Double, 266
Double-tongued, 234
Doubting (subst), 221
Draw back, 508, 509
Draw nigh, 463
Dress (verb), 447
Drink (subst), 480
Drink (verb), 446
Drink water, 270
Drown, 277, 530
Drunken, 46
Due, 176, 332
DuU, 437
DweU, 288
Each, 449, 525
Earnest, 393
Earth, 446
Easily-besetting, 537
Eat, 101, 303, 567
Edge, 532
Edify, 47
Edifying, 204
Effectually worketh, 28
Egypt, 528
Elder (in the church), 254, 256, 333
Elder women, 257

Elders, 511
Elect, 269
Election, 16
Elements, 134, 399
Embrace, 521
Enable, 210
End (subst), 419, 448, 451, 492, 565
Endless, 203, 461
Endure, 320, 450, 528, 541
Endure afflictions, 321
Endure hardness, 296
Enemy, 145
Enjoy, 282, 527
Enlightened, 444
Ensample, 17
Entangle, 155, 296
Enter, 417, 452, 499
Entering in (subst), 19
Entertain strangers, 560
Entertained, 561
Entire, 52
Epistle, 71
Equals, 88
Erastus, 10, 330
Err, 278, 284
Errors, 477
Esau, 549
Escape, 394
Establish, 32, 497
EstabUshed, 470, 566
Esteem (verb), 48, 528
Eternal, 56, 60, 176, 213, 283, 294
436, 443, 482, 483, 486
Eubulus, 330
Evangelist, 321
Everlasting, 56, 59, 60, 213, 573
Everywhere, 221
Evidence, 510
Evident, 461
EvU, 51, 69, 329, 343, 418, 440
Evil-doer, 298
Example, 426, 469

INDEX OF ENGLISH WOEDS.

589

Exceedingly, 33
Excellent, 386, 513
Exclude, 146
Exercise (subst), 248
Exercise (verb), 248
Exercised, 440, 545
Exhort, 319
Exhortation, 22, 251, 575
Expressly, 243
Eyes, 145
Fables, 203, 338
Face, 101
FaU, 392, 548
Faint (adj.), 540
Faint (verb), 176
Faith, 93, 105, 107, 115, 127, 168,
202, 205, 215, 220, 234, 237, 244,
260, 288, 294, 363, 422, 449, 501,
508, 509, 517, 532, 538
Faithful, 53, 117, 211, 295, 299, 300,
333, 334, 407, 410
FaU, 232, 276, 426
FaU away, 445
FaU from, 157
FaUing away (sub.'it), 63
False accusers, 341
False brethren, 96
Falsely-called, 283
Fathers, 378, 542
Father of Spirits, 542
Fault, 170
Fear (subst), 290, 559
Fear (verb), 269, 435, 552
Fearful, 503
Feeble, 546
Feeble-minded, 49
FeUow, 391
Fellowship, 100
Female, 130
Fidelity, 3,43
Fierce, 311

Fiery, 503
Fight (subst), 278, 322, 506
Fight (verb), 278, 322
Figure, 478, 491, 524
FiU, 29
FinaUy, 68
Find, 105
Find fault, 471
Finished, 422
Finisher, 538
Fire, 55, 532, 550, 559
Firm, 414
First, 212, 258, 289, 297, 475
First-begotten, 388
First-born, 529, 554
Flaming, 55
Flattering, 23
Flee for refuge, 452
Flesh, 90, 105, 113, 149, 163, 175,
178, 179, 240, 242, 434, 500, 542
Flesh and blood, 90, 404
Fold (verb), 392
Follow, 70, 209, 262, 272, 307, 54^
564
Follower, 17, 449
Folly, 314
Food, 276
Foolish, 110, 112, 276, 307
For a season, 527
Forbear, 32
Forbid, 245
Forefathers, 286
Forerunner, 453
Foresee, 116
Forever, 59, 84, 214, 498
Forget, 572
Forgotten, 540
Form, 294, 312, 382
Formed, 147, 225
Fornication, 34
Fornicator, 549
For nought, 70

590

INDEX OP ENGLISH WOEDS.

Forsake, 324, 528, 563
Foundation, 303, 442, 492, 519
Frame (verb), 512
Free, 152
Free course, 68
Fruit, 166, 545, 572
Frustrate, 109
Fulfll, 164, 172
Fulfilled, 163, 329
FuU assurance, 449, 501
Full-grown, 440
FuUy kno-wn, 329
Fulness, 135
Further, 459
Furthermore, 34, 542
Gain (subst), 275
Gainsayers, 335
Galatia, 74, 324
Gate, 570
Gathering together, 62
Gaul, 325
Gender (verb), 158, 308
Genealogies, 203
General assembly, 553
G«ntiles (after the manner of), 103
Gentiles, 104, 220, 241, 365
Gentle, 24, 308
Gentleness, 168
Gideon, 531
Gift, 251, 289, 396, 445
Gifts, 432, 514
Give, 108, 122, 219, 253, 323
Give attendance, 460
Give commandment, 527
Give heed, 203, 338, 393
Give place, 97
Give thanks, 12, 572
Given to hospitality, 229
Given to wine, 230, 234, 341
Gladness, 391
Glorified, 57, 68

Glorify, 433
Glorious, 210, 345
Glory (subst), 27, 57, 213, 299, 382,
401
Glory (verb), 54, 179
Goat, 482, 488
Gro about, 264
Go before, 214, 271, 462
Go beyond, 36
Go on, 442
Go out, 518
Go up, 90
God forbid, 106, 126
Godliness, 209, 217, 225, 239, 274,
275, 331
Godly, 315
Gold, 476
Golden, 476
Good, 49, 207, 259, 261, 282, 342, 440
Goodness, 58, 168
Good pleasure, 58
Goods, 507
Gospel, 98
Gospel (our or my), 16, 298
Gospel of God, 22, 210
Governor, 132
Grace, 12, 14, 68, 83, 99, 109, 291,
295, 344, 400, 431, 505, 559, 566
Grandmother, 289
Grave (adj.), 234
Great, 345, 430
Greatest, 473
Greatly, 327
Greedy of filthy lucre, 234
Grieved, 416
Grievous, 545
Ground, 238
Guide the house, 265
GuUe, 22
Hand, 124, 177, 221, 252, 546
Hang down, 546

INDEX OP ENGLISH WOEDS.

591

Harden, 415
Hard of interpretation, 437
Harlot, 530
Harmless, 466
Have compassion, 432, 507
Have in subjection, 231
Have pleasure in, 509
Have respect to, 528
Have the rule, 564
Heady, 311
Heap (verb), 320
Hear, 148, 395
Heard, 393, 435
Hearing (subst), 112, 437
Heart, 69, 205, 307, 417, 566
Heaven, 19, 556
Heavenly, 329, 409, 445, 552
Heifer, 483
Heir, 132, 138, 154, 350, 380, 517
Heirs with ; joint-heirs, 519
Helraet, 46
Help (svhst), 431
Henceforth, 180, 323
Herbs, 446
Heresy, 166
Heretical, 351
Hid, 272
High, 385
High-minded, 281, 311
High Priest, 364, 366, 369, 407, 432,
453, 500
Hinder, 31, 159
Hold, 215
Hold fast, 51, 334, 414
Holily, 26
HoUest, 478, 499
Holiness, 544, 548
Holy, 409, 466
Holy place or places, 491
Holy Spirit, 38, 415, 445, 478
Home, 259
Honestly, 38

Honesty, 217
Honour (subst.), 213, 266, 306
Honour (verb), 257
Honourable, 562
Hope (subst), 31, 40, 158, 201, 344,
350, 414, 449, 463, 501
Hospitality, 229
House, 260, 305, 336
Household, 176
House of God, 238, 413, 500
How great, 456
How much, 504
Hurtful, 277
Husband, 228
Husbandman, 297
Hypocrisy, 244
Hyssop, 488
Iconium, 74, 314
Idols, 19
Ignorant, 38, 433
Illuminated, 506
Image, 382, 495
Immediately, 90
Immortal, 213
Immortality, 281, 292
ImmutabiUty, 451
Impose, 480
Impossible, 444
In a certain place, 397
In a few words, 575
In bonds, 561
In divers manners, 377
In like manner, 234
In season, 319
In time past, 37i8
Incontinent, 311
Incorruptness, .342
Increase, 302
Indeed, 258
Indignation, 50S
Infidel, 260

592

INDEX OP ENGLISH WOEDS.

Infirmities, 430
Infirmity, 143, 271, 433
Inherit, 386, 450
Inheritance, 386, 486
Iniquity, 64, 346, 391
Injure, 142
Injurious, 211
Innumerable, 553
Inspiration, 317
Instant, '319
Instruct, 308
Instruction, 318
Intent, 428
Intercession, 216
Interpretation, 454
Intreat, 551
Intrusted, 210
Invisible, 213, 528
Isauria, 74
Israel, 180
Italy, 372, 576
Itching, 321
Jambres, 313
Jannes, 313
Jason, 4 '
Jerusalem, 151, 152, 552
Jesus, 424, 430
Jews, 335
Joints, 428
Joy, 31, 168, 538
JoyfuUy, 507
Joyous, 545
Judaea, 93
Judaism, 88
Judge (subst), 323, 555
Judge (verb), 562
Judgment, 271, 443i
Just, 117, 394, 508, 555
Jiistified, 350
Justify, 104, 116, 240
Justly, 26

Keep, 127, 178, 270, 323,' 528
Keepers at home, 342
Kindness, 348
King, 213, 280
Kingdom, 27, 329, 559
Kingdom of God, 55
Kiss (subst), 53
Ejiees, 546
Know, 35, 47, 55, 142, 245, 274, 304»
309, 314, 472
Knowledge, 218, 503
Known, 139
Labour (subst), 15, 25
Labour (verb), 249, 266, 297, 425
Labourer, 267
Laden, 312
Lame, 547
Land of Promise, 519
Large, 177
Lasciviousness, 165
Last, 310, 378
Latter, 243
Law, 104, 126, 127, 136, 148, 163, 165,
169, 366, 461
Lawfully, 207, 297
Lawless, 207
Lay foundation, 391, 442
Lay hold, 278, 452
Lay on hands, 269, 443
Lay to the charge, 328
Lay up, 323
Lay up in store, 282
Laying on (subst), 252, 443
Lead (one's life), 217
Lead captive, 312
Learn, 215, 264, 313, 436
Least, 473
Leave, 441, 563
Leaven, 159
Led away, 313
Left (panic), 32, 420

INDEX OF ENGLISH WOEDS.

593

Leontopolis, 370
Lest, 94
Let (hinder), 65
Let slip, 393
Letter, 63, 177
Liars, 377
Liberty, 97, 154, 162
Lie, 67, 244
Life, 213, 283
Life that now is, 249
Lift, 221, 546
Lifted up with pride, 232
Light, 45
LUie, 430
Likewise, 404
Limit (verb), 423
Linus, 330
Lion, 329
Lip, 572
Little, 248, 398 ;
Little while, 508
Live, 108, 260, 458, 508, 543
Live in pleasure, 260
Live like a Jew, 103
Living, 19, 499
Living God, 370, 506
Lodge strangers, 261
Longsuffering, 168, 212, 320
Look diUgently, 548
Look for, 344, 493, 519
Looking, 537
Looking for (subst), 503
Lord, 132, 281, 365
Lord of peace, 71
Lost, 61
Love (subst), 158, 163, 166, 205, 294,
348
Love (verb), 323, 324, 352
Love children, 341
Love husbands, 341
Love of money, 277
Lover of good men, 334

Lover of hospitality, 334
Lovers of God, 311
Lovers of pleasure, 311
Lovers of self, 310
Luke, 325
Lump, 160
Lust (subst), 36, 164, 306
Lycaonia, 74
Lying, 66
Lystra, 74, 314
Macebonia, 3, 8, 17
Made, 136, 207, 558
Made a gazing-stock, 506
Maintain, 350
Majesty, 385
Make, 106, 381, 469, 471, 546
Make a fair show, 177
Make free, ] 54
Make full proof, 322
Make intercession, 465
Make like, 407, 455
Make lower, 398
Make mention, 13, 15, 526
Make old, 473
Make perfect, 113, 402, 436, 462, 479,
535, 555, 574
Make reconcUiation, 408
Make wise, 316
Maker, 520
Male, 130
Malice, 348
Man, 119
Man of God, 278
Man of sin, 63
Manifest, 165, 240, 291, 314
Manifest token, 54
Manner, 502
Manner of life, 314
Manslayers, 208
Many, 121, 153, 549
Many more, 153

VOL. IV. — 38

694

INDEX OP ENGLISH WOEDS.

Mark (proper name), 325
Mark (subst), 180
Marriage, 562
Marrow, 428
Marry, 245, 263, 265
Marvel (verb), 84
Master, 273, 306
Matter, 37, 97
Meat, 439, 440, 549
Meats, 245, 480, 566
Mediator, 124, 125, 218, 470, 485, 555
Meditate, 253
Meekness, 168, 171, 278, 308
Meet (adj.), 306, 447
Menstealers, 208
Merciful, 407, 473
Mercy, 179, 202, 349, 431
Mercy-seat, 477
MiUi, 439
Mind, 62, 339, 472
Minded, 160
Mindful, 287
Minister (subst), 32, 106, 247, 467
Minister (verb), 114, 204
Ministering, 392
Ministry, 210, 325
Miracle, 115, 396
Mixed, 421
Mocked, 175
Mockings, 534
Modest, 222
Months, 141
More abundantly, 30
More exceUent, 513
Morsel, 549
Mount (mountmn), 550
Mouth, 329
Move, 32
Moved with fear, 516
Murderers of fathers and mothers,
208
Must, 308

Muzzle, 267
Mystery, 64, 234, 239
Name (subst), 58, 305
Name (verb), 305
Nation, 88, 116
Nature, 139
Need not to be ashamed, 301
Neglect (verb), 251, 395
Neighbour, 472
Nephew, 258
Nevertheless, 303
New, 472, 499, 555
Nicopolis, 352
Nigh, 447
Night, 44, 45
Night and day, 287
No brawlers, 347
No effect, 156
Not a brawler, 230
Not covetous, 230
Note (verb), 71
Nourished, 247
Novice, 231
Now, 33, 470, 491
Nurse, 25
Oath, 451, 463, 464
Obedience, 436
Obedient, 342
Obey, 159, 437, 518
Obey magistrates, 347
Observe, 140, 269
Obtain, 46, 299, 451, 532
Obtain a good report, 511, 535
Obtaiu mercy, 211
Obtain witness, 513
Occasion, 163, 265
Occupied, 567
Of earth, 305
Of good behaviour, 229
Of wood, 305

INDEX OP ENGLISH WOEDS.

595

Offence, 161
Offer, 432, 466, 468, 491, 496, 571
Offered, 322, 484, 524
Offering, 497
Office of a bishop, 227
Office of the priesthood, 457
Often (adj.), 271
Often (adv.), 491
OU, 391
Old-wives', 248
Once for aU, 444, 466, 493, 497
Once more, 557
One, 125, 131, 402
Onesiphorus, 294, 330
Only, 162, 213
Open beforehand, 271
Opened, 429
Opportunity, 176
Oppose, 308
Oppositions, 283
Oracles, 438
Ordain, 123, 333
Ordained, 220, 432
Order (subst), 434
Ordinance, 474, 480
Others, 268
Otherwise, 272
Ought, 433
Out of season, 319
Overtake, 45
Overtaken, 170
Own (adj.), 202, 259, 260, 272, 280,
425, 569
Parchments, 327
Parents, 259, 527
Partaker, 269, 297
Partaker of afflictions, 290
Partakers, 273, 404, 409, 418, 445,
541, 544
Partiality, 269
Particularly, 477

Pass through, 529
Passed, 430
Passover, 528
Past age, 521
Paths, 546
Patience, 15, 449, 537
Patient, 69, 230, 308
Patriarch, 457
Pattern, 212, 469, 490
Peace, 12, 51, 168, 179, 307, 531, 548,
573
Peaceable, 217, 545
PecuUar, 346
People, 346, 569
People of God, 424
Perdition, 63, 277, 509
Perfect (adj.), 31^
Perfect (verb), 33, 498
Perfection, 442, 459
Perfectly, 43
Perilous, 310
Perish, 61, 530
Perjured, 208
Permit, 443
Persecute, 28, 153
Persecution, 314
Persecutor, 211
Person, 98, 382
Persuade, 86
Persuaded, 289, 448, 521
Persuasion, 159
Pertain to, 460
Pertaining to God, 408
Perverse disputings, 274
Pessinus, 74
Philippi, 21
PhUo, 374
Phrygia, 74
Pierced, 278
Piercing, 427
Piety, 259
PUgrims, 522

596

INDEX OF ENGLISH WOEDS.

PUlar, 99, 238
Pisidia, 74
Place, 549
Please, 88, 515
Please weU, 343
Pleasing, 23
Pleasure, 544
Pleasures, 348, 527
Pledge (subst.), 264
Pluck out, 145
Pontius PUate, 279
Poor, 101
Possess, 35, 36
Pot, 476
Potentate, 280
Power, 17, 57, 70, 290, 312, 404, 461
Powerful, 427
Powers, 347, 445
Praise (subst), 572
Prayer, 13
Prayers, 434
Preach, 116, 160, 241, 423
Preached, 421
Preacher, 220
Preaching (subst), 328, 332
Preferring, 269
Prepared, 306, 516, 523
Presbytery, 252
Presence, 56
Present (adj.), 84, 324, 479, 545
Preserve, 52
Prevent, 41
Priest, 434, 498
Priesthood, 459, 464
Principalities, 347
Principles, 438, 441
Prisca, 329
Prisoner, 290
Privately, 94
PrivUy, 96
Proceed, 313
Profane, 207. 302, 549

Profess, 224, 278, 339
Profession, 278, 410, 501
Profit (subst.), 301, 544
Profit (verb), 88, 248, 567
Profltable, 317, 325, 351
Profiting (subst), 254
Promise (subst), 120, 125, 127, 149,
153, 285, 458, 470, 508, 521
Promise (verb), 557
Proper, 527
Prophecy, 214, 251
Prophesyings, 49
Prophets, 378
Proud, 274, 310
Prove, 23, 50, 173, 236
Provide, 260, 535
Provocation, 415
Provoke, 419
Provoking, 170, 502
Pudens, 330
Punish, 56
Punishment, 504
Purchase, 236
Pure, 205, 270, 286, 307, 339
Purge, 306, 384, 484
Purify, 346
Purity, 250
Purloining, 343
Purpose, 291, 314
Put, 210, 472
Put away, 492
Put in remembrance, 246, 300
Put on, 46, 130
Put to open shame, 446
Put trust in, 403
Put under or in subjection, 397, 398
Quake, 552
Quench, 49, 532
Questions, 204, 274, 307
Quick, 427
Quicken, 279

INDEX OP ENGLISH WOEDS.

597

Quiet, 217
Quietness, 70
Race, 537
Rahab, 530
Raiment, 276
Raise from the dead, 83, 298
Raised to life, 533
Ransom, 219
Reading, 251
Ready, 347
Ready to distribute, 282
Rebuke (verb), 254, 268, 319
Receive, 27, 136, 268, 447, 508, 531,
541, 558
Receive the law, 459
Receive up, 241
Received, 245, 521, 524
Recompense, 394
Recover, 309
Red Sea, 530
Redeem, 118, 136, 346
Redemption, 482, 485
Reformation, 379, 480
Refresh, 294
Refuse (verb), 556
Refused, 246
Regeneration, 349
Regions, 92
Reign, 300
Reject, 143
Rejected, 447
Rejoicing (subst.), 173, 414
BeUeve, 262
Remain, 41, 391, 558
Remaineth, 423, 424
Remember, 100, 298, 564
Remembrance, 33, 287, 288, 496
Remission, 489
Remove, 85
Removing (subst.), 558
Renew, 445

Renewing (subst.), 349
Repentance, 308, 365, 454, 549
Report (subst), 233
Reported, 261
Reproach (subst), 233, 528, 570
Reproachfully, 265
Reprobate, 313, 339
Reproof, 317
Reprove, 319
Repute (reputation), 94, 97
Requite, 259
Rest (subst), 55, 417, 422, 424, 425,'
426
Restore, 171, 573
Resurrection, 303, 365, 443, 533
Return, 523
Reveal, 89, 128
Revealed, 55
Revelation, 87, 94
Revellings, 166
Reverence, 559
Reward (verb), 327
Rewarder, 515
Rich, 281
Riches, 282
Right (authority), 568
Right hand, 392
Righteous, 207, 514
Righteousness, 158, 278, 349, 391,
439, 454, 517, 532, 545
Rightly dividing, 301
Riot, 333
Rise, 460
Root, 277, 548
Rule (verb), 179, 231, 266
Run, 94, 158
Sacrifice (subst.), 497, 503, 513, 572
Sacrifices, 432, 490
Said, 424
Saints, 34, 261
Salem, 455

598

INDEX OF ENGLISH WOEDS.

Salutation, 71
Salute, 329
Salvation, 299, 395, 402, 436, 448, 493
Same, 565
Sanctification, 37, 227
Sanctified, 306
Sanctify, 52, 246, 402, 497, 569
Sanctuary, 468, 474, 475
Sand, 521
Satan, 30, 66
Save (except), 91
Save (verb), 212, 226, 291, 435
Saving (s-ubst.), 509
Saviour, 201, 365
Sawn, 534
Say, 121, 132, 206, 388, 459
Saying (subst), 211, 299
Scarlet, 488
Sceptre, 391
Schoolmaster, 128
Science, 283
Scourge (verb), 541
Scripture, 116, 126, 266 317
Scriptures, 315
Seal (subst), 304
Seashore, 521
Season, 176
Seasons, 43
Second, 497
Second time, 493
Sedition, 166
Seducers, 315
Seducing, 244
See, 91, 514, 528, 556
Seed, 121, 123, 131, 406, 520
Seek, 471, 522
Seek carefully, 550
Seem, 99, 420
Seen, 241, 512, 516
Selfwilled, 334
Send forth, 135
Senses, 440

Separate (verb), 89, 466
Servant, 308, 412
Servants, 272
Serve, 122, 286, 568
Service, 474
Set at liberty, 575
Set before, 452, 538
Set forth. 111
Set in order, 333
Shadow (sub.1t.), 469, 495
Shadow (verb), 477
Shake, 557
Shaken, 62, 558
Shame, 539
Shamefaced, 222
Shamefully entreated, 21
Sharper, 427
Sharply, 338
Shed, 349
Shedding of blood, 489
Sheep, 573
Shepherd, 573
Shew, 18, 301, 449
Shew piety, 259
Shewbread, 475
Shewing, 64, 342
Short time, 30
Shortly, 238
Shout (subst), 42
Shun, 248, 302
Shut, 127
Sick, 330
Sight, 552
Sign, 396
Signify, 558
SUence, 225
SiUy women, 312
Silvanus, 9, 10
SimUitude, 461
Sin (subst), 63, 365, 430, 473, 537,
540
Sin (verb), 268, 351

INDEX OP ENGLISH WOEDS.

599

Sinai, 150, 151
Sing praise, 403
Sinners, 104, 105, 207
Sit, 384, 392, 539
Sleep (verb), 40, 47
Slothful, 449
Slow-beUies, 338
Snare, 233, 809
Sobriety, 223
Sojourn (verb), 519
Sold, 549
Soldier, 296
Some, 202, 244, 419
Something, 97, 172
Son, 379, 387, 413, 434, 435, 467, 541
Son of God, 456
Son of man, 397, 456
Sons, 401, 541
Soon, 84
Soon angry, 334
Sorrow (subst), 278
Sorrow (verb), 39
Sort, 312
¦ Soul, 25, 52
Sound (adj.), 208, 294, 320, 342
Sound (subst), 551
Sound forth, 17
Sound mind, 290
Speak, 340, 378, 379, 514, 540, 556,
564
Speaking lies, 244
Spies, 531
Spirit, 52, 63, 65, 137, 153, .157, 164,
166, 170, 171, 175, 240, 242, 389,
483, 505
Spirits, 555
Spiritual, 171
Spoiling (subst.), 507
Spoils, 457
Spoken any more, 551
Spread abroad, 18
Spring up, 461, 549

Sprinkle, 483, 488, 501
Sprinkling (subst.), 529, 555
Spy (verb), 96 %
Staff, 525
Stand, 303, 479, 498
Stand fast, 33, 155
Stand in doubt, 147
Standing (subst), 478
Stand with (as a patron or advocate),
328 -
Stars, 521
Steadfast, 394, 452
Steward, 132, 334
Stir up, 289
Stomach, 270
Stone (verb), 534, 552
Stop, 532
Stop the mouth, 336
Straight, 546
Strange, 519, 566
Strangers, 261, 522
Strengthen, 328
Strife, 165, 451
Strife of words, 274
Striker, 230
Strive, 249, 296, 540
Strive about words, 301
Striving (subst), 351
Strong, 295, 439, 440, 451
Study (verb), 38, 301
Subdued, 532
Subject, 406
Subjection, 97, 231
Substance, 382, 507, 510
Subvert, 336, 351
Subverting (subst), 301
Suddenly, 269 .
Suffer, 113, 225, 300, 408, 436, 569,
575
Suffer adversity, 562
Suffer affliction with, 527
Suffer persecution, 315

600

INDEX OP ENGLISH WOEDS.

Suffer trouble, 298
Suffering, 400
Sum, 467
SuppUcation, 216, 434
Support (verb), 49
Sure, 303, 452
Surely, 450
Surety, 464
Surmisings, 274
Swear, 422
Swerve, 205
Sword, 427, 532
Synagogue, 14
Syria, 92
Tabernacle, 468, 478, 519, 568
Table, 475
Take, 325, 472, 507
Take away, 497, 498
Take care of, 231
Take from, 30
Take heed, 254
Take into the number, 261
Take on, 406
Take part, 404
Take tithes, 457
Taken, 432
Taken captive, 309
Tarry, 238
Taste (verb), 400, 445
Tattlers, 264
Taught, 174, 344
Taught of God, 38
Tavium, 74
Teach, 341, 344
Teach other doctrine or otherwise,
202, 273
Teacher, 220, 292, 438
Teachers of good things, 341
Teachers of the law, 206
Tears, 287
TeU, 531

TeU before, 166
TeU the truth, 145
Temperance, 168
Temperate, 334
Tempest, 551
Temple, 64
Temptation, 143, 276, 416
Tempted, 408, 416, 534
Tempter, 33
Tenth, 457
Testament, 464, 485, 486, 494
Testator, 487
Testify, 514
Testified, 219, 397
Testimony, 412, 514
Thank, 285
That bringeth salvation, 344
That cannot Ue, 332
Then, 161
Thessalonians, 10
Thessalonica, 3
Thief, 44, 45
Things, 495, 510
Things pertaining to God, 432
Think, 172
Thorns, 447
Thoroughly-furnished, 318
Thoughts, 428
Throne, 390, 431
Time, 64, 438, 479
Time appointed, 133
Time of need, 431
Times, 43, 141, 243, 280, 310, 332,
378
Timothy, 4, 9, 10, 575
Tithes, 458
To come, 397, 445, 481, 495, 525, 570
To-day, 415, 418
Together, 42
Top, 525
Tortured, 533
Touch, 529, 552

INDEX OP ENGLISH WOEDS.

601

Touched, 550
Touched with the feeling, 430
Tradition, 68, 88
Traitors, 311
Transgression, 123, 226, 394, 485
Transgressor, 106
Translate, 514
Travail (subst.), 25, 45
Travail (verb), 147
Tread out, 267
Tread under foot, 504
Tree, 118
Tribe, 460
Tribulation, 17
Tried, 524
Trophimus, 330
Trouble (verb), 85, 160, 162, 180,
549
Troubled, 62
Truce-breakers, 311
True, 19, 500
Trump, 42
Trumpet; 551
Trust (verb), 250, 260
Truth, 209, 218, 245, 275
Turn, 19, 139
Turn aside or away, 205, 294, 312,
321, 547, 556
Tutor, 132
Two-edged, 427
Tychicus, 326
Unawares, 561
Unbelief, 417, 423, 426
Unblameably, 26
Uncertain, 282
Unchangeable, 465
Uncircumcision, 98
Unclean, 483
Uncleanness, 22, 37, 165
Under, 485, 504
Understand, 512

Understanding, 298
Unfeigned, 205, 288
Unfruitful, 352
UngodUness, 303, 344
Ungodly, 207
Unholy, 207, 311, 505
Unlearned, 307
Unprofitable, 351, 462, 572
Unreasonable, 69
Unrighteousness, 66, 473
Unruly, 48
Unskilful, 439
Unthankful, 310
Upholding, 383
Use (subst), 352, 440
Use (verb), 439, 506
Use the office of a deacon, 236
Usurp authority, 225
Uttermost, 29, 465
Vain, 20, 33, 109, 114, 142, 351
Vain jangling, 205
Vain talkers, 335
Vanish, 473
Vengeance, 55, 505
VeU, 475, 500
Verily, 406
Verity, 220
Very well, 295
Vessel, 35, 305
Vesture, 392
VigUant, 229
Violence, 532
Visit, 398
Voice, 551
Volume, 497
Wait, 19, 158
Waiting, 69
Wake, 47
Walk, 26, 164, 170
Walk uprightly, 102

602

INDEX OP ENGLISH WOEDS.

Wander, 535
War (verb), 215, 296
Warfare, 215
Warn, 516
Wash, 501
Wash the feet, 261
Washing (subst), 349, 480
Waste (verb), 88
Watch (verb), 46, 321, 572
Way, 478, 499
Wax bold, 21
Wax old, 473
Wax wanton, 262
Wax worse, 315
Weakness, 462, 532
Weary, wearied, 71, 176, 540
Weight, 537
Well (adv.), 146, 158, 266
Well-doing, 71
WeU-pleasing, 575
WeU^reported of, 261
Went, 518
What, 397
Whence, 524
Wherefore, 289, 407, 409, 546
Whereupon, 487
Whither, 453
WhoUy, 52, 253
Widow, 257, 258, 265
Wife, 228, 236
WUfuUy, 503
WiU (subst.), 49, 309, 396, 497
WiU (verb), 218, 220, 263,
314
WiU of God, 285
WUling, 25
Willing to communicate, 282
Wine, 270
Winter (verb), 352
Witchcraft, 165
Withdraw, 70
With grief, 572

276,

Withholdeth, 64
Within, 453
Without, 233, 430, 570
Without ceasing, 14, 49, 286
Without controversy, 239
Without covetousness, 562
Without father, mother, descent,
455
Without mercy, 504
Without natural affection, 311
Without spot, 279, 484
Without wavering, 502
Withstand, 327
Witness (subst.), 24, 504, 536
Witness (verb), 279, 458
Womb, 89
Women, 533
Wonders, 66, 396
Wool, 488
Word, 17, 23, 63, 174, 250, 266,
384, 393, 421, 439, 445, 557,
575
Word of God or the Lord, -18, 27, 40,
41, 246, 299, 426, 512
Words, 247, 551
Work (subst), 15, 48, 306, 329,
448
Work (verb), 158, 575
Working, 66, 70
Workman, 301
Works, 104, 261, 349, 422, 425, 442,
484
World, 59, 84, 281, 397, 445, 492, 517,
534
Worldly, 344, 474
Worlds, 381, 512
Worship, 389
Worshipped, 64, 525
Worthy, 26, 534
Would, 164
Wrath, 165, 221, 528
Wrath to come, 20

INDEX OP ENGLISH WOEDS.

603

Write a letter, 575
Written, 554
Wrought, 99, 532
Years, 141
Yet, 161
Yield, 545

Yoke, 155, 272
Younger, 262, 265
Youth, 250
Youthful, 306
Zealous, 88, 347
Zealously affect, 145, 146

INDEX OF GEEEK WOEDS.

d^api^, 24
dfipd, 138
dyadoepyim, 282
dyaOorroUm, 282
dyadoi, 33, 49, 176, 261, 282,
343, 574
dyaOtaavvy, 58, 168
dyoAAiao-ts, 391
dyarrdm, 167, 323, 324
dydrry, 158, 163, 166, 205, 448
dyawT/Tos, 285, 448
Ayap, 151
ayycXos, 34, 86, 123, 241, 269,
393, 398, 406, 553, 561
dyeveaXoyyroi, 455
dyuio), 52, 246, 306, 497, 569
dytaapdi, 6, 36, 227, 548
aytos, 291, 409, 474
dy«M (oi), 6, 34, 261
dyia, 468, 475, 478, 491, 499
dyKvpa, 452
d-yveia, 250
d'/vi^m, 250
dyvoeo), 38, 93, 433
d-Yvbyjux, 433, 477
d-yvoi, 270
dypvrrvita, 572
oytt), 313, 401
dyayyy, 314
dywi/, 22, 278, 537
dywvi^opm, 249, 2,78, 296
dSeA.<^o's, 247, 403; 409i, 575
dSyXoryi, 282

342,

389,

dStaXcMTTOs, 286
dSjoAeHTTO)?, 14, 49
dSiKim, 142
dStKta, 66, 473
dSoKipoi, 313, 339, 447
dSvvaros, 444
d«, 59, 337
dyp, 43
ddavaxria, 281
dfleTco), 37, 109, 120, 264, 504
dOiryais, 462, 492
deA.€a), 296
d6Xrjai<s, 506
diSios, 59, 60
otScos, 222, 223
aV, 404, 487, 540, 555, 569, 573
alpartK-yyaux, 489
aiveo-ts, 572
atpiojjuu, 68
arpco-ts, 166,
aiperiKos, 351
alaOyrfjpvov, 440
ala-xpoKcpSi^s, 234
oioxwj?, 222, 223, 539
airui, 289
(urtos, 436
alxpaXwri^o), 312
oiw, 68, 59, 84, 213, 214, 249, 281,
379, 381, 390, 445, 492, 512
aiwvios, 56, 58V 59; 60, 61, 213, 291,
299, 332, 436, 443, 482, 483, 573
dKadapala, 22, 37, 165,
aKaipcDS, 319

605

606

INDEX OP GEEEK WOEDS.

aKaKoi, 466
aKavdai, 447
axapiros, 352
dKaTayvtotrros, 343
dKardXvroi, 461
dKXtvfji, 502
d/cov, 28, 112, 321, 437
aKowo, 148, 393, 395
dKparfj<i, 311
oKpifiSis, 43
aKpo^-varia, 98
aKpoOivtov, 457
aKpov, 525
dAo^tdv, 310
«X^^£«i, 209, 218, 220, 331,. 339
dAiyWeutti, 145
dXij^ivos, 19, 468, 500
oAAxio-o-ci), 147
dXXrjyopim, 149
aXA.os, 85
dAAoTpios, 519, 533
aXXois, 272
aXodo), 267
oXvtns, 295
dA.vo-tT£Xijs, 572
dpa, 42
dpaprdvio, 268, 351
d/iaprui, 269, 492
d/iapT(i>Xos, 104, 105, 207
dpaxov, 230, 347
dpcXiia, 251, 395
djLiprrTaK, 26
dptrdOeroi, 451
dp.fjrij>p, 455
dpoi^fj, 259
a/iiopos, 484
dvayivcdO-KO), 251
dvayKo^co, 96, 103, 178
dvayxo^s, 352
dvayKij, 33, 487
avdyvtoo-ts, 251
dvdyco, 573

dvaSixojJuu, 524
dva([(i>7rvpe<i), 289
dvddejjia, 86
dvaOeiDptio, 564
dvaipeo), 65
dvaKaivii^cd, 445
dvaKaivcuo-is, 349
dvaKa/iiTTO), 523
dvaXap,/3dv(i>, 241, 325
dvaXto-KO), 163
dvaXoyiZflpai, 539
dvoXvo-K, 322
dvapevto, 19
dvdfWTiaK, 496
dvavyfjioi, 309
dvaTrAiypocii, 29, 172
dvaoTTao-ts, 83, 303, 533
dvaoTOTpo), 162
di/ao-Taupdfo, 446
dvaarpi<f>io, 238, 506
dvaarpocjirj, 87, 250, 565
dvarEAAo), 461
dvaridepai, 94
dvarpeiro), 336
dvai^epo), 493, 571
dva\l/vx<'>t 294
dvSpairoSioTi^s, 203
dv8po(^dvos, 208
dveyicXijTos, 236
dvcfiKafCos, 308
dwirauTXWTOS, 301
dvcmXi/jLiirros, 223
dvipxopax, 90
dveo-is, 55
dfc^o/iai, 320, 575
dvy/jiepoi, 311
dv^p, 228
dvdiaryju, 327
dvtfpcoTTos, 82, 87, 119
avdponroi deov, 278
dviyju, 563
dviary/u, 83, 460

INDEX OP GEEEK WOEDS.

607

ai/oi;Tos, 110, 276
dvoui, 314
dvopia., 63, 64, 346, 391
dvopos, 207
dvopOoio, 546
dvoauK, 207, 311
dyrayiovi^opm, 540
dvTarrc&opa, 259
dvrairdSoo-is, 259
dvrexojuu, 49, 334
dvri, 538
dvTiBuiridefMi,, 308
diTiiSEo^is, 283
avTiKUfuu, 164, 208
dvTtKE^i'ei'os (6), 265
avriKapPdvopai, 273
dyTiXeya), 335
dvTiXoyia, 451, 458, 539
dvT£A.vTpov, 219
dvTipjxrdia, 259
dvTtnwros, 491
dvwjrdicpiTos, 205, 288
dvwTToraKTos, 207, 398
dvtodev, 140
dvuTcpov, 497
dv(D<t>eX-^i, 351, 462
dfios, 534
d$i6<o, 57, 411
dftitos, 26
ddpaTos, 213, 528
dirayycAAo), 18
drraiSevTOi, 307
diraXXdaaio, 406
aTTo^, 493, 557
d-Trapdfiaro's, 464
ttTras, 212, 444
drraTdm, 226
drrdry, 66, 418
ttTrarcop, 455
d-iravyaxTjixx, 381
dTTEi^eta, 423, 426
drraOiii), 159, 420, 530

ttTreipos, 439
drr£K8ixopai, 158, 493
direpavTos, 203
drripxopai, 90
dirci^o), 245
dirto-Teo), 300
dTritTTUi, 418
aTTio-ros, 260
djrd, 150
diro/SXciro), 528
dTrdj8A.7;TOS, 246
drroypd^ofiai, 554
d'TroSetKi'u/xi, 64
diroSeKaToti), 457
dirdSeKTOs, 217, 259
d5ro8tSo);ui, 259, 323, 327, 545, 549
drrohoxfj, 212
drroOyaavpi^u), 282
diro^vjyo-Ko), 107, 504, 525
drroKaOiaTypA., 573
diroKaXtSTTTft), 89, 128
d7roicdA.vi^is, 55, 87, 94, 280
drroKupai, 323, 493
dTroKdTTTa), 162
drroXap^dvu), 136
drroXavaK, 282, 527
d7roA.Ewro), 423, 424
aTToAoyui, 328
drroXvTpiaaK, 219, 485, 533
drroXviii, 575
dxoirAai/d(i), 278
drropio), 147 .
drroptfiavi^ta, 30
drroa-Taa-ia, 63, 244
drroarepiio, 275
dirdcTToAos, 220, 410
drroarpi<j}a), 294, 556
d';roTd//.(fls, 338
drrorpirropai, 312
aTrpdo-iTos, 281
drroiOiopai, 215
I dir<oA.e«x, 277, 509

608

INDEX OF GEEEK WOEDS.

dpa., 161
dpyds, 338
dpiaKiD, 23
apKito, 276, 563
dpp.ds, 428
dpviopm, 260, 300
dprra-yy, 507
dprrd^io, 43
dpaevoKoirys, 208
dparjv, 130
dpTt, 33, 86
dpTUK, 318
dpros, 475
dpxdyy£A.os, 42
dpxi?, 68, 347, 891, 395, 438,
, 441
dpxyyos, 402, 538
dpxiepcvs, 432, 453
daip^ia, 303, 344
do-£|8i7s, 207
do-eXyfjo, 165
dadeveua, 143, 271, 430, 433, 532
daOeifiia, 330
daOevyi, 462
darrd^opai, 329, 372, 621
do-TTtAos, 279
do-TTOvSos, 311
doT£tbs, 527
doTopyos, 311
do-Tox£(o, 205, 284
davveros, 277
do'<^ia\ijs, 452
do-urui, 333
do-wTids, 333
draKroi, 48
draKTois, 70
droTros, 69
avOdSyi, 334
aiflevTEO), 225
avrdpKeui, 275
aiTOKaraKpiTos, 352
d<l>aviap6i, 473

d<^£o-is, 489
d<l>eapaia, 292
d^SapTos, 213, 281
d<^eopia, 342
d<l>iypi, 441
d<l>iXdya6os, 311
d<^iXdpyupos, 230, 562
d<l>iarypj„ 244, 305
d<t>ojwi6opai, 455
d<f>opdu), 537
d^opi'Co), 89, 101
dtJMpfjifj, 163, 265
d<l>pu>v, 277
d^dpUTTOS, 310
dil/evSyi, 332
^Sa^^o's, 237
jSarrrurpw, 442, 480
^dpos, 24, 172, 174
PaxnXeia, 27, 55, 329, 559
/Sao-iXciJs, 213, 216, 280
PaaiXiEvm, 280
PaaKaivu), 111
jSScXuKTos, 339
j8£i8(uos, 394, 452, 487
/8£j8Gud(i>, 395, 566
PefiaiiDaK, 451
fii^yXoi, 207, 302, 549
piXrmv, 295
iSijSXt'ov, 326, 497
ySibs, 296
pXa/Sepos, 277
PXaaijiypito, 273
PXd,a<l>yjuK, 211, 310
iSXcTTO), 503, 512, 516, 556
^o^tffto, 431
Pordvy, 446
PoUXopai, 220, 276, 451
/SpaSvvu), 238
Ppax-ui, 398, 575
j8pE<^os, 315
jSpu/io, 245, 480, 566

INDEX OP GEEEK WOEDS.

609

PpSiai's, 549
jSv^i'^co, 277
ydyypaiva, 303
ydAa,439 roAxiTui, 324
TaXXia, 325
ya/iEO), 245, 263, 265
ydpoi, 562
yacTT^p, 338
yeveaXoyiojjai, 457
y£V£aXoyta, 203
y£wd<D, 148, 151, 308, 387
ytcos, 88
yevopai, 400, 445
yeiapyiojiai, 447
y£<opyds, 297
yrj, 446, 556
yypdaKU), 473

yrjpaaKO), 473
yivo/aat, 118, 136, 142, 226, 394, 408,
437, 439, 453, 481, 485, 489, 515,
541
yiviiaKo), 56, 139, 304, 309, 472
yXmaaoKopov, 326
 i  ono 390

yv^trios, 202, 332
yvd^os, 551
¦yvmpC^m, 39, 87
yvfio-ts, 283
ydijs, 315
yovfTs, 527
ypdp,pja, 177, 315
ypa^^, 116, 126, 266, 317
ypd<l>m, 177
ypam&js, 248
yprjyopiu), 46
yi)/xvdC(i), 248, 440
yvpvaaia, 248
ywaiKaprnv, 812
yw^, 228, 236
Saijudvtov, 244
SaKvm, 163

Sdicpu, 287
AaXjjuxria, 325
8dfiaA.ts, 483
8ojo-is, 216, 434
§£1, 308, 401, 515
SaXia, 290
ScKdry, 457
Se^ios, 100, 392
8eos, 559
Sot/xios, 220, 290, 507, 561
8Eo-p,ds, 298
SEo-TrdTiys, 273, 306
Sixopai, 531
Sew, 299
SijXdo), 558
Sj/p,toi;pyds, 520
S^TTOV, 406
Sid, 82, 93, 105, 295, 380, 400, 401,
481", 483, 532
Sta /SpaxEMV, 575
SiajSatvft), 529
SiafiePaioopai, 206, 350
SidjSoXos, 30, 31, 232, 309, 341
Stdyo), 217
Sta^jy/cij, 119, 470, 472, 485, 486, 487,
494, 555, 573
SjaKOVEo), 236
SuiKovia, 210, 233, 325
8iaKOvos, 32, 233, 247
SiaXeyo/jiai, 540
8taXoyior/xds, 221
SiapapTvpopai, 269, 300, 397
Siapevo), 391
Sidvoia, 472
Sia iravTds, 477
Sia-n-aparpip-ij, 274
Siao-TEAXofioi, 552
Stdrayjia, 527
Siardaaw, 123, 333
hiaTidepm, 472, 487, 494
Bvarpo<f>fj, 276
Sia^EpcD, 97

-39

610

INDEX OF GEEEK WOEDS.

Sia<f>$eipm, 275
8iaff>opmrefiov, 386
StSaxTiKos, 229, 308
SiSao-KaXio, 208, 244, 254, 266,
274
SiScto-icaXos, 220, 292, 438
SiSaxn, 320, 334, 442, 566
8t8<D/u, 55, 219, *72
SUpxojuu, 430
Siyyiojiai, 531
8i yv ou.riav, 289
SiT/vEiojs, 456
SuKviopai, 427
SiKaios, 117, 207, 508, 514, 555
Sucatoavvy, 158, 278, 349, 439, 454,
517, 532, 545
SiKotdo), 104, 116, 193, 240, 350
SiKouopa, 474, 480
SiKaiius, 26
SiKij, 56
Saoyos, 234
SiopOiMTK, 379, 480
8»rAdos, 266
Siaropoi, 427
SiXoaraaiei, 166
8i<i>y/<.ds, 314
SiioKTrji, 211
SiuKO), 153, 307, 315, 548
8oic£<fl, 94, 97, 99, 172, 420, 544
SoKipaim, 23, 50, 173, 236
SoKiiuurua, 416
SoKipxK, 301
SdXos, 22
8d§i, 27, 57, 210, 213, 241, 299, 345,
382, 476
So^d^M, 68, 433
SovXeia, 151, 406
SovXevm, 139
8ovAos, 272, 308
8ouXd(d, 341
Spdjuos, 323
Svrajuoi, 313, 435, 496

Swa/us, 17, 57, 115, 290. 312, 396,
445, 461, 532
Swdon^s, 280
Swaroi, 292, 335
8vcr£pjU,1}V£VT0S, 437
Scopfd, 445
Saipedv, 70, 109
SSipov, 432
Eav py, 104
eavrov, 173
Eyyt^o, 463, 503
eyyvos, 464
^yyv's, 447, 473
eyEipoi, 83, 298
eye/xni, 83
£yKaraA.£urci>, 324, 563
eyKfidreia, 168
iyKparyi, 334
ISpaibs, 238
iBpaiiojia, 238
ideXw, 147
idviKios, 103
Ift-os, 104, 116, 220, 241
£«os, 502
eJ, 417
Et py, 85, 91
El fiyv, 450
EiSos, 51
ebcg, 114, 142
ElKtO, 97
ElKCUV, 495
dpi, 253, 381
elircp, 55
dp^vy, 12, 51, 71, 168, 179, 307, 531,
548
EtpijvtKos, 545
eh, 99, 115, 127, 129, 142, 309, 388,
448, 472
Ets rb 8117VEKES, 456, 496, 498
ets ro TravTEXes, 465
ets, 125, 402

INDEX OP GEEEK WOEDS.

611

daaKoviD, 435
daepxofiuai,, 422, 453
£to-o8os, 19, 499
Etra, 542
EK, E^, 105, 533
EK SevrEpov, 493
sf Evavrias, 343
EKaoTos, 449, 525
EKjSao-ts, 565
EKyovos, 258
iKSexopai, 519
2k8i;Xos, 314
fKbiKyaK, 55, 505
£k8ikos, 37
ekSiuko), 28
ekSo^i;, 503
EKEt, 458
EK^jjrEO), 515, 550
EKfiJrijo-is, 204
fKKaOaipo), 306
iKKXyaia, 11, 554
iKXavOdvopai, 540
EKXEtTTtO, 392
EKXEKrds, 269
exXoyi;, 6, 16
exXvopxa, 176, 540
EKOVO-ttOS, 503
EKTriirro), 157
EKirrvo), 143
lKaTpf<f>0[Juu, 351
EKros Et /i^, 268
tKrpeirojmi, 205, 321, 547
EK^EpO), 447
£K<jf.evya), 45, 394
EK<^oj8os, 552
EKxaa, 349
eXaiov, 391
eXarrdo), 398
eXEy/ixds, 317
IXeyxos, 510
iXiyx<o, 268, 319, 335
iXeim, 211

IX£^p.o)v, 407
eXeos, 179, 202, 349, 431
iXevdepia, 97, 154, 365
iXevdepoi, 152, 365
iXevdepoo), 154, 365
eXio-o-ci), 392
eXtti^oj, 250, 260
EXirts, 158, 201, 345, 414, 449, 463,
501
ip,p,£vo), 117
ifjirraiypo'S, 534
iprrirrru), 232, 276
iprrXeKw, 296
ip<t>avi^<o, 491, 522
Evavrtos, 343
ivdpxopai, 112
Iv8£iypxt, 54
eVSeikw/mii, 327, 343, 449
IvStKos, 394
ivSo^d^opai, 57
ivSvvapou), 210, 295
ivSvvio, 312
EvSv'to, 46, 130
ivepyeia, 28, 66
ivepyeu), 28, 99, 158
evEp-yijs, 427
ivevXoyeopai, 116
EV£x<o, 155
iv6vp.rjaui, 428
Ivt, 130
Evtavros, 141
iviaryju, 63, 84, 310, 379, 479
evKaivifo), 487, 499
ivKOKeui, 71, 176
ivKavxdopai, 54
EVKOTrro), 31, 159
Evvota, 428
EVOIKCQ), 288
ivopKi^m, 53
evoxXEO), 549
EVOXOS, 406
ivTeXXojjuu, 527

612

INDEX OF GEEEK WOEDS.

¦evreufts, 216
ivroX^, 279, 338, 457, 461
ivrpeiro), 71, 343
ivrpetfiopai, 247
£VTpop.os, 552
EVTvyxdvtt), 216, 465
hniPpi^m, 505
Evtdiriov, 259, 575
EV a, 408
i^ayopdZfi), 118, 136
efavdoToo-is, 83
i^arrardui, 63, 226
E^airooreXXti), 135
i^apri^m, 318
i^eyeipii), 83
i^epXopai, 18, 518
iiyXeopm, 17
2fis, 440
l|o8os, 526
i^opvaam, 145
iioniOeveu), 143
Efovo-ui, 70, 347, 568
£^<o, 233, 569
Ifto^EV, 233
iwayyeXia, 120, 125, 127, 149, 153,
249, 285, 519, 532
ETrayyfXXo/xoi, 224, 557
irralpo), 221
eTraiaxyvo/uu, 290, 523
EVoKoXovfleo), 262, 272
irravopOmaK, 318
ETFapKEd), 262
irreiaayaryy, 463
EiTEtra, 455
irrex<i>, 254
cTTi, 105, 121, 162, 268, 301, 331, 413,
467, 471, 479, 485, 487, 504
imPapem, 24, 25, 70
£iriytv<oo-Ka>, 245
irriyviMTK, 218, 308, 331, 503
i'lriSiardaaopai, 120
imSmpOou), 333

imeiKyi, 230
irri^yriio, 522
irriOeaii, 252
irrSvpem, 167, 228, 449
imOvjjMx, 36, 164, 306
imKoXfw, 307, 523
eiriKardparos, 86, 117
irrLKeLjwj., 480
irriXap^dvopat, 278, 406, 472
imXavOdvoiJuu., 560, 572
impeXiojuu, 231
impevio, 254
irriopKOi, 208
Eiri'jrX'^o-cro), 254
imrroOem, 287
imaKejTrojuu, 398
imaKOTT&o, 548
irruTKonrfj, 227
Eirto-KOTTOs, 231, 334
ETrlOTEXXcil, 575
EjrioToX'^, 63
irrurrofu^m, 336
eirurrpe<j><o, 19, 139
EirtoTJvaytoy^, 62, 502
imampevo), 320
ETTiray^, 201, 285, 347
£irirEX£co, 113, 469, 477
imripdio, 319
ETTt ro x^'po''! 815
imrpeiria, 225, 443
ETTirpOTTOS, 132
eirirvyxdvo), 451, 532
im<f>aiv<o, 280, 344
£irt<J>dv£ia, 66, 280, 323, 345
Eirixopiyyeo), 114
ETTovpdvios, 329, 385, 409, 445, 469
ipdio, 166
ipydioptu, 70, 176, 532
epydrjjs, 301
Ipyov, 15, 48, 104, 261, 349, 442, 448,
484
epidux, 165

INDEX OP GEEEK WOEDS.

613

Ipiov, 488
epjiyvevw, 454
"EpvSpds (ddXaaaa), 530
Ipxopai, 20, 212, 508, 518
EpS, 120
iaOim, 567
.earyKa, 304, 498
lo-xaros, 243, 310, 378
iaiarepoi, ,453
ErEpoSiSao-KaXEU, 202
.erEpos, 85, 173, 459
4r£p(us, 161, 459
eroipA^oi, 306, 523
.erotjuos, 347
evayyeXi^opai, 393, 421, 423
cuayyE'Xiov, 22, 98, 210, 393
¦EvayyEXio-T^S, 321
evapeaTeta, 515
¦evdpearoi, 343, 575
..evapearmi, 559
eiSoKEO), 25, 88, 509
.£u8oKia, 58
evepyeaia, 273
-Ev^eros, 447
evdiuxi, 90
ev^vrj/s, 391
EVKOlpOS, 431
.EVKOlptdS, 319
^XdjSEia, 435, 559
¦evXaPeojuu, 516
EvXoyEo), 450, 525
EvXoyijros, 286
EvXoyux, 447
Evp,£Td8oros, 282
¦ emrepiaraTOi, 537
¦ EVTroi&t, 572
eiyirpoaoyireia, 177
evpiaKia, 105, 549
.evaefieux, 193, 209, 217, 225, 289, 274,
275, 331
evo-ejSeo), 259
jcvaepSii, 315

evaxypbvms, 38
evxapiareio, 12, 286
£vxp»?oTos, 306, 325
£<idira^, 466, 482, 497
e<f>iaTypi, 45, 319
EX^pos, 145
Exo), 215, 448
^dm, 19, 107, 108, 427, 500, 543
^^Xos, 503
fijXdo), 145
iyXiar-^s, 88, 347
^yrem, 471
^^Tr;o-is, 274, 307
^d^os, 551
^vyds, 155, 272
^vp,y, 159
i,mypeia, 309
^o)v, 213, 249, 283
^(ooyovEO), 279
^(oov, 569
^(DOTTOtEft), 279
yyeopai, 48, 210, 278, 505, 528,
fj^ovfj, 348
^K<i), 508
i^XiKia, 521
fjpipa, 43, 243, 293, 810, 878, 379,
503, 543
IJ/iETEpOS, 352
^los, 24, 308
ypepoi, 217
¦^avxdt'", 38
ijo^X'"! ^^^
¦ijOTJXlOSl 217
^Xos, 551
^dXiro), 25
^dvaros, 400, 435, 485, 487, 494
Oappem, 563
davjm^m, 84
dearpitflpai, 506

564

614

INDEX OP GEEEK WOEDS.

deXypa, 49, 201, 309, 497
deXyais, 396
deXm, 30, 38, 140, 148, 164, 206, 218,
263, 314
6ep.eXjuoi, 303, 442, 519
OejueXioii), 391
^EoSt'SaKros, 38
^EdjTvevo-ros, 317
deoaepeitx, 209, 225
Oepdrrmv, 412
Oempem, 456
^Xvs, 130
Oypiov, 337
Oiyydvm, 529, 552
OXifim, 262
OXa}/vs, 17
OpoeopoL, 62
^pdvos, 390, 431
OveXXx, 551
OvpAarfjpvov, 475
6u|iids, 165, 528
Ovaia, 432, 490, 497, 513, 572
OvauixTrypusv, 460, 567

iSios, 176, 219, 259, 272, 280,
425, 569
lEpario, 457
lepriTrpfeB^s, 340
lepds, 315
lEpovo-oX'^ju, 152
lepiaavvy, 459
'Iijo-ovs, 424
tKavds, 295
iKtrypua, 434
iXdaKopAU, 408
iXaoT^piov, 477
iXetos, 473
IpaTUTjwi, 224
iva, 119j 126, 164, 214
"lovSaJf <o, 103
Iov8aiKds, 338
lovSai'cr/tds, 88

332,

laropeu), 91
laxypoi, 451
lo-xvs, 57
to-xvw, 158, 487
IroAia, 372
KaOapi^a), 346, 384, 484
KaOapiap,6i, 384
Ka^apo's, 205, 235, 286, 307, 889
KaOevSm, 47
KdOyjiuu, 392
Kaft'io), 384
KaOiarypii, 333, 432
Ka^ vrrep^oXyv, 88
KaOiai, 115
Koivds, 179, 472, 485
Katpds, 30, 43, 64, 141, 176, 219, 243,
249, 280, 310, 379, 479, 480, 521
Katci), 550
KaKia, 348
KaKOTraOeui, 298
KaKos, 337
KaKoCpyos, 298
KaKovxeojjuu, 562
koXeo), 6, 53, 85, 89, 159, 291, 433,
486, 518
KaXoSiSdo-KoXos, 341
KaXoiroiEO), 71
KaXds, 51, 146, 207, 233, 261, 282,
294, 445
KoXois, 146, 158, 266
Ka/Livo), 540
Kavwv, 179
Kap8ui, 69, 205, 307, 418, 500, 566
Kapjrds, 166, 545, 572
Kaprepeui, 528
Kard, 153, 332, 415, 517
Ka^' fjp.epav, 466
Kara jullpos, 477
KarajSdXXo), 442
Karafiapem, 24
Kara^oX-^, 492, 520

INDEX OP GEEEK WOEDS.

616

Karayiv»i)0-K(0, 101
Karaymvi^opxu, 532
KardSyXoi, 461
Kara8ovXd<i), 97
KaraKpivo), 517
KaraXa/xjSdvQ), 45
KaraXeyopai, 261
KaraXewro), 32, 420, 528
KaraXvo), 106
Kara /uepos, 477
KaravaXio-Kco, 559
Karavoeui, 410, 502
KaraTrarEUj 504
KaraTravo-is, 417, 426
Karairavo), 422
KaraTriraapa, 453, 475, 500
Kararrivo), 530
Kardpa, 86, 117, 447
Karapyea, 65, 156, 161, 292, 404
Karapriaai, 33, 171, 512, 574
Karao-KEvd^o), 411, 516
KaraaKid^u), 477
Karao-KOTTEO), 96
Kardo-KOTTOs, 531
Kardary/JM, 222, 340
Karoo-roXi;, 221
Karaarprjvida), 262
Karaarpofjiij, 301
Kara<j>ievyu), 452
KaraijiOeipm, 318
KareaOiu), 163
KdtEv^iJfo), 84
Karej^o), 51, 64, 65, 414
Karyyopia, 268, 333
Karyxea, 174
Kar' i8tav, 94
Kavo-is, 448
Kavarypid^opai, 244
Kavxdojiai, 179, 414
Kavxijj*** 173, 414
Kavxijo-is, 414
KEijLuu, 33, 207

KeXe-vapa, 42
KevoSo^ia, 170
KEvdSo^os, 170
KEvds, 20, 33, 301
KEvot^ojvta, 283, 302
KEc^dXatov, 467
KE^oAts, 497
Kypvyjjxt,, 328, 332
Kiypv^, 220
Kypvaao), 160, 220, 241
KijSoyroi, 516
kXetttjjs, 44, 45
KXypovopia), 154, 386, 450
KXrjpovop,WL, 486, 494
KXijpovd/xos, 132, 138, 350, 380, 517
kX^o-is, 57, 291, 409
KXipa, 92
KvyOoy, 321
KoiXta, 89
Koipjiopai, 39, 40
KOivos, 332, 505
Koivdo), 483
KotvuvEo), 174, 269, 404
KoivMvia, 100, 572
KoivtaviKos, 282
Koivwvos, 506
KOKKIVOS, 488
KoXaKux, 23
KoXao-ts, 504
Ko/ai^o), 508, 521, 524
KOTTtdo), 249, 266, 297
Koiros, 15, 25, 180
Kocr/AEO), 221, 343
KoajuKoi, 344, 474
KoCT/itos, 222, 229
Kdo-/xos, 179, 212, 881, 517, 534
Kpd^a), 137
Kpareoi, 452
Kpdroi, 404
Kpeirrav or KpeUraw, 385, 448, 470,
490, 533, 556
Kpi>a, 232, 263

616

INDEX OP GEEEK WOEDS.

Kpiva, 67, 562
Kpiaii, 271
Kpirfji, 323, 555
KplTlKOi, 428
KpvTrro), 272
Krdopai, 36
KTi^a, 245
Krto-is, 179, 429, 482
Kriapa, 246
KVKXoa, 530
Kvpieva, 281
Kvptos, 281, 365
KVpOCl), 119
KwXov, 420
KoiXvo), 245
KOJJUOS, 166
XoXett), 340, 378, 514, 556, 564
Xap-^dva, 395, 432, 457, 530
XavOdva, 561
Xads, 346, 424, 569
Xarpeia, 474
Xarpeva, 286, 479, 568
Xeyo>, 121, 132, 206, 437
XEtrovpyia, 470
XeirovpyiKos, 392
XEtrovpyds, 220, 390, 467
XeW, 329
X«iv, 327
Xidd^a, 534
Xitfo/SoXEoi, 552
Xoytfo/awu, 115, 328, 524
Xdyiov, 438
Xoyop.axE(i), 301
Xoyopaxia, 274
Xdyos, 17, 23, 28, 63, 174, 211, 250,
266, 393, 426, 429, 437, 439, 441,
575
Xoyos rov Kvpiov, 18
Xdyos Oeov or roS ^eov, 246, 299
XoiSopCa, 265
Xotirdv, ro Xomtov, 323

XoiTrds, 34, 39, 45, 68, 180, 268
Xovrpov, 349
XovcD, 501
XviTEO), 89
Xvjnj, 545
X-vrpoojuu, 346
XvrpoMTts, 482
Xvxvia, 475
juaKdpios, 210, 344
paKapiapoi, 144
jxaKpoBvpem, 450
paKpoOvpxa, 168, 212, 320, 449
judXXov, 153
pap.p,y, 289
pavOdva, 264, 436
paprvpea, 145, 261, 458, 511, 513,
514, 535
paprvpia, 233
paprvpiov, 219, 233, 412
paprvpopai, 26
pdprvi, 24, 504, 536
paariyoa, 541
/xaraioXoyia, 205
/laraioXoyos, 335
paratos, 20, 351
jxd-xaxpa, 427, 532
jxeyaXaavvy, 385
/aeyas, 345, 430, 473, 500, 527, 573
p^OvaKojxai, 46
peXerda, 258
peXXa, 128, 249, 379, 897, 445, 525,
570
p,Ejuj8pdva, 327
pip<j>ojxai, 471
jUEvrot, 303
p,£v(o, 227, 558, 560, 570
pepiapoi, 396, 428
peaireva, 451
peairyi, 124, 125, 218, 470, 555
peaoi, 25
p.Erd, 252

INDEX OP GEEEK WOEDS.

617

perdOeaii, 460, 558
peraXap^dva, 297, 447, 544
perdXy[iul/ii, 245
p.erdvoia, 308, 549
perariOypi, 85, 460, 514
perexa, 297, 404, 439, 460
jieroxoi, 391, 409, 418, 445, 541
perpiorraOea, 432
pexpii, 540
py yevoiro, 106, 126
pyrpoXaai, 208
puxiva, 339, 549
juKpoi, 473, 508
jxifxeo/xai, 70, 564
juprjnqi, 17, 449
fupvyaKojuu, 287
pxaOarroSoaia, 394
juaOarroSoryi, 515
jxveia, 13, 33, 287
juvi/jnovevo), 100, 298, 522, 526, 564
p.ovoyevyi, 388
ixovov, 162, 178
pavoi, 65, 213
povoojuu, 260
pop<j>y, 382
pop<l>6ojuix, 147
p6p<l>aaii, 312
/no'iTxos, 482, 488
paxOoi, 25
/uveXds, 428
juv^os, 203, 248, 338
pvKrypi^o/xau, 175
pvpidi, 558
pvarypiov, 64, 234, 239
jxapoi, 277, 307
vavayea, 215
vEKpds, 83, 442, 484, 487
veKpoa, 521
VEos, 555
vearyi, 250
vEoi^vros, 231

ve'<^os, 536
VEcorEpos, 262, 265
vEwrepiKos, 306
vrjirid^a, 440
viyirtos, 24, 132, 440
v);</>dXtos, 229
vijc^o), 46
voe'o), 206, 297, 512
vd^os, 542
vo/im;, 303
vopiKoi, 351
vop,ipai, 207, 297
vojuoSiSdo-KaXos, 206
vopjoOerea, 459, 471
vd/ios, 104, 117, 126, 127, 148, 165,
169, 207, 461
voQ-eca, 274
voai^iippai, 343
vovOeaia, 351
vovOerea, 48, 71
vovs, 62, 339
vvKrds Kat fjp.epai, 287 '
vvv, 249, 281, 470, 523
vvf, 44, 45
voj^pds, 437, 449
^ev(Z,a, 561
^EVoSoxEd), 261
l^os, 522, 566
^Xtvos, 305
^Xov, 118
oyKos, 537
58ds, 478, 499
bhvvy, 278
S^Ev, 407, 409, 487, 524
oT8a, 6, 35, 47, 55, 142, 472, 505
oi'KEtbs, 176, 238, 260
oiKta, 305
oikoSeottoteo), 265
olKoSopea, 47, 106
oiKOVojua, 204

618

INDEX OP GEEEK WOEDS.

oiKovd/ios, 132, 238, 334
oiKos, 259, 336
oTkos ^eov or rov Oeov, 238, 500
OLKoupevy, 379, 381, 397
oiKovpyds, 342
oiKripjuos, 504
olvos, 234, 270
oXeOpoi, 56, 61
dXiyos, 248, 543
oXtydi/fvxos, 49
oXiyapea, 540
oXoOpeva, 529
dXoKavrta/ta, 497
oXokXijpos, 52
oXos, 156
oXorEXijs, 52
6p.eipopai, 25
6p.vva, 450
ofwiorrrji, 430, 461
ojxoioa, 407
bpjiXoyea, 278, 339, 522, 572
opxiXoyta, 278, 410, 501
oixoXoyov/xevoi, 239
op.ai, 119
dv£i8ta-/ids, 233, 528, 570
ovopa, 58, 305
ovopa^a, 305
ov rpoirov, 313
ovTo)s, 258, 283
orry, 535
OTTOIOS, 97
oirov, 453
opdoi, 241, 493, 528
dpyi;, 20, 221
dpyiXos, 334
opeyopai, 227, 277, 523
opE^is, 227
opOoTToSea, 102
opOoi, 546
6p0orop,ea, 301
opi^a, 423
opKos, 451

opKapXHTia, 463, 464
oo-tos, 221, 466
oaiai, 26
oo-ov oo-ov, 508
oo-rts, 152, 204, 478
oarpdKivoi, 305
dri, 136
ov, 416
ov8e, 95
ovpavds, 19, 86, 554, 557
df^EtXerjjs, 156
6<f>eiXa, 401, 407, 433, 438
6<j>0aXp6i, 111, 145
mtyt's, 233, 309
rrdOypa, 169, 314, 400
rrdOoi, 36, 169
iraiSaytoyds, 128
7rai8£«i, 318, 541, 544
irai8E«r;^S, 542
¦n-aiSeva, 215, 308, 344, 541
iraiSidv, 404
rrai&iaKy, 148
TrdXot, 378
TToXaidcd, 473
irdXtv, 139, 140, 147, 156, 388, 438,
442
7raXivy£v£<7ta, 349
Traviyyvpis, 553
rravreXiji, 465
TrdvroTE, 29
irapd, 86, 386, 556
rrapdPaaii, 123, 226, 394, 485
rrapa^dryi, 106
Trapa^SoXiy, 478, 524
TrapayyEXui, 34, 204, 214, 279
TrapayyEXXo), 34, 202
rrapayivopai, 328, 480
rmfmSeiypari^a, 446
rmpaSexopai, 268, 541
irapaSt'Sto/it, 108, 215, 219
TrapdSocis, 68, 88

INDEX OF GEEEK WOEDS.

619

irapaByKfj, 283, 293, 294
rrapaireopai, 248, 307, 551, 556
TrapaKaXEO), 47, 216, 319
rrapdKXyaii, 22, 251, 452, 575
irapaKoij, 394
TrapaKoXovfle'o), 209, 247, 314
irapaXapPdva, 27, 87, 558
rrapaX-vo/xai, 546
rrapapiva, 464
rrapap,vOeopai, 26
rraparriKpaaixbi, 415
rrajiarrirrra, 445
vaparrXyaiai, 404
rrapdrrrapa, 170
rrapapea, 393
rraparrjpea, 140
rrapariOypx, 214, 293, 295
rrapa^epa, 565
rrapaxeipd^a, 352
rrdpei/u, 545, 563
irapEttraKros, 96
rrapeiaepxopai, 96
rrapep.poXy, 533, 569
rrape'TriSyp.oi, 522
irapexa, 180, 204, 342
rrapiyp,i, 546
rrapiarypi, 301
rrapoiKea, 519
rrdpoivoi, 230
rrafio$uap.6i, 502
rrapovaia, 31, 66, 280
irappyaia, 237, 414, 499, 508
rrappyaiAtfipjox, 21
Tras, 126, 212, 317, 320, 381, 383, 427,
498, 544, 555, 562
vdaxa, 528
TOo-xo), 113, 408, 436, 491, 569
irarepei -rfji aapKoi, 542
rrarfjp, 378, 527
rraryp rav rrvevpdrav, 542
rrarpidpxyij 457
rrarpii, 522

irarpoXwas, 208
rreiOapxea, 347
ff£t(9co, 86, 159, 289, 448
rreipav Xap.jidveiv, 530
rreipd^a, 33, 416, 524, 534
rreipaaixoi, 143, 276, 416
ireiap.ovy, 159
rrepai, 451
TTEpt, 83, 215, 499
rrepuupea, 498
¦jrEptjSdXatov, 392
rrepiepyd^opai, 70, 264
rrepiepyoi, 264
rrepiepxo/xcu, 264
rrepiiarrjju, 302
TTEptKEt/Xat, 433, 536
rrepiovaioi, 346
rrepirrarea, 26, 164, 567
rrepirreipa, 278
rrepirroieojiai, 236
rrepirroiyaii, 46
rrepiaaorepai, 30, 393
rrepirepva, 96, 155, 178
rrepirop,y, 160, 335
rrepi<f>j}Ovea, 347
rrqXiKOi, 177, 456
rriKpia, 548
Trtvo), 446
rrirrra, 426
TTio-rEvo), 115, 127, 210, 212, 241, 292,
332
irio-rts, 105, 108, 115, 127, 168, 193,
202, 204, 205, 215, 220, 234, 235,
260, 264, 285, 288, 323, 343, 449,
501, 509, 532, 538
maroopai, 315
TTio-rds, 53, 117, 211, 245, 295, 300,
333, 334, 408, 410
TrXavdoj, 175, 244, 315, 535
TrXdvj;, 22, 66, 244
wXdvos, 244
irXdo-o-(i), 225

620

INDEX OP GEEEK WOEDS.

rrXeyjia, 224
TrXEiW, 513
irX£OVEKT£(l), 37
irXeoveKTyi, 231
rrXeoveiia, 22, 23
ttXijktijs, 230
TrXrjpo<j>opea, 322, 329
rrXypo(jiopia, 17, 449, 501
rrXypoa, 156, 163
rrXfjpapa, 135
wXovo-tos, 281
irXovrao, 276
ttXovtos, 282
TVEvpa, 38, 52, 63, 65, 157, 164, 166,
170, 175, 240, 242, 290, 389, 415,
483, 505, 555
rrvevpariKOi, 171
rroiea, 156, 216, 410, 528, 558, 575
TToiKiXos, 313, 348, 396, 566
rroipifjv, 573
TrdXis, 379, 519, 523, 570
TTioXrijs, 472
rroXvp,epai, 377
iroXvs, 153, 437, 549
iroXvrEX^s, 224
iroXvrpoirios, 377
irdjua, 480
TTovijpds, 51, 69, 329, 418
rropOea, 88
rropuTfioi, 275
rropvy, 530
rropvoi, 549
rroppaOev, 521
TTOcros, 504
irorE, 97
irov, 397
irovs, 547
rrpdyjia, 495, 510
irpaypario, 296
rrpdaaa, 156
rrpavrroBla, 278
irpavri^, 168, 308

irpeiro), 340, 401, 465
rrpea^vrepiov, 252
rrpea^vrepoi, 254, 257, 333, 511
rrpeap-iryi, 340
rrpea^vrii, 257, 340
rrpi^a, 534
irpo xpovwv oiidvioiv, 291
rrpodya, 214, 271, 462
rrpbparov, 573
rrpoPXerropox, 535
irpdyovos, 259, 286
irpoypd<^cii. 111
irpdSijXos, 271, 461
irpoSdrijs, 311
rrpoSpofWi, 453
rrpoeiSov, 116
rrpoepa, 86
irpOEvayyEXti^o/ou, 116
irpd^Etrts, 291, 314, 475
rrpoOeapxa, 133
rrpoiarypi, 47, 231, 266, 350
irpOKaXeo/xai, 170
rrpoKeipai, 452, 537, 538
rrpoKOTry, 254
irpoKoirroi, 88, 302, 313
rrpoKpipa, 269
rrpoXapPdva, 170
irpoXcyo), 166
irpovoEO), 260
irpo7rda-x«>), 21
irpoiTETijs, 311
irpds, 19, 176
irpos rd irapdv, 545
rrpoaayopeua, 437
irpo(7ay<oyiy, 431
rrpoaavariOepai, 90, 98
rrpoaSexopai, 344, 507, 533
rrpoaepxopai, 273, 431, 465, 500
irpoo-Evxij, 13
rrpoaexa, 203, 234, 338, 893, 460
rrpoaKoipoi, 527
irpdo-KXio-is, 269

INDEX OF GEEEK WOEDS.

621

irpoaKwea, 389, 525
rrpoapeva, 202
rrpoaoxOi^a, 416
TTfioariOyju, 123, 551
rrpoaijxiTOi, 499
rrpoa<t>epa, 432, 434, 479, 484, 491,
493, 496, 513, 524, 541
rrpoatfiopd, 497
irpoaxvo-ts, 529
rrpoaarrov, 56, 98, 101
rrporepoi, 143
rrpotfmaii, 28
Trpo<l>yTeia, 49, 214, 251
rrpo^fjrrji, 378
rrparov, 216, 258, 289
irpSros, 212, 478
rrparoroKia, 549
irpcordroKos, 388, 529, 554
irrojxos, 101, 140
irvKvds, 271
rr-uXy, 570
rrvp, 503, 532, 550
mipoofiai, 173
pd/38os, 391, 434, 525, 526
pavrt(;o), 483, 488, 501
pavriapoi, 555
prrjywju, 152
p^/Mt, 384, 445
pyrai, 243
^t?a, 277, 548
pop<t>aia, 427
p-vopai, 20, 314
aa^j3ariap6i, 424
aaivojuix, 32,
<raXEVo>, 62, 557
o-dXirty^, 42, 551
adpKivoi, 461
o-dpl, 105, 149, 163, 169, 175, 178,
179, 240, 242, 404, 434, 480, 500
^ravds, 80, 215

apiwvpx, 532
ae^aapa, 64
aepcvoi, 234
aepivorrji, 217
ayfxetov, 66, 396
ayjxeioofiai, 71
ayp,epov, 415
^iXas, 9
Sivd, 151
o-Kdv8aXov, 161
aKeiraa/xa, 276
o-KEvos, 35, 305
0-K1JV17, 468, 478, 519, 568
o-Kid, 469, 495 ¦
OKXypvva, 415
aKOirea, 171
oKoVos, 45
ao<^it,a, 316
oiraraXdo), 260
arrevSopai, 322
arreppa, 121, 520
o-iro8ds, 483
o-irovSdfo), 301, 324, 425
aTdp,voi, 476
o-rdo-ts, 478
orravpds, 161, 178, ,539
aravpoa, 112, 169
areya, 32
areXXopai, 70
oTEvd^oi, 572
arepya, 166
o-rEpEo's, 303, 439, 440
o-T£<^avos, 31, 297, 323
o-rEijiavda), 297, 400
cTi^Ko), 33, 155
arypi^a, 32
uriypa, 180
aroixetov, 134, 399, 438
aroixea, 170
o-rd/xa, 427, 532
aropaxoi, 270
arpareia, 215

622

INDEX OP GEEEK WOEDS.

arparevopai, 215, 296
arrpariaryi, 296
arparoXoyea, 296
CTTvXos, 99, 238
avp<t>epa, 544
avp<t>vXeTyi, 28
ot;v, 117
awavapiywjiai, 71
awarrdyojjoi, 102
awairoOvyaKa, 300
o-in'airoXXv/wil, 530
awPaaiXeva, 300
awSeo/iai, 561
awEi8i7<ris, 205, 2l6, 235, 244, 286,
339, 479, 484, 501
aweirijiaprvpem, 396
aweaOia, 101
oTJVEo-ts, 298
(TwijXiKiolrijs, 88
awiaryiix, 106
awKaKtyiraOea, 290, 296
onn'KaKovxEOfiai, 527
awKepdvwpx, 421
owKXEtio, 126, 127
awKXypovojxoi, 519
oTn^ira^EO), 430, 507
oT^voravpdo), 107
awaroixea, 151
awreXeui, 379, 492
OTn'rEXfiO), 471
avwiroKpivopai, 102
at^payii, 304
<rxE8dv, 489
o-ci^o), 212, 218, 226, 435
aapa, 52, 501, 562
aapariKOi, 248
aapeva, 312
o-(ori7p, 201, 365
aarypla, 299, 395, 486, 448, 493
o-<i)r^pios, 344
aa<f>j}Ovea, 223
aa<j>povi^a, 224, 341

am<l>povuTpbi, 224, 290
o-ox^pdvcus, 224
aa(f>poavvy, 222, 223
aaiftpav, 224
rd^is, 434
ra irpds tov Seov, 408, 432
rapdaaa, 85, 160
raxEOJS, 84
rdxoi, 238
reKviav, 146
rEKvoyovEO), 265
TEKvoyovio, 226
rEKvov, 129, 158, 202, 883
reKvorpo<l>ea, 261
rsXEios, 132, 440
reXEidrijs, 442
reXetdu, 402, 436, 462, 479, 498, 535,
555
reXetido-is, 459
reXeiawiys, 538
reXevrda, 526
teXeo), 156, 164
teXos, 29, 205, 419, 448, 449
repva, 494
TEpas, 66, 396
rExvirijs, 520
r^pEto, 52, 156, 270, 279, 323
riOypi, 210, 220, 380
Ti/xda, 257
rtju.17, 36, 218, 266
ripioi, 562
ripapla, 504
riva, 56
rts, 419, 541
ns, 97, 172, 202, 244, 438
rotyapovv, 535
ropai, 427
rdiros, 221, 549
rocovros, 385
rpdyos, 482, 488
rpdrreifx, 475

INDEX OP GEEEK WOEDS.

623

rpaxyXi^opai, 429
rpex", 68, 95, 158
rptjSoXoB, 447
rpdiros, 71, 313, 562
rpoc^^, 439, 440
rpo<ji6i, 25
rpoxla, 547
Tvyxdvo), 299
rvprravi^a, 533
rviros, 17, 469
rv^oojiai, 232, 311
iySpt'Ccp, 21
iPpiarfji, 211
vyvaiva, 208
vyiijs, 342
vSporrorea, 270
viodEO-ta, 136
vtds, 45, 379, 387, 435
vtds ^Eov, 128
vtoi 'IcrpaiyX, 527
vpvea, 403
viraKoij, 159, 436
viraKovco, 437, 518
virap^ts, 507
virdpxM, 102, 507
virevavriios, 503
irrep, 83, 219, 345, 427, 432
viTEpav^dvii), 54
vrrep^aiva, 36
vrrepeKrrepuraov, 33
vrrep-rj^avoi, 310
vrrepoxfi, 216
viTEpirXeovd^o), 211
vird, 539
v'TToSeiypa, 426, 469
vrrOKpiaii, 102, 244
vrrop,eva, 300, 541
inropipvyaKa, 300, 347
VTTOpvyaii, 288
VTTopovy, 15, 69, 537
virovota, 274

virdo-rao-ts, 382, 418, 510
viroo-re'XXo), 101, 508
viroo-ToXij, 509
viroray^, 97, 231
virordo-o-o), 342, 397, 542
moriOypi, 246
virorvireoo-is, 212, 294
vo-o-owros, 488
varepea, 420, 548
vo-rEpos, 243
vi/rijXds, 385
v\j/yXo^povea, 281
wj/iaroi, 385
i^aiva, 512
(jbavepdft), 240, 280, 291
<f>avrd^opai, 552
(jtappaKia, 165
<^avXos, 348
<l)eX6vyi, 326
^£pa>, 383, 442, 487, 570
<t>Odva, 29
f^Oopd, 175
(^tXdya^os, 334
<j)iXaSeX<l>ux,, 167, 560
<f>iXavSpoi, 341
<j>iXav0pa7rui,, 167, 348
t^iXapyvpva, 167, 277
i^tXdpyvpos, 310
(jiiXavroi, 310
•jiiXEO), 166, 352
(^tXi^Sovos, 311
^tXd^eos, 311
<j>iXoievia, 560
^iXd^Evos, 229, 334
<^tXdr£Kvos, 341
<l>iX.orip,eopai, 38
<j)ip,oa, 267
(jyXvapoi, 264
(JM^eopai, 141
<i)d;8os, 269, 559
^oprtov, 174

624

INDEX OP GEEEK WOEDS.

<f>pdaaa, 532
fftpevarraroM, 172
ijipevarrdrrji, 172, 335
ifipavea, 160
<j>povri^a, 350
<j>povpea, 127
4>vXdaaa, 156, 178, 269
^vX^, 460
tfivpapa, 160
<l>vaii, 139
<^vo), 549
<f)avy, 147, 551
^(i>s, 45
^orri^a, 292, 444
Xaipa, 12
XoXEiros, 310
xapd, 31, 168, 538, 545
¦XapaKryp, 382
Xapi^opai, 122
xdpiv, 265, 559
xdptv £X<«j 285
xdpts, 12, 99, 109, 211, 291, 295, 400,
431, 566
xdpis rov Oem, 344
xdpuTjxa, 251, 289
XEiXos, 521, 572
XEip, 124, 177, 221
XEipoiroiTjTos, 491
XEiptov, 315

XEpovjSetv, 476
Xvpa, 257, 258, 265
Xpeia, 352
Xpyjxari^a, 469, 516, 556
Xpyaijioi, 301
'Xprjcrr&rrji, 168, 348
Xpt'o), 391
Xpdvos, 43, 135, 291, 438
-Xpvauiv, 476
XioXds, 547, 548
Xapit,a, 466
Xo>pts, 430
i^evSdSeX^os, 96
t/rEvSoXdyos, 244
i/rEvSos, 66, 67
\j/evSawjxoi, 283
ij/cvaryi, 337
ij/yXatjida, 550
1^X7. 25, 52
SSe, 458
biStv, 45
diStvfi), 147
wpa, 30
OIS lirOS EtlTElV, 459
mauvrttis, 234
wore, 128, 145
&(f>eXea, 567
A^eXijuos, 248, 317, 851

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