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The Epistles of St. Paul
WRITTEN AFTER HE BECAME A PRISONER.
ARRANGED IN THE
PROBABLE CHRONOLOGICAL ORDER,
Viz. EPHESIANS, COLOSSIANS, PHILEMON, PHILIPPIAN.S,
I. TIMOTHY, TITUS, and II. TIMOTHY.
WITH EXPLANATORY NOTES.
£ext of Eisrijftrtiorf,
WITH
A CONSTANT COMPARISON OF THE TEXT OF
TREGELLES, AND OF WESTCOTT
AND HORT.

BY
JAMES R. BOISE, D.D., LL.D.,
PROFESSOR IN THE THEOLOGICAL SEMINARY AT MORGAN PARK, ILLINOIS.

NEW YORK:
D. APPLETON AND COMPANY,
i, 3, and 5 Bond Street.
1887.

Copyright, 1887,
By JAMES ROBINSON BOISE.

A/vi v, '155

PREFACE.

The notes on the first four of the following Epistles were
printed in 1884. Some typographical errors have been cor
rected in this edition. The notes on the last three Epistles
are now published for the first time. My aim is stated in
the Introductory Note following the Grf ek text and prefixed
to the commentary. It is similar to that of the International
Revision Commentary on the New Testament ; with the dif
ference that the original language, instead of a translation,
is taken as the basis of the notes.
In addition to the excellent helps which are elsewhere
referred to, I can now mention Thayer's Greek-English Lexi
con of the New Testament. This I have used constantly,
and with increasing satisfaction, since its first publication.
I cannot speak too emphatically of its value. To every
student of the Greek New Testament who aims at anything
like thoroughness, it is indispensable.
It is my intention, should life and strength be spared, to
prepare another volume, corresponding to the present one,
containing the Greek text of those Epistles of Paul which
were written before he became a prisoner, also with notes.
In the hope that this work may aid the student and the
pastor in the careful and intelligent study of some of the
more difficult and important portions of the divine word, this
volume is now submitted to the public.
Theological Seminary,
Morgan Park, III., 1887.

EXPLANATION OF ABBREVIATIONS
AT THE FOOT OF THE PAGE IN THE VARIOUS
READINGS.

H, edition of Westcott and Hort ; [H], the same editors, to
indicate a probable interpolation ; [[H]], to indicate omissions in
" Western " documents alone, or in " Western " and " Syrian " ;
also to indicate " important matter apparently derived from extra
neous sources."
H§ indicates a difference in H from Tischendorf ; yet retained
by Tischendorf as a marginal reading.
H* indicates the same, except that the marginal reading is
included in brackets ; Ht indicates the same, except that the
reading is included thus, H h, "to indicate a word or words
similar in character to the ' Western ' interpolations already
mentioned." h is a marginal reading of H : H h I- a marginal reading included
thus : -i K
T indicates the reading of Tregelles ; [T], T§, T*, see above,
[H], H§, H*.
t is T in the margin ; [t] a marginal reading included in
brackets. Ti indicates TischendorPs eighth larger critical edition, where
it differs from the text of Tauchnitz, third edition.

IIPOS E$E2I0Y2.

' IIavXo<s drroo-roXos Xpicrrov 'Irjaov Sea 6eXrj- ';"' Co1' '" I5,
fiaro<i 6eov roit aytot? rot? avcrcv [ev 'E<f>i<Ta>~\
Kai 7rtffTots ev Xpiarw 'Irjaov. * Wp'? v/uv kol
eiprjvr] arro deov irarpoi rjfia>v km Kvpiov 'Ir]crov
Xpt,<rrov. 3 KvXoyrjros o deoi icat, rrarrjp rov Kvpiov rjfiSiv 3- = cor. i. 3.
Iqaov Xpiarov, o evXoyr)o~a<s 97/aas ev rvaar) ev-
Xoyca irvevfianKy ev rot? evovpavtOK ev Xpiarm,
*Ka6<o<; e£e\efjaTO rjfia<i ev avrm rrpo Kara^oXrj<; + coi. i. =z.
Kotrfiov, eivai rj/uas dycov; km afj,a>fiov<} Karevco-
ttiov avrov, ev ayairr) s irpoopiffas rjp,a<; et? vto-
Oeaiav Bia 'Irjaov Xpiarov et? avrov, Kara rfjv
evSoKiav tov deXrj/Aaros avrov, 6 et? erraivov So^?
rrjs %apiro<i avrov, 77? eyaperwaev rjfia<s ev ra>
r/yairrjfievq), 7 ev a> e^op,ev rr/v atroXvrpwatv Zia 7- coi. 1. 14.
rov alfiaros avrov, rrjv acfreaiv rS>v vaparrrco-
fiarcev, Kara to rrXovroi rrjv %apiro<; avrov, 85j?
errepio-aevaev ets »?/ta? ev rraarr) o-otfitq xai <j>po-
vrjo-ei 9 yv(opiaa<! tj/j,2v to /ivcmjpcov rov deXtj/ia- 9. «¦• 3^011.26.
to? avrov, Kara ri\v evSoKiav avrov, rjv irpoeffero
ev avrm '°et? oikovofiiav rov irXiijOw/jaTo? r&v cii. iG^; 19s. 4i
I. I. T5 fv ffxrno 4- T!H avrov fv ayanr),

8 IIP02 E*E2I0YS. I. II.
Kaipoov, avaKedjaXaicoaaadai ra rravra ev ra>
Xpiarw, ra em rot? ovpavols km ra em rrjs yrpi,
ii. ui. h. ev avra>, " ev a> km eKX7)pco6r)fiev 7rpoopiadevre<;
Kara vrpodeo-iv rov ra rravra evepyovvro<i Kara
T7\v /3ovXrjV rov 6eXr)p,aro<; avrov, IZ eis to eivai
rjfia<: et? erraivov Sof;7)<; avrov, tov; •jrporjXmKora?
i.Vet? ; 2 Cor' €V T<P Xpiara>' I3 ev a> km v/j,ei<s, aKOvaavre^ rov
Xoyov rrjs aXrjdeiai, to evayyeXiov rr)<; atorrjpiat
vfimv, ev a> km marevaavre% eafypayiaQiyte ra>
rrvevfiari Trj<; errayyeXia<; rq> dyitp, I4 6? eariv
appa/3a>v rfj<; KXtjpovop,ia<; rjiiwv et? anoXvrpmaiv
ttj? 7repnroir)o~ea<;} et? erraivov rrjs So£?i? avrov.
i5. coi. i. 9. IS Ala tovto Kayco, aKovcra? rrjv KaQ v(ia<i
mariv ev rw Kvpia 'Irjaov km rt)v ayarrr]v rrjv
Rom.Ih9s!si'2; et? rravras rov; dyiovi, l6 ov rravofxai evy^apio-Tav
VTrep viagjv fiveiav rroiovp,evo<; em rwv rrpocreir^a>v
fiov, 1? iva 6 6eo<s tov Kvpiov rjftcov I-qaov Xpi-
a-rov, 0 rrarrjp T77? Bo£tj<;, Sa>T) v/j-iv rrvevfia ao(f>ia$
coi.'.^:'- '" 13! tat arroKaXv^eca ev emyvwaei avrov lS 7retpm-
Tiafievovs tovs ocfrdaXfiovs rrji KapBia<; vp,S>v, et?
to eiSevai vfias tj? eariv rj e\7rt? rrjs KXTjaew;
avrov, Tis o 7rXovro<; rrj<! o"o£??9 rrj<; KXrjpovo/jilas
avrov ev tois dyioi<;, '9 xai ri ro inrepftaXXov
fieyeffo'; T779 8vva/j,e<0<; avrov eis tj/ua? tous tti-
arevovrat Kara ttjv evepyeiav rov Kparov; 7779
20. ii. 6;Ps.cx.i. kj-^vo? avrov, rjv evrjpyrfKev ev rm yLpiarco
eyeipas avrov etc veKpwv Kai KaOiaas avrov ev
a. com. 10. Befjia avrov tv rots trrovpaviois 2I vTrepdvm rrdarfi
14. or: t H! o | H Tfftav, 15. [t] H om ttjv ayajrrjv
17. h 80117 v. 8m | TH tv tmyv. avrov, 18. H tjjs icapS.
[vfimv] 20. T5 h (Vrjpyrjo-tv \ TH om avrov sc.

2 8; EPOS E<J>E2IOY2. g
apyffi Ka<- egovaias Kal 8vvdfj.ea><; Kal KVpiorrjro'i
Kai iravro<; ovop.aro<; ovofiayjfievov ov fiovov ev
tw alcovi rovrtp dXXa ko.1 ev ra> fieXXovri, 22 Kal fco^xv.%7;:
_ ' ' ' f ' * » 'c * > - v . Heb- "¦ 8'
iravra vrreragev viro rov? irooas avrov, Kai av
rov eBcoxev Ke<f>aXr)v virep rrdvra rf) eKKXr/ai'a,
23?/ S\\n f n \ / n
rjTK ear iv ro aco/ia avrov, ro TrXrjpoojia rov 23. coi. i. 18.
ra iravra ev rraaiv rrXrjpovtj.evov.

II.
1 Kal vfias ovra<} veKpov<s roil rraoawruniaaiv 11. 1. coi. a. 13.
Kai rai<i afiapnai<; v/icov, 2 iv ah rrore wepte- 2. c0i. m 7, 6.
irarrfaare Kara rov aicova rov Koafiov rovrov,
Kara rov apyovra 7779 e£ovaia<; rov ae/jo?, tou
rrvevfiaro^ rov vvv evepyovvro'; ev 7019 viols 7779
arreideiat, 3 ei> ot? «at 77^619 7rai'T£9 dvearpdcpr)-
fiev rrore ev rais em0vfj,iai<; 7779 aapKot r)/ia>v,
rroiovvre<: ra deXrjfiara 7779 aapKo<s Kal rwv Bia-
voiaiv, Kai r/fteda reKva <f>vaei opyrjf &>9 Kal ol
Xoirroi • 4 o Be 6eo$ rrXovaio<s wv iv iXe'ei, Bia,
rr)v rroXXrjv ayarrrjv avrov r\v r)ydrrr\aev rjfj,as,
3 Kai ovra<; rjixaf veKpov<s toi<s iraparrroifiaaiv aw- s- coi. a. 13.
e^worroirjaev ra> Xpiarm, — ydpn'i iare aeacoa-
p-evai — 6 Kai awrjyeipev Kal avveKaQiaev iv 6. i. m.
to« errovpavioi<; ev Xpiara> Irjaov, 7 iva evBei-
%r\rai ev tow aiwaiv Tot? eTrepypp.evoi'; to vrrep-
fSaXXov rrXovros 7779 yapiTos avrov ev yprfarorrfri
e(f> rjp,as ev Xpiarm Irjaov. 8 ry yap yapiri
eare aeawafievoi Bia rriarecas, Kai rovro ovk ig
II. 2. H awei£ias 3. t <pvo-ei tckvci [ H Xotrroi  5. h
(v ra %p.

I O IIP02 E<S>E2I0Y2. 2. 9.
vpcov, deov ro Bcopov ' 9 oiik e!j epycov, iva fir]
10. coi. i. m. Tt9 Kavyr\ar\rai • l° avrov yap eafiev rroir/pa, kti-
aOevre; ev Xpiarcp Ir/aov km epyois ayaOois,
019 rrporfroifiaaev 6 6eo<; iva ev avrois rrepirra-
rrjacopev.
11. Rom. H. 26. " Aib fivrffiovevere on rrore vfiei<; ra edvrj ev
aapKi, 01 Xeyofievoi aKpofivana vtto 7779 Xeyo-
HebR°L1;3-x' 4; fJL*vV> rrepiTOfir)? ev aapKi yeiportoiryrov, "on
rjre rep Kaipco eKeivco ympis Xpiarov aTrr/XXorpi-
cofievoi 777? 7ro\tT6ta9 701; laparjX Kai %evoi rcov
BiadrjKwv 7779 errayyeXias, eXmBa fir) eyovre*; Kai
13. is. Mi. 19. aOeoi ev rat Koapcp' I3 vvvi Be ev Xpiarcp Ir/aov
v/ieis ol rrore ovres fiaKpav eyevrjOr/re eyyw tv
rat a'lpari rov Xpiarov. '4 avros yap eanv r\
e\pr\vr) rjficov, 6 noir]aa<; ra ajufrorepa 'ev Kai ro
is. coi. a. 14. peaoroiypv rov eppaypov Xvaas, IS rr)v eyOpav,
ev rrj aapxi avrov rov vofiov rcov evroXcov ev
Bdyuaaiv Karapyr}aa<;, iva tou? Bvo Knar/ ev
avrco ei<! eva Kaivov avdpcorrov ttoicov eiprjvrjv,
16. coi. i. 20, 22. l6 Kal arroKaraXXa^r/ tow; apeporepov; ev evi
acopari rep 0ea> Bia rov aravpov, airoicreiva<s rrjv
i7. is. iva. i9. eyOpav ev avrco. JJ Kai eX0cov evrjyyeXiaaro
eipr/vr/v vfiiv toI; fiaKpav Kai eiprjvr/v rot; eyyi^,
i8ja. 12; Rom. 18 QTl gt> avTOV eyopev rr)v irpoaaycoyrfv 01 ajicf>6-
repoi ev evi rrvevfiari rrpo<; tov rrarepa. *9 apa
ovv ovKeri iare f;evoi Kal rrapotKol, aXXa, eare
20. is. xxviii. 16. avvrroXlrai rcov dyicov Kai oiKeioi 7ou deov, 2° erroi-
KoBofirjOevrei em rep de/ieXico rcov arroaroXcov
Kal rTpocprfTcov, ovro<; aKpoycoviaiov avrov Xpi-
15- H T. e^Bpav ev | TH ev tj] crapki avrov, | H ev avra
16. H aravpov ottokt. 19. T o-vpnoX

3- IO. nP02 E*E210Y2. I I
arov 'Ir/aov, " ev o> rrdaa oiKoBopr) avvapfioXo- j£ j£ l6: x Cor-
yovfievt] av^ei ei<; vaov ayiov ev KVpicp, 22 ev at 22. 1 pet a. 5.
/cat vfiel; avvoiKoBopeiade ei? KaroiKrjrr/piov rov
deov ev rrvevpari. III.
1 Tovrov yapiv eyco HavXo<s 6 Beapios rov m. 1. iv. 1.
Xpiarov virep v/icov rcov edvcov — 2 etye r/KOvaare
rrjv oiKOVopiav 7779 yapiro<; rov deov 7779 Bo8eiar/<;
p.01 et? vpas, 3 074 K«7a arroKaXvtyiv eyveopiaOr/ 3. i. 9! Gai. i. 12.
/iot 70 pvarrjpiov, Kadcos rrpoeypa-^ra^ ev oXiycp,
4 w/309 0 BvvaaOe avayivcoaKovre; vorjaai rrjv aw- fc0m?xvLV2S.3 '
I » « / * * *. n a e Col. i 26- t
eaiv pov ev rep pvarr/pico tov JLpiarov, 5 o tor. ii. 7W. <Ej>h.
f / - ' » > ) n - ( „ ^ ii. 20 ; iv. 11.)
erepai? yeveai<; ovk eyvcopiaur) tok vioi; rcov
avBpcoTTcov io<s vvv arreKaXvcpQr) ro"i<; dyioii arro-
aroXoi? avrov Kai rrpoeftrjrais ev rrvevpari, 6 eivai o. cai. m. 28s.
ra eOvrj avvKXr/povopa Kai avvacopa Kai avvpe-
roya 7779 errayyeXia; ev Xpiarcp Ir/aov Bia rov
evayyeXiov, 7 ov eyevrjdrjv BiaKOvo<; Kara rr)v Bco- 7. coi. i. 23, 2S.
peav T779 yapiro<; rov deov 7779 BoQeiar/e; poi Kara
rr]v evepyeiav 777? Bvvdfiecov avrov. 8 i/iol rot %.o^Ts TcJUi
>x / r r I l<s In ' I rr ' =7S. ; Rom. xi. 33.
eXayiarorepco rravrcov ayicov eooorj rj yapi; avrr/,
roi<; edveaiv evayyeXiaaa&ai to avegiyviaarov
ttXovto<; rov Xpiarov, 9 Kai cjScoriaai ri<; r/ oiko- % '¦ lS ; c°'- '•
vopia tov pvarr/piov rov arroKeKpvppevov airo
rcov aicovcov ev rat deep rep ra rravra Kriaavri,
10 iva yveopiaOrj vvv rail apyai<; Kai rai<; e£ovaiai<; 12:r™:£."&
III. I. xpiarov: TH add itjo-ov 3. H [oti] Kara 5. T
ay lois, 6. T o~vy Kkrfp. et avpper. 7s- H rrjs Swap, avrov
¦ — epoi ra eX. it. ay. ed. rj XaP' avrr] — 9. eparurai : T h add
iravras

ii. i. ii ; 2 Tim.
I. 9.

12 HP02 E*E2I0Y2. 3- "•
iv toi? eTrovpaviOK Bia 7779 eKKXr/aia<; r) ttoXv-
ttoikiXo<; aocpia rov deov,- " Kara rrpodeaiv rcov aieo-
veov r/v eiroirjaev ev rat Xpiarcp Ir/aov rep Kvpiep
X2. ii. 18; Rom. t r. ,9 > V v v / ^  „«_„
v. 2 ; vni. 15 ; 1 r/pcov, ev cp eyppev rr\v rtappr/aiav Kai rrpoaa-
yeoyr/v ev rrerroidr\aei Bia 7779 marem<s avrov.
13. cai. vi. 9. I3 A16 alrovpai pi) evKOKeiv ev rai<; dXiyjreaiv
14. (Acts xx. 36.) pov inrep vpeov, f/ris earlv Bdga vpeov. ,4 rovrov
yapiv Kaprrreo ra ydvara pov rrpo; rov rrarepa,
15 e£ ov rraaa rrarpia ev ovpavois Kai em yr)s
.?';"' coi. ?v?'i0: ovo/id^erai, l6 iva Bcp v/iiv Kara ro rrXovro<; rr)<;
Sdfjr/s avrov Bvvapei Kparaicodrjvai Bia rov rrvev-
17. John xiv. 23. paro<; avrov eii rov eaco avd peorrov, I7 KaroiKrjaai
rov Xpiarov Bia 7779 mareco<; ev rats KapSiai?
vpeov, l8 ev aydrrrj eppifyofievoi Kai redepeXieo-
fievoi, iva e^iayyarjre KaraXafSeadai avv rraaiv
roi<; dyioii ri to TrXaro1; Kai p.r)KO<; Kai fiados
19- ¦• =3- Kal ui|ro9, I9 yveovai re rr)v vrrepfSaXXovaav 7779
yvcoaecos aydrtr/v rov Xpiarov, iva rrXr/pcodrjre
et9 rrdv to rrXripcofia rov deov.
20 Tat Be Bwapevco vrrep rravra rroir/aai vrrep-
eKrrepiaaov eov airovpeda 77 voovpev Kara rr)v
Bvva/iiv rr/v evepyovfievr/v ev r/fiiv, 2I avrco 77 Bo^a
ev 777 eKKXr/aia Kai ev Xpiarcp Ir/aov ei<; rraaa?
709 yevea<; rov aicovoi; rcov aicoveov • apr]v.

IV.
?Vi'o!' iii. 1 ; coi. 1 JJapaKoXeo ovv vpa1; eyco 6 Bea/ito? iv Kvpiep,
a£ico<; rrepnrarr)aai 7779 KXr\aeeos 779 eKKXrjdrjre,
13. T eytcaiceiv 17s. H ev r. Kape). vpav ev ayanrj '
18. TSH5 k. v^jros K. jiados 19. n\r]paBqre eis : h rrKrjpaBr]

20s. Rom. xvi.
25SS.

4- IS- ITP02 E*E2I0Y2. 13
2 per a rraar/<; ra7reivoef>poavvr]<; Kal rrpavrriTo';, 2. c»i. m. ra.
pera paKpodvpias, aveyppevoi aXXr/Xcov iv aydrrr/,
3 airovBa&vres rr/peiv rr)v evdrr/ra tov rrvevparo<t
ev rep avvBeapep 7779 elpr]vr/<;. 4 ev aeopa Kal ev
rrvevpa, Kadeo<; Kai eKXr)dr/re iv pia eXrriBi 7779
KXr]aeco<; vpeov • 5 eh Kvpios, pia rriaris, ev fid- Si.'sfT fr&.
rrriapa • 6 eis deos Kal rrarr)p rrdvrcov, 6 errl
rravreov Kai Bia rravreov Kal ev rrdaiv. 7 evi Be
exaareo r/pcov eSodrj 77 ydpiv Kara, ro pe'rpov 7479
Beoped<; rov Xpiarov. 8 Bib Xeyei • dvafia; eh „. Ps. u«. i9.
vi|ro9 r/ypaXeorevaev aixnaXcoaiav, eBcoxev Bdfiara
roi; avdpcorrois. 9 to Be dvefdr/ ri ianv el pr)
on Kai Kareftr/ eis ra Karcorepa pepr/ 7779 7779 ;
10 0 Kara/3a<; avro<; eanv Kal 6 dva/3a<; inrepdvco
rravreov rcov ovpavcov, iva rrXr/peoar/ ra rravra.
"Kai 01/709 eBcoKev rov; pev drroaroXov;, 70U9 „. 1 cor. xu. 28.
Be rrpocfiriTas, row; Be evayyeXiard; , rovs Be rroir
peva*; Kai BiBaaKaXov;, a rrpo<; 7ov Karapria/iov
rcov ayieov e»9 epyov BiaKovia<s, et9 oikoBo/xt)v tov
acofiaro'; rov Xpiarov, '3 pe%pi Karavrr\aeofiev 01
rravres ei? rr)v evorr/ra 7779 rriareco? Kal 7779
emyvcoaecos rov viov rov deov, ei9 dvBpa reXeiov,
et9 per pov r/XiKia<; rov rrXr/peofiaro'; rov Xpiarov,
14 iva pr/Keri eopev vryrnoi, KXvBcovi^opevoi kcu
rrepiepepopevoi rravri avefieo 7779 BiBaaKaXia<; iv
rr/ KVfSia, rcov avdpcorrcov, ev mavovpyia rrpo<t rrjv
fiedoBiav 7779 7rXai^79, '5 aXr/devovre<; Be ev aydrrr/ ^\X%! V23:
avjjrjaeopev et9 avrov ra rravra, 69 eariv r) KecftaXr],

IV. 2S. t ev ayanrj o"jrovt)a£. 3' -^ eiprjvrjs' 4" *¦ H Ka-
das [teai] 7. T[H] om fj 8. ehuiKev : T[H] pm Kai 9. Ka-
ref3r) : h add irparov 14. T Kvfieia | T itavovpyia, | T peBodeiav.
2

14 LTP02 E$E2I0Y2. 4. 16.
is. C0LH.19. Xpiarov, '6 e% ov rrav ro acopa avvapp,oXoyov/j.e-
vov Kal avvfiifiatppevov Bia rrdarps dcfir/s 7779
emyppr/yia<; Kar evepyeiav ev perpeo evo; exa-
arov pepovi rr)v avtjr/aiv rov aeoparo; rroieirai
«9 oiKoBopr/v avrov ev ayarrr/.
17 Tovro ovv Xeyeo Kai fiaprvpopai ev Kvpiep,
pr/Keri vpa<; rrepirrareiv Kadco; Kai ra edvr/ rrepi-
is. coi. i. 21. 7ra7et ev paraiorr/ri rov voo*s avreov, l8 eaKoreo-
pevoi rf/ Biavoia ovres, arrr/XXorpieofievoi 7779
§0)779 rov deoVi Bia rr)v .ayvoiav rr)v tvaav ev
avroh, Bia rr)v rrcopcoaiv 7779 KapSta; avreov,
19 oinvei arrr/Xyr/Kore; eavrov.; rrapeBcoKav rr/
aaeXyeia ei9 epyaaiav axadapata1; rraar/; ev rrXe-
ovegiez. 2° vpel; Be ov% ovrai; efiadere rov
Xpiarov, ZI eiye avrov r/Kovaare Kai ev avrco
eBiBaydr/re Kadco? eariv aXrjdeia ev rat Ir/aov,
22. coi. ai. 9. 22 arrodeadai vfid? Kara rr)v rrporepav avaarpo-
<pr)v rov rraXaiov avdpeorrov rov <f>detpopevov Kara
ra; emdvfiia; 7779 arrarr/?, 23 avaveovadai Be rep
24. coi. ai. 10. rrvevpari rov voo; vpeov 24 Kai evBvaaadai rov
Kaivov avdpeoTrov rov Kara deov Knadevra ev
BiKaioawr/ Kai oaiorr/ri rr); aXr/deia;.
25. zach. via. is. 25 Aio aTrodepevoi to ifreiiBo? \a\etTe aXr\deiav
eKaaro; fiera rov rrXr/aiov avrov, on eapev aX-
26. ps. iv. 5. Xrjkcov peXr/. 2b opyt^eade Kai fir/ dpaprdvere •
0 r/Kio; pr) emBverco em rrapopyiapco v/ieov,
27 pr/Be BiSore roirov rat BiafSoXeo. 2S 6 KXerrreov
pr/Keri KXerrrerco, pciXXov Be Komareo epyat^dfie-
16. T ervpfiili. | pepovs: h peXovs | TH o«oS. eavrov
21. H eSiSa^Brjre, | H' kclBus eariv \ h akijBe la, 23. t avave-
ovo~Be 24. t evbvo-ao-6e

5- 6. nP02 E*E2I0Y2. I 5
vo? rai? iBiai? yepalv to dyaddv, 'iva eyr/ pera-
BiBovai rat %peiav eypvri. 29rrd? Xoyo; aarrpo?
eK rov aroparo? vpeov pr/ eicrropeveadco, aXXa el
ri? ayado? rrpo? oiKoBopr)v ri); ypeia?, 'iva 8a>
yapiv 7049 aKovovaiv. 3° Kal pi) Xvrrelre to 30. i. 13.
rrvevpa to ayiov rov deov, ev w eatfipayiadr/re
649 i/pepav arroXvrpcoaeeu?. 3I rraaa rriKpia Kal 3«- coi. m. 8.
dvfio? Kai opyi) Kal Kpavyi) Kal f3Xaaef>rjpia dp-
dryreo ae\> v/icov avv rrdar/ KaKia. 32 yiveade Be &¦ coi. m. 12s.
649 aX,X,7j\oi'9 ypr/aroi, evarrXayyyoi, yapityfievoi
eavroi; Kadco? Kai o deo; ev Xpiarcp eyapiaaro
vp.iv.

V.
* TiveoQe ovv pipr/rai rov deov, eo; reKva aya-
rrr/ra, 2 Kai rrepirrareire ev ayarrr/, Kadco? Kai o E^^'aeu'
Xpiaro? r/yarrr/aev vpd? Kai rrapeScoKev eavrov
vrrep r/pcov rrpoacftopav Kai dvaiav rat deep ei?
oap.i)v eveoBia?.
3 Tlopveia Be Kai axadapaia rraaa 77 7r\eope|f4a
pr/Be ovofia^eadeo ev vpiv, Kadco? rrperrei dyioi?,
4 Kai aiay^porr/? 77 peopoXoyia 77 evrparreXia, a
ovk avr/Kev, aXXa paXXov evyapiaria' 5 7o{5to 5- cai. y.21;
yap tare yivcoaKOvre?, on rrd? rropvo? 77 axadap-
ro? 77 7rX.eoi'e«:T779, o eariv eiBcoXoXarpr/?, ovk
eyei KXr/povofiiav ev 777 fSaaiXeia rov Xpiarov
Kal deov. 6 pr/Bei? vpd? arrararco Kevoi? Xoyoi? • ^j T*^8 "-3;
54a ravra yap epyerai 77 opyi) rov deov em rov?

28. Hs om iSiais 32. tH 'yiv. [8f] | vpiv : th r/pn
T. 2. r/pcov : Hs vpeov 4- V Pr : TH Kai 6. H aureiBias

1 6 nP02 E*E2I0Y2. 5-7-
vtov? rr/? drreideia?. 7 fii) ovv yiveade avvpero-
b. i Thess. v. 5. yoi avreov. s t)re yap rrore axdro?, vvv Be <j>co?
9. cai. v. w. ev Kvpiep • 03? rexva ejtcoro? rrepirrarene, — 9 0
yap Kapirb? rov cpeoro? ev rraar/ ayadcoavvrf Kai
10. Rom. »a. 2. BiKaioavvr/ Kal aXr/deia, — 10 BoKifia^ovre? ri
eariv evdpearov rep Kvpiep, JI Kai pi) avvKoiveo-
veire roi? epyoi? roi? aKaprroi? rov axorov?,
paXXov Be Kal eXeyyere. " ra yap Kpvcjtf) yevo-
fieva vrr avreov aiayjpov eariv Kai Xeyeiv • *3 ra
Be rravra eXeyyofieva vrro tov efxoro? epavepovrai •
xtvi.'^j"' xi ""**' 7"i° T0 <f>avepovpevov epeo? eariv. *4 Bio
Xeyei • eyeipe 6 KadevBeov Kai avaara eK rcov
veicpeov, Kai emeftavaei aoi o Xpiaro?.
15. coi.iv.s- IS B\e7re7e ovv axpifSco? rreo? rrepirrareire, fir)
at? aaoeftoi aXX eo? aoeftoi, '6 el~ayopa%opevoi rov
Kaipov, on ai r/pepai rrovr/pai eiaiv. '7 Bia rovro
pr/ yiveade aeftpove?, aXXa avviere n to deXr/pa
is. Prov. xxia. 3i. rov Kvpiov. lS Kal pi) pedvaKeade oiveo, ev eo
eariv aacona, aXXa rrXr/povade ev rrvevfian,
19s. coi. ai. 16s. I9 XaXovvre? eavroi? ¦yfraXfioi? Kal v/ivoi? Kal
epBai? rrvevpariKai?, aBovre? Kai yjraXXovre? 777
xapBta vficov rep Kvpiep, *° evyapiarovvre? rrav-
rore vrrep rravreov ev ovopari rov Kvpiov r)fieov
Ir/aov Xpiarov rep deep Kai rrarpi, 2I vrroraaao-
22 cia ia. 18 ; pevoi aXXriXoi? ev <f>of3cp Xpiarov. 22 ai yvvaiKe?
cor. T0£? 4^4049 avBpaaiv eo? rat Kvpiep, 23 674 avr\p
eariv KeejtaXi) ri)? yvvaixo? eo? Kai 6 Xpiaro?
KecftaXr) ri)? eKKXr/aia?, avro? acori)p rov acofiaro?.

7. T crvpper. II. T crvyKoiv. 15. T5 mos aKpi/3.
19. \|raA/jois: [t] h pra ev | rr\ Kaphia: T pm \_ev\ 22. av-
hpacriv : T* h add vrrorao-oecrBcoo-av 23. h avrjp Keefta. ear.

2$. 1. 22 ; I
xi. 3.

6. 2. npos E$E2IOYS. 1 7
24 aXXa eo? r/ eKKXr/aia vrroraaaerai rep Xpiareo,
ovreo? Kai 04 yvvaiKe? roi? avBpaaiv ev rravri.
25 Ol avBpe?, dyawdre ra? yvvaiKa?, Kadco? Kal VeS.°m!,'.""
o Ji.piaro? r/yarrr/aev rr/v eKKXr/aiav Kai eavrov
rrapeBcoKev vrrep avrrj?, 26 iva avrr/v dyiaar/ ica-
dapiaa? rep Xovrpep rov vBaro? iv pr/pan, 27 'iva Sifi.'S' %i' *
rrapaarr/ar/ avro? eavreo evBofjov ri)v eKKXr/aiav,
fir) eyovaav arriXov r/ pvriBa r/ n rcov roiovreov,
a\X iva r/ ayia Kal a/ieofio?. ovreo? oepeiXov-
aiv 04 avBpe? ayarrdv ra? eavreov yvvaiKa? eo? rd
eavreov acofiara. o ayarreov rr)v eavrov yvvaiKa
eavrov ayarra • 29 ovBei? yap rrore rr/v eavrov
aapxa epiar/aev, aXXa eKrpetpei Kai daXrrei avrr/v,
Kadco? Kai 6 Xpiaro? ri)v eKKXr/aiav, 3° 07* peXr/
eapev rov aeoparo? avrov • 3I avn rovrov Kara- ^Jf^'^f*'
-/,»/•- v I \x / \ I Cor. vi. 16.
Xeitfrei avtfpcorro? rov rrarepa Kai rr/v pr/repa Kai
rrpoaKoXXr/dr/aerai rr/ yvvaiKi, Kai eaovrat 01 Bvo
649 aapxa piav. 6 ro pvarr/piov tovto fieya
eariv, eyeo oe Xeyco ei? A.piarov Kai ei? rr/v eK
KXr/aiav. 33 rrXi)v Kai vpei? 01 Kad' eva CKaaro?
ri)v eavrov yvvaiKa ovreo? ayarrareo co? eavrov,
r/ Be yvvi) iva tfioftr/rai rov avBpa.
VI.
1 Ta reKva, viraKovere roi? yovevatv vpeov ev vi. i. coi. iii. m
Kvpiep ' tovto yap eariv BiKaiov. * npa rov =s. ex. xx. 12.
rrarepa aov Kai rr/v pr/repa, r/n? eariv evroXr/
28. oepeiKovo-iv : T[H] add kui 30. avrov : t add
[f« tt/s o-apKos avrov Kai eK riov ocrrecov avrov] 31, T[H]
om rov T[H] om rr/v | T h rr) yvvaiKi aurou H irpos rr/v
yvvaiKa avrov 32. H Kai [sis] VI. I. TH f_f v <kvpia\

1 8 nP02 E4-E2I0Y2. 6. 3.
rrpcorr/ iv irrayyeXia, 3 iva ev aoi yevr/rai Kai
,. coi. ai. 21. ec77 paKpo%pdvio? em rr)? yi)?. 4 Kai 01 rrarepe?,
pi) rrapopyi^ere rd r'exva v/icov, aXXa eKrpeepere
aiird iv rraiBia Kal vovdeaia Kvpiov.
c'o£va.iS'i°p'mf 5 01 BovXoi, vrraKOvere roi? Kara aapKa Kvpi-
049 pera cf>6/3ov Kal rpdpov iv drrXorr/n KapSia?
6ss. coi.ci.23ss. vpeov co? rat Xpiarcp, 6 fii) kut oepdaXpoBovXtav
co? dvdpcorrdpeaKoi, aXX <o9 Soi5\04 Xpiarov
rroiovvre? to deXr/fia tov deov eK ^vyr)?, 7per
evvoia? BovXevovre? eo? rep Kvpiep Kai ovk avdpco-
rroi?, 8 64So'769 6't4 GKaaro? eav n rroir/ar/ ayadov,
tovto Kopiaerai rrapa Kvpiov, 6476 BovXo? eire
9. coi. iv. 1 ; ia. eXevdepo?. 9 Kai 01 Kvpioi, ra avra rroieire rrpo?
avrov?, avievre? rr/v arreiXr/v, eiBore? on Kai
avreov Kal vpeov 6 Kvpio? eariv ev ovpavoi? Kai
rrpoacorroXr/fiyfria ovk eariv trap avrco.
10 Tot; \o4ttoO, evBvvapovade ev Kvpiep Kai ev
rat Kparei rr)? la^yo? avrov. " evBvaaade rr)v
rravorrXiav rov deov rrpo? ro Bvvaadai v/ia? arri
val rrpo? ra? pedoBia? rov BiafioXov, I2 0T4 ovk
eariv r/piv 77 rraXr/ rrpo? ai/ia Kai aapKa, aXXa
rrpo? ra? apya?, rrpo? ra? egovaia?, rrpo? rov?
KoapoKparopa? tov okotov? rovrov, rrpo? ra
rrvevpanxa rr)? rrovr/pia? ev roi? irrovpavioi?.
13 $ia tovto- avaXa/Sere rr/v rravorrXiav rov deov,
iva Bvvr/dr/re avriarr/vai ev rr/ r/pepa rrj rrovr/pa
'"! 'i-Tr^'xT8' *at arravra Karepyaaapevoi arr/vai. *4 arr/re
2S. h TrptoTT), ev tirayytXia iva 4. TH natSeia 5. TH rrjs
ft'apStdr 6. T oCpBaKpobovKeiav 6s. TH tov 6eov, ck ^fv^r/s
per evv 7. T evvoias, | H bovkevovres, 8. eav n: Tow
10. h BvvapoverBe II. T peBotie las 12. r/piv : th vpiv

6- 24. HP02 E*E2I0Y2. ig
ovv rrepigcoaafievoi ri)v oaeftvv v/icov iv aXr/deia,
Kai evBvaapevoi rov dcopaxa rr/? BiKaioavvr/?,
15 Kai vrroBr/aapevoi rov? rroBa? iv eroipaaia rov ,s. is. k. 7.
evayyeXiov rr)? eipr/vif?, l6 iv rrdaiv dvaXafiovre?
rov dvpeov 7779 rriareeo?, iv co Bvvr/aeade rrdvra
7a @eXr/ rov rrovr/pov ra rrerrvpcopeva afieaai.
17 Kai rr)v rrepiKecpaXaiav rov acorr/piov Bel; aade, v- Is- '»• 1 1
Kai rr/v fiayaipav rov rrvevparo?, o eariv pr/pa
deov, * 84a rrdarj? rrpoaevyrj? Kai Berjaeco? rrpoa-
evyppevoi ev rravri Kaipco iv rrvevfian, Kal el?
avro aypwrvovvre? ev rraar/ rrpoaKaprepr/aei Kai
oer/aei rrepi rravreov rcov ayieov, 9 Kai vrrep 19s. coi. iv. 3s.
epov, iva poi Bodr/ Xoyo? ev avoigei rov arofiard?
pov, ev rrappr/aiq, yveopiaai ro fivarr/piov rov
evayyeXiov, 2° virep ov rrpeafSeveo iv aXvaei, 'iva
ev avrco rrappr/aiaacopai eo? Bel fie XaXr/aai.
Iva oe Kai v/iei? eior/re ra Kar epe, n 21s. coi. iv. 7s.
rrpaaaco, rravra yvcopiaei vpiv TvyiKO? 6 aya-
rrr/ro? aBeXcjto? Kai rriaro? Bidxovo? ev xvpieo, 22bv
errepyjra rrpo? vpd? ei? avro tovto, iva yvane ra
rrepi r/pcov Kai rrapaKaXearj ra? xapBia? vpeov.
23 Eipr/vr) roi? aSeXeftoi? Kai ayarrr/ fiera rriareeo?
arro deov rrarpo? Kai Kvpiov Ir/aov Xpiarov. 24 77
%«/>49 fiera rravreov rcov ayarreovrcov rov xvpiov
r/pcov Ir/aovv Xpiarov ev acftdapaia.
16. TH [ra] ireirvpcop, 18. H Setfo-eas, 19. H [rov ev
ayyeXiov] 21. H' eidr/re Kaivpeis | H ruxocos 24. T sub-
scr. Trpor eepeo-iovs

nP02 K0A022AEI2.

I.
1. 1. EPh. i. i ' IlavXo? drrdaroXo? Xpiarov 'Ir/aov Bia de-
etc. ' v »* )
Xr/paro? deov Kal Tifiodeo? 6 dBeXefto? 2 roi? ev
KoXoaaai? dyioi? Kal rrtaroi? dBeXtpoi? ev Xpi
arcp. %ap49 vpiv Kal elpr/vr/ arro deov rrarpo?
r/pcov.
3. phii. i. 3. 3 Eiyapiarovpev rat deep Kai rrarpi rov Kvpiov
r/pcov 'Ir/aov Xpiarov rravrore rrepi Vfieov rrpoa-
pmSV' IS5' ; evyppevoi, 4 a«ouo-ai'7e9 rr/v rr'iariv vpeov ev Xpi
arcp 'Ir/aov Kal rr/v dyarrr/v rjv eyere ei? rravra?
5Eph.i. 13; 701)9 dyiov? 5 Bid rr/v eXrriBa ri)v arroKeipevr/v
vpiv iv 7049 ovpavoi?, r/v rrpor/Kovaare ev rep
Xbycp rr/? aXr/Geia? rov evayyeXiov 6 tov rra-
povro? el? vpd? Kadco? Kai ev rravri rep Koapeo
iariv, Kaprrocpopovpevov Kal av^avopevov Kadco?
Kal ev vpiv, deft rj? i)pepa? r/Kovaare Kai erreyvcore
iv u rVv X^piv T0V @e°v ev aXr/deia • 7 Kadco? epadere
dirb 'Erracftpa rov ayarrr/rov avvBovXov r/ficov,
o? eariv maro? virep vpeov BiaKovo? rov Xpiarov,
8 6 Kal BrjXcoaa? r/plv rr/v vpeov ayarrr/v ev rrvev-

Inscr. TH rrpos KoXao-o-aeis
I. 2. T KoXao-o-ais 3. H om Kai | H [xpiorov] \ rrepi :
T h virep 4. H \r/v e x""e] 6. T H eis vpas, KaBcos k. ev ir.
TO) k. eo-riv Kapirolpop. 7. vpeov : T5HS r/pcov

I- 20. nP02 K0A022AEI2. 21
fian. 9 ^4a 7oiJto kw r]fiei?, aef rj? r/pe'pa? ?¦ Eph. i. s.
r/Kovaapev, ov rravopeda vrrep vpeov rrpoaevyo-
pevoi Kai airovpevoi iva rrXr/pcodr/re rr/v emyvco-
aiv rov deXr/paro? avrov ev rraar/ aocftia Kal
avveaei rrvevpariKr/, IO rrepirrarr/aai d%ico? rov J^ ETh.e!v.' i.'
Kvpiov 649 rraaav apeaKiav, ev rravri epyeo aya-
dco Kaprroepopovvre? Kai avfjavopevoi rr) erriyvcoaei
rov deov, " ev rraar/ Bvvdpei Bvvapovpevoi Kara
ro Kparo? ri)? Bo%r/? avrov ei? rraaav wrropovijv
Kai paKpodvpiav, pera %apa9 I2 evyaptarovvre?
rat rrarpi rep iKaveoaavn vpd? ei? ri/v fiepiBa
rov xXr/pov 70W dyieov ev rep epeon, '3 09 epvaaro
r/fid? ex 7779 e£oi;a-4a9 tov aKorov? Kai perearr/aev
649 ri/v fiaaiXeiav rov viov ri)? aydrrr/? avrov,
14 ev co eyopev ri)v airoXvrpeoaiv, ri)v acpeaiv rcov u- EPh. i. 7.
a/iapneov, I5 69 eariv eixcov rov deov tov aoparov, is- * cor. iv. 4.
rrpcoTOTOKO? rraarj? Knaeco?, l6 on ev avrco exn- 16. Eph. i. 21.
adrj ra rravra ev roi? ovpavoi? Kai em ri)? yi)?,
ra opara Kai ra aopara, eire dpovoi eire Kvpio-
rr/re? ene apyai eire efjovaiai. ra rravra Bi
avrov Kai ei? avrov eKnarai, 1J Kai avro? eariv
rrpo rravreov Kai ra rravra ev avrco avvearr/Kev,
18 Kal avro? eariv r) KeefiaXr/ rov aeoparo?, ri)? J*c£?^v':™.'
eKKXr/aia? • o? eariv apyr/, rrpcororoKO? eK rcov
vexpeov, iva yevr/rai ev rraaiv avro? rrpeoreveov,
19 6t4 ev avrco evB6ar/aev rrdv to rrXr/pcopa KaroiKi/- [92'3"'2?i6fph
cra4 2° Kai Bi avrov arroKaraXXa^ai ra rravra ei?

10. T apeo-Keiav | H apeo-Kiav ev II. TH paKpoBvpiav
pera ^apas • (H xaPas>) I2, rrarpi : h pm Bern | vpas :
T5 h rfpas 14. h errxopev 1 6. T Kai [ra] eiri IJ. H i'ariv
18. apxq : H pm [rf] 20. T [H] om 81 avrov sc.

2 2 nP02 K0A022AEI2. \. 2.\.
avrov, elprjvorroir)aa? Bid rov a'iparo? rov aravpov
avrov, Bi avrov, eire tu errl ri)? yi)? eire rd ev
?'i6Eph"iv"l8i T049 ovpavoi?. 2I Kal vpd? rrore ovra? arrr/XXo-
rpieopevov? Kal tydpoii? rr/ Biavoia iv roi? epyoi?
22. EPh. v. 27; T0^? rrovr/poi?, vvvl Be drroKarr/XXa^ev 22 ev rep
aeofian ri)? aapKO? avrov Bid tov davarov, rrapa-
ari)aai vpd? dyiov? Kal dpeopov? xal dveyxXr/rov?
23. EPh. ai. 7. KareveoTTiov avrov, 23 e'iye imfievere rr/ rriarei 76-
depeXicofievoi Kal iBpaioi Kal pi) peraxivovpevoi
drrb ri)? iXrrtBo? rov evayyeXiov ov r/Kovaare,
rov KT/pvydevro? ev rraarj Knaei rf/ vrro rov ovpa-
vov, ov iyevopr/v eyeo HavXo? Biaxovo?.
24 Nvv yaipeo iv roi? rradr/fiaaiv vrrep vpeov,
Kal avravarrXr/peo 7<z varepr/para rcov dXi-^recov
rov Xpiarov iv rr/ aapxi pov vrrep tou aeoparo?
gss. EPh. ai. avrov, o ianv r) ixxXr/aia, 25 779 eyevopr/v eyeo
Biaxovo? Kara rr)v olxovopiav rov deov rr/v Bodei-
adv poi 649 bfia? rrXr/peoaai rov Xoyov rov deov,
26 70 pvarr/piov ro drroKeKpvppevov arro rcov aieo-
vcov Kal drrb rcov yeveeov, vvv Be ecpavepcodr/ roi?
27. EPh. i. is. dyioi? avrov, 2? oh r/deXr/aev 6 deb? yveopiaai n
to rrXovro? ri)? So'^779 rov pvarrjpiov tovtov ev
roi? edveaiv, o? ianv Xpiaro? ev vpiv, 77 e\7T49
7779 Bogr/;, 2i ov r/pei? KarayyeXXofiev vovderovvre?
rravra dvdpeorrov xal BiBaaKOvre? rravra avdpeorrov
iv rrdar/ aocpia, 'iva rrapaarr/acopev rravra avdpeo-
29. 1 Tim. iv. 10. rrov reXeiov ev Xpiarcp 29 649 o Kai kottico
ayeovvQapevo? Kara rr/v evepyeiav avrov rr/v
9 / ij^jp./
evepyovpevr/v ev efioi ev ovvapei.
2 IS. H — vvvl 8e anoK. ev rco . . . e)ia r. Bavarov —
21. th arroKarrjWayr/re 27. TH5 o eo~r. %p.

nP02 K.0A022AEI2. 2 7,

II.

1 OeXeo yap vpd? eiBevai i/Xikov aycova eyeo n. i. iv. 13.
vrrep vfieov xai rcov ev AaoBixia xai baoi oi/%
eopaxav to rrpoacorrov pov ev aapxi, 2 iva rrapa- 2.1.27.
xXr/deoaiv ai xapBiai avreov, avpfiifiaadevre? ev
aydrrr] xai ei? rrdv rrXovro? ri); rrXrjpoepopia? ri/?
avveaeeo?, ei? erriyvcoaiv tov pvarrjpiov rov deov,
Xpiarov, 3 ev co eiaiv rravre? 01 drjaavpoi rr)? J^; *£¦ 3 ;
aoepia? xai yveoaeeo? arroxpvcpoi. 4 tovto Xeyco
iva p/qBei? vpd? rrapaXoyi^rjrai ev mSavoXoyia.
5 et yap xai rf/ aapxl drreipi, aXXa rat rrvevpan s. 1 cor. v. 3.
avv vpiv eipi, yaipcov xai ftXeircov vpeov ri)v raljiv
xai to arepeeopa ri)? ei? Xpiarov rriareeo? vpeov.
6 12? ovv rrapeXafSere rov Xpiarov Ir/aovv rov
Kvpiov, ev avrco rrepirrareire, 7 eppifyopevoi xai
e-rroiKoBopovpevoi ev avrco xai f3ef3aiovpevoi rij
marei xadco? eBiBaydr/re, rrepiaaevovre? ev ev-
yapiana. 8 /3\eTrere fir/ 749 vfid? earai o avXa-
yeoyeov Bia ri)? epiXoaocpia? xai xevr)? aTrarrj?
Kara rr/v rrapaBoaiv rcov avdpcoTrcov, Kara ra
aroiyeia rov Koafiov xai ov Kara Xpiarov, 9 074 9. i. 19.
iv avrco Karoixei rrdv ro rrXr/peofia ri)? dedrr/ro?
aeopanxco?, xai eare ev avrco rrerrXr/peopevoi, o? 10. Eph. i. 21.
eariv r/ xeepaXr) rraar/? apyi)? xai e^ovaia?, " ev
co xai rrepierpr/dr/re rrepiropr/ ayeiporroiryrco, ev rrj
arrexBvaei rov aeoparo? ri)? aapxo?, ev rr) rrepi-
* * "V "12 ± f 3 " ' "*T2 Rom vi A ¦
to/it} tov Ji.piarov, avvraepevre? avrco ev rco Sp^iissT
II. I. T XaoSiKeia | T ecopaKav 2. H o-vvfiif}. | TrXouToy : T
pm [to] | T Beov xpiOTOV, h f 4- rovro : T add [8e] "]. rse-
picrcrev. : t H add [ev avrr/] 8. h ecrrai vpas 10. t o eariv

24 HP02 K0A022AEI2. 2. 13-
fSarrriapan, Iv eo xai awr/yepdr/re Bia ri)? rri
areeo? ri)? evepyeia? rov deov tov eyeipavro?
,3. EPh. ii. .. s. avrov ex vexpeov • I3 Kal vpd? veKpov? ovra? roi?
rraparrreopaa iv xai rr/ aKpofivariq ri)? aapKO?
vficov, avve^eoorroir/aev vpd? avv avrco, yapiaa-
14. Eph. a. iS. pevo? r)fiiv rravra rd rraparrrcopaTa • '4 egaXei-
ilra? to xad' r/ficov yeipoypaepov roi? Boypaaiv o
r/v vrrevavriov r/fiiv, Kal avro r/pKev tK rov peaov,
rrpoaijXeoaa? avro rep aravpat • IS arrexBvaapevo?
rd? dpyd? xai 709 e^ov'aia; tBeiyfianaev ev rrap-
pr/aia, opiappevaa? avrov? ev avrco.
16 Mi) ovv 749 vpd? Kpiverco ev fSpeoaei 77 tv
rrdaei rj ev pepei eopri)? r/ vovpr/via? r/ aa/3-
17-^Heb. vUi. 5; ^T(0V) '7 £ \arlV a Kid 70J4' peXXoVTCOV, TO Be
acofia rov Xpiarov. l8 pr/Bei? vfid? KarafSpa-
fteverco deXeov ev raireivocppoavvr/ Kai dpr/oKia rcov
dyyeXcov, a edpaxev epfiarevcov, eixi/ epvaiov/ievo?
i9. EPh. iv. 15s. vrrb rov voo? ri)? aapxo? avrov, 19 xai ov xpareov
rr/v KeepaXr\v, e|f ov rrdv to aeopa Bia rcov dcpcov
xai avvBeapcov emyopr/yovpevov xai auvf3if3a%ope-
vov av^ei rr/v av^r/aiv toO deov. 2° Ei arredavere
avv Xpiarcp arro rcov aroiyeicov rov xoapov, ri co?
£<B4'7e9 ev Koapeo Boyfian^eade • 2I pi) dyjrr/ pr/Be
yevarj pr/Be diyrj?, 22 a eariv rravra ei? epdopav rr/
arroyjpr]aei, Kara ra evraXpara Kai BiBaaxaXia?
rcov avdpeorreov ; 23 dnva eariv Xoyov fiev eyoira

12. T fiaTTricTpto | ex rcov veKpcov 13. vpas sc : h r/pas
15. H nappr/aia Bpiapji. 1 6. ^ pr : t Hs Kai | TH veopr/vias
17. th o eoTii' 18. BeXcov — epfiarevcoV. hf | TH 6pr/-
crKeia | T eapaKev 19. o-vp($il3a£op. 2$. T edeXoBpr/o-Keia
| H [kol] aepeid. ktX h t

21. Lev. v. 2.

22. Is. xxix. 1 1 ;
Mat. xv. 9.

3- 12. nP02 K0A022AEI2. 25
aoepia? ev edeXodprjaxia xai rarreivocppoavvr/ xai
acpeioia aeoparo?, ovx ev ripr/ rivi rrpo? rrXr/apo-
vr)v ri)? aapxo? III.
1 Ei ovv avvr/yepdr/re rat Xpiarcp, rd dvco hi. j. ps. a. 1.
£7776476, ov o Xpiaro? eariv ev Begia rov deov
. Kadr/pevo? ¦ 2 7a avco eppoveire, pi) rd em ri)?
yi)?. 3 arredavere yap, Kai r) %coi) iifieov xe'xpv-
rrrai avv rep Xpiarcp ev tco deco • 4 brav 6
Xpiaro? cpavepcodr/, i) fyor/ vpeov, rdre xai vpei?
avv avrco cpavepcodr/aeade ev Bdijr/.
s Nexpeoaare ovv rd fieXr) ra erri rr)? yi);, rrop- s. Eph. v. 3.
veiav, axadapaiav, rrado?, erridvpiav Kaxr/v, xai
rr/v rrXeove^iav 77749 eariv elBcoXoXarpeia, 6 Bi' r0^\ ,v8.6 !
a epyerai r) opyi) rov deov. 7 ev 01? xai vpei? fpStl'-'S/. 3,.
rrepierrarrjaaTe rrore, ore efcfire ev rovroi? •
8 vvvi Be arrodeade xai v/iei? rd rravra, opyi)v
dvpov xaxiav f3Xaacpr/piav aiaxpoXoyiav ex rov
aroparo? vpeov, 9 fir/ yjrevBeade ei? aXXr/Xov?, 9. EPh. iv. =2Ss.
arreKBvaapevoi rov rraXaiov avdpcorrov aw rai?
rrpa^eaiv avrov IO xai evBvaapevoi rov veov rov *°- Gen. i. 27.
avaxaivovpevov ei? erriyveoaiv xar eixova rov
Knaavro? avrov, " birov ovx evi ' EXXr/v xai «• oai. ™. 28.
IouSa409, rrepiropi) xai axpofSvana, f3up/3apo?,
Sxvdrj?, Soi5\o9, eXevdepo?, aXXa rravra xai ev
rraaiv Xpiaro?.
12 EvBvaaade ovv co? exXeKroi roi/ deov dyioi "^' Eph' lv' 2SS'
xai r/yarrr/fievoi arrXayyva oixrippov, ypr/arorr/ra,
III. 4. t H5 r/pcov 5- H «8<»XoXarpia II. T ra
¦navra 12. h om Kai
3

26 IIPOS K0A022AE12. 3. 13-
rarreivocPpoavvrjv, rrpavrr/ra, paxpodvfiiav, I3 ave-
yopevoi aXXr/Xeov xai yapitppevoi eavroi?, eav
749 7TjOo'9 riva 6^77 popepr/v, xadco? xai o Xpiaro?
eyapiaaro vpiv ovreo? xai vpei?, ,4 67T4 rraaiv
Be rovroi? rr/v dydirr/v, 0 eariv avvBeapo? ri)?
is.pha.iv. 7. T6\e40T77709. "5 xai i) eipr/vtj rov Xpiarov (3pa-
fieve'rco ev rah xapBiai? vpeov, ei? rjv xai exXr/-
dr/re ev evi acopan • xai evyapiaroi yiveade.
16s. EPh. v. i9s. j6 0 Xoyo? rov Xpiarov evoixeneo ev vpiv rrXov-
aico?, ev rrdarj aoepia BiBdaxovre? Kai vovderovvre?
eavrov?, '¦^raXpoi? vpvoi? cpBai? rrvevpariKai?, ev
rr/ yapm aBovre? ev rai? KapBiai? vpeov rep
deep, I? xai rrdv o n av rroii)re ev Xoyco rj ev
epyep, rravra ev ovopari Kvpiov Ir/aov, evyapi-
arovvre? rat deep rrarpi Bi avrov.
i^etplii' x'.8" *s Ai yvvaixe?, vrrordaaeade roi? avBpaaiv,
19. Eph. v. 25; my avr/xev ev xvpico. y 04 avope?, ayarrare ra?
2oss. Eph. vi. 1, ywaixa? xai p/ij rrixpaiveaue rrpo? avra?. ra
/ r / - - v '
rexva, vrraxovere roi? yovevaiv Kara rravra •
tovto yap evdpeardv eariv tv xvpico. 21 04
rrarepe?, pi) epedi^ere rd rexva vpeov, 4i<a pr/
fi'etl'iJis'' ddvpeoaiv. 22 oi BovXoi, vrraxovere xar a rravra
roi? Kara aapxa xvpioi?, pr) ev oepdaXpoBovXiai?
co? dvdpcorrapeaKoi, aXX' ev drrXorr/Ti xapSia?
23ss. EPh. vi.7ss. cpofSovpevoi 7011 Kvpiov. 23 b eav rroirjre, ex ijru-
yr/; epya^eade co? rep xvpico xai ovx avdpcorroi?,

13. T ( ) | xPlotos : TH! Kvpios 15- H ev [evi] crcop.
16. xpt(rrov '• h Kvpiov | H 7rXouo"ia>s ev rraar/ [ TH aoepia,
(H ¦) 818. k. vovB. eavrovs tyaXpois (H,) vpvois, caSair -rrvev-
pariKais ev rr) (Hs om tt/) xapiri (H,) 1 7. av : TH eav
22. T oepBaXpodovXeiais h oCpOaXpodovXia | T aXXa

4- 1° nP02 K0A022AEI2. 27
2* eiBore? on airo Kvpiov arroXr/p-^eade ri)v dvra-
rroBoaiv ri)? xXr/povopia?. rat xvpico Xpiarco
, BovXevere • 2S o yap aBixcov xo/iieirai b rjBixrj-
aev, xai ovk eariv rrpoaeorroXr/p-^-ia. (IV.) ' ol
xvpioi, to Bixaiov xai rr/v iaorr/ra roi? BovXoi?
rrapeyeade, eiBore? on xai vpei? 6^676 xvpiov ev
ovpavat.

IV.

2 Tr/ rrpoaevyr/ rrpoaxaprepeire, ypr/yopovvre? J^-,25- EPhvi-
ev avrr/ ev evyapiana, 3rrpoaevyopevoi0afia xai
rrepi i/pcov, iva 6 deo? avoitjr/ r/fiiv dvpav rov
Xoyov XaXi)aai to pvarr/piov rov Xpiarov, Bi
b xai BeBepai, 4 iva cpavepeoaco avro co? Bei fie
XaXi)aai. 5 Ev aoepia, rrepirrareiTe rrpo? rov? s. Eph. v. 15s.
e^eo, rov xaipov e^ayopa^ofievoi. 6 6 Xoyo? vpeov 6. Eph. iv. 29.
rrdvrore ev yapm, aXan rjprvfievo?, eiBevai rrco?
Bei v/id? evi exaarco arroKpiveadai.
7 Ta Kar epe rravra yvcopiaei vfiiv Tvyixo? 7S. Eph. vi. 21s.
6 ayarrijro? aSeXepo? Kai rriaro? BiaKovo? xai
avvBovXo? ev Kvpiep, 8 ov errep-^ra rrpo? v/ia? ei?
avro tovto, iva yvcore ra rrepi i/pcov xai rrapa-
xaXearj ra? xapBia? vpeov, 9 avv • 'Ovr/aipeo rep 9. pwiem. 10.
rriarcp xai ayarrr/rcp aBeXcpco, 0? eariv efj vpeov •
rravra vfiiv yvcopiovaiv ra coSe.
10'Aarr d^erai vpd? Apiarapyo? 6 avvaiyjid- ™; *>* **»«•*:
Xcoro? pov, xai Mapxo? o avetyio? Bapvaf3a,
rrepi ov eXaf3ere evroXa?, — eav eXdrj rrpo? vpd?,
25. H Kopiaerai IV. 3- t e)i ov Kai 7. H tvxlkos
9. H yvcopiaovaiv 10. TH (rrepi ov . . . Be£aaBe avrov)

28

nP02 K0A022AEI2.

4. II.

12. i. 7 ; Philem.
23-

Be'Ijaade avrov, — » " xai 'Irjaov? 6 Xeyofievo? Iov-
aro?, oi ovre? ex rrepnopi)? ovroi povoi avvepyoi
649 Tr)v fiaaiXelav rov deov, oinve? eyevr/dijaav poi
rrapr/yopia. I2 darrd^erai vpd? Erracppd?' o eg
v/icov, BovXo? Xpiarov Irjaov, rravrore aycovi&pe-
vo? vrrep vfieov ev rai? rrpoaevyai?, iva aradr)re
reXeioi xai rTerrXrjpoepoprjfievoi iv rravri deXr/pari
13. ii. .. tou deov. I3 papTvpeo yap avrco on e^64 rroXvv
•trdvov vrrep vpeov xai rcov ev AaoBixia xai rcov
M- Phiiem. 24. ev 'leparroXei. I4 acr7ra£e7a4 v/id? Aovxd? o ta-
rpo? 6 dyarrrjrb? xai Ar/pa?. *5 aarraaaade rov?
iv AaoBixia aBeXcpov? xai Nvpcpav xai ri)v xar'
oixov avreov exxXr/aiav. l6 xai orav avayvcoady
nrap vpiv rj erriaroXr/, rroir/aare iva xai ev rr/
AaoSixeeov exxXr/aia avayveoady, xai rr)v ex Aao
Bixia? iva xai vpei? avayvcore. "7 xai eirrare Ap-
yirrrTcp • fSXerre rr)v Biaxoviav rjv rrapeXaf3e? ev
xvpico, iva avrr)v rrXr/poi?.
'O aarraa/io? 777 epf) yeipi UavXov. pvrj-
povevere pov rcov Beapcov. 1/ y_api? peff1 vpeov.

15. Rom. xvi. 5.

tj. Philem. 2.

18. 2 Thess. iii. 17.

II TH TrepiToprjs, 13, 1 5. T XaoSiKeia 13. H Ifpa
IlnXfi 15. t H vvpcpav k. t. kot. o«. avTr/s eKKXr/a, 16. T «
XaodiKeias 18. T subscr. 7rpos KoXaaaaeis

IIP02 $IAHMONA.

'IlavXo? Beapio? Xpiarov ' ' Ir/aov xai Tipddeo? tfif&ltii
o a6eX.^o9 QiXr/povi rep ayarrr/rcp xai avvepyeo
r/pcov 2 xai Arrepia ry dBeXcpi) xai '' ' Apyirrrrep =. coLiv..7.
rep avvarpaneorr/ r/pcov xai ry xar edxdv aov
exxXr/aia. 3 %a/349 vpiv xai elpr/vr/ drrb deov 3. Rom. i. 7 etc.
rrarpo? r/pcov xai xvpiov Ir/aov Xpiarov.
4 Evyapiareo rep deep fiov rravrore pveiav aov 4 Eph. l iSs.;
rroiov/ievo? em rcov rrpoaevyeov fiov, 5 axoveov aov s. a>i. i. 4, 9ss.
7771/ ayarrr/v xai Tr)v rrianv r/v eyei? rrpo? rov
xvpiov Ir/aovv xai ei? rravra? rov? dyiov?,
6 6770)9 77 xoivcovia ri)? rriareeo? aov ivepyi)?
yevyrai ev emyvcoaei rravro? ayadov rov iv vfiiv
649 Xpiarov. 7 yapav yap rroXXr)v eayov xai 7. 2 cor. va. 4.
rrapaxXr/aiv em ry ayarrr/ aov, on ra arrXayyva
rcov dyieov avarrerravrai Bia aov, aSeXepe. 8 Aio
rroXXr)v ev Xpiarcp rrapprjaiav eyeov irrirdaaeiv
aoi to avi/xov, 9 Bia rr/v ayarrrjv fiaXXov rrapa- 9 ..
xaXco, toiovto? eov co? IlavXo? rrpeaf3vrr/?, vvvl
Be xai Beapio? Xpiarov 'Ir/aov, — ¦ IO rrapaxaXco cou?"' 'v' "5 ;
ae rrepi rov epov rexvov, bv eyevvr/aa ev roi?
Seapoi?, Ovr/aipov, " rov rrore aoi dypr/arov, vvvl

5. 7rpor : T8H§ eis 6. T [H] om tou | vpiv : T8H8 r/piv
9 7rpeaj3vrr/s : h f | vvvl : h vvv

30 nP02 *IAHMONA. 12-25.
Be xai aoi xai epoi evyfiijarov, ov averrepyfra
aoi, " avrov, rovr eariv ra epa arrXayyva.
13 bv eyeo e/3ovXopr)v rrpo? epavrov xareyeiv, iva
vrrep aov pot Biaxovy ev roi? Beapoi? tov evay
yeXiov, I4 %«p49 Be ri); ai)? yveoprj? ovSev r/deXr/aa
rroirjaai, iva pr] co? Kara avayxr/v ro ayadov aov
77 aXXa Kara exovaiov * IS raya yap Bia tovto
eyeopiadr/ rrpo? copav, iva aieoviov avrov arreyr)?,
16. 1 Tim. vi. 2. ,6 ovx en eo? BovXov aXXa vrrep BovXxtv, aBeXepov
dyarrijrov, paXiara epoi, rroaco Be paXXov aoi
xai iv aapxl xai iv xvpico • '7 ei ovv pe eyei?
xoiveovdv, TrpoaXafiov avrov co? epe. lS ei Be n
ijBixr/aev ae rj oepeiXei, tovto epoi eXXoya.
.92Thess.ai.17. 19iy(o IlavXo? eypayfra ry e/iy %eipi, eyw a?ro-
riaeo ' iva prj Xeyco aoi on xai aeavrov poi
rrpoaoepeiXei?. 2° vai, aBeXepe, eyeo aov ovaiprjv
iv xvpico • dvdrravaov pov rd arrXayyva ev
Xpiarcp. 21 UeTroideo? rfj vrraxoy aov typatya aoi, eiBco?
art xai vrrep d Xeyeo rroir/aei?. 22 apa Be Kai
eroipa^e poi geviav • eXmfyo yap on Bia rcov
rrpoaevyeov vpeov yapiadr/aopai vpiv.
23. coi. i. 7. 23 ' Aarrd^erai ae 'ErraePpd? 6 avvaiy_fiaXcoro?
xl'va.?; '"-rfm! fiov ev Xptarco 'Ir/aov, 2* Mdpxo?, 'Apiarapyp?,
iv. 10s.; CoL iv. ^ « « /
I4- Arjpa?, Aovxa?, 01 avvepyoi pov.
25^ pha. iv. 23 25 'jj ydpi? tov xvpiov Ir/aov Xpiarov pera
rov rrvevparo? v/icov.

II. TH5 om xai pr 12. avrov : t pm [av Se] \ anXayxva :
t add [Vpoo"Xa/3ou] 25. Kvpiov : Th add r/pcov | T subscr.
irpos epiXr/pova

npos oiAinnimoYs.

' IlavXo? xai Tipddeo? BovXoi Xpiarov 'Ir/aov etc1.'; ACc°I'xvi!
_» - t i > v " ' r - » » I2 etc'
rraaiv roi? ayioi? ev JLpiarcp lr/aov rot? ovaiv
ev ^iXirrrroi? avv emaxorroi? xai $iaxovoi?.
2 X.a/349 vfiiv Kal eipr/vr/ arro deov rrarpo? r/fieov 2. Rom. i. 7 *r..
xai xvpiov 'Ir/aov Xpiarov.
,77,1 r. m ft « 5 \ / A r 3s" Rom. i. 8 ;
J tivyapiareo rep vecp fiov em rraar/ ry pveta • The5s. i. 2s.;
vfieov 4 rravrore ev rraar/ Ber/aei fiov vrrep rrdv-
rcov v/icov pera yapd? rijv Berjaiv rroiovpevo? 5 67T4 f'johj,0?1'9'
777 Koiveovia vfieov ei? ro evayyeXiov arro ri)?
rrpeorrj? r/pepa? aypi rov vvv, 6 iTerroidco? avro J^Jf; \ 8 '•
tovto, on 6 evapljafievo? ev vpiv epyov ayadov
emreXeaei a%pi r/pepa? Xpiarov Ir/aov, 7 Kadco? ?¦ ¦* cor. va. 3.
eariv Bixaiov epoi tovto eppoveiv vrrep rravreov
vpeov, Bid ro eyeiv fie ev ry xapBia vpd? ev 76
T049 Beapoi? pov xai ev ry arroXoyia xai f3e/3ai-
coaei rov evayyeXiov avvxoiveovov? pov ri)? XaPl"
' f /s 3/ 8' ' e 8. Rom. i. o i
709 rravra? vpa? ovra?. ° paprv? yap pov o 2 cor. v. i4.
ded?, co? emrrodco rravra? vfia? ev arrXayyyoi?
Xpiarov 'Ir/aov. 9 xai tovto rrpoaevxopai, iva »¦ EPh- '• 8'
77 ayarrrj v/icov en pdXXov xai paXXov rrepiaaevr/
1.6. T a^pis | H5 1770-01; xpio-Tov 7- T ovjkoiv. 9-th
Trepio-o-euo-i;

io. Rom. ii. 18
xii. 2; II
xxiv. I6.J

II Eph.
v. 9.

32 nP02 *iAinnH2ioY2. 1. 10.
Rom. ii. 18 : > » ^ ' ' ft ' 10 ' v £ '
2; (Acts ev emyvcoaei xai rraar/ aiatfr/aei, ei? ro ooxifiu-
t,eiv vpd; ra Biacpepovra, iva tyre eiXixpivei? xai
arrpoaxorroi ei? r/pepav Xpiarov, "rrerrXrjpeope-
voi xaprrov Bixaioavvrj? rov Bia Ir/aoii Xpiarov,
649 Bogav xai erraivov deov.
12 Fivcoaxeiv Be v/id? /SovXofiai, aBeXepoi, on
ra xar epe paXXov ei? rrpoxorrrjv rov evayye-
13. iv. 22. Xiov eXr/Xvdev, I3 chare 70119 Beapov? fiov cpave-
pov? ev Xpiarcp yeveadai ev bXeo rep rrpaircopieo
xai roi? Xoirroi? rraaiv, I4 xai rov? rrXeiova? rcov
aBeXepeov ev xvpico rrerroidora? roi? Beafioi? pov
rrepiaaorepeo? roXpav acpofico? rov Xoyov rov
deov XaXeiv. I5 744<e9 pev xai Bia epdovov xai
epiv, rive? Be xai Bi evBoxiav tov Xpiarov xrj-
pvaaovaiv • l5 04 pev eg ayarrrj?, eiBore? on el?
arroXoyiav tou evayyeXiov Keipai, 1J 01 Be eg
epideia? rov Xpiarov KarayyeXXovaiv ov% dyvco?,
oiopevoi dXi^friv eyeipeiv roi? Beapoi? fiov. l8 74'
yap ; rrXr)v on rravri rporreo, eire rrpoepaaei
eire aXr/deia, Xpiaro? KarayyeXXerai, xai iv
19. job xia. 16. T0i>7ffl yaipco. aXXa xai xapr/aopai' I9 cilBa yap
on rovro poi arro/3r)aerai ei? aeorr/piav Bid ri)?
vpeov Berjaeeo? xai emxopr/yia? rov rrvevfiaro?
2^ Rom. vui^io, Iqcrov Xpiarov, 2° xard ri)v drroxapaBoxiav xai
a°- ' eXmBa pov on ev ovBevl aiayyvdr/aofiai, dxx! iv
rraar/ rrappr/aia eo? rravrore xai vvv peyaXvvarj-
aerai Xpiaro? ev rco acopari fiov, eire Bid %coi)?
Gai. R"™"' 4i eire Bid davdrov. "'Epoi yap to %r)v Xpiaro?
xai ro airodaveiv xepBo?. 22el Be to ^r/v iv aapxi,

Rom. xiv. 7s.

17. H epiBias | T [rov] xpiarov h xpioroi' ig. yap :
h S<= '

2. 2. npo2 <MAinriH2ioYS. 33
70U70 poi xaprro? epyov, xai n aipr/aopai oil
yvcopifyo. 23 avveypfiai Be ix rcov Bvo, rr/v irri- l3Tim?°v.'Z'8i
dvpiav eycov ei? to avaXvaai xai aw Xpiarco
eivai ' rroXXeo yap paXXov xpeiaaov • 24 70 Be
empeveiv ry aapxi avayKaiorepov Bi vpd?. 25 Kal
tovto rrerroidco? olBa, on peveo xai rrapapeveo
rraaiv vpiv ei? rr/v vpeov rrpoxorrr/v xai yapav
ri)? rriareeo?, 26iva ro xavyrjpa vpeov rrepiaaevrj 2?Ilc<"-ll°'
ev Xpiarcp Irjaov ev epoi Bia rij? ep,i)? rrapov-
aia? rraXiv rrpo? vpd?.
27 Mdvov dgico? rov evayyeXiov rov Xpiarov Eph?iv.i.IOi
rroXneveade, iva eire ixdeov xai IBcov vpd? eire
arrcov axoveo Ta rrepi vpeov, on arr/xere ev evi
rrvevfian, fiia ilrvyr) avvadXovvre? ry rriarei rov
evayyeXiov, 28 xai pi) rrrvpopevoi ev pr/Bevi vrro * i Pet. 3, 14.
rcov avrixeipeveov, rjn? eariv avroi? evBeigi? arrco-
Xeia?, vpeov Be acorr/pia?, xai tovto arro deov'
29 674 vpiv eyapiadr/ to vrrep Xpiarov, ov povov
ro el? avrov mareveiv aXXa xai to vrrep avrov
rrdayew> 3° T0" tii/rov dyeova eypvre? oiov eiBere

' \

ev epoi xai vvv axovere ev epoi.

II.

1 Ei 749 ovv rrapdxXijai? ev Xpiarcp, ei ri
rrapapvdiov aydrrr/?, ei 749 xoivcovia rrvevparo?,
64 749 arrXayyva xai oixnppoi, rrMjpcoaare pov 11. 2. au 16.
rrjv yapav iva to avro eppovr/re, rr)v avrr)v aya-

22. h aipr/aopai; 23. t [yap] paXX 24. h eiripei-
vai | T ev rr] aapKi 2$. TH 018a oti. 28s. H (r/ris eariv
— vrrep avrov Traaxeiv) II. 2. T avp\jrvxoi \ iv: h avro

34 npo2 *iAinnH2ioY2. 2. 3.
77771/ e%ovre?, avv^v^oi, ro 'ev eppovovvre?, 3 ptjBev
xar epideiav pi/Be xara xevoBogiav, aXXa ry
rarreivoeppoavvr/ aXXr/Xov? r/yovpevoi vrrepeyovra?
4. i cor. x. 24. eavreov, 4 yu.77 ra eavreov exaaroi axorrovvre?,
aXXa xai ra erepeov exaaroi. s tovto eppoveire
ev vpiv 0 xai ev Xpiarcp Irjaov, 6 b? ev fiopepy
deov VTrapyetov 0VX ip'n'aypov r/yr/aaro ro eivai
7. Rom. via. 3. caa deep, 7 aXXa eavrov exeveoaev popepi)v BovXov
Xaficov, ev opoicopari avdpanrcov yevofievo? xai
ayr\jian evpedei? co? avdpeorro?, 8 erarreiveoaev
eavrov yevopevo? vrrr/xoo? peypi davarov, dava-
rov Be aravpov. 9 §40 xai 6 deo? avrov inrep-
v-tycoaev xai e%apiaaTO avrco ro bvopa to vrrep
105. IS. Xlv 23' x y 10 V ' ~ 1 t > j- * n /
Rom. xiv. 11. rrav ovofia, iva ev rep ovopari ii/aov rrav >yo4'u
xapyjrr/ errovpavicov xai emyeieov xai Karaydovicov,
" xai rraaa yXeoaaa egopoXoyr/aerai on xvpio?
Ir/aov? Xpiaro? el? Bogav deov rrarpd?.
12 flare, ayarrrjToi pov, xadeo? rravrore vrrr/-
xovaare, fir) co? ev ry rrapovaia fiov fidvov aXXa
vvv rroXXcp paXXov ev ry arrovaia fiov, pera
epopov xai rpopov rr/v eavreov aeorr/piav xarep-
ya^eade • I3 #609 yap eariv 6 evepyeov iv ifiiv xai
ro deXeiv xai ro evepyeiv inrep ri)? eiiBoxia?.
14. 1 Pet. iv. 9. I4 rravra rroieire %(upi9 yoyyva fieov xai BiaXoyi-
15. Deut. xxxii. 5. apeov, I5 iva yevr/ade dfiefirrToi xai dxepaioi,
rexva deov apcofia fie'aov yeved? aKoXia? xai
Biearpappevr/?, iv oh epaiveade co? epcoorrjpe? iv

3. H epiBiav 4. eKaaroi pr: th eKaaros 4s. h erepeov.
eKaaroi tovto 7s. TH yevopevos, (H -pevos ) koj irn|i.
ovp. cus avBpawos eraneiv. 9. H virepvijfcoaev, 1 1 . TSH
e^opoXoyr/ar/rai 12. H pn [cos] 1 5 . yevr/aBe : t r/re

2- 3°- npo2 *!AinnH2ioY2.

35

Koaficp, '^ Xoyov £coi)? iirexovre?, el? Kavyr/pa icafa'ao '4'
e/i04 649 r/fiepav Xpiarov, on ovk el? xevbv eBpa-
fiov oi/Se 649 xevbv exorriaaa. 1? aXXa el xai i7. , Tim. iv. 6.
arrevBopai em ry dvaia xai Xeirovpyla ri)? rri
areeo? v/icov, xatPa Kat crvvxaipco rraaiv vpiv •
iSto Be avro xai ii/iei? xaipere xai avvxaipere poi. m. ai.u iv.4.
19 EXrrigco Be ev xvpico Irjaov Tipodeov ra-
%ea)9 rrep-tyai vpiv, iva xayco evyjrvx<o yvoit? ra
rrepi vp,cov. ovoeva yap e^o> laoyvxov, oan;
yvr/aieo? ra rrepi vpeov fiepifivr/aei • 2I 04 rravre?
yap ra eavreov ty/rovaiv, ov rd Xpiarov 'Irjaov.
22 7771; Be Boxipi)v avrov yivcoaxere, on eo? rrarpi 22. iTim. i. z.
rexvov avv ep.01 eSovXevaev ei? ro evayyeXiov.
23 rovrov pev ovv eXm^eo rrep-tyai co? av depiSeo
ra rrepi epe egavri)? • 24 rrerroida Bi ev xvpico on
xai avro? raxeeo? eXevaopai.
25 Avayxaiov Be r/yr/aapr/v, ErracppdBirov rov
aBeXepov xai avvepybv xai avvarpaneorr/v pov,
vpeov Be airoaToXov xai Xeirovpyov ri)? vpet'09
pov, rrepyjrai rrpo? v/ia;, 26 eTreiBi) errnrodeov r/v
rravra? Vfia? xai aBr/fioveov, Biori r/xovaare on
r/adevr/aev. 2? Kai yap r/adevr/aev rrapaTrXr/aiov
davareo • aXXa 6 deo? r/Xer/aev avrov, ovx avrov
Be fiovov aXXa xai epe, iva pi) Xvttijv em Xvirrjv ^
axco. 28 arrovBaiorepco? ovv errep^a avrov, iva
iBovre? avrov rraXiv xapi)Te xayco aXvTTOTepo? eo.
29 rrpoaBexeade ovv avrov ev xvpico pera rraar)?

3°

r/

Xapa?, xai rov? roiovrov? evn/iov? exere, * on 3°- • cor. xvi. 17.
17. T avyxaipco l8. T avyxaipere 21. T h crjarv
Xpiarov 26. H rtavr. vp. [iheiv] h vpas rravras 27. H

36 n-P02 *iAinnH2ioY2. 3. 1.
Bia to epyov Xpiarov peXP1 davarov r/yyiaev
rrapa/3oXevadfievo? ry tyvxy, Iva avarrXr/peoarj
ro vpeov varepnpa ri)? rrpo? pe Xeirovpyia?.

III.
m.^i. a. 18; "TJ Xoirrdv, dBeXepoi pov, xaiPeT6 ev xvpico.
ra avra ypciepeiv vpiv epoi pev ovx oxvr/pov,
vpiv Be aaepaXe?. 2 fiXeTrere rov? xvva?, f3Xe-
rrere tov? xaxov? epyara?, fSXerrere ri)v Kararo-
pr/v. 3 r/pei? yap eapev rj rrepiropi), 01 rrvevpari
deov Xarpevovre? xai xavxcofievoi ev Xpiarcp
Irjaov xai ovx ev aapxi Trerroidore?, 4 xairrep
eyeo exeov rrerroidrjaiv xai ev aapxi. ei ri? Boxei
s. Rom. xi. 1. aX\o9 rrerroidevai ev aapxi, eyeo paXXov, s rrepi-
rofiy oxrar/pepo?, ex yevov? laparjX, cPvXi)?
Beviapeiv, 'Eftpaio? eg 'Eftpaicov, Kara vdpov
6. Gai. i. 13s. $apiaaio?, 6 Kara £77X09 Bieoxcov rr/v eKKXr/aiav,
Kara oiKaioavvrjv rrjv ev vo/ieo yevofievo? apep-
ttto?. 7 dnva rjv fioi xepBrj, ravra r/yr/pai Bid
rov Xpiarov %rjpiav, 8 aXXa fievovvye xai
r/yovpai rravra tyjpiav eivai Bia ro vrrepe'xov ri)?
yveoaeeo? Xpiarov Irjaov rov Kvpiov fiov, Bi ov
ra rravra etyjfiicodrjv, Kai r/yovpai aKv/SaXa 'iva
9. Rom. x. ass, ; -yr v «/ o v ' a - ' '" v"
ui. 2lSs.: Gai. u. A.piarov Kepor/aco, v xai evpeoco ev avrco, pr) exeov
epijv Bixaioavvr/v rr/v ex vdpov, aXXa ri)v Bid
rriareeo? Xpiarov, rr/v ex deov Bixaioavvr/v, irrl
x / IO x f. > V \ \ r> '
10. Gai. vi. 7. 777 marei, rov yveovai avrov xai rrjv bwapiv
30. xPlaTOV '¦ * H5 Kvpiov | H r/yyiaev, 7rapa/3oX. rr) ifrvxy
i"a III. IS. H ap-oSaXey. — BXeirere J. arwa : T [t] H
pm aXXa j t poi r/v 8. pevovvye : T pev ovv

3-2i. npo2 $iAinnH2ioY2 37
X> ' I « \ / /!/
7779 avaaraaeco? avrov xai xoiveoviav rradrjpdrcov
avrov, avvpopcpitypevo? rep davdrco avrov, " ei-
rrco? xaravrr/oco ei? rr/v egavaaraaiv ri)v ix
vexpeov. 12 Ovx °Tt y&V eXafiov 77 77S77 rereXeicopai,
Bicokco Be ei xaraXdfico, icp' cj> xai xareXr/pepdrjv
vrro Xpiarov Irjaov. '3 dBeXepoi, iyeo ifiavrbv
ovttco Xoyifyfiai KareiXr/epe'vai • I4 ev Be, ra pev
orriaco emXavdavopevo?, roi? Be eprrpoadev irrex-
reivopevo?, xara axorrov Bicokco el? rb fipafieiov
7779 aveo xXr/aeeo? rov deov ev Xpiarco 'Irjaov.
15 oo~04 ovv reXeioi, tovto cppoveopev • xai ei 74
e7ep&J9 cppoveire, Kai tovto 6 deo; vpiv drroKaXv-
¦yfrei' * 7rX77j> 649 o eepdaaapev, rep avrco aroixeiv. 16. Gai. vi. i$.
17 ~Zwpipr/rai pov yiveade, dBeXepoi, Kal axo- \l; ]£ » ' GaI-
7T6476 70U9 0VTC0 ITeplTTarOVVTa? Kadco? 6Y676
tvttov rjpa?. A rroXXoi yap rrepirrarovaiv, ov? 18. cai. vi. 12.
rroXXaxi? eXeyov vfiiv, vw Be xai xXaicov Xeyco,
rov? exdpov? rov aravpov rov Xpiarov, I9 cov 19- 2 Pet. a. 1.
70 76X09 arreoXeia, cov 6 deo; r) xoiXia xai r) Bdga
ev ry aiaxvvr/ avreov, 01 ra emyeia eppovovvre?.
20e« •« N - / J > x f /
i/pcov yap ro rroXirev/ia ev ovpavoi? vrrapxei,
¦ eg ov xai acorr/pa arrexBexofieda xvpiov Ir/aovv
Xpiarov, 2I 09 /467ao-^77/Aa74o-e4 70 acopa rr)? ra-
Treiveoaeeo? r/pebv avvpopepov rep acopari ri)? Bogr/?
avrov, Kara rr)v evepyeiav rov Bvvaadai avrov
xai vrroragai avrco ra rravra.

10. TH avppopqbi^op. 12 ei: THadd Kai | T[H]om
ir/aov 13. ovttco: T5 h cv 17 '. T avppipr/r. 21. TH
avppopepov j avrco : H aoroj
4

38 IIP02 *IAinriH2I0Y2. 4- !¦
IV.
iYrhess.a.:i9. z" flare, dBeXepoi pov uyarrrjrol xai emrrddrjrot,
XaPa Kat o-recpavd? pov, ovreo? arr/xere ev xvpico,
ayairr/roi.
2. a. 2. 2 EvoBiav rrapaxaXeo xai Swrvxvv rrapaxaXco
3ML27)i Rev. Tbavrb cppoveiv ev xvpicp. 3 vat tpcorco xai ae,
yvr/aie aw^vye, avvXapfiavov avrai?, airive? ev
rep evayyeXiep avvr/dXijadv poi pera xai KXr/pev-
709 xai rcov Xoirreov avvepycov fiov, cov ra ovopara
ev j3i/3Xco £0)779.
4Ti;eIi!v!i'.6,.: ^Xaipere ev xvpicp rravrore- rraXiv ipco, yai-
pe76. s 70 emeixe? vfieov yveoadryreo rraaiv av-
dpeorroi?' 6 xvpio? eyyi)?. 6 pr/Bev pepipvdre,
aXX' ev rravri ry rrpoaevxxi KO' T3 Ber/aei pera
ei/yjap40"7/a9 rd alrr/para vpeov yvcopi^eadco rrpo?
rov deov. 7 xai 77 etpr/vrj rov deov r) vrrepexovaa
rravra vow cppovpr/aei ra? xapBia? vpeov Kai ra
vor/para vpeov ev Xpiarcp Irjaov.
8 To Xoirrdv, dBeXepoi, baa eariv aXi/di), oaa
aepva, oaa Bixaia, oaa ayva, baa rrpoaepiXi), oaa
evepr/fia, ei ri? aperr/ xai ei n? erraivo?, ravra
xv!"^7. ThSs. Xoyi^eade - 9 a xai epddere Kal rrapeXd/3ere Kal
ijxovaare xai eiBere ev epoi, ravra rrpaaaere,
xai 6 deo? ri)? eiprjvrj? earai ped v/ieov.
10 Eyaprjv Be ev xvpico peyaXco? on rjBrj rrore
avedaXere ro vrrep epov cppoveiv ' eep eo xai eeppo-
veire, rjxaipeiade Be. " ovy on xad varepr/aiv
Xeyco ' eyeo yap epadov ev ol; eifii avrapxrj?
IV. I. ayairrfToi SC : h add pov 2. TH avvrvxi"
3. h 2uv£vye 6. H p'T

4- 23. npo2 *iAinnH2iOY2. 39
eivai. I2 oiBa xai raireivovadai, olSa xai rrepia
aeveiv • ev rravri xai ev rraaiv pepvrjfiai, xai
Xopra^eadai xai rreivdv, xai rrepiaaeveiv xai
varepeiadai. n rravra iaxvco ev rep evBwapovvri 13. 1 Tim. i. 12.
pe. I4 rrXrjv xaXco? erroir/aare avvxoiveovr/aavre?
fiov ry dxtyei. IS oiBare Be xai vpei?, $iXnrrrr/- l^^Sl .1' 9 ;
0-404, 6t4 ev apxy rov evayyeXiov, ore egrjXdov
arro MaxeBovia?, ovBepia poi exxXrjaia exoivco-
vrtaev ei? Xoyov Boaeco? xai Xr/pifreco? el pi) vpei?
fiovoi, l6 6t4 Kal ev QeaaaXovixrj xai drrag xai
Bi? 649 rr/v xPe^av f101 erre'pyfrare. I7 oi>x on
emtyjTco ro Bo/ia, aXXa etri^rjrco rov xaprrbv rov
rrXeova^ovra ei? Xoyov vpeov. l8 aTrevo) Be rravra 18. EPh. v. 2.
xai rrepiaaevco, rreTrXr/peofiai Begapevo? rrapa Erra-
eppoonov ra rrap vpeov, oafir/v evcoBia?, dvaiav
Bexrrjv evapearov rep deep. "9 o 8e ded? pov
rrXrjpcooei rraaav XP6iav vpeov xara to rrXovro?
avrov ev Bogrj ev Xpiarcp Irjaov. 2° rat Be deep
xai rrarpi r/pcov rj Boga ei? rov? aieova? rcov aieo-
vcov, aprjv.
21 Aarraaaade rravra dyiov ev Xpiarcp Irjaov. 21. Gai. i. 2.
darraipvrai vpd? 04 aw epoi aBeXepoi. 22 aarra- 22. i. 13.
tpvrai vfia? rravre? 01 dyioi, paXiara Be 01 ex
rij? Kataapo? oixia?.
23 H %ap49 tou xvpiov Irjaov Xpiarov pera 23- c-ai. vi. a.
rov rrvevparo? vpeov.
14. T avyKoivcovr/a. 23. T subscr. 7rpoj epiXirnrr/aiovs

IIP02 TIMO0EON A.

I.

1. 1. Tit. i. i etc.

3. Acts xx. 1.

4. Tit. i. 14
iii. 9.

1 HauXo9 a7roo"ToXo9 Xpiarov 'Irjaov xar em-
rayrjv deov acorrjpo? r/pcov xai Xpiarov Irjaov
ri)? eXrriBo? r/pcov 2 Tipodeco yvrjaieo rexvco ev
rriarei. j^a/349, eXeo9, eipr/vrj arro deov rrarpo?
xai Xpiarov Irjaov rov xvpiov rpicov.
3 Kadco? rrapexaXeaa ae rrpoafieivai ev 'Eepeaco,
rropevopevo? ei? MaxeBoviav, iva rrapayyeiXrj?
riaiv pi) erepoBiBaaxaXeiv 4 pr/Be rrpoaexeiv pv-
dot? xai yeveaXoyiai? arrepavroi?, ainve? extyj-
rrjaei? rrapex°vaiv fidXXov rj oixovopiav deov ri/v
i'p«0.T.2,2"-'9S'i ev rriarei' 5ro Be 75X09 7779 rrapayyeXia? eariv
2 Tim. i. 5. ,/ , ft « «,/ v £./
ayarrrj ex xavapa? xapbia? xai avveibr/aeeo?
0. (v. iS.) ayadi)? xai rriareeo? avvrroxpirov, 6 cov rive? aaro-
7. Rom. h. n. xr/aavre? egerparrrjaav ei? paraioXoyiav, 7 deXov-
769 644>a4 vopoBiBaaxaXoi, prj voovvre? fir/re a
8^ Rom. vii. 12, Xeyovaiv pryre rrepi tivcov Bia/3e/3aiovvrai. 8 04-
Bapev Be on xaXo? o vo/io?, eav 749 avrco vopi-
pco? xPVTai> 9 eiBco? tovto, on Bixaieo vdpo? ov
xeirai, avofioi? Be xai avvrroTaxroi?, daefieai xai
dpaprcoXoi?, avoaioi? xai /3e)3rjXoi?, rrarpoXcoai?
xai pr/rpoXepai?, avBpoepovoi?, IO rropvoi?, dpaevo-
xoirai?, avBparroBiaTai?, tyevarai?, imdpKoi?, xai
ei 74 erepov ry vyiaivovarj BiBaaxaXia dvrixeirai

2- I- DP02 TIM09E0N A.

41
1 Kara ro evayyeXiov 7779 Bdgrj? rov paxapiov
deov, b irriarevdrjv iyco. I2 xap4i> ^Xm T?> eV8v- 12. (phu. iv. ,3.)
vaficoaavri pe Xpiarcp 'Ir/aov rep xvpicp rjficov,
on rriarov pe rjyr/aaro depevo? el? Biaxoviav, I3 70 g \.c.0£
rrpdrepov ovra fiXaaeprjpov xai Bicoxrrjv xai v(3pi- '3"c'
arrjv • aXXa rjXerjdrjv, on dyvoeov errairjaa ev
arriaria, I4 vrreperrXeovaaev Be r) ^a'p49 701; xvpiov
r//icov pera rriareeo? xai dydrrrj? rij? iv Xpiareo
Irjaov. IS 7T40-T09 o Xo'yo9 xai rrdarj? drroBoxi)? &.'£." Luke
agio?, on Xpiaro? Irjaov? t)Xdev el? rov xda/iov
apaprcoXov? aeoaai, cov rrpeord? el/11 iyco • l6 aXXa
Bia tovto rjXerjdrjv, 'iva ev ipol rrpeorep ivBei-
grjrai Irjaov? Xpiaro? rr/v drraaav paxpodvpiav,
rrpo? VTrorvTTcoaiv rcov peXXovrcov rriareveiv irr
avrco el? £coi)v aleovtov. '7 rat Be /SaaiXei rcov )7a£ °Ti^' °7 '
aicovmv, aepdaprco aopareo pdveo deep, rifii) xai
Boga 649 rov? alcova? rcov alcoveov • dfir/v.
18 Tavrrjv rr/v rrapayyeXiav rraparidepai aoi,
rexvov Tipodee, xara rd? rrpoayovaa? irrl ae
rrpoeprjreia?, iva arparevarj iv avrai? rrjv KaXi)v
arpareiav, I9 eycov rriariv xai ayadijv avveiBrjaiv,
rjv rive? arrcoaa/ievoi rrepi ri)v rriariv eVava-
yr/aav 2° cov eariv 'Tpe'vaio? xai 'AXe'gavBpo?,*0^2™^"-"-
ov? rrapeBcoxa rep aarava, iva rraiBevdcoaiv pi)
f3Xaaeprjpeiv. II.
1 HapaxaXeo ovv rrpeorov rravreov rroieiadai
Ber/aei?, rrpoaevxa?, evrevgei?, evxcipicrria?, vrrep
12. h ev&vvapovvri 16. TH' xPl(rros ir/aovs 18. t H'
arparevr/

42 nP02 TIMOeEON A. 2. 2.
rravreov dvdpeorrcov, 2 vrrep fSaaiXeeov xai rravreov
rcov ev vrrepoxfl ovreov, 'iva r/pepov xai rjavx^ov
fSiov Bidyeopev iv rrdarj evaefieiq xai aepvorrjn.
3 TOV70 xaXov xai drrdBexrov evcomov tov aco-
(i'T^uf,!)"9' ri)po? rjpcov deov, 4 09 rravra? dvd peorrov? deXei
s. cai. ia. 20. aeodijvai xai el? erriyvcoaiv aXrjdeia? eXdeiv. s 64*9
yap 0609, 649 xai peairij? deov xai avdpcorreov,
e. to. a. 14. dvdpeorro? Xpiaro? 'Irjaov?, 6 6 Bov? eavrov av-
/ t \ / V ' x
riXvrpov vrrep rravreov, ro paprvpiov xaipoi?
RorrJi™'.1'1 iBioi?, 7 el? o eredrjv iyco xr/pvg xai drrdaroXo?,
aXr/deiav Xeyco, ov ¦\JrevBopai, BiBaaxaXo? edicov
ev rriarei aXrjdeia.
8 ftovXopai ovv rrpoaevx^^Sc-i' tov9 avBpa? ev
rravri Torrco iiraipovra? oaiov? xeiPa^ XC0Pl'i
9. ret. ia. 3ss. opyi)? xai BiaXoyiapov • 9 eoaavrco? ywaixa? ev
xaraaroXy xoerpico, pera aiBov? xai acoeppoavvrj?
xoapeiv eavrd?, pi) ev rrXeypaaiv xai xpv<T<p
rj papyapirai? rj ipanapep 7roXuTeXe4, IO aXX b
rrperrei yvvaigiv errayyeXXopevai? deoae/Seiav,
oV epyeov ayadcov. " Tvvi/ ev r/avx^f pavda-
ve'reo ev rraar) vrrorayy • I2 BiBaaxeiv Be ywaixi
ovx irrirpeireo, ovBe avdevreiv avBpo?, aXX eivai
Gen* a.™,' k.' 9 ' iv rjavx'iO;- I3'ABdp yap rrpebro? errXaadrj, tlra
i4. Gen. vi. 6. Eva. I4 xai ' ABdp ovx rjTrarr/drj, 77 Be yvvr/
igarraTrjdeiaa iv rrapaj3daei yeyovev, IS aeodr]-
aerai Be Bia ri)? rexvoyovia?, eav peiveoaiv
ev rriarei xai ayairrj xai dyiaapcp fiera
acoeppoavvrj?. II. 3. tovto : t add [yap] 8. H8 8iaXoyio"p.<»i' 9. cocrav-
rcos : T add [kol] | Koapico : h Koapicos | H8 xpvaien 12. T
aXXa 13. H eva

3- IS- nP02 TIMOGEON A. 43
III.
' Iliaro? o Xoyo? ' ei n? erriaxorri)? opeyerai, m, ,. i. ,s.
xaXov epyov emdvpei. 2 Bei ovv tov erriaxorrov - nt. ;. 6ss.
averriXrjprrrov eivai, pia? yvvaixo? avBpa, vij-
cpaXiov, acocppova, xoapiov, epiXogevov, BiBaxn-
xov, 3 fir) rrapoivov, pr/ rrXr/xri/v, aXXa imeixrj,
afiaxov, aepiXapyvpov, 4rov iBiov olxov xaXeo?
rrpoiarafievov, rexva exovra ev inrorayy pera
rraaij? aepvorrjTO?, — 5 64 Be 749 rov 48401/ oikov s-v.s.
rrpoarrjvai ovx oiBev, rrco? exxXr/aia? deov irri-
peXr/aerai ; — 6 7^77 vedcpvrov, iva fir/ rvcpeodel?
649 xpipa efirrearj rov Biaj3oXov. 7 Bei Be xa 1 7. 2 Tim. a. 26.
paprvpiav KaXi)v exeiv arro tcov egeodev, iva fii)
649 oveiBiapov eprrearj xai rrayiBa rov BiafioXov.
8 Aiaxdvov? eoaavrco? aepvov?, firj ¦ BiXoyov?, pi)
oivco rroXXco rrpoaexovra?, pi) aiaxpoxepBei?,
9 exovra? ro pvarrjpiov rij? rriareeo? ev xadapa
avveiBr/aei. lo xai ovroi Be Boxtpa^eadcoaav
rrpeorov, eira Biaxoveneoaav aveyxXr/roi ovre?.
11 ywaixa? eoaavrco? ae/iva?, fii) BiafioXov?, vrj- h. th. ii. 3.
cpaXiov?, rriara? ev rraaiv. 12 Biaxovoi earcoaav
pia? yvvaixo? avBpe?, rexveov xaXeo? rrpoiara-
fievoi xai rcov iBicov oixeov. I3 04 yap xaXeo?
Biaxovr/aavre? fiadpov eavroi? xaXov rrepirroi-
x V,-.'"' ill "J
ovvrai xai rroXXr/v rrapprjaiav ev rriarei ry ev
Xpiarcp Irjaov.
14 Tavrd aoi ypaepco eXrnfyov eXdeiv rrpo? ae
rdxtov • "5 eav Be fipaBvvco, iva eiBrj? rrco? Bei
III. I. H ttiotos oXoyos Ei tls 14. H [7rpos ue] |
TH ev rax^L

44 nP02 TIM09E0N A. 3- I6-
iv o'Uep deov dvaarpecpeadai, rjn? ianv exxXrjaia
deov £covto?, arvXo? xai eBpaieopa rr)? aXr/deia?.
16 xai bpoXoyovpevco? peya ianv rb ri)? ev-
ae@eia<s pvarr/piov 0? eepavepcodrj ev aapxi,
iBixaicodrj ev rrvevfian, coepdrj dyyeXoi?, exrjpv-
Xdrj iv edveaiv, emarevdrj ev , xdapep, dveXrjpepdr/
iv Bogy. IV.
iv. iss. 2 Tim. 1 To Be rrvevpa pr/rco? Xeyei on ev varepoi?
xaipoi? drroarr/aovrai rive? rrj? rriareeo?, rrpoa-
eyovre? rrvevpaaiv rrXavoi? xai BiSaaxaXiai?
*. Tit. i. 15. Baipovicov, 2 ev vtroxpiaei tyevBoXoycov, xexav-
arrjpiaa pivcov rr)v iBiav aweiBr/aiv, 3 xcoXvovrcov
yapeiv, drrexeadai ftpcopdrcov, a o deo? exnaev
el? periiXrjp^iv perd evxaptaria? roi? maroi?
xai irreyvcoxdai rr/v aXr/deiav. 4 on rrav xrtapa
deov xaXov, xai oiiBev drrd/SXrjTOV pera evxapt
aria? Xapfdavdpevov • 5 dyia^erai yap Bia Xoyov
deov xai evrevgeco?.
o. 2 Tim. iii 10. 6 Tavra vrrondepevo? roi? aBeXepoi? xaXo?
ear) Biaxovo? Xpiarov 'Irjaov, evrpeepopevo? 7049
Xoyoi? rrj? rriareeo? xai ri)? xaXrj? BiBaaxaXia?
y rraprjxoXovdrjKa? • 7 rov? Be /3e/3r/Xov? Kai
ypacoBei? pvdov? rrapairov. yvpva^e Be aeav-
s. 2 Tim. i. 1. tov rrpo? evaefieiav. 8 77 yap acopanxr) yvpva-
aia rrpo? oXiyov eariv eoepeXipo? • rj Be evae/3eia
rrpo? rravra eoepeXipo? eariv, errayyeXiav exovaa
9. i. i5. £0)779 7779 vvv xai 7779 /xeXXouo-779. 9 TT4o-709 o
1,. coi. i. 29. Xoyo9 xai rraarj? atroboxr/? agio?. ei? tovto
IV. 3. KO)X. yapeiv, anexeaBai : h f 6. h naprfK iXovBr/aus

5- 5- nP02 TIMOGEON A. 45
yap Korrieofiev Kai dycovi^dpeda, on rjXrriKapev
em deep ^eovn, o? eariv ocorr)p rravreov dvdpeo-
rrcov, paXiara rriareov.
11 UapayyeXXe ravra xai BiBaaxe. I2 pr/Bei? £; Ti'-i'- IS-
aov T779 vedrrjro? xaraeppoveirco, aXXa tvtto?
yivov rcov rriareov, ev Xoyeo, iv dvaarpoepy, ev
' ' ' ' ' ' I ,, rr V
ayarrrj, ev rriarei, ev ayveia. 3 eo>9 epyopai
rrpdaexe ry dvayveoaei, ry rrapaxXr/aei, ry Bi
BaaxaXia. I4 pi) apeXei rov ev aoi vap4'o-/xaT09, *¦'• lS> J- M ¦
b eBodrj aoi Bia rrpoeprjreia? pera trrideaeco? rcov
Xeipcov Toy rrpeafivrepiov. IS ravra peXera, ev
tovtoi? tadi, iva aov i) rrpoxorri/ cpavepd 77 rraaiv.
1 errexe aeavrco xai ry BiBaaxaXia, erri/ieve J'cotIx"' 2L'
avroi? ' tovto yap rroicov xai aeavrov aeoaei?
xai tov? axouovra? aov. V.
1 Upeafivrepep pi) irrirrXr\gr/? aXXa rrapaxaXei
eo? rrarepa, vecore'pov? co? dBeXcpov?, *Trpeo/3v-
repa? co? prjrepa?, vecorepa? eo? dBeXepa? iv
rraarj ayveia. 3 Xr/pa? ripa ra? ovreo? x7iPa'>'
4 64 Be 749 XWa Teicva V exyova e^64, pavdave- v. 4. a. 3.
reoaav rrpeorov rov iBiov oixov evaej3eiv xai apoi-
0a? arroBiBovai roi? rrpoyovoi? • tovto yap
eariv arroBexrov evcomov rov deov. 5 77 Be ov- 5. jer. xiix. h.
tco? x^Pa Kc^' pefAovcopevTj rjXrrixev errl deov xai
rrpoapevei rai? Ber/aeaiv xat rai? rrpoaevxai?

10. ayar'i(ope8a : th oveiDi^opeBa | h rjkrnaapev 12. H
oyvia 16. H DiDaaKaXia • V. 2. H aywa 5- T e7rl [top]
Beov H f7ri [tok] Beov h cm Kvpiov

46 nP02 TIMOGEON A. 5- °.
vvxrb? xai rjpepa? • 6 r) Be arraraXeoaa Zfbaa
redvrjxev. 7 xai ravra rrapdyyeXXe iva avern-
Xrjprrroi eoaiv. 8 el Be ri? tcov IBicov xai fiaXiara
olxeieov oil rrpovoeirai, rr/v rriariv r/pvrjrai xai
eariv arriarov xeiP°3V-
xit"!" 1: 7' " : 9 Xr\pa xaraXeyeadco pr) eXarrov ercov egr\-
xovra yeyovvia, evo? dvBpb? ywrj, IO iv epyoi?
xaXoh paprvpovpevrj, el erexvorpoeprjaev, ei egevo-
Bdxv°~evi e' dyieov rrdBa? evityev, el dXif3op,evoi?
irrr/pxeaev, el rravri epyco dyadco eTrr/xoXovdr/aev.
11 vecore'pa? Be %7jpa9 rrapairov ' brav yap xara-
aTprjvidacoaiv rov Xpiarov, yapeiv deXovaiv,
12 eyovaai xp'ifia on ri)v rrpeorrjv rriariv rjderrj-
aav • n dpa Be xai dpyal pavdavovaiv rrepi-
epxdfievai rd? olxia?, ov fiovov Be apyat aXXa
xai epXvapoi xai rrepiepyoi, XaXovaai ra pr)
Be'ovra. H ftovXopai ovv veeorepa? yapeiv, re'xvo-
yoveiv, olxoBearroreiv, pr/Bepiav aepopprjv BiBovai
rep dvnxeipevep XoiBopia? X"LPlv' I5V&V VaP T'"6?
igerpdrrrjaav orriaeo rov aaravd. l6 64 T49 rriarr)
exei X^Pa<!' errapxeiadco avrai?, xai prj fiapeiadco
r) exxXrjaia, 'iva rai? ovreo? X7iPat'! errapxearj.
i^iThess. v. '7 04 xaXeo? rrpoearcore? rrpea/Svrepoi BirrXij?
rifiij? agiovadeoaav, paXiara 01 xorrieovre? ev
Siv?is!"i^or4! Xoyeo xai BiBaaxaXia. lSXe'yei yap r) ypaeprj -
ix. 9, 14 ; Mat. x. rt „ , „ ,. / / V &. r i f
10 etc. pofi' aXoeovra ov epipcoaei?, xai • agio? o epyan/?
i9. Deut. xix. 15. rov fiiadov avrov. '9 xara rrpeafivrepov xarrj-
yopiav fii) rrapaBexov, exro? ei pi) em Bvo rj
' io7i > 1 / ' '
rpieov fiaprvpeov. i ov? afiapravovra? eveo-
8. t H8 rrpovoei 16. H8 ejrapKeirca 20. H tovs [Sf]
apaprav.

6. 4- nP02 TIMOGEON A. 47
7T404' rravreov eXey^e, iva xai oi Xonroi cpdj3ov
excoatv. 21 Aiapaprvpofiai evcomov rov deov xai Xpi- 21. 2 Tim. iv. «.
o"tou Irjaov xai rcov exXexrcov ayyeXeov iva ravra
epvXagrj? %o>p49 rrpoxpiparo?, fir/Bev rroicov xara
rrpoaxXiaiv. 22 Xeipa? raxeeo? firjBevl erriridei,
firjBe xoiveovei dpapnai? aXXorpiai?. aeavrov
dyvov rr/pei. 23 prjxen vBporrdrei, aXXa o'iveo
oA,4yo> XPm oia T0V o~ropaxov xai Ta? rrvxva?
aov aadeveia?. 24 Tiveov avdpcorreov ai dfiapriai
rrpoBrjXoi eiaiv rrpoayovaai ei? xpiaiv, nalv Be
xai erraxoXovdovaiv • 2$ eoaavrco? xai rd epya ra
KaXa rrpoBr/Xa, xai ra aXXco? exovra xpv/3i)vai
ov Bvvavrai. VI.
l'l r\ ' v t \ r, s C«x. \ irw
Uaoi eiaiv vtto cvyov bovXoi, rov? ibiov? vi. 1. Tit. a. 9s.;
oeo,7roTa9 rraarj? rtpij? agiov? r/yeiadcoaav, iva jas/T,™'"'3'
pi) ro ovopa rov deov xai rj BiBaaxaXia @Xaa-
eprjfirjrai. 2 01 Be rriarov? exovre? Bearrora? pr/ °^ra\,ei™1II6.i
xaracppoveiTcoaav, on aSeXcpot eiaiv, aXXa paX- '' ''*5'
Xov BovXevercoaav, bn rriaroi eiaiv xai ayarrrjroi
01 7779 evepyeaia? avTiXap/Savopevoi.
Tavra BiBaaxe xai rrapaxaXei. 3 64 749 erepo- §¦ !-.3i Gai.i.
BiBaaxaXei xai prj rrpoaexerai vyiaivovaiv Xoyoi? "¦'•I3;"-1-
7049 rov Kvpiov r/ficov Ir/aov Xpiarov xai ry
Kar evae/3eiav BiBaaxaXia, 4 rervepcoTai, prjBev 4. 3 Tim. u. 14.
tTrtara/ievo?, aXXa voaeov rrepi fyjrr/aei? xai
Xoyopaxia?, eg cov yiverai cpddvo?, epi?, fSXaaepr)-
21. t rrpoaKXr/aiv VI. 2. h ayairr/roi, 01 3- T H
rrpoaepxerai | H Xoyois, rots tow Kvp. r/p. ir/a. xpiorov,

48 nP02 TIMOGEON A. 6. 5.
5. 2Tim.iii.8. piai, vrrdvoiai rrovrjpai, iBiaTraparpip'al Bieepdap-
pevcov dvdpcorrcov rov vow xai arreareprjpevcov
ri)? aXrjdeia?, vopitftvrcov rropiapov eivai rr/v
evae/Seiav. 6 eariv Be rropiapb? peya? r) evae/3eia
pera alrapxeia?. 7 ovBev yap elarjveyxapev el?
rov xdapov, on ovBe egeveyxeiv n Bvvapeda •
8 eyovre? Be Biarpoepd? xai axerraafiara, rovroi?
dpxeadrjaopeda. 9 04 Be fSovXopevoi rrXovreiv epr
rrirrrovaiv el? rreipaapbv xai rrayiBa xai em-
dvfiia? rroXXa? dvor/rov? Kai fiXafiepa?, airtve?
fivdi&vaiv tov? avdpeorrov? ei? oXedpov xai arrco-
10. Luke xa. iS. Xeiav. IO pi£a yap rravreov rcov xaxcov eariv r)
epiXapyvpia, r)? 741/69 bpeydpevoi drreirXavr/drjaav
drrb ri)? rriareeo? xai eavrov? rrepieireipav oBv-
vai? 7roXXa49.
11. 2 Tim.ai. 17. " Sv Be, co dvdpeorre deov, ravra cpeuye' Bieoxe
Be Bixaioavvrjv, eiaefieiav, rriariv, ayarrrjv, vrro-
12. i. 18; 1 cor. povr/v, rrpavrradiav. I2 aycovvCpv rov xaXov
13s. ; a«s xm. 2. ^y^va T~? rriareeo?, eTTiXa(3ov ri)? auoviov £0)779,
649 rjv exXr/dr/? xai co/ioXdyrjaa? rrjv xaXr/v bpo-
13. Rom. iv. 17. Xoyiav evcomov rroXXeov paprvpeov. *3 rrapay-
yeXXco evcomov deov rov tyooyovovvro? ra rravra
xai Xpiarov Irjaov tov paprvpr/aavro? em
Deiit'x.V?' Tlovriov Ueikdrov rrjv xaXr/v opoXpyiav, l*rrjpi)-
2 Mace, xiii! 4. , vj\y>/ /
0-04 ae rrjv evroXr/v aamXov avemXr/firrrov /xe^p4
7779 emepaveia? tov xvpiov r/pcov 'Irjaov Xpiarov,
15 rjv xaipoi? 484049 Beigei 6 paxapio? xai povo?
Bwaarrj?, 6 f3aaiXev? rcov /3aaiXevovTeov xai
7. on ovde: hf 8. Siarpoepr/v II. h rov Beov | T npav-
naBeiav 13. 7rapayyfXXo> : TH add o"oi | T H rov Beov | th
ir/aov xPloTOV

6. 21. nP02 TIMOGEON A. 49
xvpio? rcov xvpievovrcov, l6 o povo? exeov ddava- 16. 2 t™. iv. 18.
aiav, cpeo? oixcov arrpoairov, bv eiSev ovBei?
avdpeorreov ovBe iBeiv Bvvarai - oi rifii) xai xpdro?
aicoviov, afir'/v.
17 Toi? rrXovaioi? ev rep vvv aieovi rrapuyyeXXe i^Lukcxa.
pr/ v^rrjXa cppoveiv, pr/Be rjXrrixevai em rrXovrov
abrjkorrjn, aXX em deep rco rrapexovn rjpiv
rravra rrXovaico? ei? drroXavaiv, l8 dyadoepyeiv,
rrXovreiv ev epyoi? xaXoi?, evperaBdrov? eivai,
KoivcoviKov?, I9 arrodr/aavpi^ovra? eavroi? depe-
Xiov KaXov 649 70 peXXov, iva emXa/3eovrai ri)?
ovtco? fyoi)?.
20 *fl Tipddee, rrjv irapadt/Ki/v eplXagov, ex- fi°-I2,Tim- L t4 ;
rperropevo? ra? f3e/3rjXov? xevoepeovia? xai avn-
deaei? ri)? "tyevBcovvpov yvcoaeco?, 2I rjv rive? 21: 2 Tim. a. is.
errayyeXo/ievoi rrepi ri)v rrianv rjarox^jcrav.
H XaPl'! P*®' vpeov.

17. T H8 v<\rr/Xoeppoveiv \ Bea: h pm rco 21 pcB D,.a> :
t pera aov | T subscr. rrpos ripoBeov a'

IIP02 TITON.

I.
etc1. Rom' '' * * IlavXo? BovXo? deov, drrooToXo? Be 'Ir/aov
Xpiarov xara rriariv exXexreov deov xai erri-
2s. 2 Tim. i. 9s. yveoaiv aXrjdeia? ri)? xar evae/3eiav 2 67T 6X77484
£0)779 aleoviov, rjv errrjyyeiXaro 6 atyevBr)? deo?
3. 1 Tim. i. 11. rrpo xpovcov aieovicov, 3 eepavepcoaev Be xaipoi?
404049 toi< Xoyov avrov ev xrjpvy/ian, o emarev-
drjv eyeo xar errirayijv rov acorijpo? r/fieov deov,
4. 1 Tim. i. 2 ; . m / / / v \ / /
a Tim. i. 2; 4 J 4T0) yvrjaico rexveo xara xoivr/v rriariv. p£ap49
xai eipr/vrj arro deov rrarpo? xai Xpiarov Irjaov
rov acorrjpo? r/fieov.
5. Acts xiv. 23 ; . m / / ) I I I jy- / rj \
2 Tim. ii. 2. SI ovrov XaPlv aTTeXlTTov ae ev K pr/rrj, iva ra
Xeirrovra emBiopdeoarj xai xaraarr/arj? xara rro-
Xiv rrpeafSvrepov?, eo? eyeo aoi Bieraga/ir/v, 6 ei 749
eariv aveyxXr/ro;, pia? yvvaixo? avrjp, rexva
exeov rriara, fir/ ev xarr/yopia aacona? rj avviro-
raxra. 7 Bei yap rov eTriaxorrov aveyxXr/rov eivai
co? deov oixovofiov, pi) avdaBrj, prj opyiXov, pij
rrapoivov, pi) rrXr/xrrjv, fii) aiaxpoxepBi), 8 aXXa
cpiXogevov, epiXayadov, aeoeppova, Bixaiov, baiov,
eyxpaTr), 9 avrexofievov rov Kara rr/v BiBaxvv
I. I. h xpi-arov [ir/aov] 2S. H aicovico ¦• eepavepcoaev Se
Kaip. it)iois, r. Xoy. avr. ev Krpjypan u 5. H5 arreXeirrov

7SS. 1 Tim. iii.

2- 5- 1TP02 TITON. 5 1
rriarov Xoyov, iva Bvvaro? y xai rrapaxaXeiv iv
ry BiBaaxaXia ry vyiaivovar/ xai rov? dvnXe-
yovra? iXe'yxeiv. IO Elalv yap rroXXol dvvrrd-
raxroi, paraioXoyoi xai eppevarrarai, paXiara
oi ex ri)? rrepiropr/?, " ov? Bei imaropi&iv, o'i
rive? oXov? oixov? avarperxovaiv BiBdaxovre? a
fii) Bei aiaxpov xepBov? X°-Plv- " elirev ri? ig av
reov iBio? avreov rrpoepi/Tr/? • F pi/re; del tyevarai,
xaxa drjpia, yaarepe? dpyai. n rj paprvpia
rf ' v '.. ft ' p. > c\ t r ja , \
avrrj eariv aXrjvr\?. bi rjv airiav eXey^e avrov?
a-Troropeo?, iva vyiaivcoaiv iv ry rriarei, u fii)
rrpoaexovre? IovSaixoi? pvdoi? xai evroXai? dv-
dpeorreov drroarpecpofievcov rr/v aXr/deiav. I5 rravra is- Rom. xiv.
xadapa roi? Kadapoi? • roi; Be pepiappevoi? Kal
arriaroi? ovBev Kadapov, aXXa pepiavrai avreov
Kal 6 vov? xai r) avveibrjai?. l6 deov opoXoyov- ^l = Timiii-
aiv 648ei'a4) 7049 Be epyoi? apvovvrai, fSBeXvxrol
ovre? xai aireivei? xai rrpo? rrav epyov ayaoov
aSovipoi. II.
1 "Zv Be XaXe4 a rrperrei ry vyiaivovar/ BiBa
axaXia. 2 rrpeafivra? vr/epaXiov? eivai, aepvov?,
acoeppova?, vyiaivovra? ry rriarei, ry ayarrij, ry
vTropovy • 3 rrpea/3vnBa? eoaavrco? ev xaraarrj- ";31.lTim'ii-9;
fian leporrperrei?, pi) BiafioXov?, fir/Be oiveo rroXXco
BeBovXcopeva?, xaXoBiBaaxaXov?, 4 iva aeoeppovi- 4- i Tim. v. 14.
tpvaiv ra? vea? epiXavBpov? eivai, epiXorexvov?,
5 acoeppova?, ayva?, oiKOvpyov?, ayada?, vtto- s- i Pet. in. ¦.
13. H [ev] rrj II. 3- pr/he : h p.r/ 4- H acoeppovi£coai
5. T oiKovpyovs dyuBiiC,

5 2 nP02 TITON. 2. 6.
raaaofieva? toi? iBioi? avBpaaiv, iva pij o Xoyo?
roil deov f3Xaaeprjpi)Tai. 6 Tov? veeorepov? coaav-
7. i Tim. iv. ii 7699 rrapaxaXei aeoeppoveiv 7 rrepi rravra, aeavrov
rrapexdfievo? rvrrov xaXeov epyeov, ev ry BiBa-
aKaXiq depdopiav, aefivorryra, 8 Xoyov vyirj ana-
rdyveoarov, iva 6 eg evavna? evrparry pr/Bev
% hTv'i?5r.pet. exeov Xeyeiv rrepi rjpeov epavXov. 9 AovXov? IBioi?
Bearrorai? vrroraaaeadai, ev rraaiv evapearov?
eivai, fii) dvriXe'yovra?, IO firj voaepi^o/ievov?,
aXXa rraaav rriariv evBeixvvpevov? ayadr/v,
iva rrjv BiBaaKaXiav rrjv rov aeorrjpo? rjficov
deov xoapeoaiv ev rraaiv.
11. ia. 4; 1 joim n ' ETreepavrj yap rj J£ap49 rov deov aeorr/pio?
rraaiv avdpcorroi?, " rraiBevovaa rjpd?, iva apvrj-
aapevoi ri)v aae/3eiav xai ra? xoapixa? emdv-
pia? acoeppdveo? xai Bixaico? xai evae&co? ^r/acopev
ev rco vvv aieovi, I3 rrpoaBexopevoi rr)v paxapiav
eXrriBa xai erriepaveiav ri)? Bogrj? rov peyaXov
W^l\i.*\ deov xai acorijpo? rjpeov Xpiarov 'Irjaov, Ho?
Ezek. xxxvii. 23 ; yp, r\f\r«r/ / f «
Exod.xix.s ebcoxev eavrov vrrep rjpeov iva Xvrpeoaijrai r/fia?
arro rraarj? avopia? xai xadapiarj eavreo Xaov
rrepiovaiov, ^rjXcori)v xaXeov epyeov.
iS. 1 Tim. iv. iis. IS Tavra XaXe4 «a4 rrapaxaXei xai eXeyve fiera
rraarj? errirayi)? • prjBei? aov rrepieppoveireo.
III.
x":iss.;R2T'im. ' ' ' Trropipvrjaxe avrov? dpxai? egovaiai? vrro
raaaeadai, rreidapxeiv, rrpo? rrdv epyov dyadbv
6s. TH aeoeppoveiv, (H •) 71-epi rravra aeavr. 7. h koX.
epyeov ev rr) diSaaKaXia, 9. H vrroraaaeaBai ev rraaiv,
10. pr/: h pr/he \ rriariv evbeiKV. ayaBr/v : h evSeiKvvpevovs
ayanr/v 13. h r/pcov, | h ir/aov xpiarov

3- H- nP02 titon. 53
eroipov? eivai, 2 prjBeva fiXaaeprjpeiv, apaxov? 2. 2 Tim. a. 24s.
eivai, errieiKei?, rraaav evBeiKWfievov? rrpavrrjTa
rrpo? rravra? avdpeorrov?. 3 rjpev yap rrore xai
r/fiei? avorjroi, arreidei?, rrXaveopevoi, BovXevovre?
emdvpiai? xai r/Bovai? rroiKiXai?, ev xaxia xai
epdovcp Biayovre?, arvyrjroi, piaovvre? aXX^Xov9 •
4 0T6 Be rj x^p770"T07779 xai rj epiXavd peorr ia erreepdvrj 4. «. h.
rov acorfjpo? r/fieov deov, s ovx eg epyeov rcov ev $. 2 Tim. i. 9.
Bixaioavvrj a erroir/aapev r/pei;, aXXa xara ro
avrov eXeo9 eacoaev r/pa? Bia Xovrpov rraXiv-
yeveaia? xai avaxaiveoaeeo? rrvevparo? yyiov, ov
egexeev e(P rjliet? rrXovaico? Bia Ir/aov Xpiarov
rov acorr/po? r/pcov, 7 iva Bixaieodevre? ry exeivov
Xapin xXr/povopoi yevr/deopev xar eXrriBa £0)779
aieoviov. rriaro? 0 Xoyo?, xai rrepi rovrcov s. iTim.iv. 9!
f3ovXofiai ae Bia/3e0aiovadai, iva eppovritfoaiv
xaXeov epyeov rrpo'iaraadai 01 rrerriarevxoTe? deep.
ravra eariv xaXa xai coepeXipa roi? avdpeorrot? •
9 pcopa? Be ijrjrr/aei? xai yeveaXoyia? xai epiv 9- 1 Tim. i. 4 etc.
«a4 paxa? vopixa; rrepiiaraao • eiaiv yap avco-
epeXei? xai paraioi. IO aipenxov avdpeorrov pera
fiiav xai Bevrepav vovdeaiav rrapairov, " eiBeo?
on egearparrrai o roiovro? xai a/iapravei cov
1 /
ai/T0«:aTaK:p4709. 12 ' Orav rre/ityco Aprepav rrpo? ae rj Tvxixov, 12. 2 Tim. iv. 9.
arrovBaaov eXdeiv rrpo? fie ei? NixottoXiv • exei
yap xexpixa rrapaxeipaaai. I3 Zrjvav rov vofii- 13- Actsxviii. 24.
xov xai ArroXXcov arrovBaiio? rr poire fityov, iva
fir/Bev avroi? Xirrrj. '4 pavdavereoaav Be xai 01
III. 5' T 7raXiyyfv. '9. T epeis 12. H tvxlkov 13. T
anoXXco | TH8 XeiirT)

54 TIP02 titon. 3. 15.
yperepoi xaXcov epyeov rrpoiaraadai ei? ra?
' / / rr \ 9 y
avayxaia? xPe*>a<>> lva PV coaiv axaprroi.
15. 2 Thess. iii. ic > A 'c. / f I 5 x / v
18 etc. 5 AarraLpvrai ae oi per e/iov rravre?. aaira-
aai rov? epiXovvra? r/pd? ev rriarei.
H xaPl<i fiera rravreov vpeov.
15. T subscr. Trpor titoi*

nP02 TIM09EON B.

I.
1 IlavXo? arroaroXo? Xpiarov Irjaov Bia deXr/- 'j.ise'tc2. Cor- '•
paro? deov xar errayyeXiav £0)779 7779 ev Xpiarcp
Irjaoii 2 Tipodeep ayaTrrjrcp rexvco. yap49, eXeo9,
eipr/vrj arro deov rrarpo? xai Xpiarov Ir/aov rov
/ r
xvpiov rjpeov.
3 Xapiv 6^0) rco deep, eo Xarpevco arro rrpoyovcov ^ ARomxiv' I4'
ev xadapa avveiBrjaei, co? aBiaXeirrrov ev,o> rr/v
7rep4 aov pveiav ev rai? Berjaeaiv pov vvxro? xai
rjfiepa?, 4 erriirodcov ae ibeiv, pepvrjpevo? aov rcov
Baxpveov iva xapd? rrXrjpcodeo, s vrropvrjaiv Xaj3cov
rrj? ev aoi avvrroxpirov rriareeo?, 77749 evepKrjaev
rrpeoTOV ev ry fia/iprj aov Aeo'iBi xai ry pr/rpi aov
771 > / r ja rr \ J t 6 A j A
tivvixr/, rrerreiapai be on xai ev aoi. Ai rjv 6. ¦ Tim. iv. 14.
airiav avapipvr/axco ae avafyorrvpeiv ro xaPl0~lJLa
rov deov, o eariv ev aoi Bia rr)? emdeaeco? rcov
yeipcov pov. 7 ov yap eBcoxev r/piv 6 deo? rrvevfia 7. Rom. via. .5.
SeiXia?, aXXa Bwdpeco? xai dyaTrrj? xai acoeppo-
via/iov. 8 fir) ovv erraiaxvvdy? ro paprvpiov tov
xvpiov r/fieov prjBe e/ie rov Beapiov avrov, aXXa
avvxaxorradrjaov rep evayyeXieo xara Bvvapiv deov,
I. 2. xPl(TTt ir)aov : t Kvpiov ir/aov xPLarov h Kvpiov ir/aov
3s. TH her/a. pov, vvkt. k. r/pepas errirroB. 8. T o~fyKaK07r.

56 IIP02 TIMOGEON B. I. 9.
SI' s^Romfxti. 9 T0V aeoaavro? rjfia? xai xaXeaavro? xXrtaei ayia,
25s- ) vvy r » 5, .. v virv/ //l
Of «aTa 7a epya r/pcov aXXa xara ibiav rrpoveaiv
xai XaPlv TVV Bodeiaav r/piv ev Xpiarco Irjaov
rrpo XP0V(ov aieovieov, IO epavepeodeiaav Be vvv Bia
7779 emepaveia? rov aeorrjpo? r/peov Xpiarov
Irjaov, Karapyr/aavro? pev rov davarov, epeon-
aavro? Be £0)171/ Kal aepdapaiav Bia tov evayye-
"LlTT' "' 7 : ~^-lov> ll ei? b eredrjv eya> xrjpvg xai arroaroXo?
12. Eph. ai. 1,13. xai BiBaaxaXo?' 12 Bi rjv airiav xai ravra rra-
axeo, aXX ovx eiraiaxwo/iai • oiBa yap eo rrerrl-
arevxa, xai rrerreiapai on Bvvaro? eariv rr/v
rrapadr/xrjv pov epvXagai ei? exeivrjv rrjv r/pepav.
i3. iv. 3. I3 vTrorvrrcoaiv eye vyiaivovrcov. Xoyeov aw Trap
t/iov rjxovaa? ev rriarei xai ayarrrj ry ev Xpi-
I4omTvS; S'. 20i °"T?> 'Irjaov ' H ri)v xaXr/v rrapadr/xr/v epvXagov Bia
rrvevparo? dyiov rov evoixovvro? ev rjfiiv.
is. iv. 10, i«. '5 OiBa? tovto, ct4 air ear pacpr/o av pe rravre?
04 ev ry Aaia, cov eariv ePvyeXo? xai Eppoyevr/?.
16. iv. i9. l6 80)77 eXeo9 0 xvpio? rep Ovrjaiepopov oixco, on
7roXXaxi? /ie avetyvgev xai rr)v dXvaiv fiov ovx
erraiayyvdrj, I7 aXXa yevopevo? ev Peofirj arrov-
Baico? e^ryrrjaev fie xai evpev. l8 80077 o xvpio?
evpeiv eXeo? rrapa xvpiov ev exeivrj ry rjfiepa.
xai baa ev Eepeaco BirjKovrjaev, fSeXnov av
r
yivcoaxei?. II.
* Xv ovv, rexvov fiov, evBvvafiov ev ry yapiTt
T77 ev Xpiarcp Irjaov, * xai a rjxovaa? rrap
10. t ir/aov xpio-Tnv II. 8i8ao-KaXor : T add eB ay>
13. cor. h j- 15. TH eppoyevr/s

xv. 12 ;
3 etc.

2. 17. IIPC2 TIMOGEON B 57
e/iov Bia rroXXeov paprvpiov, ravra rrapddov
rriaroi? avdpcorroi?, oirive? ixavol eaovrai xai
erepov? BiBagai. 3 avvxaxorrddrjaov eo? KaXo? n. 3. i.
aTpaneorij? Xpiarov Irjaov. 4 ovBei? arparev-
ouevo? epirXexerai rai? rov (3lov rrpaypanai?,
iva rco ar paroXoyr/aavn apearj. 5 eav Be xai
adXy T49, ov arecpavovrai eav pi) vopipco? adXrjarj.
6 rov xoTTicovra yecopybv Bei rrpeorov rcov xaprreov
peraXap/Saveiv. 7 voei b Xeyco • Beoaei yap aoi
o xvpio? avveaiv ev rraaiv. 8 Mvrjfioveve 'Ir/aovv f^'J^'
Xpiarov eyrjyeppevov ex vexpeov, ex arrepfiaro?
AaveiB, xara to evayyeXiov pov, 9 ev co xaxorradeo 9^Actsxxvm.
pexpi Beafieov eo? xaxovpyo?, aXXa o Xoyo? rov
deov ov BeSerai. IO Bid tovto rravra vrropeveo
Bia rov? exXexrov?, iva xai avroi aeorr/pia? rv-
Xcoaiv ri)? ev Xpiarcp 'Ir/aov pera Bogr/? aieoviov.
11 1740-709 o Xoyo?' el yap avvarredavopev, xai Rom.Ti?8.iv' ' ;
avv^r/aopev I2 ei vrro/ievopev, xai awfiaaiXev- Mat^T^.'"' ,7
ao/iev ' ei apvrjaopeda, Kaxeivo? apvr/aerai rjpa? '
13 64 amarovpev, exeivo? maro? pevei, apvr/aa-
adai yap eavrov ov Bvvarai.
14 Tavra vrrofiifivrjaxe, Biapaprvpopevo? evco- **¦ (¦'• ¦¦)
7T40i» rov deov fir) Xoyopaxeiv, err ovBev xPr\0~iP-0v,
em xaraarpocpy rcov axovovrcov. I5 arrovBaaov
aeavrov Boxifiov rrapaarr/aai rco deep, epyarrjv
averraiaxwrov, opdoropovvra rov Xoyov ri)? aXrj
deia?. l6 7a9 Be /3eftr/Xov? xevoepeovia? rrepi- *TjJjJ|-jjj.L ';
laraao ' 6774 rrXeiov yap rrpoxoifrovaiv daefieia?,
17 xai 6 Xoyo? avreov eo? yayypaiva vopijv egei. 17. 1 Tim. i. 20.
II. 3. T avyKOKorr. 4' T77. ¦ a'/uareims 9- H xaKoupyjf .
12. TH avpfj-iaik. 14. Be ov : th ku,jj v

58 TIP02 TIMOGEON B. 2. iS.
is. 1 Tim. vi. 21. cov eariv 'Tfievaio? xai ePiXrjro;, ' oirive? rrepi
rijv aXr/deiav r)aTOX'l0~avi Xeyovre? avaaraaiv
77877 yeyovevai, xai avarperrovaiv rr/v nvcov rn-
(!>iN™jaeV crriv. 19 0 pe'vroi arepeb? OepeXio? roil deov
xxiv. 16, rr y ^ 1 -r, f V '
earyxev, eycov rrjv aeppayiba ravrrjv • eyvco xv-
0409 rov? ovTa? avroii, xai • arroarr/rco arro aBi-
Rom.'ix'.r2i!i'I3; Ktet? rrd? 6 bvopd^eov to bvopa xvpiov. 2° ev
peyaXrj Be oixia ovx eariv povov axevrj xpvaa
xai apyvpa, aXXa xai gvXiva xai oarpaxiva,
21. 2 cor. vi. 17. xai a pev ei? npr/v a Be ei? arifiiav • 21 eav ovv
7/i/rsJv / y «
T49 exxauaprj eavrov arro rovreov, earai axevo?
649 npi/v, rjyiaofievov, evxpyerrov rco Bearrorr/,
rX' i2 7imi.vi' IZ '' e4? "Tra^v epyov ayadov r/roifiaa/ievov. 22 Ta9 Se
vecoreptxa? emdvpia? epetye, Bicoxe Be Bixaioav-
vrjv, rriariv, ayarrr/v, eipr/vr/v fiera rcov errixa-
23. 1 Tim. iv. 7. Xovpeveov rov xvpiov ex xadapa? xapBia?. 23 ra?
Be ficopa? xai drraiBevrov? %rjrr\aei? rrapairov,
24. Tit. i. 7, 9. 6480)9 0T4 yevveoaiv paxa?' M BovXov Be xvpiov
ov Bei paxeadai aXXa rjrriov eivai rrpo? rravra?,
BiSaxrixov, avegiKaxov, 2S ev rrpavTrjri rraiBevovra
rov? avnBiandepevov?, pr/rrore Beprj avroi? b
26. i Tim. ai. 7. deo? peravoiav ei? emyvcoaiv aXrjdeia?, 2& xai
avavr/yjreoaiv ex ri)? tov BiafioXov rrayiBo?, t£a)-
yprjpevoi vrr avrov ei? to exeivov deXrjp-a.

ITI r t Tim 1 TI x £¦* f r/»5/ r i
lovro be yiveoaKe, on ev eayarai; i/pepat>:

IV. I

III. rr
on
zss. Rom. i. 295s. evarr/aovrai xaipoi ^aXe7704. 2 eaovrai yap 01
17. H tpiXr/Tos- 18. avaaraaiv : [t] h pm rrjv 21. T eis
ripr/v r/yiaap. 11. pera: [t] h add iravrayj 25 h St&g

3- 15- nP02 TIMOGEON B. 59
avdpcorroi epiXavroi, epiXapyvpoi, aXa^ove;, vrrepr]-
epavoi, jUXaaeprjjioi, yovevaiv arreidei?, axapiaroi,
avoaioi, 3 aaropyoi, aarrovBol, Bia/SoXoi, axparei;,
avrjfiepoi, aepiXayadoi, 4 rrpoBorai, rrpoTrerei;, rerv-
epcofievoi, epiXr/Sovoi pdXXov rj epiXodeoi, 5 exovre?
popepcoaiv evaefteia? rijv Be Bvva/iiv avri)? rjpvrj-
1 v ' 1 / 5 ) r ,
fievoi ' xai rovrov? airorperrov. ex rovreov yap
64cr44' 04 evbvvovre? ei? ra? oixia? xai aix/iaXco-
ri^ovTe? yvvaixapia aeacopevpeva apapnai?, ayo-
peva emdvpiai? rroixiXai?, 7 rravrore pavdavovra 7. i Tim. a. 4.
xai pr/Berrore ei? emyveoaiv aXrjdeia? eXdeiv Bvva-
peva. 8 04> rpdirov Be 'lavvi)? xai 'Ia/jfepij; dvr- s .Ex'T,imviii11'
earr/aav Mcovaei, ovreo? xai ovroi avdiar avrai
ry aXrjdeia, avdpcorroi Kareepdappevoi rov vovv,
aBoxijioi rrepi rijv rriariv. 9 aXX ov rrpoxo- 9. 1 Tim. v. 24.
yfrovaiv 6774 rrXeiov • rj yap avoia avreov exBrjXo?
earai rraaiv, ro? xai rj exeivcov eyevero. IO Xv 10. iTim.iv. 6.
Be rraprjxoXovdrjaa? pov ry BiBaaxaXia, ry ayco-
yy, ry rrpodeaei, ry rriarei, ry fiaxpodvpia,
ry ayairr/, ry vrropovfj, " roi? Bicoy/ioi?, roi?
rradr/fiaaiv, oia fioi eyevero ev Avnoxeia,
ev Ixovieo, ev Avarpoi? • oiov? Bicoyfiov? vrrr/-
\ > r i ' r '
veyxa; xai ex m avreov pe tpvaaro o xvpio;.
12 xai rravre? Be oi deXovre? £i)v evaeficb? iv y^™**-™**
Xpiarcp Irjaov Bicoxdrjaovrai. '3 rrovrjpoi Be
dvdpeorroi xai yorjre? rrpoxoyfrovaiv em ro XeL~
pov, rrXavcovTe? xai rrXaveopevoi. I4 av Be Aasxvi! I'.'31
fieve ev oi? e/iade? xai erriarcodrj?, eiSeo? rrapa
riveov epade?, IS xai on arro /3pecpov? lepa ypap-

III. 10. h -rrapr/KoXovBr/Kas 15- T [ra] lepa yp.

11. Acts xiii. 50 ;
xiv. 2 ; xix. 22.

60 nP02 TIMOGEON B. 3. 16.
para oioa? ra Bvvapeva ae aoepiaai ei? aeo
rr/piav Bia TTiareco? 7779 ev Xptarcb 'Irjaov.
16 rrdaa ypaepr) dedrrvevaro? xai eoepeXipo? rrpo?
BiSaaxaXiav, rrpo? eXey/iov, rrpo? erravdpdcoair,
i7. 1 Tim. vi. 11. Trpo9 TTaiSiav ri/v ev Bixaioavvrj, 1? iva dprio?
y o rov deov avdocoTro?, rrpo? rrdv epyov ayadi.v
e^rjpriapevo?. IV.
IT: TitI.T!i3.T' * Aiafiaprvpofiai evcomov rov deov xai Xpi
arov Irjaov rov peXXovro? xpiveiv £covra? xai
vexpov?, xai ri)v emepaveiav avrov xai ri/v fSaai-
Xeiav avrov, ' xrjpvgov rov Xoyov, erriarrjdi
evxaipco? uxaipeo;, eXeygov, rrapaxaXeaov, imri-
prjaov, ev rraarj paxpodv/iia xai BiBaxy. 3 earai
yap xaipo? ore ri)? vyiaivovar;? BiBaaxaXia?
ovx avegovrai, aXXa xara ra; iBia? erridv/na?
eavroi? erriaeopevaovaiv BiBaaxaXov? xvrjdd/ievoi-
ti/v dxor/v, 4 xai arro fiev 7779 aXrjdeia? rr/v
axor/v arroarpe-tyovaiv, em Be 701/9 fivdov? ex-
5. ii. j. rparri/aovrai. 5 av Be vrjepe ev rraaiv, xaxo-
rradrjaov, epyov rroirjaov evayyeXiarov, ri)v
6. pwi. ii. 17. Biaxoviav aov rrXrjpocpoprjaov. 6 Eyeo yap 77877
arrevBopal, xai b xaipo? ri)? avaXvaeeo? fiov
7. i Tim. vi. 12. eepearrjxev. ' tov xaXov ayeova rjyeoviapai,
toi/ bpopov rereXexa, rr/v rriariv rerriprjxa •
8. jas. i. 12. \01rrov arroxeirai poi o rrj? bixaioavvrj?
areepavo?, ov arrooeoaei poi o xvpio? iv eKeivrj
ry r//iepa, o Bixaio? xpirrj?, ov pdvov Be epoi
16. TH rraijeiav IV. I. h Kpivai 2. TH8 emTiprcr.
tt. p..Ka\.

4- 20. HP02 TIMOGEON B. 6 1
aXXa xai rraai roi? rjyarrrjxoai rr/v erriepdveiav
ai/Tou. 9 XrrovBaaov eXdeiv rrpd? fie raxeco?. 10Arjpa? JM- CoL iv-
yap fie eyxareXirrev ayarrr/aa? rov vvv alcova,
xai erropevdrj ei? QeaaaXovixrjv, Kpr/aKij? el?
TaXXiav, Tito? ei? AaXpariav • " AovKa? iarlv
povo? per epov. Mapxov dvaXa/3cov aye perd
aeavrov • eanv yap poi evxpi)a"ro? ei? Bia
xoviav. " Tvx^xov Be direareiXa el? ''Eepeaov.
13 rov epeXovrjv, bv drreXirrov iv TpcodBi rrapa
Kaprrcp, epxdfievo? epepe, xai rd f3if3Xia, paXi
ara ra? pep/3 pava?. H AXe'gavBpo? 6 ^aX«:eu9 A*cts,x7xm'\2°i
 -\ -\ ' ^ ' x. /«. '\>' » «% Ps. xxviu. 4.
7roA,A,a poi xaxa evebeigaro • arrobcoaei avrco
o Kvpio? xara ra epya avrov. I5 bv xai av
cpvXaaaov • Xiav yap avreaTij roi? r/fierepoi?
Xoyoi?. '6 ev ry rrpeorrj pov arroXoyia ovBei?
poi rrapeyevero, aXXa rravre? fie eyxareXi-
rrov ' fir) avroi? Xoyiadeirj • *7 6 Be xvpio? poi 17. Dan. vi. 20.
rrapearrj xai eveBvvaficoaev pe, iva Bi ejiov ro
xr/pvypa rrXrjpoepopr/dy xai axovaeoaiv rravra 7a
edvrj, xai epvadrjv ex aroparo? Xeovro?. tB pv- a a. u.
aerai fie o Kvpio? arro rravro? epyov rrovrj-
pov xai acoaei ei? rr)v /SaaiXeiav avrov rijv
errovpaviov ¦ eo rj Boga ei? rov? aicova? rcov aleo-
r/v.
' Aarraaai Upiaxav xai AxvXav xai rov I9-...!- l6 ; Acts
r xvni. 2 etc.
'Ovr/aiepopov oixov. 2° Epaaro? efieivev ev Ko- ** R°m.xvi.23i
pivdco, Tpoepipov Be arreXirrov ev MiXr/rep aade-
IO. H§ eyKareXemev | yaXXiav: T5H yaXariav 12. Htu-
Xikov 13. H' aireXenrov 16. H5 eyKareXeiwov 20. H5
C7r-Xei7rn" 6

62 I1P02 TIMOGEON B. 4- 22.
vovvra. 2I arrovBaaov rrpo ^et/xo)f09 eXdeiv.
aarrd^erai ae EvfiovXo? xai HovBij? Kai Ai-
vo? xai KXavBia Kai oi aBeXepoi rravre?.
i-hiiT'v!e23.'2Si 22'0 Kvpio? fiera rov rrvevparo? aov. rj %«p<9
ped vpeov.

21. H [7raxTer] 22. Ktipios: h add ir/aovs [ T siiLscr.
7rpos ripoBeov fH

NOTES.

INTRODUCTORY NOTE.

For collateral information, the student is referred to the well-
known bible dictionaries, the bible hand-books, the introduc
tions to the study of the New Testament, to Conybeare and
Howson's, and also Farrar's, Life and Epistles of St Paul.
It is an important practical question whether it is better to
study these works somewhat extensively before reading the
New Testament, or after having read it, or as a collateral study.
My own preference is very decidedly for a middle course. As
in the best colleges the classic authors are studied in connec
tion with the history, the geography, the archaeology, and the
literature of the period, so the New Testament may be, I think,
most thoroughly studied in the same way. If the first course
is adopted, and the so-called Introductions are taken up first of
all, the student is liable to get little or no farther than the Intro
ductions. If the last course is adopted, he fails to acquire
much valuable information which will greatly aid him in under
standing the divine word. Therefore, the middle course is very
decidedly recommended. At all events, let nothing whatever
cheat us out of the careful, critical, thorough, prayerful study of
the word itself. Nothing should take the place of this.
In the hope of encouraging such study these brief notes have
been written. They axe intended as an aid to the student, and

IV INTRODUCTORY NOTE.
the minister who has not had the opportunity to become thor
oughly conversant with the language or has not been able to
keep up a critical acquaintance with his Greek. With this
end in view, many notes have been written and suggestions
made that may seem to critical scholars too elementary. Such
notes, as they do not occupy much space, can easily be passed
over by those who do not need them.
The order — Ephesians, Colossians, Philemon — has been
adopted because these three epistles are supposed to have been
written about the same time and to have been sent together
by the same messenger ; while the epistle to the Philippians is
thought to have been written a little later.
The commentaries that have been most frequently consulted
and that have furnished the most aid are those of Ellicott,
Alford, Meyer, and Braune (in Lange's series). Other well-
known commentaries of an earlier date, and the New Testa
ment Grammars of Winer and Buttmann, have often proved
very helpful.
In the hope that these notes on some of the most important
and difficult parts of the New Testament may be not less ser
viceable than those which have preceded them, and that ear
nest, critical study may be encouraged, the editor now submits
them to the use of his pupils and of others who are in similar
circumstances.Theological Seminary,
Morgan Park, III.,
1885.

EXPLANATION OF ABBREVIATIONS.

Alf. .... Alford.
Att  Attic.
Beng. . . . Beftgel.
Butt  Buttmann (New Testament Grammar).
B. U. ... Bible Union Version.
Cf  Latin confer, i. e. compare.
Chrys. . . . Chrysostom.
Ell  Ellicott.
Erasm. . . . Erasmus.
et al  et alii, and others.
ff. . . . . following.
fr  from.
Good. . . . Goodwin (Greek Grammar).
Had  Hadley
H-A. . . . Hadley-Allen "
Kre  Kal T&. erepa = etc.
L. & Sc. . . Liddell and Scott (Greek Lexicon).
LXX. . . . Septuagint.
O. V. ... Old Version (of 161 1 ).
R. V. ... Revised Version (American).
st  stead = instead of.
Theod. . . . Theodoret.
Theoph. . . Theophylact.
Van Oost. . . Van Oosterzee.
W-H. . . . Westcott and Hort.
It is thought the remaining abbreviations require no special
explanation.

EPISTLE TO THE EPHESIANS.

GENERAL OUTLINE.
Chs. I.-III. A sublime outburst of emotion in view of the
glory and blessedness of the salvation wrought by Christ. Chs.
IV .-VI. Chiefly hortatory. First, an exhortation to Christian
unity ; and then, to avoid various immoral practices to which
they had been accustomed before their conversion.

Chap. I. Vv. I, 2. Address. — Vv. 3-14 The blessings of the
elect. The Father has chosen them to be holy ; has predeter
mined them to the adoption of sons ; has bestowed grace on them
in the beloved. The Son, in the riches of His grace, has purchased
for them redemption through His blood; has bestowed on them
wisdom, in making them acquainted with the mystery of His will;
has obtained for them, under Himself the one head, according to the
purpose of the Father, an inheritance. The Spirit, after they have
heard and believed the word of truth, has sealed them, and has
become the earnest of their inheritance. — Vv. 15-23. Thanksgiv
ing for their faith ; and a prayer that they may have the spirit of
wisdom and revelation, to understand more fully the glory of Christ,
and of their inheritance in Him.
Note. — The above scarcely indicates the contents of w. 1-14. There is perhaps no
paragraph in the Epistles of Paul, in which every clause is so freighted with meaning.
V. 1. airoo-roXos Xp- 'It|o-oB. Comparing this w. Souhos Xp- 'lrjcrov
(Rom. 1. 1), the gen. seems rather to denote the idea oi possession than of
source. — 81a 6eX.riu.aTos Oeov, through the will of God [6e\-r)p-, that which
has been willed: made definite by the limiting gen. Beov. Win. p. 125).
The two clauses, an apostle of Christ yesus, through the will of God, call the

8 NOTES ON EPHESIANS.
attention of the readers of the Epistle to the fact that the words addressed
to them have divine authority. — to!s a-ytois, to the saints; \.e.to those
who are consecrated to God. The word Christian had not yet come into
general use. It occurs but three times in the N. T. — Iv Tij<J>«r<j> is brack
eted by W^H. as well as by Tisch. It is strongly defended, however, as
the true original reading by Meyer, Ell., et ai. If the words were omitted
in the original MS., the simplest explanation is that the epistle was prob
ably intended to be read to more than one church, and that a blank space
was left here to be appropriately filled when the epistle was publicly read
to any given church. — Iv Xp-'Ir|crov, w. wicrrots (not w. ayiois), faithful
in Christ yesus: iv denotes the element, the life-sphere, abiding in. The
article is omitted before niarrtis, and thus this clause is united more
closely to the preceding. We can hardly imitate the Greek const, in an
Eng. idiom.
V. 2. Cf. Rom. I. 7, note.
V. 3. EvXoyrjTo's (verb. adj. fr. evXoyew), blessed; in the sense, worthy to
be praised, worthy to be blessed: fiaicdpios, blessed; in the sense, happy. Sc
etri, optat. of wishing, blessed be etc. Note the emphat. position of ei\o-
¦y7jTos. — tov KvpCov kt4. Whether this gen. limits both mvrr\p and $e6s
(Blessed be the God and Father of etc.), or only the word rrart)p (Blessed be
God and the Father of our Lord yesus Christ), is not certain, either gram
matically or logically. That the former is not doctrinally incorrect may
be seen from verse 17. Ell., Meyer, et al. prefer the latter construction.
For a similar point, cf. Gal. I. 4, note on r\pAv. — 6 evX.ovf|o-as T|(ids, who
blessed us. How He blessed us (made us praiseworthy) is explained by
iv ... iv ... iv. His blessings to us are substantial benefits ; our blessing
in relation to Him consists in praise : fifias, us, i. e. Paul and those whom
he addressed ; including also the idea of all believers. Note the repeti
tion evKoyrtrSs . . . evKoyJicras . . . eb\oylq (blessing, i. e. the possession of
that which makes us worthy of commendation). — Iv rots «r-, in the heav
enly (places') : "the region and sphere where our true home is (Phil. 3.
20) ; where our hope is laid up (Col. 1. 5) ; and whence the blessings of
the Spirit truly come (Heb. 6. 4)." Ell. So also Alf., Meyer. Though
the expression has been variously understood, this meaning seems most
natural. — Iv Xpio-Tio (emphat. posit.), in Christ. All is summed up in
Him. Cf. vv. 10, n. This is the leading thought of the Epistle. The
three clauses w. evr\oyr)cras (iv . . . iv ¦ . . iv) denote, in what respect, in
what place, in what person.
V. 4. Confirmation and further explanation of e i\oyr)aas xre. — ko.6us,
even as, denotes here both manner and cause. — lgc\c£o.To (iK-Aeya) T|u.as,
chose us out for Himself (from the mass of mankind). Cf. iK\eier6s, elect,
chosen: ixXoyr), election, choice. — Iv ovt<3, in him, i.e. in Christ, the

CHAPTER I. 5. 9
sphere in which the action of the verb was accomplished. — Trpb ko.t-
k<So--, before the foundation of the world. Article omitted in Greek. Win.
p. 137. The two clauses answer the questions, how, and when, God chose
us out for Himself. — etvcu lere., the purpose : that we should be holy
(i.e. consecrated to Him: same word rendered saints in verse 1) and with
out blame (or without blemish) ; the two adjs. express the positive and the
negative characteristic. Cf. Eph. 5. 27. — Ka.Tevwiri.ov ovtov, before Him,
i.e. in the sight of God ; judice deo; not simply to human view. — Iv
d7a.Trr| may be joined with what precedes, either w. i\e\e\aro, or w. aylovs
Kal afuipous (so W-H., Alf., Vulg., Coptic, Erasm., Luther, Calvin, Beza,
et al.) ; or w. what follows (so Tisch., Meyer, Ell., Braune; the Peshito,
Chrys., Theod., August., Jerome, Bengel, De Wette, Olsh., Lach., and
many others). Standing, as it does, midway between two most important
statements, is it necessary to limit its force entirely, either to what pre
cedes, or to what follows ? May not the thought, inwove, i. c. God's love,
extend over both ? If, however, we must choose between the two views
above presented, the latter (connecting iv ayirrri w. -rrpooploas) seems to
us the most natural and forcible.
V. 5. Iv OYairti irpoopuo-as ^(juas, having in love pre-determined us : -rrpo-
opleras, fr. irpo, before, and iplfa, to determine ; '600s, a boundary, Lat. termi
nus. This seems the most literal and exact rendering : "foreordain " (fr.
Lat. ordo, a row) means primarily, to set in a row, to set in order : "predes
tine," akin to the word destiny, makes on the mind an impression which
does not belong to irpooplfa. Whether irpoopicras, having pre-determined,
denotes something antecedent to t\e\i\wto, chose out for himself, is a
question not answered here ; as the aor. particip. may denote " a simple
occurrence without regard to time," Good. Gram. § 204, Note 2 ; or " a
simultaneous action," Win. p. 342. Cf. yvaplcras, verse 9. Ell. views the
action of irpoopio-as as antecedent to, Meyer as synchronous with, that of
0-eXe£aTo, The Greek particip. certainly does not settle the point, and it
is not important to us that it should be settled. It is better to fix our
minds on the great, all-important fact stated in the entire sentence. — els
vioOeo-Cav, an end in view, for adoption as sons. — 810 T- Xp-, through yesus
Christ, tells how this is accomplished. No other plan has been devised,
or is needed. — ets ovtov (defines more exactly and emphasizes els vlo-
Becrlav),for himself: els denotes not merely the idea of approach, but that
of entrance into, "inward union " (cf. Ell. in loco : also Ell.'s note on els
Xpicrriv, Gal. 3. 27). The three clauses (els ... 81a ... els . . .) are closely
united in idea. — Kara (the rule, or measure) ttjv ev8oic(av xre., according
to the good-pleasure of His will (that which has been willed by Him). It is
not necessary to try to define more exactly, as many do, the meaning of
evSoxiav here, or to attach to it any other idea than that which ordinarily
belongs to it (and also to eliSoKeoi) in the N. Test.

10 NOTES ON EPHESIANS.
V. 6. els emuvov Kri. (the primary, the great end, finis primarius. Cf.
Phil. I. n), for the praise of (the) glory of His grace : Sof?js made definite
by the limiting gen. Win. p. 125. — r)s (attracted from the ace, cognate
ace. w. ixapirwaev, to the case of the anteced. xdp'ros) me., which He gra
ciously bestowed on us. — Iv tw if^a.m\\iAva (ay air da), in the beloved : the
sphere in which all this is accomplished. " iv is not here interchangeable
w. Sid, or equivalent to propter, but retains its full primary meaning." Ell.
V. 7. Iv ii i\oyitv, in whom (and only in whom) we have (not we shall
have, nor we have had, but we have, are having). — tt^v dTroXvrpciKriv, our
redemption, R. V. ; the redemption, the long promised and now known and
realized redemption. Ell., Alf., Lange, B. U. ; die Loskaufung, Meyer. —
8id tov aJp.aTos avrov (defines more particularly iv $) through his blood.
Paul does not say, through his perfect and beautiful life as an example,
nor through his divine teaching, though he spake as never man spake ;
but through his blood, without which there could be no &<j>ecris. Cf. Heb.
9. 22. — rirv a<peo-iv tov irap- : in explanatory appos. w. ri)v airoxbrpacriv :
the forgiveness (the remission, the putting away) of our transgressions (Alf.,
Ell.) ; trespasses (R. V., B. U-). Cf. the use of ¦napairrtepa in Rom. 4. 25,
5. 15, ff. — Kara, to ttXovtos me., w. %xopev, we have . . . according to the
riches (the wealth) of his grace. (Note the later form to ttXovtos, st. Att.
rbv -rrXovrov.) If our redemption is proportionate to the riches of his
grace, it will certainly be complete.
V. 8. f[S, attracted fr. the ace. to the case of its antecedent xdpiros ;
obj. of iirepicrcrevcrev (trans, here; fr. irepicrcrelm, to ?nake irepto-crSs, abun
dant, over and above) ; which he made to abound. Some view the verb as
intrans., and t\s as attracted fr. the dat. : but this const, is less probable. —
els T]u.a.s, towards us ; or more exactly, (entering) into us. His grace is
not something simply towards us, or surrounding us, but that which enters
within our hearts. Cf. Lange. — ev irdo-n o-orpva Kal <ppovrjo-eu Do these
words belong w. what precedes or w. what follows ? The former connec
tion seems more natural and is generally preferred. So R. V., B. U.,
Meyer, Ell., et al. Again, the question arises, are these words spoken of
God, or of us ? The latter seems to be the correct view. So Meyer, Ell.,
et al. : in all wisdom (that wisdom which pertains to our eternal welfare,
— the only wisdom worthy of the name) and prudence, or intelligence
(Ell.) : eppivoens, fr. eppovea, is the act of using the mind, the applicatic
or exercise of crocpia (the generic word for wisdom). The thought of the
verse, with the above explanation, is this : which (grace entering) into us
he made to abound in all wisdom and prudence.
V. 9. yvupCo-as (yvwpifa) i\iiiv : having made known to us etc. This
was the great exhibition of his grace — explanatory of v. 8. The particip.
here, as in verse 5 (irpoopicras), seems to denote an act synchronous with
that of the verb. — to u.vo-'nrjplov tov 8eX- avTov, the mystery (that which

CHAPTER I. 10-12. II
had been hidden from the world) of his will, respecting his will (obj. gen.).
— Kara tt^v e48oK£av avrov : w. yvaplcras. Cf. verse 5, where also it is
connected w. the particip. preceding it. — f)v irpoefleTO ev avrw (iv alnif,
Meyer, Ell., Alf., et al.), which he purposed (set forth) in himself; or, which
he purposed in him (in Christ). This latter interpretation, referring out<j>
to Christ, certainly seems forcible. So it was understood by Chrys.
and many ancient scholars ; also by Luther, Calv., Bengel, and others in
modern times. The R. V. seems to favor this view.
V. 10. els kt!., looking into, with a view to, was Gott im Auge hat
(Meyer). — oUovouIav, a setting in order, dispensation, an orderly unfold
ing. The clause may be rendered, with a view to the orderly unfolding of
the fulness of the times. — dvaKerpaXotuo-ao-Sai : infin. denoting purpose ;
explanatory (epexegetical) of the preceding clause : to sum up (for himself)
etc. In this, the olxovopla kt!. would consist. This grammatical explana
tion is simpler than to make the infin. depend on irpotBero. — to ttovto . . .
tt|S yfjs : all things in Christ, the things in (or upon) the heavens, and the
things upon the earth. What does this statement mean ? There is danger,
on the one hand, of making it mean more than the words properly signify;
on the other hand, of improperly restricting the meaning; so that the most
various and forced constructions have been put upon it. " Any reference
to the redemption or restoration of those spirits for whom our Lord him
self said to irCp to aldviov (Matt. 25. 41 ) was prepared, must be pronounced
fundamentally impossible." Ell. The words, strictly interpreted, do not
signify any such idea. They assert the ultimate dominion, the headship,
of our Lord. Even wicked spirits acknowledge and dread his power and
authority. Under this power, this headship, we who have believed oc
cupy a very different place from them, as the apostle now goes on to
show. — Iv ovtu, expressed for perspicuity and emphasis.
V. 11. ev w koI Ik\t)pcS9t|Uev (xXripia, fr. nXftpos, a lot, a heritage, an
inheritance). This may be rendered, in whom also we were made a heri
tage (i. e. a heritage of God) ; or, in whom we were even admitted to an in
heritance, were made partakers of the Messianic inheritance. The former,
R. V., Ell., et al. ; the latter, Meyer et al. The latter seems to me better
suited to the connection. — irpoopio-flevres (pass, particip. fr. irpooplCio. Cf.
irpooplrras, verse 5, note) : having been predetermined. — Kord irpoBeftv
(cf. irpoeBero, verse 9) me., according to a purpose (or the purpose) of him
who works etc. — koto t}|v PovXt^v tov 8e\- ovtov, according to the counsel
(the plan, design) of his will (that which has been willed).
V. 12. ets to etvai rjuas kt!. (the end in view, in connection with the
combined idea iKXr\p&iBi\pev rrpoapiaBivres) : to the end that we (should) he
etc. Observe that t\vms, which up to this point has denoted believers, both
Jews and Gentiles, is here contrasted w. vnets, verse 13, and thus denotes
the Jewish Christians — els eiratvov kt! ,for the praise etc., the end in
7

12 NOTES ON EPHESIANS.
view. — tovs irpoTiXirtKoras (irp6, iXirlfa) kt!., w. iipas : those who have
before hoped etc. The prep. irp6 seems to point to the predictions of the
Messiah in the O. T., and to the hopes which the Jews had before the
coming of Christ. So Meyer.
V. .13. Iv iS Kal vjiets, in whom ye also (ye, i. e. converts from the Gen
tiles). — to evayyeXiov mi , descriptive of rov Xiyov ri)S aX-, the word of
truth, the gospel of your salvation. The gospel was then, and is still, the
¦word of truth par excellence. — Iv 1$, repeated for emphasis and perspicu
ity. — Kal irio-revo-ovTts, a particular added to axovaavres : in whom having
believed (having exercised faith) also. — lo-<ppa-yUr8T|Te (cr<ppayi£a>), ye were
sealed, and thus confirmed as heirs of the Messianic kingdom. — tco irvev-
U.OTL kt!., with the Holy Spirit of promise. The gen. denotes the idea,
belonging to ; rep ayicp is added for solemn emphasis ; thus, with the Spirit
belonging to the promise (in fulfilment of the promise) the Holy (Spirit).
V. 14. 8s: relat. pron. agreeing w. the pred. appa&c&v (Win. p. 166),
who is an earnest of our inheritance. An earnest was a first instalment
paid in advance as a pledge ; a security for the payment of the whole
sum. — els diroXvrpcoo-iv me., for the redemption, (directing the mind into)
the redemption, of the purchased possession (Ell.) ; the full redemption of His
purchased possession (Alf.). — els Sttoivov . . . ovtov : for the praise of His
glory. The former clause expresses the end in view with respect to man ;
the latter, with respect to God. — ovtov refers to the P'ather, and is
connected by Meyer with both clauses (ttjs irepmovr)aeuis and ttjs Sofas).
V. 1 c. Aid tovto : On this account, referring to what precedes, partic
ularly to vv. 13 and 14. — Ka-yw (=««» 2yd), I also ; i. c. Paul as well as
those whom he is addressing. — okovo-os, having heard, etc. naturally
refers to the tidings which he had received since he last saw them. — -rf|v
ko8' iiiids irCtrriv : a form of expression not occurring elsewhere in Paul's
epistles, but found in Acts 17. 28, 18. 15, 26. 3, and often jn the later
Greek writers : the faith which is among you, your faith. — Iv tu . . . 'Itjctov,
in close connection w. irloTiv. Note the omission of the article after
tIo-tiv. — koI tV dYdirnv tt^v els kt!. : and your love which (ye have)
towards etc. : article repeated, thus making the two thoughts, love and
the objects of love, more distinct. W-H. omit aydirnv rijv, and Alf. in
cludes therrf in brackets. The clause would then read, having heard of the
faith in the Lord yesus (which is) among you, or in you, and which (ye show)
towards all the saints.
V. 16. ov . . . evxopiortov (agrees w. Kcvyd, v. 15) : I do not cease etc.
Meyer speaks of this as a popular hyperbole. Perhaps so ; yet the state
of heart (which is more than any form of words) implied in ehxapimuv
may be unceasing. — iirep vp.a>v, for you, concerning you. Cf. Rom. 1. 8,
note. — jivelav Troiovu.evos : making mention (of you), or making (to my-

CHAPTER I. 17-19. 13
self) a remembrance (of you). It does not necessarily imply any form of
words, but simply the idea of remembrance. Cf. Phil. I. 3, 1 Th. 3. 6,
2 Tim. 1. 3. — lirl w. the gen., in the time of, or simply, in. The whole
expression corresponds to that which is now often used, remembering you
in my prayers ; and this state of mind and heart may be unceasing.
V. 17. i!vo kt!., closely connected w. irpoo-evx&v, prayers, that etc. —
6 8ebs kt!., the God of our Lord 'yesus Christ. Cf. verse 3. Christ himself
also uses the expression Beos pov, John 20. 17. Cf. Matt. 27. 46. — Tijs
86|t|s, descriptive gen., or gen. as a periphrasis for an adj. Butt. p. 161.
— Siprj, optat. = Att. Soil). Lach. has 8dr) (iota subscript under rj) = Att.
oi£. W-H. give both readings. The optat. after 'iva is very rare in the
N. T. If adopted here, it seems to be in keeping with the idea of a wish
contained in irporrevxuv. See Winer, p. 290 ; Butt. pp. 215, 233. — irvevjio
o-orjnas Kri., u. spirit of wisdom and revelation, R. V. ; or the Spirit (the
Holy Spirit) of wisdom and revelation. Meyer, Ell* Braune. The latter,
in connection with the thought of giving (Sipil), seems more natural : the
Holy Spirit who imparts wisdom and reveals truth. (Article omitted, as
with a proper name.) — Iv iTriyvioo-ei avrov, in the (distinct, definite)
knowledge of Him, i. e. of the Father. So Ell., Alf., Meyer, et al. Yet,
Calvin, Beza, et al. refer ovtoD to Christ, iv denotes here, as often,
" the sphere or element in which the action takes place " (Ell.).
V. 18. irerp<imo-u.evovs (cprmlfa) tovs 6<p9aX}iois kt!. Is this clause
the object of S<jjtj, or ace. abs., or does the particip. by a change of const.
'occurring in classic Greek) refer to vpiv, while toiis o<p- becomes ace. of
specification ? All three constructions have been advocated. The last
is now generally preferred; thus, may give to you etc., being enlightened in
the eyes of your heart /or freely rendered, as in R. V., may give to you
etc., having the eyes of your heart enlightened. — els to elSevai vpds : to the
end that ye may knmv ; closely joined in thought with rrecpaTicrpevovs me.
— t£s (fem. agreeing w. r\ ix-rrls, the direct interrog. pron. in an indirect
question. Often so in classic Greek) Iotiv t| e\irls kt!., what is the hope
of his calling ; i. e. what is involved, how much is implied in the divine invi
tation (riis KX-r)crea>s, gen. of cause). Note the three points in Christian
experience here presented (verses 15, 18) : faith, love, hope. — The next
clause presents the object of hope ; rls 6 irXovros kt!., what the wealth of
the glory of his inheritance : ai/rov, as above, refers more naturally to God
the Father, and may be viewed as objective or subjective gen. ; the inher
itance belonging to him, or the inheritance which he gives. The latter
idea is made prominent by the context. — ev tois d-yCois (masc.) denotes
the sphere, or the location, of the divine inheritance. There is no glorious
inheritance for men beyond this.
V. 19. A continuation of the same construction. The apostle labors
to give expression to his ecstatic emotions. After indicating that which

14 NOTES ON EPHESIANS.
is hoped for, the power which is to accomplish this is naturally referred
to. — Kal t£ to . . . olyeSos kt!., and what (is) the surpassing magnitude of
his power toward us who have faith. — koto t<|v evep-yeiav kt!. indicates
the measure of this power : according to the working of the strength of his
might etc. Note the extraordinary accumulation of words denoting
power and activity, — Svvdpeas ¦ . . ivepyeiav . . . xpdrovs . ¦ . lerx^os. It
seems less natural to connect this clause logically w.- irirrrevovTas.
V. 20. fjv (sc. ivepyeiav) IWjpYTjKev (perf. fr. ivepyiu), which he has
wrought. Ell. et al. read here ivi/pyiitrev, which he wrought etc. —
eveipas • ¦ • Ko8£cras : participles denoting manner or means : action simul
taneous with that of the verb (Winer, p. 342), in raising him . . . in mak
ing him to sit. Meyer, Ell., et al. read iKaBiaev, and he made him to sit. —
Iv SegicJ ovtov, the place of honor. The usual form of expression in the
gospels is in oejiav. — Iv tois et- : cf. verse 3, note.
V. 21. virepdvu irdo-Tjs dpxijs kt!., up above (or far above) every sover
eignty, and authority, and power, and dominion : — a series of words nearly
synonymous for the sake of emphasis. — Iv t<j> atwvi tovt<o . . . ev tco
oIXXovti (sc. alavt) : in this world (age, era) . . . in that to come. 6 alirv
ovtos in the N. T. is the period in this world's history up to the irapovtrla;
i aliiv peXXwv is the period beginning with the -rrapovaia and extending
onwards. V. 22. The former verse presents the exaltation of Christ as the high
est conceivable ; this verse, his unlimited and absolute sovereignty. —
koI itovto irrreraijev (vrro-rdaaai) kt!., and he put all things in subjection
(lit. he arranged all things under) under his feet: — more expressive than
if he had said under him. Note the repetition of the thought in fiir- xnri.
The emphatic word is ir&vra (as above rricrris and iravr6s), all things, i. e.
all created things. — koI avrbv ffiwKev, and gave him. Observe, it is not
iBijKev, or earriaev, placed, or appointed ; but iSwKev, gave. Christ in his
exalted position was a divine gift to the church. — KecpaXVjv, appos. w.
ovtov, (as) head, or (to be) head. — virep irdvro (in the same emphatic and
comprehensive sense as just above), over, or beyond, all things : rji c'kkXij-
aia (dat. comm.), to, or for, the church (in the collective sense).
V. 23. The figure, naturally suggested by KecpaX^v, is carried out ; and
the relation of the church to the head presented. — ¦fjTis, ut quae (Meyer,
Kiihner), quae quidem (Ell.), so that it (is), or which indeed (is). — tci o-uu.a
ovtov. The same figure is found often elsewhere. Cf. 2. 16, 4. vv. 4, 12,
16, 5. vv. 23, 30. — to irXT|p(Du.a (fr. irXr\p6u denoting result. Good. § 129,
4 ; Had. 461 ), that which has been made full of him who fills all in all.
The church, the body of Christ, is " that which is filled up by Christ "
(Eadie, Ell.) ; "das erfiillte Chrisli,d.h. dasjenige, was von ihm erfullt
ist " (Meyer). The last expression, tov . . . irXripovfievov, is understood,
therefore, to refer to Christ, not to the Father. The particip. is best

CHAPTER II. i, 2. IS
viewed as mid. and iv iracriv as the sphere in which the action takes
place : lit. of the one who in all things fills (for himself) all things ; or,
more briefly, of him who fills all in all : ra irdvra like to iravra, verse 10.
The sublimity of this conception, in fact of all the conceptions in this
chapter, can be felt only by those who have been taught by the Holy
Spirit. Chap. II. Vv. i-io. You also, who were dead, he hath mru'e
alive with Christ, through grace. — Vv. 11-22. The Gentiles, n t
less than the Jews, sharers in this salvation through Christ.
V. 1. Kal vu.ds, And you, or, You also, addressed particularly to the
readers of the epistle ; making to them an application of what has just
been said. The structure of the sentence, through the rush of thoughts
in the mind of the writer, is broken ; and the verb governing vpas is first
expressed in verse 5. — o'vtos veKpovs, being dead, or more freely rendered,
when ye were dead ; the particip. ovtos being present with respect to the
leading verb o-vvefaoiroiricrev. That the readers would understand this of
spiritual death can scarcely be doubted, and is made still plainer by the
datives of manner or means directly following : by, or, through, your tres
passes and sins, irapdirrufia (a fall aside, f r. irapa-irlirru) denotes properly
some overt act ; apaprla, the generic word, denotes a state of mind and
heart as well as an act ; an omission as well as a commission.
V. 2. Iv ais, in which : iv denotes here, as often, the sphere in which
the action takes place. Cf. ev iramv, 1. 23. — itot!, once ; with a verb of
past tense, as here, formerly. — irepieTrarrfio-aTe (irepi-irarea), ye walked
about, ye lived. — kotci tov olwvo kt!., an expression difficult to render
exactly. For the meaning of aldv, cf. 1. 21, note. It suggests the idea of
the present moral condition of the world. Cf. Rom. 12. 2, 2 Cor. 4. 4.
b xicrpos means the world, primarily with reference to physical arrange
ment and order. According to the course (the present era) of this world
means, therefore, according to the present spirit, the present tendency, of this
world. — koto tov dpx°VTa kt!., according to the prince (or the ruler) of
the power (or the authority) of the air. The thought seems to be that the
air which encompasses this physical world (rciajios) during this present
era (aldv) is pervaded with evil ; that the prince of evil has his authority
(i£ovcrlx), or his empire, in the air: Kara, according to, i. c. in obedience to,
the laws and requirements of this ruler: rod aepos, of the air, or in the
air. Note the dif. bet. ai\p, the lower atmosphere, and alBfip, the higher
and purer air. — toB TrvevaoTOS kt!. It seems simplest in grammati
cal const, and in idea to make this depend, like itflvalas, on Hpxovra :
according to the ruler of the authority in the air (the ruler) of the spirit that
now works (is now active) in the sons of disobedience. This const, is pre-

16 NOTES ON EPHESIANS.
ferred by Winer, Meyer, Ell., et al. Note the expression, sons of d.sobrdi-
ence, " a disobedience to which they belong as children to a parent." Ell.
See Winer, § .34, 3, b, Note 2.
V. 3. Iv ots (cf. eV als, verse 2), among whom, i. e. the sons of dis
obedience. — Kal T|p.eis Trdvre9, we also all etc. ; the Jews, not less than the
Gentiles described in verses 1, 2. — dveo-TpdrpT)uev (avao-rpeipa) kt!., were
turned to and fro; lived. — Iv Tats imBvp.fais kt!., a more definite de
scription of the life among the sons of disobedience ; and this is pictured
still further in iroiovvTes to BeX- me., doing the things willed, the desires,
of the flesh and of the thoughts (those things passing through the mind:
Siavoiuv,ir. Stdvoia, and that fr. Sid and vovs). — koI 'tjp.eSa (Att. Jjpev) . . .
opvrjs, and were children by nature of anger. Distinguishing bet. 6vp6s
and bpyr), the former is perhaps best rendered wrath, and the latter anger.
The question has been much discussed whether this verse means, we were
by birth, or at our birth, by descent, children of anger ; whether, in other
words, we find here the doctrine of " original sin." The majority of ex
positors and theologians decidedly favor the affirmative of this question.
Meyer, however, argues at length against this interpretation ; and under
stands cpvcrei, not of the nature with which we are born (as though we had
here yeveaet) ; but rather, of the nature which we acquire by growth after
our birth. On the meaning of (picrts, as denoting errowth, see L. & Sc. Cf.
also (pia, Luke 8. 6, 8, Heb. 12. 15. Whichever view is correct, it should
be noted that tpbrrei is not emphatic in position ; so that the thought was
not prominent in the mind of the writer. If he had said rpbo-ei fj/ieBa
kt!., then cpva-ei would have been emphatic; and the statement would,
have been, by nature we were etc. As the sentence now stands, the em
phatic words are ij/ieBa and bpyr)s, we were, we used to be (before we were
in Christ Jesus) children by nature of anger. Whose anger is here meant
cannot be doubtful. — &r% Kal 01 XoiiroC, as the rest (of men) also, in dis
tinction fr. ri/ieTs above.
V. 4. The sentence begun in verse 1 is here resumed by the adversa
tive conj. Se', because this verse stands in opposition to the relative sen
tences in verses 2, 3. The const, is, 6 Se Bebs . . . fi/ias ¦ . ¦ crvve(aoiroiiicrev
tqj Xp-. — irXovmos &v Iv IXlei, being rich in mercy, da er reich ist an
Erbarmen (Meyer), since he is rich in mercy. — Sid w. ace. on account
of, because of. Vulg. propter etc. eAeos, mercy ; aydirri, love: "the rela
tion of species to genus." Meyer. — •rjv w. ¦fiYdirno-ev, ace. of cognate
meaning. V. 5. koI fivras T)|xds, even when we were : particip. present with re
spect to the principal verb. — o-vvejJwoiroCrio-ev ( crv-£coo-iroieu) t<5 Xp-, made
us alive with Christ. The verb may be spoken either of spiritual or of
physical life. Some have limited the thought here to the former ; some
to the latter of these two ideas. Perhaps Alf. is right in understanding

CHAPTER II. 6-10 17
both. " Our spiritual life is the primary subject of the Apostle's thought ;
but this includes in itself our share in the resurrection and exaltation
(ver. 6) of Christ." (Alf.) If we view the verb as referring specially to
the resurrection of Christ, then the certainty of our own resurrection is
assured by that of Christ; but the certainty of our spiritual resurrection
is also assured equally by that event. — XopvrC lore 0-eo-wu.e'voi. (crd(a),
by grace (emphat. posit.) have ye been, and are, saved (pf.), made partakers
of salvation; the fact, and the means by which it has been accomplished,
are here unequivocally affirmed.
Vv. 6, 7. Kal o-wf^Y«ipev (rrbv, iyelpai) Kal «rweKd8io-ev (abv, icaBifa),
and raised us up with him and made us sit with him. In like manner, as
his resurrection was an assurance of our own resurrection, both physical
and spiritual, so his glorious exaltation was the assurance of that which
awaits us. — Iv rots !ir- Iv Xp- Irprov. Cf. 1. 3, notes. — Cvo IvSe^trroi
kt!., the object in view in all that is affirmed, vv. % 6, that he might. show
in the ages that are coming the surpassing wealth of his grace. — Iv XPI0-- ¦ - •
Tjads : the manner in which this grace appears. — Iv Xp- Tt|o-ov (emphat.
posit.) : the sphere in which this exhibition of grace has been made. Note
the emphatic repetition of the loved name, verses 5, 6, 7, 10, r$ Xpurrif
. . . iv Xpiartf 'lijcroS . . . iv Xpicrrcf 'Ijjrrou . . . iv Xpicrrcp 'IrjiroD.
Vv. 8, 9. Confirmation of the words just used, the surpassing wealth
of his grace, by a recurrence to the parenthetical clause in verse 5, and a
fuller expression. — ttJ xoplTl (emphat. posit.), dat. of cause; causa effi
cient (Meyer). — Sid ir(o-re»s, through faith, causa apprehendens (Meyer). —
Kal tovto, and this, the fact just stated. — ovk e| vadiv, sc. iarlv, (is) not
of (lit. out of) yourselves. — Beov to Supov, sc. icrrlv. Note the emphatic
brevity of the Greek : and this not of yourselves, the gift of God; not of
works, that no man may glory. I often heard in my childhood an elderly
lady in New England (my own grandmother) repeat verses 8 and 9 as a
text from which she had heard " the good Mr. Whitefield " preach (She
pronounced the word Whitefield.)
V. 10. Confirmation of ovk e"{ epyoiv. — ovtov (emphat.) . . . irovnua
(a thing made, fr. iroiea), for we are his workmanship (handiwork, Ell.);
referring to the new spiritual creation of the believer in Christ. — ktio-8!v-
tcs (mt£a) . . . Iirl kt!., having been created (at the new birth) for etc. —
ots (attracted to the case of the anteced. Ipyois, direct obj. of irporiTolpa-
erev, fr. irpo-eroiind(a) . . . Beds, which God prepared beforehand. What
does this mean ? The note of Ell. (citing from a sermon of Beveridge )
gives a satisfactory answer : " God, before we were created in Christ, made
ready for us ; prearranged, prepared a sphere of moral action, or (to use
the simile of Chrys.) a road, with the intent that we should walk in it, and
not leave it: this sphere, this road. was epyaayaBd." — tvo, purpose: that

1 8 NOTES ON EPHESIANS.
we may walk in them (i. e. good works). Note how often Paul speaks of
works, good works, not indeed as a ground of justification, but as the out
growth of a vital Christian faith, or as the sphere in which the Christian
walks. The ipya of the Christian, here mentioned, on which James also
dwells with so much emphasis, are very different from the epya v6p.oo,
works of law, and the epya in verse 9. The active life of Paul is one of
the best illustrations of his meaning.
V. 11. A16 (Aia 3), Wherefore, i. e. "because we have become partak
ers of so great and undeserved benefits, verses 4-10" (Meyer). "Not in
exclusive reference to verses 4-10, but rather to the declaratory portion of
the foregoing paragraph, verses 1-7." (Ell.). — p.vr||ioveveTe (pres. imperat.),
bear in mind, keep in mind habitually as a motive to gratitude. — Sti iroTe
ijieis kt!. (sentence unfinished in this verse ; const, resumed in verse 1 2,
'in 1\re me.), that once you, Gentiles in the flesh : rd before eBvi), generic
article, may be omitted in rendering ; rd not repeated before ev aapxi, the
two clauses being closely united : aapxi here in the primary, physical
sense, the reference being to circumcision, "the corporeal mark" (Ell.) ;
yet this almost necessarily suggests the derived, spiritual sense unregener-
ate (so Theoph., Ambros., Grot., Peile, et al.) : article often omitted w.
aapxi, Win. § 19, Butt. § 124; yet the English idiom requires us to express
the article. — 01 Xey- (appos. w. ra. iB- iv crap-), those who are called uncir-
cumcision : a contemptuous expression. — ircrb . . . TrepiTou.rjs, gen. of agent
or doer, by that which is called circumcision : axpo$varia and irepiTOfj.ii,
names denoting the two classes of persons. — ev o-apKl x^poiroi^Tov (adj.
of two endings, qualifies irepiTOfiijs), in the flesh, made by hand, — only that
and nothing more ! no change of heart ! all external !
V. 12. Sti T|Te: const, begun in verse 11, here resumed: t£ xaipn,
ixeivtp corresponds to iroTe' above : that you were at that time separate (Xa-
pis) from Christ. — dirnXXoTpiwe'voi (air-aXXorptou, fr. aXXdrpios, of or be
longing to another, Lat. alienus) Tfjs iroXiTetos kt!., alienated from, estranged
from, the commonwealth, or the citizenship, of Israel. iroXnela occurs in
N. T. only here and in Acts 22. 28, where it is rendered citizenship, R. V.—
Kal ge'voi kt!., and strangers, foreigners, in respect to the covenants of the
promise (objective gen., or "gen. of the point of view." Ell.) or strangers
from etc. (gen. of departure from, gen. of privation) : the covenants of the
promise, that of the Messiah, made with Abraham and subsequently re
newed with the other patriarchs; also with Moses. — IXttCSo (emphat.
posit.) p.*| ?XovTes me., not having any hope (i. e. hope with respect to a
future life) and without God in the world. Truly a most tragic picture !
V. 13. vvvl 8^, in contrast w. r$ xatpip iice[vu>. — ev Xp- Tt)o-oB, in
contrast w. x<»pis Xpiarov, But now in Christ fesus. — iaets . . . eYev^j-
flryre Iyyvs, you, who once were far oj] have been brought (lit. became) near.

CHAPTER II. 14, 15. iq
The writer is not content with having said in the beginning of the sen
tence iv Xpiarcp 'li/croD, he now adds the emphatic and more definite
expression iv rip a'ipari tov Xpiarov, in the blood of Christ. He does
not say, by the teaching of Christ, or by the beautiful life of Christ; but,
in the blood of Christ I iv w. the dat. denotes here, as often, the element,
or the sphere, in which an action takes place. In ch. 1 . 7, we have an
other form of expression, ev § . . . Sid tov alpaTos avrov, in whom . . .
through his blood.
V. 14. Confirmation and explanation of verse 13. — avrbs Y°-p, For
he himself (Lat. ipse), he alone. — i\ elpT|VT| f||xuv, our peace; peace in the
widest sense ; not only, as the connection indicates, peace between Jew
and Gentile, but also, as the writer goes on presently to show (verses
15-18), peace between both parties and God. — 6 iroif^cras, who made, or
as the particip. often has a causal force, since he made. — rd dfupOTepa 'iv,
both parties (Jew and Gentile) one, united (unutn). — Kal . . . Xvo-as, and
broke down (loosed so that it fell down) the middle wall (fr. piaos and toi-
Xos, wall of a house, Lat. paries) of partition: rov tppaypov, gen. of appo
sition; the middle wall which served as a partition, which separated the one
from the other, the Jew from the Gentile.
V. 1 5. "ri|v ixopav may be viewed as in appos. w. to peabroixov tov
<pp-, and the obj. of Xvaas (so Meyer, Alf., Ell., Hodge, Riddle, et al.) ; or
as the obj. of Karapy~r)aas (so R. V., Bib. Union, et al.). Again, a comma
may be placed after ix®Pa* an(^ none after avrov (so Tisch.), or a comma
may stand after both words (so Alf., Ell., et al.), or the comma may be
removed after exSpav (so W-H.). With all these various pointings, the
sentence is grammatical, and the general sense is not materially affected.
With the pointing of Tisch., the verse reads, the enmity (appos. w. what
goes before), having in his flesh abolished the law of commandments (con
tained) in ordinances; that etc. With the pointing of W-H., the sen
tence would read as in the R. V. — •rirv «x,""> tne hatred, i. e. primarily betw.
Jew and Gentile ; but this was also, as appears from the context, closely
connected with alienation from God. Cf. note on elpr)vr\ above. — Iv
tt} o-opKl avrov, in his flesh. For a fuller expression of the idea, cf. Col.
I. 22. iv Tip adfiart Tijs aapxbs ovtov Sia rov Bavdrov, in the body of his
flesh through death. — tov vripov . . . 86YH-a<riv, the law (generic and col
lective) of commandments (the specifications in the law) embodied in de
crees. "The gen. rav ivroXav denotes the contents, of the law, and
iv Sbypaaiv the essential form in which the ivroXai are given." Meyer. —
KaTapY<r)o-os, fr. xar-opyea, to render apybs, idle, inoperative. — I'va . . .
ktio-t) (aor. subjunc. fr. ml(a) kt!., that he might create, build, the two in
himself into one new man, making peace (the particip. denoting means as
well as time, while making, and by making) : eip^vriv, as above, verse 14,
peace between Jew and Gentile, and between both and God.

20 NOTES ON EPHESIANS.
V. 16. Sc.'lva before xai airoxaTaXXdty (aTro-xaT-aXXdaacc) kt!., and might
fully reconcile them both (lit. the both) in one body (i. e. united in one body) to
God through the Cross : iv evi adpari has been understood by some as
referring to the body of Christ ; by others, more naturally, I think, to both
parties united in one body. So Erasm., Calvin, Olsh., De Wette, Winer,
Meyer, Alf., Ell., et al. — drroKTeivas (the notion of time and the means),
after and by having slain. — Tf|V e\6pav points still more clearly here
to the enmity between man and God. — Iv ovtio, in it, i. c. the Cross, as
the sphere in which the result was reached. So iv auT<£ is now generally
understood (not in the sense ev aurip, in himself).
Vv. 17, 18. Kal IXSwv, and having come. When? Verses 15, 16 for
bid our referring this to his advent in the flesh. It must refer to some
thing subsequent to his crucifixion. The usual and most natural view is
that it refers to his coming by his Spirit and by those whom he com
missioned to preach his gospel. — evr|YYe^'°"aT0 kt!., preached the good
tidings of peace to you who were afar off (meaning the Gentiles) and
peace (an emphatic repetition) to those who were near (i. e. the Jews). For
the meaning of paxpdv and iyybs, cf. verses 12, 13. — 8ti kt!. It is
often difficult to decide with certainty whether 6V1 is better viewed as
causal or as declarative. Perhaps it may convey both ideas at once.
So Ell. views it here : " as it is a fact that " etc. Yet the causal sense
seems more prominent here, for, seeing that. — 81* avrov xre., through him
we have the access (or our access) both (emphatic in position and definite,
lit. the both) in one Spirit to the Father. This verse defines very clearly
the kind of peace just mentioned, iv evi irvebpart is usually understood
to mean here the Holy Spirit, as the sphere in which all is accomplished.
The verse then presents the three persons of the Godhead ; through him
(the Son, Christ Jesus), in one Spirit (the Holy Spirit), our access, our intro
duction (Ell.), to the Father.
V. 19. A conclusion, how joyous, fr. verses 14-18; and a fuller decla
ration of the thought in verse 13. — £evoi, strangers, foreigners, those who
belong to another government or country : irdpoiKoi, sojourners, perh. an
Alexandrine word, meaning the same as the classic jueToiKoi, resident aliens,
those who reside in a place without the rights of citizenship. Both to
gether form the opposite of <ruvroAiTai. — dXXd lore'. Note the emphatic
repetition of the verb : but ye are etc. — rav rxylaiv. Some fanciful mean
ings have been given to this word here (as the Jews, the patriarchs, the
angels) ; but it is better to understand it in the ordinary N. T. sense, the
saints, i. e. Christians, the church of Christ. — otKeioi tov 8eov, an emphatic
addition to the clause erwiroXlrai rav ay- : fellow-citizens with the. saints,
and belonging to the household of God ; olneToi following auinroXiTat, and
contrasted with feVoi and irdpoitot is best viewed as a subst.

CHAPTER II. 20-22. 2 1
V. 20. The metaphor in olxeioi tov Beov is continued and more fully
presented in this verse. — !-TroiKoSoM-Tj8evTes (iir-otxoSopea, fr. olxos and
Sena) IVi kt!., built upon the foundation of 'etc. (i. e. when ye became Chris
tians) ; the foundation of, i. e. the foundation laid by the apostles and proph
ets. So it is usually understood. The foundation consisting of etc. (gen.
of appos.), or the foundation belonging to (possess, gen.), seems less natu
ral. Cf. I Cor. 3. 10. Whether irpocb-nrav here refers to the prophets of
the O. Test, or to those of the N. Test, is not very certain. Either refer
ence makes good sense in the connection. The older commentators gen
erally understood the reference to be to the O. T. prophets (so Chrys.,
Theod., Hieron., Erasm., Beza, Calvin, and many others). It is now
more generally understood of the N. T. prophets. The order of the
words, apostles and prophets, is thought very decidedly to favor this view
(so Meyer, Ell., et al.). Yet this reason alone is not very weighty ; as the
writer might very naturally mention the nearest object first. The omis
sion of the article before irpocb- unites the two more closely in thought.
Apostles and prophets were engaged in one work ; laid one foundation. —
ovtos OKpOY<">viaCov (Hxpos, at the point, highest; yavia, corner, angle) .
Tno-ov, Christ Jesus himself (himself alone) being the chief corner stone, the
highest point, "the head-corner stone" (Ell., Alf.). "The doctrine of the
Apostles, i. e. Christ preached is the BepeXios ; Christ personal, the axpoya-
vtaTos; Christ mystical, the irxiipapa ; cf . ch. 1.23" (Ell.). " This view ele
vates evangelical preaching, while it sends us back of councils and creeds
to Christ for our doctrine " (Riddle).
Vv. 21, 22. Iv <£ refers most naturally to the nearest anteced., in
whom. — -rrdo-a olkoSo|j.t| is rendered by the revisers, both English and
American, each several building, or every building. So also Meyer. Yet
Alf., Ell., Braune, et al. render, all the building. The first rendering seems
preferable. In one vast temple are many olxoSopal. Cf. Matt. 24. 1.
rds olxoSoitas rod lepov, the buildings of the temple. — o-wapu.oX.o-you(j.evn
(avv-appoXoyea, fr. app6s, a fitting or joining, and x6yos), fitly joined to
gether. — ov|ei (atf|<v, usu. aii^dva) in the active sense here (cf. 1 Cor. 3.
6, 7, 2 Cor. 9. 10), occasions growth. The metaphor does not seem to
be that each several building grows, or increases in itself; but rather
that every building, by being carefully framed and joined to every other,
causes the growth of the whole into a holy temple in the Lord. The
metaphor each several building, or every building, may represent the
various bodies of Christians (ixxX-nalai) in different places. — ev Kvpico,
Iv <3, in the Lord (i.e. the Lord Jesus), in whom etc. — koI iaeis, you also,
addressed to the readers of the epistle. — o-vvoiKo8op.eio-0e (note the force
of the pres. ), are being built together; indicating a progressive work. —
els KaTOiKTfrf|piov . . . irvevooTi, into a habitation (a dwelling place) of
God in the Spirit. Note here, as in verse 18, the distinct recognition of

22 NOTES ON EPHESIANS.
the three persons in the Godhead : iv $, in whom, i. c. Christ Jesus . . .
tou fleov, of God, the Father, iv irvevpaTi, in the (Holy) Spirit. Note also
that eV $ is connected with the verb, in whom you also are being built
together : iv irvevpari, w. KaroixriTr)piov tov Beov, a habitation of God in the
Spirit. God dwells in the church in and through his ever-present Holy
Spirit. Chap. III. V. I. Paul the prisoner of Christ for the Gentiles.
— Vv. 2-12. An outburst of emotion in view of his mission to
them. — V. 13. Prayer for strength. — Vv. 14-19. Prayer for those
addressed. — Vv. 20, 21. A doxology.
V. I. Tovtov X°-Plv> On this account, referring to 2. 22, in view of the
fact there stated. — o Slo-uios kt!., the prisoner of Christ, i. e. for the sake
of Christ, because of Christ. It will be recollected that this epistle was
written after Paul became a prisoner ; whether at Caesarea, as Meyer
argues, or at Rome, as the majority think, is not certain. — virep iiuav
kt!., in behalf of you Gentiles. This reference would naturally excite
emotion on their part. — The sentence here begun is usually viewed as
broken off ; and resumed at some subsequent point ; as most expositors
think, with verse 14. Yet Meyer (5th edition), following the Syriac,
Chrys., Theoph., Erasm., Beza, et al., supplies elpl after Tiav\os and
makes thus a complete sentence, On this account I Paul am the prisoner
of Christ for you Gentiles. This last expression, in an emphatic position,
leads the writer to dwell on the thought that he was especially commis
sioned as apostle to the Gentiles. Whichever grammatical construction
we adopt, the argument of the chapter remains the same.
V. z. Confirmation of the fiords for you Gentiles. — eX-ye, if at least ;
certainly (this is so) if etc. — t^kovo-otc, aor., is here best rendered into
English by a perf., ye have heard of. — t}|v oIkov- . . . tov Oeov, the dispen
sation of the grace of God. To express the thought in another form; if at
least ye have heard how the grace of God was dispensed. — ttjs SoSeCo-ns
(SiSapi) kt!., (the grace of God) that which was given me to you-ward ': els
6/i.as (direction of the thoughts and purpose), to enter into the midst of you
and labor there.
V. 3. 8ti, that ; introduces the explanation of r\xobaaTe r^v olxov- xre.
— KOTd diroKdXvi|nv, denotes manner ; according to, or by way of, or sim
ply by revelation (R. V.). — !vva>p£o-flT| (yvaplfa) . . . uvo-rfipiov, the mystery
(that which is stated in verse 6) was made known to me. — ko6<Ss closely
connected with the preceding clause (not with koto airoxaXwj/iv), the mys
tery was made known to me, as I wrote before in brief, ox as I have written
above briefly, referring (as is now generally thought) to 1. 9 ff., 2. 13 ff.;
not to a former epistle now lost.

CHAPTER III. 4-6. 23
V. 4. irpos 8, directing attention to which, in view of which, or simply
by which ; prefers to that which he had above written (irpoeypaif/a) . —
SvvarrBe dva-yivwo-KOVTes, ye are able while, and by, reading: particip.
denoting time and means. — vo'tjo-ai kt!., to perceive my understanding in
the mystery of Christ. The gen. is understood by many as objective ; the
mystery relating to Christ, by which the Gentiles and Jews became united
in him : by many, however, as gen. of apposition, or identity, the mystery of
which Christ himself is the embodiment. (So Alf., Ell., Meyer.) Cf. Col.
I. 27. "In either case 'the mystery' here refers to the whole wonderful
scheme or purpose of redemption in Christ, of which he is himself the
centre." Riddle.
V. 5. 8, which, i. e. the mystery of Christ. — ere'pais Y^ais is best
viewed as dat. of time; contrasted w. vvv: in other generations (so
Meyer, 5th edition, et al.). It is not necessary to give yevedis any other
than its ordinary meaning here. — ovk e-yva>pto-6T| (yv\pl£a), was not made
known. — tois viols tuv dv6-, to the sons of men, a very general expression
(only here and in Mark 3. 28) ; corresponding to the. Heb. fil!*-"1^.
This mystery may have been known, at least imperfectly, to Abraham
(cf. Gal. 3. 8) and a few others (Rom. 9. 24-29, 17. 9-12) who had gone
before, but not to the sons of men in general. — 10s vvv direKaXvcpBT] (a7ro-
xaXvirra, to uncover, reveal), as now (under the Christian dispensation) it
has been revealed, yvaptfa means simply to make known, and is spoken of
any fact : d7roKaAvirrw, to make known that which was previously hidden,
to uncover. — tois oyCois (belongs w. both nouns) dir- kt!., to his (refer
ring to Christ) holy apostles and prophets (the prophets under the new
dispensation) : aylois, used here, as it is often used in addressing the
churches. There is no lack of delicacy in applying the word here to
apostles, among whom Paul himself would be reckoned. To the holy
apostles and prophets this mystery of Christ was revealed in a much
clearer light than ever before ; and this was done iv rrvebpari, in the Spirit,
" the life-sphere, within which the revelation is accomplished " (Braune).
V. 6. Explanatory of to pvari\piov in verse 3. — to ?8vt), subj. of eTvai :
avvxXi\povipn kt!. adjs. agreeing w. to iB- : that the Gentiles are heirs
together, and in a body together, and partakers together ; note the repetition
of avv- . . . abv- . . . avv-, emphasizing the idea together, i. e. together with
the Jews. — ttjs eiraYY^os, of the promise. The well-known promise is
here referred to, made centuries earlier: "in thee shall all families
of the earth be blessed." Gen. 12. 3, 28. 14. Cf. 2. 12. — ev Xp- Tt|o--
Sid tov eiay-, in Christ yesus through the gospel, belongs w. the whole
statement e'lvai ra e6vr\ kt!., not simply w. iirayyeXias. In how far the
nature and the scope of this promise was understood by the patri
archs and prophets is a question which is very differently answered by
different persons.

24 NOTES ON EPHESIANS.
V. 7. Siokovos (perh. derived fr. a stem Sim = Siax, in Sidxa), not
essentially different in meaning from \rrr-nperi\s (used in the epistles but
once. 1 Cor. 4. 1): a servant. (The English word minister has now
acquired a technical sense quite different from that of Siokovos.) Bepdirav
(but once in N. T., Heb. 3. 5), a waiting-man, attendant, servant: SovXos,
a bond-servant. — h)evh$rev (yivopai or ylyvopai), Att. iyevSpr/v. The aor.
of yevvda is iyevvfiBrfv (double vv). — koto Tf|v Supedv kt!., according to
the free gift (=Swpov). This office, a servant, or minister, of the gospel,
was the free gift. — t<js xap- tov 8eov, of the grace (a descriptive or quali
fying gen.) of God. — rr\% 8o6eCo-T|s (1 aor. pass, particip. fr. SiSapi) poi,
which was given to me. Meyer et al. read here tV SoBe'iaav poi, agreeing
w. Sapedv. — KoTd T-f|V IvepY- xri. (closely connected w. the particip.
Sodeia-ris), according to the working, the efficiency, of his power. It was this
which converted a Saul into a Paul. Nothing short of this ever wrought
such a change.
V. 8. looC repeats with emphasis the unemphatic pot (enclit.) in verse
7. — t<3 IXoxioTOTepw (a comparative ending, attached to the superlative
ixdxitTros), the one less than the least. — iravrav ayliov, of all saints. An
expression of humility, much stronger than that in 1 Cor. 15. 9; but rest
ing, no doubt, on the same ground, the oft-recurring recollection that he
had been a persecutor. — tois S8vetriv evaYy-, explanatory of r\ xdpis athr/,
to preach to the Gentiles etc. — to dvejixvtaorov (a priv., v euphon., i(-
iXvidCa, to trace out, fr. i\, ixvos, a track) irXovros tov Xp-, the riches of
Christ which have not been, and cannot be, traced out. Those who seek to
trace out these riches may surely find the best material, and enough, for
their sermons.
V. 9. koI <p<i)t£o-oi (<parlCa) t£s (fem. agreeing with) i\ oiKovoota kt!.,
and lo bring to light what is etc. Many editors (Alf., Ell., Meyer, Braune,
et al.) read cpwrlaai rrdvTas rls kt!., to enlighten all men (as to) what is etc.
or to make all men see etc. This infin., like ebayyeXlaaaBat, depends on
iS6Bi) i) xdpis avT-r\. — f| oiKovopia : cf. I. 10. — tov uuo-TT)pCov : the same
as in verses 3, 4; and explained in verse 6. — tov diroKeKpvp.uevov (diro-
xpbirTa) . . . ev t<J Beii . . . ktCo-ovti (xrl{fi>), which has been hidden . . . in
God who created all things; and hence had the power and the right to
arrange all things, this fivaripiov included, as pleased him; airb rav
a\dvav,from the ages (denoting time, the terminus a quo, dating from the
creation of all things).
V. 10. Iva. kt!. Closely connected in thought w. ebayyeXlaaaBai and
(parlaai, to preach . . . to bring to light . . . in order that etc. (the divine
purpose). — YVo>pi<r8fl (aor. pass, subjunc. fr. yvaplfa) vvv, there might be
made known now. — tois dpXats . . . Iirovpovfois, to the principalities and
authorities in the heavenly places (cf. I. 3, note); namely, to the angels.

CHAPTER III. 11-13. 25
So Alf., Ell., Meyer, et al. This is one among the many suggestions of
the interest which the inhabitants of the other world take in the affairs of
this world. — Sid w. the gen. through, by means of. — tj ttoXvttoCkiXos
(rroXb, much; iroixiXos, variegated) o-ofpCa kt!., the manifold wisdom of
God. Among the manifold exhibitions of divine wisdom, the revelation
of this mystery was prominent. We may note also what is here implied,
that the angels advance in knowledge, obtaining ever and anon a clearer
insight into the plans and the wisdom of God.
V. 11. koto irpo'Beo-iv kt!. Closely connected w. 'Iva yvapioB-r) kt! ,
that there might be known . . . according to the purpose of the ages. — rjv
eTroCT|0-ev Iv Til Xp- Ttjo-- kt!., which (purpose) he made, i.e. carried out,
executed, in Christ yesus our Lord. (So Meyer, De Wette, Olsh., Ell.,
Braune, et al.) Or many understand irroli\aev thus: which he formed,
purposed etc. (So Calvin, Beza, Riickert, Hofman, Alf., R. V., et al.)
The verb may have either meaning, and both ideaS are pertinent in the
connection. Is it not just possible that the writer had both, as one com
plete idea, in his mind, — the forming of the eternal purpose and its
execution? V. 12. A reference to their own experience. — ev <S exop-ev kt!., in
whom we have, are having, etc. ; the declaration of an actual and con
tinued fact. — tJjv (may be viewed as the generic article, or as an
unemphatic possess, pron., or as denoting that which is well known)
irappTjcrLav Kal irporr-, boldness and access (R. V.), or our boldness and
access (Alf.), our boldness and our admission (Ell.), or the (well known)
boldness etc. — ev ireiroiB^o-ei, in trusting, in confidence. The access is
not timid, embarrassed, restrained ; such as is often felt in coming into
the presence of a superior; but, in confidence. — Sid kt!. expresses the
means through which this confidence is secured ; — through our faith
(or the faith, Alf.) in him, i.e. Christ (ovtov, object, gen.). The boldness
(nappr\alav) here spoken of is properly and primarily, boldness, openness,
frankness, in speaking ; freespokenness (L. & Sc.) : the access is to the
Father. Cf. 2. 18. Paul doubtless knew by his own experience how
true this verse really is : and we may all, if we will, have the same
experience. V. 13. Aii, Wherefore, referring to the entire foregoing declaration,
beginning with verse 2. — aiTovp.ai \vi\ IvKaKeiv (iv, xax6s often used in
the sense without courage, without heart), I entreat you not to lose heart
(Ell.), / beseech you not to be dispirited (Alf.). So it is understood by
Meyer and the majority of commentators. The rendering, / ask that T
may not faint, though equally grammatical, seems to me less suitable in
the connection. — ev tois 8XCi|/- . . . vpuv, in my afflictions for you, as
the apostle to the Gentiles. Bear in mind that this epistle was written
after Paul became a prisoner. — tjtis . . . ip-av, inasmuch as it is your

26 NOTES ON EPHESIANS.
['lory (Ell., Braune), seeing that they are your glory (Alf.) ; Hfris (qui qui-
dem, quippe qui), though relating to the preceding thought, agrees w. the
predicate S<i£a. This clause is intended as an encouragement to the
readers of the epistle not to lose heart.
V. 14. tovtov x°-Plv (cf- verse 1, note) : On this account, "referring to
the train of thought at the end of ch. 2, and to the ideas parallel to it
in the digression" (Ell.); i.e. because ye are built together in Christ
into a habitation of God in the Spirit. — Kduirmi to y^voto uov, I bend
my knees : a signo rem denotat (Calvin), by the sign he denotes the thing:
xdiiirra, pres. denoting what is habitual. It does not imply, as some
have understood it, that he was on his knees at the time of writing or
dictating the words. The expression naturally indicates "the earnest
ness and fervency of his prayer" (Ell.) : 7rpbs tov rrarepa, the person
addressed ; the direction of the supplication.
V. 15. I| ov, from whom, as the source. — irdcra iraTpid. Note the
paronomasia, rrarepa . . . rrarpid, to the rrarepa, from whom every irarpid
. . . is named : not easily rendered by a corresponding paronomasia.
The thought is, to the Father, from whom every family (or race, possibly
we may say fatherhood ) in heaven and on earth is named, i. e. derives the
name rrarpid. — irdo-a . . . ovpavois, every family in heaven. Cf. I. 21,
Col. 1. 16. We find in these passages the conception of families, princi
palities, dominions, powers, among the heavenly inhabitants. The ren
dering, the whole family in heaven and on earth, is not accurate. Cf. 2. 21,
irSo-a olxoSop-t). The word family here is to be understood, not of a single
household, but in the wider sense of rate, yeved or yevos, Lat. gens.
Note that the words tov xvpiov 7jpav 'lijaov Xpiarov after rrarepa
are omitted ; so that it ov refers directly to -rrarepa and can refer to
nothing else.
V. 16. iva 810 vp.iv, that he may give to you etc., the purpose and the
contents of the prayer. — koto kt!., according to, in proportion to (indi
cating the measure of the gift, cf. 1. 5), the riches, the wealth, of his glory.
— Svvdpei KpoToiu8f|vai (xparai6a), with power to be strengthened, to be
powerfully strengthened. — 8id tov irvevp.- ovtov, the means by which this
is to be accomplished. — els tov &t» avSpwtrov, in the inner man : lit.
into the inner man (Alf.) ; " direction and destination of the prayed-for
gift of infused strength. The inner man is the recipient, the subject 'into
whom ' the Svvapis is infused " (Ell.).
V. 17. KOToiKfjo-ai tov Xp-. This may be viewed grammatically as par
allel with the preceding infin. clause, more fully developing the thought
(so Calvin, Meyer, Braune, et al.) ; or as "appended to xparaiaBijvai with
a partially climactic force, but a somewhat lax grammatical connection "
(Ell. So also Alf., Winer, Bleek, Riddle, et al.). That verse 17 is both

CHAPTER III. 18, 19. 27
explanatory and climactic in its relation to verse 16, seems to me very
plain ; but at the same time I cannot see any objection to making both
depend grammatically on Sep, as the simplest view of the construction. —
810 Tfjs irCo-Teus, the means, and the only means, by which this indwelling
of Christ is possible. — ev Tats KapSCais vp-wv, in your hearts ; not in any
mere outward profession, or badge, or sign ; but within your hearts, the
essential condition of every true conversion ; and oh ! how often for
gotten ! Note again in this connection how distinctly, and in what rela
tion, the three persons of the Trinity are presented, — rrpbs rbv -rrarepa
. . . Sta roil irvevparos avrov . . . tov Xpiardv.
V. 18. Iv dYdirn is joined with what follows by the punctuation of
Tisch. So also R. V., Alf., Ell., Meyer, et al. ; yet W-H. place a colon
after dydir-n, thus joining it with what precedes. It makes good sense
with either pointing, but seems more closely connected with what follows.
— eppi£<i>u.evoi (pi(6a) . . . TeBepeXiupevoi (BepeXiMt), agree w. the subj. of
iiiaxvaiire, but are made more emphatic by preceding Iva : in order that,
being rooted and grounded (lit. having the foundation laid) in love, ye may
be fully able, may be strong, to apprehend (to comprehend, Alf., Ell. ; zu
begreifen, Meyer). — o-vv Trdrriv tois oy^ois, together with all the saints.
The highest attainments in Christian knowledge and experience belong
to no select class, but are a possession in common of all who have the
faith and love here spoken of. — t£ to irXaTos kt!., obj. of KaTaAa0eo-0ai.
Of the many explanations, the simplest is to understand with these accu
satives that which is suggested by the next verse, ttjs dyd-rr-ns rov Xp-,
to comprehend what (is) the breadth and length and depth and height
(of the love of Christ). W-H. prefer the order koI Sif/os xai /3dBos, and
height and depth. So also R. V. A great number of fanciful interpreta
tions of this clause have been given. The following, from Oecumenius,
may serve as a specimen : " it is indicated that redemption and the
apprehension of Christ were determined from eternity (pi}xos), that they
extend over all (irxdros), that they reach with their power into Hell
(;8o0os), and that Christ has ascended above the heavens (tfyos)"\ Inven
tion and ingenuity could scarcely go beyond this, yet other expositions
equally remarkable might be cited.
V. 19. yvcovai re, and to know. Same const, w. xaraXa0eaBai. — tt)v . . .
dYoirrrv tov Xp-, the love of Christ (toward us) which surpasses knowledge ;
more literally, to know the knowledge-surpassing love of Christ. Note the
striking oxymoron: "suavissima haec quasi correctio est "(Bengel). Any
attempted explanation of a paradox, or an oxymoron, must fail to make
the thought any clearer even to the common mind, and must divest it of
its striking features (cf. Matt. 13. 12). — I'vo TrXr|p«>6rJTe (irX-qp6a) kt!., w.
KaraXafiecrBai . . . yvuval re xre., in order that ye, (entering) into all the
fulness of God (and thus being surrounded with it on all sides), maybe

28 NOTES ON EPHESIANS.
made full. Such is my view of the construction and meaning of the
sentence Cf. 5. 18, irXripovaBe iv irveipari, {being) in the Spirit be filled
(made full). Of the many other interpretations, that of Chrys. seems
the best; ware irX-ripovaBat irdar\s aperrjs 7)5 irX-r)pi)s iarlv 6 8e6s, so that
ye may be filled with every virtue of which God is full. (So Olsh., Alf.,
Ell., et al.) The R. V. conveys substantially the same idea, that ye may
be filled unto all the fulness of God. The O. V. suggests what is impos
sible, that ye might be filled WITH all the fulness of God. For the force
of els w. a verb of rest, cf. Had. 618, a., aras els peaov, coming into the
midst and standing there. Good. § 192, Note 6, Kiih. § 300. 3-_ (b), Winer,
§ 50, b. ivrervXiypevov els eva r/tirov, wrapt together (and put) into one
place. Butt. p. 328. pi) xr-r)a-r\aBe xpvabv els ras £dvas, do not get gold
(in order to put it) into your girdles. I much prefer to view the els thus
in this verse, entering into etc.
Vv. 20, 21. The prayer (vv. 14-19) is ended, but the overflowing emo
tion of the apostle now leads to a solemn and expressive doxology. —
inrep irdvTo iroifjo-oi (closely united in sense), to do beyond all things. —
virepeKirepio-o-ov av . . . voovpev, far beyond, surpassing exceedingly, what
we ask or have in mind (conceive of) : av attracted from the ace. to the
case of the antecedent (tovtcov understood) ; and the anteced. governed
by virepeKirepiaaov. — koto t<)v 8vVap.1v kt!., according to the power that
works (is working) in us, connect closely in thought w. -rroiijaai. — ov™
expressed for emphasis and perspicuity. — t| 8<5£a (sc. et-q, optat. without
&v denoting a wish), the glory, that which is his due. — Iv ttj !kkXt|o-(q
koI Iv Xp- 'Ii)o--, in the church (the public manifestation) and in Christ
yesus (the spiritual sphere in which the divine glory especially appears).
— els irdo-as tos y/evtas xre., lit. into all the generations of the age of the
ages, — an intensive form of expression.
Chap. IV. The first three chapters mainly doctrinal, the theme
being the glory of the church of Christ. The last three chap
ters hortatory. In this chapter, verses 1-2, an exhortation to walk
worthily of their calling ; verses 3-16, to preserve Christian unity ;
verses 17-24, no longer to walk after the manner of the Gentiles;
verses 25-32, special exhortations.
V. 1. irapaKaXu ovv vp-as, f exhort (or beseech) you therefore ; par
ticularly in view of the leading thoughts expressed in ch. 3.  e'Y<<> 6
Beo-pios e'v Kvp£a> gives weight and pathos to the exhortation ; I the pris
oner in the Lord ("denotes the sphere in which captivity existed, and
out of which it did not exist." Ell.). In 3. 1, 6 Seerpios rov Xp-, the pris
oner of Christ, states the same fact in a different form. — dgius . . IkXA-

CHAPTER IV. 3-6. 29
©rvre (KoXe'ai), to walk worthily of the calling (the divine invitationj with
which you were called (%s attracted to the case of the anteced. apparently
from the dat. Cf. 2 Tim. I. 9).
Vv. 2, 3. aeTd Trdo-ns kt!., descriptive of TrepnroTijo-oi, with all low
liness and meekness: irdaris w. both nouns, cf. 1. 8. — peTd poKpo6vp.£as,
same const, w. the preceding and w. the same verb. — dvexduevoi . . .
Iv dYdirn, forbearing one another in love, the proof and exhibition of
paxpoBvpla. The participles a.vexo'pevoi, airovSdCovres, nom. "as if the
exhortation were direct, irepiiroT^o-OTe." Win. p. 572. aXX-f)Xav, gen. w.
dvex-, a frequent const. — tt\v evornTa tov irvevptOTos, the unity (the one
ness) of the (Holy) Spirit ; belonging to the Spirit, "wrought by the
Spirit." Ell. — Iv to o-vv- kt!., in the bond (the binding together) of peace ;
belonging to peace : ev denotes the element or principle in which the
oneness is maintained.
Vv. 4, 5, 6, corroborate and emphasize the thought to keep the one
ness of the Spirit. Note the asyndeton, giving point to each clause. —
tv 0-up.o, sc. iarlv, one body, meaning the entire body of believers viewed
as one whole. Cf. 2. 16, Rom. 12. 5, 1 Cor. 10. 17. — ev irvevpa, one Spirit,
which pervades all believers and thus unites them in one body, the mys
tical body of Christ. — koBus, even as, introducing another instance of
oneness. — koI licX'/jBTfre Iv p-itj !Xir£8i, ye were also called in one hope (" the
moral element in which the xXr\ais took place." Ell.). — Tfjs icX^c-euis
iiuwv, gen. of possess. (Alf.) ; gen. of cause (Ell., Meyer). Cf. 1. 18. The
gen. may be viewed either way ; in fact both ideas may be contained in
this one construction. — els Kvpios, one Lord, Christ Jesus, the head of
the one body. — p-£a ir£o-ris, one faith, the subjective principle; perhaps
not to the exclusion of the idea one common object of faith. — tv pdirn-
o-pa, one baptism. As faith is one and the same with all believers, so
baptism is one and the same with all : the former, as the inward expe
rience, the latter, as the outward sign.. The oneness is also true in another
view. As faith is exercised once for all and becomes a permanent pos
session, so baptism (the ending -pa in $dirrtapa signifying a completed
act) is administered but once : in this respect differing from the Lord's
Supper, which is celebrated often. — els 8tbs kt!., one God and Father
of all. Note the distinct mention of the three persons in the Trinity, —
ev rrvevpa ... els xvpios . . . els Be6s. — 6 eirl kt!., who is over all and
through all and in all ; " i. e. God is the God and Father of all believers
in every conceivable relation; (ruling) over all, (working) through all,
(dwelling) in all (filling them with his Spirit)." Win. p. 419. The thought
is expressed with the utmost possible emphasis. As believers, and only
believers, are spoken of in this connection, the emphatic declaration here
can refer only to them. There have been many fanciful and ingenious
interpretations of the several clauses which go decidedly " beyond what

30 NOTES ON EPHESIANS.
is written." They rather diminish the emphatic force of the clauses taken
together. The words irdvrav, irdvrav, -rraaiv, are best viewed as masc,
not neut. For a similar emphatic form of expression, cf. Rom. n. 36,
!| ovtov ... Si' ovtov . . . els avrbv.
V. 7 introduces a connected line of thought continued through verse
16; in seeming diversity, the principle of unity is exhibited, distinctly
brought out in verses 13 and 16. — evt Si eKao-np kt!., But to each indi
vidual of us was given the grace : Se connects the notion of the individual
with the all, so emphatically expressed in verse 6 ; ev! . . . exdarw more
emphatic than exdarcp alone. In the general distribution of gifts not one
individual, however obscure, is overlooked. r\ x°-P's> *¦** grace, i. e. the
well known and needful grace, was given, by Christ. — koto to oerpov
kt!., according to the measure of the gift ("gen. of connection." Had.;
"possessive gen." Ell.) of Christ (gen. of source. Good.), i. e. imparted
by him ; in other words, according to the measure which Christ freely gave.
V. 8. 81b Xe'Yei, Wherefore he (i. e. God) says : confirmation of verse 7,
by a citation from the O. Test. A belief in the inspiration of the O. Test.
on the part of the writer and the readers of the epistle is distinctly and
necessarily implied. Cf. ch. 5. 14. — dvapds els ti^os kt!. A free citation
from the LXX. Ps. 68. 19. Having ascended on high (into (the) height) he
led captivity captive, he took captive a company of captives : alxpaXareva =
alxpaXartfa, akin to alxpdXaros, taken by the spear, a captive, a prisoner
in war (fr. alxp-f), the point of a spear, and aXar6s, taken, fr. aXiaxopai,
to be taken) : alxpaXwatav (abstract for concrete), a company of captives. —
eouKev kt!., he gave gifts to men. The words are taken from a song of
triumph, representing Jehovah's triumphal entrance into Zion, and the
words are here cited as applicable to the Messiah. In this application,
who can be meant by alxpaXaatav, a company of captives ? Perhaps the
most natural answer is, the enemies of Christ ; including those in Hades,
— Satan, sin, and death. So Chrys., De Wette, Meyer, Alf., Ell., Hodge,
et al. It is possible that so literal an application of the words did not
occur to the mind of the writer, but that he cited a familiar expression
simply to denote the glorious triumph of our Lord. — eSwxe StSuaTa kt!.
reiterates the thought in rr)s Sapeas, verse 7.
V. 9. to w. dvejJT) (Win. p. 109) : 81, continuative. Now the (state
ment), he ascended. — t£ eoriv el p.'fi 8ti, what is it, what does it imply
except that. — Kal Ka.ri$t\, Ae also descended (as well as ascended). The
one, says the apostle, involves the other ; thus implying the pre-existence
of the Son with the Father. Cf. John 3. 13. — els to KaTwTepa kt!., into
the lower parts of the earth. This has been understood in two ways :
into the Imver parts (lower than the heavens), namely, the earth (so Cal
vin, Beza, De Wette, Hofm., Hodge, Eadie, Winer). In this view, ttjs
yris would be gen. of appos. The other view is, into tlie 'oiver parts of

CHAPTER IV. 10-12. 31
the earth, namely, into Hades (so the ancient expositors ; and among
modern scholars, Erasm., Beng., Olsh., Delitzsch, Ewald, Meyer, Alf.,
Ell., Braune). By this interpretation, which on the whole seems prefer
able, rfjs yrjs may be governed by the comparative, lower than etc. ; or by
fnip-n, the lower parts of the earth ; the under-world, Hades, being viewed
as parts of the earth itself.
V. 10. A conclusion from verse 9. Note the asyndeton, imparting
rhetorical force to the statement. — 6 KaTafJds avrds Iotiv Kal 6 dvafjds.
He who descended, lie himself is the one who also ascended: avr6s is the
intensive pron., Lat. ipse : 6 avr6s, the same, Lat. idem : xai is regularly
connected with what follows (here w. o avafids). — virepdvw . . . ovpovuv,
up above, far above, all the heavens. The plur. of ovpav6s is very frequent
in N. T. Greek. Never so used by classical writers (L. & Sc). The form
of expression, here is plainly intended for emphasis, to denote the highest
conceivable exaltation. — iva. . . . itovto, that he might fill (make full) all
things. The omnipresence and universal dominion of our Lord are thus
clearly expressed. The aor. subjunc. rrX-r\paar\ denotes the simple fact,
without any reference to continued or repeated action (pres.), or to fin
ished action (perf.).
V. 11. koI ovtos e'SwKev. And he himself (after he descended, and
again ascended far above all the heavens, in order that he might fill
all things) gave etc., a resumption of the thought in verse 7. The inter
vening clauses, between verses 7 and 11, impress the thought of the maj
esty and power of the giver. — tovs pev. . . tovs Be me., as in classic
Greek, some . . . others etc. — dirooroXovs . . . irpocp^Tas kt!., apposition ;
some (to be) apostles ; others, prophets ; others, evangelists ; others, pastors
and teachers. The prophets here mentioned are those of the Christian
dispensation, whether in the more special sense of persons foretelling
the future (as Agabus, Acts 11. 27), or of preachers who spoke under
the direct influence of the Spirit (cf. 3. 5). The evangelists, those who
told the good news, helpers of the apostles (cf. Acts 21. 8). The pas
tors and teachers, not two distinct classes ; but one and the same, as is
indicated by koi, and the article tovs which belongs to both nouns ; per
sons who discharged the duties of pastors (shepherds) and teachers ; else
where called eVio-KdVovs (cf. Acts 20. 28). With this entire classification,
cf. 1 Cor. 12. 28.
V. 12. irpbs tov KOTopTio-piv (only here in N. T. ; cf. kotopti^o, to put
in complete order) kt!., with a view to the perfecting of the saints for the
work of ministration (Ell.) ; rp6s w. the ace. tendency towards ; eis, into,
denoting the end in view, for ; ipyov, work, the generic word, Siaxovia,
service, cf. Sidxovos : els epyov Siax-,for service work, or the work of service.
Of course, Christian service is what the writer has in mind. By the

32 NOTES ON EPHESIANS.
punctuation of Tisch., also of W-H., eis ep7ov Siok- is closely connected
with what precedes; but the next clause, eis olxoSo^v . . . Xpiarov, for the
building up of the body of Christ, belongs to the combined idea Trpbs Tbv
kot- . . . Siaxovlas. So also Meyer, Lach., et al. omit the comma after
aylav. With the expression body of Christ, cf. I. 23. The entire verse is
ilosely connected w. avTbs eSaiKev, verse 11.
V. 13. pexpi KaTavTT*jo*G>p.ev (aor. subjunc. fr. xaravrdu) 01 itovtcs,
until we all come. Note the omission of av after /iexpi. Cf. Win. p. 297,
"often occurs in later authors." Note also the article before irdvTes, we
all, the whole number of us (Christians). — els ttjv Ivdi-ip-a xre., into the
unity (the oneness) of the faith (cf. verse 5). — Kal Tfjs eTrvyviio-eus xre.
(same const, w. rrjs -rrlareas, limits IvoVjjto), and of the knowledge (the
distinct, definite knowledge) of the son of God (objective gen.). — eis
dvSpo tIXciov, into (the estate of) a full-grown man : contrasted w. rr)iriot
verse 14. — els uerpov kt!. (added to the preceding clause for explana
tion and emphasis), into the measure of manhood (maturity) such as belongs
to the fulness of Christ, or proceeds from the fulness of Christ. For the
meaning of r\Xixia, cf. L. & Sc. : the fulness of Christ, i. e. the fulness
which he imparts. Cf. 1. 23, 3. 19, notes.
V. 14. Closely connected w. the successive statements, verses 11, 12,
13. He himself gave . . . with a view to the perfecting . . . until we all come
into . . . in order that we may no longer be children. — kXvSovi£ou.cvoi (fr.
xXiiSav, a wave, billow) koI irepirpepdpevoi, tossed on the waves, or tossed like
waves, and borne about. — ttovtI dvepu Tfjs (generic article) SiSoctk-, by
every wind of doctrine. The expressive metaphor will not escape notice.
— ev ttj Kv(3£a or Kv|3c£a, L. & Sc, et al. (fr. xv&os, Lat. cubus, a cube, used
in playing dice) tov dv8-, in the dice-playing, the chance game, the sleight,
of men. " The prep, appears to denote the element, the evil atmosphere as
it were, in which the varying currents of doctrine exist and exert their
force." Ell. — Iv TravovpYfa (the conduct of a rravovpyos, fr. ttSv and
epyov, one who is ready for any and every kind of work without any scru
ples of conscience, a trickster and knave) Trpbs t^v peBoSCav or pe8oSaav,
L. & Sc, et al. (cf. peBoSevu, to use cunning devices, employ craft) Tfjs
TrXdvns, in craftiness, unprincipled conduct, tending to the wiles, the cunning
devices, the trickery, of error ; in astutia ad circumventionem erroris (Vulg.).
In the same construction with the preceding clause. A terrific descrip
tion ; and yet how true of those who have not received the grace
mentioned in verse 7, and the fulness mentioned in verse 13.
V. 15. The const, in verse 14 continued, sc. Iva. — dXT|8evovTes kt!.,
but (in order that) speaking and acting the truth in love we may grow in all
things into him. Note the full meaning of aX-nBeva, to be true, whether in
word or act ; iv aydirri is connected by some with dAr;flevovTes, by others,

CHAPTER IV. 16. 33
with avtfaapev (aii£dva). Why not with both, thus modifying the whole
clause ? aydir-n, Christian love, is the element, the atmosphere, in which, the
being true, and the growing into Christ, both at once, the one not less
than the other, are possible. — els ovtov, into him; "eis not implying
merely ' in reference to ' (Meyer), — a frigid and unsatisfactory interpre
tation of which that expositor is too fond, nor ' for ' (Eadie), nor even
simply ' unto,' ' to the standard of (Conyb. ; cf. eis avSpa reXeiov, verse
13), but retaining its fuller and deeper theological sense into." Ell.
Christ is here presented in eis avTbv to irdvra as the absolutely perfect
standard and the goal of Christian growth. — 8s eoriv rj KerpaXfj, Xpioros
(explains outo'v, making the reference perfectly certain ; and serves as a
connecting link with verse 16), who is the head, (even) Christ: Xpiaris,
though explanatory of avrbv, agrees with the relat. 8s, quite in accordance
with a classic Gr. const.
V. 16. e£ oi,from whom, out from whom, viewed as the source: eis
ovtov presents him as the goal, the end. — The figure tj xerpaX-r) and -rrav
Tb aapa presents forcibly the idea ev aapa ko! ev rrvevpa verse 4. — irdv
rb cupa o-vvappoXoYOvpevov (avv-appoXoyeu, to join together ; fr. appos, a
joint, or a joining, and Xeya, to pick up, to gather) Kal o-vvp"iPai;6pevov (avv-
PiPdCa, to cause to go together), all the body being fitly framed and brought
together, compacted: usually rendered knit together, although the metaphor
to knit is not in the original and is hardly in keeping with the metaphor
fitly framed. The participles denote both time and means. — Bid Trdo-T|s
acpfjs. The exact meaning of acpijs is much disputed. This passage must
be interpreted in connection with Col. 2. 19, where the plur. atpav is used.
Chrys., Theod., Meyer understand cupf here to mean aiaB-qais, perception ;
and connect this clause w. -rroieirai ; thus, all the body . . . through every
perception of the supply . . . effects for itself the growth of the body. Hof-
mann takes acp-r) in the sense contact (fr. &irra, to touch) ; thus, through
every contact with the supply. In Col., acpuv is understood in the same
sense, the (bodily) perceptions, die (leiblichen) Empfindungen (Meyer).
Braune understands the word in about the same sense ; by means of every
grasp of contribution ; and in Col., in the sense, nerves. This meaning
seems to be that which the etymology and the ordinary use suggest ; and
is certainly supported by very weighty authority. (Cf. the same word in
modern Greek.) The other rendering, joint, and in Col. the p\ar. joints,
seems to be generally preferred ; but the expressions, through every joint
of the supply, and in Col., through the joints and bands, are certainly no
clearer or more natural than trie expressions, through every perception
of the supply (ox through every contact with the supply) ; and in Col., through
the (bodily) perceptions, the nerve-activities, or perh. the nerves, and bands.
I prefer, therefore, the interpretation of Chrys., Theod., Meyer, Braune,
et al. Those who understand arp-r) to mean joint, usually connect the

34 NOTES ON EPHESIANS.
clause with the preceding participles. — kot lv!pY«iav . . . pipovs, connect
w. Troieirat : according to a working in (the) measure of each individual part :
or more freely rendered, according to a working commensurate with, in pro
portion to etc. ; or if we understand kot' ivepyeiav, as Riickert et al., with
an energy, an activity, the thought seems still clearer ; thus, all the body
. . . effects for itself the growth of the body with an activity commensurate with
(the growth of ) each individual part : i.e. the whole grows as each part
grows. — els olKoSop/fiv ovtov ev dYOTrrj (emphat. posit.), for the building
itself up in love. Such seems to me, on the whole, the most intelligible
and exact interpretation of this very difficult sentence. The leading
thought of the paragraph, unity in diversity, and the dependence of the
whole for its growth on each individual part, is most impressive. The
value and importance of each individual member of the Christian church,
however humble the station, is here strikingly presented. Let us all
think of this 1
V. 17. Tovto ovv Xe'YW • • • ev Kvp£u, This therefore I say and testify in
the Lord : tovto points to what follows: oSv, resumptive of the thought
in verses 1-3 : testify as one under oath, solemnly declare : in the Lord,
thus putting himself in the back-ground, and adding solemnity to the
statement. — pT|KeTi vpds TrepiiroTetv (combines with the idea of a declara
tion that of an exhortation), that ye no longer walk. In verse 1, the thought
appears in the positive form ; here, in the negative. The exhortation
seems to be addressed particularly to the converted Gentiles. — koBAs
koI . . . irepiTroTei, as the Gentiles also walk. The ko£ suggests, as ye once
walked before your conversion, and as the Gentiles now walk. — Iv
paToioTT|Ti kt!., denotes the sphere in which they walk : in the vanity,
i. e. in the emptiness (empty of truth and principle, " Wahrheitslosigkeit,"
Meyer) of their mind ("Hires Denkens und Wollens," their thinking and
willing, Meyer). Note the form vois, 3d declens. st. Att. vov, 2d declens.
V. 18 gives a twofold explanation of the preceding clause. — Io-koto-
plvoi (axoria) . . . ovTes: agree in case w. to eflv7j, but adopt the gender
of the persons implied (cf. Win. p. 526). Of the two particips., the former
is perf. denoting completed action, the latter, pres. denoting action or
state continued in the pres. time. The const, is unusual, but forcible ;
having been, (and still) being, darkened in their understanding (in their
thought, their intellect). — dirnXXorpiupevoi (a-rraXXorptba) xre., having
been alienated from the life of God (from the life which belongs to God
and which God imparts. Cf. Sikoioo-uvt) 0eov, Rom. 1. 17 : " life " here in
the ordinary N. T. sense; not "manner of life" = avaarparp-rf).  Sid
rrjv oyvoiov kt!., on account of the ignorance which exists in them, explains
the alienation from the life of God. — Sid t*|v TrcSpwo-iv kt!., on account
of the hardening of their heart, is perh. best viewed as explaining the clause
just preceding.

CHAPTER IV. 19-22. 35
V. 19. o"tivss, who, such as. — dirT)XY'nK6Tes (arr-aXyla, fr. oVyos, pain),
having been removed from pain, particularly that which is occasioned by
wrong doing ; being past ( moral) feeling. The particip. assigns the rea
son of what follows : eavrobs irapebaxav tt? aaeXyela, delivered them
selves (the emphat. word, " with terrible emphasis." Meyer) up to
debauchery, dissipation. — els epYoo-£av kt!., (entering) into a working of all
uncleanness ; pointing especially to the gross sensual vices so prevalent
among the heathen. Cf. Rom. I. 24 ff. — Iv TrXeove(j£a denotes the frame
of mind in which all this is done : in greediness, covetousness, avarice, a
grasping and over-reaching disposition. Cf. irXeovexretv, I Thess. 4. 6,
2 Cor. 7. 2. In Rom. I. 26, it is said irapeSaxev avrobs 5 Bebs kt!., God
de'ivered them etc. The connective there (Sid tovto) shows why God did
this. The statement agrees perfectly with the thought here.
Vv. 20, 21. vpets and Tbv Xpio-rdv, both emphatic. But you (in dis
tinction from those just described) did not thus learn (note the litotes,
suggesting forcibly the opposite thought, the actual learning of something
very different) Christ (a word which sums up all that pertains to Christi
anity. Cf. Phil. I. 15, 21). — el/ye, if at least, w. the indie, the supposi
tion of an actual fact. — avTbv (in the same comprehensive sense as Tbv
Xpiarbv) ¦f|Kovo-OTe (axoiu) . . . ISiSdxSnTe (SiSdaxa), ye heard him, and
in hi-m were taught. This in no way implies that they had personally lis
tened to the words of Jesus as they fell from his lips ; but they had heard
Christ, the sum of Christianity, in listening to the preaching of Paul.
Cf. 1 Cor. 2. 2. — Kofliis lo-riv kt!. (closely connected with the preceding
clauses) according as, or, in the way in which (Meyer), there is truth in
fesus. W-H. read xaBas eariv kt!., according as there exists truth, or truth
exists, in Jesus ("embodied, as it were, in a personal Saviour and in the
preaching of his cross." Ell.). The clause seems to be best viewed as
describing the manner and character of the teaching.
V. 22. dTro6eo-8ai vpds that ye put away, as one would put off a gar
ment. Meyer makes this depend on the clause just before it. Thus Paul
does not say in general what truth in Jesus is ; but only in its application
to the conduct of the persons addressed. It is generally viewed as de
pendent on iSiSdxB-QTe (so Alf., Ell.). This connection would be clearer
if vpas, subject of arroBeaBai, were omitted. Braune makes it depend on
the entire preceding thought : Stier and Bengel on the first part of verse
17 (in the same const, w. fiijxeTi bpas irepnraTe'iv), I say and testify ; recog
nizing, however, a reference to the thought in v. 21. This last view is in
keeping with the involved and extended structure of Paul's sentences. —
koto tt|V . . . dvaorpocp'riv, so far as relates to the former manner of life,
denotes in what respect they were to lay aside the old man (rbv iraXaibv
&v6pairov, obj. of airoBeaBai). — Tbv cpdeipdpcvov (pres. tense, denoting what
is going on and continued ; a motive, with the clause following, for laying
9

36 NOTES ON EPHESIANS.
aside the old man ) koto, xre., who is being corrupted according lo etc.
Tfjs dirdTTis (emphat. posit., contrasted w. rr)s aXr/Be'ias, verse 24), of de-
,ceit (" personified," Meyer).
Vv. 23, 24. dvaveovo-aoi (dva- ve6o/xai) Be', and that ye be made new, be
renewed. — to irvevpaTi tov vobs iipuv may be viewed as dat. of instru
ment, by the Spirit of etc. (so Alf., Ell., et al.). In this case irvevpari is
understood to mean the Holy Spirit as belonging to, or dwelling in, the
human heart, or as identical with the renewed human spirit. Usually,
however, it is regarded as dat. of reference, in respect to, or simply in, the
spirit of your mind (so Meyer, 5th ed., Braune, R. V.). I much prefer the
last view. — Kal IvSvrrao-Bai (ivSio/iai) kt!., and that ye put on etc., con
trasted w. airoBeadai kt!. Note that these two verbs are aor. infin., im
plying an accomplished fact ; the fact which we usually speak of as
conversion; but avaveovaBai is pres. infin. implying something continued,
which we sometimes speak of as " growth in grace ; " sometimes, as
"progressive sanctification." — tov koivov avSpwrrov, the new man; the
new spiritual nature of the Christian personified, a striking figure ; con
trasted with the old man, the unrenewed nature. — tov koto Beov kti-
o-8evTa (xri^a), who after God has been created, or was created. The const.
who is after God, created etc. is not generally preferred ; xara Beiv, after
God, i. e. after the image of God. Cf. Gen. I. 27, kot' eixova Beov 'eirol-r\aev
avrbv, Col. 3. 10, kot' elxdva rov xrlaavros avrbv. " The image of God in
Christ is a far more glorious thing than Adam ever had, or could have
had; still the kot* elx6va Beov = koto Beov is true of both." Alf. — ev
Sikoioo-vvt) . . . ttjs dXr|8e£as (limits both datives ; is contrasted with ttjs
airdr-ris), in righteousness and holiness of truth ; iv w. the dat. here denotes
the state, or the equipment, in which the new man, who has been created
after God, appears. It is not necessary to distinguish sharply between
Sixaioabv-r) and Saidrijri, yet the latter word seems more directly con
trasted with axaBapalas, uncleanness ; and the former, with aaeXyela, dissi
pation or wantonness, and also with irXeove^la, greediness or covetousness
verse 19. In classic Greek, 8/koios, righteous, sanctioned by law, whether
human or divine; oaios, hallowed, holy, sanctioned by divine law See
L & Sc.
Vv. 25-32. Some special exhortations founded on what precedes.
V. 25. Aid, wherefore, a conclusion especially fr. verses 22 2% 24.
rrjs aX-nBelas naturally suggests the first exhortation. — diro8ep.evoi, aor.,
denoting an accomplished fact: XaXe?re, pres., denoting something habit
ual : having laid aside, having put away, falsehood, speak (habitually) truth.
No doubt, the tendency to falsehood, anger, theft, corrupt speech, among
those who had but recently been converted from heathenism, would be
particularly strong. — Skootos (appos. w. the subj. of XaXeire, emphasiz
ing and individualizing the exhortation) . . . avrov, each one with his

CHAPTER IV. 26-29. 37
neighbor. Cf. Zach. 8. 16, XaAeire aX^BeiaV exaaros irpbs rbv rrX-nalov av
rov. — 8ti . . . peXt) (cf. verses 12-16), because we are members one of
another. If one member, or set of members, is false to the other mem
bers, the efficiency of the whole body is in danger of being utterly
destroyed. Vv. 26, 27. dpY£J«o-8e Kal y.\ dpapTdveTe. A citation from the LXX.
Ps. 4, 5. The original Hebrew is understood by Ewald et al. to mean,
tremble (or stand in awe, E. V.) and sin not. Hengst. et al. agree with
the LXX as to the meaning of the Hebrew, be angry and sin not. What,
then, does this mean ? Is the first imperat. conditional ? Thus, If ye are
angry, or though ye are angry, or while ye are angry, sin not. It has been
understood thus by many. Cf. Win. § 43, p. 311. The most, however,
understand the imperat. in its ordinary sense ; yet closely joined with the
following words, Be angry and sin not, implying that there is an anger
without sin, which is undoubtedly a fact. This does^iot contradict verse
31, 'where the connection indicates the kind of anger there meant (so
Eadie, Alf., Ell., Meyer, et al.). The exhortation here may well be ad
dressed to those who look, or seem to look, with indulgence, with " char
ity," on wicked conduct. — b tjXios \vr\ liriSvero (i-rrl, Siiai or Siva?) kt!.
These words are added by Paul. They are not a part of the quotation,
Let not the sun go down on your irritation, -wrath, exasperation (irapopytapip,
a rare word, fr. rrapd, bpyifa), i.e. the irritation should not be continued.
There is perh. some emphasis on vpav, your irritation, as contrasted with
that of men generally, who so often harbor resentments. — pr|8e . . . 8io>
pdXu, and do not give place, do not give any room, to the Devil ; an addi
tional direction in carrying out the exhortation, Be angry, etc. The
imperatives in this verse are all pres. tense, thus denoting a general
precept. V. 28. b kXItxtov . . . KXeTrrero, Let him who steals steal no longer.
Cf. verse 215, note. — pdXXov Be KOTrioTio (kottiooj) kt!., but rather let him
toil, working with his own hands that which is good, — the opposite of
thieving (note that W-H. omit ISlats). — Vvo extl xre., in order that he
may have (the means), may be able, to impart to him who has need, who is in
want, — always a worthy Christian motive for labor. Some Christians
understand this motive,. but alas 1 how few 1
V. 29. irds XdYOS o-airpos . . . p-^ iKTropeveVrflw, lit. Every corrupt
speech let it not proceed etc., an emphatic construction; a Hebrew idiom.
English idiom, Let no corrupt speech proceed etc. aarrpbs, properly, rotten,
putrid ; hence the idea worthless, as well as offensive, contrasted with
what follows. — dXXd el' tis (sc. Xbyos iarlv) OYoBbs Trpbs xre., but if
(there is) any (word) good for etc., let this word proceed out from your
mouth.  OYoBbs irpbs xre , lit. good for, or towards, a building up of the

38 NOTES ON EPHESIANS.
need (a building up of that which is wanting, or lacking). — iva. Bio kt!.,
in order that it (this word) may give grace to those who hear. I see no rea
son for understanding x^P'" here m anv other than its ordinary N. T.
sense, spiritual assistance, or benefit.
V. 30. koI \vx\ XvrreiTe kt!., And do not (by using any Xbyos aa-rrpis)
grieve the Holy Spirit of God. Note the solemn form of expression
Tb irvevpa rb ayiov rov Beov, presenting, in connection with the idea of
grieving him, the personality of the Holy Spirit. — Iv fy !o-(ppaY£o-8Tfre
(acppayifa), in whom you were sealed; "in whom, as the holy sphere and
element of the sealing." Ell. "In 1. 13, we have the expression, in whom
(referring to Christ) you were sealed with the Holy Spirit of promise. The
two verses together show the unity in sphere and action of Christ and
the Holy Spirit. — eis ¦rjpipav airoXvTp<oo-ea>s,_/V (looking forward) into,
the day of redemption (" the day when redemption shall be complete in
glory." Alf.) : airoXbrpams, properly, the act of redeeming, or ransoming:
looking forward into the day when the act of redeeming shall be com
plete. V. 31. irdo-a -rrtxpCa, every (feeling of) bitterness, all bitterness. The
force of rraaa is connected with all the following substantives. — 6vpds,
opY*h nearly the same thought, repeated for emphasis : 6vp6s, wrath, Lat.
animus ; opyi), anger, Lat. ira. — Kal KpavYi| koI (3\acr<pT]pia (the out
ward signs of -rnxpta, Bvpis, bpyr)), and clamor (loud and rough crying, as
when one is under angry excitement) and evil speaking (not limited to the
idea in English of blasphemy). — dp6f|TO (alpa) d<|>' vpuv, let (all these)
be lifted up and taken away from you. — o"iv Trdo-ij Kaxia, together with all
malice. The word xaxia is thought to denote here, not wickedness in
general, but that feeling from which the bitterness etc. spring ; the foun
tain of all. Note the connection in which bpyr) here occurs. Cf. verse 26
note. V. 32. A contrast to the foregoing. — Y^veo-Be, become ye (it is not tare,
be ye): XPV<rroi, good, kind: eSairXayXvoi (el, well, favorable ; and errrXayxva
pi., the seat of the feelings, the affections), tender-hearted. — xapi£6p.evoi (the
feelings just mentioned in action), showing favor (xdP,s) or kindness: usu
ally understood here in the limited sense, forgiving. . Cf. 2 Cor. 2.7, 12. 13.
— IovtoEs, each other, in later Greek nearly = aXX-r)Xois. Cf. Col. 3. 13. —
Ka8<i)s koI 6 flebs . . . vp.iv, even as God also in Christ showed favor to, or
forgave, you: the great motive to forgiveness. — h fl;bs Iv Xpio-ro: cf.
2 Cor. 5. 19, 6ebs fr iv Xpiarcp xre. : also Eph. 1.6.
Chap. V. Exhortations continued. — Vv. 1, 2. Become imi
tators of God and walk in love. — Vv. 3-14. Exhortation to avoid
various vices and errors. - Vv. 15-21. Exhortation to exhibit in

CHAPTER V. 1-4. 39
their conduct the discretion, the decorum, the thankfulness, and the
subjection of the Christian. — Vv. 22-33. The particular duties of
wives and husbands.
V. I. A conclusion (ofiv) from 4. 32. — Tlveo-8e kt!., Become therefore
imitators of God. There is force and propriety in yiveaBe (not ecrre, be ye)
both here and in 4. 32, become ye (so Ell., Braune, et al. Cf. Meyer,
"nicht seid, sondern werdet."), directing the thoughts and efforts more
distinctly to something not yet fully attained : imitators is a more exact
rendering of pip-nrai than followers. So in other passages of the N. T.
where piprirai occurs (six places). — <Js tIkvo dYOirnTd, as children be
loved; an expressive comparison. The imitation of the affectionate
parent is always one of the marked traits of beloved children. Note the
repetition, dyoTTTiTd . . . dydir^ . . . ijydirijaev.
V. 2. koI . . . Iv ayan-u, and walk (lit. walk t%out, pres. tense, de
noting something continued, habitual) in love, the sphere, tlie atmos
phere, in which the Christian is exhorted to walk. — koB&s koI b Xpiords
kt!., even as Christ also (the great example of love) etc. — Kal TrapeSa-
Kev Iovtov, and gave himself up (the proof of his love). — VTrep rjpuv (or
vpav, Vf-H.),for us, or for you. There seems to be no reason for chang
ing the person of vpas just before. I prefer, therefore, the reading vpav,
St. ripiiv. The idea instead of (avrt) does not belong to birep, but is in
volved in -rrpoacpopav *. Bvatav. Cf. Rom. 5. 6, note. — Trpoo-rbopdv (fr.
Trpds and rpepa) K. Bvo-lav (fr. Bba, often used in the sense to sacrifice, i- c.
by slaying a victim), an offering and a sacrifice. The latter word defines
the more general meaning of the former (Meyer). — to> flew, dat. limiting
the entire preceding clause rrapeSaxev . . . Bvaiav (not the verb alone,
nor the substantives alone). — els do-p^v evo>8£as, for an odor of sweet smell
(bap-r) is the smell as inhaled, evaSia is its quality. Winer.). The entire
conception is in keeping with the idea of a sacrifice ; as presented in the
O. T. See Lev. 1. 9, 13. 17, 2. 12, 3. 5, and often.
V. 3. iropveCa Be . . . p.T|8e dvopa^eVBai Iv vpiv, But fornication and
all uncleanness, or covetousness, let it not be even named among you ; a strong
form of expression : let them not exist so as to be even spoken of among
you. Where a thing does not exist, we give no name to it. If sin had
never entered the world, how many Words now found in all human lan
guages would have had no place. Note how often the vices here spoken
of are condemned in the N. T. — KaBus irpeirei oy£ois, as is becoming to
saints (to persons of moral purity), i. e. it is becoming to them not even to
name, not even to mention, these vices.
V. 4. A continuation of the same const. — koI alo-xpoTns (fr. aiaxpbs,
disgraceful, obscene) t\ pwpoXoyta (fr. pap6s, stupid, silly; and Xbyos,

40 NOTES ON EPHESIANS.
speech, discourse) i) evrpaireX£a (fr. e3, well; and rpeira, to turn) ; andfilihi-
uess (obscenity), or foolish talking, or jesting, sc. let them not be named
among you. — a ovk dvf|K,ev (dv-T^Ka), which were not (and by implication
are not) befitting. Many editors read here ra ovx avt)xovra, the things not
befitting. — dXXd pdXXov tvycapurrio., sc. eora, or yivea&a, iv vpiv, but
rather giving of thanks (sc. let this be among you).
V. 5. tovto points, I think, to what follows, Sti xre — tore (the better
authorized reading, not eare' or lore) is now usually viewed as indie, ye
know etc. Whether with yivdaxovres it is to be understood as a He
brew idiom, ye certainly know, ye know of a surety (R. V.), or is to be
taken as distinct (Braune, Meyer, Eadie, Alf., Ell.), this ye know, being
aware etc., which of these two constructions is preferable, is by no means
certain. Many of the older scholars view the clause as imperat. (Vulg.
Luther, Beng., et al.), scitote intelligentes (Vulg.), sachez (De Sari). In
favor of viewing fore as imperat. is the fact that otSare, occurring very
often, is used in nearly every other place, perhaps in every other place, in
the N. T. for the indie. For this reason I would render the clause as
imperat., retaining the words in the R. V., and only changing the order,
For this know ye of a surety, that etc. It makes really but little difference
whether we regard tare yivdaxovres as a Hebraism or not. yivdaxa, as
distinguished fr. ofSa, denotes more definite and positive knowledge, to
form a judgment by observing (cf. L. & Sc.) ; cf. KoTa-yryv^o-Ka, to decide
against, to condemn ; iiriyiyvdaxa, to decide definitely, in a particular in
stance (yivdaxa, yivopai, later forms for Attic yiyvdaxa, ylyvopat). We
may then render fore yivdaxovres, know ye deciding definitely and posi
tively, i. e. know ye of a surety. — 8ti irds irdpvos . . . ovk e\ei, lit. that
every fornicator etc. has not, fails to have etc. In an Eng. idiom, no forni
cator has etc. The Greek order seems more forcible, every fornicator etc.
fails to have. Cf. 4. 29, note. — 8 (st. is) . . . elSuXoXaTpT|S, which (thing),
which (character) is an idolater (a worshiper of an idol). For the use of
S here, cf. Mark 12. 42, 15. 42, John 1. 42, 43. The covetous man is an
idolater in that he makes gain his idol. Cf. Matt. 6. 26, jy? cannot serve
God and mammon. How many idolaters now, in nominally Christian
nations! — KXnpovopCav (fr. xXrjpos, lot, allotment, portion ; and ve/xouai,
to distribute, to have a portion, to possess) ; observe that the verb is in the
pres. tense, expressing a general truth, *. law of God's government ; fails
to have an inheritance, a portion, an inherited possession,  a great and fear
ful contrast between the believer and the unbeliever. — ev tt? Bao-iXcta
tov Xp- Kal fleov, in the kingdom of Christ and God (one and the same
kingdom ; the intimate union of Christ and God strikingly presented).
Through the pres. tense the certain future relation is brought before us
vividly, and made present (cf. Meyer). With the statement here, cf Gal
5. 21.

CHAPTER V. 6-1 1. 41
Vv. 6, 7. p.T]8els . . • b.-rrairdria (airarda) kt!., ZtV no one deceive
you with empty words. The connection adds force to this exhorta
tion. The characters just described have no inheritance in the king
dom of Christ and God ; let no one by empty and untruthful words
persuade you to the contrary. — ¦ Sid tovto Ydp epxeTai xre ., For on account
of these things (the vices and sins just named) comes etc. — r\ 6py1\ tov
8eov is usually translated the wrath of God; so also, b Bvpbs rov Beov
(Rev. 14. 10, 19, 15. i, 7, 16. 1), the wrath of God; yet where bpyr) and
Bvpbs stand together, opyi) is rendered anger, and Bvpbs, wrath (4. 31, Col.
3. 8). The verb bpyl^opai is rendered sometimes to be angry, sometimes,
to be wroth. Would it not be more consistent to distinguish between the
two; and render i\ bpyr), anger, bpylQopai, to be angry; o Bvpos, wrath,
Bvpbopai, to be wroth? Cf. 2. 3, 4. 31, notes. The expressions, God is
angry, the Lord was angry, etc. are frequent in the O. T. Therefore, I
would render this expression, the anger of God.-^-krrX tovs vlovs ttjs
direifleCas, upon the sons of disobedience, those who are disobedient to the
gospel. Cf. 2. 2, note. The question is raised by the expositors whether
the anger of God in this life, or in the future life, is here referred to.
Clearly the statement is a general truth with no specified limitations.
Wherever the sons of disobedience are, there the anger of God comes
upon them. — p^ oiv-flveo-St kt!., Become not therefore partakers (partici
pators in these sins) with them (the sons of disobedience), lest the same
punishment come on you as on them.
V. 8. f)Te (emphat. posit.) y°-P rrore ctkotos, For ye WERE once dark
ness ; not merely living in darkness, but ye were yourselves darkness.
With i?Te here, cf. Rom. 6. 17, ydp introduces the reason for the forego
ing exhortation. — vvv (opposed to TroTe', once, formerly) Se (sc. iare) rows
ev Kvpfip, but now (ye are) light in the Lord (the sphere, and the only
sphere, in which ye are light). — cos tIkvo cowtos irep-, walk as children of
the light. Note the asyndeton (omission of o5v), making the exhortation
more pointed and forcible, rexva, a word indicating more tenderness
than viol. Cf. Rom. 8. 16, 17.
V. 9. A parenthetic clause ; a motive for heeding the exhortation. —
b y°-P KOpirbs (sc. iarlv) xre., for the fruit (an expressive metaphor) of
light is in (appears, is manifested, in) goodness and righteousness and truth
(striking qualities of Christian character in its relations to men).
Vv. 10, II. SoKipd£ovres (agrees w. the subj. of TrepiTraTeTre) kt!., testing,
proving, what is well-pleasing to the Lord. " The one point of the Chris
tian's ethical investigation is, Is it well-pleasing to the Lord ? " Eadie. —
koI p/f| o-vvKOivuveiTe (abv and xoivavbs, a companion, partner, sharer), xre.,
and have no fellowship with etc — tois epYOis tois OKaprrois tov o-k6tovs,
with the works, the unfruitful (works) of darkness. They are unfruitful as
bringing nothing good. Cf. epya ttjs aapxbs (Gal. 5. 19), epya d<re0eios ( Jude

42 NOTES ON EPHESIANS.
1 5). Cf. also Gal. 5.22, note. — paXXov . . . eKey-jiere, but rather even nprove
them, or convict them. Do not look upon them with complacency, with
" cha-ri-ty," but express by word and act your disapproval. Of course, this
should always be done in a Christian spirit, in meekness and fear.
V. 12. Confirmation (ydp) of verse 11. Have no participation in the
unfruitful works of darkness, but rather reprove them ; for they are too
disgraceful even to speak of. They may be reproved without that use of
language which would be a disgrace. — to y°-p Kpvrpfj (only here in
N. T.) Y^vdpeva kt!., For the things done by them (the sons of disobedi
ence) in secret, it is disgraceful even to speak of. By to xpv<pr) yivbpeva,
I understand the baser and more degrading vices which may be classed
under " the unfruitful works of darkness."
V. 13. to 8e itovto eXeyxdpeva, But all things (with direct reference
to the things just mentioned) when reproved (or if reproved) ; according
to the exhortation paXXov . . . iXeyxere. — vtto tov rporrbs fpovepovroi, are
made manifest by the light ; and thus appear as they really are. — irdv Yap
xre., for everything that is made manifest is light; has ceased to be dark
ness, and can have only the character belonging to the light. All this is a
motive for obeying the exhortation in verse 11. (It seems more natural
to connect vrrb tov rparbs, as above, w. cpavepovrat, rather than w. iXeyxb-
peva.) V. 14. Bid, Wherefore, i. e. because the duty of reproving the works of
darkness is so necessary and so salutary. — Xe'Yei, sc. 6 Bebs, Paul's usual
way of citing a passage from the O. T. — ityeipe b Ko6evSu>v (voc.) Kal
dvdo-ra (av-iar-npi) xre., Awake, thou that steepest, and arise from the dead,
and Christ shall shine upon thee. There is some doubt what passage of
the O. T. is here cited ; but it is usually regarded as a free expression of
the thought in Is. 60. 1.
Vv. 15, 16. A resumption (olv) of the thought in verses 8-10. — BX!-
¦rreTe ovv kt!., Look (take heed) therefore carefully how you walk. Note the
position of dxpi$as before iras (not after it, as in many editions), quali
fying BXe-rrere, not TrepiTraTevre. — pf\ <is do-ocpoi kt!., not as unwise, but as
wise, explains more fully TrepiTraTeire, in a negative and in a positive form.
Perhaps the neg. p-r) may have been occasioned here by the preceding
imperat. PXeirere. Cf. Winer,§ 55, 1, a. Yet cf. Rom. 1. 2S, to pri xae-f)-
xovra, note. — eijayopa^op.ei'oi (e'f, ayopdCa, ayopd) Tbv Kaipdv, buying up
for yourselves (buying out from the market) the opportunity, the favorable
time. This is in close connection w. ao<pol. — on ai Tjpepai kt!. because
the days are evil (because favorable times are rare, and the market needs
to be carefully watched to secure them). The time favorable for Chris
tian work is, of course, implied ; and the example of the shrewd mer
chant, who buys a rare and valuable article from the market, is suggested
and approved in the metaphor here used.

CHAPTER V. 17-21. 43
V. 17. 8id tovto, On this account, may refer to verse 16, because the
days are evil ; because " the market is flooded with trash," and you have
need to buy up for yourselves out of it the good article, the favorable time
(so the most) ; or it may refer to both verses 15, 16 ; on this account, i. e.
because you ought to walk so carefully and with such appreciation of the
favorable time (so Alf., Ell., Meyer, Braune). — ivo, . . . arppoves, become not
without mind, without intelligence (to understand the will of Christ). — dXXd
o-vv£eTe (eriv, iji/u) me. (explains the meaning of the preceding clause), but
understand what is the will of the Lord (i. c. Christ).
V. 18. Kat adds an important particular ; the mention of a special
instance of a<ppoabvi). — \vr\ peflvo-KetrBe otvw (cf. Prov. 23. 31), be not
made drunk with wine. — ev <j5, in which, referring to the idea of the
whole clause, not to olvcp alone. — do-on-Co (a priv. and adt^a) denotes
a state in which there is no principle of safety, debauchery, dissoluteness.
Cf . Haaros, having no hope of safety. — dXXd TrXupovo-fle Iv TrvevpaTi, but
be filled with the Spirit. Lit. (being) in the Spirit be made full. I see no
reason whatever for departing from the regular meaning of iv here.
Cf. 3. 19, note.
V. 19. XaXovvTes eavrots (= aXX-r)Xois, cf. 4. 32), speaking to one another.
— <|>aXpots kt!., in (or with) psalms (meaning perhaps more particularly
those which were similar to the ancient Hebrew psalms, and accompanied
with the harp, cf. Lex. -j/aXpbs and \pdXXa) and hymns (particularly the
idea of praise) and spiritual songs (those which were of a. more decidedly
lyrical character). The three words together would denote all the forms
of praise with the aid of music. — <j,'8°VTes Kal <|idXXovTes (same const, w.
XaXovvres, and all agreeing w. the subj. of irXripovaBe), singing and making
melody (striking the lyre). — ttj Kap8£a iiubv, in your heart, i.e. not with
any audible expression, but silently. So it is now usually understood
(Alf., Ell., Meyer, Braune, et al.) ; yet I am by no means sure that the
earlier view, with your heart, heartily, is not the correct one (so Theod.,
Eadie, Hodge, et al.). Note the omission of iv. Tisch., W-H. Harless
has argued that with vpav the clause cannot mean with your heart, heart
ily; but omitting ev this rendering is certainly more correct; as the dat.
alone much oftener denotes " manner or means " than " place." Cf.
Good. §§ 188, 190; Had. 606, 612; Winer, § 31, 7, d, also 9, b, fine
print. The meaning then is, as I understand it, with your heart, heartily,
in distinction from a mere musical performance without devotion and
without heart. Is not this exhortation, in this view, as much needed now
as ever ? — Tip Kvp£u, to the Lord (to Christ). Cf. tou xvpiov, verse 17.
Vv. 20, 21. evxapurrovvTes irdvTOTe, giving thanks, or being thankful, al
ways ; another point exemplifying irX-npovaBe iv irveipari. Note that this
clause alone has TrdWoTe. The thankful spirit may, and should be, contin-

44 NOTES ON EPHESIANS.
ual. — vtrep irdvTOv (neut), for all things. It is not easy to apply this
exhortation so as to be thankful for trials and afflictions ; yet many a
Christian has learned even this lesson ; at least, in the retrospect. Note
the emphatic repetition TrovTOTe . . . irdvrav. — Iv dvdpoTi kt!., hi the name
of etc. That which the name of our Lord Jesus Christ suggests is the ele
ment in which all this is accomplished. In any other element, or atmos
phere, than that in which the Christian lives and moves, such thankfulness
is an impossibility. — t<S Beui kt!. (w. eiixap-), is rendered in several ways,
to God, even the Father (R. V.), to God and the Father (Alf., Ell., et al.).
May we not render the article here, as often, by an unemphatic possess.
pron. ? to our God and Father. The last word is not an unmeaning addi
tion, and its significance should not be overlooked. — viroTocro-dpevoi
dXXt^Xois (same const, w. ebxaptarovvres), submitting yourselves (Ell.),
being subject (Alf.), subjecting yourselves (R. V.) one to another, or to one
another. The preceding participles urge duties to God ; this one, a com
prehensive duty to one another. — Iv rj>opw Xpiorov (objective gen.), in
the fear of Christ, a reverential, not a slavish, fear. In this fear, due
respect will be paid to those who belong to him, to those who constitute
his body. Cf. I. 23, 4. 12, 16, 5. 23.
Vv. 22, 23. 01 YVVaiKes tois IBCois dvBpdmv (sc. v-rroraaabfxevoi, or viro-
rdaaeaBe), Wives (being subject, or be ye subject) to your own husbands.
Some editors read b-rroraaaeaBaaav, thus changing the const, to the 3d
pers. Let the wives be subject etc. — cos to Kvp£io, as to the Lord (i.e. to
Christ. Cf. verses 17, 19). Such subjection as this can never conflict
with any religious duty. No obedience is required which is inconsistent
with Christian character ; at the same time, where this exhortation is
understood and obeyed, what an amiable, exemplary, and dignified char
acter do we behold. Such exhibitions of character may certainly be found ;
but only under the influence of Christianity. — 8ti kt! , reason for the
foregoing exhortation, because a husband is (the) head of the wife (or of his
wife). — ti>s koI b Xp- xre., as Christ also is (the) head etc. The point of
comparison here is simply the idea of headship. — ovTbs crwr-fip tov
crcopaTos, he himself being (the) saviour of the bodv I or of his body, which
is the church. Cf. 1. 23). Christ is the head of the church ; while he,
and he alone (avTcfs), is the saviour of his body; apparently, the state
ment of an important additional particular in which the comparison does
not hold. As saviour of the bod)', he stands alone (avrbs), and is beyond
all comparison.
V. 24. dXXd us tj lxKXT|o-£a kt!. But (while as saviour of the body
he stands alone and no comparison can be made, in another particular a
comparison is suitable) as the church is subject to Christ, so etc. The force
of bXKd seems to be best shown by the thought expressed in the paren
thesis. So in substance Calvin, Bengel, Meyer, Ell., Alf., Hod^e, Riddle

CHAPTER V. 25-27. 45
et al. — oIStos Kal . . . eV ttovt£, so let the wives also (be subject) to their
husbands in everything. There can be nothing debasing, nothing except
what is dignified and noble in the subjection of the church to Christ.
While it is complete, it is also a loving, confiding, ennobling, subjection.
To this, and this pnly, wives are exhorted.
V. 25. Oi avSp;s, OYOTroTe tos ywoIkos, Husbands, love your wives.
Observe the word dyairare, love, treat with affection (L. & Sc), implies
both the inward feeling of appreciation, esteem (Germ. Werthhalten), and
the outward manifestation. Cf. Meyer, note on Matt. 22. 39. — koBois koI
b Xpiorbs kt!., even as Christ also loved the church and gave himself up
for it (a proof of his love). The great example, the most signal instance
of love ; and this is to be the example for husbands to follow in their
relation to their wives 1
V. 26. iva . . . oYidrrrj (071060, fr. S710S, pure, holy; as subst. in the
plur. saints), that he might sanctify it. — Ko8apCo-as (xaBaplfa) xre., having
cleansed it (particip. denoting means). Does the aor. particip. here de
note an act contemporaneous with that of the verb, or antecedent to it ?
So far as the use of the particip. is concerned, either is possible ; yet the
latter use (antecedent action) is far more frequent and makes good sense
here ; hence, is to be preferred. So Alf., Ell., Olsh., Meyer, Eadie, Hodge.
Cf. Had. 717, a; Good. § 204, also Note 2. Braune, however, views the
two acts here (that of the verb and that of the particip.) as contempora
neous. — to XovTpu tov *8otos, by the bath of water ; "denotes the well
known bath of the water kot' i\oxfa, which takes place through the bap
tism," Meyer. It is thought there is an allusion to the bride's purifica
tion by a bath before marriage. The words may be rendered, by the laver
of water, or by the washing of water, conveying the same idea as by the
bath of water. But the apostle is careful to indicate that this outward
cleansing was not all ; hence, he adds in the emphatic place Iv pfjpoTi,
in the word, i. c. in the acceptance by faith of the word proclaimed in the
gospel. (Cf. Tb pijtia ttjs wlareas, Rom. 10. 8 ; pvpa Beot), Eph. 6. 17, Heb.
6. 5 ; Sid bfoaros Xpiarod, Rom. 10. 17. Cf. also I Pet. I. 25.) red Xovrpo,,
dat. of means ; iv o-fipan, the sphere in which the sanctifying and the
purifying take place.
V. 27. Svo (in order that, connected w. 'Iva . . . ayidari, and also with
the remoter thought, eavrbv irapeSaxev xre.) . . . eKKXno-fav, that he might
himself (alone) present to himself the church, glorious (in glorious beauty.
Meyer. Cf. Luke 7. 25). "Christ permits neither attendants nor para-
nymphs to present the Bride : He alone presents, He receives." Ell —
p.i\ •ix.ova-a.v xre., not having spot or wrinkle or any such thing, lit. anything
of such things, anything of' the sort. — o-rriXov (or airlXov, L. & Sc, et al. )
is spoken of a spot or stain on the surface, a dirty spot. — bXX' iva .* xre.,

46 NOTES ON EPHESIANS.
but that it might be holy and without blemish. &XX' introduces a clause
which is in grammatical const, adversative to the whole preceding final
clause, beginning Ivo irapaar-r)ar) and ending with t»v toiovtoic, but in
thought adversative to the latter part of the clause only. We might have
expected after aXX' the const, oiaav aylav kt! , not having spot or wrinkle
. . . but being holy etc. Yet the actual const, presents the thought more
independently and emphatically.
V. 28. After presenting the striking illustration beginning xaBas ko! b
Xpiarbs, the writer returns to the thought, Oi fivSpes, d^oTroTe ras 7vvaiKos,
and enforces it, applying the illustration. — ovtios kt!., Thus (as just
pointed out) ought husbands to love etc. Some editors read ko! 01 ovSpes,
Thus ought husbands also etc. — Notice eavrav w. yvvdixas here, their own
wives. — tos to . . , ccopaTa, as (i. e. as if, or as being) their own bodies.
German, als ihre eigenen Leiber (Luther, Meyer), not WIE ihre eigenen
Leiber. This view of oiiras . . . &s certainly seems preferable to that
which makes them correlative, so ... as. Cf. Meyer, Braune, Ell., Eadie,
Hodge. — b dYairuv . . . dYOTra. He who loves his own wife loves himself.
Explanation of the words just used, cos ra eavrav adpara. Self-love (not
selfishness) is here assumed as something natural and right ; and on this
tacit assumption is founded the obligation here presented.
Vv. 29, 30. Suggested by the words just used. — ovSels y°-P mvre ¦ ¦ •
e'p£o-T|o-ev, (And what I have just said has its foundation in fact, in the
nature of man) For no one erver hated his own flesh. rr/v. . . adpxa, st.
Tb . . . rrapa appears to have been chosen here in anticipation of eis adpxa
plav, verse 31. — dXXd (Note how rarely elision occurs in N. T. Greek)
eKTperpei Kal BdXirei ovt^jv, but nourishes (nourishes up from childhood.
L. & Sc.) and cherishes (fosters, T.at.fovet, wdrmt es, Meyer) it. — Ka6<bs
. . . lKKXr|cr£av, even as Christ also the church, sc. ixrpeipei xai BdXirei. Note
the repetition of the precious .thought, even as Christ also the church. Cf.
verse 25. — 8ti p!Xr| . . . ovtov, because (the reason why Christ nourishes
etc.) we are members of his body.
V. 31. Nearly in the words of Gen. 2. 24, yet not Introduced as a
formal citation by Sib Xeyei (verse 14, 4. 8), or xaBas yeypairrai (Rom. I.
17, 2. 24, and often). — dvri, tovtov (in the LXX, evexev robrov), lit. ovr
against, opposite to, answering to, this (statement), referring, to verse 30, we
are members of his body ; corresponding to this (are the well-known words)
a man shall leave etc. and shall cleave etc. and the two shall be (united)
into one flesh. As the ancient words are true and have ever been true, so
the statement, we are members of his body, is also true and equally 'sot
Such seems to me to be the connection and meaning ; on which, however,
the most diverse opinions may be found in the commentaries.
Vv. 32, 33. Tb pvoryjpiov kt!., This mystery (the union in one flesh of
husband and wife) is great; but I speak (in citing this fact) in reference

CHAPTER VI. i. 47
to Christ and the church. The mystery in the one case, as in the other,
is great ; and the statement of the fact in each case is equally true. —
ttXt^v koI vpeis kt!. closes and enforces the exhortation begun in verse
32, But do ye also severally (lit. the one by one). — eKao-TOs . . . dYOTfdTJ
kt!. Const, changed, thus individualizing and emphasizing the exhorta
tion. Lit. let each one thus (as Christ the church) love his own wife as (as
if, as being) himself. — t| Be yvvt^ iva kt!., and let the wife see that she fear
(or reverence) her husband. Where such love exists, there can be no
slavish fear. The const, of iva w. the subjunc. cpo/37)Tai, is similar to the
classic idiom Siras w. the fut. indie. Good. § 217, Note 4; Had. 756, a.
Cf. Win. § 43, 5. a.
The exhortations in this chapter will bear much meditation. Where
can we find a higher and more perfect ideal of domestic relations 1
Chap. VI. The duty of children (1-3) ; of fathers (4) ; of ser
vants (5-8) ; of masters (9). The armor and warfare of the Chris
tian (10-17) ; to be accompanied with prayer for all saints and in
particular for the apostle (18-20). The sending of Tychicus (21,
22). Concluding wishes (23, 24).
V. I. kv KvpCu, in the Lord, "the sphere to which the action is to
be limited" (Ell.); a most important limitation, connected w. the verb
frn-aKoveTe. No obedience is required which cannot be rendered iv xvpicp,
within the sphere of Christian duty. Cf. the important verse 1 Cor. 7. 39,
pbvov iv xvpicp, only in the Lord, i. e. so that no hindrance shall be placed
in the way of Christian life and activity, (e'v xvpicp, bracketed by W-H.,
but strongly defended by Meyer et al., and adopted without question by
the revisers). — tovto Yap Iotiv xre., for this (such obedience) is right (is
righteous conduct).
" On the position of children in the early church, and the relation such
texts bear to infant-baptism, see Stier, Redenjes. vol. vi. p. 924 sq." Ell.
" For infant-baptism, i. e. in proof that the children of Christians were
at that time baptized, the exhortation of the apostle to children presents
nothing whatever. The children of Christians were by virtue of their
connection with Christian parents and without baptism £7101 ( 1 Cor. 7.14),
and were required to yield obedience to their parents iv xvpicp." Meyer.
" The address to children in a letter to the church presupposes that
the apostle regards them as belonging to the church, present at public
worship, understanding THE WORD read to and applicable to them ;
indeed they must be regarded as baptized, since verse 1, in the Lord,
verse 4, in the admonition of the Lord, obliges us to do so." Braune.
The above comments may be taken for what they are worth ; I need
not add any of my own.
10

48 NOTES ON EPHESIANS.
Vv. 2, 3. This exhortation is confirmed by the citation (nearly in
the words of the LXX) of the well-known commandment with promise.
Cf. Exod. 20. 12, Deut. 5. 16. — T£pa (note the asyndeton) Tdv iroTe'po
o-ov kt!., Honor thy father and mother. — tjtis . . . ev erraYY^a (these
words do not belong to the citation), which (the which, Ell.; utpote quae,
Meyer ; for such is, Alf. Cf. 3. 13, Note) is the first commandment with
promise (of promise, Ell. ; lit. in a promise, the sphere in which the com
mandment is uttered). — tvo ev 0-01 YlvTrrai Kal So-ij kt!. (a continuation
of the citation, containing the promise), that it may be well with thee (lit.
that it may become well to thee) and that thou mayest be long-lived (a long
time), mayest live long, on the earth (or on the land). Note that the
remaining clause of the commandment is not here cited. koI ear) may
be understood as a direct statement not dependent on 'Iva (and thou shall
be a long time on, etc.) ; but it is equally grammatical, and seems more
natural to understand both verbs as dependent. Cf. Winer, § 41, b. p.
289; Butt. p. 234, § 139.
V. 4. Kal indicates that obligation belongs, not to children alone, but
equally to parents. It is expressed, first in a negative, then in a positive,
form. — Kal 01 iraTepes. And ye fathers. The address is to fathers as the
heads of families ; possibly, also, because they might be more liable than
mothers to severity, or even harshness. Such is the usual explanation ;
yet the question arises, may not oi irarepes be understood here in the
sense of parents, as in Heb. 11. 23. — ut^ TrapopviiJeTe kt!., provoke not
(incite not) your children to anger. Cf. Col. 3. 21, iva pii aBvp&atv. —
dXXd iKTpecbere kt!., but nurture, bring up, educate (Ell.), nourish (cf. 5.
29), them. — ev ttoi8£o (TraiSeia W-H.) Kal vov6eor£a Kvp£ov, in the chas
tening, discipline (Ell , Alf.) and admonition of the Lord.
V. 5. An exhortation of importance at that time ; leaving it to the
silent and pervasive spirit of Christianity to correct what was wrong
in the organization of society and of government. — tois koto crdpKa
Kvp£ois, your masters according to the flesh, those who have control of
your bodies, not of your consciences. — peTd cpdfiov koI rpdpov, with fear
and trembling, i.e. with anxious solicitude to perform in every particu
lar your duty. — t?v OTrXoTnTi . . . ipcov, in singleness, frankness, sincerity,
of your heart ; i.e. without any hypocrisy, false pretences, or double
dealing. — cos tco Xpio-rcp, as to Christ. This forbids the conception of
anything debasing or dishonest.
Vv. 6, 7. The exhortation continued, first in a negative, then in a
positive, form. — pT^ kot' drj>8aXpo8ovX£av eis dvflpcoTrdpeo-KOi (dvBparros,
apeaxa), not with (according to, in the way of, after the manner of) eye-
service as men-pleasers ; i.e. not as if under the master's eye.  dXX' cos
SovXoi Xpio-rov but as bond-servants of Christ, and this implies a very
different service, with very different motives, as explained in the words

CHAPTER VI. 8-1 1. 49
iroiovvTes ... Ik 'Hi'is, doing the will of God from the soul (just the
opposite of eye-service). — iter' evvofas SovXevovTes xre., with good-will
(friendly feeling) doing service as if to the Lord and not to men.
V. 8. A motive and encouragement for thus acting. — elSdTes (same
const, continued) dVi kt!., knowing that each one, if he do anything good,
shall receive this from the Lord (with whom is no respect of persons). 
evre SovXos elTe IXevflepos (added to ckocttos for emphasis), whether bond
servant or freeman (all alike stand on the same footing in this regard).
Some editors read 0 e'ov ti kt!. (an unusual, but expressive, phrase), lit.
what if anything, i. e. -whatsoever good, etc.
V. 9. Kal 01 Kvpioi. Cf. Kol oi irarepes, verse 4, note on Kai. — Td
ovto iroieiTe kt!., do (be in the habit of doing) the same things to them,
show the same kindly feelings indicated by per' evvoias, verse 7. — dvi-
eVres (avd, 1-npi) Tf|v direiXriv, giving up, lit. throwing up, forbearing, threat
ening. — etSoTes oti introduces the consideration which should lead to
this result. Cf. verse 8. — koI ovtcov koI vpeov b Kvpids ecrriv Iv ovpavois,
both their master and yours (one and the same person, viz. the Lord Jesus
Christ) is in heaven, in a position of power and of glory, and with a char
acter that knows no partiality. — koI Trpoo-co7roXT)p\|/£o (TrpoVaiTrov, face,
outward appearance, cf. Lat. persona, a mask, a person, and Xa/tfidva, fut.
Xtyopai, later X-r)ptyopat), acceptance of outward appearance, respect of per-
sons. — ovk &rnv Trap' avrco, is not possible, does not exist, with him. Cf.
Gal. 2. 6.
These exhortations respecting domestic life (5. 22 to 6. 9) are certainly
remarkable. Where can a more perfect ideal for all time be found ?
V. 10. Tov Xoittov, From henceforth. Cf. Gal. 6. 17. Meyer, Ell.,
Braune, Olsh., et al. read Tb Xoittov, finally. Braune remarks that Tov
Aoittov would be unintelligible here. But why ? — !vSvvapovo-6e (eVSvva-
pbopai) xre., be strong (lit. be made powerful) in the Lord and in the
strength of his might (the sphere, and the only sphere, in which the
Christian can be made powerful). The last clause is added to dwell on
the thought and emphasize it. Nothing else compares with "the strength
of his might;" and if the Christian abides in this, is made powerful in
this, what has he to fear? What can conquer him ? (The three words
Sbvapis, xpdros, icr%vs are not always easily distinguished. Perhaps the
English words power, strength, might, correspond most nearly to them.
!v rep xpdret ttjs laxvos avrov is an exceedingly emphatic expression, in
the strength of his might, or in his mighty strength. Cf. Butt. § 132, 10,
p. 161. Cf. 1. 19)
V. 11. A continuation of the thought in verse 10, indicating the means
to be used. — IvSvo-oo-Be (ev-Svco, or iv-Svva) xre., Put on (upon your
selves) the whole armor, the panoply, of God, that which comes from God.

50 NOTES ON EPHESIANS.
The breastplate, shield, helmet, sword are specified afterwards. — irpbs
Tb BvvatrBai vpds o-Tfjvai, that ye may be able to stand (lit. towards your
being able etc.). — Trpbs Tds peBoSias tov SiafJdXov, against (lit. towards)
the wiles (cf. 4. 14, note) of the devil (the arch-enemy, the chief of those
enumerated in verse 12).
V. 12. The need of complete armor. — 8n ovk eo-nv 'fjpiv tj irdXT|,
because our wrestling (our struggle, Ell.) is not etc. ; lit. because there is
not to us the wrestling ("a hand to hand and foot to foot 'tug of war:'
our life and death struggle, there being but one such." Alf.) — Trpbs atpa
koI o-dpKa, against blood and flesh, i. e. against mere men, frail and perish
able. Cf. Gal. 1. 15. — dXXd Trpbs tos dpxds, irpbs xre., against the princi
palities, against the authorities, against the world-rulers (xbapos, xpdros)
of this darkness, against the spiritual (hosts, armies) of wickedness in the
heavenly (regions). Cf. 2. 2, where the air (tov aepos) is spoken of as the
region in which the ruler of evil spirits now holds some sort of sway.
Note the emphatic repetition of -irpbs. The powers of evil seem here to
be arranged in ranks or classes somewhat analogous to the conception of
ranks among the unfallen angels. Cf. I. 21.
V. 13. Introduced as a conclusion from the thought in verse 12. —
Sid tovto, On this account, for this cause, therefore (an inferential, causal,
and demonstrative clause : Sib = Si' if, an inferential and relative clause,
wherefore). — dvaXdpere (avaXap$dva), take up ; the usual word for taking
up armor ; the opposite of xararlB-npi. — ivo SvvTjflTJTe dvno-rr|vai, that ye
may be able to stand in opposition (to all these evil forces). — Iv ttj T|pepa
ttj Trovnpa, in the evil day, the day of peculiar trial and temptation, when
ever that might come to each individual ; such as does come sooner or
later to every one. So the expression is now usually understood. Other
interpretations, many of which are very far-fetched, need not here be
enumerated. — koI Sttovto . . . o-ttjvoi, and having done (having fully
accomplished) all, to stand (emphatic position). No wavering, no flinch
ing, even in the fiercest conflict, is allowable. Note the calmness, the
determination, the trust, implied in ctttjvoi. It is only in the divine armor
that such composure and firmness are possible, as many of us well
know. V. 14. Further and more specific directions for the accomplishment
of this result. — o-TfjTe oijv, Stand therefore (odv is used for "confirmation,
continuation, or inference," L. & Sc. ; Sid tovto, longer and more em
phatic, denotes the idea of cause, as well as a logical conclusion ; often
rendered for this cause: olv is never thus rendered). — irepi^coo-dpevoi
(irepi(dvvviii) xre., having girded about (for yourselves) your loins in
truth (iv is not, I think, instrumental: but denotes rather the vital ele
ment, or the atmosphere, in which the girding of the loins is accom-

CHAPTER VI. 15-17. 51
plished). — Kal IvSvo-dpevoi kt!., and having put on the breast-plate of
righteousness (ttjs SiKaiocrvvTjs, gen. of apposition. Winer, § 59, 8, a).
There seems to be no need of giving Sixaioovv-n here a different shade
of meaning from that which it has regularly in the writings of Paul.
V. 15. Kal vTroST)o-dpevoi (viro-Sea) xre., and having shod your feet,
having bound (sandals) under your feet. — Girding the loins, putting on
the breast-plate and binding on the sandals were the first acts of the
soldier in getting ready for duty. — Iv eTOipao-£a kt!., in a preparation, in
" a state of readiness " (Ell. ) : ev as in verse 14. — tov evayyeXiov may be
viewed as object, gen., for the gospel, for preaching the gospel (so Chrys.
Erasm., Luther, and the majority of the older interpreters) ; or as gen.
of source, in a readiness of the gospel, i. e. such as comes from the gospel
(so Meyer, Alf., Ell., Braune, and most of the modern expositors). I
must confess that the older view strikes me as the more forcible. — ttjs
elptpT|s, gen. of characteristic, or of contents (in a* state of readiness for
preaching the gospel of peace. For this rendering of evayyeXiov, cf. Rom.
15. 19, Note).
V. 16. ev irdcriv, In all things, in all situations, "on all occasions "
(Alf.). Many editors (Ell., Meyer, Braune, et al., Alf. doubtful) read iirl
rraaiv, in addition to all, besides all, zu Allem noch hinzu ( Meyer) . — dvaXa-
fJdvTes tov flvpebv ttjs Tr£crreios (gen. of apposition. Cf. ttjs Sixai-, verse 14),
taking up the shield of faith. Bvpebs, Lat. scutum, a large rectangular
shield, somewhat curved around the body. A vertical, rectangular sec
tion of the bark of a large tree would represent the shape. (do-Tr(s, a.
round shield, carried by the Grecian hoplite, Lat. clipeus.) — Iv c5, in
which, "as protected by and under cover of which" (Ell.). Recollect
that the Bvpebs was large and curved, so as nearly to cover the body. —
Swrjcreo-fle . . . o-pio-ai (afievvvpi), you will be able to quench (to extinguish)
all the darts (all the missiles) of the evil one, those which have been set on
fire. In attacking breastworks, or other fortifications, darts with tow,
or something of the kind, attached and ignited, were often used. To
speak of extinguishing such ignited darts with the shield as an instru
ment is not very intelligible ; but under the cover of such a shield and
protected by it, the work of extinguishing might be safely carried on
and completed. Cf. Meyer. — If rd is omitted before ireirvpapeva, we
may render, all the darts of the evil one after they have been set on fire.
The reading with to is generally preferred.
V. 17. koI tt)V TrepiKerpoXoCov (irepi, xecpaX-r)) tov ercoTT]p£ov (gen. of
appos.) 8e|ao-8e, and receive (spoken of something offered) the helmet
of salvation (salvation as a helmet). Thus far, only the defensive weap
ons of the heavy-armed soldier have been named ; the breast-plate, the
shield, the helmet. Now a single offensive weapon is mentioned. The

52 NOTES ON EPHESIANS.
shield was carried on the left arm ; the sword would be taken in the right
hand. — koI ttjv pdxoipov kt!., and the sword of the ( Holy) Spirit (gen.
of source ; not here of appos., which would render the next clause super
fluous), the sword which the Holy Spirit furnishes. — o (agrees, not w.
the anteced. ndxaipav, but w. the predicate br\\t.a. Win. § 24. 3, p. 166)
Io-tiv pf|pa Beov, which is the word (that which has been spoken) of God
(viz. the gospel. Cf. verse 15).
V. 18. 8id Trdo-T|s TrpocreuxTJs • • ¦ irpoo-evxdpevoi kt!. Connect w.
o-TTjTe oZv verse 14. Stand therefore . . . with all (every form of) prayer
and supplication, praying in every season in the Spirit. W-H. and Meyer
place a comma after Se-r)aeas : 810 w. gen., the state through which, or
condition in which (cf. Rom. 2. 27, 4. 11, 14. 20), may be rendered, with :
irda-ns is understood in connection with iv -rravri xaipcp, every prayer suited
to the occasion or the situation : 5e-r)aeas added to irpoaevxys for emphasis.
Although -rrpoaevxh denotes prayer (addressed to God), Sei,ais supplication
or entreaty (addressed either to God or to man), yet it is highly improba
ble that the writer had any such distinction in mind here : e'v irvevpari
("certainly not the human spirit," Ell.)., in the (Holy) Spirit ; the sphere
in which. — Kal els avro (refers to the thought in the preceding clause)
dYpvirvovvTes xre., and thereunto (with this end in view, looking into it)
watching (being vigilant, wide awake) in all perseverance and supplication
(the latter word showing wherein the perseverance should be manifested)
for (note the use of Trep£ here = vire'p) all the saints : irdar), like irocrijs, in
all perseverance suited to the necessity.
V. 19. koI VTrep (cf. -rrepi above) Ipov (the addition of an emphatic par
ticular) and for me. — tvo poi 8o8fj (SlSa/ii) Xoyos (the object of the sup
plication, suggesting also the contents), that there may be given to me
argument, utterance (xbyos includes both ideas, Lat. ratio and oratio). — ev
dvofgei tov ordpoTds pov, in (or at, dat. of time) the opening of my mouth
(more naturally connected with what precedes). — Iv irappr|o-£a yvajpco-ai
xre., in boldness (frankness, openness, L. & Sc.) to make known the mystery
of the gospel : yvaplaat w. Xbyos SoBrj, that utterance may be given so as to
make known. Observe that Tb fivar-r)piov does not necessarily mean some
thing difficult to understand ; but rather, in many instances, something
that had been kept concealed, something not hitherto made known. Cf.
1. 9, note. " To make known the mystery of the gospel," i.e. to make
known the glad tidings that had not previously been proclaimed to the
world. V. 20. virep ov, for which (\. e. the mystery of the gospel, which he
desired to make known. So Meyer, Alf., Ell., Braune, et al.).  irpe-
o-pevco Iv dXv<rei, lam an ambassador in a chain ; — an ambassador, a most
honorable character; an ambassador of Christ, of one far more exalted

CHAPTER VI. 21-24. 53
than any earthly sovereign; in a. chain! as a prisoner. How striking
the contrast I — Iva xre., that in it (viz. the mystery of the gospel) / may
speak boldly ; coordinate with iva . . . SoBjj above. So Meyer, Alf., Ell.,
et al. — cos Bei pe XaXfjcrai, as it is necessary that I speak, as it is my duty,
as I ought, to speak. Note the use of Aa\e'co in the N. T. Here predicated
of the highest and most important message. The meaning, to babble,
chatter, prate, does not belong to the N. T. ; but chiefly to the Greek of
an earlier period.
V. 21. "Iva . . . elSijTC. But that you also may know : Se denotes the
transition to another topic : xai ipeis, you also, as well as the Colossians,
to whom Paul wrote by the same messenger (cf. Col. 4. 7). — to kot' Ipe,
the things relating to me, my affairs. — t£ irpdcrcrco, how I do, explanatory
of to kot' ipe. — Tvxikos, Tychicus. Cf. Acts 20. 4, Col. 4. 7, 2 Tim. 4.
12, Titus 3. 12. Nothing more is known of him than we learn from these
passages. — b dYairnTos dSeXrpbs . . . ev Kvplco, the belofjed brother and faith
ful servant in the Lord, or minister in the Lord (the sphere of his service) ;
— words of commendation, which Paul thought it proper to add, although
Tychicus was probably known to the Ephesians. Cf. Acts 20. 4.
V. 22. 8v eirep\[ra irpbs vpds, whom I have sent to you : errep-i/a, like
eypai/a in epistolary style. Winer, p. 278. Whether Tychicus went first
to Colossae and thence to Ephesus, or the reverse, is not certain. If the
letter was written at Caesarea, as Meyer and others suppose, the bearer
might very probably go by land and thus reach Colossae first. — els ovrb
tovto, for this very purpose, with this very end in view. — ilva Yvcore (yiyvd-
rrxa) to irepl f|p<ov, that you may know the things concerning us (including
Paul and his companions). — koI iropoKaXeo-Tj xre., and that he (Tychicus)
may comfort etc. In what way he might comfort their hearts, we are not
informed. From the worldly point of view, the situation of the apostle
would seem to afford little comfort; but the glorious hopes of the future
might always afford unspeakable encouragement. Bear in mind the full
meaning of irapaxaXa, to exhort, cheer, encourage ; not less than, to com
fort, console.
Vv. 23, 24. Elpr|vT| tois dSeXrhois, Peace (not merely in the ordinary
worldly sense of the term, but in that far higher sense which only the
Christian knows : a parting wish, sc. eftj) be to the brethren, viz. those to
whom the letter was read, whether at Ephesus or Laodicea. — koI dYdirri
perd Tr£arecos otto xre., and love (Christian love) with (not abv, in company
with ; but perd, in the midst of, mingled with, denoting the most intimate
union) faith from (coming from, the only source of true faith) God the
Father and the Lord yesus Christ (one preposition with both genitives;
not two separate sources of faith, but one common and united source). —
tj x°-Pts me., sc. efij, a second and general benediction. Grace (in the

54 NOTES ON EPHESIANS.
highest and most comprehensive sense ; " the grace xar' it,oxh>, i- e. the
grace of God in Christ." Meyer) be with (in the midst of) all those loving,
all -who love, our Lord yesus Christ. — ev dcp8apo~£a, the closing and em
phatic words of the epistle ; most naturally joined w. tcov ayairdvrav, who
love our Lord yesus Christ in incorruptness (R. V.), in incorruption (Ell.),
in incorruptibility (Alf.) The rendering in sincerity is weak and does not
bring out the full meaning of the Greek word. It is sometimes rendered
in immortality, and that idea, together with the meaning in incorruption,
belongs to the word by its etymology (a priv. and rpBelpa) and its use.
Cf. Rom. 2. 7, I Cor. 15. 42, 50, 53, 54, 2 Tim. 1. 10. The love of the
Christian is pure, with nothing low, nothing false in it ; and it is also
imperishable, immortal.

EPISTLE TO THE COLOSSIANS.

GENERAL OUTLINE.
Salutation (ch. 1. 1, 2) ; Expression of thanksgiving (1. 3-8) ;
Prayer of the apostle for the church, with thanksgiving (1. 9-12) ;
The redemptive work and the glory of Christ (1. 13-23) ; An
expression of joy in the midst of sufferings in, view of his work
as an apostle (1. 24-29) ; An expression of anxiety (2. 1-3) ;
Warnings against false teachers, with touching references to their
first profession of faith in Christ (2. 4-15) ; Special warnings
(2. 16-23) j Exhortations, to seek those things which are above ;
to mortify the members which are upon the earth ; to be kind,
forbearing, loving, thankful (3. 1-1 7) ; Special exhortations to
wives, husbands, children, fathers, servants, masters (3. 18 to
4. 1) ; Further exhortations (4. 2-6) ; Commendations and salu
tations (4. 7-1 7); Closing salutation with Paul's own hand (4. 18),

Chap. I. verses 1, 2. Cf. Eph. 1. 1, 2. — koI TipdSeos, and Timothy ;
not thus introduced in Eph. ; may have been the amanuensis of this
epistle. — 6 dSeXcpds, the brother (in Christ). — tois . . . oy£ois (may be
viewed as adj. or as subst.) kt!. For the two constructions, see R. V.
In Eph. 1. x, and in the address of other epistles (Rom. i. 7, 1 Cor., 2 Cor.,
Phil.), 071011 is subst. — ev Xpio-Tcy, closely united in sense w. Trio-Tors
aSeXcpols, faithful brethren in Christ. — x*Pls vpiv kt!. Cf. Rom. 1. 7,
note. Vv. 3. 4, to verse 9. Thanksgiving for the Christian character of the
church in Colossae. — Evxapicrrovpev, We (i.e. Paul and Timothy) give
thanks. — tco Beep koI iraTpl kt!. Cf. Eph. 1. 3, and 17, notes. W-H. omit
xai, so also R. V., to God, the Father of etc. — TrdvTOTe may be joined w.
evxapiarovpev (so Meyer, Braune, et al.), or w. irpoaevxbpevoi (Ell., Alf.,
et al.). The latter certainly seems preferable (cf. R. V.) ; unless, indeed,
its force extends over the whole clause, the two ideas, thanksgiving and

56 NOTES ON COLOSSIANS.
prayer, being closely united and not separated in the apostle's mind, so
that " always " with him might be predicated of both. — Trepl vpfiv, appar
ently = VTrep vpav, verse 9. — OKOvcravTes, both temporal and causal, after
having heard and because we have heard. — tt^v ir£o-Tiv . . . Iv Xp- 'It)o--,
your faith (belief and trust) in Christ yesus "as the sphere or substra
tum of the irlaris, that in which the faith centres" itself." Ell.). — t\v i\ere,
which you have. It would have been grammatical, and more usual, if the
article r-r)v had been repeated after ayd-rrriv (st. %v exere), and this read
ing is found in some MSS. W-H. include %v ex- in brackets. The words,
which you have, are more positive and emphatic than the article. — els
TrdvTas tovs oy'ovs, towards all the saints : lit. into. It was a love which
extended not simply towards, or up to, all the saints, but into the midst of
them. V. 5. Bid ttJv IXir£8a, connected most naturally with the words just
before, the love which you have for all the saints on account of the hope
etc. So Chrys., Theoph., Calvin, Meyer, Alf., Ell., et al. eXrr'iSa here by
metonymy for the object of hope, that which is hoped for. Cf. Rom. 8.
24, Gal. 5. 5, notes. "The love they entertained towards the 07101 was
evoked and conditioned by no thought of any earthly return (compare
Calvin), but by their hope for their pioBbs in heaven." Ell.). — Tf|v diro-
Keiplvnv kt!., which is laid up (lit. laid away) for you in heaven (a place
of absolute safety. Cf. Matt. 6. 20, Luke 12. 33). — t]v TrpoT)Kovo-aTe, of
which ye heard, or have heard, before. It is not necessary to give any
more definite meaning to Trpo-, referring it to any particular time in the
past. — Iv tco X6yo> ttjs dXT)6e£as tov evayyeXiov, in the word of the truth
of the gospel, i. c. in the word containing, embodying, the truth which
belongs to the gospel. Cf. Eph. 1. 13, Gal. 2. 5, 14.
V. 6. tov iropdvTOS els vpds which has come into the midst of you (not
simply unto you) : irapetvai w. eis is not unfrequent in classic writers. —
koBcos . . . !o-t£v, even as it is also in all the world. Cf. Matt. 13. 38, the
field is the world. " In all the world indicates the whole world as the
field in which the gospel is found and which it will permeate." Braune.
— Kopirorsopovpevov Kal avgavduevov (agree w. the subj. of eWv), bear
ing fruit and increasing (ox growing) ; a figure taken from a fruit-bearing
tree, indicating the proper effect of the gospel, and its extension. — koBcos
koI ev vptv, even as (it bears fruit) among you, or in you, also (as well as
in all the world). —d<p' 'tis ijpepas : anteced. in relat. clause, = oTrb ttjs
iipepas iv $,from (or since) tke day in which, from the day when. — fjKov-
o-aTe. Many supply here the idea rb evayyiXiov, you heard (it, i.e. the
gospel). So Alf., Ell., Meyer, Eadie, Riddle. Others make tt> xdp'v
xre. the object of both verbs, you heard and knew the grace of God. So
De Wette, Braune, R. V. The latter seems more natural grammatically,
and the thought is equally clear. — ev dXnBefo (emphat. position), in

CHAPTER I. 7-9. 57
truth, qualifies the whole preceding expression (verbs and object ace),
and suggests a contrast with the doctrines of the false teachers who had
crept in among them.
Vv. 7, 8. koBcos, even as (denoting manner, not cause, and closely con
nected w. iv aXr)Be(a). — IpdBeTe dird 'Eiracppd (1st declens.) kt!., you
learned from Epaphras (mentioned again in 4. 12, Philem. 23. Probably
not the same as Epaphroditus Phil. 2. 25), our beloved fellow-servant ; one
of the first, and perhaps the very first, preacher of the gospel in Colossae
He is here fully endorsed by the apostle. — os Iotiv kt!., who is faithful
for you (in your behalf) as a minister of Christ ; a further commendation.
W-H. prefer uirep r\pav. So R. V '. on our behalf. (Sidxovos, rendered min
ister, servant, deacon.) — b koI Sr|\cJo-as f]plv, who also (an additional state
ment concerning Epaphras) made known, made plain, to us. — tt^v . . .
dYon-ny Iv Trvevpon (closely connected in sense : the omission of ttjv after
aydrr-r\v is in keeping with N. Test, usage. Cf. Winer,<§ 20, 2), your love in
the Spirit, i. e. in the Holy Spirit, as the vital atmosphere in which their
love existed. It seems irrelevant to inquire whether their love to Paul
(so Chrys. et al.), or their love to one another (so De Wette, Olsh., et
al.), or their love to Epaphras (so Meyer), is here meant. As the clause
stands without particular qualification, it naturally includes all these, —
Christian love, brotherly love, in the Spirit.
V. 9. Aid tovto, On this account, viz. all that is said from verse 4 ;
particularly their faith and love. — koI T|peis, we also, i. e. Timothy and
I on our part. — ¦f|Kovcrapev, we heard (it, i.e. the account of your faith
and love). — ov iravdueSa. Cf. Eph. 1. 16, note; also verse 3. — Trpocrev-
Xdpevoi, praying, the generic word ; alTOvpevoi, asking, begging, spoken
of any earnest request to any person. The two together intensify the
thought. — tva TrXT|pco8f|Te xre., the object and the substance of the
prayer, that ye may be filled, made full, etc. — tJ|v Hr£YVioo-iv, ace of re
mote object w. the pass, voice, st. gen., see L. & Sc. irX-ripba. iiriyvaais
is often rendered full knowledge ; but a full knowledge of God's will
is not possible for the finite mind ; hence, perhaps we may render it,
a definite, or positive, knowledge; in distinction from a vague, doubting,
hesitating, knowledge. — Iv irdo-Tj trocpta kt!. Connect closely in thought
w. the verb. Lit. in order that (being) in all spiritual wisdom and under
standing ye may be made full as regards the definite knowledge of his (God's)
will. I see no necessity for regarding ev here as instrumental ; but rather
as denoting the sphere in which the action of the verb takes place. Cf.
Eph. I. 8 ; also notes on Eph. 3. 19, and 5. 18. Connect TrvevtioTiKj? w.
both nouns, in all wisdom and understanding imparted by the Spirit, i. e.
the Holy Spirit, (aocpla is the generic word : eriSvecris, fr. avvl-npi, the act
of pitting together and comparing, intelligence: cf. cppbvnais, Eph. 1. 8.)
The opposite of TrvevooTiKcis is aapxixbs, 2 Cor. I. 12.

58 NOTES ON COLOSSIANS.
V. 10. TrepiTraTTJa-ai kt!. (infin. denoting purpose, epexegetical of iva
irX-ripaBrjre xre.), to walk etc., ut ambulelis (Vulg.), that ye walk, etc. —
d|£cos tov Kvp£ov, worthily of the Lord, i. e. of Christ. So xvpios is usually,
perh. always, to be understood in Paul's epistles. " In the gospels, 2 Pet.,
and James, it commonly refers to God, but in I Pet. 2. 13, to Christ." Ell.
— els Trdcrov dpecrKiav (apeaxeiav, Meyer, Winer, § 6, 1, g. ; apeaxeiav, Alf.,
Ell., Lachm.), unto all pleasing, directing attention and effort into, enter
ing into, every form of pleasing, every action that is pleasing. — Meyer calls
attention to the three clauses describing more particularly TrepiTraTijcrai
d£icos kt!., viz. (1) ev -rravri epycp c\yaBcp xre., (2) e'v irdcrri Svvdciei xre.,
(3) pera xapas xre. — ev ttovtI epyco &Y., in every good work ; "sphere in
which the xapirocpopia is manifested." Ell. — av£avc£pevoi ttj eiu-yvwo-a
kt!, increasing in the (definite) knowledge of God. Many regard the dat.
here as instrumental, by the knowledge etc. So Alf., Ell., Riddle, et al.
I much prefer the rendering in, or in respect to, dat. of reference : " the
dat. denoting that with respect to which a statement is made." Good.
§ 184. 4. In every good work, not in a life of indolence, bearing fruit and
growing in respect to a clear and definite knowledge of God. Note that
Paul does not undervalue, any more than James, every good work.
Vv. 11, 12. Iv irdo-T] Svvdpei kt!. (the second clause describing irepi-
TraTTjcrai dfi'cos kt!.), in all power, or in every (form of) power, made power
ful according to the might of his glory, xara xre. denotes the pattern, or
the kind, according to which the Christian is made powerful, ttjs ScSJtjs,
possessive gen. Cf. Eph. 1. 6. For the three words, Sbvapis, xpdros, laxbs,
cf. Eph. 6. 10, note. — els iracrav viropovrjv Kal p.OKpo8vp£av, with a view
to, or entering into, all patience and longsuffering : "to lead you into every
form of patience and longsuffering:' Ell. viroporrt), a remaining under,
endurance, stedfastness, fortitude ; naxpoBvpla, a mind, courage, to bear long.
Cf . Rom. 2. 4, note. — perd Xapas may be joined with what precedes. So
R. V., Alf, De Wette, Braune, W.-H., and many others. Or it may be
connected w. evXapi<rTovvTes kt!. So Ell, Meyer, Huther, Ewald,
Lachm, and many others. The ancient scholars and versions seem
about equally divided. Viewing the structure of the entire sentence,
the latter seems to me more natural ; with joy giving thanks etc. (the
third clause describing TrepiTroTT>ai kt!.). — Tip TroTpl ™ Ekovcoo-ovti kt!.,
to the Father who made you able, who qualified you, (to enter) into the part
(or the portion) of the allotment (or the inheritance) of the saints in light.
Meyer et al. read t^os, st. ipils, made us able, or meet, iv ra <parl is best
viewed, I think, as qualifying the words too kAt^ov tcov 'aylav of the in-
hentance of the saints (which is) in light (rep viewed as generic article) It
may suggest the thought that there is another inheritance which is not in
light, but m outer darkness.
V. i3. 8s ipbTo.ro (ippbaaro, Alf., Ell, et al. Lex. pbopai) *jpds, who

CHAPTER I. 14-17. 59
drew us, rescued us. Note the transition at this point, from the duty
and privileges of the Christian, to the work and character of Christ in
vv. 14 ff. — Ik ttjs e£ovcr£as xrL,from, out of, the power, the authority, of
darkness, i^ovaia, as distinguished from Sbvapis, xpdros, iaxbs, may often
be rendered authority. See L. & Sc. " darkness," i. e. the powers which
have their abode in darkness. — Kal peTeo-TTio-ev (perd, Lat. trans, IVttiiii,
to put, to place) els tt^v xre., and translated, transported, us into (lit. placed
us over into) the kingdom of the son of his love (descriptive gen, "the son
upon whom his love rests." Alf.). This is presented as a historic fact,
which took place at our conversion. Note the two points : the rescue,
and the placing over into the kingdom of his son. Can any human
power, or any power of darkness, reverse what God has done ? ri fiaai-
Xela rov viov, r\ $aaiXela rav ovpavav, rj fiaaiXela rov Beov, all denote one
and the same kingdom.
Vv. 14, 15. ev cji, in whom (not by etc.). — exopev<»not fut, not past,
but pres., we have, are having. — tt)v dTroXvrpcoo-iv. The article may be
viewed as denoting that which is well known, or as an unemphatic possess.
pron, or as the generic article ; the (well known) redemption (Ell, B. U.),
or our redemption (Alf, R. V.), or simply redemption. — tJJv atpeo-iv tcov
dp-, explanatory appos. w. ttjv ottoAvt-, the forgiveness, or the remission, of
sins, or of our sins. Cf. Eph. 1. 7, notes. — After telling what we have in
Christ, the apostle proceeds to speak of the exaltation of Christ, to tell
what Christ is: os errriv «Ikcov tov Beov tov dopoTov, who is the image, the
likeness, of the invisible God : Bild Gottes des unsichtbaren (Meyer) : ci'kcov,
predicate ; hence without the article in Greek. With the expression
here, cf. 2 Cor. 4. 4, Heb. 1.3. — For the further use of eiKcoV, cf. Rom. 1 .
23, 8. 29. — For the three most important passages in the epistles of Paul
which speak of the person and exaltation of Christ, compare with this
Eph. I. 20-23, Phil. 2. 6-1 1. "Christian antiquity has ever regarded the
expression ' image of God ' as denoting the eternal Son's perfect equality
with the Father in respect of his substance, nature, and eternity." Ell. —
-rrpcoToTOKos irdo~r|S KTfcreios, the first-born, or first-begotten, before every crea
ture, or before all creation, i. e. begotten and born before any created thing
came into existence. After describing the relation of Christ to God, the
Creator, the apostle here states his relation to that which is created. For
the gram, const, cf. Jno. I. 15. rrparbs pov, first in relation to me, i.e.
BEFORE me. irda-ns xrlaeas is not gen. of the whole w. irparbroxos, but gan.
of comparison. So Ell, Meyer, et al. Cf. Winer, § 35, 4, Note. Thus
we may, I think, correctly render, born before every created thing (just as we
must render -rrparbs pov, before me) ; " vor jedem Geschopf geboren."
Meyer. For this meaning of xriais, cf. Rom. I. 25, 8. 39, Heb. 4. 13.
Vv 16, 17 These two verses distinctly and emphatically confirm the
rendering of irparbroxos irdaris xrlaeas — 8ti ... to irdvro, because in
II

60 NOTES ON COLOSSIANS.
him (as the sphere, " the creative centre of all things, the causal element
of their existence." Ell.) all things were created, i.e. in him all things
which were created had their origin, came into existence : hence, he could
not himself be included among the things created, not even though the
first of them in the order of creation. Note the frequent use of rd w.
¦rrdvra in N. T. all things, distinctly and definitely, not in general and
vaguely. Cf. Win. § 18, 8. The following clauses describe with great
emphasis the meaning of Td TrdvTa, in respect to locality, and in respect
to character. — eire Bpdvoi . . . elVe l£ovo-iai, descriptive of the Td bpard
and the to abpara, whether thrones or dominions or principalities (gov
ernments) or powers (authorities. Cf. verse 13, note). — to TrdvTa . . .
eKTio-Tai. A solemn and' emphatic repetition of the thought : all things
have been created through him and for (or unto) him: ixrlaBri, aor., were
created : exriarai, pf, have been created (up to the present time) : eis oi>-
rbv, for, or unto, him, the purpose, the end in view. Cf. Rom. 11. 36,
Sri e'f ovtov Kal Si' outou ko! eis atiTbv to ttoVto. See note in loco. Not
by any means a contradiction of the statement here in Col.; but showing
the intimate relationship of the Father and Son. See also Heb. 1.2; and
Jno. I. 3, xwPls avrov iyevero ovSe ev 0 yeyovev. — koI ovtos, and he (em
phat.), he the Creator in contrast with the things created, the to ttovto of
verse 16 (ovtos in the nom. is never the simple unemphatic "he." Meyer.
Yet in the N. T. it sometimes seems less emphatic than in classic Greek).
— irpb irdvTcov, before (in the sense of time) all things: the thought in Trpio-
rbroxos, verse 15, repeated, the pre-existence of Christ. — to TrdvTO . . .
o-vved-TT|Kev (pf. in form, pres. in meaning), all things in him consist, stand
together: out of him, they would fall to pieces, be dissolved.
V. 18. Second point presenting the exaltation of Christ. After speak
ing of him as irparbroxos irdar/s xrlaeas, he now tells what he is to the
church, as -irparbroxos ix vexpav. — Kal avrds eoriv . . . IkkXt|o-£os, and he
(emphat. as in verse 17) is the head (emphat.) of the body (his body. Ell.),
the church. By this figure, the vital union of Christ and the church is
vividly presented. — os !o-tiv dpxT) (pred., hence without the article), who
is the beginning. The relat. is may be translated, as often, by a conj. and
pers. pron. ; and he is etc, or seeing he is (Ell.) : dpx*l, the beginning. The
words following explain in what sense this is used. — irpcordToKos Ik rHv
vexpav , first-born from the midst of the dead. The word irparbroxos is per
haps here suggested by the expression above in verse 15. His resurrec
tion and union with the spiritual body is spoken of as a birth. Others
had been translated, or had been raised to the natural body to die again.
He alone was irparbroxos ix tcov vexpav. Cf. Acts 26. 23, 1 Cor. 15. 22, 23,
Rev. I. 5 — iva. y^vtitoi . . . irpcoTevcov, in order that in all things (or
among all) he might become preeminent : lit. that he might become in all things
himself (alone) being first. Note the repetition of the stem syllable rrpar-.

CHAPTER I. 19, 20. 61
Note also Tvo w. the subjunc, St. iva w. the optat, regularly in N. Test.
Greek and also in the later Greek generally.
Vv. 19, 20. 8ti, because, confirmation of the thought just expressed,
that he himself should become first in all things (or among all). — Iv
avrco, in him, i.e. in Christ; placed first for emphasis. — ev8dKT|o-ev kt!.
Three constructions are possible. (1), evScfKr/rrev as impers, it was
fleasing (to the Father), or it was the good pleasure (of the Father),
(R. V.) ; (2), ke (the Father) was pleased (so Alf., Meyer, Braune, et
a'-) i (3)1 the whole fulness (of the God-head) was pleased to dwell (Ell.).
The second const, seems to me preferable ; 1st, because evSoKeiv (a later
Greek word; classic SoKeiV) is usually personal; not impers. as in the
first const, above (cf. 1 Cor. 1. 21, Gal. I. 15); 2d, because elp-nvoieoi-i)-
aas, verse 20, is thus made regularly to agree with the implied subj. of
eiSbxr/aev, sc. Bebs. The const. Xpiarbs as subj. of evSbx-noev (Hofm,
Conyb., et al.), I cannot adopt. I would therefor# render, because he
( God the Father ) was pleased that in him ( Christ) all the fulness (or all his
fulness) should dwell. Whichever of the three constructions is adopted, the
thought — a most striking and important one — remains the same. — Kal
81' ovtov aTroKaTaXXd|ai (otto, koto, dAAdWco), sc. euSoKijcrev, and through
him (he was pleased) to reconcile all things unto himself (lit. into himself,
as the end ; the one being into whose character and claims attention was
directed. The reconciliation was to be no surface work, like the reconcili
ation among hostile nations ; but intimate, internal, pervading). It seems
to me more natural to refer avrbv to the Father than to the Son, although
not reflexive in form (which is rare in N. T. Greek. Cf. Eph. I. 5, eis
avrbv, note). — elpTjvoiroit^cros . . . ovtov, having made peace through the
blood of his cross (i.e. through the blood shed upon his cross); particip.
denoting manner or means. It seems unnecessary to inquire, as some
have done, whether the particip. here denotes an act antecedent to that of
the verb, or synchronous with it. It is sufficient to say that both denote
accomplished facts; one fact, whether antecedent or synchronous, being
the means for the accomplishment of the other fact. — 81' ovtov, through
kim, an emphatic repetition. — eire rex lirl ttjs y*1S kt!, also an emphatic
repetition : appos. w. to TrdvTa ; whether the things upon the earth or the
things in the heavens. What, then, does this emphatic declaration of
reconciliation signify? The best, and in fact the only safe answer, is
found in the exact signification of the word dTroKOToAAa|ai, from dAAdWto,
to effect a change, xard, intens, and dire! denoting departure from something.
Without Christ, there was no access to God for the sinner, even if he
had desired it. Christ effected a change (dAAa|oi) ; he effected it com
pletely (xard) ; a change from a former state, or relation, to a new one (otto').
By this change, -a way of access to God, a righteous God, was opened up
to the sinner. God could now be himself righteous, and account as right-

62 NOTES ON COLOSSIANS.
eous him who is of faith in Jesus (Rom. 3. 26). This is what the verse
before us asserts in its relation to ourselves. But it may be said, we know
that a large part of the world around us, and we are also assured that the
powers of darkness, are not actually reconciled to God. How, then, are
we to understand the entire statement ? Simply as proleptic Cf. Eph 2.
6, Rom. 8. 30. Winer, § 40, 5, 2, p. 278. Also the prophetic use of the
preterite in Hebrew. Green's Gram. § 262, 4. That which is here spoken
of as an accomplished fact has only begun to be realized, is already fully
assured, and will be seen in its entire fulfilment when the new heavens
and the new earth, wherein dwelleth righteousness, shall appear (2 Pet. 3.
13, Rev. 21. 1) ; when the unbelieving and abominable shall have been cast
out from the new heavens and the new earth and shall have their part in
the lake that burneth with fire and brimstone (Rev. 21.8); when the devil
that deceived the nations, together with the beast and the false prophet,
shall be cast into the lake of fire and brimstone (Rev. 19. 20, 20. 10). Cf.
the interpretations of Meyer and of Braune in loco. For a similar train
of argument, a similar prolepsis, see Heb. 2. 8, 9, ff. With the doctrinal
statement of Paul in this passage, cf. Eph. 1. 10, note; also I Cor 15.
24-28. V. 21. Application to the readers of the epistle. — koI vpds (obj. of
dTT0KOTT)AAo|ev) wore Svtos dTTT|XXoTpi»pevovs (oTr-oAAorpida, dAAdVpios, of
or belonging to, another), And you, when once, or though once, alienated,
descriptive of their condition as Gentiles. Cf. Eph. 2. 12, note ; also Eph.
4. 18. — Kal exBpovs ttj SiavoCa, and enemies (to God) in respect to your
mind (dat. of reference), or in your mind. So ix^P°"s ls usually, and I
think correctly, understood. Meyer, however, regards it as pass., hated (of
God), and rp Siavoia, as dat. of cause or means w. both words, by reason
of your mind alienated and hated (of God). For this use of ex^pobs, he
refers to Rom. 5. 10, 1 1 . 28. — IV tois efryois tois irovr)pois (emphat. position ),
in the works which are evil, the sphere or circle in which they moved. —
wvl Be (as though an independent sentence had preceded) diroKaTT|XXa-
iev, yet now (in contrast w. ttot! tvras) hath he reconciled. Is the subj. of
the verb God the Father? (so Alf, Ell, Riddle, et al.) or is it the Son?
(so Chrys, Theod, Beza, Calvin, De Wette, Ewald, et al.). Meyer,
Braune, et al. read airoxa-rriXXdyrire, ye -were reconciled, and understand it
as accomplished by the Father, but through the Son. With the reading
oTroKaT^AAafev, it is perhaps more natural to understand the same subj.
as for evSbx-r/aev, i. c. God the Father, yet I do not by any means feel
certain of this.
V. 22. Iv tco o-copaTi ttjs o-apKos avrov (the sphere in which the recon
ciliation was accomplished), in the body of his flesh. This expression
becomes intelligible when it is recollected that Christ was now existing
in the crio/ioTrvev/iaTiKo'v. — Sid tov BavaTov, through, by means of, his death.

CHAPTER I. 23, 24. 63
— irapao-Tfjo-ai (irap-larr)pi) vpds xri., to present you, to cause you to stand
(infin. of purpose w. aTroKOTrjAAaiJev). — oyIovs koI dpcopovs koI dveYKXf]-
tovs (a priv, v euphonic, eVcaAe'co), holy and without blemish (R. V.),
without blame (L. & Sc, Alf, Ell. ; untadelig, unblamable, Meyer, Braune)
and unreprovable, i. e. not liable to any accusation. The translation of
&papos (a priv. ; pcopos, a brand ) in the R. V. (without blemish) certainly
appears preferable in this and other passages. Cf. Eph. 1. 4. — KaTevw-
¦mov ovtov, before him, in his presence. Does ovtov here refer to Christ
(so Meyer, Braune) or to the Father (so Alf, Ell, et al.) ? Cf. Eph. 1. 4,
note. Taking the entire sentence, I am decidedly inclined to the opinion
of Chrys. and the older expositors generally, to understand XpicrTcis as
the subj. of dTroKOT^AAafev, and ovtov as referring to the Father. Christ
has now effected a reconciliation in . . . through . . . to present you . . . before
the Father.
V. 23. The condition of being thus presented. — Stye e-rriiUvere ttj
Tricrm, if at least you continue in the faith, or abide upor9(i-m-, resting upon)
the faith. The manner of abiding is indicated in what follows ; first, in
the positive, then in the negative, form. — TeBepeXicopevoi (fle/ieAio'io, Bepe-
Xios, u foundation-stone) koI eSpaloi (fr. e'Spa, a seat, a base), grounded
(placed on a foundation-stone) and stedfast (sitting firmly, fixed, settled).
The metaphor is that of a firm foundation and a fixed position on it.
Cf . Eph. 3. 18, for a metaphor somewhat different. — koI p^ peTOKivovpe-
voi (pres. pass. fr. perd, denoting change ; and xivea, to move), and not
being moved, not constantly changing, or habitually shifting. See Lex. —
otto ttjs IXir£8os kt!, away from the hope of the gospel (the hope belonging
to, and arising from, the gospel) which (gospel) ye heard (dxoba may take
either the ace. or gen. so that o5 need not be regarded as an instance
of attraction). — tov KT)pvxfle'vTOS (xripbaaa) xre., which was preached,
heralded, in all creation under heaven (R. V.), or in the presence of, in tlie
hearing of, every creature (Ell, Meyer) ; a popular form of expression
which no reader of the epistle would misunderstand. Cf. Matt. 13. 38,
The field is the world. The proclamation had already been made freely,
to every human being alike, without any limits of race or government or
condition in life. Cf . verse 6, note : also rrdarjs xrlaeas, verse 1 5, where
also the article is omitted. — 08 . . . Siokovos, of which (gospel) I became a
minister, u. servant (cf. verse 7, note. Eph. 3. 7, note).
Vv. 24-29. Paul here dwells on the thought ov . . . Sidxovos in verse 23.
V. 24. In this verse, Paul speaks particularly of his sufferings ; in the
following, of his important calling. — Nvv y^xipa, Afao (understood here
as temporal ; " now, with the chain round my wrist." Eadie : contrasted
with the past time, o5 iyevbp-r/v xre.) I rejoice, am rejoicing. — Iv tois
irofl^pacnv, in (i. e. in the midst of; not, on account of) my (article for
the unemphat. possess, pron.) sufferings. For a similar thought, cf.

64 NOTES ON COLOSSIANS.
Phil. I. 18, 2. 17, Rom. 5. 3, 2 Cor. 7. 4. — inrep viwov, for, in behalf of,
you. The same words would be applicable addressed to other churches.
— Kal dvravairXT|pu, and am filling up in turn (avri), or on my part. —
ri vcrrepT^paTa kt!. I cannot adopt the ordinary rendering of these
words, thai which is lacking, the deficiencies, of the afflictions of Christ. I
do not like these terms (that which is lacking, the deficiencies) as thus
applied. I would rather understand barepr)para in the earlier classic
sense, that of time rather than of quantity (cf. Lex. Sarepos, Scrrepov, bare-
pea), and render the sentence, / am filling up in turn those of the afflictions
of Christ (belonging to Christ, such as Christ suffered) which are left behind,
which come afterwards. There was no deficiency in afflictions or anything
else belonging to Christ ; but afflictions such as he suffered come after
wards as the lot of all who follow in his steps. Paul experienced them
in large measure, and every truly Christian man experiences them now.
Cf. Rom. 8. 17, 2 Cor. 1. 5, Phil. 3. 10. — ev ttj crapKt pov, connect closely
in thought with the verb, / am filling up on my part in my flesh (in my
frail, mortal body) etc. — virep> . . .0 !o-tiv -i\ itai\T\o-(a,for t/ie sake of his
body, which is the church. Cf. verse 18.
V. 25. fjs . . . Biokovos. Cf. verse 23. There spoken of as a minister
(or servant) of the gospel ; here, as a minister of the church, the body of
Christ: "qui evangelic servit, idem ecclesiae servit." Grotius. — koto
rfjv olKOVop£av tov 8eov, according to the stewardship of God (gen. of
Source). The office of steward (olxovbpos or olxoSecnrbr-ris) was well
known at that time ; and Paul in using this metaphor compares his own
position, as Sidxovos of the church, to that of a steward. — rtrv SoBeio-dv
poi els vpds, which was given to me for you : els indicates the direction
of thoughts and efforts into the midst of. The statement by no means
implies that Paul's stewardship related to the Colossians alone and would
not be so understood. They were an integral part of the household in which
he was appointed as a steward. — irXr|pcoo-ai (infin. denoting purpose w.
SoBe'iaav) Tbv Xoyov tov Beov, to fulfil (make full) the word of God (not
alone in respect to its contents, but also in respect to its destiny, its
spread thoughout the Gentile world). Cf. Rom. 15. 19, note.
V. 26. to pvo-Tfjpiov kt!, explanatory appos. w. tov A070V rov Beov,
the mystery which has been hidden for ages and generations (an emphatic
and solemn form of expression, only here in N. T.) : otto" here in the sense
of time, since (or beginning from) the ages and since the generations: von
den Zeitaltern her und von den Generationen her. Meyer. Not synonymous
w. -rrpb tcSv aldvav. The counsel was formed irpb r. al; but hidden curb
t. oi-. Cf. Eph. 3. 5, 9; also 1. 9. By the mystery here spoken of, the
apostle seems to mean the same as in Eph. 1. 9, ff. and 3. 2, ff.  vvv Be
(cf. vvvl S4, verse 21, note) !cpovepco8T| kt!, but now has been manifested,
made plain, to his saints. (The idea is not to be limited, as it has been

CHAPTER I. 27, 28. 65
by some, to the apostles and prophets of the N. Test. ; but the word is to
be taken in its usual and fullest sense. )
V. 27. o!s f|6e'XT|o-ev Yvcop£o-ai, to whom God willed (so Alf, Ell, Meyer,
Braune, B. U.) to make known ; God was pleased (R. V.) to make known.
The first rendering of r\BeX-r\aev seems more exact. — t£ to ttXovtos ttjs
Sdfns xri.,what is the wealth of the glory of this mystery among the Gentiles,
i. e. what is the wealth (or the riches) of the glory belonging to this mystery,
a wealth of glory among the Gentiles. — 8s agrees with the predicate Xptarbs.
Winer, § 24, 3. p. 166. It is not quite certain to what it refers, whether
to the idea of the entire preceding clause (De Wette, Eadie), or to to
ttAovtos (Meyer et al.), or to pvarriplov (Chrys, Alf, Ell, et al.). Either
is intelligible and makes good sense. The last is generally preferred. —
8s Iotiv Xp- Iv vpiv, T) IXirls xre., which (mystery, or which wealth) is
Christ in you, the hope of glory. " Christus in gentibus, summum illis tem-
poribus paradoxon." Bengel : ev vp'iv, in you (R. V.), among you (Ell,
Alf, Riddle; "unter euch," Meyer). Both renderings are correct gram
matically and in thought; "not to be confined to the rendering in you
individually, though this is the way in which Christ is among you." Alf. ;
among you corresponds to the rendering in R. V. of iv tois eBveaiv, among
the Gentiles. The Greek e'v includes both ideas, in and among. Note the
striking expression Xpio-Tos ev vpiv. Paul does not say, the knowledge of
Christ, or the love of Christ, but simply and emphatically, Christ in and
among you I tj iX-irls ttjs So|t)S, apposit. w. Xpiards iv vpiv. Christ among
you, this is the mystery now made plain : the hope of glory, this is wealth,
true riches ! Cf. the expression in Rom. 8. 24. ttj yap !AttiSi iadB-npev,
and the contrast e'ATriSa p^ exovres, Eph. 2. 12.
V. 28. 8v refers to Xpiarbs as described in verse 27, the wealth of the
glory of this mystery among the Gentiles; not the Christ after the Jewish
conception and expectation. — rjpets (emphat.), we, i. e. Paul and Timothy
and other preachers among the Gentiles of the same views, in distinction
from the Judaizing teachers. — K.a.TtVfyehXopev , preach, announce, proclaim ;
pres. tense, denoting what is habitual. — vov8eTovvTes . . . 8i8do-KOVTes xre.,
participles denoting the character of the proclamation : TrdWa &v8pairov
. . . rrdvra &vBpairov, emphat. repetition, every man, Gentile as well as Jew :
iv irdari aocpla, the sphere in which the vovBerovvres and SiSdaxovres are
accomplished : admonishing, warning (points to the fieravoeTre of the
gospel message. Meyer, Ell.) every man and teaching (lays the foundation
for the TricrTedeTe. Meyer, Ell.) every man in all wisdom. Cf. Eph. 1. 8,
note. — Iva Trapao-TT]o-copev ttovto avBpcoirov (repeated again with em
phasis) TeXeiov Iv Xp-, in order that we may present (cf. irapaarijaai, verse
22) every man perfect in Christ: iv Xpiarcp defines the character of the
TeAeidTTjs, and the sphere, the only sphere, in which it becomes possible,
and is actually realized.

66 NOTES ON COLOSSIANS.
V. 29. e'-s 8 (relates to the entire thought in the preceding clause), for
which end : eis denotes that into which the attention and the energies are
directed, end in view, purpose. — koI kottico (kottioco), / toil also (as well
as preach). Note the change to the sing, thus individualizing the apos
tle himself. — dycovil^dpevos, striving, intensifies the idea of kottico. It seems
irrelevant to inquire, as many have done, whether this refers to outward,
or to inward, striving. Why not both ? The one does not often take
place without the other. In 4. 12, a limiting clause is added: but in
1 Tim. 4. 10, it stands as here without a defining clause. — koto ttjv
Ive'pYeiav avrov (naturally refers here to Xpiarcp), according to his working
(his energy) that works in me in power (emphat.) ; not in proportion to
his own unaided strength, but according to the working of Christ that
works powerfully in him. This inward working, however, would natu
rally lead, and did actually lead, to outward manifestations of the most
marked character.
Chap. II. (See General Outline.)
V. I. ©eXw YOp (epexegetic, explanatory of I. 29) vpds elSevai, For I
wish you to know, I would have you know (B. U, R. V.) ; a more accurate
rendering than, / would that ye knew (O. V.). — t|X(kov dywva ex», how
great a striving (cf. d7iovifo/ievos, 1. 29) I have, how greatly I strive. (This
seems to refer chiefly, if not entirely, to an internal striving. ) — iirep vpeov
koI tcov Iv AooBik£o (AaoSixela, Alf, Ell, Treg.), for you (Colossians) and
those in Laodicea (a neighboring city, exposed to like dangers from teach
ers of false doctrines). — Kal (sc. TrdWcov) oVoiovx edpaKav (ecopoKav, Lach,
Tisch. 7th edit, Treg, et al, Alexandrian for Att. IcopoKacri) xre., and (in
fact) for as many as (for all who) have not seen my face in the flesh. This
evidently implies that the Colossians and Laodiceans had not seen Paul ;
and there is no statement elsewhere contradicting this view. Though
they must have known the character and doctrines of Paul very well, they
had not known him, as we say, personally ; and this is what iv aapxi
naturally means.
Vv. 2, 3. tvo TropoKXTjBcocriv (TrapoKaAe'co) xre., in order that their hearts
may be comforted (connect iva w. ayava exa). Always bear in mind the
full meaning of irapaxaXea, which no one English word expresses ; espe
cially the meaning, to exhort, to encourage. The Christians in Colossae
and Laodicea would need exhortation and encouragement, in their pres
ent exposure to the influences of heretical teachers, not less than conso
lation. — o-vppipoo-8evT6s (fr. avpfiifSdCa ; the particip. agrees w. the logical
subj. of the verb, the persons referred to. Cf. Eph. 4. 2) : Iv dYOirn, being
brought together, united, in love ; particip. denoting manner or means.
The metaphor, knit together, is not in the original. — Kal els irdv ttXovtos

CHAPTER II. 4-7. e?
mi., a change of const, from the element in which to the state into which ;
being united in love and (entering) into all (the) wealth, all riches, of the
full assurance of understanding : " um durch jene Vereinigung in den
Besitz dieses ganzen Reichthums zu gelangen," (in order to come into the
possession of this entire wealth through that union), "xai connects the iv-
relation of ovpfii&aa- with the eis- relation." Meyer. — els eirfYVcoo-iv xri.,
parallel const, w. eis -rrav ttAovtoj, into a (definite) knowledge of the mystery
of God, (even) Christ (Xpiarov appos. w. tov pvarriplov). This clause
presents the one grand object for the exercise of the human understand
ing. Cf. I. 26 ff. — ev cji (refers most naturally to Xpiarov) xre., in whom
are all the treasures of wisdom and knowledge hidden away. He who has
come into a definite, distinct, knowledge of Christ is ushered into the
midst of all these treasures. On the words aocpias and yvdaeas, cf.
Rom. 11. 33, note.
V. 4. tovto XIyio, This (verses 1-3) I say. Bear in mind the situation
of these churches, with tendencies to ascetic and theosophic ideas, and to
that incipient Gnosticism which afterwards became more fully developed
into dangerous and strange forms of heresy. See Alford's Introduction
to this Epistle. — iva. . . . irapaXoY^erai (irapd, aside ; XoylCopai w. ace,
to lead by reasoning) Iv iriflavoXoYfo, that no one, in using persuasive, plausi
ble reasoning, may lead you aside, astray, by reasoning ; a plain reference
to the hsretical teachers, who sought by plausible speech to undermine
the teachings and the influence of Paul. Tri9ovoAo7ia only here in N. T. ;
irapaXoyl£opai only once besides, in Jas. I. 22. Both occur in classic
Greek, yet very rarely.
V. 5. el Yap . . • direipi, For if I am absent, or though I am absent as it
regards the flesh, i. e. though I am absent in body : xai emphasizes ttj aapxi
(L. & Sc. xai, B. 2), not easily rendered: ttj crapKi', dat. of reference. —
dXXd tw TrvevpoTi o-vv vpiv elpC, yet as it regards the spirit, in spirit, I am
with you (in company with you). — xo£pcov Kal (3Xeircov, rejoicing and seeing.
The first particip. denotes simply the relation of time ; the second, the
causal, as well as temporal, relation. — ipcov (emphat. posit, suggesting
a contrast with other churches) Tf|v to|iv, your order. Though the Co
lossians were assailed by heretical teachers, yet it appears that their order,
their discipline, merited this commendation. — koI Tb o-Tepecopa (a later
Greek word; often in the LXX : only here in N. T. -. fr. arepebs, firm,
hard, solid; arepeba, to make firm, or solid; arepeu/xa, that which has been
made firm, or solid) ttjs ets Xp- mcrrecos vpeov, the fact that your faith in
Christ has been made firm, solid : arepeupa approaches very near the idea
of the abstract arepebr-ns, and may be rendered the firmness, stedfastness
(cf. the rendering of inronov-t) in the R. V.) etc.; eis Xp-, the person into
whom attention is directed, into whom our faith enters.
Vv. 6, 7. From the warning and commendation above, the exhortation

68 NOTES ON COLOSSIANS.
here given. — 'I2s (denoting manner) ovv . . . irepiiraTetTe, As therefore ye
received (an accomplished fact) Christ yesus the Lord (a solemn and em
phatic expression; not elsewhere in N. T.),walk (pres. tense ; continued,
habitual, action) in him (" as the sphere and element of your Christian
course." Ell.). — !ppi£copevoi (bi£6a) Kal erroiKoSopovpevoi (iir-olxoSopea)
ev avTco Kal (3ef5at.ovp.evoi. (&e/3aiba) ttj ir£o-Tei, having been rooted and being
(continually) built up in him, and being (continually) made firm in respect
to the faith, or in your faith. Note that ippi^apevoi is perf , implying an
action finished: the other two participles are pres, implying an action
continued. The being built up and made firm are a progressive work.
The !tt- in composition suggests the idea of the foundation. — koBcos eSi-
8dx8T|Te (SiSdcrKco) even as, just as, ye were taught, when you first received
the gospel. Their progress was to consist in being built up in Christ and
made firm in the faith; not in modifications of their earliest teachings. —
irepio-o-evovres ev evxapio-rta (being -rrepiaaos, over and above), abounding
in thanksgiving. I can see no reason whatever for making this clause
subordinate to fSeftaiovpevoi, as some understand it. The const, and thought
are coordinate with the preceding participles. All are alike and equally
important. V. 8. A more specific exhortation in view of the dangers surrounding
the Colossians. — pXeireTe ptj tis kt!. Beware lest there shall be some one
carrying you off as plunder, as spoil, or as booty (Lex. crvAo7co7e'co). The
fut. iarai, St. the subjunc, presents the danger more vividly, expresses
more distinctly a solicitude lest such cases may actually occur : and the
article b before <rvAa7co7cov presents the dangerous person as definite.
Winer, § 18, 3, fine print. — Sid ttjs <piXoo-ocp£as koI Kevr)s aird-ms, through
philosophy, or through his philosophy and vain deceit: the means by which
they were in danger of being carried off as spoil. Note one prep, and
article w. both nouns, thus uniting the two more closely, the latter noun
serving to define the former. The reference can hardly be to the Grecian
philosophy in its best forms, but to the mingled Judaistic speculation and
Gnostic theosophy which prevailed especially among the Phrygians in
the first century. Cf. Eph. 5. 6. — koto tJ|v irapdSoo-iv tcov dv8-, according
to the tradition of men. Does this describe more fully the clause imme
diately preceding, or does it go with the verb ? The former is the com
mon view ; the latter is the view of Alf, Ell, Meyer : carrying you off as
spoil by means of. . . according to etc. Either const, is grammatical and log
ical : the former view is, I think, likely to prevail still (cf. Braune). — koto
Td o-Toixeto tov Kdcrpov kt!, according to the rudiments, the elementary
principles, of the world and not according to Christ. This clause further
explains the one preceding it. Cf. Gal. 4. 3, note : not according to Christ.
"Christ himself, the personal Christ, was the substance, end, and norma
of all evangelical teaching." Ell.

CHAPTER II. 9-12. 69
Vv. 9, 10. Reason for the foregoing warning, ending with the words,
and not according to Christ. — 6'ti ev ovtco KOToiKet, because in him (i.e.
in Christ) dwells. Note the force of the pres. tense, dwells, "now and
evermore." Ell. — irdv to irXripcopa ttjs BedTTp-os, all the fulness of the
Godhead, all the fulness of the divine tiature. Cf. 1. 19. The distinction
of Alf, Ell, Meyer, Braune, et al. between Bebr-ns and fleidYTjs (the former
from 0ec!s, denoting the actual essentia of the divine nature ; the latter
from fleios (adj.), denoting the qualitas of the divine character, the divine
attributes ; the former, deltas ; the latter, divinitas) may, or may not, have
been in the mind of the writer. It is not observed, as Ell. states, in the
Coptic, Syriac, Aethiopic versions, nor in the Vulgate ; nor is it made
in L. & Sc. (7th edit.) ; fleets. occurs only here in the N. T. ; fleioTTjs only
in Rom. I. 20 ; Ti Beiov in Acts 17. 29 (translated the Godhead, R. V.). —
crcopoTiKcos, bodily, in bodily form, i. e. in the now glorified body of Christ.
Cf. Phil. 3. 21. — Kal lore Iv ovtco TreTrXr|pcopevoi, andt (because) ye are in
him made full. Cf . Eph. 3. 19, note ; Col. I. 9, note. — d's Icttiv t| KetpaXT1!
kt!., who (or since he) is the head of every sovereignty and authority, suggests
a very important reason for seeking their fulness from this source, and
the folly of seeking it anywhere else.
Vv. 11, 12. Their complete consecration to Christ and to him alone
presented figuratively by a reference to the initiatory ordinance of the
Jewish church ; and then by a reference to the actual fact, without any
figure, of their baptism ; by which they were buried with Christ and
raised with him. — ev cS Kal irepieTp^jBTvre (Trepi-Te'upco) xre., in whom ye
were also circumcised with a circumcision made without hand (i. c. a spirit
ual circumcision, in contrast with that of the flesh). Note the aor. tense,
an accomplished fact: hence, the absurdity of the demand by the Juda-
izing teachers, that they should be circumcised. — ev ttj direKBvo-ei . . .
Iv ttj irepiTopTj kt!. (two additional clauses, describing the nature of
the circumcision which they had received), in the putting off of the body
of the flesh, in the circumcision of Christ; "the body of the flesh" (as
the seat of sinful passions). Cf. Rom. 6. 6. rb aapa rrjs apaprlas : "the
circumcision of Christ," i.e. such as he requires, such as belongs to
Christianity. How strikingly is all this in contrast with the mere physi
cal circumcision, the Jewish conception. Cf. Rom. 2. 28, 29. — o-vvto-
rpevTes (avvBdirra) xre., having been buried with (him) in baptism, or in
your baptism. — Iv a Kal o-vvTyye'pfi'n're, in which ye were raised also (i.e
raised as well as buried) with (him). The reference of Si to fiairrlafiari
seems to me more natural both grammatically and logically. So O. V,
B. U, R. V, Alf, Ell, Beza, De Wette, Hofm, et al. The reference of
$ to Xpio-Tov is preferred by Meyer, Braune, Eadie, et al, in whom ye
were also raised together etc. "There seems no reason to doubt (with
Eadie) that both here and in Rom. 6. 4 there is an allusion to the xard-

;o NOTES ON COLOSSIANS.
Svcris and dvoSvrris in Baptism." Ell. " Das Untergetauchtwerden in der
Taufe, nach seiner Aenlichkeit mit dem Begrabenwerden, ist, da die Taufe
in die Gemeinschaft des Todes Christi versetzt (Rom. 6. 3), ein Mitbe-
grabenwerden mit Christo." (The becoming immersed in baptism, by
its resemblance to becoming buried, is, since baptism places (one) in
participation with the death of Christ, a being buried with Christ.)
Meyer. — Bid ttjs iriVrecos, through faith, or through your faith (Alf.).
The mere outward ceremony of baptism, without faith on the part of the
recipient, is nowhere spoken of in the N. T. as signifying or availing
anything. — ttjs lvepYe£as (object, gen.) kt!, in the working of God who
raised him from the dead. The mighty power of God was signally ex
hibited in raising Christ from the dead (cf. Eph. 1. 19, 20). Our faitb
in this power is requisite to make the outward act of baptism of any
spiritual significance. The words, who raised him from the dead, are
added " to give a sure and certain pledge of the almighty ivepyeia of
God, both in the present vivification to new life and the future vivifi-
cation to glory." Ell.
V. 13. After stating the fact in verse 12, ye were raised with (him), the
writer here dwells on this astonishing fact in its attendant circumstances
and with a more direct application. — Kal vpds veKpovs oVras, And you,
being dead (when you were dead). — tois iropairTiipao-iv kt!. (note the
omission of iv), through, by reason of, your trespasses and the uncircum-
cision of your flesh ; a reference to their very degraded condition before
conversion. — crvvetjcooTro£T|o-ev (o-vfcooTroie'co) vpds o-iv ovtco, you (I say)
he quickened, made alive (spiritually), together with him ; the prep. o-i!v in
compos, w. the verb and also before the case governed, a frequent idiom.
Win. § 52, 2, a : vpas expressed twice with emphasis. The very impor
tant question arises here, what is the subj. of avvefaoirolriaev ? Is it
Xpiar'os, or Bebs ? The latter seems to me the correct view. So Alf,
Meyer, Braune, Riddle, et al. Thus the following participles, xaPltr^-
pevos, igaXefyas, irpoariXdaas, a-rrexSvadpevos, all refer naturally to the
same (Bebs). — xapicrdpevos (xaplCopat, x^P's) VV-'-v irdvTO kt!, having
freely forgiven (as an act of x«P's) "s all our trespasses. On the deriva
tion and exact meaning of irapdirra/ia and irapd$aais, see Rom. 5. 15,
note. The aor. both in the indie and in the particip. denotes an accom
plished fact. Whether the one preceded the other, or whether the two
were synchronous, is not determined grammatically. The action of the
particip. is here usually viewed as antecedent to that of the verb. So
Ell, Meyer, et al. Note here i/ptv, st. 6fuv, the writer thus including
himself and all believers. Note also that the word, all (-rravra), goes
with trespasses. For the same statement oi free forgiveness, cf. Eph. 4. 32,
where iv Xpiarip is added. In Col. 3. 13, free forgiveness is predicated of
Christ.

CHAPTER II. 14. 71
V. 14. !£aXe£<|/as (e£aXetcpa) having wiped out, effaced ("as a boy wipes
out a sum he has done wrong." L. & Sc). I do not like the meta
phor having blotted out. No blot, no trace, remains visible when God
has wiped out all that was written against us. Cf. Acts 3. 19, Rev. 3. 5.
The act here described is regarded as synchronous w. that of xaP"rd-
fievos (Alf, Ell, Braune) : as antecedent to it (Meyer, Riddle). The
aor. particip. may be viewed either way (cf. note on x«P'o'o"evos, verse
13). It denotes in itself simply an accomplished fact, and that is enough
for us to know ! That is all probably which the writer had in mind. —
to koB* ijpcov x<lpdYpa4>ov, the note of hand, the bond, (standing) against
us. — tois 8oYpoo-iv may be viewed in different ways; (a) as "that in
which the to xaB' fipav (the hostile aspect or direction) of the bond
was specially evinced" (Ell.), by its ordinances, by the points which had
been determined. These points had been previously determined, put
in writing, and were still valid against us. The* figure seems thus to
be borrowed from ordinary business transactions, (b) The dat. may be
viewed as denoting the contents of the handwriting, the handwriting in
decrees (Alf.) ; the handwriting of ordinances (Braune). (c) Instrumental
dat, denoting also the contents of that which was written and the out
ward form (Meyer). Either one of these constructions is certainly pos
sible grammatically; and the leading thought is substantially the same.
The to . . . xelphpmPov represents the law as a whole, written on tables
of stone with the finger of God. The tois Sbypaaiv the points which
were settled, determined, in the law : of which the law consisted. I
think the two ideas of (a) and (b), repeated substantially in (c), are both
contained in the condensed original expression ; thus, the bond consist
ing of points that were settled; and standing against us in these points, in
respect to these points, or by these points. — 8 ¦fjv virevavrfov Tjptv, which
was contrary to us, hostile to us (spoken of enemies in battle drawn up
in opposite ranks. Thucyd, Xen.); repeats more definitely the idea in
Kofi' ripav, which means against us legally ; but v-rrevavrlov iiplv, opposed to
us as an enemy in battle : 8 relates to the combined idea of the preceding
clause. — Kal ovto (referring to the same as ii) i^pKev (o?pco) Ik tov peo-ov,
and has taken it from the midst, out of the way. — irpoo-nXioo-os (Trpocr-TjAdio)
avro tco oravpeo, nailing it to the cross. God took the Mosaic law out of
the way and nailed it to the cross : a most startling statement, especially
to the Jewish mind. What does it mean ? To confine the idea to the
"ceremonial law " (Ritualgesetz), or to the "moral law" (Sittengesetz), is
opposed to the connection and not Pauline (unpaulinisch). We are to
understand the law as an integral whole (Meyer). What then are we
to conclude from the entire statement ? Simply this, I think, that " the
law," viewed as a system, the entire Mosaic system, was now done away,
and supplanted by another system, that of the gospel; so that we are

72 NOTES ON COLOSSIANS.
"not under law, but under grace." Rom. 6. 14. This, however, by no
means implies that we are released from moral obligations, or that the
requirements of the gospel are less distinct, or less stringent, than those
of the law. Cf. the entire argument of Paul in Rom. 6. I ff. Ellicott's
statement of the meaning of the passage before us is this : " That in
Christ's crucifixion the curse of the law was borne, and its obligatory
and condemnatory power, its power as a x^'poVpocpov xaB' i)pav, was for
ever extinguished and abrogated." Cf. Rom. 7. 6, 10. 4, 2 Cor. 3. 6 ff.
Gal. 3. 13. The participles e'c-aAetyas and rrpoa-r\Xdaas may be viewed as
denoting the means in connection w. fyxev. Whether the action which
they denote was synchronous with that of the verb, or antecedent to it,
is really a question of secondary importance.
V. 15. dTreKSvo-dpevos (dir-eKSvo/uai, to strip off from one's self, or for
one's self) tos dpxds Kal tos ejjovo-fas, having despoiled the principalities
and the powers (or the sovereignties and the authorities, cf. verse 10). See
note on the subj. of avve^ao-rrol-naev, verse 13. I understand, by the princi
palities and the powers, those of evil, of darkness : all that has opposed the
kingdom of God. At the moment when they supposed they had triumphed
in the death of Christ on the cross, they were effectually despoiled, stripped
of their regalia. — ISeiYpaTicrev (Seiyparl(\a) Iv TroppT)cr£a, he (Bebs) made
a show of (them), exhibited (them), openly, with boldness (Ell. Cf. Eph. 6.
19). — BpiapfSevo-as (Bpiapfieva, Bplap&os, akin to Lat. triumphus) ov-
tovs (masc, referring to the persons implied in Tds dpxds kt!.) bi ai™,
having triumphed, or triumphing, over them in it (i.e. in the cross, as
the sphere of triumph). The action of the particip. here certainly seems
contemporaneous with that of the verb : ovtovs, direct obj. of flpiou/3-.
This entire passage is one of unusual difficulty, and of course a great
variety of opinions may be found in the commentaries. I have not aimed
to present them all, but only such as seemed to me to give the true con
struction and meaning.
V. 16. ovv, Therefore ; since you stand on far higher ground than that
of the law. — M'Tj ovv tis vpds KpiveVco, Let no one therefore judge you ; the
introduction of a topic of great practical importance at that time. Let
no one decide for you, or sit in judgment on you. — kv (the particular in
which judgment might be passed) Ppcocrei tj Iv irdo-ei, in eating or in
drinking, i. c. in respect to that which you may, or may not, eat or drink.
A distinction between the endings -<ris (the act) and -/j.a (the thing done),
in (Spaais, Ppapa, and rrbais, irbpa or -rrapa, seems not to have been very
rigidly observed ; so that we may render here, in meat or in drink (R. V.),
in food or in drink (B. U.). As the Mosaic law forbade certain kinds of
food (Lev. 7. 10 ff.), but not of drinks, except in special cases to Naza-
rites and Priests (Num. 6. 3, Lev. 10. 9), it would appear that the false
teachers, in their asceticism, went beyond the requirements of the law. 

CHAPTER II. 17, 18. 73
Iv plpei eopTfjs kt!, in respect (cf. 2 Cor. 3.' 10, 9. 3) of a feast, or a new
moon, or a sabbath day. Note that adfSftarov and odfiPara, sing, and
plur, are both rendered in the N. T. by the word sabbath, and the word
week; iv pepei, in the matter (Ell.), in the category (Meyer). The exhorta
tion does not imply a discontinuance of a proper sabbath observance any
more than the discontinuance of food and drink. All are in the same
const, iv w. the dat. Let no one judge you in food, or in drink, or in respect
of a feast day or a new moon or a sabbath day. It appears that the Judaiz-
ing teachers, in their ascetic tendencies, were prescribing rules on all
these points, which the apostle did not approve of. The expression of
this disapproval is all that the verse means. It is one of the first clear
notes sounding forth in the world " liberty of conscience." In respect to
the perpetuity and proper observance of the sabbath, the words of our
Lord should never be forgotten. Mark 2. 27. The sabbath was made for
man (Sid tov dvBpairov, on account of the human betng) and not man (6 dv-
Bparros, the human being) for the sabbath (on account of the sabbath). One
day of rest in seven, whether we call it first or seventh, is needful to man
from his very constitution. This is implied in the words of our Lord.
This is what they really signify. It should also be added that this one
day of rest in seven is not a Jewish or Mosaic institution ; but dates back
to the creation. It belongs to the entire race of mankind. Cf. Gen.
2. 1-3. In the long run, this sabbath rest, of one day in seven, seems
not less important to the preservation of health than proper food and
drink. In what way the hours of this day may be spent most profitably,
with the greatest benefit to one's own spiritual life, and with the highest
honor to our Lord, the truly Christian man will usually have little
doubt. V. 17. a Iotiv o-Kid kt!, which things, referring to all the particulars
just named ; but more especially perhaps to the religious observances, —
an annual feast (!opT*;), a monthly festival (vovpevla), a weekly sabbath
rest (ad0$ara), are a shadow of the things to come, of the things about
to be. — to 8e o-copa tov Xpwrrov, sc. iarlv, but the body, the substantial
reality (the actual food and drink, the realization of the festivals, the soul
rest of the sabbath day) is Christ's, belongs to Christ, to Christianity.
Cf. Jno. 4. 13, 14, Heb. 4. 9. In him all the types and shadows had
their fulfilment. Heb. 8. 5, 10. 1. If, St. a ianv, we read '6 ianv, a
less probable reading, '6 might refer to aafSffdrav, which, though plur. in
form, is sing, in idea ; or, as Meyer thinks, to all the things mentioned in
verse 16, viewed as one whole.
V. 18. Warning against a further danger. — pTjSels (the usual Attic
word, not essentially different from pi) . . . tis, verse 16) vpds koto-
(3 jaPewh-co (only here in N. T, and once in classic Greek, in Dem. ;
from xard, against, and f)paf3evw, to act as a fipafiebs, an umpire, arbi-

74 NOTES ON COLOSSIANS
trator, a judge who assigned the prizes at the games), let no one, assum
ing the office of /3pa/3eus, decide against you, and thus deprive you of your
prize, let no man beguile you of your reward (Ell.), defraud you of your
prize (Alf, B. U.), rob you of your prize (R. V.). The /3pa£e?ov in
question was salvation through Christ, or carrying out the figure in
@pa0evs, the crown of life (Jas. I. 12), the amaranthine crown of glory
(1 Pet. 5. 4). — BeXcov agrees w. p-rfiels, and may be connected closely
in thought w. xarafipafSevera, Let no one of purpose defraud you etc.
(Alf.) ; or it may go with what follows, desiring (to do it) in humility
(element in which, Ell, or means by which, Meyer) ; or, still connecting
it with what follows, it may, by a Hebraism, be rendered (cf. iiBeX-naev,
was pleased, 1. 27), having pleasure in humility etc. Hence we derive
the rendering, by a voluntary humility etc. So Braune et al. All of these
constructions are of course possible. That of Meyer and Ell. seems
most in accordance with Greek usage, and suits the connection. It is the
view of Theod, Theoph, Calvin, Huther, Butt. (N. Test. Gram.), et al.
Thus, Let no man defraud you of your prize, desiring (to do it) in lowliness
etc. — ev TOireivocppoo-vvTj koI Bpiio-iaa (Bpnaxela, Meyer et al.) tcov a.y^{i-
Xcov (both datives under the regimen of one prep, thus uniting them
closely together in thought) in lowliness of mind and worshipping of the
angels ; tendencies which prevailed, especially among the Gnostic sects, in
those portions of Asia Minor ; perhaps not yet extinct. Cf. Conybeare
in loco. — & IdpaKev IpjSaTevcov (agrees w. p-qSets), particip. denoting man
ner or means w. BeXav, by entering upon, or as we say, dwelling upon (and
recounting) the things which he has seen, the visions which he has had, de
scriptive of a fanatical dreamer. The reading a pji ibpaxev (or idpaxev),
w. the neg, is not generally adopted, and does not suit the connection so
well. — cIkt) tpvcriovpevos (tpvaibopai) xre., same const, w. the preceding
clause, and more fully defining it, being vainly puffed up by the mind of his
flesh, by his fleshly mind (R. V.), the higher intellectual nature in the pos
session of, and controlled by, the lower physical nature.
V. 19. Kal ov KpaTcov tt'iv KetpaXt^v, states further in a negative form
the thought in a . . . ip&arebav, entering upon the visions which he has had
. . . and not (note the neg. ov, a positive denial) holding with a firm grasp
(xparav, fr. xpdros) the head (i. c. Christ, the source and only source of
hope and salvation). — e£ ov (referring to the idea in ri/v xe<paX-t)v, i. e. tov
Xpiarbv),from, out from, whom. Meyer views ov as neut, referring to the
idea implied in the preceding clause, and renders it, ov woraus, whence,
i. c. by holding firmly to the head. It is rather a grammatical than a logi
cal question, since the thought remains substantially the same. — irdv to
o-copa, all the body, the church as a whole, carrying out the metaphor in
rfr xe<paX-r)v. No member of the body is excepted, or can expect its sup
ply from any other source. — Sid tiov dcpuv . . . o-vvpiPai;dpevov, being

CHAPTER II. 20-22. 75
supplied and compacted, knit together (cf. note Eph. 4. 16) through the
nerves (or joints, cf. note on dcpTj, Eph. 4. 16) and bands. — aiiijei ri\v oti-
|t|o-iv tov Beov, grows with the growth (lit, as cognate ace, grows the
growth) of God, i.e. which God supplies (gen. of source; Braune, Ell,
Meyer, et al.; not, however, to the exclusion of the idea, which God
requires and approves; quod Deus probat, Calvin ; koto OedV, Chrys.).
Vv. 20, 21. El dire8dveT6 kt!., If ye died (aor, an actual accomplished
fact) with Christ. Cf. verse 12. After the warnings in verses 16-19, tne
apostle returns, enforcing these warnings, to the thought that the believer
died with Christ (verse 20) and with him rose from the dead to a new life,
(cf. 3. 1-4). — dirb tcov o~roixe£cov tov Koo-pov, from (c\rrb, away from ;
not the same idea w. ix or !£, out from, source, origin, cf. e{ ov, sup.) the
rudiments, or elements (cf. verse 8, note), of the world: "from ritualistic
observances and all non-Christian rudiments which in any way resembled
them" (Ell.). Cf. the declaration inverse 14. — »t£ cos JcovTes Iv Koo-pco
8oYpaT££eo-fle, why, as if living in the world (in its sphere of thought and
principles), as if it were not a fact that ye died with Christ and were re
moved from the elements of the world, why are ye subjected, or why do ye
subject yourselves, to oi'dinances, lo dogmas (such as the following) : Soyparl-
(eaBe may be viewed as mid. (so Ell, Braune, and the most), or as pass.
(so Alf, Meyer, et al.) : the difference is not important. — pt| oi|/tj p-rfie
Yevrrn pT|8e BiYHS, do not handle, nor taste, nor touch : aipy fr. airra, and
yevari fr. 7ei!co, are aor. mid. subjunc 2 pers. sing. ; Blyr/s fr. Biyydva, is
aor. act. subjunc. 2 pers. sing. Note the force of p-r) w. the aor. subjunc,
do not (in a single instance) handle, nor etc. Observe that this is given as
a specimen of the dogmas which the false teachers endeavored to force
on the Colossian church. What the particular application of these prohi
bitions was, we are not informed ; very probably to articles of food and
drink and the ceremonial observances connected with them (cf. verse 16).
It seems unfortunate that these words have in our day been taken so com
pletely out of their original connection, and used for a purpose so totally
different from that which the apostle had in mind. The precepts of an
cient false teachers are not needed in any way in carrying on one of the
most important moral reforms of our time.
V. 22. & loriv ttovto . . . dTroxp'f|o-ei, which things are all to perish
(lit. for destruction) with the using; — a parenthetical and explanatory re
mark of the apostle respecting the objects referred to in the precept just
cited; indicating that these objects deserve no such prominence in reli
gious instructions as the false teachers gave them. — KaTo Td IvTaXpoTa
. . . dvBpcoTrcov ; according to the precepts (injunctions, commandments) and
doctrines of men ? (Note the interrogation point at the end of this clause,
which is to be connected closely in thought with rl . . . SoyparlCeaBe.
Thus the question begun with rl ends with avBpdirav. Other construe-

76 NOTES ON COLOSSIANS.
tions of the sentence have been advocated ; but the one indicated is now
generally preferred.) They had died and been buried with Christ, with
him had risen to a new life quite removed from the rudiments of the
world ; and yet were now tempted and inclined to return to these rudi
ments, - the precepts and doctrines of men. How plainly all this would
show them their imminent danger 1
V. 23. Descriptive of the to ivrdXpara kt!. just mentioned. — OTivi
(So-tis) Io-tiv XdYOV . . . o-ocpCas, Which things (all which things, Ell.)
have (are having) a show, an appearance, of wisdom (the repute of wisdom,
Ell, a reputation indeed of wisdom, Alf.). Note that piv here stands
without a following Se'. — Iv IBeXoBpYio-KCo (or -xeia), in self-imposed wor
ship (Ell, Braune), in a worship pleasing to one's self (cl. the force of i)8e-
ATjo-ev in 1. 27, and of Oe'Acov in 2. 18), or chosen by one's self, self-chosen
(B. U.) ; not appointed of God, or pleasing to Him. The word occurs
only here in N. T. I question whether the word, will-worship, conveys
any very definite or correct idea to most persons. — koI TOTreivocppoervyTj
koI d<pei8£o o-copaTos (both datives in the same const, w. iBeXoBp-noxla,
governed by one prep.: hence, all belong to the same category; all are
descriptive of an ascetic life), and lowliness of mind, and unsparing treat
mentof the body; humiliation, and neglecting of the body (B. U.) ; humil
ity, and severity to the body (R. V.). — ovk ev Tipfj tivI (accented by Tisch,
W-H.; not by Meyer, Ell, Alf, Braune) irpbs TrXricrpovfiv ttjs o-apvcds.
Of the many renderings, that of the R. V. seems to me decidedly preferable.
It does no violence to the meaning of any word, and suits the connec
tion: (but are) not of any value (or honor ; lit. in any, with an emphasis on
any) against the indulgence of the flesh. The punctuation of Tisch. and
W-H. agrees with this rendering : irpo's, in relation lo, in regard to, against,
a frequent meaning: irXriapovf)v, a filling up, a satisfying, an indulgence,
made definite by the limiting gen, the indulgence : ttjs rrapKds, more ex
pressive here than tov ad/iaros, as denoting the lower propensities : rip-r),
in the sense, price, worth, value, is not unusual. Cf. L. & Sc.
Chap. III. (See General Outline.)
V. I. El ovv o-vvT)Y!pflT|Te tco Xpiarcp. If (it is a fact) therefore (obv
with reference to the fact stated in 2. 12 ; and again implied in 2. 20) (that)
ye were raised together with Christ (i. e. in baptism, 2. 12). Do we reflect
enough on the truth and deep significance of such exoressions as this? —
ra. dvco tjTvreiTe, seek (pres. imperat. ), be in the habit of seeking, the things that
are above ; contrasted in verse 2 w. to eVl ttjs yrjs. — ov b Xpicrrds lo-riv . . •
KaBrjpevos, where Christ is, sitting at, or seated on (R. V.), the right hand of
God: presents the exaltation of the risen Redeemer, and a motive to seek
those things which are above, in order to be with him.

CHAPTER III. 2-5. 77
V. 2 Emphatic repetition and expansion of the preceding. — Td dvio
cppoveiTe, Have in mind, or keep in mind (habitually), the things that are
above. " Set your mind on" (R. V.) would rather be expressed by the
aor. imperat, I think, than by the pres. — p.^ to Irrl ttjs yr\s, not the
things that are upon the earth ; the contrast expressed with emphasis : the
things that are upon the earth, i. e. worldly possessions and pursuits. These
are not to fill the mind. The true Christian knows how to attend to all
worldly duties, while he keeps in mind the things that are above. What an
infallible test have we here of Christian character I
V. 3. direBdveTe (no longer in a conditional form, but the statement of
an actual fact) Y"»p (presents the reason for the foregoing exhortation),
For ye died. Cf. 2. 12,20. — Kal tj %ioi\ tipwv, and your life : "life"inthe
highest sense, that life which is beyond the reach of death ; " your real
and true life " (Ell.). Note how often the word fcoTj occurs in the N. T. ;
especially, in the writings of John, and of Paul ; also, what a new mean
ing the word acquires. The idea is not to be limited, as some have done,
to the " resurrection life," that life on which we shall enter at the resur
rection. The word here, as often elsewhere, means the new, spiritual life,
that we now as believers in Christ actually possess. — KeKpvTTTOi (kpotttco)
. . . ev tco flecy, has been (and is) hidden with Christ in God ; " hidden,"
" its glory and highest characteristics are concealed from view " (Ell.) ;
"with Christ," the apostle could not conceive of life, in this highest
sense, apart from Christ ; " in God " (the sphere in which), certainly,
then, this " life " is safe, far beyond the reach of all enemies. What
could be a higher motive for keeping in mind the things which are
above ?
V. 4. 8tov . . . (pavepcoBrj, i\ tfi>l\ vpeov, When Christ, your -life, shall be
manifested (&v w. aor. subjunc, often = Lat. fut. perf. Win. § 42, 3, b, shall
have been made plain, as an accomplished fact). The difference of read
ing bet. bpav and -rjpav is not important. Christ is here spoken of as
being the actual life of the believer ; in verse 3, that life is spoken of as
hidden with him in God. The two expressions mutually explain each
other. He is very naturally spoken of as our life, apart from whom we
have no life in this highest sense of the term. — totc koI vpets, then you
also (as well as Christ). Both subjects emphatic. — rriiv ovtco cpavepwflty
o-eo-fle Iv Sdfn, with him shall be manifested (shall be made plain) in glory.
Cf. I Jno. 3. 2, Rom. 8. 17. Of the glory of that manifestation, we can
now have no adequate conception. Cf. 1 Cor. 2. 9, what eye hath not seen
etc.; also Ps. 17. 15, I shall be satisfied etc.
V. 5. NeKpcooroTe (imperat. aor, to denote an accomplished fact) otjv
(a conclusion fr. vy. 3, 4), Make dead, put to death, therefore. The word
" mortify " has now come to be used often in a sense so different that it is
no longer a good rendering of vexpba. — Td peXr) to errl Tfjs yf\9, your

78 NOTES ON COLOSSIANS.
members which are upon the earth. Certainly not to be understood in a
physical, but in a spiritual, sense (cf 2. 11). The same thought is con
tained in I Cor. 9. 27, / keep my body under etc. Cf. also Rom. 7. 27,
I behold another law in my members etc.; also Rom. 8. 13, Gal. 5. 17, 24.
All these passages when compared enable us to understand the evident
meaning of the apostle here. That he has not in mind the life of the
ascetic, and does not approve of it, may be seen clearly enough in chap. 2.
23, and from the tenor of the whole epistle. — to lirl ttjs y*1s, those (which
are) upon the earth. The meaning of this clause is made plain by the same
expression used above, verse 2, and by the antithetical expression rh &va.
It defines here to peX-n. Paul elsewhere exhorts that the to pix-n be used
as instruments of righteousness (Rom. 6. 13) ; thus showing that the mem
bers themselves per se are not to become vexpd, but only in their evil ten
dencies, only as it respects their misuse. — iropvefav kt!. These aces.
still further define Td peX-n, so as to make the meaning of the apostle un
mistakable. They are usually viewed as in grammatical apposition.
Meyer suggests that Paul might have used his explanatory words Ae'710 Se,
and I say, I mean ; but omits them to make his sentence more compact
and striking. The first four words, proceeding from the specific to the
more general, describe the unchaste and voluptuous life of the heathen
world, — fornication, uncleanness (cf. Rom. 1. 24, Gal. 5. 19, 2 Cor. 12. 21,
Eph. 4. 19, 5. 3), passion (Meyer cites here Plat. Protag. p. 352, A. tjt-
raaBai virb rrjs ijSovijs, Rom. 1. 26, 1 Thess. 4. 5), evil desire (more general
than irdBos. Cf. Matt. 5. 28, iiriBvprjaai, to lust after ; in Rom. 7. 7, 13. 9,
rendered coveting, to covet), and covetousness (a having, or claiming, a larger
share; a grasping selfishness). Note w. this last word the article and the
conj. xai, introducing an additional and distinct category; and the (noto
rious) covetousness, avarice (Habsucht, Meyer), grasping selfishness. Cf.
Eph. 4. 19, note. — tjtis IcttIv elScoXoXoTpe£o, the which is, since it is, quippe
quae est (Meyer), idolatry, an idolatrous regard for riches, making property
one's idol, the god that one worships. Meyer speaks of covetousness, or
avarice, as especially a heathen trait. Can it anywhere be more marked
and idolatrous than among the Jews of the present day, and in nominal
Christian nations ? Is not the exhortation, vexpdaare, put it to death, as
needful now as ever ?
Vv. 6, 7. 81' a (refers to the sins just specified ; not to peX-n (Bahr) ;
since not the members, but the sins, call forth God's anger) epxeTai <j
dpyi) tov Beov (note the omission here of eVl robs vlobs ttjs aireiBelas),
on account of which things the wrath of God (the anger of God, cf. Eph.
2. 3, 5. 6, notes) is coming; pres. indie denoting the certainty of its ap
proach. The inquiry, whether the writer means in this life, or in the life
to come, is irrelevant. Why should we limit the thought to either alone ?
The fact, and that alone, is asserted. — ev ots Kal vpeis kt!, in which ye

CHAPTER III. 8-10. 79
also (as well as the rest of the Gentiles) once walked (aor.). The refer
ence of ofs, omitting irrl robs viovs kt!., must be the same as that of & to
the sins just named. — 8t« e£f|Te kt!., when ye were living (imperf.) in
these things ("the sphere of your existence and activities." Ell.) rrepi-rra-
retv, and £r)v, w. iv, regularly denote participation in.
V. 8. vvvl 8e dirdBecrfle (oTro-Ti'&'TT/ii) Kal vpeis Td irdvTa, But now
(emphat, in contrast with the former time) do ye also (as others who have
been converted from heathenism) put away (aor, put away at once as an
accomplished fact) all these things (referring to the same as iv rovrois, iv
oh, Si' a) ; note rrdvra w. the article, making it definite and emphatic ; the
whole, all without exception: and to those grosser sins, chiefly of the
Td peXri, the apostle now adds, in the same grammatical const, others
of a different, but not less dangerous, character. — dpyflv flvpbv kok£ov
pXaa-rpT|p£av kt!, anger, wrath (cf. verse 6, note : also Eph. 4. 31, note),
malice (?), (or badness of heart (FA).), wickedness, baseness1), railing (or evil
affirmation, defamation, slander), shameful speaking (or foul language) out
of your mouth : ix rov arbp- vpav is logically connected w. the two substs.
preceding. Note that $Xaatp-rinla means evil speaking in general, and is
not limited as in Eng. to the idea of blasphemy.
Vv. 9, 10. \ii\ ipevBeo-Be els dXXf^Xovs, lie not (pres. imperat, do not
continue the habit of lying, formed in heathenism) to one another (els, di
recting the thoughts and attention into the midst of etc.). — direKSvcrdpevoi
(air-ex-Sbopai) tov iraXoibv avBpcOTrov, having taken off, or since you have
taken off (da ihr ausgezogen habet, Meyer) the old man (a striking metaphor,
denoting their former condition, their former envelopment. Cf. Eph. 4.
22). — o-vv tois irpd£eo-iv ovtov, together with his doings, his practices. Cf.
the difference bet. ttoico and rrpdaaa, Rom. 1. 32, 7. 15, notes. — Kal IvSv-
o-dpevoi (iv-Svopai. Cf. OTr-eK-8iio/ioi) Tbv veov, sc. &v6pairov, and having put
on the new (man). — Tbv dvOKoivovpevov (note the force of the pres. par
ticip.), -who is being made xaivbs, new in kind, completely neio; who is being
renewed. — els lirfYVcoo-iv, unto, (entering) into, definite knowledge. What
x The two nouns Ka<cta and novr/pia, with the adjectives kokos and TronjpcV, are not
easily distinguished : Kouci'a and kokos (opposed to aya96s, la0\6s, KaAds) seem to be more
comprehensive than wovrjpia and n-ovijpds (opposed to xp^o-toV, see L. & Sc.) : Kaxia is
usu. rendered in the N. T. (R. V.) malice ; in Rom. I. 29, maliciousness ; in Jas. 1. 21,
and in 1 Pet. 2. 16, wickedness, or malice ; in Acts 8. 22, -wickedness ; in Matt. 6. 34,
evil. The word malice, as it is now usually understood, in the sense, spite, is, I think,
too limited in its meaning. The word -wickedness, or baseness (L. & Sc. badness), seems
to me to represent more nearly the meaning of Kaicia : Troirjpd? (more frequent in N. T.
than in classic Greek) is oftener rendered, evil; also, -wicked, bad : irovrjpCa is usually
rendered -wickedness ; in Acts 3. 26, iniquities. If both nouns, KaKia and Tronjpia, are
used together for emphasizing the general thought, as in Rom. 1, 20, 1 Cor. 5. 8, we may
perhaps render Katcta (as the more general word), wickedness, and rrovrjpia, villany, or
knavery (L. & Sc).

So NOTES ON COLOSSIANS.
particular knowledge is here referred to cannot be doubtful (toC Oeov xdl
tcov fleicov, Theoph, of God and divine things). — kot' elKova kt!. ("there
can scarcely be a doubt that this clause is to be connected w. avaxaivobpe-
vov." Ell. ; it is to be taken w. eis irriyvaaiv. Meyer. Why not with
both ? The renovation and the definite knowledge are both alike, and
equally, after the same likeness), according to the image, the likeness, of him
who created him (the new man). With this expression, cf. Eph. 2. 10, 3. 9,
4. 24. V. 11. oirov, where, i. e. in the renewed state just described. — ovk
eia, there is not, cannot be. Cf. Gal. 3. 28, note. — "EXXtiv koI TovSatos,
Greek and Jew (a common classification in the N. T. of nations. Cf. Rom.
1. 16, note). No national distinction is possible. — irepvropT] koI dxpo-
Pvorfa, circumcision and uncircumcision ; no distinction on ritual or theo
cratic grounds is possible. — pdppapos, 2kv8t|S (the rudest of nations
then known) ; no distinction, no exclusion, on the score of civiliza
tion. — SovXos, IXeiiBepos, bond-servant, freeman ; no social distinction. —
dXXd TrdvTa . . . Xpiords (emphatic posit.), but Christ is all and in all:
irdvra includes with emphasis the conception of persons. Cf. 1 Cor. 15.
28. Meyer refers to examples of the same idiom in classic writers. For
a similar and equally emphatic statement, see Gal. 3. 28 ; ending with the
words, For ye are all one (els, one person) in Christ Jesus.
V. 12. 'Ev8vo-ao-6e (e'v-Svouai) ovv, Put on (aor. imperat, let it be an
accomplished fact) therefore (in view of the fact that you have put on the
new man, verse 10). — eis IkXcktoI tov Beov, as God's elect, as chosen ones of
God (Ell.). — &y10u Ka^ ^|YairTllJ'''V01- These words may be viewed as sub
stantives in the vocative ; or as adjectives w. ixXexrol ; (who are) holy
and beloved. The latter const, is usually preferred. The entire clause
beginning w. cos suggests a powerful motive for putting on the Christian
graces next enumerated. — crirXoYXvo (neut. plur, the inward parts, the
viscera, as the seat of the affections, like our heart) oucrippov (gen. of
quality), a heart of compassion (obj. of evSvcrocrfle). For the distinction
bet. iXeos and olxrippbs, see Rom. 12. 1, note. — xPT^d'T-rfra, kindness,
" benevolence and sweetness of disposition as shown in intercourse with
one another " (Ell.). For the use of xpricrbrris, cf. Gal. 5. 22, Eph. 2. 7,
Rom. 2. 4, 3. 12, II. 22. — TaTreivoeppoo-vvT|V (TOTreivds, low, humble; epp,
the initial consonants of 0pTjv, mind; and the subst. ending rruvrj, ex
pressing quality), lowliness of mind, humility (R. V.). — irpavTnra (irpaos,
or irpavs, mild, gentle), gentleness, meekness. — paKpo8vp£av (paxpbs, Bvpbs),
longsuffering, patientiam (Vulg.). But what is the propriety of the exhorta
tion,^*^ on (as a garment) qualities of character which belong to the inner
man ? Is not the apostle making use of a mixed, or improper, metaphor ?
Not at all. These qualities, belonging to and pervading the inner man,
are at the same time to become apparent, not hidden, secret, kept to one's

CHAPTER III. 13-15. . 81
self, if that were possible, but enveloping, as well as pervading, the entire
man; as conspicuous as the outer garment which one wears. This
seems to be the thought, the exhortation, of the apostle. Is it not
important ?
V. 13. dvexdpevoi dXXif|Xcov (this clause and the following denote the
manner in which the preceding exhortation is to be obeyed) -.forbearing
one another, bearing up in relation to, being patient with, one another. Cf .
Eph. 4. 2. — xaPut°H-ev0'' eovrois, forgiving (as an act of x^P's> showing
favor to) each other. Cf. Eph. 4. 32. — edv tis . . . poprpTJv (cf. pepcpopai),
lit. if any one against any one have a cause of complaint, ground of blame
(Ell.). — KaBibs koI 0 Xpiords . . . Kal vpets, even as Christ forgave
(graciously, freely forgave) you,.so do ye also. Cf; Eph. 4. 32, xaBas xai b
Bebs iv Xp- ixaplaaro vpiv, even as God in Christ etc. Cf. also ch. 2. 13.
A comparison of these three passages shows most strikingly the unity in
action of the Father and the Son.
V. 14. eirl Tfdo-iv Se tovtois, and over (Alf., Ell, B. U, Lange), above
(R. V.), all these (it is better, I think, to omit here the word things. So
B. U.). — T'fjv dYairriv, sc. !v5vo-acrfle, (put on) love ; may perhaps be ren
dered Christian love. Cf. ch. 1. verses 4, 8, Eph. 4. 2. — 8 (note the neut.
st. 5j, or TJTis. Cf. e{ o5, 2. 19), which act, viz. the putting on, over all the
graces above mentioned, Christian love. — crvvSeerpos ttjs TeXeioTT|Tos,
the bond (or the band, that which binds together) of perfectness (usually
viewed as gen. object.). The entire figure, beginning with e'v8vo-acr0e,
verse 12, is consistent and forcible : thus, put on the various graces men
tioned ; then, over them, as a band holding them together and in their
place, put on Christian love, which is indispensable to perfectness.
V. 1 5. Kal i] elpT^VT) tov Xp- (3pa(3eveTco, And let the peace of Christ
(such as he imparts. Cf. Jno. 14. 27, Eph. 2. 14, Rom. 5. 1) rule, arbitrate,
be a 0pafiebs. — ev tois KapSlais vpeov, in your hearts. Outward relations
in this world may be far from peaceful ; but within, the true Christian
may have perfect peace. — els fy Kal !kXtj6t)T6 (KaAe'co), into which (peace),
into the possession of which, ye were also called. — Iv evi o-copaTi, in one
body, i.e. so as to abide in one body. Cf. Eph. 2. 16, Rom. 12. 5, 1 Cor.
10. 17. — koI evxdpio-TOi Y£veo-8e, and (xai introduces an additional thought
of importance) become (indicating the duty of a constant growth) thank
ful. The reference to the peace which Christ imparts, and to the divine
calling, naturally suggests this thought, which is especially frequent in
the writings of Paul. The word evxapiarla occurs 12 times in the epistles
of Paul ; only 3 times in the rest of the N. Test. He uses evxapiarea 25
times, the other N. T. writers but 15 times, evxdpicrros occurs only here
in the N. T. The meaning amabilis, friendly, amiable, though occurring
in classic authors, is entirely foreign to the N. T. usage of the cognate
words evxapiarla and evxapiarla.

82 NOTES ON COLOSSIANS.
V. 1 6. The general exhortations, beginning with verse 12, are con
cluded in verses 16 and 17, with a reference to our only abiding safety
and guide; and to the manner of life which it enjoins. — b Xdyos tov
Xpiarov, the word of Christ, " the word spoken and proclaimed by him "
(Ell.). Cf. 1 Thess. 1. 8, 4. 15. — evoiKevrco Iv vpiv irXovcrfcos, let it dwell
(pres. imperat, continue to dwell, dwell habitually) in you richly: irXovatas
has the emphat. posit, and is an expressive word. In whatever other
respects they might suffer from poverty, in the word of Christ they might
be rich ; and the same is always true. Whether iv vpiv means among you
(Luther, De Wette), or in your hearts, in animis vestris (Theod., Beza,
Olsh, Ell, et al.), or in you as a church (Alf, Meyer, et al.), seems to me
an unprofitable and irrelevant question. It may be viewed without doubt
in either of these three ways. Does it not then properly and forcibly
mean all three at once, — among you in all the relations of life, among
you in your organization as a church, and within you, in your hearts and
minds ? That this is not pressing the meaning too far is evident from
the fact that all these various views have been taken by eminent schol
ars. — Iv irdo-rj o-orp£a, in all wisdom, that wisdom which belongs specially
to the Christian life and experience, in which the humblest Christian
may often teach the profoundest philosopher. This clause seems more
naturally connected with the following, than with the preceding, words.
Cf . 1 . 28. — SiBdo-KOVTes koI vovBctovvtcs eovrovs, teaching and admonish
ing (cf. I. 28, note) each other (cf. verse 13, eovTois, also Eph. 4. 32). Note
the anacoluthon in the const, of the participles, to give the thought which
they express greater prominence. Winer, § 63, 2, a.. Cf. Eph. 3. 18, note.
— iJ/aXpots vpvois coSais irvevpaTiKais, with psalms, hymns, spiritual songs
(cf. Eph. 5. 19, note). It is not quite certain whether it is preferable to
connect these words logically with the preceding or the following. The
opinions of scholars seem to be about equally divided. Tisch. places a
comma both before and after the clause ; so also the B. U. version. The
clause seems thus to have a more independent position in the sentence,
and its logical force may extend equally to what precedes and to what
follows. The punctuation of W-H. is as follows : Let the word of Christ
dwell in you richly in all wisdom ; teaching and admonishing each other
with psalms, hymns, spiritual songs in grace, singing in your hearts to God.
— ev ttj xaPlTl. Tisch, Meyer, Ell, Alf, Braune, Riddle, R. V, B. U,
et al. connect this with what follows ; in grace, " refers to divine grace,
the element to which the singing was to be circumscribed" (Riddle). —
a'SovTes Iv Tats KOpS£ois vpeov Tcj> Beep, singing in your hearts to God.
Whether this clause denotes an audible, or an inaudible, singing, is not
quite certain. Alf, Meyer. Riddle, et al. understand it to mean "in the
silence of the heart." Whether audible or inaudible, it denotes the sphere
in which the singing, the praise, should exist, and the person to whom it

CHAPTER III. 17-21. 83
should be directed. We are certainly not to understand the expression
simply of public worship. Few verses are more doubtful than this in
respect to grammatical details ; yet the general thought, whatever we
may prefer as to grammatical arrangement, is clear and most important.
V. 17. koI irdv 8 ti fi.v iroiT|Te Iv Xdycp 'r) Iv Spy? (a most emphatic
expression), and everything whatson'er ye may do (pres. subjunc, may be
doing, or may at any time do) in word or in deed. — ttovto (sc. Troieire,
pres. imperat, suggested by TroirjTe) Iv dvdpaTi Kvpfov Ttjo-ov, (do) all
things in the name of the Lord fesus; " in that holy and spiritual element
which his name betokens." Ell, Meyer : " in the life-sphere dearest to us,
out of which we never go, the element which we cannot lack." Braune.
Cf. Eph. 5. 20, note. — evxapiorovvTes kt!, giving thanks to God the Father
through him. Cf. Rom. 1. 8, 7. 25. The xai at the beginning of this verse
connects it with 6 xbyos . . . ivoixelra kt!, verse 16, Let the word of Christ
dwell in you richly, . . . teaching etc. singing etc. AND^verything whatsoever
ye do etc. Cf . note on xai in verse 1 5.
Vv. 18-4. 1. Special precepts for the various members of the house
hold. Cf. Eph. 5. 22-6. 9.
Vv. 18, 19. At YWatKes, ol dvSpes, voc — vTroTao-creo-Be (pres. imperat,
continued, habitual, action), be in subjection. — cos dvfJKev (av-4)Ka), imperf,
as was fitting, as became your duty, i. e. when you entered upon a Christian
life ; and hence, is still your duty. The imperf. expresses here something
commenced in past time, but not completed (Win. § 40, 3, c) ; and hence
may be translated by the pres. ; as is fitting. — Iv Kvp£cp, in the Lord, is
joined directly with dvrJKev, but belongs equally with the whole injunction
vrroTciercrecrfle kt!, as I think. On this point I am compelled to differ very
decidedly with Meyer, Ell, Alf, Braune, who limit the force of ev xvpicp to
dviJKev. I certainly think it belongs to the whole injunction. So Chrys,
Theoph, Estius, Rosenmiiller, Hofm, and many others. It seems to me
a necessary qualification, either expressed or understood, of virordaaeaBe.
Cf. notes on Eph. 5. 22, 24. — OYairdTe . . . \iri\ TriKpofvetrfle (note the force
of the pres.), love, appreciate, cherish a Christian love towards (cf. Eph.
5. 25 ff ) . . . be not embittered, do not foster bitter feelings.
Vv. 20, 21. viroKoveTe ... to iravra, obey your parents in all things.
Should a converted child, who is forbidden by ungodly parents to be
baptized and join a Christian church, obey? Evidently not. I think,
therefore, that this injunction, like the one in verse 18, is qualified by iv
xvpicp at the end. — tovto Yap . . . iv tcvpC<f,for this (obedience to parents
in all things) is well-pleasing in the Lord (the sphere in which everything
should be done, and beyond which nothing is binding on the conscience).
— 01 iroTlpes. Cf. Eph. 6. 4, note. Yet the question occurs whether this
word may not in both these passages be used as in Heb. 11. 23, i.e. as a
13

84 NOTES ON COLOSSIANS.
synonym with 01 7oveis, parents. — u{| epe6f£eTe, do not excite to anger, do
not irritate. — Iva \vr\ dBvpcocriv, that they may not be without heart (a priv.
and Bvpbs, courage), discouraged, disheartened. aBvpea occurs only here in
the N. T, but often in classic writers and in the LXX.
V. 22. Here again the exhortation to obedience in all things is quali
fied and guarded by the concluding words of the sentence, cpopovpevoi
Tbv Kvpiov, fearing the Lord. This does not admit of any debasing obe
dience, or of any yielding to sinful requirements. — prj e'v dcpfloXpoBov-
XCais kt!, not in eye-service (plur. in acts of eye-service) as men-pleasers. —
e'v aTrXoTT)Ti KapSias, in singleness (frankness, freedom from duplicity) of
heart. Vv. 23, 24. 8 Idv (Att. av) iro.iTJTe, whatsoever ye do (pres. subjunc.
whatsoever ye may be doing at any time) ; a comprehensive exhortation
added to the preceding. — e*K ipvK'ls e'pYoJeo-fle, work from the soul, from
the heart. — cos tco Kvp£cp xre., as if to (or for, dat. of interest) the Lord,
and not to (or for) men. This, like e'v xvpicp and rpo$ovpevoi rbv xbpiov
above, forbids the idea of doing anything dishonorable or sinful. — elBdres
(o?Sa), knowing; particip. w. causal force, because ye know. — oti . . . diro-
Xr|puVeo-9e (Attic, OTroATjiJ'eo'fle, fr. a-rro-Xapfidva) xre., that ye shall receive
from the Lord the full recompense in turn (ovt-) of the inheritance (gen. of
apposition ), namely, the inheritance (and that certainly will be a full recom
pense). Recollect the force of otto in compos, w. SISapi (see Lex.). I
question whether the ordinary distinction between Trapd w. gen, communi
cation from, and curb, simply departure from, can be strictly applied in
N. T. Greek. — tco Kvp£o> Xpia-Tu SovXevere. Serve the Lord Christ ; a
solemn exhortation, standing without connective (asyndeton), and hence
the more impressive.
V. 25. b Ydp dSiKcov. For (enforcing the last exhortation) he who does
wrong. Does this refer particularly to the servant, or to the master, or
does it apply here equally as a general proposition to both ? It has been
understood in these three different ways. Alf, Ell, Meyer, et al, under
stand it as applied here to the master, and hence as an encouragement to
the servant. Many others (Chrys, Theoph, Bengel, Braune, et al.)
understand it as specially applied here to the servant, a solemn warning
to be faithful and to do nothing inconsistent with Christian service. The
latter view certainly seems natural and forcible. — KopieiToi (fut. fr. xopl(a)
8 fiSfKrurev, shall receive again (R. V.), shall receive back (Ell.), will re
ceive (B. U.), for the wrong that he hath done (R. V.), that which he did
¦wrongfully (B. U.). — koI ovk edriv Trpoo-coiroXT|pi|/£a, and there is not, does
not exist, cannot exist, respect of persons, partiality, Partheilichkeit (Mever).
No preference will be shown for the master over the slave at the final
day of retribution. Cf. Eph. 6. 8, 9, note, Gal. 2, 6.

CHAPTER IV. 1-4. 85
Ch. iv. verse 1. This seems properly to belong in the same paragraph
with ch. iii. verses 18-25. — T0 Bikoiov . ¦ . irapexeo-fle, render (on your
part) to your servants (bond-servants) that which is just and equal (as re
quired by the new Christian law of love, under which you now live ; i.e.
justice and equality so far as relates to all Christian privileges). Such
seems to be the exact meaning of tt> ictc!ttjto, a meaning to which Meyer
and Braune adhere. Cf. 2 Cor. 8. 13. In this sense often in classic writers.
See Lex. For the thought, cf. Philem. 16. Many, however, understand
the word here in a sense closely akin to that of rb Slxaiov and would
render the two justice and equity (Eli.), fairness (Alt), impartial treatment
(Erasm. et al.). It is better always to adhere to the exact and ordinary
meaning of a word, when that meaning suits the connection ; and certainly
that meaning seems pertinent and forcible here. — elSdres, causal. Cf.
3. 24. — Kal vpets, ye also, as well as your bond-servants. Thus both
master and bond-servant are placed on an equality before the Master in
heaven. For the thought, cf . Eph. 6. 9.
Chap. IV. Vv. 2-6. Exhortations to perseverance in prayer
and to exemplary conduct towards those who are not Christians. —
Vv. 7-9. A word of commendation respecting Tychicus and Ones-
imus. — Vv. 10-17. Salutations. — V. 18. A special salutation
and request in the handwriting of Paul.
V. 2. Ttj irpoo-evxti irpoo-KapTepeiTe, Continue stedfastly (R. V.), Per
severe (B. U.) in prayer. — YPTi0P0''VTCS *" OVTTI> watching, being vigilant
(in opposition to the idea of drowsiness. See Lex. yp-r/yopea, iyelpa)
therein. — ev evxopio-Tfa, in thanksgiving, the element, or spiritual atmos
phere, in which the Christian moves. Cf. 3. 15, note. Prayer, perse
verance, vigilance, thanksgiving, — how much of Christian duty and life
is summed up in these words I
Vv. 3, 4. irpocrevxdpevoi . . . ijpcov, praying at the same time for us also
(as well as for yourselves and others): rjpav, i.e. Paul and Timothy.
See ch. 1, verse I. — tva . . . dvo£§rj (kvolyvvpi and avolya) . . . tov Xdyov
(objective gen.), that God may open to us a door for the word, i. c. a full and
free opportunity to preach the word. What was meant by " the word,"
they would have no doubt. Cf. I. 5, 25, 3. 16. — XaXfjo-oi (infin. of pur
pose) Tb pvo-Tt^piov tov Xpiarov, to speak the mystery of Christ, i.e. the
divine mystery which is summed up in him. Cf. Eph. 3. 4, note, Col. 1.
26, 2. 2, Eph. I. 9, Rom. 16. 25. — 81' 8 Kal Se'Sepai (Sea), for which, on
account of which ('6 may refer to pvar-r)piov, or to the idea of the whole
clause, the preaching the mystery of Christ) I am also in bonds, have also
(in addition to all other sufferings) been bound. Meyer thinks of him
as being in Caesarea at this writing; Alf, Ell, and the most think he

86 NOTES ON COLOSSIANS.
was in Rome. — Iva (connect this with the leading thought of the pre
ceding verse, praying . . . that God may open to us a door for the word, to
speak etc.) tpavcpcoo-u avTd, that I may make it (the mystery of Christ)
plain, manifest. — eis Sei pe XaXijo-ai, as it is necessary that I speak, as I
ought to speak. With verses 3, 4, cf. Eph. 6. 19, 20. The two passages,
the one before us and that in Eph, so similar in language and written in
circumstances so similar, have usually, from the time of Chrys. to the
present day, been interpreted alike: yet the recent expositors (Meyer,
Braune, Alf, Ell.) understand them differently. The expression in Eph.
is explained as it has ordinarily been understood j as I ought to speak, i. e.
to speak (while in prison) with boldness, holding back nothing of the
truth. The expression before us, following the clause, that God may open
to us u. door for the word, is thought to signify a necessity (Se?) that he
should be released from prison so as to resume his full and accustomed
activity as an apostle. (Das Predigen im Gefangnisse war es nicht was
Paulus meinte. The preaching in prison was not what Paul meant. Meyer.)
It remains to be seen whether this view of the meaning will prevail over
the older interpretation.
Vv. 5, 6. "Ev o-ocpta ircpiTraTeiTC. Walk in wisdom, — the sphere or
dement in which they were to act. On the meaning of aocpia, cf. Eph.
1 , 8, note. — irpbs tovs '&f», to, toward, in your relations to, those who are
wtt&out, i. e. those who are without the fold of Christ. Cf. 1 Cor. 5.
12, 1 Thess. 4. 12. — Tbv Kaipbv !£aYopai;dpevoi. Cf. Eph. 5. 16, note.
— 6 Xdyos, sc. «crT», imperat. ; suggested by the preceding imperat. —
Iv xapvri, in grace, i. e. gracious, kind, winning. Cf. Luke 4. 22. Note
this use of x^P's ra tne earlier and classic sense. — oXoti (oAos) tjprvpevos
(dpTVco), seasoned, made savory, with salt, a. metaphor borrowed from
the culinary art. The word salt often denotes wisdom, good sense. Cf.
Mark 9. 50, Luke 14. 34; also Latin, sales. As dishes for food are
seasoned with salt, so let your speech (particularly to those who are
without) be made pleasing, persuasive, and united with wisdom. —
elSe'vai (o?Sa), infin. denoting purpose or consequence, to know, so as to
know, so that ye may know. — ircos Set vpds (subj. of avoxpiveaBai, pres.
infin. expressing something habitual), how it is necessary that you reply,
how you ought to reply etc.
Vv. 7-9. The sending of Tychicus with Onesimus. — Td kot' eof (cf.
Eph. 6. 21) Trdvra (added here to intensify the expression) : lit. the things
relating to me all, i. e. all my affairs, everything relating to me. — Tvxikos.
Cf. Eph. 6. 21, note. — dScXcbbs . . . Siokovos . ¦ . o-vv8ovXos: various rela
tions which Tychicus sustained to Paul : brother . . . servant or helper . . .
fellow bond-servant. — Iv Kvp£co belongs with all the three nouns. The
English word minister is now generally understood in a sense so different
from Sidxovos that it is hardly a correct rendering. Compare with this

CHAPTER IV. 10-12. 87
Eph. 6. 21, where criWovAos is omitted. — els avrb tovto, with a view to
thisvery thing, for this very purpose, explained by iva yvare . . . irapaxaXeor),
that you may know . . . that lie may comfort. — Td irepl Tjpwv, the things
concerning us, substantially the same thought as to kot' ipe. Cf. Eph. 6.
22. — crvv 'OvTjerfpep, connect w. eVe/uf-a. Onesimus, the servant (or as we
render SovAos in classic Greek, the slave) of Philemon, is mentioned only
here and in the Ep. to Philemon. — 6's lerriv IJj ipcov, who is of you, i.e.
who belongs to your city. The letter to Philemon is supposed to have
been conveyed at the same time with the letters to the Ephesians and
Colossians. Philemon is supposed to have been a Colossian, or at least
to have resided there when Paul's letter was sent to him. — yvap\.oiai.v
(fut. of yvap(fa), they will make known. — rex cS8e, w. rrdvra, all things . . .
the things here. It seems to me far more probable that this epistle and
the others sent with it were written in Rome, rather than in Caesarea,
as Meyer argues. •
Vv. 10, 11. 'Ap£o-Topxos. A Thessalonian ; was with Paul in Caesa
rea, and made the journey with him to Rome. Cf. Acts 19. 29, 20. 4,
27. 2, Philemon 24. — 6 o-vvoixpdXcoTos pov, my /ellow-prisoner. In Phi
lemon he is mentioned, with several others, as a fellow-worker (ervvep7oi
pov) ; while Epaphras is there spoken of as o-vvoix/*ciAcotos. It is surely
quite credible that both may have been fellow-prisoners, and at the same
time fellow-workers ; so that either designation would be suitable. —
MdpKos. Thought to be the same as John Mark (Acts 12. 12 and 25).
and author of the gospel of Mark. — b dveijnbs Bapvd(3a (gen. first de
clens.) the cousin of Barnabas (R. V., B. U., Ell, Alf.). This relationship
seems to be mentioned in commendation. — 08 refers to Mdpxos. — Ivto-
Xds. What these commandments were and when received is not known,
and it seems useless to conjecture. They were probably of a commend
atory character. — Kal Tt|o-ovs . . . Tovoros, and fesus (Greek form of the
word Joshua), who is called "Justus (his Roman name) ; sc. dairdferai,
salutes you. He is not mentioned elsewhere in the N. T. — 01 8vTes (re
ferring to the three just mentioned) kt!., who are of the circumcision, these
only (of the circumcision) (are) fellow-workers (with me). — els rr|v Pacri-
Xe£av tov Beov, towards the kingdom of God (Ell, Alf.) ; fur das Messias-
reich (Meyer) ; strictly means (directing their energies and thoughts) into
the kingdom of God. — ofcives • • . TrapTvyopfa, who became to me a comfort.
Paul mentions these three Jewish brethren as having alone worked with
him, and as having been a comfort to him ; implying that the other Jew
ish Christians in Rome (or in Caesarea, as Meyer supposes) were anti-
Pauline. (Note how often oirives, quippe qui, since they, suck as, occurs
in N. T. Greek : e7evT)0Tjcra>', a later form for iyevovro : irapijyopta, only
here in N. T).
V. 12. 'Eiracppds. Cf. I. 7. — b eg vpeov (cf. verse 9), who is of you,

88 NOTES ON COLOSSIANS.
i. e. of your city. This and the following clauses would have a tendency
to win the confidence and affection of the Colossians. — irdvroTe OYeovi-
[dpevos kt!., always striving earnestly, agonizing, for you in his prayers ; —
a strong expression. Cf. cvycova . . . virep vpuv, 2. I, also I. 29, and Rom.
15. 30, note. — iva. with its usual force, in order that, to the end that. —
o-TaflTJTe (1 aor. pass, subjunc. fr. iar-npi), that ye may be made to stand.
Alf., Ell, Meyer, et al. read here eTTijTe (2 aor. act. subjunc), that ye may
stand. — TeXeioi Kal ireTrXT|pocpopT)pevoi (irX-npocpopea), complete, entire, per
fect, and fully assured. — Iv iravTl BeXijpaTi tov Beov, in all the will (in
everything that has been willed) of God. Meyer, Alf, et al. connect
this closely with araBrfre (rrrrjre) ; Ell., Braune, et al, with the words
directly preceding. Why not with both, — the entire clause after iva ?
V. 13. Confirmation (ydp) of the preceding. — papTvpeo Ydp ovTcp (dat.
of interest, Win. § 31, 4, b.), For I bear him witness, I testify for him, or
in respect to him. — -iroXvv irdvov (rare in N. T, rf. rrevopai, to toil ; nearly
the same in meaning with the more frequent N. T. word xbrros), much
hard work, toil, labor. Cf. j/Xlxov dycvva irrrep vpav, 2. 1. It denotes the
inward struggle in their behalf. — The three cities, Colossae, Laodicea,
and Hierapolis, were near together (eastward from Ephesus ; and S. E.
from Philadelphia and Sardis. See map), and in all three of them Epa
phras had probably labored in the gospel.
Vv. 14, 15. Aovkos . . • OYairnTds, Luke, the physician, the beloved.
The epithets seem to be added, not to distinguish him from any other
person of the same name, but as above vv. 7, 9, 10, 11, 12. There seems
to be no good reason for doubting that this is the same as the author of
the gospel which bears his name and of the Acts. Note that no com
mendatory word follows the name Demas. In Philemon, verse 24, he is
mentioned among the avvepyoi of the Apostle ; but in 2 Tim. 4. 10, as
having loved the present world and forsaken the Apostle. — dUnrdo-ocrfle
(da-rrdfapai) kt!., Do ye (Colossians) salute etc. From w. 10-14, t-ne salu
tations of others are given ; here the Apostle addresses them directly. —
Kal Nvpcpdv, and (in particular) Nymphas or Mympha (the Greek word
may be either masc. or fem.). This person, whether brother or sister,
was no doubt prominent in the church at Laodicea. — Kal ttjv kot* oIkov
avreov IkkXtjo-Iov, and the church in their house. With this reading, ovt£v
would refer to Nuite/jSv and robs . . . dSeXcpobs. The reading of W-H,
oiVrijs St. ovtcov, seems quite probable ; and the church in her house; ovttjs
referring to Nvuciov (or Nv><pov, W-H.). Note the use here of koto w.
otxov, indicating extension through ; the church occupying her house. Cf.
Winer, p. 400, § 49.
V. 16. Kal 8tov dvaYVcoerflTj (cWyvyvcocrKeo) Trap* vptv ^j Ittio-toX^, And
when the letter has been read (shall have been read) with you ; irap vpiiv, not
by you, not exactly among you (iv fip'iv) ;-but properly, near, at the side of,

CHAPTER IV. 17, 18. 89
with you. Winer, § 4S, p. 394. — iroit'|0-aT6 V'va . . . dvaYViotrflfj, cause that
it be read in the church of the Laodiceans also. Note the const, ttoitjo-otc
iva. Winer, § 44, p. 337. — koI Tf)v Ik AaoSiKias, placed before iva for
emphasis. Winer, § 61, p. 550. And (cause) that ye also read the (letter)
from Laodicea, i. e. the letter written to Laodicea and sent from thence to
Colossae. Winer, § 66, p. 629. Whether the epistle here referred to
has been lost, or is the same as the epistle to the Ephesians, will per
haps never be determined beyond controversy. Cf. note on iv 'Ecpeaa,
Eph. i. 1.
V. 17. koI eiiraTe (impv. ; in the indie. e?Tro, or eiVov; cf. cp-npl)'Ap-
X'lrrrcj), And say to Archippus ; mentioned also in Philem. verse 2; but
what his position or particular service in the church was, we have no
reliable information. — fjXerre tt\v 8iokov£ov kt!., look to, give heed to, the
service which thou didst receive in the Lord: iv xvpla emphasizes the idea
that it was a religious service of some kind. — Tva . . . irXiipois (pres.
subj. act.), that thou mayest make it full, fulfil it; that there may be no
deficiency in it.
V. 18. 'O denrao-pbs ttj Iprj x€lP^ IlavXov, The salutation of me Paul
with my own hand ; or more literally, the salutation by the hand of me
Paul. XlabXov is in appos. w. the gen. ipov implied in the possess, pron.
ipfi. Good. § 137, Note 1 ; Had. 675, b. It appears that this epistle, as
some other epistles of Paul, was written by an amanuensis; and Paul
adds with his own hand this verse to attest the genuineness of the epistle.
 pVTipoveveTe pov tcov Seo-peov, Remember my bonds! — a simple, brief,
and touching reminder of his situation, as he wrote these last words. —
i] X°-Pls H-e9' *r"5v (sc- **l)i Grace (be) with you. The readers would have
no doubt as to what was meant by t) x^f"s> tne Srace oi God in christ-
Cf. notes on Eph. 6. 23, 24.

THE EPISTLE TO PHILEMON.

" A masterpiece of persuasive tact and delicacy, and an enduring model of truest
Christian courtesy." Ell.
For the literature relating to this epistle, see Bible Dictionaries, and especially
Hackett's introduction in Lange's Commentary. Time and place of composition,
same as of Ephesians and Colossians.

OUTLINE.
Verses 1-3. Address and salutation. —Verses 4-7. A strong
expression of Christian fellowship. — Verses 8-21. The main topic
of the epistle, — a plea for Onesimus.— Verses 23-25. Request
for a lodging, greetings, and closing wish.
Vv. 1, 2, 3. SeVpios Xp- Tno--, a prisoner of Christ fesus, i. e. on account
of, because of etc.; gen. of source or cause. Cf. Eph. 3. I. The ex
pression was calculated to excite the sympathy of Philemon. It was
quite unnecessary for Paul here to refer to his apostolic authority. —
Kal TipdBeos 6 08-, and Timothy the brother, probably acquainted with
Philemon personally. Cf. Col. 1. 1, Phil. 1. 1. — *iXT|povi . . . ijpiov, to
Philemon, our beloved and fellow-worker (r\pav w. Tip 07- and avvepycp.
So Meyer et al.), or the beloved and our fellow-laborer (rifiav w. avvepycp
only. So Hackett et al.). — Kal 'Airep£a ttj dSeXepTj kt!, and to Apphia
our sister, or the sister (in Christ), and to Archippus our fellow-soldier.
Apphia was probably the wife of Philemon ; Archippus, probably pastor
of the church in Colossae. Cf. Col. 4. 17. — koI ttj . . . IkkXtio-io., and
to the church in thy house, i.e. the house of Philemon, the person first
and principally addressed : kotcI, w. the ace, extension through. Cf . Rom.
16. 5, Col. 4. 15, notes. — X°-PlS vpiv kt!., sc. eir;, Grace be to you and peace
etc., — Paul's ordinary form of salutation. In closing an epistle, we usually
find ueTd w. the gen, st. dat, with you, in the midst of you, or with your
spirit, instead of to you.

VERSES 4-7. 91
Vv. 4, 5. evxapioTco kt!, cf. Phil. 1. 3, note. The same word is still
in common use in modern Greek. — irdvTOTe should not, I think, be sepa
rated by a comma, either from what goes before or from what follows. —
pveiav crov iroiovpevos is usually rendered, making mention of thee ; but
with other words than rroiovpai, pveiav is rendered remembrance. Cf.
Phil. 1. 3, 1 Thess. 3. 6, 2 Tim. 1. 3. I do not think the expression im
plies either here or elsewhere any actual mention of a name, or even any
form of words, in the prayers of the apostle. A lit. rendering would be,
making to myself (mid.) a remembrance of thee. This is all which the
words imply, — a simple calling to mind. — iirl w. gen, often of time,
see Lex. — okovcov xre., hearing of etc. (particip. denoting cause), — the
reason for the thanksgiving. — erov Tf|V dYdirnv, thy Christian love. Cf.
Col. 3. 14. — koI Tf|v irfo-Tiv V l-xeis irpbs . . . els kt!, and the faith
which thou hast toward the Lord fesus and toward all the saints : irpbs
denotes simply direction towards ; els, entering into. In his daily walk,
Philemon mingled with the saints, entered into the midst of them, ex
hibiting both his own Christian faith and imparting greater strength to
their faith. I cannot by any means adopt the const, called chiasm, or chi
asmus (see Winer, § 50. 2), by which aov r^v aydir-nv is connected only w.
els irdvras robs aylovs, and rijv ttiVtiv only w. irpbs Tbv xvpiov 'Itjct-. The
remark of Meyer, that Paul was fond of a change of prepositions, is
undoubtedly true ; but this does not obliterate the distinction between
them, though there may be no emphasis on the distinction. Cf. Rom.
3. 30, Gal. 2. 16, note on ix and Sio.
V. 6. Sircos kt!, connect w. !tt! tcov irpoaevxav pov, prayers, that etc. —
rj Koiveovia . . . Y'VT|Tai, that the communication, or fellowship, of thy faith
may become effectual : -r) xoivavla, the sharing, the fellowship, the communi
cation. A life of faith in any church, or any community, has the effect
to impart the same faith to others ; to strengthen their faith. Thus,
whether we render the expression, the communication of thy faith, or the
fellowship of thy faith, the idea is plain and rests on a truth which we
all recognize : ivepyr)s, active, working, effective. — bi eiriy vwo-ei kt!. (the
sphere in which his faith was to be effective), in a definite knowledge of
everything good which is among you (or which is in us, ripiv), in a recog
nition of everything good. Those who are without a Christian faith fail in
such recognition, and make sad mistakes ; often taking evil for good and
good for evil. — els Xpierrdv, the end in view, for Christ ; for his honor,
for the advancement of his kingdom. Connect this last clause, which has
the emphatic position, with the entire final sentence, 6'ttcos kt!.
V. 7. xaP°-v Y*P KT^-> ^or I had much joy (when I heard of thy love
and faith) : ydp refers naturally to the entire preceding sentence, — the
thanksgiving and prayer (verse 4), the reason for it (verse 5), and the sub
ject of the prayer (verse 6). — Kal irapdKXT|o-iv Iirl kt!, and comfort, or

92 NOTES ON PHILEMON.
encouragement (both ideas belong to the word) in thy love : lit. upon etc.
as a foundation for the comfort and encouragement. — 8ti kt!, because
(introducing a fuller explanation of errl ttj ayd-rri) aov) the hearts of the
saints have been refreshed through thee, brother : to o-TrAevyxva, as distin
guished from xapSla, denotes more prominently the idea of affections (cf.
Phil. I. 8, note) : avaireiravrai (ava-irava) have taken rest, and thus have
been refreshed. Note the form aSeXcpe, St. Att. dSeXcpe.
Vv. 8, 9. Introducing the main object of the epistle. — Aid (== Si' 0),
On account of which, wherefore (because I have had so much joy and
encouragement in thy love). — iroXX'rjv . . . exeov (concessive) xre., though
I have, or might have, much boldness, much frankness, in Christ (the sphere
and the only sphere in which he would have this boldness) to enjoin on
thee (with apostolic authority) that which is befitting (rb avr\xov, fr. dv--f)xa,
cf. Eph. 5. 4, Col. 3. 18). — Bid T'fjv OYdirnv kt!, (yet) on account of our
Christian love. I understand this of the love which each had for the other :
TT7V, an unemphatic possessive pronoun. — pdXXov TrapaKaXeo, / rather
(rather than command) beseech (thee), exhort (thee). Cf. -rrapdxX-naiv, verse 7.
I prefer here the punctuation of W-H, placing a comma after TropoKaAco,
and at the end of the verse a comma and dash. — toiovtos cov kt!, being
such (a person, such as I actually am, and presenting myself) as Paul
an elder, and now a prisoner also of Christ fesus. The whole address is
adapted to excite sympathy, affection, confidence : toiovtos ... cos, are not
to be understood as correlative (st. cos, olos or 8s would be the word for
that idea) ; but, as I have indicated above, independent clauses. I cannot
adopt the word ambassador as a rendering of rrpeafibr-ns in this sentence.
Vv. 10, II, 12. irapaKaXco ere (a resumption of -rrapaicaXa above) irepl
kt! , / beseech thee for my child, my own child (Ell, Alf, Meyer), whom
I begat in my bonds, Onesimus. The clauses introductory to the name of
the unfaithful, runaway servant, and the reservation of the name to the
end of the verse, are worthy of note. — Tbv itot! croi axPTlo'"r0v> wvl Be
kt!, the one once unprofitable to thee, but now both to thee and to me profit
able, whom I have sent back to thee (epistolary use of dveTreuifia). — avrov
(emphat. Note the omission of crv Se . . . TrpocrAo/3ov) . Cf. Lex. intensive
use of avrbs. — totjt* eoriv to epd cnrXoYXva, that is, my own heart. —
It would be difficult to conceive of language more expressive. The pic
ture of Onesimus, presenting the letter, and standing by as Philemon
read it, might task the powers of the best artist. It would be most inter
esting to know the circumstances in which Onesimus was first brought
in contact with Paul, and led to embrace the gospel.
Vv. 13, 14. 8v iya (emphat.) !{5ovXdpT|V . . . KOTexeiv, whom I was
wishing (past tense with reference to the time when the letter would be
read. Cf. aveirep\pa, verse 11), to retain with myself. I think this is stated

VERSES 15-20. 93
as a simple fact; not as the apodosis of a conditional sentence. — Iva
inrep erov poi SiaKOvfj kt!, in order that for thee, in thy behalf, he might
serve me in the bonds of the gospel, i. e. while I am in the bonds of the gos
pel (gen. of cause. Cf. Seapios Xp- 'Itict-, verse 1). — \apvs 8e Tfjs o-tjs
YVcop,T)s, but without thy (emphat.) judgment, thy decision: yvdpr\, same
root as yiyvdaxw, in which lies the idea of decision as well as knowledge.
— ovSev ^61X^0-0 (aor, expressing an accomplished fact) iroifjo-01, I was
unwilling to do anything, I purposed not to do anything (cf. L. & Sc. iBeXa).
— Jva pr| . . . tJ, in order that thy goodness (the goodness which thou art
wont to exhibit) might not be (in this instance), as it were, lit. as if, by
constraint ; but voluntary (according to something voluntary). This render
ing of Tb ayaBbv aov (neut. adj. w. the article as an abstract noun)
seems to me nearest the exact sense of the word ; and also to suit the
connection. Vv. 15, 16. toxo Yttp kt!. For perhaps (introduces Paul's reason for
deciding not to retain him) on this account (pointing to what follows) he
was separated (from thee) for a season, that thou mightest have him in full
forever (airexps, drr-e'xeo. Cf. Phil. 4. 18, note: aldviov, adj. w. avrbv.
This new relationship in Christ was one that would not end with death,
but was to last forever in the world to come). — ovk In eis SovXov kt!.,
no longer as a bond-servant, but beyond a bond-servant, a brother beloved,
especially to me (ipoi, aoi, dat. pf reference w. the combined idea dSeXcpbv
dyair-nrbv), but much more to thee, both in the flesh and in the Lord, i. e. both
in worldly and in spiritual relations. We have in verse 16 a conception
which was new in the world ; one of the characteristic features of Chris
tianity. And what changes, it has wrought already in the condition of
human society ! On this subject, see Gesta Christi, by C. L. Brace.
Vv. 17, 18. el . . . !x<*s Koivcovdv (el w. indie pres, the supposition of
an actual fact), irpoo-Xap'ov (Trpoer-Aa/ij8ovco) avrbv eis epl. If therefore (a
conclusion from what goes before, introducing the main object of the
epistle indicated in verse 12) thou hast me (as) a partner, take him to
thyself (raid, voice), receive him as (you would receive) me. The render
ing of ei exeis, if thou countest, is a very rare meaning of txa (only, 1
think, in Matt. 14. 5, and Mark 11. 32, in N. T.), and is quite unnecessary
here (wenn du mich zum Genossen hast. Meyer). — el Se ti TJS£KT)o-e'v ere
. . . IXXdya (pres. imperat. fr. eXXoyda, a rare word= !AAo7e'co), And if in
anything he did thee an injustice, or is in debt (to thee), proceed to charge this
to me. Certainly a very reasonable business proposition, preparing the
way for the suggestion iv.g, pif Ae'710 kt!.
Vv. 19, 20. !yc1> IlavXos . . . diroTCereo (diro-rlva), I Paul have written
with my own hand, I (emphat.) will pay in full ; — an additional and
solemn assurance of what he had just said. Whether Paul wrote the

94 NOTES ON PHILEMON.
entire letter with his own hand, or from this point only, is not stated.
arrorlvw, to pay in full. Cf. oTre'xps, verse 15, dTroSiSayii, often. — tva p/J|
XIyco eroi kt!. (cf. Lat. ne dicam ; a form of expression by which a writer
suggests, what he seems not to assert ; usually rendered by the infin. in
English), not to say to thee that thou owest to me even thyself besides (irpoa-).
German idiom, urn dir nicht zu sagen (Meyer). Philemon would have no
difficulty in understanding this suggestion and would feel the force of it.
Through the preaching of Paul he had received treasures infinitely supe
rior to all his former possessions. — va£ (a word frequent in modern
Greek), dSeXebl, Iyco erov dvaCpnv (optat. without av, expressing a wish ;
fr. bvlv-npi) iv Kvp£u, Yea, brother, may /(emphat.) receive profit, or joy,
from thee in the Lord. I can see no reason for rendering the optat. here
by the English imperat. The primary meaning of bvlv-npi (found only here
in N. T.) is to profit, benefit, aid (which seems suitable here) ; Nutzen haben
(Meyer) ; and from this the secondary meaning to gratify, delight. Cf. Lat.
juvo. That the word bvalp-nv was suggested and chosen from its radical
connection with 'Ov-r)atpos has occurred to many. — Note again e'v xvpicp
(emphat. posit.), the sphere in which all was to take place. — dvdwavo-dv
pov (aor. imperat. fr. dvoTroiJco) kt!, cause my heart to rest (let it be a
finished act), refresh my heart (by a kind reception of Onesimus) in Christ
(as a Christian act, from Christian motives; same general sense as e'v
xvpicp). — to enrXdYXva. Note the repetition of this word (verses 7, 12,
20) in this letter of the heart. Cf. note, verse 7, on the meaning of the
word. This epistle has often been compared with a letter of the younger
Pliny (Epist. IX. 21), written on a similar occasion and for a similar
purpose ; but it would be simply impossible for Pliny, with only a knowl
edge of Grecian and Roman philosophy, to write anything like the above
sentences of Paul. They are the expressions only of one who has a
knowledge of Christianity and who has been taught by the Holy Spirit.
The delicacy and the depth of feeling, the refinement and the pathos,
have never been surpassed in human composition.
Vv. 21, 22. neiroiBcos ttj viroKOTj erov, Having confidence in (trusting
to) thine obedience; not so much obedience to Paul in his apostolic au
thority, as obedience to the principles of Christianity. — elBcis (dlSa) 8.1
. . . irovfjereis, knowing (feeling assured, cf. Phil. 1. 25, note on oISo) that
thou wilt do even beyond what I say. The rendering, that thou wilt also do,
suggests the order ko! iroi-r)aeis. The force of ko£ belongs to the word or
clause immediately following it. Paul's confidence and assurance in this
case were founded oh the conviction that Philemon was truly a Chris
tian ; and this, in all times, is the best, in fact almost the only, sure
ground of confidence. Let us be thankful that we have such a ground
of confidence in one another. — duo Be . . . ijevtav, And at the same time

VERSES 23-25. 95
(at the same time with the kind reception of the returning servant) make
ready also for me a lodging, or, in the fuller sense of the word, entertain
ment, a hospitable reception (L. & Sc). This no doubt would be an addi
tional, though indirect, motive for the kind reception of Onesimus. —
!Xir££co Ydp oti (note this const, of iX-rrifyi, st. the usual Att. const, w. the
infin.) kt!. For I hope that through your prayers (referring to the persons
mentioned in verses 1 and 2) / shall be granted (as an act of grace, of
divine favor both to them and to himself) to you. It is not certain whether
this letter was written at Caesarea, as Meyer argues, or at Rome, as is
generally thought ; nor do we know the grounds on which Paul rested the
hope here expressed. For a similar expression, cf. Phil. 1. 25, 2. 24. The
epistle to the Philippians is generally supposed to have been written a
year or two later. The apostle may have planned to pass through Ma
cedonia on his way to Colossae and other cities in Asia Minor. Whether
these hopes and plans were realized by a temporary ^release from prison
is not certain. Even the Apostle Paul may have been disappointed in
his worldly plans and hopes only to make the heavenly realizations more
glorious. Vv. 23, 24. Epaphras, my fellow-prisoner in Christ Jesus, Mark, Aris-
tarchus, Demas, Luke, my fellow-workers, salute you. Mark, probably
John Mark and the writer of the second gospel. Cf. Acts 12. 25, 13. 13,
Col. 4. 10, 12, and 14, where also Aristarchus, Epaphras, Luke, and Demas
are mentioned, — Epaphras and Luke with special commendation ; Aris
tarchus, as the fellow-prisoner of Paul. Concerning Demas, cf. 2 Tim.
4. 10.
V. 25. Cf. Phil. 4. 23, note.
For many most interesting and important suggestions, both ethical and
doctrinal, on this epistle, see Lange, particularly the additions by Dr.
Hackett.

14

EPISTLE TO THE PHILIPPIANS.

The most touching and affectionate of all Paul's epistles to the churches. " No
other is so completely a letter of the heart" (Meyer).

GENERAL OUTLINE.
Salutation (ch. i, w. i, 2). Thanks to God, expression of
confidence in regard to them, affectionate longing, prayer for
them (ch. 1, w. 3-1 1). The present situation of the apostle,
and his state of mind (ch. 1, w. 12-26). Exhortation to walk
worthily of the gospel, and not to be intimidated by those who
are opposed to it (ch. 1, w. 27-30). Exhortation to Christian
unity, to humility and self-denial, taking Christ for an example,
and to a godly life (ch. 2, w. 1-18) . The apostle hopes to send
Timothy to them soon ; also to come himself; but in the mean
while he sends Epaphroditus with his commendation (ch. 2,
vv. 19-30). Warnings against Judaizing teachers, with a refer
ence to his own career and aims ; an exhortation to follow his
example (ch. 3, w. 1-2 1). Further exhortations, commenda
tions, and salutations with a benediction (ch. 4).

CHAP. I. — Vv. 1, 2. TipbBeos. Timothy was personally known to the
Philippians, having visited them twice ; once in company with Paul (Acts
16. 10, ff.), and once alone (Acts 19. 22). He is mentioned in a similar
manner in 2 Cor. 1. 1, Col. 1. 1, and in 1 and 2 Thess. 1. 1. He may have
acted as amanuensis, yet this is not implied in the language here used. —
BovXoi, bond-servants. Cf. Rom. i. i, note. Observe that Paul here omits
his official designation, dTrdoToAos. He omits it also in I and 2 Thess. and
in Philem. Perhaps the omission indicates greater familiarity. — tois

CHAPTER I. 3-7. 97
ovcriv iv efciXiirirois (cf. the similar expression in Eph. 1. t), to those who
are in Philippi. This city was distinguished as being the first in Europe
in which the gospel was preached. Acts 16. 9 ff. — o-vv errio-Koirois Kal
Siokovois, together with overseers and servants or helpers (H.). All the
members of the church were addressed, but these are mentioned in par
ticular. The words bishops and deacons convey at present an idea which
I think would not originally be associated with the Greek. With iirlaxo-
iroi cf. iroipeves and irpeafibrepoi, Eph. 4. 11, and Acts 20. 17 and 28; — the
three words apparently applied to the same class of persons. Cf. Meyer. —
Xopis vpiv kt!. Cf. Rom. 1. 7.
Vv. 3, 4. Evxapio-rio tco fleco pov, / thank my God etc. This or the
kindred thought ebxoynrbs 6 Bebs was usual in the beginning of Paul's
epistles. Cf. Rom. 1. 9, 1 Cor. 1. 4, 2 Cor. 1. 3 etc. The only and sad
exception is found in the ep. to the Galatians. — Iirl irdo-Tj ttj pveid vpeov,
upon all my remembrance of you, i. c. my remembrance in its complete
ness and entire contents : upon every remembrance would be expressed
without the article (ttcio-tj pvelct. ) : iirl w. the dat. indicates the ground on
which the thanksgiving rests : pvelcf, remembrance ; so rendered usually,
but w. iroieiirflai rendered mention (Rom. I. 9, Eph. 1. 16, etc.). — TrdvroTe
. . . iroiovpevos, a participial clause in close logical connection with what
precedes ; always in every supplication of mine for you all with joy mak
ing the supplication.
Vv. 5, 6. Iirl xre., the ground, or cause, of evxapiaru ; for your fellow
ship in furtherance of the gospel; a fellowship entering into the work of
preaching the gospel. — dirb ttjs . . . r\\upas, from the first day, the day
of their conversion to Christianity ; most naturally connected w. xoiva-
via. — ireiroiflcos (iret'veo) airb tovto, trusting in respect to this very thing,
confident of this very thing; points to what follows. Win. § 23. 5. —
b evapijdpevos (iv-dpxopai), He who began, i.e. God. Cf. 2. 13. — Iv vpiv,
in you, i. e. in your hearts and minds, in vestris animis ; not among you. —
iTriTeXe'erei &XP1 Tjplpas kt!, up to the day of Christ Jesus will bring it to
perfection, i. e. the good work will be carried on until the day of Christ
Jesus, when it will be made complete. This day to each individual Chris
tian is the day when the master comes and calls him. I do not and cannot
by this and similar expressions so frequent in Paul's epistles understand
that he expected the final coming of Christ and the end of the world in
his own lifetime, or the lifetime of those to whom he wrote. I cannot
think that a strict interpretation of the words compels us to suppose that
Paul the apostle was so greatly mistaken. " The day of Christ, whether
far off or near, is the decisive day to each individual ; it is practically coin
cident with the day of his death." Ell.
V. 7. tovto cppoveiv, to think this, all that is expressed in verse 6. —
inrep irdvTcov vpeov, concerning you all, or perh. more strictly, in behalf of

98 NOTES ON PHILIPPIANS.
etc. ; yet observe how nearly inrep and -rrepi w. the gen. often approach each
other in meaning. — Bid Tb exeiv f" • • • vuas, on account of the fact that
I have you in my heart, or because I have etc. It certainly seems more
natural both grammatically and logically to take pe as the subj. of exeiv
rather than vpas. — Sv Te tois Beerpois pov . . . tov evayyeXiov, both
in my bonds and in the defence and confirmation of the gospel. Is this to
be connected more closely with what precedes (so Chrys, Theoph, Alf,
Meyer, et al.), or with what follows (Ell, Tisch, W-H, R. V, et al.)'?
Perhaps the latter is now generally preferred. — ervvKOiveovovs pov . . .
Bvtos (particip. causal), since you are all partakers with me of grace.
Note the two genitives pov and ttjs x^P'tos (subjective and objective) with
one subst. There seems to be no reason for limiting the meaning of ttjs
xdpiros, grace, the divine favor and aid (so apparent, and so needful to
the apostle in his present trying situation).
V. 8. A solemn assurance of what he has just said, that he has them
in his heart. — pdpi-vs yap pov b Beds. Cf. Rom. I. 9, where iarlv is
expressed. — ws eiriTroBio kt!, how I long for, how I earnestly desire etc.
(iiri- is to be viewed as denoting the direction of the longing, rather than
as intensive). Cf. ch. 2. 26, Rom. 1. 11. — Iv enrXdYXVOis Xpiorov 'Itj-
crov, in the tender affections, in the heart, of Christ Jesus : im Herzen Jesu
Christi (Meyer) : airXdyxva, rd, the bowels, the heart, as the seat of the
affections : iv, local, denoting the sphere in which he lived, and longed
for them : not in his own heart, but in the heart of Christ Jesus, Paulus
non in Pauli, sed in Jesu Christi movetur visceribus (Bengel).
V. 9. Kal tovto (points here to what follows) -rrpocrevxopai, And this I
pray for. — iva introduces the explanation of tovto, and denotes not so
much the purpose as the contents of the prayer. " There are numerous
passages in which the full telic force (in order that) cannot be sustained in
translation without artifice or circumlocution" (Ell.). In this opinion, I
fully concur. — r\ dYoirn vpeov, your (Christian) love, in the fullest, widest,
most unrestricted, sense. This Christian love was already conspicuous
among the Philippians, but note the prayer of the apostle. — Sti . . . ire-
piero-evTj (fr. -rrepiaabs, over and above, and that fr. rrepi, round about), may
abound yet more and more. — Iv (the sphere in which this Christian love
was to be manifest) liriYVcocrei Kal irdo-Tj alo-Bf^crei, in definite knowledge
and all discernment. Cf. note on eTri7vcocrei, Eph. 1. 17. The two datives
are used here to intensify the idea.
Vv. 10, 11. els Tb SoKipd£eiv vpds Td Siacpepovra, so that, or to the
end that, ye may approve the things that are excellent. The rendering, so
that ye may prove the things that differ, seems to me less natural and forci
ble. It is not generally preferred, and does not express more exactly the
well-established meaning of the words. Cf. Rom. 2. 18, note.  Vvo fiTe
eiAiKpiveis ("Its primary sense is plain ... but there is no certainty about

CHAPTER I. 12-14. 99
the origin of the first part, eiAi-. L. & Sc. ), that ye may be pure, sincere. —
dirpoo-Koiroi (o priv, irpeis and xbirr a, lo strike), may mean either, not striking
against (something), not stumbling (so Beza, Calvin, De Wette, Wiesinger,
Ell, Alf, et al.), or not striking against (some person), void of offence
(Chrys, Meyer, R. V., et al.). May not the word comprehend at once
both ideas, not striking against anything so as to stumble, and not striking
against any person so as to occasion offence? — els ijplpav Xp-, (looking
forward) into the day of Christ, in diem (Vulg.) ; not synonymous w. &xpt
ripepas, verse 6. Cf. note on verse 6. — ireirXTipcopevoi (irATjpiico) Kapirbv
(ace. of remote obj. w. the pass, voice, st. gen. Cf. Col. 1. 9) kt!.,
being filled with the fruit of righteousness which (fruit) is through Jesus
Christ. — els Bbgav . . . Beov, with a view to, or, entering into, the glory and
praise of God.
Vv. 12-26. The apostle proceeds to a fuller account of his own situ
ation ; — his feelings and hopes.
Vv. 12, 13. Tivcio-Keiv . . . povXopai, And I wish you to know. — to
kot' epe (cf. Eph. 6. 21, Col. 4. 7), subj. of iX-r)XvBev (epxopat) : lit. the
things relating lo me have rather come into a furtherance of the gospel. It
would naturally be thought by many that the imprisonment of the apostle
would be a serious hindrance to the progress of the gospel ; but on the
contrary this very event had tended rather to aid in its progress. This
would be a most cheering assurance to the Philippians who were so far
away, and might at this time be filled with anxiety. — eocrre . . . YEveVBai,
so that my bonds became manifest in Christ. The position of iv Xpiarcp
connects it w. cpavepobs, manifest in Christ, i. e. manifest in the service of
Christ, as occasioned by serving him. — Iv 8X10 tco irpaiTcop£cp, in the
whole pratorium, in the whole pratorian camp : i. e. the camp of the impe
rial body-guard. So the expression is now generally understood. — Kal
tois Xoiirots irdo-tv may grammatically be governed by iv, expressed in
the preceding clause and continued in force in this clause, or it may limit
tpavepovs (among all the rest, besides the praetorian camp, or to all the rest).
The latter const, is usually preferred. The expression indicates a general
acquaintance with the facts in the case of Paul beyond the limits of the
camp. V. 14. Same const, as verse 13, sc. Sore. — Kal tovs irXefovas tcov
dSeXebcov, and (so that) the greater number, the most, of the brethren. — Iv
Kvp£a> may be joined w. dSeA0eov (so Luther, De Wette, Ewald, Alf, R. V,
et al.), brethren in the Lord ; or w. ireiroiBbras (so Meyer, Braune, Hack-
ett, Ell, B. U, et al.), in the Lord trusting to my bonds, im Herrn vertrau-
end meinen Banden (Meyer), having in the Lord confidence in my bonds
(Ell.), made confident in the Lord by my bonds (B. U, Braune). The
sight of Paul's bonds was a proof of his faith, and thus increased their
own faith. — irepicreroTepeos (adv. comparative degree) w. toAuhv, a-fiofias

IOO NOTES ON PHILIPPIANS.
w. AaAeiv, are more abundantly bold to speak the word of God fearlessly.
Questions would very likely be put to the Christians respecting the pris
oner Paul, who he was ? why he was in bonds ? etc. ; and thus the way
would be opened, in answering these questions, to speak more fully and
fearlessly the word of God : " are more abundantly bold, sc. than when I
was not in bonds" (Ell.).-
Vv. 15, 16, 17. Tives pen' kt!. Some indeed (the Judaizing teachers)
even of envy and strife. — Tives Be Kal . . . KT|pvercrovo-iv, and some also of
(on account of) goodwill preach Christ. " Envy and strife," i. c. with refer
ence to Paul and his preaching ; so also, " goodwill " towards Paul. —
01 pev ... 01 Be, some . . . others ; corresponding to Tives pev . . . rives Se,
in verse 15, but with the order inverted. Some (do it) of love, . . . others
proclaim Christ of faction. I prefer this mode of viewing the construction ;
yet it is grammatical to render thus, those who are of love . . . those who are
of faction. — elSttTes (o75o) 8ti . . . Keipai (often nearly synonymous w.
reBeipai), knowing (because they know) that I am set etc. — ovx oyvcos
(w. KOT077eAAovtriv), not sincerely, not with pure and holy motives. — oldpe-
voi kt!, thinking (or because they think) to raise up affliction (or that they
may raise up etc.) to my bonds (dat. incomm.).
V. 18. t£ Yap ; irA'b.v oti kt!. For what (is it) ? For what (does it
amount to) ? but that in every way . . . Christ is proclaimed. The punc
tuation of Meyer, who places the interrogation-point after KoTo77e'AAeToi,
seems to me preferable, as making the thought clearer. — evre irpocbdcrei
etTe dXT|6e£o., whether in pretence or in truth ; a reference to the two
kinds of preachers, verses 15-17. — koI Iv tovtio (neut.) \alpa, and in
this (fact, the fact that Christ is proclaimed) I rejoice. — dXXd koI xap'V
eropai, (not this alone is true, that / now rejoice, xa^Pa' pres.), but I
shall also (in the future) rejoice, shall continue to rejoice : aXXd, yea (R. V.),
cf. 2. 17, note.
V. 19. otSo yap kt!. For I know etc, confirmation of the preceding
statement and the reason for it. — Tovrd poi ... els crcorr|p£av, this (the
fact that Christ is preached. Cf. e'v rovrcp, verse 18) will turn out to me
(leading) into salvation, a means of salvation, eis aar-nplav has been vari
ously understood, of his deliverance from prison, of the preservation of
his life, of victory over his enemies, and in other ways ; but it does not
seem necessary to limit the meaning, or to take the word in any other
than the ordinary New Test, sense, that of his own highest welfare. —
8lo ttjs kt!. (the means by which such a result will be reached), through
your supplication and the supply of the Spirit of fesus Christ. This supply
may be viewed as the result in part of their supplication. The gen. tov
Trveii/ioTos may here (as in so many other instances) be viewed as objec
tive, or as subjective ; the supply, i. e. the imparting of the Spirit, or the
supply which comes from the Spirit, which the Spirit imparts, such as

CHAPTER I. 20-25. IOI
courage, peace of mind, hope, etc. The former would lead to the same
results as the latter ; i. e. the possession of the Spirit of Christ would
bring courage, peace, hope, etc. Note here the expression, the Spirit of
fesus Christ. Cf. Gal. 4. 6, note ; also Rom. 8. 9, 2 Cor. 3. 17.
V. 20. KOTd . . . !Xir£Sa pov (to be closely connected in thought with
rovrb pot . . . eis aar-nplav), according to etc. a-rroxapaSoxlav. Cf. Rom.
8. 19, note. — 8ti may be viewed as causal, or as declarative introducing
the object of the eager expectation and hope ; that in nothing I shall be
ashamed. The latter seems preferable. — dXX* . . . ev tu> cnSpoTf pov,
but (thai) in all boldness, as always, now also, Christ shall be magnified in
my body; "my body shall be as it were the theatre on which Christ's
glory shall be displayed" (Ell.). — evre Sid ijeofjs kt!, whether through
life (through the preservation of the body alive), or through death (the
death of the body, given up to martyrdom).
Vv. 21, 22. 'Epoi (emphat. posit.) YaP r° tffiv Xpto-Tos. For (con
firmation of the preceding eire . . . eire . . .) to me to live (to continue
in this life) is Christ. The one word Christ sums up to me all there is
in this life. In Him and for Him I live. — Kal to diroflaveiv xepSos, and
to die is gain ; explained more fully in verse 23. — el SI rb t,i\v iv o-apKi,
kt!., But if to continue to live in the flesh, (if) this (is) to me fruit of work
(i. e. the condition under which my work shall bear fruit), " if this is to
me (the medium of) fruit from my labor" (Ell.). — koI (introduces the
apodosis) t£ aip^jcropai kt!, then what I shall choose I know not. This
const, of the sentence is usually preferred. (So Chrys, Theod, Erasm,
Luther, Calvin, De Wette, Meyer, Braune, Alf, Ell, et al.) Meyer ren
ders yvapl^a, I do not make known, I give no decision (ich gebe nicht kund,
erkldre mich dariiber nicht), the usual meaning of the word in the N. T.
Vv. 23, 24. crvvlxopav . . . Svo, But I am in a strait (lit. am held
together) by the twp (verse 21): ix, strictly out of, or out from, points to
the sources from which the ctvvoxtj comes. — tt\v Iiri6vp£av i\av, having
the strong desire, the longing, the yearning. — els (expressing the end in
view) Tb dvaXvo-ai, to loose from the moorings, to weigh anchor, or to break
up (my tent) ; hence, to depart. — Kal ervv Xpicrrcp etvai, and to be (pres.
infin. denoting continuance) with Christ. — iroXXep y°-P paXXov Kpeiercrov
(note the two comparatives, strengthened by iroAAcS), for it (i. e. to break
up my tent here and departing be with Christ) is very far better. — to 81
Implveiv ttj o-opKC (e'v ttj aapxi, Alf, Ell, Meyer, Braune, et al.), yet to
remain still (eV-) in the flesh. — dvaYKOiOTepov Si' vpds, (is) more necessary
on your account ; more necessary than the dvoAvcroi kt!.
V. 25. Kal tovto ireiroiBcos olSa, 8ti kt!. The punctuation of Tisch.
(with a comma after oJSa) indicates a preference for the const, and this
trusting I know, with confidence I know, that etc. So Theoph, Erasm,

102 NOTES ON PHILIPPIANS.
Luther (in guter Zuversiclit weiss ich), Bengel (confisus novi), Vulg. (et hoc
confidens scio), De Saci ij'ai une certaine confiance), Martin (je sais cela
comme tout assure), et al. But W-H. omit the comma, thus indicating
- preference for the const, and being confident in respect to this, I know
that I shall remain etc. The first const, makes toCto the obj. of o?So,
pointing to what follows. The second const, makes toSto refer to verse
24, and depend on ire-rroiBds. This is preferred by the majority of recent
sch61ars (De Wette, Meyer, Wiesinger, Braune, Alf, Ell, R. V, et al ).
— otSa, I know, i.e. "it is my present feeling and conviction. Cf. Acts
20.25." (Ell.). — 8ti peveo koI irapapevco xre., that I shall remain (i.e.
!Triuevco ttj eropKi) and shall remain with you all. The second clause adds
emphasis 'to the first and is more definite.— els tt> kt!. (the end in
view ) , for your advancement and joy of faith, or in the faith : ttjs irlareas
is usually in thought connected w. both aces. (Alf, Ell, Braune, Meyer) ;
arjd may be viewed as gen. of source (resulting from, proceeding from,
the faith), or as gen. of possession (belonging to the faith). Note the
emphatic vpav.
V. 26. In the last verse, eis ttjv kt!. denotes the end in view, that
into which attention is directed ; in this verse, iva expresses the purpose,
or the motive. The two are closely allied. — tva to Kavxr)pa vpeov kt!,
that your glorying (occasion, or ground, of glorying, materies gloriandi) may
abound in Christ fesus (the sphere in which the occasion of glorying is
found, in which it exists) in me (the person commissioned by Christ)
through my coming to you again, or my presence with you again. Note the
two words KorixTjcris, the act of glorying; xavxnpa, the ground, or occasion,
of glorying.
V. 27. A special request. MeSvov . . . iroXiTevetrBe, Only (this is the
only request that I now make, the only point that I now urge on your
attention) live as free citizens worthily of the gospel of Christ. —Iva . . .
okovco kt!., in order that, whether having come and seen you, or being
absent (from you), I may hear of etc. — 8ti kt!. (explanatory of Td irepl
vpav, the things concerning you), the fact that ye stand, are standing: crrijKco,
a later form, = ear-nxa. — ev !vl irvevpaTi, in one spirit. The question
whether this refers to the Holy Spirit, or the human spirit, seems to me
irrelevant. May it not here, and in many other passages, include both
ideas, i. e. the human spirit as pervaded by, and influenced by, the Holy
Spirit? — picj <|ruxTj ervvaflXovvres kt!. (describes their occupation while
standing in one spirit), with one soul striving together for the faith etc.
Note the emphatic repetition evi, piif, avv- (which I understand to mean
here, together, unitedly). "Striving" is scarcely so strong a word as
dflAouvTes, fr. a6\ov, or aBXos, a contest for a prize, or in war : ttj nlarei,
dat. comm., for the faith, not, I think, governed by crvv-: the faith of the
gospel, i. c. the faith which belongs to the gospel as an essential element.

CHAPTER I. 28-30; II. 1, 2. 103
• V. 28. A further description of their moral attitude while standing in
one spirit. — koI pT] irrvpdpevoi kt!, and not frightened (irrbpopai, often
spoken of horses that shy or start, see L. & Sc.) in anything by those who
have set themselves in opposition. — ¦fJTis (agrees w. the pred. eV8ei|is) kt!,
which fact (the fact that you are not terrified) is to them an indication
(a pointing to) destruction (i.e. their own destruction, perdition, ruin. Cf.
the verb oTrd'AAvjiu). — vpeov (Ell. reads vpiv, to you) Se ereoTr|p£as, but an in
dication of your salvation. — Kal tovto (cf. the familiar classic koI tovto,
and that too) dirb Beov, and that from God (indicating a complete and
powerful deliverance, nothing merely human).
Vv. 29, 30. 8ti, because, introduces the reason why they should live
in a manner worthy of the gospel, not terrified by the adversaries. —
vpiv lxap£erBT| (xaplCopai) , to you was graciously given. — to vrrep Xpiorov
(subj. of ixaplaB-n), lit. the for Christ, not only the placing faith in him,
but also the suffering for him. — exovTes (nom., st.*lat. agreeing w. vpiv, in
the same const, w. rrrvpbpevoi, agreeing w. the subj. of TroAiTevecr0e, which
should be kept in mind through the entire sentence), having (both tem
poral and causal), while you have and since you have. — olov etSeTe kt!,
(the same conflict) such as ye saw in me (when I was with you in Philippi,
see Acts 16. 16 ff. ; the same in its general character, i.e. the conflict for
Christ, verse 29). — koI vvv dKoveTe Iv !po£, and now hear (to be) in me
(hear by report of others, and also in this epistle; in which the Apostle
is, as it were, speaking to them). By this reference to himself, the Apostle
encourages them to bear stedfastly whatever personal conflicts and trials
they might be called to meet.
Chap. II. (See General Outline.)
Vv. 1, 2. Note the four suppositions of actual facts, el! tis . . . et ti . . .
elf tis . . . et tis. Note also the succession of words in the emphatic place,
ev XpitrriJ . . . dyd-mis . . . irvevpaTOS . . . 0-irXdYXVO Kal o'iKTippo£, in
Christ (the objective principle of Christian life) . . . love (subjective) . . .
the Spirit (objective) . . . tender mercies and compassions (subjective). —
ovv unites more closely with what precedes the thought in this important
series of conditions and the exhortation following them. — Bear in mind
the full meaning of irapdxX-nais, exhortation and consolation (see Lex.) :
rrapapbBiov (conveys nearly the same ideas. See Lex.). We may render
the sentence, If there is, therefore, any exhortation in Christ, if any com
fort (or consolation) in Christian love (i. e. derived from such love), if any
fellowship (any participation) of the Spirit, if any tender affections and
compassions : on airXdyxva, cf. 1. 8, note: st. t!s, Braune, Ell, Meyer, et
al, read tivo. If tIs is retained, the words following are viewed as col
lective, and thus as one conception. — irXTjpcoo-oTe pov xre., fulfil ye, make
full etc. ; aor. imperat, expressing a single completed action. — iva seems

104 NOTES ON PHILIPPIANS.
here to unite with the ordinary idea of purpose an explanation of tt)v
Xapdv: "blends the subject of the entreaty with the purpose of making
it" (Ell.). — iva . . . ebpovfjTe kt!, that ye may think, keep in mind, the
same thing, having the same love, being together in soul, keeping in mind the
one thing ; — an emphatic repetition of the same general thought. " Paul
cannot separate himself from the thought of which his heart is so full "
(Meyer). It is scarcely necessary to distinguish bet. Tb atirb and rb ev.
Perhaps the latter is more pointed.
Vv. 3, 4. It is a simpler const, to supply cppovovvres w. p-r;Sev (so Alf,
Braune, Ell, Meyer, Winer), having in mind nothing, entertaining no
thought, after the manner of faction, nor in the spirit of vainglory. Many,
however, supply here TroioiWes, doing nothing etc. Note always the
distinction bet. ipiBela, self-seeking, faction, and epis, strife. — ttj TOireivo-
eppoervvTj (dat. of cause or manner), in lowliness of mind, in humility (cf.
Col. z. 18, 23, 3. 12). — i]Yovpevoi agrees w. the subj. of rppovrjre, 2d
pers. ; hence eavrav, as often in N. T, must be 2d pers. (cf. verse 12).
Note also the peculiar use in N. T. of the reciprocal pron. aXX-r)Xuv.
We may render here, each of you thinking others superior to yourselves. —
pT| Td . . . o-KOTTOvvTes, dXXd kt!., not looking each of you to your own things,
but each to the things of others also. The koi, also, implies that every
man should have a proper regard, but not an exclusive or pre-eminent
regard, for his own things. He should love his neighbor as himself, no
more, no less.
Vv. 5, 6. tovto eppovevre (pres. imperat, denoting something habitual)
Iv vpiv kt!. Have this mind in you which (was) also in Christ fesus. The
preceding exhortation is thus enforced by the example of Jesus. — 8s . . .
virdpxcov, who, existing in tke form of God ; i.e. before his incarnation (cf.
Jno. I. 1). The expression iv popcprj Beov is best explained in Heb. I. 3. '
dTrai»7acrjua ttjs Sb£ijs xai xaPaKr)}p ttjs inroardaeas avrov. — ovk dp-rraypov
T]yfjo-aTO Tb eivai lo-a fleco, did not consider the fact of his being on an
equality with God a usurpation, a robbery, a matter of robbery (nicht als ein
Rauben betrachtete er das gottgleiche Sein. Meyer). This is the proper
meaning of aprraypbv, and seems to me decidedly to be preferred here.
So L. & Sc, Sophocles, B. U, Vulg. (rapinam), Luther (hielt er es nicht
fiir einem Raub), Martin and De Saci (une usurpation), De Wette (rapi-
endi actus). Many, however, understand it in the sense, " a thing to be
seized on, or to grasp at" (Ell.), "a matter for grasping" (Alt), "=>
thing to be grasped" (R. V.). So also others. The clause Tb efvoi kt!.
is the direct obj. of tjttjo-oto: Tera is adv. w. eTvai.
Vv 7, 8. dXXd . . . iKevcoo-ev, but (though he was thus exalted) he
emptied himself, made himself empty (of all this power and glory). 
popeb-rjv . . . Xa(3tov (particip. denoting manner or means), having taken (or
by taking) a bond-servant's form. — Iv bpoicopan kt!., lit. having become in

CHAPTER II. 9-1 1. 105
a likeness of men, i. e. having taken a form similar to men, or a condition
of similarity to men. I would place a comma or a colon after yevbpevos,
and connect this participial clause w. what precedes. So W-H. et al. —
Kal o-X'ripOTi evpeBels (e«p£crKco) cos avBpcoiros (I would connect this particip.
clause with what follows) xre., and having been found in fashion, figure,
appearance, Lat. habitus, as a man, he humbled himself (made himself
ra-rreivbs, lowly). The three words, poptp-r), bpolapa, and axripa, are not
easily distinguished sharply : popcp-r), form, shape, Lat. forma : bpolapa,
that which is made similar, a resemblance, may denote either that which
is outward or that which is inward : axvpa, that which is held, figure,
appearance, referring particularly to that which is outward. With these
may be associated elxdv, rendered, image ; better I think rendered, like
ness. — y€V0P€v°s virtjKOOs kt!, having become (in becoming, particip. de
noting manner or means) obedient even to death, yea, death on a cross, death
by crucifixion : Se introduces here an emphatic clause»and may be rendered
yea, or yes.
Though there are some differences of opinion respecting the exact
meaning of ap-rraypbv, and the grammatical construction of this remarka
ble sentence, yet the general connection of the thought is clear. Christ,
existing (before his incarnation) in the form of God, thought the being
on an equality with God not an act of usurpation ; yet (though he was
thus exalted) he emptied himself (of this power and glory and happiness)
by taking a bond-servant's form, after he had come into a condition of
similarity to men; and being found in fashion as a man, he humbled
himself (still further) by becoming obedient unto death, even death by
crucifixion. This is the great example of self-denial and sacrifice which
the apostle here presents. No human example can ever approach this.
The annals of the world present nothing else like it. But the Apostle
could by no means stop at this point ; and so he proceeds :
Vv. 9, 10, II. Sid Kal . . . virepvi|/coo-ev (inrep, above, and vipba, to lift
high), Wherefore (let any one ponder the force of this wherefore) also
God highly exalted him (lifted him, when he was in the form of this suffer
ing human being, high above): Sib = Sid S, illative; ko£ introduces an
additional and important particular. — Kal exap£eraTO (xaplCopai, x^-P's)
xre., and freely gave, graciously gave etc. The language is still used
with reference to his humiliation (vom Gesichtspunkte der Unterordnung
aus gesagt. Meyer). — to Svopo Tb VTrep irdv ovopa, the name which is
a:iove and beyond (vrrep w . ace.) every name. What name is here meant
is fully explained in the next clause. The name Jesus, given at his in
carnation, became the most exalted and honored of all names. — iva Iv
tco ovopaTi 'It]o-ov, that in the name of fesus (as the sphere in which all
this shall take place ; in the recognition of his exaltation and power)
every knee may bow (should bow, R. V, an expression denoting the ac-

106 NOTES ON PHILIPPIANS.
knowledgment of authority and power, on the part of every one, including
his enemies. Matt. 22. 44, Mark 12. 36, Luke 20. 43, Acts 2. 35, 1 Cor.
15. 25, Heb. 1. 13, 10. 13) of things, or more properly, I think, of beings
(B. U, Meyer, et al.) in heaven, and beings on earth, and beings under the
earth. It is not necessary to limit this language, except that it must refer
to created beings ; nor to define more exactly who are me&nt. The lan
guage is general and comprehensive. — koI irdo-a yXcoo-cto IfjopoXoYTJereTai
(or -o-nTai, W-H.), and that every tongue may (openly, it,-) confess (should
confess, R. V.) the fact that Jesus Christ is Lord. With this statement,
cf. Matt. 28. 18, All authority has been given me in heaven and on earth. —
els 86£av kt!, with a view to the glory of God the Father: els, the end in
view, that into which attention is directed. All that is affirmed above,
particularly the confession that shall be made, shall enter into the glory
of God the Father as the ultimate result. The entire sentence, from
verse 5th to verse nth, inclusive, is most remarkable and deserves
careful study, prolonged meditation. The God man, thus exalted, every
eye shall see, even they that have mocked and pierced him : and they
also who have hoped in him, who have loved him and tried to serve
him on earth.
Vv. 12, 13. "fio-Te (here w. a finite mood), And so, So then (R. V.),
Wherefore (B. U.), introduces an exhortation, following a view of the
great example. — KoBcbs . . . vTrnKovcraTe, even as ye always obeyed, —
whom ? Undoubtedly, the primary reference is to God. Cf. verse 8.
vtttjkoos, predicated of Christ. But obedience to God would be, at the
same time, obedience to the preaching of Paul. — pT) cos . . . pdvov, not as
if in my presence only, — a reference to the well-known and common fact
that the obedience of the servant is ordinarily much more perfect under
the eye of some one who is looking on. The neg. p-t) leads us to connect
this clause with the following exhortation ; not with the preceding indie
v-rnixovaare. — dXXd vvv (in the strict temporal sense) kt!., but now much
more in my absence. The conscientious and faithful servant often takes
even more pains when no one is looking on. — \utra cbdfjov koI Tpopov,
with (in the midst of) fear and trembling ; in view of the greatness of
their work, and of their own weakness and imperfections. — rfiv Iovtcov
(2d pers, as often in N. T. = Att. uucov ovtcov) ercoTT|p£av KOTepYajJecrfle,
work out fully, to the end (usque ad metam. Bengel) your own salvation.
Note that Paul here, and elsewhere, insists as much on work, as James.
— Bebs yap !o-tiv xre., for (and this is the encouragement. We have thus
the human side, verse 12, and here the divine) God is the one who works
in you both the willing and the working, or both to will and to work (the
working not less than the willing), for, for the sake of, i.e. to accomplish, his
good pleasure, xarepyd^opai, to work out, to bring to completion ; ivepyea,
to work with energy, to work effectually.

CHAPTER II. 14-16. I07
Vv. 14, 15. irdvTa iroieiTe )(apU kt!. Do (pres. imperat, be in the habit
of doing) ail things without, apart from (xapls, much more frequent in
N. T. than avev), murmurings and disputings, questionings (R. V.), doubt-
ings(E\l.), haesitationibus (Vulg.), ohne Zweifel (Ijxther) , sans disputes (Mar
tin, De Saci). Cf. Rom. 1. 21, 14. 1, 1 Cor. 3. 20, 1 Tim. 2. 8, Jas. 2. 4.
The word $10X0710-001 includes the various ideas, debates, arguings, dis
putings, questionings, doubtings. Against these, the early Christians were
often warned ; and the warning would not be out of place even now. It
is not necessary, nor as seems to me proper, to limit either of these words
more than the writer has done, so as to inquire whether the murmurings
against our fellow-men, or against God, are here meant ; nor to determine
specifically to what the disputings and doubtings apply. The warning is
entirely general ; and is in place always and everywhere. — Iva yivr\o-Qe
(aor. to denote an accomplished fact) kt!, that ye may become blameless
(not liable to be blamed) and harmless (R. V.), simple fii. V.),pure (EII.) :
axepaios, for the poetic axdiparos, is probably from a priv. and xepdvvvpi,
to mix ; and hence means, unmixed, simple, pure, uncontaminated. See
L. & Sc. The word occurs but three times in N. T. Matt. 10. 16, Rom.
16. 19 (where it is rendered simple in R. V.). I think it may be rendered
simple in all three places, in the strict and primary sense of simple ; i. e.
free from all duplicity, from all mixture of guile. — tIkvo . . . apcopa (o
priv. and papas, blame: Lach, Meyer, Ell, et al. read apdp-nra, not to be
blamed), children of God without reproach, without blemish (R. V ). — per
crov (as prep. w. gen. ; so in Horn, and in LXX) yeveds kt!, in the midst
of a generation crooked and perverted (Siearpappevns, fr. Sia-arpetpa, to twist
completely, to distort, pervert). — iv ots, among whom, referring to 7eveSs,
as collective. — eboCveerfle eis ebcooTT|pes xre, ye are plain, are seen, as lumi
naries etc. — Iv Koo-pu (article omitted, Win. § 19, 1, a) in the world.
V. 16. Xoyov . . . errexovTes (agrees w. the subj. of yev-naBe), holding
forth (R. V, B. U, Alf, Ell, et al.), holding upon, holding firmly (Luther,
Bengel, De Wette, Ewald, et al.), containing, possessing (Meyer et al.).
Either meaning is logical here, and the word- may have either significa
tion. Perhaps the first is now more generally preferred ; yet the last two,
which are closely allied (possessing and holding firmly), seem nearer the
primary and exact meaning of !tt-. The thought is also equally striking.
It is only by holding firmly, and while we hold firmly, the word of life
that we can hope to be seen as luminaries in the world. The particip.
may here be understood in its various relations, while, if, because. Was it
ever more important than now to hold firmly the word of life ? — els kov-
Xi|pa kt!, for a ground of glorying (looking forward) into the day of
Christ. If they should hold firmly the word of life, and thus be seen as
luminaries in the world, it would be a ground of glorying and rejoicing
on the part of the Apostle ; and would be a proof that he had not run in
15

IOS NOTES ON PHILIPPIANS.
vain nor toiled in vain. On the expression, day of Christ, cf. I. 6, note. —
8ti . . . eSpopov (rpexa) . . . iKoirCacra (xoirida), a fuller explanation
of xavxvf"t< that, in view of the foci that, I did not run in vain. (lit. into any
thing vain, Lat. in w. ace, in vacuum, Vulg.), nor toil in vain (entering into
anything vain ) .
Vv. 17, iS. dXXd, Yea. Note this use of dAA<£, introducing some
thing so emphatic that it seems in contrast with what precedes. Cf.
1. 18, 2 Cor. 7. 11, and often in N. T. — el ko£ (not the same force
as koI el, even if. See Lex.), if even, although: enrevSopoi (note the
force of the pres. pass.), / am (being) poured out as a libation, as a
drink offering, — a striking metaphor, taken from the pouring out of a
drink-offering with the sacrifice (Numb. 15. 5, 28. 7). — errl ttj Bvcrio kt!,
upon the sacrifice and service etc. ; or unto the sacrifice and (priestly) service
(Ell.) ; or at, at the time of, the sacrifice and priestly service (beim Offer
und Priesterdienste, Meyer). The objection of Ell. and Meyer to the
literal sense upon, that the Jews did not pour the drink-offering upon, but
around, the sacrifice, is not weighty ; as few, if any, of the Philippians had
ever witnessed a Jewish sacrifice, but must have been familiar with the
Greek and Roman custom of pouring directly upon the burning sacrifice.
Paul therefore takes his metaphor from the custom with which they were
well acquainted : Ovala here in the usual N. T. sense, the object sacri
ficed, not as Alf. and some others understand it, " the deedoi sacrifice." —
Tf)s ir£o-Tecos vpeov, of your faith, gen. of object (Alf, Ell, Braune, Meyer).
"Your faith is the sacrifice, which I, as a priest, offer to God" (Alt).
Gen. of apposition (Winer, § 59, 8, a). — yaipa koI o-vvxaCpco kt!, /
rejoice, and rejoice with you all. " I joy and rejoice " is not so true to the
original. The first word, xa^Pu, is used absolutely and independently.
The second, avvxalpa, expresses his sympathy and union with them. The
rendering, I rejoice and congratulate you (Alf, Meyer, et al.), certainly
seems less accurate, and is not required by the next sentence, as they
affirm. — Tb 81 airb (adv. ace.) Kal vpeis xre., and in the same manner,
do you also rejoice, and rejoice with me (imperatives. So the most; al
though the indie is the same in form). The ground of the Apostle's joy,
and of his exhortation, is not, I think, his probable martyrdom ; but, in
spite of his imminent personal danger, he rejoices in the hopes which the
true Christian ever cherishes.
Vv. 19, 20. 'EXirfiJco SI xre.. But (though I am in great personal
danger) I hope in the Lord Jesus (a significant expression, the sphere in
which alone he had hope). — toxIcos (here and often in N. T. spoken
of time), shortly, soon. — vpiv. The dat. seems here to denote motion,
to you; but may also include the idea of advantage, for you. — Jvo Kdyci
evipvxco, that I also (as well as you) may be cheered (B. U.), mav be of
good courage (Alt), may be of good' heart (Ell.) : ev^vXea only here in

CHAPTER II. 21-24. 109
N. T. (the imperat. evifibxet is found in epitaphs). — yvoirs (7!7ve6erKa>)
rd kt!., when f have known, or by knowing (particip. denoting time
and means) the things concerning you, your affairs. Hearing mutually
from each other would give each other joy. — ovSeva Yap t\\a leroipu-
Xov, For (introducing the reason for sending him) I have no (other) man
(than Timothy) like-minded (with myself). So Alf, Ell, Meyer; or,
/ have no (other) man like minded (with Timothy). So Beza, Calvin,
Lightfoot. " The comparison here is between Timothy and other per
sons, not between him and Paul; since the object of the remark clearly
is to state why the Apostle sends Timothy rather than any one else."
Hackett. This certainly seems to me the correct view. — berris YVncHcos
. . . pepipvt^crei (pepipvda),who (such a one as) will truly, genuinely ( with
out self-seeking) care for, have solicitude for, your state (lit. tlie things con
cerning you).
Vv. 21, 22. 01 irdvTes Y°-P kt!. For they all (i. e*. all the others, ex
cept Timothy, who were now with the Apostle) seek their own (affairs, or
interests), not those of Jesus Christ. ( Hence, they cannot act without self-
seeking.) Who are referred to, and how much is meant by this state
ment, cannot with certainty be determined. Cf. verse 4, which may have
been suggested by the Apostle's present surroundings. In the great com
mercial centre of the world, " the demands of business " might be very
pressing. Is not something similar to what the Apostle here alludes to
often witnessed now in our great " metropolitan churches " ? — tt^v 81 80-
KipTjv ovtov Yivcoo-KeTe. But the proof of him, his tested, tried and approved,
character (in distinction from that of the others) jj/i? know. The Philip-
pians knew Timothy personally. Cf. Acts 16. 1 ff, 17. 14. — 8ti (manner
in which the proof was given) kt!., that, as a child (serves) a father, he
servedwith me (entering) into (the work of) the gospel. Paul does not wish
to say, he served me, and so he changes slightly the const, to abv ipol,
with me.
Vv. 23, 24. tovtov (emphat. position. Cf. verse 19) pev (correl. w. Se,
verse 24) o€v Kri., This one, therefore (in view of his tried character), /
hope to send. — cos dv dcptSco (dircf, bpda, aor. eTSov, subjunc. iTSco. We might
expect airtSa, St. buplSa. The digamma (F) may have been retained in the
popular pronunciation of elSov, ISa, and hence the aspirated atp- St. air-.
Cf. i<p' iX-rrlSi, Rom. 8. 20, Tisch. See Winer, § 5. 14), when I shall have
in full view, when I shall see clearly (cf. L. & Sc. atpopda), as soon as I get
a glimpse of (Farrar). — to irepl ipA, the things about me (in the local sense;
yet not differing greatly from to rrepi ipov, the things concerning me). —
!£avTTJs (emphat. position), forthwith, directly, qualifies -rrep\fiai. — irliroiBa
(2 pert intrans. and pres. in meaning, fr. Tre£8co) 81 ev KvpCui, but I trust in
the Lord (the sphere, and the only sphere, of his trust. Cf. 2. 19) — 8ti
. . . IXcvcropai (in Attic comm. elpi) that I myself also shall come shortly.

IIO NOTES ON PHILIPPIANS.
For an account of the probable situation of Paul at this time, see Cony
beare and Howson, chap. xxvj. ; Farrar, chap, xlvii.
Vv. 25, 26. The remaining verses of this chapter speak of Epaphrodi
tus, sent from Philippi to Rome to render some service to Paul, not else
where mentioned. There is no reason for supposing him to be the same
as Epaphras. — "AvoYKatov mi., And I thought it necessary. This is ex
plained more fully in verses 26-2S. — 'ErratppeSSiTov. Not an unusual
Greek proper name, meaning, lovely, charming (fr. 'Ae/jpoSiTTj), Lat. venus-
tus. Note the five designations following ; the article rbv being expressed
but once. Connect the first pov w. the three preceding words. — vpuv Be-
dirdo-roXov (in the primary sense, a person sent forth with delegated au
thority, Lat. legatus) Kal XeiTovpybv kt!, and your delegate and minis
ter to my need (vpav, emphat. position, connect w. both nouns). Cf. 4. 18.
— Tre'pipai kt!, to send (i. e. to send back) to you. — Itx6i8t,| (a stronger form
of irrel, and not so frequent in N. T.), since in fact, reason for verse 25. —
iTriiroBeov ijv (note the frequency of jjv w. pres. particip. in N. T, ex
pressing the idea of continuance more emphatically) he was longing for
etc. — dSr|pove«v (but three times in N. T, derivat. uncertain), was in
anguish, was sorely troubled. — SieVn, because etc, the reason for this long
ing and anguish. — ¦fjKOvcraTe 8ti Tjo-flevrio-ev (derfleve'co) , you had heard that
he was sick. How they had heard of this, and how Epaphrod. had learned
that they had heard, is not known. Undoubtedly, commercial intercourse
between Rome and the leading cities of Macedonia was frequent. The
strong mutual affection between the church and their delegate is worthy
of note.
Vv. 27, 28. koI (copulat., introducing an additional statement) yap
(causal, introducing a reason), and (you had heard that he was sick), for
(it was a fact that etc.) ; for truly, Lat. etenim, and indeed. — irapoirXT|-
o-iov (adv. w. dat. or gen. Cf. in Lat. affinis, similis, etc. w. dat. or gen.)
BovdTU, similarly to, like to, near to, death. — T^XlT|erev ( !Aee'e») avrov, pit
ied, had mercy on, him. Raising him up from his sickness was in the cir
cumstances an act of mercy. In some circumstances, it is an act of mercy
to call the Christian home to his rest. God always knows what is merci
ful and best. — £vo pTj . . . eryta (subjunc. Note how seldom the optat.
occurs in N. T.), that I might not have sorrow upon sorrow, i.e. sorrow
occasioned by the loss of Epaphrod. added to the sorrow attending his
own imprisonment. — rnrovSaioTepeos (adv., comparat. degree) ovv kt!.
The more diligently (R. V.), With the more haste (B. U.), With the more
urgency, therefore (in view of what is said in verses 26, 27), I have sent him.
— fvo . . . yap^ert (xalpa), that you, having seen him again, may rejoice ;
or, that you, haz>ing seen him, may again rejoice. The former seems to me
better in sense, and not forbidden by the position of ttciAiv. So R. V,
B. U, Beza, Grotius, De Wette, et al. Yet Meyer, Braune, Alf, Ell,et al.

CHAPTER II. 29, 30; III. 1, 2. Ill
join ttoAiv w. x«P^Tf- — KayS> . . . eo, and that I may be less sorrowful
(more free from sorrow), when I hear of your joy. He could not in his
present situation become entirely freed from sorrow, and so could not say
Kayii xopco, but his burden of sorrow would be lightened.
Vv. 29, 30. irpoo-Sexeo""' oiv ovtov, Receive him therefore (inasmuch
as I have been so urgent in sending him). — iv xvpiw, in the Lord. Note
how often this is expressed in the epistles of Paul. See Rom. ch. 16,
where it occurs seven times. The meaning here seems to be, receive
him as a Christian brother in a Christian spirit. — peTo irdo-T|s xapds,
with all joy. There need be no limitations, or conditions, attending such
joy; joy !v xvpicp. — koI tovs toiovtovs . . . i\ere (pres. imperat., denoting
what is to be habitual), and have, or hold, such persons (as he) in honor,
in esteem (ivrlpovs, fr. iv and rip-t), honor, esteem). — oti Sid rb epyov . . .
*JY'Yla"6v {^YY^M' because (the reason for the exhortation preceding) on
account of the work of Christ he came near even to 0eath (lit. up to death).
— irapa-PoXevcrdpevos (Trapa-j3oAei5o/^ai, cf. Trapa-j3aAAco) ttj ipvxTJ, having
taken a risk in respect to his life, having risked, or hazarded, his life. In
what particular way he thus hazarded his life is not known. Paul only
informs us that it was on account of the work of Christ. It is quite
possible that the Philippians might understand the allusion better than
we. — iva dvaTrXnptorrn (aor. subjunc. denoting an act accomplished),
that (the motive in thus periling his life) he might fill up, might supply.
— Tb vpeov voTepT|po, that which was lacking, or that which was left behind
on your part, in respect to service to me. No intimation of voluntary defi
ciency on their part is to be understood here ; but that which they lacked
the opportunity to do in person was done through their delegate. Cf.
Td vo-TepTj/xoTo kt!. Col. I. 24, note; those of the afflictions of Christ which
come afterwards.
Chap. III. (See General Outline.)
V. r. Tb XoimSv. Finally (lit. as to the rest), indicating that the writer
is in his own mind near the end of the epistle. — xo£p«Te Iv Kvp£co, rejoice
in the Lord. This has been spoken of as the key-note of this epistle,
more than of any other. Note again iv xupia. Paul would not think
of any rejoicing except in the Lord. — to ovto Ypo^iv vpiv, to write
the same things to you. Whether this refers to what directly precedes (so
Bengel, Wiesinger, Alf, Ell, et al.), or to what follows (Meyer et ah),
may not be determined with certainty. May it not in the connection
have a twofold application ? Thus, To write what I have already said
and what I am about to say is not irksome to me and for you it is safe,
sure ground.
V. 2. f3X!ireTe, look to,. keep an eye. ont beware of; repeated for em
phasis. — tovs kvvos, the dogs. It should be borne in mind that dogs

J 12 NOTES ON PHILIPPIANS.
in that part of the world and in that age were regarded with much more
disgust than now and in our country. The term denotes the lower and
baser enemies of Christians. — tovs kokovs IpYOTas, the evil workers.
Doubtless the Philippians would understand more definitely than we the
reference here. The expression means not simply those who were evil,
wicked ; but those who were active in wickedness. This class is never
wanting in any age. — ttjv KoTaTopfjv (only here in N. T.), the concision,
a contemptuous expression, denoting a mere hand-wrought, outward mu
tilation. Note the paronomasia, kototo/itj, -rrepirop-r). The reference is
to those who prided themselves on that which was merely outward, in
the flesh, without any spiritual significance.
V. 3. TJpeis ... i) irepiTopt'j, For we (emphat.) are the circumcision,
in the true, spiritual sense ; made plain by the contrast with uararop.-r)v,
and still plainer by what follows. — 01 . . . XoTpevovres . . . Kavxcopevoi
. . . ireiroifloTes, -who serve (perform religious service) by the Spirit (dat.
of agent, cf. Rom. 8. 13, 14) of God, and glory in Christ fesus, and trust
not in the flesh ; — all this in striking contrast with the Jew. I can see
no good reason for departing here, and in two or three other passages,
from the ordinary rendering of Xarpeba, to serve, perform religious ser
vice. So Alf, Ell.; Meyer (Gottesdienst thun), Luther, Martin, De Saci,
et al. The art. 01' w. all three participles, thus uniting them more closely
in thought. Note also the neg. ovx w. the particip., so rare in N. T.,
denying without condition or qualification. Win. § 55, page 485.
V. 4. Kobrcp (rare in N. T., used only here by Paul, makes the conces
sive idea, often in the particip. alone, more emphatic here) iyit (included
in the Opel's above, but here singled out) t\av, sc. elpil, although I dm
having (de jure, not de facto), though I myself might have (R. V.). — ireiroC-
8t|o-iv koI ev crapKC, confidence even in the flesh. Note the force of the
ending -erii, denoting action ; a confidence that exhibits itself in action,
not a mere passive, lifeless, trust. — et tis Bokci dXXos kt!. If any other
man seems (either to others or to himself) to have confidence, to have a
ground of confidence, i.e. as I understand the clause, If any other man
apparently has «. ground of confidence in the flesh. — IycI pdXXov, sc. Sokio
ireTToifle'voi e'v aapxi, I more, i. c. I apparently have more reason for con
fidence in the flesh. Hence no one could say of him that he despised
those things which he himself did not possess and could not have, as
many persons do
Vv. 5, 6. TrepiToprj (dat. of reference) oKTarjuepos (adj. agreeing w.
iyd), lit. in respect to circumcision eight days old, or on the eighth day ;
thus, distinguished from the proselytes, as a native Jew. — Ik ykvovs
'Io-poTiX, of the race of Israel, i. e. not descended from proselytes of for
mer generations. — epvXfls BcviapeCv, of the tribe of Benjamin. "The tribe
of Benjamin enjoyed and conferred a distinction, because unlike the

CHAPTER III. 7-1 1. 113
Ephraimites it had remained faithful to the theocracy" (Braune). Cf.
Ezra 4. I ff. — 'Eppatos !£ 'Eppattov, a Hebrew of the Hebrews, i. e. of pure
ancestry and the most ancient. See Die. of the Bible, art. Hebrew. —
Thus far Paul has spoken of the genuineness, the illustrious character,
and the antiquity of his Jewish descent ; he now proceeds to speak of
his own character : a Pharisee, a zealous Pharisee, a blameless Phari
see. — Kara vdpov •Papieraios, in respect to the law (i.e. the Mosaic law)
a Pharisee (the strictest sect). — koto JfjXos (3d declens, neut. ; in Att.
o fijAos) Sicokcov kt!., in respect to zeal, persecuting (pres. particip., de
noting what was habitual) the church (used here in the collective sense).
— KOTd 8iKaiocrvvT|V . . . apepirros, in respect to righteousness, that in the
law, having become (aor. particip. denoting an accomplished fact) blame
less, not liable to be blamed. Paul speaks elsewhere of a very different
righteousness from that e'v vbpa.
Vv. 7, 8. dXXd (retained by W-H. and mo* editors, omitted by
Tisch.) otivo . . . KepBT) (plur. fr. xepSos), But whatever things were to
me gains, profits, these I have considered, have counted, because of Christ,
as loss, damage. — dXXd (verse 8) with its usual adversative force; con
trasts what follows with what precedes. The first statement falls so far
short of the whole truth that the following one seems to stand in oppo
sition to it. — pevovvye, W-H. pev oSv ye, Ell. et al. pev olv. See L. &
Sc. pev, B. II. — i)YOvpai, pres. (in distinction from t^ttj/ioi, pert), denotes
something habitual. Nay more, I certainly am even counting all things to
be loss on account of the surpassing value of the knowledge of Christ fesus
my Lord. — 81* 8v to irdvTa i\r\p\t&r\v (Cyptba, same root w. ir\piav), on
account of whom I suffered the loss of them all (lit. the all things: note
Td TrdvTa in distinction from TrdWa above). — Kal T|yovpai . . . KepS'rjereo
(1 aor. act. subjunc. fr. xepSalvw, same root w. xepS-n), and count (them as)
refuse that I may gain Christ. The derivation of axvfraXa is not certain.
See L. & Sc. Cf. irepixdBappa and irepty-npa, 1 Cor. 4. 13.
V. 9. Kal evpeBcp (eupicrKco) Iv ovrcp, and may be found in him ; " as
the sphere and element of my spiritual being." Ell. Cf. Eph. 2. 6, Gal.
z. 17. — prr] exeov ... Ik vdpov, not having a righteousness of my own that
from the law. This was the righteousness which he had once sought to
establish, which many, it is to be feared, are still seeking to establish. —
dXXd -ri\v kt!., but (note the contrast) that through faith in Christ, the
righteousness from God, (resting) upon faith. Note how distinct, clear, and
emphatic is the statement ; and how much of Paul's theology is contained
in it ; his great, leading doctrine, — righteousness from God through faith
in Christ.
Vv. 10, II. tov YVeovai ovtov, that I may know him. Connect this
closely in thought with evpeBa iv avrcp and the entire intervening state
ment, yiyvdaxa expresses a definite, decisive knowledge, as appears in

114 NOTES ON PHILIPPIANS.
the compound xarayiyvdaxa. — koI . . . ko£, introduce important par
ticulars after the general thought. — koI tt^v Bvvapiv ttjs dvoerrdereios
outov, and (ox even, und insonders, Meyer) the power of his resurrection.
The full meaning of this expression will perhaps never be comprehended
by any man in this world. The resurrection of Christ assures us of our
justification (Rom. 4. 25, Eph. 2. 5) ; and confirms the hope of our own
resurrection (Rom. 8. 11; also the entire argument of I Cor. ch. 15). It
was the constant theme of the first preachers of the gospel. They ap
peared as " witnesses of his resurrection." — koI koivcov£ov iraflTipdTcov
ovtov, and the fellowship of, or the participation in, his sufferings. Cf.
Rom. 8. 17, Col. 1. 24, 2 Tim. 2. 11, 1 Pet. 4. 13. The thought contained
in this and the following clause may well be borne in, mind in all our
earthly afflictions. — o-vvpopcpi^dpevos (pres. particip. denoting what is
continued) tco BavoTcp ovtov, being (continually) conformed to his death.
The expression denotes his readiness to die for Christ. Cf. 1 Cor. 15. 31.
The particip. is in the nom., agreeing w. the subject (understood) of
7vcovai, and this is nom, being the same as that of the leading verb
riyovpai. — etrreos kotovttio-io (kotovtoco) els kt!, if by any means (if in any
way, not expressing doubt, but humility in view of the greatness and glory
of that future event) / may attain to the resurrection from the dead
(more lit. may arrive, come into the resurrection etc., i. e. into the realiza
tion of the state denoted by this word. Cf. Acts 26. 7 ; for the literal
meaning, cf. xaravrda eis ra PaaiXeia, L. & Sc). The readers of this
epistle would doubtless understand the reference here to the first resur
rection. Cf. I Cor. 15. 23, 01 rov Xpiarov iv ttj -rrapovaia avrov. . I Thess.
4. 16, ot vexpol iv Xpiarcp avaar-r)aovrai irparov. To infer from this or any
other passage in the N. T. that there will be no resurrection of the wicked
is in direct opposition to express statements. Cf. Jno. 5. 28, 29, Acts
17. 31, 24. 15, Rom. 3. 6, I Cor. 6. 2, 15. 22, Rev. 20, II ff. (e'lovdWacriv
found only here in N. T. ; the prep, repeated before veKpeov). Note with
what eagerness of expectation and longing the apostle looks forward to
the resurrection from the dead.
V. 1 2. Ovx 8ti, Not that, I do not say that, an elliptical expression ; w. ovx,
sc. Ae'7co or ipa. The apostle now guards against any possible misappre
hension of his meaning and throws in an important exhortation. — Note
in what follows the paronomasia (annominatio, Winer, § 68. 2), so difficult
usually to represent in another language ; — eXa$ov . . . xaraXd&a . . .
xareX-r)<pB-nv . . . xareiX-ncpevai. The comp. koto- seems here only to
strengthen the meaning of the simple verb ; to lay hold of securely, firmly.
No object is expressed w. eXaftov, but it is readily suggested to the mind
by what directly precedes. We need not anticipate the figure afterwards
presented in $paf)eiov. We may render : Not that / have already laid hold,
or have, already been made complete (made reXeios, complete, finished, perfect) ;

CHAPTER III. 13, 14. 115
but I am pressing on, am pursuing, if I may lay firmly hold of that for
which I was also laid hold of firmly by Christ fesus. xai before kotoAojSco,
W-H. et al, if I may also lay firmly hold of etc. Meyer et al. under
stand i<p' $ as causal, if I may also lay firmly hold, because I was also laid
hold of firmly by Christ. (Note that 'Itjctov is bracketed by W-H. et al.).
The more usual explanation of icp' cf, supplying tovto as obj. of xaraXd/Ba
and anteced. of ejS, seems on the whole preferable. So Alf, Ell, R. V.,
B. U, et al. Cf. the first rendering above. Note here ei w. the subjunc.
xaraXd&a. Winer, p. 36. That which he would lay firmly hold of, and
for which he was laid hold of firmly, is more fully explained by what
follows. Vv. 13, 14. The reading ofrrreo is not generally adopted : but instead of
it ov w. Xoyltlopai (so Alf, Ell, Braune, Meyer) ; thus, — Brethren, I do
not consider myself to have laid firmly hold. Note the emphatic t?'yeli
ipavrbv, disclaiming his own agency as a prominent factor. If we read
oSrra, it seems better to connect ov w. Xoyi&pai, and -rrd, yet, hitherto, w.
xareiX-ncpevai. So R. V. — ev Be, note the emphatic brevity. Whether
to take ev as independent and absolute without governing word, or to
supply Sicokco (Augustine et al.), or oTSa (Syriac version), or Ae'7co (Luther),
or iarl (Beza), or Xoyl&pat (Meyer), or ttoico (as the most), is by no
means certain and not very important. Paul certainly did not express
any of these ; but he may very naturally have retained in mind Xoyl&fiai
just before expressed; — but one thing (I do consider), (eins aber meine
ich, unum censeo, Meyer). — Td pev dir£trio IrriXavBavopevos (pres. par
ticip. to denote that which is continued), forgetting the things behind;
referring to his past life since he became a Christian, rather than to his
life in Judaism; forgetting all his past attainments and labors. — tois 81
epirpoo-Bev eVeKTeivdpevos ( !Tr-eK-Tei'vco, to stretch, or reach, out to, or to
wards), and reaching out towards the things before, — presenting the picture
of a man in the race-course. The things before are the still higher attain
ments and achievements in the Christian life.— KOTd o-Koirdv, towards
the goal, with the goal in view (still carrying out the figure of the runner
in the race-course). — Sicokco (intrans. cf. verse 12) els Tb Ppopeiov kt!,
T press forward for the prize (the victor's prize) of the high calling, the
heavenly calling (Alf, Ell, Braune, B. U.) of God in Christ fesus. The
Greek order, placing KOTd axarrbv before Sicokco, may well be preserved in
English: eis Tb /3po/3-, the end in view, that into which the attention is
directed, for : ttjs . . . xX-r)aeas, subjective gen, the prize belonging to,
involved in, the heavenly calling. Note the force of -iris in kAtjo-is, the act
of calling, the invitation. Note also in the emphatic place iv Xpiarcp
'Itjctov. Every heavenward invitation of God is in Christ Jesus, and in
him alone. To connect iv Xp- '\-na- w. Sicokco seems to me a forced const.
The fact that ttjs is not repeated before it is no objection in N. T. Greek
to the connection w. xX-haeas.

Il6 NOTES ON PHILIPPIANS
Vv. 15, 16. oo-oi ovv TlXeioi, Therefore (a conclusion from the three
preceding verses) as many (of us) as are complete. At first sight Te'Aeioi
seems to be a contradiction to obX ¦ ¦ ¦ rereXeiapai, the statement m
verse 12 ; but the perf . pass, implies an action fully accomplished ; whereas
the adj. Te'Aeioi seems to be predicated of those who are well advanced on
the way to the full consummation ; full grown, in distinction, Meyer sug
gests, from vM-moi. Cf. 1 Cor. 2. 6, 3. 1, Eph. 4- 13- - ™T° <PP°>"5I"V fa™.
subjunc), let us be, continue to be, of this mind; that which is set forth
in verses 13, 14: or, let us bear this in mind (the thought just preceding).
— koI et ti eTlpeos eppovevre, and if you are bearing anything in mind
otherwise, of a different character, incompatible with the manner of life
just pictured. I regard toSto and t! as the direct obj. ace. of the verbs.
— koI tovto . . . dTTOKoXvuVei, even this, or this also, will God reveal to you.
God had already revealed to them much and important religious truth;
but it is quite supposable that they were still in need of instruction rela
tive to their Christian life. Cf. Eph. 1. 17. — itXtiv . . . lepBderopev (epBdvco),
only, into what (state of attainment, growth of religious character) we have
(already) come: rrX-r)v, only, however, used "to break off and pass to an
other subject, Lat. caeterum: " rpBdva, to come first (1 Thess. 4. 15), to
attain (Rom. 9. 31). The notion of anticipation, expedition, promptness,
in opposition to everything like delay and loitering, belongs regularly to
the word. See L. & Sc. for both words. — tco avrep oToixetv, by the same,
or in the same (line) move directly onward. The notion of o-toTxos> a direct
line, a row, a file (as of soldiers) which belongs to the verb, is readily
supplied w. Tip avrcp : aroixelv, infin. used as imperat, a rare const, after
the time of Homer. Winer, § 43, 5, d. The infin. for the imperat. is
usually 2d pers. and may be so rendered here. So Alf, Ell, Meyer.
The two leading thoughts of the verse are, no loitering (implied in
e<p8aaav), no deviation from the direct line.
V. 17. To obey this exhortation, they should follow his example as
just delineated, verse 12 ff . — o-vvpipT)To£ pov ytverrie, dSeXcpo£, Become
ye imitators together of me, brethren. The avv- is variously understood
as meaning unitedly, together with one another (Alf, Calvin, et al.), or
together with the apostle imitators of Christ (Bengel, Ewald), or together
with others who imitate my example (Ell, Meyer, Wiesinger, et al.).
The thought imitators of me occurs elsewhere, 1 Cor. 4. 16, 11. 1. Our
rendering imitators of me throws an undue emphasis on the enclitic uov,
but may be the best expression of the idea in English. The interpreta
tion of Bengel and Ewald would be suggested by the rendering, Become
ye, brethren, my fellow imitators, — a natural rendering of the Greek. It
is certainly difficult to decide positively between the three views above
presented. Is it necessary or wise to define the expression further than
the writer has done, or to limit the thought to either one alone of these

CHAPTER III. 18-21. 117
various interpretations ? — koI o-KOiretTe kt!, and observe, watch, those who
walk, who live, thus, i. e. according to the preceding exhortation, as imi
tators of Paul in his Christian career ; or as imitators with him of Christ.
— Kaflcbs • . • T|pds, even as (not a correlative w. ovtco, but a causal con-
junc Braune, Meyer, Wiesinger ; a correl. w. ovreo, Alf, Ell, et al. The
former seems to me the preferable view) you have an example (in) us:
tjuSs, appos. w. tvttov. It naturally includes Paul and "those who walk"
according to the exhortation; those whom they were to observe carefully.
Vv. 18, 19. iroXXol Yttp (introduces the reason for the exhortation)
xre., For many are walking, are living, whom I often used to speak of, used
to mention, to you (probably when he was in Philippi), and now even weep
ing speak of, (as) the enemies of the cross of Christ (ixBpobs, appos. w. olis).
The characteristics of these enemies are defined in what follows. — cov Tb
TeXos OTrcoXeia, whose end is perdition, ruin. This by no means implies
annihilation ; but the loss of all the elements of happiness ; banishment
from the presence of God. — tov b Bebs r| KoiXla kt!, whose God is the
belly and (whose) glory is in their shame, who have in mind the things upon
the earth. This shows clearly the class of persons referred to in verse 18.
Note the return to the nom. case in 01 . . . cppovovvres, making the clause
more independent and emphatic ; (these are) the persons who have in mind
the things upon the earth, as their all, the end and object of life. Cf. the
exhortation in Col. 3. 2.
Vv. 20, 21. ijpcov (emphat. posit.) yap . . ¦ virdpxei, For our life as
citizens, OUR sphere of political activity, is in heaven ; introduced as a rea
son by way of contrast for what is said in verse 19. They, ttoAAoI kt!,
have the things on the earth in mind ; this is not true of us, for etc.
Note birdpxet, a more emphatic word than iarlv, and in the emphat.
posit, exists in heaven. — iroXvrevpa, only here in N. T. ; is not entirely
synonymous with iroAiTefo, the abstract citizenship, civil polity ; but, de
rived from TroAiTeuooat, to live as a citizen, it denotes rather a concrete
idea, life, conduct, action, as a citizen ; or sphere of political action. — !£ 08
(adv.) kt!, whence we are looking for, or are waiting for, a Saviour also,
the Lord fesus Christ. Heaven is not only our country, our home as
citizens, but more still, we are expecting a Saviour also from thence. —
8s peToerxT|poT£erei kt!, who will transform, fashion anew (R. V.), the
body of our humiliation : ra-rrelvaais means strictly the act of humiliating,
or abasing ; and in this sense, it may be predicated of our present body
with its depraved appetites and sinful lusts. — o-vvuopebov (predicate adj.
expressing result, Winer, § 66, 3) tco eriSpoTi kt!, (so as to be) conformed
to the body of his glory. — koto tt^v IvepYeiav kt!, according to the work
ing, or in proportion to the energy, of his ability even to subject all things
to himself. The transformation and conformity just spoken of is thus
fully assured, tov w. the infin. and subj. ovtoV is a substantive const.

I lS NOTES ON PHILIPPIANS.
gen, case limiting ivepyeiav. Freely rendered, according lo the working
by which he is able etc. For similar expressions cf. Eph. I. 19, 3. 7 ;
and for a similar thought, 1 Cor. 15. 25. Observe that all this work is
afiirmed of the Lord Jesus Christ. Of the transformation here spoken
of, we now know but little ; only we are assured that the future body of
the believer shall be like in form to the glorious body of Christ.
Chap. IV. (See General Outline.)
V. I. "{lore, dSeXeboC pov kt!. Observe the unusual series of affec
tionate terms. See remark at the beginning of the notes on this epistle.
And so, wherefore (in keeping with such hopes), my brethren beloved and
longed for, my joy and crown, thus (as I have above exhorted you, and as
those whose citizenship is in heaven) standfast in the Lord, beloved. The
metaphor in arecpavos, a crown, or more properly, a victor's wreath, is
remarkable. Cf. 1 Thess. 2. 19. Will not many of our day have a simi
lar crown ?
Vv. 2, 3. EvoS£av . . . Kal Svvtvx^v, Euodia . . . and Syntyche ; — evi
dently persons of prominence and influence in the church ; but whether
they were deaconesses or not is wholly unknown, and what the disagree
ment was to call for such an exhortation and entreaty is also unknown.
It may interest some persons to observe the significance of these feminine
names, — Euodia, fragrance; Syntyche, good fortune. Note the repetition
of TropoKaAco, making a special appeal to each one ; and bear in mind
always the full meaning of this verb, to beseech, or entreat, to exhort, to
comfort. The rendering / exhort (R. V.) seems more suitable here. —
Tb ovrb cppoveiv Iv Kvp£co, to be of the same mind in the Lord, i. e. in the
sphere of Christian labor. With Tb avTb cppoveiv, cf. 2. 2. — vol IpeoTio
Kal er! (orthotone here to make it more emphatic), Yea, I beseech thee
also. — yvfyrie crvv^vye, true (genuine, noble) yokefellow. This has been
understood by some as meaning the wife of the apostle ; which is in the
highest degree improbable. Cf. 1 Cor. 7. 8, 9. 5. Meyer, Hackett, et al.
regard avvQvye as a proper name, Synzygus, or Syzygus. Others think
the reference is to some fellow-laborer ; perhaps, the pastor of the church
in Philippi. So Ell. It is certain we never shall know beyond conjec
ture which of the last two opinions is correct ; and it is equally certain
that it is not very important for us to know. — crvvXapf3dvov avrats, take
part with, assist, help them, i. e. the women just mentioned, particularly so
as to bring about an understanding between them and friendly relations
in Christian work. — alrives . . . o-vv<]8XT|o-dv (eruvoflAe'co) poi kt!., since
they labored with me in the gospel, participating both with Clement and with
the rest of my fellow-workers. The causal idea in the compound relative,
oirives, alrives, is more prominent than in the simple relative, oi, ai, since
they, for they, introducing a reason for helping them. It is noteworthy

CHAPTER IV. 4-6. 1 19
that women were the first to receive the gospel, and to aid in its pro
mulgation, in Europe. Cf. Acts 16. 13. Ellicott, Meyer, and others call
attention to this interesting fact. — cSv . . . teofjs, whose names (are) in
(the) book of life. Paul does not mention the names of the remaining
fellow-workers ; but adds this beautiful remark concerning them. Cf.
Luke 10. 20, Rev. 13. 8. Cf. also Rev. 20. 12.
Vv. 4, 5. Xo£peT6 . . . xafpeTe. The thought in 3. 1, repeated with em
phasis. Rejoice in the Lord always : again I will say, rejoice. Cf. note on
3- I. — to lirieiKes vpeov yvcoo-8t)tco (yiyvdaxa) Kri., Let your forbearance
be known (aor. imperat, denoting an accomplished fact). It is not easy
to decide on the best Eng. word for Tb irrieixes : moderation (O. V.) in the
Latin sense of the word is not far from the idea : gentleness (alternate
rendering in R. V.), Lindigkeit (Luther), mildes Wesen (Meyer) : forbear
ance (Alf, Ell, R. V.): derived from iirl, direction towards, and eiKiJs,
reasonable, fair ; hence the rendering reasonableness, faimess,\xould not be
far from the exact idea, and I should prefer it to either of the words above
given. We all know what is meant by a reasonable, fair-minded man. Let
this trait of character be known, says Paul, to all men ; i. e. to all with
whom you come in contact. How different this character from that of
" a sharper " ! Is the exhortation here given no longer needed ? — b Kvpios
eyYvs. The Lord (by which they would doubtless understand, the Lord
Jesus) is at hand, is near. Tisch. places a colon before this and a period
after it ; thus connecting it with the preceding sentence. W-H. place a
period before it and a colon after it ; thus connecting it with what fol
lows. The R. V. and B. U. place a period both before and after it. Thus
it is connected, properly I think, both with what precedes and with what
follows. But what does it mean ? Does Paul here express the opinion
that the second coming of Christ was near at hand, according to the
human reckoning of time ? Many so understand it ; but I cannot think
that Paul was so greatly mistaken, iyybs, like the English word near,
is spoken both of place and of time. The suggestion, that the Lord Jesus
was not far away and that he would soon come to call them individually
home, was certainly a motive to forbearance and to fair-minded deal
ing with their fellow-men ; and also a reason why they should not be
harassed with worldly anxieties. Cf. the excellent note of Hackett, in
Lange. V. 6. Note the asyndeton in the successive sentences. — pT|8ev (em
phat. posit.; viewed as direct obj.) pepipvaTe, be anxious about nothing;
whether it be persecution, or the necessaries of life. Cf. Matt. 6. 25 ff. —
dXX' Iv irovrl kt!, but in everything, in every situation, by prayer and
supplication with thanksgiving: the dat, manner or means; ueTd w. gen,
with, in the midst of: " prayer and supplication," two words of similar
import to dwell on and emphasize the thought. — tj. avWjpoTa v;cov
16

120 NOTES ON PHILIPPIANS.
Yvcopigld-Bco (yvaplCa) kt!, let your requests (the things asked for) be made
known to God. Though he knows all our wants beforehand, yet he has
taught us through his Son to ask him for all that we need. Cf. Matt.
6. S ff.
V. 7. Kal tj elpTrvn tov Beov, And (so) the peace of God. Note this
remarkable expression. The peace which God enjoys and which he
imparts : gen. of possession and of source. How different from any
peace which the world possesses and imparts ! Cf. Col. 3. 15. Such
peace as this comes to us in immediate connection with the thought in
verse 6, and in no other way. Note the emphatic use of ko£ in the N. T,
a Hebraism ; and so, and then. — ^j {iirep!x°'"ra irdvTa vovv, which is above,
surpasses, every act of the mind, all understanding. — <bpovp<jcrei kt!, will
guard and keep (both ideas belong to the word : fut. indic, the statement
of an assured fact) your hearts and thoughts (those things which are held
in the mind, plans, purposes, the results of voe'co) in Christ fesus ; — the
sphere in which all will be safely guarded.
V. 8. Tb XoiireSv, Finally, cf. 3. 1, but introducing here quite a different
line of thought. — orro (repeated with the successive words, for distinct
ness and emphasis, six times. Note also the asyndeton, imparting live
liness and force to the style, Winer, § 60. 2), as many things as, whatsoever
things ; referring, I think, particularly to traits of character ; and to con
duct. — cl\t)9tj, . . . crepvd, . . . SiKaia, . . . ay vi, . . . irpoorcpiXj), . . . eiicpr|pa,
true, . . . venerable, or worthy of reverence, . . . just, right, righteous, . . .
pure, . . . lovely, . . . of good report (auspicious, gracious, kind, opposed to
Sbacp-npos). — et tis dperT) kt!., if (there is) any virtue and if there is any
praise; or elf tis may be viewed as nearly equivalent to Saris, whatever
virtue (there is) etc. Observe that it is ei w. the indic. understood (the
supposition of an actual fact) ; not idvvr. the subjunc. : aper-i), Lat. virtus,
the generic word for excellence of character, active excellence : eiraivos, praise,
that which is properly connected with excellent character. — tovto Xoy£-
£eo-fle, consider these things, take account of these things. We might all very
profitably repeat to ourselves the entire exhortation in this verse every
day of our earthly pilgrimage.
V. 9. 8. Kal Ipdflere (pavBdva) Kal irapeXa(3cTe (Trapa-Aao/Sdveo) . . . Kal
etSeTe (bpdcv) iv lpo£, tovto irpderereTe, what things you both learned and
received and heard (from me) and saw in me, these things practice (put in
practice), irpdaaw, in distinction fr. rtoieia, to do, may often be rendered
to practice. Cf. Rom. 1. 32, z. 1 and 3, 7. 15 and 19 (R. V.). The first
xai, Alf, Ell, Hackett, and Conant prefer to render also; viewing it as
a connective with what precedes. So also Meyer, in German, auch. The
revisers, wisely I think, do not adopt this construction. Would it not
suggest the order koI 3, St. a koi? The logical force of iv ipol belongs,
I think, with all four verbs ; not, as some view it, mote especially with

CHAPTER IV. 10-12. 121
the last two. — koI 6 Bebs kt!. And (so) the God of peace will be with
you. Note the emphatic use of ko( (cf. verse 7) : also, the expression, the
God of peace, i. e. the God who possesses and imparts peace. Cf. tj eiprjvij
tov feov, verse 7 : peB' vpav, with you, in the midst of you.
V. 10. 'Exaprvv (xoipev) Se Iv KvpCep peydXcos, But I rejoiced in the Lord
greatly : Se, continuative, with no special adversative force : iv xvpla. It
is remarkable how frequently the apostle makes use of this expression,
showing how constantly the thought was in his mind. In this ch. verses 1,
2, 4, 10, ch. 1, verse 14, ch. 2, verses 19, 24, 29, ch. 3, verse 1 ; besides
the other forms in which the word occurs so often. In all these passages
it means the Lord Jesus Christ. — oti -t^St) iroTe dvefldXeTe (dva-flciAAco)
Tb vrrep Ipov cppoveiv, because now at length you have revived in your thoughts
for my welfare : avaBaXXa spoken of a plant that buds and sends forth
shoots anew : Tb vrrep e'uov, lit. the for me, i. e. my interest, my welfare, obj.
of cppoveiv, and this the indirect obj. of aveBdxe%e. So Alf, Bengel,
Braune, Meyer. — lep' <S (referring to Tb virep i/xov) ecppovevre, rjKOipeicrBe
(aKoipe'co, a priv. and xaipbs, opportunity) Se, for which (welfare) you were
(continually) thoughtful, but you were without opportunity. Through the
coming of Epaphroditus, such an opportunity had now been presented to
them, and they had gladly embraced it.
V. II. ovx dVi (cf. 3. 12, Winer, § 64. 6) koB' vo-r!pT|0-iv Xiya, Not that
I speak according to, or in consequence of, a coming short, a falling behind.
On the meaning of xard here, see Winer, § 49. d. b. The force of the
ending -cris, action, in distinction fr. -uo, result, may be seen here. —
Iyco (emphat. posit.) yap epaBov (pavBdva) Iv ots elpl kt!, for I have
learned (I think the English idiom often requires us thus to render the
Greek aorist) in the (circumstances) in which I am, (in these) to be con
tented, satisfied. This is spoken (from the force of the pres. indic. elpl,
not the subjunc.) of his present situation as a prisoner: but it is usually
understood to signify every situation in which he is placed; and this
latter thought is more fully expanded and generalized in what follows
directly. V. 12. otSo Kal Taireivovo-Boi, otSa Kal irepierereveiv. A lit. rendering
is not easy, xai, a prepositive conjunc, belongs w. what follows. Omit
ting the second o?8o, which is repeated for emphasis, it would be, I know
both how to be abased and how to abound. Cf. the clauses at the end of the
verse. The rendering, I know how also to be abased etc. (Alf, Braune,
Ell, et al.), suggests the order ko! o?So, st. oTSo xai. Perhaps the render
ing in the R. V, I know how to be abased, and I know also how to abound,
is as literal as we can adopt. By either rendering, the thought is clear
and striking. — Iv ttovtI koI Iv irdo-iv (an emphatic repetition) pepvnpai
(fivea) xre., In everything and in all things, I have been initiated, have learned
t/ie secret, both to be filled and to be hungry etc. It is adding to what Paul

122 NOTES ON PHILIPPIANS.
has written to supply, as some do, tb-rrcp w. ttovti and dvBpdirois w. Trao-iv.
Note the form ireivav, Att. TreiVTJV, irreg. Note also the climax, e>oflov . . .
oTSo . . . pepb-npai : vorepeiaBai, same root W. varep-naiv above.
Vv. 13, 14. irdvTO (ace. of specif.) \*yvm Iv tco IvSvvopovvTf (e'v-SvvoM(Jco)
pe, lit. in respect to all things I am strong in him who makes me powerful.
In general, the Eng. word strength is our best rendering of .'o-xvs, and
poiver of Sbvapis. Note that iVX»eo and ivSvvapovvn are both pres. tense,
expressing what is continued, habitual. Note also carefully where Paul
finds all his strength located. — itXt,v (turns the thought from the apostle
to the Philippians. Cf. 3. 16, note) koXcos !irot*|o-aTe, However, ye did
well. — <rvvKoivavi\eravrte pov ttj BX£«|«i (particip. denoting manner and
means), in participating with, in having a share with, my affliction.
Vv. 15, 16. A pleasant and grateful reminiscence. — otSaTe (Att. fore)
SI koI vpets kt!. And (Se) you also (xai) Philippians, know.— 'dry. Iv dpxTJ
tov evayyeXiov, that in the beginning of the gospel, i. e. when the gospel was
first preached in Philippi, in the second missionary journey of Paul
(a. d. 51-54). Acts 16. 11 ff. The expression implies that Paul again
visited Philippi. Cf. Acts 20. 2, 6. —ore I^XBov xre., when I went forth
from Macedonia. Acts 17. 14. The expression naturally means that they
rendered assistance to Paul at the time of his departure. We learn from
2 Cor. 11. 9 that the brethren from Macedonia assisted him afterwards
also when he was in Corinth. — ovSepta . . . !K0ive6vT]erev (Koivcove'co) els
XcSyov kt!, no church participated with me, shared with me, in the matter
of giving and receiving, except you only. Others had received from him
the inestimable riches of the gospel, but had given nothing in return.
With them, both the giving and the receiving had been reciprocal, though
not the same in kind. Paul had given the gospel and received material
aid. They had given the material aid and received the gospel. This
reciprocity was true of no other church. The reference here is of course
to the churches in Macedonia. With ixoivdv-naev, cf. xoivavla, I. 5 : els
Xoyov, (entering) into a reckoning, into an account, for an account. This
meaning of xbyov is similar to that in Matt. 12. 36, Luke 16. 2, Rom.
14. 12. — oti (verse 16) is viewed by some as parallel w. oti in verse 15,
and dependent on olfSoTe, you know . . . that etc. The most, however, re
gard it as causal and connected with the preceding clause; except you only,
for etc. — koI Iv ©ecrcroXovfKTj, even in Thessalonica ; while I was still in
Macedonia. — Kal arra% Kal Sis, both once and twice, i. e. not once alone,
but even twice. — els tt^v xPe'av r"31 lir!p<|/OTe, you sent to supply my
necessity: " eis marking the ethical destination of the contribution" (Ell.),
that into which attention was directed : r-t)v marks the existing necessity,
and one that was known to the Philippians : /iol (enclit.) w. xpe'ov on the
same principle as w. xp-r), it is necessary.
Vv. 17, 18. ovx 8ti (cf. 3. 12, 4 11) kt!. Not that I seek for the gift.

CHAPTER IV. 19-22. 123
but I seek for (emphatic repetition) the fruit that increases .to your account.
This verse is added to avoid any possible misunderstanding. Paul did
not value a Christianity that bore no fruit any more highly than James.
See argument in the Ep. of James. He also suggests that the increase
. is to their account : eis Xbyov vpav, entering into a reckoning for you :
cf. verse 14. The metaphor "fruit" suggests that " the gift " (rb Sbpa,
the thing given) might be viewed as seed. Thus, both in giving and
receiving, Paul had their welfare continually in mind. He was not self-
seeking. — direxeo Se irdvro kt!. But I have in full all things and
abound, have more than sufficient: w. drrexa, cf. drroSlSapi, to pay in
full: rrdvra, all things, i.e. as the connection makes plain, all things
requisite to supply his temporal necessities. Perhaps Paul was more
easily satisfied in this respect than some of us. — ireirX^jpcopoi (ttAtj-
ptieo) 8e|dpevos (Sexopai) kt!, I am filled, made full, having received, now
that I have received, from Epaphroditus the things from you. The succes
sive words, direxeo, irepiaaeva, rreirX-r)papai, indicate the emotion with
which the apostle was writing, and the effect is heightened by the strik
ingly beautiful metaphors following. — do-p^v evcoSCas, flvcrlov kt!. (ap-
posit. w. Td Trap* vpav), an odor of sroeet smell (gen. of characteristic), a
sacrifice acceptable (nay more) well-pleasing to God: the dat. w. both adjs.
The figure is borrowed from the custom of sacrifice, familiar to both Jews
and Greeks. Cf. Rom. 12. 1, ' Pet. t. 5, Heb. 13. 16.
Vv. 19, 20. The thought in tcji Beep (verse 18) continued in b Bebs /iov
(verse 19) and in rip Beep mi. (verse 20). — b Be Beds pov irXrjpcocrei (fut.
indic, not -rrX-npdaai, optat. of wishing) kt!. And my God will supply every
necessity, every need, of yours, or all your need. We are not to limit the
idea to temporal wants ; nor yet spiritual. The expression is entirely
genera], and may include both. The measure of the supply is indicated
in what follows. — koto Tb ttXovtos ovtov xre., according to his riches,
his wealth, in glory in Christ fesus : iv So'|rj, " the element or the attri
bute in which the action will be evinced : " e'v Xpiarcp 'Ir/aov, " the ever
blessed sphere in which alone all is realized." Ell. The fulfilment of
this promise is only begun here below, and completed above. — The
thought just presented leads to the doxology which follows. — tco Se
Beco koI iroTpl T|peov, And to our God and Father, or to God and our Father.
I prefer the former, connecting tjmcov w. Beep and rrarpi. A similar ques
tion of const, arises several times in Paul's epistles. Cf. Eph. I. 3, Gal.
1. 4. See R. V. The usual rendering of Se, now, in the doxology, seems
to me objectionable. — tj 86|a (sc. eir\) be the glory (that which is ac
knowledged as belonging to him), or be glory (article w. abstract noun).
Cf. Gal. 1. 5, note. — els tovs oleovos tcov alcovcov, the most emphatic
expression for the idea, for ever and ever.
Vv. 21, 22. 'Aenrderoerfle kt!. Salute every saint in Christ fesus. It

124 NOTES ON PHILIPPIANS.
is doubtful whether e'v Xp- '\-na- is to be more intimately connected w.
0710V or w. dcrTrocracre'e. Cf. 1. 1, Rom. 16. 22, 1 Cor. 16. 19. May it not be
connected in thought with the combined idea of both at once? — do-ird-
Jovtoi vpds 01 ervv epoi dSeXcboC. The brethren in company with me salute
you. This apparently means those who were more intimately associated
with the apostle; and at first sight seems in contradiction to 2. 20, 21 ;
but the statement there does not forbid the idea of a Christian salutation . 1
nor exclude them from the designation "brethren" here given. — irdvTes
01 dyioi, all the saints, all the members of the church in distinction from
the more limited circle just named. — pdXierra BI kt!., and in particular,
and especially, those from the house of Caesar (die aus dem Hause des
Kaisers. Meyer), referring probably to servants who lived in the palace,
or at least who had employment there. As olxla much oftener means
house in the primary sense (everywhere in N. T, I think, except I Cor.
16. 15), and as dlxos is the regular word for house or household, I prefer to
translate olxlas here as usual, house, meaning the palatial residence.
V. 23. Cf. Gal. 6. 18, note. For a similar form, cf. Rom. 16. 24, 2 Cor.
13. 13, 1 Thess. 5. 28, 2 Thess. 3. 18. — Bear in mind the meaning of pera
w. the gen, with, in the midst of. — I venture here to raise the question
whether this, and the other similar verses referred to, are properly called
" a benediction ; " and whether the common expression " to pronounce
the benediction " is authorized by the New Testament. Do we not derive
both the conception and the expression from the Roman Catholic Church,
and from the false view of the ministry as a priesthood ? Note carefully
the construction, tj x<W sc- ^V> optat. of wishing, May the grace of our
Lord fesus Christ etc. Is it not rather the closing prayer, the wish of
the apostle's heart ? Note that the construction is the same as in verse
20 ; and surely no one would call that " a benediction."

For a beautiful series of pictures, presenting the leading scenes in
this epistle, see the recent work of Rev. Wayland Hoyt, D. D, entitled,
" Gleams from the Prison of Paul."

FIRST EPISTLE TO TIMOTHY.

Two leading objects are apparent : ist, to encourage Timothy
in opposing the heresies which were then beginning to appear ;
2d, to give him special instructions as pastor of the church in
Ephesus. For the discussion of all collateral*questions, the stu
dent is referred to the Dictionaries of the Bible ; to Conybeare
and Howson ; to Farrar ; to the Bible Handbooks and Intro
ductions ; and to the larger Commentaries.

Chap. I. Vv. 1, 2. Salutation. Vv. 3, 4. Object in leaving
Timothy at Ephesus. Vv. 5-7. Character of the false teachers.
Vv. 8-1 1. True use of the law, and its agreement with the gospej.
Vv. 12-17. A reference to the writer's own conversion, with an
expression of gratitude to God and of adoration. Vv. 18-20. Ex
hortation to Timothy.
V. 1. dirdo-roXos, an apostle ; used to signify the official character
and authority of the Epistle. In Romans he uses SoiiAos and KAijTbs
airoaroXos, in I Cor. KATjTbs ottoVtoAos, in 2 Cor. ottcJcttoAos. Cf. Gal,
Eph, Col. In Philemon, Seapios. — kot' liriTOYtjv, according to the com
mand, the injunction. Made definite by the limiting gen. Winer, § 19, 2. b.
An expression apparently more pointed and authoritative than Sid fleATj-
paros in Eph, Col, 2 Tim. — crcoTfjpos rjpeov. Note this use of aurijpos
as predicated of God the Father. Cf. Jude, verse 25, Luke 1. 47, and the
thought in 2 Cor. 5. 19. This use of the word occurs several times in
the Pastoral Epistles, and often in the LXX. — Tfjs e.W£8os TJpcov (cf.
Col. I. 27), our hope ; in every sense of the term, the object, the author,
the foundation, the substance of our hope.
V. z. TiuoBeeo yvryrla tIkvco, to Timothy, true child, genuine child. —
iv irCo-Tei denotes the sphere in which he was a genuine child, in (Chris-

126 NOTES ON FIRST TIMOTHY.
tian) faith. — x°-PlSi tXeaz, eip-frvt], sc. eirj, optat. of wishing; not a "bene
diction," but a prayer. — dird, expressed but once, denoting the one,
united source.
Vv. 3, 4. KoBis kt!. As I exhorted thee, etc. ; a protasis, without the
corresponding apodosis. This is readily suggested to the mind at the
end of verse 4, somewhat in this form, — oStco koI vvv irapaxaXa ae, so noro
also I exhort thee. See Winer, § 63, p. 570. — irporrpeivai [rrpoa-peva),
to stay longer (rrpoa-). The aor. infin. denotes the simple fact, without re
gard to the idea of momentary or continued action. — Tropevopevos agrees
with the subj. of TrapeKdAecro. The reference here, while on my way into
Macedonia, seems to be to some occasion subsequent to the narrative
recorded in Acts (not to Acts 20. 1 ). Supposing him to have been im
prisoned twice, it naturally refers to something in the intervening period.
So it is now generally understood. Cf. Alf, Ell, Huther, Wiesinger,
Hackett, Hovey, et al. — 'iva irapaYYefX-ns (Trapo77e'AAco), 1 aor. subjunc,
that thou mightest announce to, give orders, transmit the message, charge.
The word suggests that Timothy would be simply transmitting what he
had received from a higher authority. — pr^i erepoSiBacrKaXeiv, not to teach
other (and different irepo-) doctrines, not to teach a different doctrine (R. V.) ;
i.e. different from what the apostle had taught. Cf. ch. 6, verse 3. —
pr|8l irpoere'xeiv kt!, and not to give heed to myths and genealogies without
limit. The word " fables," by which pvBots is usually translated, denotes
to most minds an altogether different idea. There has been much dis
cussion among the commentators as to what is here referred to ; probably
to myths and genealogies of a Jewish character and origin. — ai/rives
(cicttis), since they, seeing they (Ell.) ; introduces the reason for not giving
heed to them. — eKijTvrfjereis (ixC-r)r-nois, not found in L. & Sc. 7th edit,
allied to ixfarea : another reading is (-nriiaeis, fr. fiJTTjo-is), questionings,
controversies. — pdXXov i\ o'iKovop£av Beov kt!. , rather than a godly de
velopment in faith. These questionings had a tendency to destroy fa th,
then as well as now. The meaning of olxovoplav has been much disputed.
The Revised Version renders the clause, rather than a dispensation (or
stewardship) of God which is in faith. To " minister a dispensation or
stewardship " is not very intelligible. The meaning, development or
edifying, building up, seems to me much clearer; yet Ellicott remarks
that this is " a translation which oixovopia cannot bear." It would be
interesting to know how Ellicott ascertained this fact. It is rendered
edification or edifying by Wiclif, Tyndale, Cranmer, in the Geneva,
Rheims, and Authorized (161 1) Versions. In the Vulgate, aedificatio-
nem; Luther, Besserung ; De Wette, Erbauung ; Martin (French Protes
tant version), V edification ; Diodati (Italian version), edificazion. Cer
tainly, the transition from the thought of good management to that
of development, building up, is most natural; and I have no doubt this

CHAPTER I. 3-1 1. 127
serondary meaning was in the mind of the apostle, combined perhaps
With the primary meaning. Cf. Eph. 1. 10, note. The gen. Beov may in
clude the two ideas, — development such as comes from God and such
as God requires. Note ttjv, making e'v rriarei a qualifying clause of
oixovopiav. Vv. 5-7. Tb 81 tIXos kt!., But (introducing a thought in opposition
to the giving heed to myths, etc.) the end (or the aim) of the word com
municated, of the charge. Cf. irapayyelx-ns, verse 3, note. — ayaur], love,
Christian love, — in a general sense, love to our fellow men, — seems here
to be meant. — Ik, out from ; not a mere surface love, which so often
passes current in this world. The prep, expressed but once ; thus unit
ing the three clauses more closely. Not one of these could be wanting
in genuine Christian love ; and they suggest a contrast to the false
teachers just alluded to. — eJv, from which ; relating to the three clauses
just preceding, and connected logically both with dtTTOx^o"ovTes and with
i^erpdrr-naav. — do-TOXTlcravTes (a priv. and cttoxos, Mi aim or shot) means
strictly, without aim, or having acted without a correct aim ; and assigns
the reason for civ . . . !£eTpdirTjcrav (ix-rpe-rra) els xre., from which some,
having missed the mark, were turned aside into vain talking. Cf. 6. 21,
and 2 Tim. 2. 18, where aaroxea is used with Trep£ and the ace. —
vopoSiSdo-KoXoi, teachers of the law, i.e. of the Mosaic law ; as vbpos is
usually understood in the N. T. — \i.i\ voovvtcs, both temporal and con
cessive, while they do not understand, and though they do not understand,
though they have not a clear perception. Are not such persons most likely
to argue perpetually, and confidently to affirm ?
Vv. 8-1 1. OiSapev Be, But (introducing a thought in opposition to
the use of the law made by the vain reasoners and false teachers) we
know, etc. — KaXbs b vdpos- Cf. Rom. 7. 12, 14, 16, notes. — vopfpeos,
lawfully, i. e. as the law was designed to be used. Note the parono
masia, b vbpos . . . voplpas. — elScos, agreeing with tIs, not with the subject
of oiSapev, as it might in English be understood. — vdpos is rendered in
the Revised Version law, without the article. Yet I think it refers here,
as usually, to the Mosaic law, though without the article ; and I should
translate it, the law. Cf. Winer, § 19, 1 ; Butt. § 124, 8. So Alf, Ell,
De Wette, Huther, Wiesinger, et al. So also Chrys. and the other
ancient Greek expositors. Cf. Rom. 2. 12, note. — ov KeiToi (cf. Thayer,
Lex. xelpai, 2. b), is not established, not enacted. It may be objected that
the law of Moses was not enacted, but given (iSbB-n, cf. Jno. 1. 17). It may
be said in reply that Paul was simply using the common word. — dvo-
pois . ¦ • dvviroTdKTois (fr. a priv, v euphon, ford, toktcis verbal adj. fr.
r da Ja), but for persons without law, or regardless of law, and disorderly ;
the latter word denoting perhaps something more positive, — overt acts.
— derepe'o-i (dcrejSrjs, a priv. and ae&opai, to revere) Kal dpapvecXois, for

128 NOTES ON FIRST TIMOTHY.
persons without reverence (without piety) and sinners (the latter denot
ing again something more positive). — dvocrlois (o priv. and Scrios) koI
peprjXois, for persons unholy and profane (fit to be trodden on, — the
second a stronger word than the first). — dvSpocbdvois, murderers ; the
generic word after the two preceding specific words. Yet I am inclined
to view the preceding words as meaning smiters of fathers and smiters of
mothers (irarpoXcpais, p-nrpoXcpais : see L. & Sc , TroTpaAoios, /iTjTpaAoias).
So Ell. et al. — dpo-evoKotrais, sodomites. Cf. Rom. I. 27. — Note how
the successive clauses beginning with dcre/3e'tri and closing with irribpxois
follow very nearly the order of the commandments (Exod. 20), as viola
tions of them. — koI ei ti . . . dvTfKeirai (avrl, xeipai), and if any other
thing is opposed to the sound (healthful) doctrine ; sc. to this the law stands
opposed. (e^Ti, not if there be (R. V.), batif there is, — el with the indic).
— KOTd Tb evayyeXiov kt!, gives the test, the unfailing and invariable
test, of sound doctrine. — Tfjs 8<j£t|s, of the glory, is probably best viewed,
not as a mere subjective gen, glorious, possessing the glory, but also as
objective, setting forth, proclaiming the glory. — 8 eTTierTevfliiy Iyco, with
which I was entrusted. '6, ace. with a pass, verb, Winer, § 32, 5. Note
the emphatic position of iyd.
Vv. 12, 13, suggested by what he had just stated. — X"*ptv ?xw (a classic
expression, but rare in N. T. ; usually in N. T. evxopicrTco), / have grati
tude, I thank. — Tip evSvvapcocravTf pe (evSvvaudco), him who enabled me,
who strengthened me, who gave me power (Svvapis) within. — 8ti (causal)
. . . SiaKovidv, in that, putting me into service, he thought me trustworthy.
The aor. particip. seems to denote here " a simple occurrence, without
regard to time," "not time past with reference to the leading verb,"
Good. Cf. H-A. 856, b. — ovto (agreeing with pe, concessive) kt!.,
though I was, etc. — vj3pio-TT)v (cf. vfipiCa, to insult, to outrage ; v/lpis, inso
lence, wanton violence), an insolent, overbearing person ; " one who displays
his insolence, not in words merely, but in deeds of violence and outrage,"
Ell. The rendering "injurious" is very weak. — dXXd T)Xef|flT|V (e'Aee'co,
fr. %Xeos,pily, mercy), still I was pitied, mercy was shown me. — 8ti dyvodiv
(o7voe'co) kt!, because being ignorant I did it in unbelief. This is given,
not as an excuse for his misconduct, but as the reason why God showed
mercy. Note dyvoav, being ignorant. Paul, though one of the best edu
cated and most gifted men of his nation, speaks of himself as an ignorant
man, without the knowledge of Christ. How many now are in the same
pitiful condition !
Vv. 14, 15. VTrepeirXeovao-ev (forep-TrAeovctfco, fr. TrAe'ov, more) xre., and
the grace of our Lord (became more, rrXeov, over and above, vrrep) abounded
exceedingly. — peTa Tridrecos xre., with faith and love ; one prep, uniting
the two words more closely. perd. in the midst of, expressing participa
tion (crvv, in company with). The faith and love belonged specially, to

CHAPTER I. i2--?o. 129
Paul ; but were centred in Chriit Jesus, — ttjs iv Xp- 'Ir/aov, that in
Christ fesus, their only true sphere. — irio-Tbs b Xdyos, trustworthy is the
saying, the word. This expression is found only in the Pastoral Epistles.
Cf. 3. 1; 4.9; 2 Tim. 2. 11; Titus 3.8. — dpapTcoXovs ercocrai (ad(\a),
to save sinners ; infin. denoting purpose, aor. infin. states the simple fact.
— cov irpeoTds elpi iyci, of whom I am chief, am first, — not in respect to
time, but to magnitude or degree. The only natural reference of eov is
to apapraXovs. The expression indicates, even near the close of life, the
deep penitence and strong emotion of the apostle. Cf. the equally strong
expression in Eph. 3. 8. Note again the emphatic position of Iyco. Cf.
Rom. 7. 14 ff.
Vv. 16, 17. dXXd kt!, introduces the contrast between the thought just
expressed, — the chief of sinners, — and God's dealing with him. — Bid
tovto points to what follows, iva xre. — Iv Ipol TrpioTep, in me as chief; in
the same sense as rrpuros. — IvSeffrrrai (iv-Selxvvpi0 mid, to show forth
one's self, or what is one's own) . . . rrrv airacrav paKpoBvptav, might show
forth his own entire long-suffering. Note the emphatic ottos, st. ttSs, bet.
the art. and noun, the whole, the sum total. Good. § 142, note 5 ; H-A.
672. — irpbs VTroTVTreoo-iv, for the making a sketch, an outline (of his long-
suffering), to present an ensample. Note the force of the ending -cris,
denoting action. — tuv peXXdvrcov kt!, for those (gen. of cause) about to
rest their faith upon him. iirl w. the dat, upon him as a foundation.
Surely the Christian experience of Paul, the mercy shown him, and the
long-suffering exercised towards him, may serve as an encouragement to
repenting and believing men up to the end of time. — els £eoT|v alcoviov,
(looking forward) into life eternal. The rapturous thought in verse 16
suggests the ascription of praise in verse 17. — Tip 8e fJao-iXei kt!, lit.
And to the King of the ages (or aons), incorruptible, invisible, alone God,
(be) honor and glory into the ages of the ages (or into the crons of the crons).
Amen. The strongest possible form of words in the Greek language to
signify yi')' all eternity.
Vv. 18-20. Tovtt|V tt^v TrapaYY«X£av. Cf. vv. 4, 5. — koto tos • • .
irpocbrjTe£as, according to, or in keeping with the prophecies going before (and
applying) to thee. It is going beyond what is written to suggest that these
predictions were uttered at the time of his circumcision or of his ordina
tion ; Paul says simply rrpoayobaas eiri ere'. AS in the case of young
persons of special promise now, these predictions may have been often,
on many occasions, uttered. Note here rrpoayobaas seemingly intrans.
Thayer Lex. irpodya, 2. !tt! ae is, I think, connected grammatically more
directly with irpoo7oi5cras. Greek order, the going before (and applying)
to thee prophecies, or the leading-the-way to thee prophecies. — iva crrpa-
TcVo-tj ( 1 aor. subjunc. mid. 2 pers sing.) Iv ovtois (referring to -rrpocp-n-
relas) kt!, that thou mayest in them war the good, the noble warfare,

130 NOTES ON FIRST TIMOTHY.
iv avrals, in them, "marks, as it were, the armor in which Timothy was
to wage his spiritual warfare," Ell. — exeov • • • o-vve£Sr|o-iv, having, or
holding (R. V.), faith and a good conscience. Note the close connection
of these two ; the former cannot well exist without the latter. Cf. verse 5
above. — tjv Tives dTrcoo-dpevoi (a-rr-aBea) . . . IvovdYno-av (vavayia), which
some persons have thrust away, and (thus) made shipwreck concerning the
faith. It is more in accordance with the English idiom to translate the
participle here by the indicative. So often. As to the solemn thought,
is it not probably true that all who have made " shipwreck concerning
the faith " have first thrust away a good conscience ? — ots iropeScoKa tco
2aTava, whom I have given over, have delivered up, to Satan. The mean
ing of this, and the similar passage in 1 Cor. 5. 5, has been, and probably
will continue to be, much discussed ; and no one will be much wiser after
all the discussion. The meaning of the words is simple enough ; but do
they imply some special apostolic authority or not ? The former is the
usual, and may be the correct opinion; yet the words here do not in
themselves necessarily imply anything more than simple abandonment.
The sentence in 1 Cor. is much more specific. There the act is spoken
of as done in the name of the Lord fesus, and with the power of our Lord
fesus. rep ~Zarava, " to the Evil One in his most distinct personality,"
Ell. — I'vo TraiSevBeocriv (TraiSeiJco), that they may be chastised, chastened,
taught by chastisement (cf. Luke 23. 16, 22 ; 1 Cor. 11. 32 ; 2 Cor. 6. 9;
Heb. 12. 6, 7, 10), as children are chastised and taught. — pi\ pXacr-
epTjpeiv, not to blaspheme. This shows that they had not only made
shipwreck concerning the faith, but had gone so far as even to defame, to
speak evil of, their Lord. The object of this severe discipline was their
own instruction and reformation. So also in 1 Cor. 5. 5.
Ch. II. Exhortations to Timothy continued, and general in
struction : public prayers ; one God, one Mediator. Specific
directions for men ; also for women.
Vv. 1, 2. irapoKoXeo o8v (noting the transition from the more general
charge to instruction more specific) irpcorov irdvrcov, / exhort therefore
first of all (as the first instruction which is given). — iroieto-Boi may be
viewed as mid, depending directly on irapaxaXa, I exhort . . . to make, etc.
(in which const. I should expect that ere' would be expressed) ; or as pass,
the following words being the subj. of the infin. The latter const, seems
preferable. — Se'rfjo-eis (akin to Seopai, to want, need, beg, entreat), suppli
cations, irpoo-evxds (cf. rrpoaebxopai, to offer prayers and vows), prayers
(with the added idea of vows), evrevgeis (cf. cWv7xdi'w, Rom. 8. 27, 34,
11. 2, Heb. 7. 25), intercesssions, evxapio-r£as (cf. euxapiara), thanks
givings. By the use of so many words of kindred meaning, the apostle

CHAPTER II. 1-7. 131
dwells on the thought and emphasizes it. " Thanksgiving was to be the
perpetual concomitant of prayer," Ell. Cf. Phil. 4. 6; Col. 4. 2. — vire'p
w. gen, for, in behalf of. First the general, then the more special objects
of prayer are mentioned. — tcov Iv virepoxij Svtcov, those who are in high
position, in authority. Cf. i^ovala, Rom. 13. I. It may hardly have oc
curred to the Christians of that day to offer prayers for the men in civil
authority. — iva . . . Sidycopev xri., that we may lead a tranquil and quiet
life in all piety and gravity. The history of the first century shows how
difficult it was to lead and enjoy such a life ; and shows by contrast how
much we in our day have to be thankful for. If some of us, even now,
in our country, were to cultivate somewhat more of the tranquil and quiet
element, it might not be amiss.
Vv. 3, 4. tovto (sc. iarlv), This ; i. e. the thought contained in
verses 1 and 2, beginning with irapaxaXa. — evioiriov . . . Beov, in the sight
of our Saviour God (cf. 1. 1), or in the sight of God our Saviour (R. V.).
The order of the Greek words suggests the former ; so Alf, Ell. Ex
positors are not agreed whether this clause is to be connected in sense
with KaAdv as well as with arrbSexrov, nor can the point be decided either
grammatically or logically. This is good (per se), and acceptable in the
sight of , etc.; so Ell, De Wette, et al. Or, This is good and acceptable in
the sight of, etc. ; so Alf, Huth, Wiesing, et al. — 8s • . . BeXei o-wBfjvai
kt!., who wishes, who desires (B. TJ.), that all men be saved, etc. This
wish is shown conclusively in the infinite sacrifice which he made for
this purpose, in providing the means for the salvation of all. That
there shall be at last any to whom the terrible language will be appli
cable, els xbXaaiv aldviov (Matt. 25. 46), oXeBpov aidviov (2 Thess. 1. 9),
Bdvaros b Sevrepos (Rev. 21. 8), will not be owing to any defect in God's
plans and provisions, but to the fact that he has made men free agents,
and that there are those who sin deliberately and wilfully against their
own better judgment. This fact is declared by our Lord himself, ye will
not (ov BeXere) come unto me that ye might have life (John 5. 40). — Kal . . .
IXBeiv, and come into a definite knowledge of the truth ; i. e. the truth which
is above all other truths, and most important for the perishing sinner to
know, the truth which is contained in the gospel.
Vv. 5-7. ets Yap "e°S, *fe Kr*> F°r (confirmatory) there is (sc. eVriv)
one God, one mediator also between God and men (avBpdirav, human beings),
a man (ivBparros, a human being), Christ fesus. The human nature of
Christ is here placed in the foreground, because in this nature he ap
peared to men as mediator. — b Bovs lavTciv, who gave himself; therefore
a voluntary act. Elsewhere in many passages the Father is spoken of as
having given, or having sent, his Son into the world; therefore a volun
tary act on his part also. Cf . especially Jno. 3. 16. — dvTtXvTpov, a ran
som instead of (see Lex. avrl, instead of , in the place of ). — virep irdvTcov,
17

132 NOTES ON FIRST TIMOTHY.
in behalf of all. We have here distinctly stated the two ideas, instead of
and in behalf of . Note also that we have here rrdvruv, not iroAAeov, pro
vision thus being made for all. The actual atonement (at-one-ment) is
however experienced only by those who accept fully and freely the terms
of salvation. Cf. verse 4, note. — to popTvpiov Kaipols ISiois, the testi
mony (to this great truth) in its own seasons, in peculiar, appropriate sea
sons or times. See Lex iSios and Koipds. — els 8 xre., for which (directing
attention into which) 1 was appointed 1 herald and an apostle; 8, i.e.
paprvpiov. — The following strong asseveration seems to be made in view
of the fact that numerous false teachers were denying the apostolic author
ity of Paul. — Iv irCo-Tei Kal dXnOeia, in faith and truth (the faith and
truth belonging to the gospel) ; the sphere in which he was u teacher of
the gentiles.
Vv. 8-10. BovXopai ovv, / wish, or T desire, therefore (in view of the
responsible work to which I am called and the responsible office which I
hold). This introduces some specific directions for the men and for the
women. — irpoo-evxecrBai . . . Iv ttovtI Tdirep, that the men offer prayer in
every place (in every locality, i. e. where public prayer is offered, cf.
!v ttovtI rbira, 1 Cor. 1. 2); irpoa- evxeaBai, to direct, or offer, prayers and
vows. Cf. irpoaevxds, verse I. — eira£povTas, lifting up, the attitude which
was regarded among the Jews and early Christians as reverent. " The
folding together of the hands in prayer has been shown to be of Indo-
Germauic origin," Ell. — bcriovs (is I think here an adj. of two endings
with ) yfipa.% holy, pure hands ; in opposition to the idea of hands that
have been employed in wicked, impure deeds. — xuP^s • ¦ • BiaXoYio-poO,
without (or apart from) anger and debating, or doubting, i.e. with minds
calm and decided, full of faith. — eocravTcos (sc. PobXopai) y^voikos (subj.
of Kocrjiieiv) kt! , in like manner that women, in comely apparel, with modesty
and sobriety (ox good sense, see Lex. aacppoavvn) adorn themselves. This
doubtless is directed against the excessive ornamentation to which women
were prone, but by no means forbids adorning themselves " in comely
apparel," with the exercise of becoming modesty and good sense. The
thought is made still more definite and pointed in what follows. The
word shamefastness (R. V.) may have been good for the version of 161 1,
but not for that of 1881. The word is to most readers of the English
language now obsolete ; besides, the definition in Stormonth, "excess of
modesty," does not suit this connection. " Modesty " is a correct render
ing. — pT| Iv irXlypoo-iv (cf. irXexa, to plait, twine, twist) xre., not in plaited
work (wreaths, chaplets, see Lex. irXeypa) and gold, or pearls, or costly
clothing. In I Pet. 3. 3, we find b efcoflev i/iirXoxr)s rpixav . . . xbapos, the
outward adorning consisting in plaiting, or braiding, of the hair; but
irXey/xaaiv alone does not limit the idea to braided hair. — dXX' ... Si
t-pyeov dyaBcov, sc. xoapelv !ovtc£s, but — that which is becoming to women

CHAPTER II. 8-15. 133
professing piety — (adorn themselves) through good works ; Sid w. the gen.
denoting the manner or means, — in this manner, rather than by anything
outward. Vv. 11, 12. The leading idea in the connection, propriety in conduct
ing the public meetings of the church (see verse 8), should not be lost
sight of. — Tvvf| kt!. Let a woman in quietness learn in all subjection, and
I do not permit a woman to teach. "Every form of public address or
teaching is clearly forbidden, as at variance with woman's proper duties
and destination," Ell. ; not to teach (" in the church primarily, or, as the
context shows, anywhere else"), Alf. Few people in this country will
accept these comments. The value of woman's services in our public
schools and in our Sunday schools forbids this. How, then, shall we
view this passage ? Like the directions to servants (SovAoi) in this same
church in Ephesus (Eph. 6. 5), so these instructions respecting women
are, I think, intended for the time and place. Is slavery not intended to
be a perpetual institution, then may we with equal propriety conclude
that the prohibition of woman from teaching is not intended to be per
petual. Where the circumstances are the same, or similar, the obligation
is still binding ; but where the situation and surroundings are completely
changed, then those higher, more lasting, more general principles of
Christianity, announced in Galatians 3. 28, become the rule ; namely,
" There can be neither Jew nor Greek, there can be neither bond nor
free, there can be no male and female ; for ye are all one in Christ Jesus."
The full meaning of this passage may yet hereafter be better understood
than now. There is, however, another view of the meaning of the pas
sage before us, which I am inclined to think the correct one, as suggested
by the context ; namely, I do not permit a woman to teach (in the public
assembly). This accords with the instructions in 1 Cor. 14. 34 ff. It is
also entirely consistent with the statement in Acts 18. 26, where Priscilla
and Aquila are declared to have expounded the way of God more care
fully to Apollos. Many other similar passages respecting the position
and work of woman in the apostolic age might be referred to. Note
particularly Tit. 2. 3, KoAoSiSocrKoAovs, teachers of that which is good,
qualifying irpeafSiriSas, aged women. I do not think Paul would care
lessly contradict himself in two letters written about the same time to
different persons. — ov8e avflevTeiv dvSpo's, nor to have (absolute) authority
over a man. See Lex. avBevrea (only here in N. T.) and avBevrla. Eng.
word from this root, authentic. — dXX' etvai Iv ijervxfij, but to be in quiet
ness. All these directions seem to apply to the conduct of woman in the
public assemblies.
Vv. 13-15. A reason for the above directions. — 'ASdp y*P irpcoTos
IrrXderflT) (TrAocrcrco, Eng. word plastic), For Adam was first formed,
moulded, — a word used with reference to the narrative in Gen. 2. 7,

134 NOTES ON FIRST TIMOTHY.
IVAacrev (IS') b Bebs rbv dvBpairov, x°vv airb ttjJ yrfs. Cf. Rom. 9. 20.
Note irparos, adj. w. 'ASdp, not irporov, adv. — efcra, adv. afterwards, i. e.
after Adam had been fashioned from the clay. In verse 13, the first
reason for the injunction in verses 11, 12; in verse 14, a second reason.
— T]TraTf|flT| (airarda), l£airairT|Beicra (i^-a-rrarda, to deceive thoroughly). —
iv irapapdcrei, in transgression ; iv w. the dat. denoting rest in, continu
ance in, a state ; yeyovev, peri, tense, denoting an act, the effects of which
continue up to the present time. — ereoflijereTai 81 Sid ttjs TeKvoyovfas.
Two principal renderings, with two different ideas, are proposed. Thus :
yet she (collective) shall be saved through child-bearing, i. c. by fulfilling her
proper destiny as woman (so Beng, De Wette, Huther, Alf, et al.); or,
she shall be saved through the child-bearing (her child-bearing), reference
being made to the Messiah, born of a woman (so Ell, Wordsworth, etal.).
May not both of these ideas be included in the one expression? — Idv
peCvcoo-iv (aor. subjunc. of ue'vco), sc. at 7vvoiKes, if they (directing the
thought to the individuals) remain in faith and love and sanctification
with sobriety, — an essential condition of ereooiicreTai, she shall be saved, in
its full N. T. sense, and adding force to the second interpretation above
of Sid ttjs rexvoyovlas. Note here the fut. aaBi/aerai, expressing a
general truth, — what has been and will continue to be true. Winer,
p. 280.
Ch. III. Qualifications of pastors (overseers) and deacons
(vv. 1-13). Object of these instructions, and the glorious subject
to which they relate (vv. 14-16).
V. 1. iricrrbs b Xbyos (this is connected by some with the preceding
sentence in ch. 2), Faithful (trustworthy) is the saying (the word). The
expression is found only in the Pastoral Epistles; in ch. 1. 15 referring
to what precedes, here probably to what follows ; in ch. 4. 9 to what
precedes; in 2 Tim. 2. 11, reference not certain; in Tit. 3. 8, to what
follows. — et tis !irio-Koirf|s dpeyeToi, if any one seeks (stretches forth his
hand for, yearns for, see Lex. ope^co) the office of pastor. I think, as we
now generally use the word pastor in this country, it conveys the idea of
iirlaxoiros more perfectly than any other English word. The usual title,
Pastoral Epistles, is in keeping with this. The words irpeafjbrepos and
irrlaxo-rr-os in the Pastoral Epistles seem to be applied to the same per
sons. The former denotes particularly the dignity and the age of the
person, and is more in accordance with Jewish ideas ; the latter, more
Grecian in its conception, points more directly to the duties of the posi
tion. — koXov epyov liriBvpei (note iiriBvpea here used in a good sense),
he desires a good work.
V. 2. Bet ovv . . . dveirtXTjpirrov (dv- neg. and M -Atj/itttos. Att. ctti'-

CHAPTER III. 1-9. 135
Xtjtttos, delected, caught, culpable) etvai, Wherefore it is necessary (it is a
duty) that the pastor be irreproachable. — pids ywaiKos dvSpa, husband of
one wife. This is understood by many to mean that a second marriage,
even after the death of a first wife, is a disqualification for the office here
referred to. So Alf, Ell, Wiesinger, et al. This opinion is not common
in this country, and the words by no means necessarily mean this. Such
an interpretation is opposed to the primal law, Gen. 2. 18, and also to
what is implied in Rom. 7. 2, 1 Cor. 7. 15, 27, 28, I Tim. 5. 14. I cannot
doubt that the expression of Paul here was suggested by the prevalence,
more or less extensive, of polygamy at that period: husband of oti^. wife
at a given time, as opposed to more than one. Note that pids has the
emphatic position. The interpretation of some, that a pastor should be
a married man, is forbidden by the proper meaning and use of pids. —
yncpdXiov kt!., temperate (cf. vtjc/xo, Lex.), sober-minded, orderly, hospitable,.
fitted to teach. (The word apt has so far changed its meaning in common
use that it is liable (apt) to be misunderstood.) •
Vv. 3, 4. p^ irdpoivov (rrapd, olvos), not addicted to wine, not" befitting
a drinking party" (L. & Sc). — pf| TrXfJKTTrv kt!, not a striker (a man
ready to use his fists), but gentle (reasonable), not pugnacious (not ready for
a fight), not a lover of money, standing honorably at the head of his own
household '(or family). — tIkvo cxovto (agrees w. rbv i-rrlaxoirov) ev viroTayrj
kt!., having children in subjection with all gravity. This last clause is
understood by Van Oost. as qualifying exovra, having with all gravity his
children in subjection. But the kindred expression in ch. z. 3 is opposed
to this view, and leads us to connect it closely w. iv virorayfj ; so Alf,
Ell, Huther, Wiesinger.
Vv. 5, 6. el Se tis . . . ovk otSev (note the neg. ovk in a conditional
sentence, belonging to olSev, not to the condition as a whole), But if any
one fails in knowing horv to preside over his own household. — ircos . . .
eiripeAT|o-eTai (iiripeXopai and eiripeXeopai), how shall he take care of (have
charge of) the church oj God ? — p-rj veo'epvrov, tvo pi\ xre., not a recent con
vert (Ell.), a new convert (Thayer), lest, being puffed up with vain conceit
(lit. being wrapped in amist), he fall (ipirear/, ipirlrrra) into the condemna
tion of the devil (i. c. into the condemnation belonging to, or pronounced upon,
the devil), xplpa, judgment, and xpiva, to judge, often denote, especially in
the N. T. and the LXX, an unfavorable judgment ; hence, like kotokpiuo
and xaraxplvu, are rendered condemnation, to condemn.
Vv. 7-9. Set SI koI papTupiav kt!. And it is a duty that he have, it
behooves him to have, a good reputation also from those without (the church).
It is important that he have not only the characteristics above named,
but also honorable testimony, a good reputation. — iray£Sa tov Sia|3oXov,
the snare of the devil, i. e. the snare which the devil lays for him. If We
understand tov SiojSdAov as limiting both iro7(So and oveiSicrjudv (aS is

136 NOTES ON FIRST TIMOTHY.
indicated by the fact that eis is expressed only once), then the idea would
be, into reproach such as is cast upon the devil and into the snare (or a
snare) such as the devil lays. The wide range of meanings of the gen.
in N. T. Greek is something to be particularly noted. — Aiokovovs (sc.
SeT eivai) kt!., It is necessary that deacons in like manner be grave, not
double-tongued (not ambiguous and doubtful in what they say) , not given to
|or inclined to) much wine, not avaricious (not sordidly greedy of gain,
L. & Sc). — exovTos kt!., having, or holding, the mystery of the faith in a
pure conscience ; cf. I. 19, having, or holding, faith and a good conscience :
ib pvtrrf|piov Tfjs ir£o-recos, the mystery of the faith ; i. e. the N. T. doc
trine of faith, which hitherto had not been made plain to the world, but
was now clearly revealed in the gospel. (Other explanations of this ex
pression have been given, as the mystery in which we place faith ; but the
above seems most in keeping with Paul's use of pvari/piov : cf. verse 16,
Eph. I. 9, 3. 4, 6. 19, notes) : in a good conscience, the sphere in which this
doctrine and all the great truths of Christianity must be held. Without
a good conscience there can be no clear view, no just comprehension, of
spiritual truths.
Vv. 10, II. Kal ovtoi 81 SoKipvajjeo-Bcocrav (Soxipdfa) xre., And (Se) let
these (Sidxovoi) also (xai) be proved first, i. c. before entering upon the duties
of the office j be proved, tested, tried; not by any formal examination (which
proves very little), but by their daily walk as Christian men ; let them not
be vebtpvrot, novices, new converts.— eXr a 8ioKOve£Tcocrav (SiaKove'co), after
that let them serve as deacons. — dveyKXTp-oi 8vres, while they are, if they
are, because they are, blameless, or unaccused. For the full meaning of the
particip. see Good. § 277 ; Had. Allen, 969. Note that no formal ordi
nation of the deacons is here spoken of. — ywaiKas (sc. Sei eivai) kt!.,
It is a duty that women in like manner be grave, etc. Does this mean the
wives of deacons, or rather women who serve as deaconesses ? From
the connection and the form of the expression (it is not tos yvvdixas, or
yevalxas avrav), the latter seems more probable. So Chrys., Alf, Ell,
De Wette, Wiesinger, et al. — pi] 8iaf36Xovs, not calumniators, or slan
derers ; a very expressive word in the Greek. Cf . just above, tov Sio-
PbXov, verses 6, 7. — vrpboXfovs, temperate (wineless, L & Sc). Cf. verse 2,
note. Vv. 12, 13. Sidxovoi eWioo-av (el/ii) xre., Let deacons be husbands of
one wife. Cf. verse 2, above, note. — tIkviov . . . irpoierrdpevoi . . . o(kcov,
rnling well (standing at the head of , cf. Titus 3. 8, 14) (their) children and
their own households. The same general character required of the deacons
as of the pastors ; cf. verse 2 ff. — 01 ydp . . . BiaKoWjcravTes kt!. For those
who have served well as deacons secure to themselves (cf. Acts 20. 28, also
itept-rrol-nais, Eph. 1. 14, 1 Thess, 5, 9, 2 Thess. 2. 14, Heb. 10. 39, 1 Pet. 2. 9)
a good standing, or degree, and much boldness of speech (free-spokenness,

CHAPTER III. 10-16. 137
L. & Sc), in the faith which is in Christ fesus, — the sphere in which the
freedom and boldness of speech would exist, — the sphere in which faith
exists and is genuine.
Vv. 14, 15. Tovto eroi ypdrbw, These things I write to thee. Expositors
are not agreed as to the reference of tovto, whether it refers to what just
precedes, or to the entire Epistle up to this point. The question is of the
least possible importance. Note here 7pd<pco, st. %ypa\pa, epistolary aor. —
IXtt^cov IXBeiv . . . toxiov (Att Barrov), hoping to come to thee very soon.
The particip. seems to denote simply the relation of time, while hoping,
in the hope. The concessive meaning, though I hope, is preferred by some.
rdxiov, comparat., very quickly, very soon. — Idv 81 fSpaSvveo, but if I am
slow (in coming). flpaSbs opp. to tox<5s. — tvo elSTjs (subjunc. of oISo) ireos
kt!, (I write ) that thou mayest know in what manner it is a duty to conduct
one's self in God's house (dvaarpecpeaBai, see Lex. ava-arpecpa). Cf. Eph
2. 3. The form of the expression is general, and may apply to Timothy
in his duties as pastor, or to the other officers and» private members of
the church. — fJTis !errlv kt!., which indeed is the church of the living God,
the pillar and foundation of the truth, r/ris, cf. Eph. 1. 23, note : it agrees
in gender here, not with its antecedent oixa, but with the predicate
ixxXr/ala, Winer, § 24, 3. For the omission in Greek of the article with
oiKio, ixxXr/aia, trrbXos, and iSpalapa, see Winer, § 19. The statement is,
the house of God is the church of the living God, and this is the pillar
(viewed as a support) and the foundation (the firm ground) of the truth.
V. 16. koI bpoAoyovpevcos xre., And confessedly (by common consent,
L. & Sc.) great is the mystery of godliness ; i. e. the true character of godli
ness, or piety, so often perverted, distorted, and misunderstood in all the
preceding ages of the world, but now made plain in the manner described
in the words following. Cf. Tb pvar-fiptov ttjs irlareas, verse 9, note. —
8s e<j>avepeS8T| (epavepdeo) Iv erapKi, -kt!. The grammatical const, of os is
explained in a variety of ways ; all, however, conveying the same idea.
The reading Bebs, st. os, is found in some MSS, but is not generally
adopted in the most critical editions. Ss manifestly refers to the idea
contained in Tb ttjs evaefielas pvar-rjpiov, the mystery of godliness, as made
plain and embodied in the person of the Christ. We may translate, Who
(Ell, et al.), or He who (R. V.) was manifested in (the) flesh, was shown to
be righteous in (the) spirit, was seen of angels, was heralded among (the)
nations, was received with faith in (the) world, was taken up in glory. It
seems very probable that this was part of an ancient and familiar hymn,
a detached sentence; and hence the explanation of Ss. It may be ar
ranged as follows : — *Os iipavepdBri iv aapxi,
'ESixaidB-r/ iv rvebpari,
"n<p8-n ayyiXois-

138 NOTES ON FIR3T TIMOTHY.
'EKTjpuxfT) iv edveaiv,
'EiriorevB-n iv xbapa,
'hveX-t/pcpBr/ iv Sd|fj.
The words in the spirit are to be understood of his own spirit, not of the
Holy Spirit : was seen of angels, or appeared to angels, i. c, as the connec
tion would indicate, during the period of his incarnation. Whether any
particular event is here referred to is not certain. The last clause most
naturally refers to his ascension, after the resurrection.
Ch. IV. False teachers about to come (vv. 1-5). Timothy
exhorted to avoid all idle and useless discussions, and to strive
after godliness (vv. 6-10). He should seek to be a pattern to
those who have faith (vv. 11-16).
V. 1. Tb 81 irvevpa prp-ios Xe'yei, But the Spirit (the Holy Spirit) says
expressly (distinctly communicated in words). This fact was declared by
our Lord (Matt. 24. 11); was foretold by other apostles (1 John 2. 18,
2 Pet. 3. 3, Jude 18) ; and was revealed also to Paul. Cf. 2 Thess. 2. 3 ff.
— 8ti Iv iiCTTepois Kaipois diroo-Trjcrovra£ (dcplor-nfii) Tives kt!, that in
later times (not the same as e'v xaipcp iaxdrcp, I Pet. I. 5, eV iaxdrov tov
Xpbvov, Jude 18) some shall depart from (stand away from) the faith. —
TrpocrexoVTes kt!, giving heed to spirits that wander, or cause to wander
(see Thayer, Lex. rrXavos), and to doctrines of demons, i. c. doctrines taught
by demons.
Vv. 2, 3. Iv viroKp£crei ipevSoXoYeov, in the hypocrisy (the sphere in
which they move and the atmosphere they breathe) of men speaking false
hoods. — KeKavcrrnpiacrpevcov (Kovo"TTjpid£co) ttjv IBCav ervve£ST]criv, branded
as with a hot iron (cauterized) in their own conscience, — a terrific but truth
ful description of many teachers of error. — kcoXv<5vtcov yapeiv, forbidding
(hindering or trying to hinder) to marry. This appeared in the asceticism
of the Essenes and Therapeute, but more fully afterwards among the
Gnostics. From this clause we may see that those who have ranked
Paul among the false teachers who have forbidden to marry entirely mis
take the true meaning of his instructions elsewhere, particularly in 1 Cor.
ch. 7. — OTrexecrflai PpcopoTcov, (commanding) to abstain from (certain)
things which are eaten. airexeoBai depends on a word suggested by
xaXvbvrav, perhaps KeAeudvTiov. Winer, § 66, 2, e. Cf. eivai, I Tim. v.. 12.
The word meat as now used signifies flesh, and hence is not accurate as
a translation of /3pco/ia, which means anything eaten, food in general. —
a . . . eKTicrev (xrlfa) xre., which Cod created to partake of with thanks
giving by those who have faith and a definite knowledge of the truth ;
els perdx-r/pypiv, with u view to partaking of; rols . . . iireyvaxbai (i-rn-
yiyvdaxa) is perhaps best viewed as dat. of interest, for those 'who have

CHAPTER IV. 1-8. 1 39
faith, etc. Note one article, tois, with both words, thus connecting them
more closely in thought.
Vv. 4, 5. 8ti itov KTfcrpa kt!. Because (introducing a reason for what
was just stated) everything created of God is good : xrlapa, a thing created.
The word creature suggests to most minds the idea of a living creature,
and hence is not an accurate rendering of xrlapa. — koI oiSev dird|3Xr|Tov
. . . XapPavdpevov, and nothing is to be thrown away (rejected) if received
with thanksgiving (particip. denoting condition). — dyidgeTai ydp kt!.,
for (explaining and confirming) it is sanctified (made clean or pure)
through the word of God and intercession (cf. 2. 1). Note here one prep.
with both nouns, thus uniting them more closely in sense : through the
word of God, " uttered in and with the eWevfis," Van Oost. It is thought
by many that reference is here made to the prayer offered at meals.
Vv. 6, 7. Tovto viroTiBlpevos kt!. In suggesting these things to the
brethren (If thou pit the brethren in mind of these things, R. V.), thou wilt
be a good servant, etc. — IvTpeebdpevos tois Xdyois xre., being nourished in
the words of the faith (in the words belonging to the faith, " words in
which faith expresses itself," Ell.) and of the good doctrine which thou hast
closely followed (as a disciple) : rrapr/xoXobBi/xas, rrapaxoXovBea. — tovs SI
|3e(3ifjXovs kt!, but the profane (impure, vulgar) and old-womanish (see
Lex. ypadS-r/s, fr. 7po?o, an old woman, and e?Sos, a likeness) myths, or
stories. The word fable, as now used and understood, conveys a very
different idea, — "a fictitious story, designed to convey some moral pre
cept." — irapoiTOv (iropoiTe'co), beg off from, deprecate, refuse to hear.
These myths are thought to have been chiefly of Jewish origin. Cf. 1. 4,
2 Tim. 4.4, Tit. 1. 14, 2 Pet. I. 16. — yipvalje SI ereovrbv kt! , and exer
cise thyself (train thyself) unto godliness (or piety). The word yvpvdfa
(from which the Eng. word gymnastic) is spoken ordinarily of physical.
training; unto godliness, in distinction from the end kept in view by the
trained gymnast, i. e. physical development, dexterity, and strength.
V. 8. Enforcing the exhortation, and giving a reason for it. — fj ydp
crcopoTiKT\ yvpvao-ia kt!., For bodily training (exercise of the body) is profit
able (beneficial, dcpeXipos, adj. of two endings), for a little, towards a little,
may mean for a little time, or, more generally, for a little, denoting extent
and application. The contrasted irpbs ttovto makes the latter idea more
prominent. The bodily training here referred to may mean the training
of the athlete, with which the Greeks were so familiar, or that of the
ascetic. Cf. note on xaXvbvrav yafielv, verse 3. Perhaps the latter
idea — the training of the body so as to keep it in proper subjection, so
as to be temperate in all things — may be more prominent in this connec
tion, and form a more suitable antithesis to what follows. — fj SI evo-ipeia
kt!., but godliness (piety) is profitable for all things, in every direction,
and to an unlimited extent. — Ittoyy6^'0" ?X0V0"a kt!, having (since it

140 NOTES ON FIRST TIMOTHY.
has, causal use of the particip.) promise (or a promise) of life (in the high
est N. T. sense of this word), that which now is, and that which is future
(that which is to come). The full meaning of this we shall better compre
hend erelong, when the realization comes.
Vv. 9, 10. irio-rbs b Xdyos kt!., Faithful (trustworthy) is the statement
(the declaration), etc., referring here to what precedes; cf. i. 15. — els
tovto ydp KOTricopev koI dYcovi£dpe6a, For with this end in view (looking
into this, namely, the realization of the promise), we toil and struggle for
the prize ; pres. tense, denoting what is continued. Some editors read
here dveiSi£e>«ec>a, we bear reproach, — a reading far less expressive. — oti
f|Xir(Kapev (e'ATri'fco) Iirl Beio ijcovri, because we have placed our hope upon
the living God (as a foundation). The words the living God, so often
found in the N. T, seem to contrast him in whom we hope with the false
and unreal divinities whom the Gentiles worshipped. — 8s ecrriv ercoTfip
xre., who is the Saviour of all men, in a special manner of those who have
faith. He is the Saviour, the Preserver, of all men, in that " he gives to
all life and breath and all things" (Acts 17. 25) ; but to those who have
faith he is a Saviour in a far higher sense (yudAicrra). Cf. Gal. 6. 10 for a
similar thought.
Vv. 11-13. TLaptxyyetCKt ¦ • ¦ 8£8ao-Ke, Command (transmit with author
ity) these things (mentioned above, vv. 8-10) and teach. Pres. tense, de
noting what was to be continued. — pnSels . . . KOTocbpovevrco, Let no one
despise thy youth. Let your life be so exemplary that it will be impossible
for any man to look down on you. — dXXd tvttos y'vov tcov ttiotcov, kt!,
but become thou an example (a pattern) for those who have faith, in word, in
conduct (or manner of life, cf. 3. 15, dvaarpecpeoBai), in love, in faith, in
purity. Note that the prep, is repeated with each noun, thus making
each more distinct and emphatic. —Scos epxopai irpdo-exe ttj dvaYveoerei,
kt!. Until I come, give heed to reading, to exhortation, to teaching, — the
article expressed with each noun, making each more distinct. Note ecos
here with the pres. indic, a rare const, for the fut. Winer, § 40, 2, a.
§ 41, 3. In classic Greek, ecos meaning until, implying expectation, takes
etv w. the subjunc. rr, avayvdaei, the public reading of the Scriptures,
particularly of the O. T, and probably such parts of the N. T. as were
accessible to him: rrj irapaxX-i)aei, the two ideas combined, exhortation
and consolation, such as belongs to every good sermon : ttj SiBo<rKoAi'o,
the two ideas of doctrine and teaching united.
V. 14. pf, dpeXei (note the force of the pres. imperat.) kt!, Do not
neglect the gracious gift (the free gift of God's grace) in thee : do not neglect,
1. e. cultivate and use. Cf. ava(arrvpe1v, 2 Tim. 1. 6. — 8 ISdBr, eroi Sid
TrpoebnTefas kt!., which was given to thee through prophecy with an imposi
tion (a laying on) of the hands of the elders (the company of elders). These
outward and public ceremonies, like the ordinance of baptism, are to be

CHAPTER IV. 9 — V. 4. 141
viewed, not as the means, but as the signs, of the inward grace. This
inward grace was the direct gift of God : Tb x°-Pl,Tpa rov Beov, 2 Tim. 1. 6.
Cf. 1 Tim. 1. 18.
Vv. 15, 16. tovto peXera (pres. imperat. peXerda), Iv tovtois E«r3i
(eioi) kt!. Care for and practise these things, in them continue to be, that thy
progress (advancement, cf. rrpoxbirra) may be plain to all. The progress of
Timothy might refer not only to his own personal improvement, but also
to his work in the church. — ?irexe "ovtcS kt!. Give heed to (be attentive
to) thyself and the teaching (cf. verse 13, note). — eir£peve avrois, continue
upon them, as the objects of thought and care : avrois, them, seems to be
used here in the sense of tovtois, these things, and to refer, like tovto,
verses 11, 15, to the preceding exhortations and instructions. — tovto
Yap iroieov (particip. denoting time and also means), for by doing this
(or in doing, while doing). — Kal o-eavr-bv ereoereis (ad(a) xre., thou wilt
save both thyself and those who hear thee. Both his awn salvation and that
of others, who heard his teaching and preaching, depended on his fidelity
to duty. This was a necessary accompaniment and condition of salva
tion ; and so is it ever with the preacher of the gospel, — eriocreis, fut, ex
pressing continued action (see Gram.), thou wilt be in the act of saving.
This expression is not intended by any means to ignore the great doctrine
of salvation through our Lord Jesus Christ. No thought could be farther
from the mind of Paul ; but he here uses this language to encourage
and stimulate Timothy in his great work.
Ch. V. Special instructions respecting the older and younger
members of the church, and respecting widows. A warning against
hasty and partial action.
Vv. 1-3. irpeo-puTepio pf| !iriirXifj|Tjs (!Tri-TrATjcr<rco, aor. subjunc.) dXXd
irapaKdXei (pres. imperat. denoting continuance) xre., Rebuke not an
elderly man, but exhort (encourage, comfort) him (sc. avrbv) as a father.
irpeafivrepcp here in the general sense. iiriirX-r)aaa, to strike at or upon ;
hence to reprimand, speak sharply to. — veeorepovs cos dSeXcbovs, sc. Trapa-
KoAei, younger men (exhort) as brethren. — irpeo-purepas kt!, elderly
women (exhort) as mothers, younger women as sisters, in all purity. —
XT|pos Tipa (pres. imperat. of ripda) tos kt!. Widows, those who are
actually widows , — i e. women who are bereaved and left entirely alone in
the world (verse 5), — hold in honor, treat with respect ; and afford mate
rial proofs of this by giving them all necessary aid.
V. 4. el Se tis X^Pa • ¦ • l'xel> But if any wldow has children or de
scendants (probably meaning grandchildren, not nephews). — pavBaveTco-
o-av . . . cvcrePeiv kt!, let them (the children or grandchildren) learn in the
first place (as their first lesson) to respect (to show filial piety towards) their

142 NOTES ON FIRST TIMOTHY.
own household. Note that evae$-f)s, like the Latin plus, is spoken of
reverence towards parents as well as towards God, while the English
words pious and piety refer almost exclusively to our feelings towards
God. — koI dpoiPds diroBiSovai kt!, and to give in full (arro-) recompense
to their parents (or grandparents). Note airoSiSbvai, pres. tense, denoting
continuance ; and dpoiPds, plur, indicating repeated acts in recompense.
Such obligations cannot be all discharged at once. — tovto yap Io-tiv xre.
Cf. 2. 3.
Vv. 5, 6. fj SI ovreos \f\pa Ka^ pspovcopevrj (povba) ^XiriKev (iXrrlfa)
kt!. But she who is actually a widow, and left alone, has placed her hope on
God, and continues in, etc. — wktos Kal fjpe'pas, gen. of time, by night
and by day. This order, always followed by Paul, but not always by
Luke and John, may have been suggested by the Rabbinical reckoning
of the day beginning at evening. — f| 81 mraTaXeoo-a (criraTaAdco, to live
luxuriously, to give one's self to pleasure, Thayer) jjeocra (faeo) tIAvtikcv,
But she who gives herself to pleasure (to the enjoyments of the senses) is
dead (spiritually) while living (while in this life). Cf. Rev. 3. I, ovo/ia
exeis Sri £tjs, Kal vexpbs ei.
Vv. 7, 8. koI tovto irapdyyeXXe (pres. denoting continuance) Vvo dv-
eir£XT)pirroi (adj. of two endings) ioctiv, These things also (the things just
mentioned) command (cf. 4. II, note), in order that they may be without
reproach (irreproachable). — el Se tis . . . ov irpovoeiTai, But if any one
(referring, it is usually thought, to tckvo and exyova, verse 4) fails to take
thought beforehand for his own relatives, and especially for his own household.
Note here again oi in a conditional sentence. Cf . 3. 5, note. — tijv irCo-Tiv
fjpvT)TOi (dpveopai) xre., he has denied the faith, and is worse than one
without faith ; "the faith," as affording a rule of Christian conduct, he
has in practice denied. He is worse than one without Christian faith,
having had a more complete knowledge of duty. Cf. Matt. 5. 46, 47.
Vv. 9, 10. Xfjpa KaTaXeyeo-Bco . . . yeyowia, Let (one) be enrolled as
widow having become not less than sixty years of age. (yeyovvla has been
connected with what follows by some, — Vulg , Luther, Bib. Un , et al, —
but not by the majority of recent editors.) This injunction has been
understood by many to mean, Let her be enrolled for some special service of
the church, similar to that of deaconess. Others, and apparently the great
majority of ancient expositors, with many of modern times, understand it
to mean, Let her be enrolled on the list of those to be aided or supported by the
church. The connection certainly suggests the latter ; and the reason
why she should be not less than sixty years of age is given in what follows,
verses 1 1 ff. — evbs dvSpbs yvv-l), (having been) the wife of one man. This
I understand as the corresponding expression in ch. 3. 2 ; not meaning
having been married but once, but rather having been faithful to her law
ful husband, whether in a first or second marriage, — having been a vir-

CHAPTER V. 5-14. 143
tuous, and not a " loose " woman. Cf. Huther. No doubt the state of
society at that time throughout the Roman world made such an injunction
pertinent and readily understood. Note that the word yvv-t) signifies both
wife and woman, as dv-r)p signifies both husband and man. — ev e'pyois
KaXois papTvpovpevT], in good works attested (having an established repu
tation). The character of these good works is specified in what follows:
ei . . . el . . . ei . . . ei . . . ei xre., if she has nourished children (may mean her
own children, or the children of others also, destitute children), if she
has entertained strangers, if she has washed thefeet of saints, if she has fur
nished aid (i-rr-r)pxeaev, fr. irr-apxea) to persons in affliction, //"(summing up
all) she has followed close upon (eir-nxoXovB-naev, i-rr-axoXovBea) every work
(that is) good. Note the sequence, — kindness to children (her own and
others that were destitute), kindness to strangers, washing the feet of the
saints (according to Oriental custom, the humblest service), relief to the
afflicted, readiness for any and every kind act. Such a character is by
no means very common; yet it has existed under (Re influence of Chris
tianity, and does still exist.
Vv. 11, 12. vecoTepas SI xre., But younger widows refuse, i. c. refuse to
enroll them in the list referred to in verse 9 ; and that for the reason
following. — 8tov YaP KOTao-Tpr|vido-iocriv (xara-arpr/vida) xre., for when
they have become reckless (unrestrained, lascivious) against Christ, they wish
to marry, — a violation of the understanding when they were enrolled as
widows, and rendering them incapable of discharging such duties as de
volved on the widows who were enrolled. This is distinctly stated in the
next clause. — I'xovcroi . . . fj6eTT|o-av (dfeTe'co), having judgment (con
demnation) because they have set aside (disregarded) their first faith, i. e.
the actual or implied pledge when they were enrolled as widows. The
interpretation of Ell, bearing about with them a judgment that, etc , I can
not adopt.
V. 13. eipa 81 koI dpyal pavBdvovcriv kt!. And at the same time they
learn to be idle also. This and what follows is added *o the breaking of
their pledge. — irepiepxo'pevoi tos oIk£os, going (loitering) about the houses
(from house to house, R. V.). The construction of the Vulg. connects
rrepiepx&pevai w. pavBdvovaiv, simul autem et otiosee discunt circuire
domos, but at the same time (being) idle also, they learn to go about houses ;
Greek idiom, they learn going about (or to go about) the houses. This const.
is preferred by De Wette, Wiesinger, Van Oost, et al, and seems logi
cally more natural. — ov po'vov 81 dpyal kt!, and not only (are they) idle,
but gossips (tattlers) also, and busybodies (meddlers, Lat. curiosce) speaking
the things which ought not (to be spoken), or telling the things which ought
not (to be told). Do any similar characters exist now ? ra. pi/ Siovra,
cf. d pi/ Sei, Tit. I. II.
V. 14. PovXopai ovv vecoTepas Yap.s-V. 1 wish therefore that (the) younger
18

144 NOTES ON FIRST TIMOTHY.
widows (or women) marry. Alf, Ell, Wiesinger, et al, supply x*V<" w-
vearepas, the younger (widows). If * second marriage was in any way
disreputable, contrary to the spirit and precepts of Christianity, could
Paul have written this sentence? I trow not. The distinction between
PobXopat and 0eAio, in verse u, is not very marked. Both are rendered
desire in R. V. Chrysostom also renders them alike, — eireiSij oStoi /3oo-
Aovtoi, HobXopai ko7co kt!. — TeKVoyoveiv, kt!, bear children, rule their
household (yet cf. ouS! avdevrelv avSpbs, 2. 12), give no occasion (or excuse)
for reviling to the one who is opposed. Note x"P'" as PreP- w- the Sen-'
for reviling, i. c. to further or promote it. Cf. Eph. 3. I, 14, Tit. I. 5, 11.
It may denote the moving cause (Gal. 3. 19), or the end in view, the final
cause, as here.
Vv. 15, 16. ¦fj8T| yap Tives eleTpdirna-av (eK-Tpeirco) kt!, (And I express
this wish, verse 14), for already some have been turned out (of the right
way), (to follow) behind Satan. Note that Tive's, common gender, is here
doubtless feminine. In what particular manner they had been turned out
of the way we are not told, birlaa often used as prep. w. the gen. — et tis
iricrrf) i)iei X^Pas> *"•> Jfany (woman) who believes has widows : -rriar-t),
fern, suggesting the word to be supplied in Eng. — eTrapKe£cr8io (iir-apxea)
ovtois, let her (from her own resources, mid.) provide for them a sufficient
supply. — Kal pf| pape£er6eo (jSape'co, later form for jSapvveo) f| IkkXtio-Co,
and let not the church be burdened (the church having already a list of
those who were not otherwise provided for, verse 9). — £va . . . erapKeorri,
in order that there may be a sufficient supply (at the command of the
church) for those who are actually widoivs. Cf. verse 3, note. This verse
presents a case of destitution and dependence quite different from that in
verse 4.
Vv. 17, 18. Oi koXcos irpoeo-TcoTes (irpolar-r/pi) irpeo-pvTepoi . . . dgiov-
o-Bcoo-av (d|idco), Let the elders who preside well (govern well) be counted
worthy of double honor. The position of an elder here referred to seems
analogous to that of pastor, or elder, or bishop, in the various churches of
our time, as is indicated by irpoearares. Cf. Tit. 1. 5, 7, where irpea$v-
repos and iirlaxoiros are spoken of the same person. " We must fairly
acknowledge with Jerome that in the Pastoral Epistles the terms iirlaxo
iros and -repeafivTepos are applied indifferently to the same persons," Ell,
note on 3. I. Mark the full meaning of ti/utjs, honor, estimate, reward,
that which is paid in token of worth, remuneration. See Lex. — SittAtjs, an
intensive word, not to be taken in the literal sense : iroAAfjs ripr/s, Chrys.;
irAei'ovos ripr/s, Theod. Cf . tiuo, verse 3. — pdXiora 01 KoiricovTes (KOTrideo)
kt!, especially those who toil (implying that not all the -rrpeaBvrepot were
engaged in this way) in word (i. e. in public address) and in teaching. —
Xeyei yap fj YPa<H> For the scripture (the Old Test.) says. These cita
tions show that the idea of compensation is included in tiutjs. — Povv

CHAPTER V. 15-22. 145
dXoeovTa (dAoaco) oi cbipucreis, thou shall not muzzle an ox while treading
out the grain (while treading the thrashing-floor) ; Deut. 25. 4, cited from
the LXX. Note ov cpipdaeis as a substitute for the imperat. Winer,
§ 43. 5, c. Frequent in N. T. Cf. Vulg, non alligabis os bovi trituranti.
— ko£ introduces another confirmation of verse 17 ; not, indeed, a quota
tion from the O. T. (tj yparp-t)), but a proverbial declaration from the lips of
our Lord, found in Luke 10. 7, and with a slight variation in Matt. 10. 10.
— djjios b epyaTns tov pio-Bov ovtov, The laborer is worthy of his pay (his
wages). The word " hire '' as a subst. (" worthy of his hire ") is no longer
in general use.
Vv. 19,20. KOTd irpeo-pvrepov . . . pf| irapaSe'v^ov (iropo-Se'xoaai), Do not
receive (be not in the habit of receiving, pres. imper. ) an accusation against
an elder (the word probably used here in the official sense). — Iktos el pf)
(not a mere pleonasm, but an emphatic expression) Iirl . . . papTvpcov,
except in the presence of (or on the testimony of) two or three witnesses
(only on the condition that two or three witnesses bring in their
testimony) ; iirl w. gen, in the presence of, Lat. coram. Cf. Acts 23. 30,
24. 19, 20, 25. 9, 10, 26, and often. Would it not be well if the caution to
which Timothy is here exhorted were more strictly observed in our day ?
— Ivcoiriov irdvTcov, join w. e\ey\e, reprove in the sight of , or before, all.
This verse is not in conflict with Matt. 18. 15, as we have here the pres.
tense, tovs apaprdvovras, those who keep on sinning, those who habitually
sin ; but in Matt, if thy brother shall have sinned, apapr-r)ar/, aor. Cf. note
on diroBepevoi and AaAeiVe, Eph. 4. 25. — Iva Kal 01 Xoiirol kt!, in order
that the rest also (i. c. all the rest who indulge in sin, occasionally or habit
ually) may have fear. This verse seems to be a general precept, not
applying in particular to elders. On the number of witnesses, cf. Matt.
18. 16, Deut. 19. 15.
Vv. 21, 22. AiapapTvpopai Ivcoiriov xri., I solemnly conjure (thee) in
the presence of God and Christ fesus and the elect angels. Note that
eViorriov is expressed but once, thus uniting more closely the genitives
following, and viewing them all as one great company of witnesses.
Note also one article, tov, before Beov and Xpiarov 'Ir/aov. By the term
" elect angels "' is usually understood those who kept their first estate,
who will attend the Lord at his final coming to judge the world. — I'va . . .
ebvXdgrjs kt!, that thou observe (guard) these things (referring to the in
junctions above) apart from prejudgment (prejudice), doing nothing by
w.iy of partiality (rrpbaxXiaiv, an inclining towards). — Xeipas • . • IrriTiGei
(imperat. pres.), Be in the habit of laying hands hastily (quickly) on no
man ; referring, I can have no doubt, to the imposition of hands at ordi
nation. So the majority of expositors, ancient and modern, understand
it. Cf. 4. 14, Acts 6. 6. That it refers to " the xe'pofecria on the absolu
tion of penitents and their readmission to church fellowship " (Ell. et al.),

1 46 NOTES ON FIRST TIMOTHY.
I cannot think. — pnSe koivcovci xre., and do not (by hasty action) become
a sharer in other men's sins ; as he might be if he assisted in the ordina
tion of a man of bad private character. Cf. the exhortation in 3. 10.
The importance of this injunction has lost none of its weight in our day.
The thought is still further strengthened by the next sentence : creovrbv
dyvbv Tfjpei, keep thyself (habitually) pure.
V. 23. We have an unusual succession of sentences (beginning with
verse 19) without connectives (asyndeton, Winer, § 6o), and the logical
connection in the mind of the writer at this point is not at first very
apparent ; yet the thought of purity, both spiritual and physical, may not
unnaturally have led to that of health, and the proper means of restoring
and preserving it. — pt|k!ti vSpoiroTei, Drink no longer water (i. e. water
only). This implies that Timothy had been in the habit of abstaining
entirely from wine, which was then and is now so generally used in that
part of the world. — dXXd oiveo oXiyco \p& (imperat. pres. fr. xpdo/iai),
but use (be in the habit of using) a Utile (note this word) wine. — Sid kt!.
(introduces the reason why he should use a little wine, — precisely the
principle now adopted by temperance people ), on account of thy stomach
and thy frequent infirmities. This shows that Timothy, though still a
young man, was in delicate health.
Vv. 24, 25. The thought in these verses is natural in connection with
the exhortation Lay hands hastily on no man, thus giving your indorse
ment to his character; for though the sins of some men are apparent
beforehand, and their actions readily understood, yet this is far from
being true of all. Hence the need of great caution. — Tiveov (emphatic
position) dvBpcoireov kt!., Of some men the sins are openly manifest, or
manifest beforehand (irpo-), going before (them) into (the judicial) trial. So
now a suit may be regarded as virtually decided in some cases even be
fore the formal trial comes on. — tictIv 81 Kal kt! , but in the case of some
men (those who have had the public confidence, but were secretly corrupt
and unprincipled) they (the sins) even follow afterwards (come on behind
them into the judicial trial). Human nature in its different types does
not seem to have changed very much from that time till now. — coo-ovtcos
Kal rd epya kt!. In like manner the works also, those which are good, are
manifest beforehand, or are openly (rrpo-) manifest, and those which are
otherwise. (Otherwise than what ? Otherwise than openly manifest, the
most understand it. Yet the structure of the preceding statement, the
emphatic position of to koAo, suggests to some the antithesis, otherwise
than good.) — Kpvpfjvai (kputttco) ov Svvovtoi, cannot be concealed. In
verse 24 we have a statement respecting sins. Some of them are openly
manifest ; others may remain concealed for a time, but only for a time.
In verse 25 we have a statement respecting works which are good. Some
of them are openly manifest ; and those which are not so (not openly

CHAPTER V. 23 — VI. 2. 147
manifest, as the majority of expositors understand it) cannot be hid.
These thoughts are very naturally and properly suggested as a caution to
the youthful and comparatively inexperienced Timothy against hasty and
premature action.
Ch. VI. Respecting servants ; a warning against false teachers,
and against covetousness (vv. 1-10). An exhortation to Timothy
(vv. 11-16). A charge respecting the rich (vv. 17-19). A word to
Timothy in conclusion (vv. 20, 21).
Vv. I, 2. "Ocroi . . . f|ye£o-8wcrav (r/yeopai), Let as many as are under a
yoke, (being) bond-servants, consider their own masters worthy of all honor
(or appreciation). Cf. rtpr/s, 5. 17. irdar/s ripr/s, of all honor, i.e. all
which belongs to the position. Cf. iv -rraar/ croipio, Eph. 1. 8, note. — t'va
pf| . . . pXao-cpr|pfjTai, that the name of God and the doctrine may not be
blasphemed (may not be spoken of with reproach) ; * SiSoctkoAio, so often
used, would be readily understood as meaning the Christian doctrine. This
exhortation, and those of a similar import, so frequent in Paul's Epistles
(cf. Rom. 13, 1 Cor. 7. 21, Eph. 6. 5 ff. Col. 3. 22, Tit. 2. 9), were of great
practical importance at that time, in order that the principles of Chris
tianity might gradually and peacefully obtain a firm foothold in the world.
That these principles would work like leaven in human society, eventually
destroying all oppressive and cruel distinctions, Paul saw very clearly.
See the remarkable statement in Gal. 3. 28. — 01 SI ttio-tovs exovTes
SecnrdTOS p"rj KOTOcbpovefrcocrav (xara-cppovea), 8ti kt!. And those who
have believing masters, let them not despise (them), because (or in view of the
fact that) they (the masters) are brethren (and hence in the Christian view
no higher in rank than themselves). Paul evidently understood human
nature. Those bond-servants, who were elevated by Christianity to the
same level with their believing masters, might very naturally feel a little
pride, or even go beyond this and show disrespect. Against such an un
christian feeling this exhortation is directed. — dXXd . . . SovXeveVeocrav
(SovAevco), 8ti . . . dvTiXapPavdpevoi, but the rather let them continue to
serve (pres. imperat), because those who partake of the benefit (the good
service) are believing and beloved, or are worthy to be trusted and to be loved.
(Note the force of the verbal adj. ending -Tds.) The force of paXXov is
not quite certain. We may render and understand the clause, but rather
(i. c. rather than show disrespect) let them, etc. ; or, as above, but tlie
ratlier (i. e. all the more zealously) let them continue to serve. So the
majority of expositors and translators : vielmehr, Luther ; plutbt, Martin ;
encore mieux, De Saci ; moltopiil, Diodati. Again, ayair-nrol is understood
by some to mean beloved of God (Ell. et al.). This is adding to what is
written, and limiting the thought quite unnecessarily, ttjs evepyeaias is

143 NOTES ON FIRST TIMOTHY.
referred by Beza to the divine beneficence (beneficentia Dei, nimirum in
Christo) ; by Chrys. et al, to the kind acts of the masters towards the
slaves. These interpretations seem entirely foreign to the connection ;
of the benefit, of the good service, i. e. rendered by the bond-servant to the
master, is the idea which suits the connection; and oi . . avriXapfiavb-
pevoi, those who share in, those who partake of, I understand to mean the
masters. — Tovto S£Soo-Ke koI irapaKoXei (imperat.), These things teach
and exhort (habitually) : connected usually with what precedes; by Tisch.
et al. with what follows.
Vv. 3, 4. ei! tis eTepoSiSao-KaXei, If any one teaches another (and differ
ent) doctrine. Note the difference between erepos, another, with the idea
of difference, and aAAos, simply another, it may be of the same kind. —
koI pf| irpoo-exeTai kt!, and does not give heed to healthful words, those of
our Lord fesus Christ, and to the doctrine which is according to piety. The
protasis extends to this point. Instead of rrpoaexerai, W-H. et al, read
irpoaepxerai, does not assent to ; vyiaivovaiv, cf. I. 10. — TeTvebcoTOi (Tv0dco),
he is puffed up (enveloped in mist or smoke). Cf. 3.6, note. — pnStv lir-
icrrdpevos, knowing nothing. Like many now, who depart from the simple
teaching of our Lord Jesus Christ, he may be very conceited, opinionated,
positive in assertion, yet knowing nothing of those saving truths which
are all-important, and compared with which all other knowledge is as
worthless chaff. — dXXd voo-eov (vocre'co, fr. vbaos, sickness, disease) irepl
kt! , but being sick, unsound_ (in mind), in regard to (lit. around) question
ings (or investigations) and wars of words (wordy wranglings, fiugnas ver-
borum, Vulg.). Are such things now unknown? — e£ cov y'vctoi cbBdvos,
xre. , from which come envy, strife, railings (injurious remarks, sc. against
one another), evil suspicions (under-thoughts).
V. 5. Same construction continued. — SiairaiaTpipal SieepBappe'vcov
(Sia-<p8elpa) kt!, violent contentions (conflictationes, Vulg.) of men cor
rupted in mind: vovs both in classic and N. T. Greek denotes not merely
the mind, the intellect, but also the faculty of feeling and willing; see
Lex. — Kal direo-TepTjpe'vcov (aTro-erTepe'co) tt|s dXT]fle£os, and divested of the
truth, or (viewing the particip. as mid.) having withdrawn from the truth.
What system of truth the apostle here refers to cannot be a matter of
doubt. — vopiJdvTcov . . . Tfjv evere'Peiov, who suppose that piety is a means
or source of gain (a means of making money). Cf. Tit. 1. 11.
Vv. 6-8. So-riv (note the emphatic form and position of eariv) SI
iropio-pbs pe'yas kt!, (Greek order of the sentence) And it is a great
means of gain, piety with contentment (with a sufficiency). The sort of
gain here referred to is not that which most men seek, but is far more
substantial, real, permanent. — ovSev yap (introduces the confirmation of
the last statement by a well-known fact) eicrnveyKapev (ei<r-c/ie'pco) els kt!.
For we brought nothing into the world. — 8ti ovSI IgeveyKeiv (ix-cpepa) n

CHAPTER VI. 3-10. 149
SwdueBa, it is a fact that we are able not even to carry anything out. Some
editors read SijAov before oti, but even with SijAov omitted I regard oti
as introducing a well-known fact (as declarative, not causal). — exovTes
81 . . . dpKeerBTjerdpeBa (fut. pass, of apxea), and having (if we have) articles
for sustenance and covering, with these we shall be sufficiently supplied, or
we shall be satisfied. Note Siarpocpds and axeirdapara in the plur. The
latter means articles not only of clothing, but also of shelter, as a tent or
roof. The truth in verse 7 being undeniable, why should we grasp at
earthly treasures, which are so transitory and unsatisfactory ? How often
at the death of some prominent man we see the statement, " he left " half
a million or a million. Yes I " he left it," — left it all ! He did not take
a cent of it with him. To-day (Dec. 8, 1885) the richest man in the world,
having enjoyed (?) his vast fortune less than twenty years, entered eter
nity. He died suddenly of overwork and anxiety. What has he done
with his vast wealth for the cause of Christ ? Wh^t treasure has he laid
up in heaven for millions of years to come? Important questions !
V. 9. 01 81 PovXdpevoi irXovTeiv, But those who wish to be rich. The
note of Chrys. suggests an important distinction : Paul did not say,
oi TrAouToDjTes, those who are rich, but oi PovXbpevoi irXovrelv, those who
wish to be rich (those who set their hearts on riches) ; for there are those
who possess earthly treasures and use them rightly, wisely. Yes, in our
own day emphatically there are many wealthy men and women who are
using their earthly possessions for the highest and best ends. — epirvrrTov-
criv kt!, fall into temptation and a snare and many desires (longings)
(which are) senseless (stupid) and hurtful: iiriBvpla and the verb irriBvpea
are by no means limited to the idea lust, as the word is now commonly
understood; hence in rendering them thus we are liable to convey to
most minds an erroneous idea. They may even be used to signify a
strong desire which is perfectly proper. Cf. Matt. 13. 17, Luke 22. 15,
Phil. 1. 23, 1 Thess. 2. 17. — ovrives Pv6££ovcriv kt!, which (such as, Alf,
R. V, which indeed, seeing they, Ell.) sink men (generic, mankind) into
(a depth of) destruction and ruin. Note the full meaning of j8v0i£co, fr.
fivBbs, a depth, esp. of the sea. The two words iiXeBpov and aTrcoAemv
used to intensify the idea.
V. 10. pflja Yap . ¦ ¦ <biXapYvp£o, For a root of all the evil (things) is
the love of money. As pl(a is predicate, and as we often render a pred.
noun with the article, though anarthrous in Greek, we may here translate
the root, etc. Yet this rendering is not required, and I cannot think Paul
meant to make such a statement. The love of money, though active in
evil, has been no more so than the love of power. Probably at the time
when Paul wrote this sentence, Nero — the wicked, cruel, ambitious
Nero — was at the height of his power. One of the temptations which
the cunning Satan presented before our Lord rested on this foundation, —

ISO NOTES ON FIRST TIMOTHY.
the love of power. — ¦fjs Tives dpeydpevoi direirXovfjfln<rav ( airo-irXavaa)
xre., which (r/s relates logically to a part only of the idea in cpiXapyvpia,
namely, money) some men (not all men, hence not the sin of all) have
reached out after (lit. reaching, etc.), and (thus) have been led to wander
away from the faith ; the particip. here denoting the manner or means. —
Kal eavrovs irepilireipav (irepi-ireipco only here in N. T.) oSvvais iroXXats,
and have pierced themselves through with many agonies (or torments; cf.
Luke 16. 24, 25, for the corresponding verb). The usual words for sorrow
and to be sorry are in N. T. Avtttj and Avire'co : for affliction or tribulation,
Bxlifns. The figure in irepierreipav is that of fastening a piece of meat or
something else on a sharp instrument (a spit) to be broiled or toasted
over a fire, — a terrific picture I Has not the inordinate grasping after
money occasioned such pains ? It should be recollected that Timothy
was now in Ephesus, a large and prosperous commercial city, midway
between Italy and the Orient. Note the emphatic position of TroAAaTs:
oSvvtj only here and in Rom. 9. 2.
Vv. 11, 12. Zv 81, kt!. But do thou, O man of God (in contrast with
Tive's above), flee (pres. infin.) these things ; &v8paire fleov, cf. 2 Tim. 3. 17.
— 8£coKe Se kt!., and follow after (or perhaps, as in Phil. 3. 14, press on
towards, so as to reach and secure) righteousness, etc. The verb Sidxa
implies a very earnest and eager pursuit. Note that the imperatives
0ev7e, SicoKe, O7covifov, are pres. tense. They do not imply that Timothy
had not yet begun to do these things, but may equally well imply the
continuance of what was already begun. — dycovi^ou tov koXov dyeovo
kt!. An evident allusion to the games with which the Greeks were
familiar. Cf. 1 Cor. 9. 24, Phil. 3. 12, 2 Tim. 4. 7. We have hardly the
words in Eng. to bring out the figure fully and vividly. Perhaps we may
render it, Contend in the prize-contest of the faith (i. e. such as belongs to
the Christian faith) : d7eovo, ace of kindred meaning. — eiriXapov (aor.
imperat. mid, fr. !Tri-Ao/i/3dvco) . . . gcofjs, lay hold of the life (which is) eter
nal ; and if the figure in the preceding clause is continued, the life eternal
may be viewed as the prize ; the aor. imperat, to denote an accomplished
fact. — els f(V !kXt)6t|S (KaAe'co) Kal lopoAdyncras (bftoXoyeu) xre., info
which (to enter into which) thou wast called, and (looking into which, with
a view to which) thou didst make the good confession (profession, B. U.),
lit. thou didst confess the good confession in the presence of many witnesses.
When he did this we are not informed. Perhaps in some peculiar trial
or persecution ; perhaps Paul refers to the time of his baptism, perhaps
1 to that of his ordination. All these suggestions have been made by the
expositors. May it not mean, In all thy past Christian life thou hast
confessed the good confession before many witnesses ? The words may
certainly mean this. If Paul referred to some particular occasion, Tim
othy would probably understand the reference ; but for us to undertake

CHAPTER VI. 11-14. 151
to settle the point is going "beyond what is written," and it is really of
no importance whatever that we should know.
Vv. 13, 14. irapaYYlXXco (note here in Tisch. the omission of cro:', and
of tow before Beov) Ivcoiriov kt!, I charge, in the presence of God, who
preserves all things alive (see Lex. £eoo7ove'eo), and of Christ fesus, who
testified before Pontius Pilate (or bore witness to) the good confession. A re
markably solemn appeal. — TT|pfjera£ ere (depends on Trapa77e'AAco) ttjv
!vToXf|V deririXov dveir£XT|pirTov (adjs. of two endings, agreeing more
probably w. ivroXi/v, although they may agree w. ere', and the construction
is so understood by some, Beza et al.), that thou keep the commandment
spotless (stainless), irreproachable (not open to reproach). The command
ment here referred to is, I think, the commandment of Christ, — the gos
pel as a rule of life ; and this Timothy was by his godly life to keep free
from spot and irreproachable. The solemnity with which this charge was
given was certainly warranted. — p<XPl T*is lir"pave|as kt!, until (up to)
the appearing of our Lord Jesus Christ, i-mtpdveia occurs in N. T. only in
2 Thess. 2. 8 (rendered manifestation, R. V.), in 2 Tim. I. 10 (referring to
the incarnation), in 2 Tim. 4. I and 10, in Titus 2. 13 (rendered appear
ing), and in this passage. (As distinguished from rrapovaia, it gives more
prominence to the idea of visible appearing ; -rrapovaia, to the idea oi pres
ence and of coming.) But what is the meaning of the passage before us ?
Did Paul expect the final appearing of Christ to judge the world in his
own day? Was he thus mistaken? I can hardly think so. Such an
interpretation seems to me forbidden by Paul's own statements in 2 Thess.
z. 2 ff. It does no violence to the meaning of !Tri0civeia to suppose that
Paul here refers to that appearing of our Lord which we are all indi
vidually (not collectively) looking for, when he shall, according to his
gracious promise in John 14. 3, come and take us to himself in the
heavenly mansion, so that where he is there we may be also. The ap
pearing of our Lord to Stephen, the first martyr, must have made a deep
and lasting impression on the minds of the early disciples ; also on the
mind of Paul after his conversion, in his recollection of that event. It is
not improbable that Timothy and Paul may both have looked forward to
a martyr's death, and that they may have expected a similar manifestation
to themselves. In the above sense the passage has been understood by
some of the best expositors, Chrys, Theoph, et al. The note of Chrys.
reads, pexpi ttjs erijs TeAevTijs, pexpi ttjs eijdSov. Many others, however,
understand the word i-mcpdveia here as referring to the final coming of
Christ, and seem to feel no embarrassment in supposing that Paul re
specting the nearness of that event was entirely mistaken. In connection
with this general question, two passages should ever be borne in mind, —
the words of our Lord in Acts 1. 7, 8, and the declaration in 2 Peter 3. 1-9.
Cf. note on Phil. 1. 6; also Hackett (foot-note in Lange's Commentary)

152 NOTES ON FIRST TIMOTHY.
and Ell on the same passage. See also Farrar on the 1st Epistle to the
The^salonians, ch. xxix. end.
Vv. 15, 16. f|v . . . 8e£|ei, which (appearing) he will make plain in his
(or in its) own times (when he will come at successive times to call this
one or that one individually home to himself). The sing, of Kaipds is
much more common ; and I think the plural here, and in the few other
passages where it occurs, has the proper plural signification. — b paKdpios
koI pdvos 8vvdo-TT|s, he,-the blessed (the happy) and only potentate. It
seems inaccurate and unsatisfactory to a linguist to render the two words
paxdpios and ebXoynrbs, so widely different in meaning, by the one Eng.
word blessed. Can we not generally render paxdpios happy, and eiiAoTrjTds
blessed? pbvos, alone, only, true in both senses: Svvdar-ns, one who wields
power ; he, and he alone, in his own independent and absolute right and
might, wields power. — b paeriXeb; kt!, the King of those who reign as
kings, and Lord of those who rule as lords. Cf. Rev. 17. 14, and 19. 16.
where we find 0aaiXevs /3acriAecov and xvpios xvplav predicated of the Son.
— b pdvos exeov dflavacr£av, who only (and alone) hath immortality (ex
emption from death). This he enjoys "neither derivatively nor by par
ticipation," Ell. With the ascriptions in this connection, cf. 1. 17. —
ebeos oIkcov dirpderiTov, dwelling in light unapproachable. Note the two em
phatic positions in the Greek sentence, light . . . unapproachable, (olxav,
w. direct obj. in the ace, only here in N. T, often in classic Greek.) With
the thought here, cf. Ps. 103 (104). 2, dvajSaAAduevos 0eos cos ipdnov, who
coverest thyself with light as with a garment, Ezek. 1. 26 ff., Dan. 2. 22.
Cf. also John 1. 4 ff, and I Ep. of John I. 5. — 8v . . . Svvotoi, whom no
one of men has seen or even (Greek nor even) can see. Note particularly
the words ovSels avSpdirav, no one of men, i.e. no mortal eye. Cf . Ex. 33. 20,
Deut. 4. 12, John 1. 18, I Ep. of John 4. 12. These words rightly inter
preted do not conflict with the statements respecting what we shall here
after see with the spiritual eye (but not with the eye of flesh), Matt. 5. 8,
Heb. 12. 14, 1 John 3. 2, we shall be like him, for we shall see him as he is.
— cS (sc. eir;) Tipf| kt!, to whom be honor and power eternal. Amen.
V. 17. Tois irXovo-£ois ev tco vvv alcovi, To the rich (those who are
rich, not the same as in verse 9, those who wish to be rich) in the present
world or age. Paul would make a vast distinction between those who are
rich in the present world and those who are heirs of God and joint heirs
with Jesus Christ, Rom. 8. 17. Cf. Gal. 3. 29, 4 7, Titus 3. 7 ; cf. also
1 Pet. 1.3-5. — irapdyyeXXe (pres. imperat, an exhortation to be con
tinued and repeated) . . . cppoveiv, transmit the message, give the charge,
not to keep in mind lofty, proud thoughts. Probably there may have been
more than the usual proportion of rich men in the church of the great
commercial city of Ephesus; "multi divites Ephesi," Beng. — pr|8l fpYrri-
Ke'voi (ixnl(,a) xre., and not to have their hope resting upon the uncertainty

CHAPTER VI. 15-21. 153
of riches. — dXX' Iirl Beep kt!, but upon God (surely a safe and enduring
foundation), the one who furnishes to us all things richly for enjoyment (but
not to be proud of, and not to place our hopes on ) : all things, i.e. all
which we actually have ; and how much we have in the midst of all life's
trials for enjoyment 1 how much to be thankful for !
Vv. 18, 19. dYafloepyeiv, irXovreiv kt!. (the infinitives in this verse de
pend on irope«77eAAe), to be continually doing good (kind acts), to be rich
¦ in good works. dyaBbs, good, kind; xaXbs, good, beautiful, noble, honorable.
Notice the frequent combination in classic writers, KoAds re ko! a7o8ds.
— evpeToSoTovs . . . koiviovikovs (both words only here in N. T.), diro-
8i|o-avp£^ovTas xre. (in the ace, agreeing w. the subj. of eivai under
stood, and that too although tois TrAoucriois is in the dat, a frequent
change of case, as in classic Greek), that they be readily imparling, gener
ous (see Lex.), companionable or social (see Lex.), laying away (diro-)
treasure (B-r/aavpbs) for themselves (as a) good foundation (looking) into the
future (i. c. the heavenly future). It is a most encouraging and raptur
ous thought that we may here make such a use of our worldly posses
sions that they may be a veritable and good foundation for an inheritance
above, which is incorruptible, undefiled, and that fadeth not away, re
served in the heavens for us (cf. 1 Pet. 1. 4). Cf. the exhortation of
our Lord, Matt. 6. 20, Luke 12. 33. Let it not be said of us at our
departure, "He left," etc. — iva liriXdpeovTai (!Tri-Aa,u/3dveo) ttjs ovtcos
£a>fjs, that they may lay hold of (and secure for themselves, mid.) the life
which is real (actual). £cotj, life, the principle of life, as opp. to death;
/3i'os, the course of life, lifetime.
Vv. 20, 21. *fl TipdBee. "The earnest and individualizing address is
a suitable preface to the concluding paragraph, which, as in 2 Cor. 13. 11,
al, contains the sum and substance of the Epistle, and brings again into
view the salient points of the apostle's previous warnings and exhorta
tions." Ell. — tt^v Trapa0T|KT|v cbvXa£ov (cpvXaaaa), that which is committea
to thee (the deposit) vigilantly guard. The three ideas, watch, guard, pro
tect, are all combined in this one word <pvXa\ov : see Lex. The question
may arise, What was the sacred trust which had been committed to Tim
othy ? It may be said in reply, Just that which is committed to every
faithful minister of the gospel. — Itfrpeirdpevos . . . Kevoepcov£as, turning
thyself away from (avoiding) the profane (unhallowed, impure) babblings
(lit. empty voices) : f}ef}-r)Xovs (cf. 4. 7) connect also w. dvTifle'ereis kt!.,
and oppositions of the falsely named knowledge (i\evSavbpov, fr. t^evSijs,
false, and ovvpa = Svopa, a name) : yvaais, root of the words Gnostic and
Gnosticism. For an account of the Gnostics and their teaching, here re
ferred to, see Conybeare and Howson (Ep. to the Col.), Farrar (Life and
Work of St. Paul, ch. xlix.). Cf. ch. I. 4. The day has not yet passed
when this exhortation to Timothy has become antiquated. — fjv Tives . . .

154 NOTES ON FIRST TIMOTHY.
f|crTdxT|0-av (dcrToxe'co, u priv. and arbxos, an aim), which (knowledge}
some persons have professed (fit. professing, proclaiming), (and thus) as it
respects the faith have aimed amiss (have missed the mark); the faith, i.e.
the Christian faith. And this is equally true now. On doT-oxe'co, cf.
1.6; on Trepi w. ace , I. 19. — 'H x°-Pl5 aefl' vpeov (sc eirj), Grace (be)
with you.

THE EPISTLE TO TITUS.

See Bible Dictionary, art Titus. Consult also Conybeare and Howson, and
Farrar.

Chap. I. Salutation (vv. 1-4). Qualificationf of elders ; specially
imoortant in view of the character of the Cretans (vv. 5-16).
Vv. I, 2. SovXos Beov, a bond-servant of God. Occurs only here in
Paul's Epistles ; elsewhere (cf. Rom. 1. 1 ) the expression SovAos Xp- 'lr/aov
(cf. also Philip. 1. 1). — diroo-ToXos 'Itjctov Xp-, an apostle of fesus Christ;
usually, in the salutations of Paul, in the order Christ Jesus. — KOTd irCo-riv
. . . Beov, according to the faith of God's elect, God's chosen ones. His work-
as an apostle was in keeping with, in agreement with, the faith of God's
elect. The rendering, for the faith, " indicating the object of Paul's
apostleship" (Van Oosterzee), seems too great a departure from the
ordinary N. T. use of koto w. the ace, and is by no means required by
the connection. — Kal lirfYVeocriv kt!. (inclose connection with the pre
ceding), and the knowledge, the definite knowledge (cf. iirlyvaais and
iiriyiyvdaxu, in Lex.) of the truth. It was not an uncertain, vague, specu
lative knowledge, like that of the various sects of philosophers, but ex
perimental and definite. — ttjs (agreeing w. dATjOefas, and showing that it
is qualified by kot' evaefieiav) xre., that which is according to piety. The
so-called truths of philosophy and science were then, as they are now,
often far removed from reverence and piety. With iirlyvaais cf. the
words Gnosticism, Gnostics. The antithesis of their dreams is here pointed
out. — lir' IXirfSi kt!., resting u^-on (Thayer, iirl w. dat. 2) the hope of life
eternal, — a pretty sure support in all earthly trials. — fjv (referring to
fcoijs) eiriyyYefXoTo (irr-ayyeXXa) kt! , which the true God, the God who is
without falsehood, promised eternal ages ago, lit. before times eternal. It is
said, somewhat captiously, I think, that no sueh promise was made till
the creation of man. But how do we know this ? May not the promise
have been made to the Son, the future Redeemer, in eternity? The pur
pose and the promise were naturally coeval.
19

156 NOTES ON TITUS.
Vv. 3, 4. lebovlpeoerev (epovepdeo, to make <pavepts, open to sight, mani
fest) BI kt!, but (continuative and slightly adversative) he made manifest
in times his own, or its own, his word; i. e. his word (of promise) as revealed
and embodied in Christ, and as preached in the world. iSi'ois more natu
rally refers to Bebs, but the sense does not exclude a reference to Ao>v.
— Iv KTipvypoTi, (the sphere in which and the means by which he made
manifest) in a proclamation (cf. KTjpiWeo and KijpuJ). The notion of
a proclamation by a herald should not be lost sight of in ict/pvypa and
KTjpvo-o-co, as distinguished from evayyeXiov and evoyyeAifco. — 8 lirioTev-
Brjv Iyco. Cf. 1 Tim. I. 11, note. — koV liriToyf|V kt!. Cf. I Tim. I. I. —
T£tco YVT|cr£co tckvco. Cf. TipoBecp yvyalcp rexvcp, 1 Tim. 1.2. The word
rixva is thought to be a more affectionate form of address than iraiSl
would have been. — KOTd K0ivf|V irferriv, after, according to, a common
faith ; a faith that is common to us both, in which we both have a share.
In 1 Tim. 1. 2, iv rriarei, a briefer expression. — X°-plS «ol elpfjvr|. In
I and 2 Tim, x<W> eXeos, eirri/v-n.— Xpiorov Ttjo-ov tov ereoTfjpos fjpcov.
Just above, rov aarr/pos r/pwv Beov: also in I Tim. aarr/pos i/pav, in
apposition w. fleov. The same word predicated of the Father and of the
Son. A comparison of the salutation in the three Epistles shows the
freedom of style with which Paul wrote.
Vv. 5, 6. Tovtov xapiv points to what follows, iva xre. — KpfJTij.
See Bible Diet, art. Crete. — tva . . . ImBiopBcoo-rj (i-m-Si-opBba, lo set in
order completely afterwards), that thou shouldst further set in complete order
the things remaining (to be set in order). — Kal (introducing an additional
and emphatic particular) KOTOo-Tfjo-rjs (xaBlor-npi) xre., and from city to
city, or in every city, appoint elders. On the word irpeafSurepovs, see Bible
Diet, art. Bishop. Cf. 1 Tim. 3. 1. — eis . . . SieTajjdpT|v (Sia-rdaaa), as I
arranged for thee, gave thee charge. The following words describe the
charge, the requisites of the elders. — e'£ tis . . . dvlyKXnTos (dv-e'7KATjTos,
ev and KaAe'co), if 'any one is not accused, is without reproach. Cf. I Tim.
3. 10. — pids yovaiKbs dvfjp. Cf. 1 Tim. 3. 2, note. — tIkvo exeov iricrrd,
having children that are faithful, trustzvorthy. I understand Triord here
in the more usual and general sense, implying on the part of the children
obedience to their parents and entire honesty. See the description in
I Tim. 3, 4, rexva . . . iv virorayr/ perd -rrdarr/s aepvbrr/ros. — pf| ev KaTrj-
yopia do-corfas fj dwirdTOKTo, not accused ( lit. not m an accusation) of dis
sipation or disorderly. Note the form of avvrrbraxra, agreeing w. rexva,
showing that these words are descriptive of the children.
Vv. 7, 8. Bet yap T°v !ir£o-KOTrov kt!. For it is necessary that the one
who superintends (the overseer, the bishop, here plainly identified with the
elder or presbyter, verse 5) be without reproach as God's steward. On the
force of cos, as, as if, as bein°-, cf. Eph. 5. 28. — pfj avBdSr|, not self-willed
or, more strictly, self-pleasing (fr. aiiTdj, TjSojuai) ; pf| 6pyC\ov (dpyTj), not

CHAPTER I. 3-14. 157
inclined to anger,not irritable ; p-fj irdpoivov (iropo, o?vos), not given to wine,
not (lingering) by tlie side of wine ; pf| irXfJKrnv, not a striker, not quarrel
some ; pf| alo-xpoKepSfj (alaxpos, shameful, and xepSos, gain), not greedy
of base gain. — dXXd kt!. (a picture of a very different type of character),
but a lover of the stranger, i. e. hospitable, a lover of that which is good,
sober-minded, righteous, holy, temperate, oaios, sanctioned by the law of
nature or of God, hence holy ; 0710s, set apart to a sacred use, hence holy.
V. 9. dvTexdpevov tov . . . Xoyov, holding to the trustworthy word,
(which is) according to the teaching; Greek idiom, the according to the
teaching trustworthy word ; the teaching, i. e. the Christian doctrine as
taught by the apostles. Cf. 2 Tim. 1. 13, 3. 14 ; trustworthy, because
in accordance with the teaching. — tva Swotos tj (subjunc. 3d pers. sing, of
elpl) xre., that he may be powerful (see Lex. SvvaTds) both to exhort in the
doctrine which is healthful (or which gives health). Note the full meaning
of irapaKoAeiV, to exhort, to comfort. — Kal . . . eXeyveiv, and to refute those
who contradict; those who speak in opposition, i.e. to the doctrine which
is healthful, the doctrine taught by the apostles.
Vv. 10, 11. Elerlv yap kt!, (And there is need of this) For there are
many unruly persons (dv-v-xb-raxrot, not submissive to order), vain talkers
or empty reasoners (paraioX&yoi), and inward deceivers (Ell.), mind-deceivers
(Thayer, cppev-a-rrdr-ns), especially those of the circumcision ; referring with
out doubt to the Judaizing party within the church, as among the Gala-
tians. — ovs Bet lirioropijeiv, whom it is necessary, is one's duty, to curb
(im-aropl(\a, to bridle or stop up the mouth, to reduce to silence, Thayer) . —
olVives • . • dvoTpeirovcriv, since they overturn whole houses, i. e. households,
families. — SiBderKOVTes kt!., by teaching (particip. denoting means ) things
which it is not proper (to teach). Note the negative p-r) here, after the
relative pron, as often in N. T. The careful student will notice in general
how much oftener p-r) is used in the N. T. than in classic Greek a few
centuries earlier. An excellent article by Professor Gildersleeve on the
encroachments of the negative uij in later Greek will be found in the
American Philological Journal, Vol. II. No. 5. — alcrxpov KepSovs xaPlv>
for the sake of disgraceful gain, — the unworthy motive of these false
teachers. How they made money by it we are not informed ; perhaps
by seeking to vindicate the propriety of sensual indulgences. Some simi
lar teachings seem to have been justified by a party in the Corinthian
church. Cf. 1 Cor. 6 12 ff.
Vv. 12-14. etirlv tis kt!, lit. A certain one of them (i.e. of the Cre
tans), a prophet peculiar to (or belonging to) them, said. — Note the
following quotation as forming in the Greek a complete hexameter
verse : — KpfjTes d|el iJievo-jToi, KOKd | Bi|p£a, | yao-Wpes | dpyal,
_!_ w w\J-  l-i- ww| J-\j\j I J- v w |-LH|

158 NOTES ON TITUS.
Cretans are always liars, evil beasts, slothful bellies ( Ell. ) , idle gluttons ( R. V. ).
See Thayer, 7o<tttJp, a gormandizer, a man who is, as it were, all stomach,
For an account of this remarkable prophet and poet, see Classical Diet,
art. Epimenides. The citation is referred by Jerome to a work entitled
Uepl Xpnapav (Concerning Responses of Oracles). — fj papTvp£a avTT)
kt!. This testimony is true. Note here the plainness and frankness of
Paul. — 81 fjv oIt£ov kt!. For which cause (i. c. because the traits of the
people are such) reprove them with severity. Paul did not always approve
of flattering words, airoropas, adv.fr. diro-repva, to cut off, sever. — Iva
iiyiatvcocriv kt!, that they may be sound, healthful, in the faith ; the end in
view in the severe reproof. — pf| (note again this neg.) irpocnexovTes kt!.,
not giving heed to, etc. Cf. 1 Tim. 1.4. — IvtoXois dvB-, commandments
of men. " The context seems clearly to show that these !vtoAoi were of
a ceremonial character, and involved ascetical restrictions," Ell. — d-rro-
o-Tpecbopevcov Tfjv dXfjBeiov, turning themselves away from the truth. (See
Lex. drroarpecpa. Cf. 2 Tim. 1. 15, oTrecrTpdc/JTjcrclv pe.) More freely ren
dered, who turn away from the truth.
Vv. 15, 16. These verses are suggested by the allusion in verse 14. —
irdvTo KaBapd xre.. All things are pure (with special reference to meats
and drinks) to those who are pure. Cf. Rom. 14. 20. — tois SI pepiappi-
vois (pialva) xre., but to those who are defiled and without faith (i. e. a
Christian faith) nothing is pure. And the reason for this statement is
given in what follows; not, indeed, in the form of a reason, but as the
statement of an explanatory fact. — dXXd pepiavrai kt!, but they have
been (and are) defiled, both their mind and their conscience. The order, by
the inversion Of subject and predicate, makes both parts of the sentence
emphatic. Note also the unusual position of ovtcov, — so far as relates to
them, both mind and conscience, etc. Observe that vovs is not the pure in
tellect, the thinking faculty alone, but includes with this the feelings, the
heart ; see Lex. vovs. — Beov bpoXoyoveriv kt!. Note the asyndeton. A
proof that they are defiled is pointedly introduced. They profess (or con
fess) that they know God, but by their works (i. e. practically) they deny
(him), or deny (that they know him). — pSeXvKTol bVres kt!, being (since
they are) abominable (disgusting, fiSeXvmot only here in N. T, akin to
0SeXvypla, nausea, filth, nastiness), and disobedient, and, with respect to every
work that is good, disapproved (not standing the test). aSbxipos is found
only in the Epistles of Paul, and in Heb. 6. 8, and is variously rendered
reprobate, rejected, castaway.
Ch. II. Instructions suited to the aged men and women, to the
young, to servants (vv. 1-10) ; enforced by a reference to the grace
of God (vv. 1 1-14). A word to Titus respecting his personal bear
ing in giving all the alove instructions (v. 15).

CHAPTER I. 15 — II. 10. 159
Vv. 1. 2. Zv BI XdXei (pres. imperat. denoting something continued),
But do thou (emphat.) speak the things which are becoming the sound, the
healthful doctrine (in distinction from all the corrupt teachings just re
ferred to). — irpeo-pvTas (fr. -rrpeaPbri/s, not the same as irpeaPvrepovs) . . .
etvai, kt!, that aged men be (ace. w. the infin, explanatory of Si) temperate,
grave, sober-minded, sound, healthful, in faith, in love, in endurance, or, as
dat. of reference, in respect to faith, etc. If I mistake not, viropov-r) corre
sponds more nearly in meaning to our word endurance (cf. inropeva,
usually rendered to endure), and paxpoBvpla to the word patience (cf.
ytaxpoBvpea and cognate words, Matt. 18. 26, 29, Acts 26. 3, 1 Thess. 5. 14,
Jas. 5. 7, 10, Heb. 6. 12, 15).
Vv. 3-5. irpeo-pvTiSos (Trpecr/3uTis) xre., sc. elvoi, that aged women in
like manner be in their deportment ("not only in their apparel, but also
in their whole deportment," Van Oost.) reverent (befitting that which is
sacred), not calumniators (SiafibXovs is certainly a very strong word, con
sidering its ordinary use in the N. T.), and not enslaved to much wine.
That such exhortations should seem necessary and proper is very sur
prising. What a picture do they present of the condition of woman in
that day, before Christianity had wrought such great changes ! — koXoSi-
SacncdXovs, teachers of that which is good (i. e. in their own proper sphere,
whatever that might be). We need not suppose that Paul here contra
dicts what he wrote to Timothy, I do not permit a woman to teach, 1 Tim.
2. 12, note. — Iva crcocppov££ovo-iv (note here the indic. after iva) kt!,
that they may make sober-minded, may train, teach, the young (women) to be
lovers of their husbands, lovers of their children, sober-minded, chaste, workers
at home, kind, subject lo their oron husbands, to the end that the word of God
may not be blasphemed, — exhortations especially needed then and there.
Vv. 6-8. Tovs vecoTepovs kt!. The younger men in like manner exhort
to be sober-minded. I think it much better to place a comma or colon be
fore irepl ttcivto, and to connect these words with what follows, rrapexb-
pevos agrees w. the subj. of irapaKaXei (imperat). — Iv ttj SiSao-KaXfa
drpBoptav (sc. -rcapexbpevos), xre., in thy teaching showing, presenting, un-
corruptness, gravity, sound discourse that cannot be condemned. — iva b !£
evavTi'as IvTpoirTj (ivrpe-rra), in order that he who is of the opposite (party)
may be (turned within, i.e. led to reflect and thus) made ashamed. i\
ivavrias: cf. Mark 15. 39. Winer understands an ellipsis of x^Pas> but
that is hardly satisfactory. The expression has fully an adverbial sense,
like many others where x^Pa or °^r' or some other familiar word, may
have been originally expressed. — 'i\av . ¦ . epaiXov, having, or since he
has, nothing to say concerning us (that is) evil.
Vv. 9, 10. AovXovs . . . vTTOTacro-eo-flai (sc. TrapaKciAei), kt!. Bond-ser
vants (exhort) to continue in subjection to their own masters, in all things to
be well pleasing, not contradicting, not laying aside for themselves. The

l6o NOTES ON TITUS.
expression in Common use now would be not pilfering ; not purloining
(R. V.) is not a common expression, and by many persons would not be
understood. — dXXd . . . dyaBfjv. but showing all good faith, faithfulness,
fidelity. — tva . . . Kocrpcoeriv ev irdcriv, that they may in all things adorn,
be an ornament to. A genuine Christian life is always an ornament to
the Christian profession and doctrine. It would be especially marked in
those days when seen in the bond-servants, — the slaves. No stronger
proof of the transforming power of the Christian religion could be found.
— Tfjv 8i8ao-KoXCov . .. Beov, the doctrine, that of our Saviour God ; "not
Christ distinctively, but God in his whole indivisible essence," Van Oost.
Note the emphatic position of e'v rraaiv.
Vv. ii, 12. 'Eirecbdvri (!iri-c/ja(vco) yap kt!, (And there is such a doc
trine from such a source) For the grace of God appeared (came suddenly
into view, L. & Sc). — ercoTfjpios (adj. of two endings) irdcriv dvBpeoirois,
offering salvation, or as a means of salvation, to all men. " The univer
sality of the provision and offer of the gospel was a dear thought to the
apostle," Van Oost. It is far simpler and more natural grammatically to
connect ttSctiv avBpdirois w. aar-f/pios thanw. irrecpdv-n. — TraiSevovcra fjpds,
disciplining us, chastening us. Cf. I Cor. 11.32, 2 Cor.6.9, Heb. 12.6,7,10:
S'BdcrKco, to teach ; rraiSeba, to teach, united with the idea to chasten, disci
pline. — tva dpvncrdpevoi (dpviopai) . . . £f]crcopev (£da), in order that,
having renounced impiety and the lusts, the desires, of the world, we may live
soberly and righteously and piously in the present world (in the now era).
On the meaning of oicov, see Eph. 1. 21, 2. 2, notes.
Vv. 13-15- irpocrSexdpevoi kt!, while expecting, or looking for, the
blessed hope (i. e. the realization of the blessed hope, the hope that makes
one happy) and appearing of the glory (ttjs Sd|Tjs both w. iXrrlSa and w.
iiricpdveiav). — tov peydXov Beov Kal ereoTfjpos fjpcov Xpicrrov Tno-ov,
of our great God and Saviour Christ Jesus. This is the simplest and most
natural construction grammatically ; one article, tov, with both genitives,
and the pron. f/fiuv limiting both. Thus in the beginning of this verse
we have one article, ttjv, w. both nouns, and one gen, ttjs 5o'|tjs, limiting
both. In Eph. I. 3, I prefer the same const, i Bebs koI iroT^jp too xvpiov
r/pav xre., the God and Father of our Lord fesus Christ (so R. V.). The
note of Ell, also of Van Oost, on the verse before us, presents strongly
the view above given ; so also Calvin, Wiesinger, Tholuck, Ebrard, et al.
With this construction, Jesus Christ is termed our great God and Saviour.
The order 'Itjctov Xpicrrov, fesus Christ, st. Xp- 'Itjctov, is preferred by
W-H, and adopted in the R. V. Winer and some others, for doctrinal
reasons, reject the above, although acknowledging that it is the simplest
grammatical construction, and read, of the great God and of our Saviour
fesus Christ. They think Paul " could not have called Christ the great
God." Yet see Rom. 9. 5, Col. 1. 15-20, 1 Tim. 3. 15, 16. The one who

CHAPTER II. ii — III. 2. 161
could write these words could certainly, I think, call Jesus Christ our
great God and Saviour. I prefer, therefore, the simplest construction of
the Greek sentence. I think doctrinal considerations will generally take
care of themselves if we adhere closely to the Greek. On the question
when Paul expected this glorious appearing, and what he really meant by
this language, see note on I Tim. 6. 14. — • 8s eocoKev Iovtov virlp fjpeov.
Cf. 1 Tim. z. 6, note. — tvo XvTpc6err|Tai (AvTpdco) ijpds, that he might
redeem (ransom) us: aor. denoting an accomplished fact; mid. voice, for
himself. — dirb (from, away from) irdcrr|s dvopCas, (and remove us away)
from all (ox every) iniquity. — Kal KaBapCcnj (xa8api(a) kt!, and purify
(aor. again) for himself a people for his own secure possession. Cf. i Pet. 2. 9,
Aabv eis irepirrol-naiv. The rendering a peculiar people uses the word pe
culiar in the sense of the Latin peculiaris. irepiobaios only here in N. T. —
£T|XcoTfjv me , an emulator, a zealous admirer of, etc. — Tovto XdXei koI
irapaKdXei Kal eXeyx* (pres. imperat. denoting wh^ was to be continued,
habitual), These things (referring to the entire chapter) speak, and urge, and
prove. The simplest const, grammatically is to take tovto as the object
of the three verbs ; and iXeyxa in its primary sense, to examine, to test,
may, it seems to me, be rendered as above. Certainly the const, of the
sentence suggests this rendering. Many, however, take tovto as the obj.
of AaAei only : speak these things, and exhort and reprove. — perd Trderrjs
iTriTaYfjS, with all authority, as a divine command. Cf. 1. 3, 1 Tim. 1. 1.
— pT)8eis erov irepicbpoveCTCo (rrepi-rppovia, only here in N. T.), let no one
despise thee. Cf . I Tim. 4. 1 2, where the same thought is probably con
veyed, although xara-rppovelra is there used. A man, although young,
may be so earnest, so consistent in his entire life, and so devout, that no
man can despise him.
Ch. III. Further instructions which Titus is exhorted to give
to believers, reminding them of their former condition and of the
mercy of God in rescuing them. He is exhorted to withdraw from
any man who causes divisions (vv. 1-11). Some special personal
requests (vv. 12-15).
Vv. I, 2. 'YiropCpvTicrKe . . . virordcrcreo-Boi, Put them (the Christians
in Crete) in mind to be subject (pres. infin. to continue in subjection) to
governments, to authorities. This exhortation (so emphasized in the Epistle
to the Romans, ch. 13) is thought to have been quite important in Crete
at this time. — ireiBapxciv (Treifapxe'eo, fr. Treifeo and dpxTj), to be obedient.
Van Oosterzee suggests that irrrordaaeoBai indicates the internal disposi
tion, rreiBapxelv the external act. I should certainly reverse this distinc
tion, — the latter word denoting the spirit of obedience, the former the
external condition. — irpbs irdv epyov kt!, for every work (that is) good

162 NOTES ON TITUS.
(Trpds W. the acc, in approaching every work that is good) to be in readiness.
— pr|8eva pXao-<pT)petv, to speak injuriously of, to slander, no one. This
does not forbid our speaking the plain truth of wicked men and their
conduct. In this respect no one ever spoke more plainly and pointedly
than our Lord. But we are forbidden to malign others, to set them in a
false light. — dpdxovs eivai, lirieiKeis kt!., to be peaceful (not contentious) ,
reasonable (gentle, forbearing, cf. Phil. 4, 5, note, I Tim. 3. 3), showing all
meekness, etc. (ivSelxvvpai, to show forth what is one's own, something
within (iv), not something put on, a mere surface).
V. 3. Jjpev (emphatic position, we were, contrasted with the better
present) Y«lp (introducing a reason for the exhortation in verse 2) iro-=
Kal f|peis kt!. For we were once, we also, without reflection, foolish. Cf.
Rom. 1. 14, Gal. 3. I, 3, 1 Tim. 6. 9. — direifleis, irXoveopevoi, disobedient,
wandering, errantes (Vulg.), going astray (B. U.), deceived (R. V.). Yet
the usual word for deceive is aTraToco or !|aTraTdco. Cf. 1 Tim. 2. 14,
1 Cor. 3. 18, et al. -rrXavdpevoi may, however, be pass, and mean made
to wander, led astray (see Lex. Thayer) ; and this is closely akin to the
idea, deceived. — SovXevovTes (being SovXoi, bond-servants) . . . iroiKiAais,
serving manifold inordinate desires and appetites, iiri&vpla (cf. iiri8vpea)
is general, denoting any strong desire ; usually, however, some improper
desire : r/Sovii, pleasure, properly sensual pleasure. The word lusts, as
usually understood, would be rather a translation of r/Sovals than of i-rrt-
Bvplais. — Iv kokio. Kal cbBdvco SidyovTes, passing the time in malice (cf.
Eph. 4. 31, note) and envy. — o-tvyt|toC, pio-ovvTes kt! , abhorred, and
hating one another : piaea, the generic word lo hate ; arvyea, to hate with
loathing or a shudder, to abominate, abhor, detest. What a picture, and yet
no doubt a true one, of their condition in heathenism, and what a con
trast to the Christian ideal I Note also that Paul here uses the ist pers.
plur, f/pev, we were, thus including himself.
Vv. 4, 5. 8Te 81 kt!. But when (the sentence begun as subordinate
without a corresponding principal sentence) the kindness and love for man
of our Saviour God appeared. The reference here, as appears from verse 6,
Sid xre., must be to God the Father. — ovk !| epyeov kt!. (connect closely
in thought with eauaev iipas), not as a result of works, those in righteous
ness, which WE had done. (Note the emphatic position of Tjue7s.) — dXXd
. . . eo-cocrev (ercofco) fjpds, but according to his own mercy he saved us (rb
ovtov eAeos, the mercy of himself , his own mercy ; xard kt!, according to,
in accordance with, etc.). — Bid XovTpov iroXivyevecrCas kt!., through the
laver (or washing, R. V, bathing, B. U.) of regeneration ; "a reference to
baptism, which might all the more easily be exhibited as a laver, Xovrpiv,
since it was originally performed by the entire submersion of the person
baptized," Van. Oost. — koI dvaKaivcocrecos irvevpoTos dyCov, and renew
ing of the Holy Spirit. Notice the close connection of the two ideas, —

CHAPTER III. 3-1 1. 163
the outward sign or act (the washing or bathing), and the inward experi
ence. Cf. Eph. 5. 26, note. It is not certain grammatically whether dra-
xaivdaeas is better viewed as governed by AooTpov or by Sid. I prefer
the former, making -rraXivyevealas and dvaKoivcocrecos in the same const,
gen. objective (the laver pointing to, signifying, regeneration and renewing),
while Trvev/iaTos 07100 is gen. of source. The clause may be rendered,
but according to his man mercy he saved us through the laver, signifying
regeneration and renewal from the Holy Spirit. The idea of the laver
very naturally occurs here after the description in verse 3 : rraXivyeveala,
regeneration, the beginning of a new life ; avaxalvaais, the act of making
new, i. e. progress in the divine life.
Vv. 6, 7. ov (attracted to the case of the antecedent, rrvebparos) !£!-
X«cv (eK-xe'co) Icp' fjpds xre., which he poured out upon us richly through
fesus Christ our Saviour. It is worthy of note that aarr/p is predicated
both of the Father and of the Son, but not of anjjmere human being.
Cf. 1 Tim. I. I, 2. 3, 4. 10, 2 Tim. 1. 10, Tit. 1. 3, 4, 2. 10, 13, 3. 4, 6. —
tva BiKaicoBlvTes kt!, that (the purpose of that which is affirmed in
verses 5 and 6) being declared righteous by the grace of that One we may be
made heirs, according to hope, of eternal life, ixelvov, referring regularly to
something remote, here refers, I think, to the subject of iaaaev and
e|e'xeev. It seems more natural to connect fcoijs w. xX-npovbpoi rather
than w. eAiriSa.
Vv. 8, 9. irio-rbs b Xdyos, an emphatic confirmation of what precedes.
Cf. 1 Tim. 1. 15, note. — koI irepl tovtcov . . . Sia|3epaiovo-6ai (Sio-j3e-
jSaido/iai), and concerning these things (mentioned above) I desire thee to be
positive (L. & Sc), to affirm strongly, assert confidently (Thayer). — tva
cj>povTt£cocriv ... 01 ireiricrrevKciTes Beep, in order that those who have placed
faith in God may be thoughtful to take the lead in good works (to stand at
the head of , etc.). Such seems to me to be the meaning of kciAcov ep7cov
irpotaraaBai. Cf. L. & Sc, Thayer. If we can generally render iriareba
so as to show its radical connection in form and meaning with irlaris,
faith, it will, I think, be decidedly better than to render it believe, which
is so remote, in form and some of its meanings, from the word faith. —
tovto ecrriv kt!. These things, these instructions, are good and profitable
to men, in contrast with what follows. — ucopds 81 ijTp-fjcreis . . . irepL'£crToo-o
(irepi-iarapai, to stand around so as not to come in contact with, toavoid),
but foolish questionings (investigations), and genealogies, and strife, and fight
ings (contentions) about the law avoid. — etcrlv (note the v movable before
a consonant in N. T.) yap ¦ . . pdTaioi (adj. of two endings), for they are
unprofitable and vain (empty).
Vv. 10, II. oipenKov dvflpcoTrov . . . iropoiTOv (iropaiTe'co), A man who
causes dissensions (by the means just referred to), after a first and second
admonition, shun (beg off from). Note the use of piav here in the sense

164 NOTES ON TITUS.
of irpdrr/v : often so in N. T. — el8<os (agrees w. the subj of irepiferTocro)
8ti lijeo-TpaTrTai kt!, knowing (since you know) that such a man is per
verted (see Lex. ix-arpicpa), and sins (keeps on sinning) when (or though)
self-condemned. Vv. 12, 13. "Otov irepTpco (aor. subjunc.) kt!. When I shall have sent
to theeArtemas or Tychicus (apparently to take the place of Titus in Crete
during his absence). Of Artemas nothing more is known. Tychicus,
" the beloved brother and faithful servant in the Lord," is mentioned in
Eph, 6. 21, Col. 4. 7, 2 Tim. 4. 12. — enrovSatrov (crTrovSeifeo) ... els Niko-
ttoXiv, make haste to come to me into Nicopolis. There were three cities of
this name, — one in Cilicia, one in Thrace, one in Epirus. Probably the
last is here referred to. See Ell, Conyb. and Howson, Van Oost. —
Ikci YttP ¦ • ¦ irapoxeipdcroi (-rrapa- xeipdfa), for there I have decided to pass
the winter, ixel, there, indicates that he was not yet at that place ; but
where he was, we are not able to determine. The expression suggests, in
regard to time, that the letter may have been written in the autumn. It
would certainly seem that Paul was not at this writing in prison in Rome.
— Zrjvdv tov vopiKov, Zenas the lawyer, of whom nothing more is now
known. — koI 'AiroXXcov (or 'AttoXXco, nom. 'AttoAAcos) kt!, and Apollos
zealously (or diligently) send forward, providing them with means for the
journey, as the next clause indicates. For other instances of this use of
-rrpoireprra , cf. Rom. 15. 24, I Cor. 16. 6 and II, 3 John 6. — Vva . . . Xhrn
(Aeiirco), that nothing may be wanting to them. Whether Titus personally
possessed the means, or whether he solicited help from the church, is not
stated. For other notices of Apollos, see Acts 18. 24; 19. 1 ; 1 Cor. 1. 12;
3 4, 5, 6, 22 ; 4. 6; 16. 12. He is thought by many to have written the
Epistle to the Hebrews.
Vv. 14,15. pavflaveTeocrov (pavBdva) SI Kal 01 fjpeTepoi, And let those
also who belong to us learn, i. e. the brethren in Crete, they also (ko() as
well as the Christian churches elsewhere. — koXcov efryeov irpotcrrao-Bai.
Cf. verse 8, note. — els tos dvoyKoCas \pela%, for (with a view to) necessary
wants (or uses) ; to take the lead in good works, so as to supply the necessary
wants, or so as to furnish the means for necessary uses. The prevailing
meaning of xpl^a m *ne N. T. is need, necessity, lack, want, and I much
prefer that signification here. — Eva pf| cocriv (elpl) aKOpiroi, that they
may not be without fruit ; that their lives may not be like barren trees,
bearing " nothing but leaves." They were to act in the particular referred
to in verse 13, and thus help to form the habit of Christian activity and
benevolence. — 'Ao-rrdjJovTaC ere 01 imt' Ipov irovTes, Those with me (who
they were we have no knowledge) salute thee. — acnrao-ai (aor. imperat.
mid. 2d pers. sing.) kt!., Salute those that love us in the faith (our Chris
tian brethren). — 'H x°-Pls . . . vpeov (sc. At,), Grace be with you all. "The
k y-note on which the Pauline Epistles usually close." Van Oost.

SECOND EPISTLE TO TIMOTHY.

For collateral questions consult the Bible Dictionaries, Cony
beare and Howson, and Farrar.
" The apostle's purpose in writing the Epistle was to nerve
and sustain Timothy amid the now deepening trials and perse
cutions of the Church from without (ch. i. 8, ii. 3, 12, iii. 12,
iv. 5), and to prepare and forewarn him against the still sadder
trialj from threatening heresies and apostasies from within
(ch. iii. 1 ff.). The secondary purpose was the earnest desire
of the apostle ... to see once more his true son in the faith
(ch. iv. 9, 21)." — Ell.
This was probably the last Epistle of St. Paul, written in his
prison in Rome not long before his martyrdom (probably in
a. d. 68). How precious these last words of the great Apostle
to the Gentiles may well be to every Christian !
It is not certain where Timothy was at the time when this
Epistle was written, but probably " at Ephesus, or visiting some
of the churches in its immediate neighborhood." See Ell.,
and Conybeare and Howson.

Ch. I. Vv. 1, 2. Salutation. Vv. 3-14. The apostle's constant
remembrance of Timothy and desire to see him. The faith of
Timothy, as also that of his mother and grandmother. An exhor
tation to bear affliction, and to keep that which had been com
mitted to him. Vv. 15-18. The apostle forsaken in the hour of
peril by his friends, Onesiphorus excepted.

166 NOTES ON SECOND TIMOTHY.
Vv. i, 2. Sid BAfjpoTOs Beov, through the will (made definite by the
limiting gen.) of God. A frequent expression: I Cor. i. i, 2 Cor. 1. 1,
Eph. 1. 1, Col. 1. 1. The apostle would appear to have borne this thought
continually with him. Not his own will, nor any human will, but God's
will, had made him an apostle of Christ Jesus. BeX-npa means strictly that
which has been willed ; not will as a faculty of the mind, nor the act of
willing (BeXr/ais). The study of this word may help us to a distinction
between /SovAoyuai, to wish, desire, and fleAco, or iBeXa, to wish, "implying
purpose or design." See L. & Sc. sub !£>e'Aco : for a yet fuller discussion
see Thayer, Lex. sub ve'Aco. — kot* eirayyeXtav ijcofjs Tfjs kt!, according
tothepromise (made definite by the limiting gen.) of the life (made definite
by the article following it) which is in Christ fesus. This clause is usually
connected with dTrdcrToAos, not with BeX-i/paros, an apostle according to
(i. c. with a view to the fulfilment of) the promise. Yet why may we not
connect it with the combined idea of what precedes ? — an apostle through
the will of God, i. e. a divinely appointed apostle, with a definite end in
view, and this end being in accordance with the will of God. The order
of the clauses suggests this connection of the thought. — dyon-tireo tckvco,
beloved child. In 1 Tim. and Titus, yv-nala rexvcp, genuine child ; but
here, as the hour of earthly separation drew near, the one predominant
emotion of love, warm affection, finds expression. Many of us under
stand this. — xapis> kt!. I much prefer the punctuation (here and in
I Tim. 1. 1) of W-H, — placing a colon, not a period, before these
words, and thus connecting them more clearly with TipoBecp. Cf. I Tim.
I. 2, note.
Vv. 3, 4. Xdpiv t\a tco fleco, I thank God. x°V'" ^Xa, or X^-P'" °^a>
is the usual expression in classic Greek, but in the N. T. (and in modern
Greek) evxapiara. Note the word x*Pls above : on the part of the doer,
grace, favor ; on the part of the recipient, a sense of favor, gratitude. —
co XaTpevco (spoken especially of religious service), whom I serve. — direr
irpoydveov, from my forefathers, — referring, no doubt, to his immediate
ancestors, not to those more remote, Abraham, etc, whom he commonly
designates as rrarepes (Rom. 9. 5, and often) ; " whom I serve from my
ancestors " is equivalent to saying, " whom I serve as did also my ances
tors, or in common with my ancestors." — Iv Ka8ap<£ ervveiBfjcrei, in a pure
conscience, — the spiritual sphere in which the service was rendered. —
10s dSidXeiirrov is variously rendered, how unceasing (R. V, Alf, et al.) ;
that without ceasing (B. U, Chrys. Sri) ; when or as often as (Calvin, quo-
ties) ; since, because (Vulg. quod) ; as unceasing, unintermitted (Ell. et al.).
It is well known that cos may have all these various meanings, and the
connection alone, here as elsewhere, suggests the preferable rendering.
The combined ideas of time and cause (expressed by cos and the Eng. as)
seem most suitable ; thus, I have gratitude to God, . . . as unceasingly I

CHAPTER I. 1-6. 167
have the remembrance concerning thee. Note pveiav, remembrance, not
mention. Cf. Eph. 1. 16, note. On the doubtful meaning of cos in another
passage, cf. Rom. I. 9, note. — vvktos koI fjpepas. Cf. 1 Tim. 5. 5, note.
— lirnroBcov (iirl, towards, and iroBea, to yearn after, fr. -rrbBos, a fond de
sire) agrees w. the subj. of exeo, having a fond desire, longing. — pepvnpivos
. . . SoKpvcov, in close connection w. iiri-rroBav, and explaining it more
fully, remembering thy tears, — probably at .the time when they last parted.
— Eva . . . irXTjpcoflco (TrATjpdco). Connect w. iirnroBav ae ISelv.
V. 5. viropvrjcriv Xap<iv kt!, being reminded, lit. having received a re
minding : fiveiav, remembrance; virbpvr/ais, the act of calling to mind or
of suggesting to the memory. So in the account of the institution of the
Supper, eis r)/v ip^/v dvdpvnaiv, for the purpose of bringing me to mind ;
Luke 22. 19, 1 Cor. 11. 24. Whether in this expression, having received a
reminding, etc, reference is made to some definite recent occurrence, is
not certain, but it seems not improbable. — Tfjs . . .^-lo-Tecos, lit. of the
in thee unfeigned faith, i.e. of the unfeigned faith (thai is) in thee. This
was the special reason for his thankfulness. — tjtis (somewhat more em
phatic than the simple relative 5j) !vipKT)o-ev (e'v, oixea) xre., which (or
such as, Alt) dwelt first, etc. — pdpp-r), only here in N. T, and in the sense
of grandmother ; not of mamma, in several languages in the sense mother.
The grandmother of Timothy is not elsewhere mentioned. His mother
is alluded to in Acts 16. I, but not mentioned by name. The word ivep-
x-r/aev, dwelt in, is noteworthy as indicating that this faith was no passing,
transitory feeling, but an abiding, living principle (cf. Van Oost). — ire-
ireicrpai (Treiflco) 8e. I cannot think that Se is adversative (but), or that
the expression indicates, as some expositors have suggested, a lack of
entire confidence in Timothy. Very far from it ! and I am persuaded.
How could he truthfully say this if a shadow of doubt was in his mind ?
He had just spoken of the faith which was in Timothy as unfeignea
(av-v-rro-xplrov), without any hypocrisy. — 8ti (sc. ivoixel) Kal ev croi, thai
(it dwells) in thee also.
V. 6. Ai' tjv o'itCov, For which cause, i. e. because I am persuaded, etc.
— dvapipvfjcrKco ere kt!, I put thee in remembrance, I remind thee, to light
up again the gracious gift of God, i. e. the faith just alluded to ; dvo-feo-
irvpelv, to fire up again into life, to make the gracious gift of God a living fire.
It is quite possible that Timothy may have become greatly depressed,
discouraged, and even despondent, in view of the situation of Paul, and
of the accumulating dangers on every hand under the reign of Nero.
Many an eminent Christian has had like experiences. But this does not
imply any want of genuine faith. The exhortation and encouragement
(not reproof) of Paul was something needed just then, as it often is by us
under like depression. — 8 Io-tiv Iv croC, which is in thee. Paul had no
doubt of this fact. If he had doubted, he would not have said this. —
20

1 68 NOTES ON SECOND TIMOTHY.
Bid Tfjs lirifle'crecos kt!, through the laying on of my hands. Cf I Tim.
4. 14, note; also 5. 22, note. This latter passage shows that the apostle
regarded the laying on of hands as an expression of confidence, an out
ward sign, and not as a means of imparting spiritual gifts. This, I think,
is the understanding generally among Protestant churches in this country.
Allowing that special power and authority were without doubt given to
the apostles, few persons claim that it is possessed by any class of men
now. The primary meaning of Sid w. the gen, motion through, natu
rally suggests the idea of accompaniment. Cf. Rom. 12. I, note on Sid:
also Rom. 2. 27, 4. 11, 14. 20, notes.
V. 7. yop assigns the reason why Timothy should make the gracious
gift of God a living fire, and indicates the discouragement which he was
now experiencing. — ov ydp SScoKev kt!, for God did not give to us a spirit
of timidity (of fearfulness, R. V. ; of fear, B. U. ; of cowardice, Alf, Ell.) ;
or the Spirit (Alf.), or the spirit (Ell.). It is plain that rrvevpa, according
to N. T. usage, may be rendered here with the indefinite or with the defi
nite article, and that it may be viewed as the spirit of man in which the
Holy Spirit dwells, or as the Holy Spirit pervading the spirit of man.
The difference in thought is indicated by the two forms "spirit" and
" Spirit " (the latter with a capital letter). The question is a frequently
recurring one, and cannot be settled by grammatical rules. See especially
Romans, ch. 8. After all, are we not liable to distinguish too sharply be
tween the Holy Spirit, and the spirit of man pervaded by the Holy Spirit ?
— dXXd Svvdpecos kt!, but of power and love and discipline (or sobering,
R. V. ; correction, Alf. ; self-control, Ell. ; chastisement, B. U. ; sobrietatis,
Vulg.). Perhaps the thought may be expressed thus: for God did not
give to us the Spirit imparting fearfulness, but power and love and a sobering
of the mind, aacppoviapbs, the act of making sober, the making of sound
mind, occurs only here in N. T. ; allied to adcppav, sober; aacppbvas,
soberly; aacPpoabvr/, soberness, sobriety; aarppovea, to be sober-minded;
aacppovifa, to make sober-minded : fr. ercos, sound, and cppbv, mind.
V. 8. pf| ovv liroierxvvBfjs (aor. subjunc. pass. fr. !Troierxvvco) kt!. Be
not therefore ashamed of the testimony of our Lord, nor of me his prisoner.
Note the force of utj w. the aor. subjunc. ; very different from p-r) w. the
pres. imperat. This does not imply that Timothy had actually been
ashamed, but is simply an earnest exhortation in view of his present dis
couragement. — tov Kvpfov, objective gen. w. paprbpiov. — tov 8!crpiov
aiTov, his prisoner, i. e. prisoner for his sake, or for the sake of his gospel.
Cf. Eph. 3. 1, note. — dXXd ervvKaKOird6r|crov ( crvvKOKo-Trafle'co) kt!., but
suffer hardship with the gospel (R. V.), but suffer hardship with me for the
gospel (Alf, and nearly so Ell, B. U, et al.). The first const, seems to me
far simpler and more natural, the gospel by metonymy being put for those
who preach it. So the Vulg. collabora Evangelio ; Luther, leide dich mit

CHAPTER I. 7-11. 169
dem Evangelio ; Martin, prends part aux afflictions de t"e'vangile. — koto
Bvvapiv Beov, according to the power of God. Does this mean, according
to the power which God imparts (verse 7), or according to the power
which belongs to him and which he exhibits (verse 9) ? It has been ex
plained in both ways. Why may not the gen. here, as in so many other
passages, cover both ideas ?
V. 9. tov o-iicravTos kt!, who saved us and called (us) with a holy
calling. Salvation is here again predicated of God the Father; cf. 1 Tim.
1. 1, note. The act of calling is regularly ascribed to the Father; cf.
Gal. 1. 6. It is here dyla, holy. In 1 Cor. 1. 9, it is eis xoivavlav rov
vlov avrov 'Itjctov Xpiarov rov xvpiov r/fnav. The order of the words,
who saved us and called us, presents the thought in a form different from
what we might have expected. We should rather expect the order, who
called us and saved us. As the order now stands, it presents the picture
of one who is wandering away from God. He is stopped in his course.
This first divine act saves him. He is then called, invited, with a holy
calling, — holy in contrast with the invitations to sin such as he had pre
viously listened to. — ov koto to epya fjpcov, not according to our works.
Nothing that we had done would ever have led him to save and call us.
There was no relation between our acts and his calling. See Lex. koto
w. ace. — dXXd koto ISCav irpdBecriv xre., but according to his own pur
pose and grace. The two ideas of purpose and grace are closely united,
both being governed by one preposition; both belonged to God (iSlav)
and to Him alone. repbBeais, a placing beforehand. In the divine mind
it was set, placed, accomplished beforehand. It was also purely an act
of grace. The statement is remarkably clear and positive. The rest of
the verse shows how the grace was bestowed and when it was purposed.
— T-fjv Bofleio-ov (SlSa/ii) f|ptv kt!, which was given to us in Christ fesus
before times eternal. The prep. Trpd, like the German vor, is often used
where we say ago. Thus we may say here, eternal times, or eternal ages,
ago. Cf. Tit. 1. 2, note. "The meaning seems obviously from all eter
nity? Ell.
Vv. IO, II. tpavepcofleierav 81 vvv, but made plain (made cpavepbs, open
to sight) now. Hitherto this grace had been promised, and was by faith
viewed in the future, but was not made open to sight. — Bid Tf|s eiriepavefas
xre., through the appearing of our Saviour Christ fesus. On iiricpdveta, cf.
I Tim. 6. 14, note. Here it refers evidently to the incarnation and work of
Christ on earth. The two following clauses, closely united by pev . . . Se,
show what our Saviour accomplished through his appearing on earth. —
KaTapYfjcravTOS piv tov Bovotov, who made death of none effect, lit. having
made, etc. ; xarapyea, to make apybs, without work (a priv. and epyov),
to make idle, unemployed, inoperative. The rendering who abolished death
seems to me less accurate, in fact untrue. The word xarapyea is used-

170 NOTES ON SECOND TIMOTHY.
twenty-six times in the Epistles of Paul and once in Hebrews ; elsewhere
not found in the N. T. The idea of annihilation does not belong to the
word, and we should avoid so translating it as to imply this. — Closely
connected with this statement is the following : epcoTCcrovTos (<purl(u) BI
ijeofjv kt!, and brought life and incorruption to light through the gospel.
£corjv in the higher spiritual sense, and in contrast with Bdvarov. arpBapala
only in the writings of Paul (eight times) ; it should not be confounded
with dBavaala, immortality. The latter part of this verse implies that life
and incorruption were first clearly revealed, brought into the light, through
the gospel ; that before the coming of Christ the world had been in com
parative darkness on the great question of life and incorruption. Can
there be any doubt of the truth of this statement ? — els 8 (referring to
evo-yyeAiov), with a view to which (looking into which). — ereB-ny (ti'Otjui)
eyio Kfjpv| kt!, I was appointed a herald and an apostle and a teacher.
I think it far better and more in accordance with the actual force of the
words in the N. T. to translate KT^pvf and xr/pvaau as in classic Greek,
rather than by the words preacher and preach, thus confounding them, at
least in the popular mind, with evayyeAicrTTjs and eua-^eAiXco. The dif
ference in force between xr/pbaaa and evayyeXlt^a may, I think, every
where be clearly seen, and ought for doctrinal reasons to be strictly
observed. Paul here declares himself to have been appointed a herald
and an apostle (one who had been divinely commissioned) and a teacher.
These three offices are easily distinguished. Cf. I Tim. z. 7, for a similar
declaration regarding himself in an emphatic form. With ireB-nv iyi
(emphatic) cf. 1 Tim. 1. 12.
V. 12. Si' t^v oItCov, For which cause, referring to the statement in
verse 11. — koI tovto irdcrxco, / am suffering even these things. Timothy
would understand this very well. Paul was now in prison in Rome, with
the prospect of speedy martyrdom. — dXX' ovk liroio-xvvopoi, but (even
in my situation) / am not ashamed. Compare with this the exhortation
in verse 8. — otSo ydp, for I know. What is the grammatical object of
o?5a ? Is it aiVdv understood, I know him whom, etc. ? Or is it the clause
c£ TreTrttrTevKO, I know in whom I have put my trust, in whom I have placed
my faith (irlaris), or perhaps more literally whom I have trusted? The
second const, of o?So seems to me preferable. To whom, then, is the
reference ? In whom had he trusted ? " It is obvious that not God in
Himself, but specially God in Christ, is the object of the believing confi
dence of the apostle." Van Oost. — Kal ireireio-pai (irei'dco) 8ti Swards
terriv kt!, and am persuaded that he is able to guard (to keep safely) my deposit
into that day (not simply up to that day, but fairly and fully into that day) ;
" my deposit," that which I have committed to him, my all. Such seems to
me in the connection to be the proper interpretation of t}jv -reapaB-i/x-r/v
pov : into that day, the final day, the day of final reckoning.

CHAPTER I. 12-15. 171
Vv. 13, 14. vrroToircoo-iv Hjte kt!. Have, or hold (pres. imperat. continue
to hold ) the pattern (the outline, the sketch, made definite by the limiting
gen.) of sound words (of healthful or health-giving words) . Cf. 1 Tim. 1. 10.
No doubt many words were very popular then, as now, which were far
from healthful. The exhortation to Timothy has lost none of its force
and importance. — c5v (obj. of tjxovaas, attracted to the gen. by its anteced.
Ad7cov) . . . fJKOvcros, which thou didst hear from me (communicated by me ;
note the force of rropd w. the gen ). — Iv Trferrei Kal dydirrj (both words
governed by one prep, and thus closely united in meaning) ttj iv
Xpio-Tcji Tt|o-ov, in the faith and love which is (or which are) in Christ
fesus. rriarei and dydirr/ made definite by ttj following them. Good.
§ 142, 2 ; H-A. 668, a. ; Win. § 20, 4. The attributive clause may qualify
both rriarei and dydirr/, in the faith and love which are, etc. So I view it.
But what does the whole clause ev -rriarei xre. qualify ? Is the meaning
hold . . . in faith, etc, or which thou didst hear from me in faith, etc. ? The
former const, is usually preferred, and the exhortation in this form is un
doubtedly Pauline. Still it is equally Pauline to say, thou didst hear in
faith, etc. I should therefore connect the words iv rriarei xre. with the
entire preceding thought of the sentence. — Tfjv KaXf|V TropaflfJKTiv epv-
Xagov, the good deposit (the good thing committed to thee) guard, keep safely
(cf. verse 12). " The good deposit " would include all that was committed
to him as a Christian man and a minister of the gospel, — more compre
hensive than " the pattern of sound words" (verse 13). — Sid irvevpaTos
dyiov kt!, through the Holy Spirit who dwells (has his habitation) in us.
Not in his own strength and wisdom alone, or chiefly, was Timothy to
keep safely the good deposit. Then, as now, men who were wise in
their own conceit, who trusted more to their own strength than to the
guidance of the Holy Spirit, were preaching doctrines far removed
from the teachings of Christ and his apostles. Cf. 1 Tim. 6. 20, 21.
Note the two important thoughts, in the faith and love which are in
Christ fesus, and through the Holy Spirit who dwells in us ; both in
the emphatic place in the sentence. How important to the Christian
minister are both !
V. 15. OlSas (note this form in N. T, st. Att. olaBa) tovto, 8ti direo-rpd-
cpncrdv (dTro-o"Tpe'rpco) pe xre., Thou knowest this, that all those (who are)
ill Asia were turned away from me (or in respect to me), abandoned me.
The reference here is to something not well known. The probable ex
planation is : certain men professing to be Christians, who were in Asia
at the date of this writing, — but before this, when Paul was tried, were
in Rome, — had forsaken him at the trial, and not dared to present any
testimony in his favor. Bear in mind the meaning of the word Asia in
the N. T. ; see Bible Dictionary. — cov !o-tIv kt!, of whom are Phygllus
and Hermogenes (iarlv agrees w. the nearest noun, and is understood with

172 NOTES ON SECOND TIMOTHY.
the other. Of Phygelus and Hermogenes nothing more is known. What
an unfortunate record !
Vv. 16-18. 8iot) (Att. Soi'tj, optat. of wishing) eXeoS kt!. May the Lord
give (or grant) mercy to the house of OnesiphSrus. Some have thought
from this expression that Onesiphorus was now dead, and have cited this
as an example of prayer for the dead, — a very insufficient authorization.
— 8ti . . . dve'i|/v£ev (ava-rpbxa), for he often refreshed me ; may be spoken
either of physical or of spiritual refreshing, or of both, as would be very
probable in this case. — koI ttjv dXvo-Cv pov ovk «roio-xvv6T| (augment
omitted, fr. i-rr-aiaxvvw), and was not ashamed of my chain. Also in Eph.
6. 20 Paul alludes to this chain which he wore while a prisoner, — a chain
binding him probably to the Roman guard. How little did Onesiphorus
understand what a record he was making for himself, and that too for all
time I — dXXd yevdpevos kt!. but, having arrived in Rome (note the particip.
yevbpevos, not cov: the expression implies that he lost no time on his ar
rival), he diligently (airovSalas, with haste and zeal) sought for me and found
(me). Some editors read OTrovSoidTepov, very diligently. — Siot) avrip kt!.
May the Lord grant to him to find mercy from the Lord in that day (the
great and final day). Do xbpios and xvpiov both mean the same person,
i. c. the Lord Jesus Christ ? Some understand it thus ; others that xvpios
refers to the Son and xvpiov to the Father. This prayer may surely be
offered for a man while still living with as much propriety as after his
death. — The affection and gratitude of Paul lead him to add another
remark respecting Onesiphorus. koI 80-a . . . 8n)KcivTio-cv (Sia-Koveu),
kt! , And how many services he rendered in Ephesus thou knowest very
well (0eXriov, comparat , intens ). The reference may be to the services
which he had formerly rendered to Paul, or to the entire church in Ephe
sus. Probably Timothy would understand more fully than the language
expresses to what Paul referred. After the above references to his own
experiences, and the exhortation to Timothy, and the allusion to the
treatment which he had received from different persons now in Asia, he
addresses Timothy again directly, affectionately, and earnestly in the
next chapter.
Ch. II. Vv. 1-13. Encouragements to endure and suffer as a
good soldier of Christ Jesus. Vv. 14-26. Against vain discus
sions and investigations. Exhortation to pursue the Christian
virtues and to be vigilant.
Vv. 1, 2. 2v ovv, . . . IvSvvapov (!v-Svvaudco) kt! , Thou therefore (in
view of the cowardice of some and the courageous devotion of Onesipho
rus), my child (note the affectionate address), be strengthened (made power
ful) in the grace which is in Christ fesus (the sphere, and the only sphere,

CHAPTER I. 16 — II. 6. 173
in which he could be strong). — koI a tjkovo-os ... Bid iroXXeov papTvpeov,
and the things which thou hast heard (didst hear) from me in the presence
of many witnesses. On Sid w. the gen, cf. 1. 6, note; also Rom. 2. 27,
4. II, 12. I, 14. 20, notes. It is not necessary to suppose that Paul here
refers to any special occasion, as to the ordination of Timothy. Many
times, no doubt, Timothy had heard Paul preach the doctrines of the
gospel, and these were to be communicated to others who were trust
worthy. — tovto iropdBov (Tropo-T^Tj/ii) kt!., these things do thou commit
to faithful men. Note the connection of irapdBov with 7r«pa0TjKTj: 1.12,14,
and 1 Tim. 6. 20. — oErives IkovoI . . . SiBdgai, who (such as) shall be able
to teach (shall be competent to teach) others also. It should be borne in
mind that the doctrines of Christianity at this early period, when this
Epistle was written, were promulgated almost entirely by preaching and
oral instruction. That portion of the N. T. which had already been
written was in the hands of very few. Hence the importance of this
injunction. Vv. 3, 4. o-vvKOKOirdflr|crov (cf. 1.8, note), Suffer hardship (-xaxo-) with
(me), poi is readily supplied here, as no other dat. is expressed. Note
the asyndeton. The transition in thought, from communicating the truth
to soldier-like endurance, though seemingly abrupt, was very natural. —
cos KoXds crTpaTicoTT|S kt!, as a good soldier of Christ fesus. The life of
the soldier and the gymnastic contests were familiar to all those to whom
Paul wrote his epistles ; hence many of his illustrations. The parables
and illustrations of our Lord, on the contrary, were drawn chiefly from
the natural world, — the objects by which he and his hearers were sur
rounded. — ovSels . • • IpirXlKeToi kt!. (the statement of a general and
well-known truth), No one while serving in an army becomes involved in the
affairs of business life. Pios, life, livelihood, means of living, is used here
very much as we use the term business or business life. — Evo . . . dpe'errj
(dpecrKco), (having this end in view) that he may please him who enrolled
him in the army, or enrolled him as a soldier.
Vv. 5, 6. Idv 81 Kal dflXfj tis. And if one also contend in the games
(contend as an athlete). — ov o-TeepavovTai, he is not crowned, or as mid,
he does not win a crown, arecpavos, a crown, a wreath, a garland ; usually,
as the prize of victory ; Lat. palma, Eng. palm. — !dv pf| vop£peos dflXfjo-Tj,
if he may iwt have contended lawfully (according to rule). Note the con
structions : idv w. pres. subjunc. and idv w. aor. subjunc. (Lat. fut. pert).
Winer, § 42, 3, b. — t8v koiticovto (kotticico) yeiopyov Bet kt!. It is neces
sary that the husbandman (or, as we say in this country, farmer), who
labors, first take a share of the fruits. This thought appears to be intro
duced at this point as an encouragement to Timothy, who was God's
laborer, after the warnings in the two preceding verses against becoming
too much involved in business affairs. The general truth (not the

174 NOTES ON SECOND TIMOTHY.
specific application of tcov xapir&v, or of any one word in the sentence)
is alone to be thought of ; and such is the application of Paul in the next
verse. Vv. 7, 8. vdei (imperat. pres, fr. voe'co) 8 Xeyco, Consider, bear in mind
(vovs), what I say. He was not to give it a mere passing thought. Or
vdei may signify, exercise your mind upon, perceive the meaning of, in-
tellige (Vulg.). — Bcocrei Y°-P o-01 kt!, for the Lord will give thee under
standing, comprehension, intelligence, in all things. On avveaiv, cf. Col.
i. 9, note. — Mvnpdveve (pres. imperat.) kt!., Remember (habitually), keep
in remembrance, fesus Christ. This would enable him the better to live
and act as above exhorted. — eYnyepplvov (iyelpa) Ik veKpcov, raised (or
risen, R. V.) from the dead. — koto to evayyeXiov pov, according to my
gospel, i.e. according to the gospel intrusted to me, which I preach. Cf.
I Cor. 15. 1, Rom. 2. 16. The descent of Jesus Christ from David in ful
filment of prophecy, and his resurrection from the dead, were leading
topics in the preaching of the gospel. Cf. Rom. 1. 1-5.
Vv. 9, 10. Iv eS KaKoiraBeo kt!, in which (i.e. in preaching which, as the
sphere of action) / am suffering hardship even to bonds as a criminal. —
dXXd 6 Xdyos . . . ov SeBerai (Se'co), but (introducing a sudden and joyful
turn in the thought) the word of God is not (has not been) bound. Note
the paronomasia, pexpi Beo-pcov . . . ov Be'Serai. Paul in bonds had en
joyed more than one opportunity to tell the good news of Christ and the
salvation which he offered to men, to say nothing of the Epistles written
in his prison. Indeed, the word had been preached to many persons who
would never have heard it if Paul had not been a prisoner. Besides this,
a great multitude of others, men and women, throughout the Roman Em
pire, were telling the good news, thus confirming the statement, b Xbyos
rov Beov ov SeSerai. Cf. Acts 8. 4. — Sid tovto, On this account, therefore
(because the word of God is not bound ; in the joyous assurance that it
is preached and will continue to be preached). I see no logical difficulty
in referring this clause to what precedes, — the more frequent reference
of tovto. Alt et al, however, connect it with what follows, iva kt!. —
irdvTa viropevco Sid tovs IkXcktovs, I endure all things (i.e. all that I am
called to endure) on account of the elect ; inropevu, to remain under, to bear,
endure (R. V.). Cf. verse 12. Note that vrropeva and inropov-r) have the
same stem. In the Old Version vrropov-f) is usually rendered patience ; in
the R. V, patience or steadfastness. May we not, making it correspond w.
vrropeva, generally render it endurance ? Cf. Rom. 5. 3, note. Does not
the word patience as now usually understood correspond very nearly to
paxpoBvpla ? (rendered long-suffering, a word little used in the ordinary
language of to-day). Sid tovs !KAeKTovs, cf. Eph. 1. 4, itfXetp.ro, note.
— Evo koI ovtoI . . . Tvxeooriv (rvyxdva) xre., that they also (they too) may
obtain salvation, that which is in Christ fesus, with glory eternal. Surely a

CHAPTER II. 7-15. 175
strong motive to endurance for every minister of the gospel and every
Christian. Who of us can estimate how much in the providence of God
the endurance of Paul has had to do with the salvation of millions of
human souls ? Paul himself could not make the estimate.
Vv. 11-13. nio-Tos 6 Xdyos. Cf. 1 Tim. 1. 15, note. Whether this
refers to what precedes or points to what follows is not certain. The
expositors seem to be about equally divided in opinion. Referring it to
what precedes, the force of 7op in the next sentence is more apparent.
Thus, Faithful (trustworthy) is the word (just spoken, that the elect shall
obtain salvation in Christ Jesus with glory eternal) ; for if we died with
him, we shall also live with him, etc. So Chrys, Theoph, Wiesinger, Ell ,
et al. Yet Alf, Van Oost, Huther, et al, understand iriarbs b xbyos as
pointing to what follows, and ydp as either explicative, or as giving a
reason for marbs. The three sentences introduced by et are thought
by some to have been part of an ancient hymn. Cf. 1 Tim. 3. 16. —
crvvaireBdvopev, crvv-aTro-0vTjcrKeo. crvv£f|0-cp€V, Lex. o*u£aco. The dying
here spoken of is understood, not as in Rom. 6. 2, 8, of death to sin, but
of a constant exposure to physical death on becoming a Christian; as
Paul says in I Cor. 15. 31, 1 die daily, and in 2 Cor. 4. 10, always bearing
about in the body the dying of fesus. — crvvPacriXevo-opev, we shall reign as
kings with (him). Note the four forms, el w. the aor, ei w. the pres,
el w. the fut, and again ei w. the pres, all indic. ; dpvr/abpeBa, apveopai.
— el diricrTovpev, If we are d-jriarol, without faith, faithless. Note ixeivos,
and above, KOKeivos (= koI ixeivos), that one, he (emphat), in distinction
from us. — dpvfjcrao-Bai . . . ov Buvotoi, for he cannot deny himself. Note
the statement, he cannot. There are, then, some things which he cannot
do, and which we need have no fear of his ever doing. To be faithless
would be to deny himself.
Vv. 14, 15. Tovto iirop£pvT|crKe, These things (these truths) suggest to
the memory (i. e. of those over whom he had charge, to whom he preached),
Remind (them) of these things ; implying that they had already heard these
truths from Paul, and needed now to be reminded of them by Timothy. —
SiapapTVpdpevos (Sia/xaprvpopat) xre., solemnly charging (them) in the
presence of God. Cf. 1 Tim. 5. 21. — pfj Xoyopaxeiv (only here in N. T. ;
cf. Xoyopaxla, I Tim. 6. 4, Eng. logomachy), not to war about words, not to
engage in wordy controversies. There must have been some important
reason for so solemn a. charge. — !ir' ovSlv \p-f\mpov, kt!., (a thing, a
course) profitable for notliing, tending to a subversion (an overthrow) of those
who hear. A frequent result of wordy controversies. — o-irovSocrov (a-rrov-
Sd£co) . . . irapoo-rfjcrai (-rrap-lar-r/pn) xre., Be in earnest to present thyself
approved in relation to, or unto (R. V.) God. In other, and human, rela
tions he might fail to meet with approval. That was a matter of second
ary importance. But in his relations to God he could not be too much in

176 NOTES ON SECOND TIMOTHY.
earnest to obtain approval. — epydTT|v dveiraicrxvvTov (av-eir-aiaxwros,
verbal adj.; cf. iiraiaxvvopai), a workman not to be put to shame, or that
cannot be put to shame. — opBoTopovvTo t8v Xoyov ttjs dXi)8e£as, cutting,
laying out, in a straight line (a metaphor from the laying out of roads) the
word of truth ; not laying out any devious or side ways. Cf. in Gal. 2. 14,
the metaphor in ovx bpBoiroSovaiv: also Tpox'ds bpBds, Heb. 12. 13.
Vv. 16-18. tos 81 |3ef3fj\ovs Kevocoeovias irepilcrTacro, But profane
(1 Tim. 1. 9, 4. 7, 6. 20) babblings (1 Tim. 6. 20) avoid, turn thyself about
so as to avoid (Thayer, rrepdarr/pi) ; for they (i c. the persons who utter
these vain babblings ; this reference of they is indicated by the next
clause) will proceed to a greater degree of impiety, or further in impiety. —
Kal 6 Xdyos aiTcov xre., and their word (the word of those who utter
these vain babblings) will eat (lit. will have pasturage or food, see Lex.
vop-t)) as a gangrene, as an ulcer. Luther translates ydyypawa, Krebs, a
cancer. — cov IcttIv kt!. Of whom are (same const, as in 1. 15) Hymenaus
and Philetus. Of Philetus nothing more is known ; Hymenaeus is per
haps the same as the one mentioned in a similar manner in 1 Tim. 1. 20.
— oEtivcs . . fierrdxTrav (1 Tim. 1. 6, 6. 21), men who as it respects the
truth have erred (have missed the mark, see Lex. daroxea). — XeyovTes
kt!., saying that a resurrection had taken place already. This was the point
where they had erred. If we adopt the reading ttjv dvdcrTarriv, we should
render the clause saying that the resurrection, etc. On the subject of the
resurrection, see I Cor. ch. 15. — koI dvaTpe'irovo-iv Tfjv tivcov iricrnv,
and (thus) they overturn (subvert) the faith of some. An error like this was
subversive of all true faith.
V. 19. 6 pe'vToi errepeos BeplXios tov Beov c-o-niKev, However the firm
foundation of God (that which he has laid, fleov, gen. of author) stands.
This firm foundation most naturally denotes the church of God on earth.
This has not been, and never can be, overthrown by false teachers, of
which there have been many in all the centuries. — exeov Tfjv creppaYiSa
tovtt]v (introduces a further description of this foundation), having this
seal, or, more properly here, impression of a seal (Lex. acppayls). This
word denotes something more solemn and binding than i-mypacpi/v, inscrip
tion. The words following are the impression of the seal: eyveo Kvptos
tovs ovtos avTov, The Lord knoweth those who are his (those who belong to
him) : e-yvco (yiyvdaxa), gnomic aor. — Kai (introduces another inscription
or impression of the seal), diroo-rfJTco (drpierTTjui) dirb dSiKids kt!, and
(this), Let every one who names the name of the Lord depart from (stand
away from) unrighteousness. These sentences seem to be in allusion to
Numbers 16.5, and 26. — dSiKiri, sometimes rendered iniquity, is the
opposite of SiKaioo-LivTj, righteousness, and hence is more accurately trans
lated unrighteousness, dvopla, a disregard of law, is usually rendered
iniquity.

CHAPTER II. 16-24. 177
Vv. 20, 21. Some one might at this point suggest, notwithstanding
these sacred inscriptions on the firm foundation of God, there are as a
matter of fact some who by profession belong to the visible church of
God who do not depart from unrighteousness. This leads to the follow
ing illustration. Iv peydXij 8! (continuative) oiki'o kt!. Now in a great
house there are not only golden and silver vessels (or utensils), but also
wooden and earthen ones. For a similar illustration, cf. 1 Cor. 3. 12, —
the precious material and that which is comparatively worthless. — Kal a
piv els Tipf|v a SI els OTiplav, and some are for honor, others for dishonor.
Cf. Rom. 9. 21, note. — Idv oJv tis eKKafldpTj (2 aor. act. subjunc. of ix-
xaBalpa) xre.. If therefore any one cleanse himself (or shall have cleansed
himself ) from these. The word purge, as now usually understood, is quite
too limited in meaning for ixxaBalpa. See Lex. — dirb tovtcov. This re
fers most naturally to a Se els driplav, which represents in a figure the
false teachers and their doctrines. — Jcttoi ctkcvos eis Tipf|v, Tjyiacrpevov
(dyid{\a), kt!, he will be a vessel for honor (to be highly prized and
honored), sanctified (set apart to a sacred use and cleansed), useful to
the master, for every work (that is) good made ready (r/roipaapivov,
irotpd^a). V. 22. Tds 81 vecoTepiKas eiriflvp£as epevye, But flee from (an expressive
word, run away and escape from, see Lex. rpebya) the desires incident
to younger persons, vearepixbs, fr. vedrepos, younger, and -ixbs, pertaining
to; iiriBvpla, a desire (fr. iirl, upon or towards, and Bvpbs, mind, heart).
The word lusts, as now commonly understood of carnal desires, expresses
but a small part of the meaning of the word. Here it includes all the
evil longings of mind and heart. Sensual indulgences, which degrade a
man to the level of a brute, are loathsome and wicked ; but the intense
selfishness of the human heart and the total disregard of a neighbor's
welfare, which often exist under a very respectable covering, are far
nearer the character of Satan, are far more prevalent and insidious, and
hence far more dangerous. Cf. I Tim. 6. 9, note. — Bicokc (note the posi
tion, contrasting this word pointedly with epevye) 8! kt!, but pursue (with
all possible earnestness, as a hunter pursues game, see Lex. ; cf. 1 Tim.
6. 11) righteousness, faith (in the usual N. T. sense), love (also in the N. T.
sense, Christian love), peace with those who call on the Lord out of a pure
(clean, cf. ix-xaBdpr/) heart. Timothy could hardly expect peace with
others than these, and is not exhorted to seek it. Were the exhorta
tions of this entire verse generally obeyed, what a different world we
should see !
Vv. 23, 24. tos BI peopds . • • iropaiTov (irap-aireopai), But the stupid
and ignorant Questionings (those which are prevalent, which characterize
the false teachers) refuse (eschew. Ell, Wiclif, Coverdale, lit. beg off from,
decline, refuse to hear). Has this exhortation lost its importance in our

178 NOTES ON SECOND TIMOTHY
day ? _ elSeis (introducing the reason for the exhortation) 8ti y^vcoctiv
(•yevvdco) pdxas, knowing that they beget (or engender) conflicts (or quar
rels). The word strife, by which we render epis, is not so strong as pdXv.
— SovXov 81 KvpCov ov 8ei pdxecrBoi, and a servant of the Lord must not
engage in conflicts (or quarrels). The connection shows what sort of con
flicts Paul here refers to.— dXXd t^ttiov eivai (sc Sei) irpbs irdvTas, kt!,
but must be gentle (kind) towards all men, fitted to teach, apt and skilful in
teaching (Thayer), forbearing (dvet,lxaxov, fr. dve'x opal and xaxbs, enduring
evil). These words, directed to Timothy, apply to all who are in a like
position with him.
Vv. 25, 26. Iv irpavTivri iraiSevovra kt!, in meekness disciplining those
who set themselves in opposition. iraiSevco, fr. ttois, a child, implies (in
distinction from SiSdcrKco, to teach) instruction, correction, discipline; often
rendered chasten (1 Cor. 11. 32, 2 Cor. 6. 9, Heb. 12. 6, 7, 10). Observe
that the discipline and instruction should be in meekness. Is there not
often a failure in this particular? — pfjiroTe kt!., an elliptical const,
found chiefly in later Greek. In administering this discipline, the ques
tion is in the mind, whether or not at any time (p-r)irore) God may give to
them repentance. It may be rendered briefly if perhaps. Cf. Luke 3. 15
for a similar use. See Butt. p. 354, note. — Bcotj (optat, Att. Soi'tj, W-H.
read Scotj or Scojj, Att. Sep) . . . peTavoiav els kt!, may give to them repent
ance (leading) into a definite knowledge of the truth (i. c. Christian truth).
It is noteworthy how seldom Paul uses perdvoia (four times) and peravoea
(but once) ; yet Luke, the companion of Paul, uses both verb and noun
oftener than any other N. T. writer. With Paul the words iriaris and
xio-Tevco are far more prominent. May we discover in the use of these words,
repentance, faith, something of the progress of doctrine in the N. T. ? —
koI dvavfjifVcocriv (ava-vr)cpa, to be sober, to drink 110 wine) Ik ttjs . • . rrayt-
80s, and they may become sober again (as if from a drunken revel), escap
ing out from the snare (or trap) of the devil. — !£coypT|pevoi ({\aypea, to take
alive, take captive) vre' ovtov els to IkcCvov SeXnpa, after having been taken
captive by him (and led) into that which he (wicked as he is) has willed.
ixelvov has, I think, some such force as I have indicated. With the
majority of expositors, I refer ovtov and ixelvov to the same noun, Sia-
/3o'Aoi>: and there certainly is not, as Ell. suggests, an " almost insurmount
able objection " to this construction, if the proper force of ixelvov (that
person, that notorious character) as distinguished from ovtov (the simple
personal pron. him) be observed. I agree with Alf. that " there is no
real difficulty whatever in the application of ovtov and ixelvov to the
same person." See Thayer, Lex. e'Keivos, 1. b. ff. The Eng. R V. renders
" having been taken captive by the Lord's servant unto the will of God."
The Amer. R. V. does not adopt this, and comparatively few translators
and expositors have understood the sentence thus.

CHAPTER II. 25 — III. 5. 179
These verses indicate the fearful state into which the Christian may
fall, — yet with the hope of deliverance, — and also the means which his
pastor should use to that end.
Ch. III. Vv. 1-9. A prediction respecting the last days.
Vv. 10-17. Exhortation to Timothy, who had known the life of
Paul, to remain true to the instructions which he had received and
to the teachings of the Sacred Scriptures.
Vv. 1-5. Tovto Be yCvcoo-Ke, And know this (pointing to what follows).
This topic is in continuance of the last paragraph, where the dangerous
tendencies of the time are dwelt upon. — ev Io-xotois ijplpais, in the last
days (article omitted, Winer, § 19, p. 124). Cf. 1 Tim. 4. 1. It is useless
to attempt to define these expressions more than the writer has done. —
Iverrfjo-ovTai (iv-larr/pi), there will set in, will come. — Kaipol xoXeiroC,
difficult, hard, grievous times (or crises ; note the difference between xaipbs
and xpdvos). — Io-ovtoi Ydp 01 dvBpcoiroi (generic article) kt! , Formenwill
be lovers of self . Note this first thought, the first trait before the mind of
the writer, — the opposite of dydirr/, — "the true root of all evil and the
essence of all sin," Ell. The words following present special traits, all
combining to form one general conception. — cpiXdpyvpoi, lovers of money ;
closely akin to the preceding. Cf. I Tim. 6. 10. — dXaijdves, kt!, boastful,
haughty (contains the ideas arrogant and overbearing), railers (those who
speak evil of all that is good), disobedient to parents, unthankful, unholy
(in character and conduct, regardless of law human and divine, see Lex.
Scrios), without natural affection (from o priv. and aripya, to cherish, to
love, as a parent loves a child or as a husband loves a wife, see L. & Sc,
perhaps without family affection would convey the idea more nearly), im
placable (tarrovSoi, fr. o priv. and a-rrovS-r), a drink-offering, as the sign of
a truce, admitting of no truce), calumniators (or slanderers), without self-
control (a priv.. and xpdros, incontinent, licentious), fierce (av- priv, and
¦bpepos, untamed, savage), not loving the good (d-rpiX-dyaBoi), traitors, head
long (rash, reckless), puffed up (wrapped in smoke, conceited, see Lex. TV0dco),
lovers of pleasure rather than lovers of God. — ?x0VT£s pdpcpeocriv . . . f|pvT|-
pe'voi (dpve'ojiioi), having (ox holding) a form of godliness (or piety), but hav
ing (practically) denied the power of it. — Kal tovtovs diroTperrov, from
these also turn aivay (pres. imperat, continue to turn away). This exhor
tation implies that such persons already existed; see below, eicriv. A
most remarkable and truthful description, which will bear study and re
flection. What a careful observer of human character Paul must have
been I Cf. Rom. 1. 29, where he describes in a similar manner those
who were still in heathenism, who had made no profession of Chris
tianity.

ISO NOTES ON SECOND TIMOTHY.
Vv. 6, 7. Ik tovtcov ydp elrriv kt!. For of these (the persons just de
scribed) are those who press into, creep into, the houses. Note here the
pres. eiaiv. The above description was introduced by the fut. ivar-r)-
aovrai and ecrovToi, but the characters described were already in existence.
— koI alxpaXeoTfiJovTes yvvaiKapio (diminutive of "vvvtj, expressing con
tempt), and taking captive (captivating) silly women (mulierculas, Vulg.). —
ereereopevpevo (oapeba, fr. creopds, a heap) dpapTiais, heaped with sins, hav
ing upon them heaps of sin (a fearful metaphor). — dydpeva liriBvpCais
iroiKiAais, led by various (manifold) lusts. This rendering of imBvplais
in this connection seems suitable. Cf. 2. 22, note. — TrdvroTe pavfldvovTo
. . . Swdpeva (observe that these participles agree w. yvvaixdpia, not w.
oi e'vSuvovTes), always learning and never able to come into a definite knowl
edge of the truth (i. e. gospel truth). Cf. 1 Tim. 2. 4. Note here p-nSe-
irore, where an Attic writer would probably use ovSeirore.
Vv. 8, 9. 8v Tpdirov . . . otjtioS) In what manner, as ... so. — Tavvfjs Kal
TapPpfjs, fannes and fambres, — names transmitted by Jewish tradition.
Timothy would readily understand the reference ; and there is no reason
to suppose that the tradition was untrue, although this passage affords
the only knowledge which we now possess respecting these persons.
"According to ancient Hebrew tradition, they were chief among the
magicians who opposed Moses (Exod. 7. 11, 22). . . . Objections urged
against the introduction of these names, when gravely considered, will be
found of no weight whatever. Why was the inspired apostle not to re
mind Timothy of the ancient traditions of his country, and to cite two
names which there is every reason to suppose were too closely connected
with the early history of the nation to be easily forgotten ? " Ell. —
dvTeo-TT]crav (2 aor. act. intrans.) . . . dvBCo-TOVToi, stood in opposition . . .
stand in opposition, oppose. Note the force of dvri in compos, — a mean
ing which it seldom or never has as a separate preposition. — Kal ovtoi,
these also (i. e. oi ivSbvovres), as well as Jannes and Jambres. — dvBptoiroi
KOTcebBappevoi (xara-cpBeipa) rbv vovv, d8dKipoi' kt!., men corrupted in
mind (cf. I Tim. 6 5, note), reprobate (not standing the test, see Lex.) con
cerning the faith. — dXX' ov irpoKdi|rovo-iv errl irXeiov, But they shall not
advance further. Although, as is said in 2. 16, they will advance to a greater
degree of impiety, and in 3. 13, wicked men and impostors will advance upon
that which is worse, yet what is here said is also true, that they shall not
advance to a further degree, i. e. of mischief and evil influence, without de
tection and exposure, for the reason assigned in the following words. —
fj ydp avoia avnov kt!, for their folly (want of sense) will be openly
manifest to all, as that of those men (Jannes and Jambres) also became.
Vv. 10, 11. 2v (emphat. posit.) 81 Tropr|KoXov8rjO-ds (Trap-oKoAovfle'eo)
pov ttj SiSao-KaXCa, kt!. But thou (in distinction from these corrupt
men) didst follow (or hast followed) my teaching, leading, purpose (end pro-

CHAPTER III. 6-15. 181
posed), faith, patience, love, endurance, persecutions, sufferings, such (perse
cutions and sufferings) as befell me in Anlioch, in Iconium, in Lystra; such
persecutions as I endured (inr-i/veyxa, fmo-cpepa). Cf. Acts 13. 50; 14. 2 ff.
It may be supposed that Timothy was particularly well acquainted with
these regions, and with all that befell the apostle there. Cf. Acts 16. 1 ff.
irapaxoXovBea (used in various relations, both physical and mental),
to follow closely, to follow an example ; to follow with the mind, to knozo
well: in all the particulars here enumerated, Timothy had known well
the life of Paul, and had sought to follow his example. 071071), a leading,
guiding, conducting. paxpoBvpla is, I think, best rendered by the English
word patience ; and viropovi/, endurance (lit. a remaining under). oXa . . .
oiovs, such as, what sort or manner of, Lat. qualis. — Kal Ik irdvTcov pe
IpveraTO (tivouai) 6 Kiipios, and from all the Lord rescued (delivered) me.
Note 6 xbpios in the emphatic position.
Vv. 12, 13. Kal irdvTes 81 01 BeXovres £fjv (feicol . . . SiioxB^jcrovTai
(Sicokco), And all too who wish to live piously (to lead lives of piety) in Christ
fesus will suffer persecution (will be persecuted). The force of xai goes w.
irdvres, all also, or all too ; Se connects the sentences ; cf. 1 Tim. 3. 10,
Kal outoi Se', and these also ; oi BeXovres, those who wish and purpose, those
whose will is to live, etc. With the statement here, cf. John 15. 20, if they
persecuted me, they will also persecute you ; Matt. 10. 22, ye shall be hated,
etc. ; also 1 Thess. 3. 3. " This declaration clearly refers to the outward
persecutions which the apostles and their followers were to undergo ; it
may be extended, however, in a practical point of view, to all Christians."
Ell. — irovrjpol 81 dvBpcoiroi . . . IttI Tb y^ecpov. Cf. verse 9, note. —
irXavcovTes (irAovdco) Kal irXovcopevoi, causing to wander and wandering,
or deceiving and being deceived. Cf. Tit. 3. 3, note. How often and how
naturally the two — deceiving and being deceived — go together! Is the
" being deceived " any less of a misfortune ?
Vv. 14, 15. o-v (emphat. posit, cf. verse 10) SI peve Iv ots . . . lirio-TioBTis
(TrioTdw), But do thou abide in the things which (ofs attracted from the ace
to the case of the omitted anteced.) thou didst learn (or hast learned) and
(in respect to which) thou wast led to feel confidence (wast led to exercise
faith). — elScos irapd tiviov c-pofles (pavBdva), knowing (particip. causal,
since thou knowesf) from whom thou didst learn (them). Some editors
read here iropd Tivos, which would naturally refer to Paul. With the plur.
ti'vcov, it would include what is said in ch. I. 5 ; cf. otto Ppecpovs, verse 15 —
Kal (sc. eiSeos) 8ti dirb fjpecpovs (Ppecpos), and that from a little child (from
an early age) ; '6n in the Vulg. is rendered as causal quia, also by Luther
well; but the declarative meaning seems more natural, and is now usually
preferred. — ispd ypdppaTO (made definite by the attributive clause to
Svvdjieva kt!.) otSas, thou knowest (or hast known) the sacred writings (or
scriptures, i. e. of the O. T.). The expression is not found elsewhere in

182 NOTES ON SECOND TIMOTHY.
the N. T. — Td Svvdpevd ere crocpCcrai (aor. infin. fr. aocpifa) els crcoTT|pCov,
which are able to make thee wise (to furnish thee with a wisdom leading) into
salvation. — Sid irierrecos Tfjs Iv Xp. Ttjct. (this clause is to be taken with
the entire preceding one, which are able, etc.), through faith (the means
and the only means) which is in Christ fesus (the sphere and the only
sphere in which true saving faith can exist).
Vv. 16, 17. irdo-a ypocbf| Bedirvevo-Tos kt!. Every scripture (or All
scripture, B. U. ; the idea all scripture would be expressed regularly by
i/ irdaa ypacp-f): cf. irScro olxoSop-f), Eph. 2. 21, note) being inspired of God
(is) profitable also, or Every scripture (is) inspired of God and profitable.
It is by no means certain, either grammatically or logically, whether
vedTrvevo-Tos is an attributive or a predicate adj. here, nor is the idea mate
rially changed. In the N. T. ypacp-i, regularly refers to the O. T. ; and
the divine inspiration of that is repeatedly and emphatically affirmed in
the N. T. — irpbs SiSacrKaXfav, xre., for teaching, for reproof (for the
refutation of error and conviction ox proof of the truth ; cf. the verb eAe'7xco,
Lex. ; the idea is not materially changed whether we read iXeypbv or
eAe7xov (Ell. et al.), yet the ending -pbs denotes more distinctly the act;
see Good, H-A.), for correction (for a setting up again, a setting right
again), for discipline (cf. 2. 25, TraiSevovTo, note) which is in righteousness.
This attributive implies that there may be discipline or education which
is not in righteousness ; and is it not true now that very much of the disci
pline or education in other books than the Bible is very far from being
in righteousness ? Note that all which Paul here says is affirmed of the
Old Testament. Would the careful study of the New Testament also in
our institutions of learning be any less profitable in either of the par
ticulars here specified? Can we afford in a liberal (?) education to leave
out The Book, — that book which has exerted and is now exerting more
influence in the world than any other book ? — Eva dprios TJ ¦ • • '&HP"
Tio-pevos (it-apri^a, same deriv. w. tipTios), that the man of God may be
complete (fully equipped and on hand now, &prt),for every good work made
complete. riXeios, complete, perfect, full-grown, in opposition to the idea
of vryrnos : &prios, complete, in opposition to the idea of that which is par
tial. QaprlQa, only twice in N. T. (cf. Acts 21. 5) ; xaraprlfa, in nearly
the same sense, thirteen times.
Ch. IV. Vv. 1-8. A solemn charge to Timothy to continue
f .ithful in the midst of those who pervert the truth, since Paul him
self will soon cease his labors and receive his reward. Vv. 9-18.
Some special requests ; items of information respecting individ-
u ils ; a reference to his trial : and an expression of confidence in
regard to his final deliverance and future reward. Vv. 19-22.
Salutations ; personal items ; the farewell words.

CHAPTER III. 16 — IV. 4. 183
Vv. 1, 2. AiopapTvpopoi kt!. Cf. 1 Tim. 5. 21. — tov peXXoVTOs Kp£-
veiv Jcovtos Kal veKpovs, who is about to judge living and dead ; to be
understood, not of those who are spiritually living and spiritually dead,
but in the literal sense, those who are still living at his final coming,
and those who shall have departed from this life. Cf. 1 Pet. 4. 5. — koI
Tf|v emepdveiov ovtov koI Tf|v j3ao-iXeCav ovtov, and (I solemnly charge
thee) by his appearing and by his kingdom (ace. w. a verb of charging or
conjuring; see Gr.). The reference here seems to be to his final appear
ing, and to his kingdom in which we expect to reign with him. Cf. 1 Tim.
6. 14, note on the different uses of eVicpaVeia. — Kfjpvijov (x-npvaaa) tov
Xoyov, Proclaim, publish as a herald (x-i\pvi\) the word. Timothy would
have no doubt what word was meant. Note the asyndeton throughout
this sentence, imparting life and force to each member. — iTrCo-rnfli
(2 aor. act. imperat. fr. icp-iar-npi), stand by ox near, be at hand, be ready
(cf. icpecrr-r/xev, verse 6). — evKOipcos OKa£pcos (ei-, d-.xaipbs, a critical time,
a favorable time, Lat. opportunitas), when the opportunity is favorable (ev-),
when it is unfavorable (d-) ; be ever ready for work, whether the signs are
favorable or unfavorable. — KXeygov (iXeyxa), prove, reprove, refute, con
vict (the Word covers all these ideas), bring to the test. Timothy was to
resort to the closest logical argument as well as to exhortation. — irapa-
KdXecrov (Tropa-KaAe'co), exhort, beseech, comfort; the word includes these
three ideas, and which is the most prominent it would be difficult to de
termine. John does not use the verb, or the subst. irapdxX-nais, but he
alone uses irapdxX-nros, imperfectly translated comforter, and in 1 John 2. 1,
advocate. May we not expect that the earnest gospel preacher will exhort,
beseech, comfort, all in the same sermon ? — liriTCpTjcrov (!Tri-Ti,udco), rebuke.
In W-H. and R. V. it stands before rrapaxdXeaov. The word occurs often
in Matt, Mark, and Luke ; elsewhere in the N. T. only here, and in Jude
once. — Iv irdo-Tj uoKpoBvpta Kal BiBaxfj, I11 all patience and teaching
(irdar/, every, i. c. on every occasion and to the fullest extent). Connect
this clause with the three imperatives preceding.
Vv. 3, 4. e-o-rai ydp Kaipbs . . . dvlgovTai (dv-e'xojiioi), For (introducing
a reason for making the most of the present opportunities) there will be
a time (a crisis) when they will not endure (will not hold up under) tlie
healthful doctrine : byiaivoba-ns, cf. 1 Tim. 1. 10; 6.3; 2 Tim. 1. 13 ; Tit. 1.9;
2. 1, 2 : SiSocrKoAia, as distinguished from SiSax*), signifies more properly
doctrine (the abstract idea), while SiSoxtj = 8iSa|is, the act of teaching:
SiSaaxaXla occurs much oftener than SiSaxfj in the Pastoral Epistles. —
dXXd . . . KVT)6o'pevoi Tf|V dKofjv, but, with tickled ears (lit. tickled as to the
ear, see Lex. kvtj0co : I think the metaphor tickled is much more common
and intelligible than itching; we speak of a preacher who tickles the ears
of the multitude, but not of one who makes the ears itch ! — so Martin,
aimant qu'on leur c/iatouille les oreilles, par des discours agreables), they

184 NOTES ON SECOND TIMOTHY.
will heap up for themselves teachers according to their own desires. With
iiriaapebaovatv, cf . aeaapevpeva, 3. 6 ; crcopevcreis, Rom. 12. 20. " Heaps of
teachers who tickle the ears" is an allusion rather more truthful than
complimentary. This was something in the future (eoTOi kt!.). When?
— Kal . . . dirocTTpeipovcriv (drro-arpecpa) . . . iKTpairfjerovTai (!K-TpeTrco),
and will turn away their ears from the truth and will be turned aside to the
myths (or legends). Cf. 1 Tim. 1. 4, note on pbBois, also 4. 7, Titus, 1. 4 :
arperpa, to twist, to turn ; " originally the same word with rperra," L. & Sc.
Note ko! . . . pev . . . Se kt!. The Kai connects the double sentence with
what goes before, — and (two things they will do) they will not only turn
azvay their ears from the truth, but will be turned aside (ix-), etc. lean
see no good reason for giving rparri/aovrai (2 fut. pass.) the force of the
mid. Cf. 1 Tim. 1. 6.
Vv. 5, 6. erv (emphatic position, thou, contrasted with those just men
tioned) SI vfjepe kt!., But be thou sober (free from everything that can
stupefy, Lex. vtjc/sco) in all things. — KaKoird6r|o*ov (cf. 2. 3, 9), xre., suffer
hardship, do the work of a preacher of the gospel. The English word evan
gelist has now acquired a meaning more limited than the Greek word,
which signifies one who preaches the gospel as pastor or in any other posi
tion. — Tf|V 8iokov£ov o-ov irXnpoijjdp-ncrov (irXr/pocpopea) , thy service fully
perform, bring to a full measure. The word ministry has now acquired a
meaning so professional that it no longer conveys the idea of Siaxovia. —
'Eyci (emphatic) Yap fjBTj o-ir!vBopai, For (introducing the reason for
the preceding exhortation : Paul was soon to be called away from his
earthly labors, hence the greater responsibility of Timothy) I already am
being poured out as a drink-offering ; see Lex. a-rrevSa. Cf. a-rrovS-r), a drink-
offering; see Philip. 2. 17, note. — Kal b Kaipbs Tfjs dvaXvcrecos pov Icb!-
o-TT|Kev, and the moment of my departure (the moment for me to weigh
anchor or to break up my tent; cf. Philip. 1. 23, note on dvoAvcrai) is at
hand. I prefer this rendering to that of the R. V, is come. Cf. irrlarr/Bi,
verse 2, stands by, is all but here (Ell.); instat (Vulg.); I understand
Luther's vorhanden to mean impending, imminent; steht nahe bevor
(Huther); s'approche (De Saci). Note xatpbs, the exact or critical time,
the moment.
Vv. 7, 8. Tbv KaXbv dycova frycovio-pai (cf. 1 Tim. 6. 12 ; in Ileb. 12. I,
a7cova with rpexapev rendered race), I have contended in (and finished, pf.)
the good contest (prize contest) ; a figure in this and the next clause drawn
from those games with which the Greeks were so familiar. — tov Spdpov
TeTeXeKo, I have finished (have ended) the race. — Tfjv ttCotiv Terf|pT|Ka
(TTjpe'co), I have kept (as a sacred trust) the faith. Cf. I. 14. With this
triumphant passage written at the close of life, compare what Paul says
at an earlier period in the midst of trials, 1 Cor. 9. 24-27, and, later than
this, the record in Philip. 3. 12-14. — Xoiirbv . . . crrecbavos. Note the

CHAPTER IV. 5-12. 185
two emphatic words at the beginning and end of the sentence in Greek,
Henceforth . . . the crown : dirbxetrat poi, is laid away (and safely kept) for
me: b ttjs Sixaioabvr/s arecpavos, the crown of righteousness. Not the crown
of the victor in an earthly contest, — the crown of laurel, — nor even the
golden crown such as Ctesiphon proposed for Demosthenes, but the crown
of righteousness. The gen. is used as descriptive of the character of the
crown, — the crown the sign of, or the proof of, the righteousness which
is by faith, and which belongs to such righteousness. — 8v diroSeocrei . . .
b SUaios KpiTfjs, which the Lord, the righteous judge (the umpire who
will make no mistake and commit no injustice), will award to me (will
give freely, see Lex. oTro-SiSco/ii) in that day (the great day of final
awards). — oi pdvov 81 Ipol dXXd koI irdo-i tois fjyairT)Kderi (a70Trdco)
kt!, and not only to me, but also to all those who have loved, have welcomed
(who shall be found at that day to have loved and welcomed) his appear
ing (used as in verse 1). That day will come to the true Christian with
a loving, joyous welcome on his part ; but how different will it be with
him who has not accepted Christ as his Saviour, and has not welcomed
the appearing of that day!
Vv. 9-12. SirovSacrov (crirovSeifeo) . . . Taxecos, Make haste, earnestly en
deavor (Ell, cf. 2. 15, note, Tit. 3. 12) to come to me quickly. The reason
for this appears in what follows, — that he was almost alone. — Ar|pas
. . . lyKOTeXiirev (e'7KaToAeiTrco, to leave behind, to forsake), For Demas
(mentioned with Luke in Col. 4. 14, as sending a salutation ; in Philem.
24, with Mark, Luke, and others, as oi avvepyoi pov) forsook (abandoned)
me. The feelings of Paul were evidently hurt by the conduct of Demas.
— aYairfjcras Tbv vvv alcova, having loved (ox because he loved) the present
world. On the meaning of oiciSv, cf. Eph. I. 21, z. t. Probably Demas
would say in self-defence that " his business engagements were too press
ing" to remain longer in Rome. — Qecro-aXovlKTiv. Thessalonica was per
haps the home of Demas ; so Chrys, e'lXero oixoi rpvtpav. — Kpfjo-KT|s
(the Greek form of the Latin word) kt!., Crescens (sc. i-rcopebB-n) into
Gallia (or Gaul or Galatia). It is uncertain whether Galatia or Gallia =
Gaul is here meant. The legends respecting him are without historic
foundation. — TCtos els AaXpoTlov, Titus into Dalmatia (part of Illyri-
cum, on the coast of the Adriatic). No reproach seems to be cast on
these two, yet it does not appear for what purpose they had gone to these
countries. Perhaps the threatening and increasing dangers at Rome may
have been the cause of their departure. — Aovkos (perhaps a shortened
form of AovKavds) IotIv kt!, Luke alone is with me. Cf. Col. 4. 14,
Philem. 24. Luke was with Paul in his second missionary journey (Acts
16. 10) ; goes with Paul to Asia (Acts 20. 6), to Jerusalem (Acts 21. 15) ;
is with Paul, after he became a prisoner, at Caesarea (Acts 24. 23), and
at Rome (Acts 28. 16). Here we have the last authentic information of

186 NOTES ON SECOND TIMOTHY.
him. Could he only have continued the narrative in Acts up to the date
of this Epistle, or, still further, up to the date of Paul's martyrdom I —
MdpKov dvaXafScov kt!. Having taken up (referring probably to taking
Mark on board ship with him ; cf. dvoAa/3dvTes, Acts 20. 14) Mark, bring
(him) with thyself. — eVnv ydp poi . . . els BiokovCov (the end in view,
that into which the thoughts are directed), for he is to me useful for
service. Although the apostle had once refused to take Mark with him
(Acts 15. 37 ff.), yet he had since then learned to value his assistance.
For what kind of service Mark could be useful to Paul we are not in
formed. — Tvxikov 81 OTrecrreiXa (drroareXXa) els "Eepecrov, But Tychicus
(mentioned in Acts 20. 4, Eph. 6. 21, Col. 4. 7, Tit. 3. 12) / sent into
Ephesus. This would appear to be a second time that Tychicus had been
sent to Ephesus ; later than that mentioned in Ephesians and Colossians.
Cf. Ell, Van Oost, Wiesinger.
V. 13. tov epeXo'vTjv. Both the forjn and meaning of this word are very
doubtful. Perhaps the more common opinion is that cpeXbv-ns is a cor
rupted form of 0oivdATjs = Lat. pcenula, a thick outer garment or cloak.
Yet Chrys. suggests another interpretation, adopted by many, that it was
the same as yXuaabxopov, a bag (cf. John 12. 6; 13. 29) or sack; in this
instance, one in which the books were kept, — evBa rd /3i/3Aia %xeiro.
This appears to me not an improbable meaning. — 8v direXiirov . . . !px<>-
pevos epepe, which I left in Troas with Carpus (or at the house of Carpus,
irapd w. the dat. often like the Latin apud, German bei, French chez),
in coming bring (with thee). — koI to (3i(3\ia, pdXicrra tos pepfjpdvas,
and the books (i.e. probably the papyrus rolls), especially the parchments
(probably the books written on parchment, a much more valuable ma
terial than papyrus). Of Carpus and the journey to Troas here alluded
to nothing more is known. The visit mentioned in Acts 20. 6 was prob
ably of a much earlier date, — six or more years. It has surprised some
that Paul, with such a prospect of speedy death, should have asked
Timothy to bring these articles. But Paul could not know how soon he
would be put to death, and he wished, no doubt, to be active in the
Master's service while life and strength lasted. What a valuable legacy
he has left to the world in the Epistles which he wrote after he first
became a prisoner ! Does not the request here exhibit the intense
activity of his mind ?
Vv. 14, 15. 'AXe'£avSpos 6 xa^K£vs . . . IveSeCJaTo, Alexander the copper
smith (the worker in bronze or copper) showed many things to me (that were)
evil, sheaved me much ill treatment (Ell.). It is not certain whether this
Alexander was the same as the one referred to in 1 Tim. 1. 20, or as the one
mentioned in Acts 19. 33. The name was a common one, and they may
have been three distinct persons. The one here mentioned appears to
have been in Ephesus at this time. — oTroSuo-et (note here the fut, not

CHAPTER IV. 13-17. 187
the optat. ottoScjitj, which would express a wish) ovtco kt!. The Lord will
(the simple statement of a fact) reward him in full (arro-) according lo his
works. — 8v Kal o-v epvXdo-erov, against whom be thou also on thy guard, or
of whom do thou also beware (Ell.). — XCav yap dvTeo-rn (dvflio-TTj/ii) tois
¦fjperlpois Xdyois, for (introducing the reason why Timothy should be on
his guard) he greatly (exceedingly) withstood our words. The close con
nection with what follows suggests that Alexander may have been in
Rome at Paul's first defence, and may have acted violently against him.
On that supposition tois r/perepois Xoyots would mean the words which
Paul used in his first defence. They may, however, refer to something
of an earlier date, — the words of Paul when he was preaching the gospel
in Ephesus. Uncertain as the reference is to us, Timothy would without
doubt understand it.
Vv. 16, 17. Iv ttj irpcoTt) pov diroAoyia, In my first defence (i. e. in the
courtof justice at Rome). The expression !v ttj dTroAo7io ... tov 600776-
Aiov, Phil. 1. 7, is used in a wholly different connection. — ovSeis poi irap-
eylveTO . . . eyKaTeAnrov, no one came forward with me (to speak or act in
my defence), but all forsook me ; all left me behind (-koto-) in (e'7-) my
distress. Cf. verse 10. The word all must of course have reference to
the Christians then in Rome. It would include that body of persons to
whom the Epistle to the Romans had been written some years before.
Of these no one came forward and stood by him. — pf| avrois Xoyio-8e£T),
May it not be laid to their account, — such a. prayer as only a Christian
heart could utter. Cf. the words of Stephen, Acts 7. 60, Lord, lay not this
sin to their charge; and the words of our Lord, Luke 23. 34, Father, for
give them, for they know not what they are doing. — b 81 Kiipids poi iropeo-rn
koI IveSvvdpcocrev (iv-Swa/ioa) pe, But the Lord stood by me and made me
powerful within (e'v-), gave me inward power. Cf. 1 Tim. 1. 12, note.
Though the outward man may have been weak and perishing, yet the
inward man was made powerful. Long before this he had written to the
Corinthians that his inward man was renewed day by day (2 Cor. 4. 16).
How often it has happened since then that there was within the Christian
heart a power which the world could not understand! — Eva 81' Ipov . . .
irXT|poepopTj8^ (rrXr/pocpopea) xre., that through me the proclamation (of the
gospel) might be fully made, and that all the gentiles might hear. Paul, a
prisoner before a Roman court, had an opportunity such as he otherwise
could never have had, to present publicly and fully the doctrines of
Christianity. What a remarkable providence ! And so it has often hap
pened in a similar manner since his day. — Kal Ipiio-Brrv (pvopai) Ik ord-
paTos XIovtos, and I was rescued out of a lion's mouth. At this his first
trial he was not condemned, and thus was rescued (for the time at least)
out of a lion's mouth. This last expression has been very differently
understood, — as referring to the principal accuser, or to Nero, or as

188 NOTES ON SECOND TIMOTHY.
figurative, meaning the most imminent peril. Others (Mosheim and
Neander) are inclined to interpret the expression literally. Considering
the terrible and frequent public sports of that day, in which condemned
persons were actually compelled to fight with half-starved lions, I am
strongly inclined to take this, and the similar allusion in I Cor. 15. 32
(iBi/piopdx-naa) , in the literal sense. Certainly this idea is not incredible,
and in this view the expression has tenfold force. Still, the majority of
scholars regard it as metaphorical.
V. 18. A general statement in close connection with the preceding
special providence. pirrerai pe b Kvpios kt!. The Lord will rescue me
from every evil work. Note the force of ix, out of, and dird, away from,
departure from. — Kal o-coerei els Tf|v pao-iXeiav kt!., and will convey (me)
safely (see Lex. ati(a) into his heavenly kingdom, lit. into his kingdom the
heavenly. Paul had already entered into the kingdom of heaven as begun
and established here on earth (cf. John 3. 5), but he had now the imme
diate prospect before him of realizing in full the salvation wrought by
Christ. (Note everywhere in the N. T. the full meaning of adfa.) This
thought suggests to Paul, and may well suggest to every Christian, the
following ascription of praise. — eS fj 8d£a (sc. efij) kt!, to whom (be) the
glory into the ages of the ages. Amen. Cf. Gal. 1. 5, note.
Vv. 19, 20. "Ao-iroo-ai (1 aor. mid. imperat. of derTrdfouai) npicrxav
kt!. Salute Prisca and Aquila and the house of Onesiphorus. Prisca, a
shortened form of Priscilla, wife of Aquila, first mentioned in Acts 18. 2.
They were with Paul in Ephesus, I Cor. 16. 19, and were in Rome when
Paul wrote the Epistle to the Romans ; cf. Rom. 16. 3, note. Onesiphorus,
cf. I. 16. — "Epao-ros epeivev (peva) xre., Erastus remained in Corinth.
Whether he was the same Erastus as the one mentioned in Acts 19. 22,
and in Rom. 16. 23, is uncertain. — Tpo'epipov. Trophimus went with Paul
on his third missionary journey from Troas (Acts 20. 4) to Miletus, to
Syria, and to Jerusalem (Acts 21. 29). Nothing more is positively known
of him. A legend represents that he was beheaded under Nero. — dire-
Xittov kt!, / left behind in Miletus sick. (airo-Xelira, used six times in
N. T, rendered to leave, in Hebrews to remain: xara-Xelira, twenty-five
times, to leave, with the idea of abandonment more prominent than in
airoXel-rra : iy-xara-Xel-rra, nine times, meaning to abandon, to forsake.)
A reference is apparently here made to a journey later than the one men
tioned in Acts. Cf. 1 Tim. 1. 3, note.
Vv. 21, 22. o-irov8acrov irpb x^P«vos IXCetv. Cf verse 9, note. The
danger of travelling late in the autumn or in the winter at that day was
very great, and Paul had experienced this on his own voyage. — dcrird-
ttrai ere EtijJovXos Kal IlovSrjs (the Greek form of the Latin Pudens,
cf. KpiJo-KTjs, Latin Crescens, verse 10) kt!, Eubulus, and Pudens, and
Linus, and Claudia, and all the brethren salute thee. Though they had

CHAPTER IV. 18-22. 189
forsaken Paul at the time of the trial, it appears that they afterwards
visited him in prison. Linus is thought to have been the first pastor in
Rome. Of the others nothing certain is known. Notice in the list the
name Claudia. It is remarkable how often women appear to have been
prominent and active in the early Church. — 'O Ktipios (sc. eirj) peTd tov
irvevpaTds erov, The Lord be with thy spirit. Remember the difference
between abv, in company with, and perd (w. gen.), in the midst of. Cf.
Gal. 6. 18, Philem. 25. — fj x°-Pls V-&' vpeov (note here the plur, includ
ing Timothy and those with him), Grace be with you, — the last recorded
words of the great Apostle to the Gentiles.

PROBABLE CHRONOLOGICAL ORDER OF ST. PAUL'S
EPISTLES, PLACE OF COMPOSITION, AND
APPROXIMATE DATES.

During the second missionary tour, a. d. 52, 53, in Corinth, I. and
II. Thessalonians.
Third missionary tour, 54 or 55, in Ephesus, Galatians and I. Co
rinthians ; 57 or 58, in Macedonia, II. Corinthians ; not long afterwards,
in Corinth, Romans.
Paul a prisoner from 58 or 59 until 64, or more probably, with a short
period of release from prison, until 68. Ephesians, Colossians, and Phi
lemon written early during the imprisonment; perhaps, as Meyer and
some others suppose, in Caesarea ; more probably, as most scholars sup
pose, in Rome. Philippians written shortly after, or as some suppose
shortly before, these three Epistles. I. Timothy and Titus written prob
ably in the interval between the first and second imprisonment. II. Tim
othy written at Rome after Paul's second arrest, shortly before his death.
I do not reckon the Epistle to the Hebrews, believing it to be the
work of Apollos. — Farrar.
In respect to the authorship of the Epistle to the Hebrews, Kendrick
in Lange's Commentary remarks : " The only point which may be re
garded as established beyond all controversy is, that at least in its present
form it did not proceed from the pen of the Apostle Paul."
This is the opinion of Alford and other English scholars, and of Conti
nental scholars generally. Yet no one, in taking this view, prizes any the
less this noble and eloquent Epistle.

The different Epistles of Paul are characterized by Canon Farrar as
follows : " The First Epistle to the Thessalonians is the Epistle of conso
lation in the hope of Christ's return ; and the Second, of the immediate
22

192 ORDER, ETC. OF THE EPISTLES.
hindrances to that return, and our duties with regard to it. The First
Epistle to the Corinthians is the solution of practical problems in the
light of eternal principles; the Second, an impassioned defence of the
Apostle's impugned authority, — his apologia pro vitd sud. The Epistle
to the Galatians is the Epistle of freedom from the bondage of the Law ;
that to the Romans, of justification by faith. The Epistle to the Philip
pians is the Epistle of Christian gratitude and Christian joy in sorrow ;
that to the Colossians, the Epistle of Christ the Universal Lord ; that to
the Ephesians, so rich and many-sided, is the Epistle of ' the heaven-
lies,' the Epistle of grace, the Epistle of ascension with the ascended
Christ, the Epistle of Christ in His One and Universal Church; that
to Philemon, the Magna Charta of emancipation. The First Epistle
to Timothy, and that to Titus, are the manuals of the Christian pastor ;
the Second Epistle to Timothy is the last message of a Christian ere
his death."

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Xenophon's Anabasis : with Explanatory Notes for Use of Schools
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The First Three Books of Homer's Iliad, according to the
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The Same. With Vocabulary. 12mo. (In press.)
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GREEK LESSONS,
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By ROBERT P. KEEP, Ph. D.,
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The Greek Grammar of Hadley and Allen has won for itself the
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Professor Harkness's First Greek Book, first published in 1860,
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Johnson's Three Books of the Iliad (with Notes)  1 12
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Keep's Greek Lessons  1 20
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Owen's Xenophon's Anabasis  140
Owen's Homer's Iliad  1 40
Owen's Greek Reader  1 40
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