# commentaries

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But I beseech you [&#948; &#949; &#959; &#956; &#945; &#953; &#948; &#949;]. In ver. 1, parakalw is used for beseech. It is doubtful whether the two words can be strictly distinguished as indicating different degrees of feeling. It may be said that deomai and its kindred noun dehsiv are frequently used of prayer to God, while parakalw occurs only twice in this sense, <a href='B:470 26:53'>Mat 26:53</a>; <a href='B:540 12:8'>2Co 12:8</a>. On the other hand, parakalw is used of God's pleading with men, while in the same passage deomai is used of men's entreating men; ch. 5 20. Rev., in ver. 1, renders entreat, which, according to older English usage, is the stronger word, meaning to prevail by entreaty, just as persuade, which originally meant to use persuasion, now signifies to prevail by persuasion.<p/>The construction of the passage is difficult. Literally it is : I pray the not showing courage when present, with the confidence, etc. The sense is : I pray you that you may not make it necessary for me to show, when I am present, that official peremptoriness which I am minded to show against those who charge me with unworthy motives.<p/>May not be bold - think to be bold [&#952; &#945; &#961; &#961; &#951; &#963; &#945; &#953; - &#964; &#959; &#955; &#956; &#951; &#963; &#945; &#953;]. The A. V. thus misses the distinction between the two verbs. The former signifies to be stout - hearted or resolutely confident in view of one's conscious strength or capacity; the latter, to carry this feeling into action; to dare. The distinction is not easy to represent by single English words. It might be approximately given by brave and bold, though, in common usage, this distinction practically disappears. QarjrJhsai does not so much emphasize fearlessness as the tore positive quality of cheerful confidence in the presence of difficulty and danger, the sense which appears in the earlier usage of brave as gay (see the various uses in Shakespeare). Hence Rev. is on the right line in the use of courage, from cor heart, through the French coeur. Rev. renders, show courage - be bold. In classical Greek, the kindred noun qarsov is sometimes, though not often, used in a bad sense, audacity, as in Homer, where Minerva is rebuking Mars for exciting strife among the gods with stormy or furious courage (qarsov ahton "Iliad," 21, 395). So the reckless daring of Hector is described qarsov muihv the effrontery of a fly (" Iliad, " 17, 570).


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In the flesh. Being human, and subject to human conditions.<p/>War [&#963; &#964; &#961; &#945; &#964; &#949; &#965; &#959; &#956; &#949; &#952; &#945;]. Serve as soldiers : carry on our campaign. See on <a href='B:490 3:14'>Luk 3:14</a>; <a href='B:660 4:1'>Jas 4:1</a>.<p/>After the flesh. Or according to (Rev.). Quite a different thing from being in the flesh.


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Carnal. Rev., better, of the flesh, thus preserving the play on the words. The idea of weakness attaches to that of fleshliness. See on sarx flesh, sec. 4, <a href='B:520 7:5'>Rom 7:5</a>.<p/>Through God [&#964; &#969; &#952; &#949; &#969;]. Lit., mighty unto God, in God's sight. See on exceeding fair, <a href='B:510 7:20'>Act 7:20</a>. Rev., before God.<p/>Pulling down [&#954; &#945; &#952; &#945; &#953; &#961; &#949; &#963; &#953; &#957;]. Only in this epistle. Compare <a href='B:490 1:52'>Luk 1:52</a>. Also used of taking down pride, or refuting arguments.<p/>Of strongholds [&#959; &#967; &#965; &#961; &#969; &#956; &#945; &#964; &#969; &#957;]. Only here in the New Testament. From ecw to hold, so that holds is an accurate rendering. Compare keep, a dungeon. The word is not common in classical Greek, but occurs frequently in the Apocrypha. In its use here there may lie a reminiscence of the rock - forts on the coast of Paul's native Cilicia, which were pulled down by the Rom. in their attacks on the Cilician pirates. Pompey inflicted a crushing defeat upon their navy off the rocky stronghold of Coracesium on the confines of Cilicia and Pisidia.


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Casting down [&#954; &#945; &#952; &#945; &#953; &#961; &#959; &#965; &#957; &#964; &#949; &#962;]. Not the weapons, but we : we war, casting down, etc.<p/>High thing [&#965; &#968; &#969; &#956; &#945;]. Only here and <a href='B:520 8:39'>Rom 8:39</a>. Falling in with the metaphor of strongholds. High military works thrown up, or lofty natural fastnesses with their battlements of rock. The word is also used in the Septuagint and Apocrypha of mental elevation, as <a href='B:220 24:24'>Job 24:24</a>, where the Septuagint reads "his haughtiness hath harmed many."<p/>Exalteth itself [&#949; &#960; &#945; &#953; &#961; &#959; &#956; &#949; &#957; &#959; &#957;]. Rev., is exalted. Aeschylus uses a similar metaphor in Atossa's dream of the two women whom Xerxes yoked to his chariot : "And the one towered [&#949; &#960; &#959; &#965; &#961; &#947; &#959; &#965; &#964; &#959;] loftily in these trappings" (" Persae, " 190).<p/>Bringing into captivity [&#945; &#953; &#967; &#956; &#945; &#955; &#969; &#964; &#953; &#950; &#959; &#957; &#964; &#949; &#962;]. Or leading away captive. The military metaphor is continued; the leading away of the captives after the storming of the stronghold. See on captives, <a href='B:490 4:18'>Luk 4:18</a>. The campaign against the Cilician pirates resulted in the reduction of a hundred and twenty strongholds and the capture of more than ten thousand prisoners. Thought [&#957; &#959; &#951; &#956; &#945;]. See on ch. <a href='B:540 3:14'>2Co 3:14</a>.<p/>To the obedience of Christ. In pursuance of the metaphor. The obedience is the new stronghold into which the captives are led. This is indicated by the preposition eijv into or unto.


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To avenge all disobedience, etc. The military metaphor continued. After most have surrendered and thus fulfilled their obedience, some rebels may remain, and these will be punished.


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That I may not seem. The construction is abrupt. Probably something is to be supplied, as I say this in order that I may not seem, etc.


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They say [&#966; &#945; &#963; &#953; &#957;]. The correct reading is fhsi says he. The Revisers retain they say, but read fhsi he says in their text. The reference is to some well - known opponent. Compare one, any one in ch. <a href='B:540 10:7'>2Co 10:7</a>; <a href='B:540 11:20'>2Co 11:20</a>. The only instance of the very words used by Paul's adversaries.<p/>Weighty [&#946; &#945; &#961; &#949; &#953; &#945; &#953;]. In classical Greek, besides the physical sense of heavy, the word very generally implies something painful or oppressive. As applied to persons, severe, stern. In later Greek it has sometimes the meaning of grave or dignified, and by the later Greek rhetoricians it was applied to oratory, in the sense of impressive, as here.<p/>Weak. "No one can even cursorily read St. Paul's epistles without observing that he was aware of something in his aspect or his personality which distressed him with an agony of humiliation - something which seems to force him, against every natural instinct of his disposition, into language which sounds to himself like a boastfulness which was abhorrent to him, but which he finds to be more necessary to himself than to other men. It is as though he felt that his appearance was against him.... His language leaves on us the impression of one who was acutely sensitive, and whose sensitiveness of temperament has been aggravated by a meanness of presence which is indeed forgotten by the friends who know him, but which raises in strangers a prejudice not always overcome" (Farrar).<p/>Bodily presence. All the traditions as to Paul's personal appearance are late. A bronze medal discovered in the cemetery of St. Domitilla at Rome, and ascribed to the first or second century, represents the apostle with a bald, round, well - developed head; rather long, curling beard; high forehead; prominent nose; and open, staring eye. The intellectual character of the face is emphasized by the contrast with the portrait of Peter, which faces Paul 's. Peter's forehead is flat, the head not so finely developed, the face commonplace, the cheek bones high, the eye small, and the hair and beard short, thick, and curling. An ivory diptych of the fourth century, reproduced in Mr. Lewin's "Life of Paul," contains two portraits. In the one he is sitting in an official chair, with uplifted hand and two fingers raised, apparently in the act of ordination. The face is oval, the beard long and pointed, the moustache full, the forehead high, the head bald, and the eyes small and weak. The other portrait represents him in the act of throwing off the viper. A forgery of the fourth century, under the name of Lucian, alludes to him as "the bald - headed, hooknosed Galilean." In the "Apocryphal Acts of the Apostles" mention is made of one Dioscorus, the bald shipmaster, who followed Paul to Rome, and was mistaken for him and beheaded in his stead. In the "Acts of Paul and Thekla," a third - century romance, he is described as "short, bald, bowlegged, with meeting eyebrows, hook - nosed, full of grace." John of Antioch, in the sixth century, says that he was round - shouldered, with aquiline nose, greyish eyes, meeting eyebrows, and ample beard. 154 Contemptible [&#949; &#958; &#959; &#965; &#952; &#949; &#957; &#951; &#956; &#949; &#957; &#959; &#962;]. Lit., made nothing of. Rev., of no account.


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Make ourselves of the number [&#949; &#947; &#954; &#961; &#953; &#957; &#945; &#953; &#949; &#945; &#965; &#964; &#959; &#965; &#962;]. Rev., better, to number ourselves. Lit., to judge ourselves to be among : to place in the same category with.


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Of things without measure [&#949; &#953; &#962; &#964; &#945; &#945; &#956; &#949; &#964; &#961; &#945;]. Of things is wrong; the translators failing to see that the article forms, with the following word, an adverbial phrase. Rev., correctly, glory beyond our measure. Rule [&#954; &#945; &#957; &#959; &#957; &#959; &#962;]. Used by Paul only. Originally, a straight rod or ruler. Hence a carpenter's rule. Metaphorically, that which measures or determines anything, in morals, art, or language. The Alexandrian grammarians spoke of the classic Greek authors collectively as the canon or standard of the pure language. In later Greek it was used to denote a fixed tax. In christian literature it came to signify the standard of faith or of christian teaching; the creed; the rule of Church discipline, and the authorized collection of sacred writings. Hence canon of Scripture. To understand this expression, it is to be remembered that Paul regarded his ministry as specially to the Gentiles, and that he habitually refused to establish himself permanently where any former Christian teacher had preached. The Jewish teachers at Corinth had invaded his sphere as the apostle to the Gentiles, and had also occupied the ground which he had won for himself by his successful labors among the Corinthians, as they did also at Antioch and in Galatia. He says here, therefore, that his boasting of his apostolic labors is not without measure, like that of those Jewish teachers who establish themselves everywhere, but is confined to the sphere appointed for him, of which Corinth, thus far, was the extreme limit. Hence the measure of the rule is the measure defined by the line which God has drawn. The image is that of surveying a district, so as to assign to different persons their different parcels of ground. I see no good reason for Rev. province. The measure is given by God's measuring - line : "Which God hath apportioned to us as a measure;" and his boasting extends only to this limit.<p/>To reach even unto you. Corinth being thus far the extreme limit of the field measured out for him.


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We stretch not ourselves beyond our measure [&#956; &#951; &#965; &#960; &#949; &#961; &#949; &#954; &#964; &#949; &#953; &#957; &#959; &#956; &#949; &#957; &#949; &#945; &#965; &#964; &#959; &#965; &#962;]. The verb only here in the New Testament. The A. V. is needlessly verbose. Rev., better, stretch not ourselves overmuch.<p/>As though we reached not unto you. Lit., as not reaching. Paul would say : It is not as if God had not appointed our apostolic labor to reach to you. If He had not thus appointed, then our desire to labor among you would have been an overstretching of ourselves. Therefore, in boasting of our labor in Corinth, we do not boast beyond our measure.<p/>We are come [&#949; &#966; &#952; &#945; &#963; &#945; &#956; &#949; &#957;]. Rev., we came. The verb originally means to come before, anticipate, as <a href='B:590 4:15'>1Th 4:15</a> (A. V., prevent; Rev., precede); but it gradually loses the idea of priority, and means simply come to, arrive at. So <a href='B:470 12:28'>Mat 12:28</a>; <a href='B:570 3:16'>Phi 3:16</a>. It may possibly be used here with a hint of the earlier meaning, were the first to come. See Rev., margin.


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Be enlarged by you - according to our rule abundantly [&#949; &#957; &#965; &#956; &#953; &#957; &#956; &#949; &#947; &#945; &#955; &#965; &#957; &#952; &#951; &#957; &#945; &#953; - &#949; &#953; &#962; &#960; &#949; &#961; &#953; &#963; &#963; &#949; &#953; &#945; &#957;]. Paul means that, as the faith of the Corinthians increases, he hopes that his apostolic efficiency will increase, so that Corinth shall become the basis of larger efforts, extending into other regions. The verb megalunw also means to praise or celebrate, as <a href='B:490 1:46'>Luk 1:46</a>; <a href='B:510 5:13'>Act 5:13</a>; <a href='B:510 10:46'>Act 10:46</a>, and is so explained by some interpreters here. But this would be inconsistent with the figure, to which Paul adheres. "He who can work far off is a man of great stature, who, without overstretching himself, reaches afar" (Meyer).<p/>According to our rule. His wider labors will still be regulated by God's measuring - line.


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In another man's line [&#949; &#957; &#945; &#955; &#955; &#959; &#964; &#961; &#953; &#969; &#954; &#945; &#957; &#959; &#957; &#953;]. Line is the word previously rendered rule. He will not boast within the line drawn for another; in another's field of activity. 155


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Folly. As my boasting may seem to you. Ironically spoken of that legitimate self - vindication demanded by the circumstances. Rev., foolishness.<p/>Bear with me [&#945; &#957; &#949; &#967; &#949; &#963; &#952; &#949;]. Some render as indicative : ye do bear with me.


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I am jealous [&#950; &#951; &#955; &#969;]. The translation is correct. The word is appropriate to the image which follows, in which Paul represents himself as the marriage - friend who has betrothed the bride to the bridegroom, and consequently shares the bridegroom's jealousy of his bride (see on <a href='B:500 3:29'>Joh 3:29</a> ). Compare the Old - Testament passages in which God is represented as the spouse of His people : <a href='B:290 54:5'>Isa 54:5</a>; <a href='B:290 61:5'>Isa 61:5</a>; <a href='B:300 3:1'>Jer 3:1</a>; <a href='B:330 16:8'>Eze 16:8</a>; <a href='B:350 2:18'>Hos 2:18</a>; <a href='B:350 2:19'>Hos 2:19</a>. For the different senses of the word, see on envying, <a href='B:660 3:14'>Jas 3:14</a>; <a href='B:660 3:15'>Jas 3:15</a>; <a href='B:660 3:6'>Jas 3:6</a> Theodoret's comment on the passage is : "I was your wooer for your husband, and the mediator of your marriage; through me you received the bridegroom's gifts; wherefore I am now affected with jealousy."<p/>I have espoused [&#951; &#961; &#956; &#959; &#963; &#945; &#956; &#951; &#957;]. Only here in the New Testament. Lit., have fitted together. Used in the classics of carpenter's or joiner's work; of arranging music, tuning instruments, and fitting clothes or armor. As here, of betrothing or taking to wife. The Septuagint usage is substantially the same.<p/>Present. Compare <a href='B:560 5:27'>Eph 5:27</a>.


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The serpent. Paul's only allusion to the story of the serpent in Eden. Eve. In accordance with the representation of the Church as the bride. Simplicity that is in Christ. Rev. adds, and the purity, following Westcott and Hort's text. Simplicity, single - hearted loyalty. In Christ; better, as Rev., towards [&#949; &#953; &#962;].


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Another Jesus - another Spirit [&#945; &#955; &#955; &#959; &#957; - &#949; &#964; &#949; &#961; &#959; &#957;]. Rev., another Jesus, a different Spirit. See on <a href='B:470 6:24'>Mat 6:24</a>. Another denies the identity; a different denies the similarity of nature. It is the difference of "individuality and kind" (Alford). See on <a href='B:550 1:6'>Gal 1:6</a>; <a href='B:550 1:7'>Gal 1:7</a>.<p/>Ye might well bear [&#954; &#945; &#955; &#969; &#962; &#951; &#957; &#949; &#953; &#967; &#949; &#963; &#952; &#949;]. Following the reading which makes the verb in the imperfect tense, putting the matter as a supposed case. The Rev. follows the reading ajnecesqe, present tense, and puts it as a fact : ye do well to bear. Lit., ye endure them finely. The expression is ironical. You gladly endure these false teachers, why do you not endure me?


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The very chiefest apostles [&#964; &#969; &#957; &#965; &#960; &#949; &#961; &#955; &#953; &#945; &#957; &#945; &#960; &#959; &#963; &#964; &#959; &#955; &#969; &#957;]. Lit., those who are preeminently apostles. Not referring to the genuine apostles, but ironically to the false teachers, the false apostles of ver. 13. Compare ch. 12 11. Farrar renders the extra - super apostles.


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Rude [&#953; &#948; &#953; &#969; &#964; &#951; &#962;]. See on <a href='B:530 14:16'>1Co 14:16</a>.<p/>Have been made manifest [&#966; &#945; &#957; &#949; &#961; &#969; &#952; &#949; &#957; &#964; &#949; &#962;]. The correct reading is fanerwsantev, active voice, we have made it manifest.


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Abasing myself. By working at his trade.<p/>Preached the Gospel - freely [&#948; &#969; &#961; &#949; &#945; &#957;] gratuitously. Rev., for nought, is not an improvement, but is quite as ambiguous as freely. Without charge would be better. Paul's very self - denial in this matter had been construed to his injury by his opponents, as indicating his want of confidence in the Corinthian Church, and his making gain for himself under the guise of disinterestedness. It was also urged that a real apostle would not thus relinquish his right to claim subsistence from the Church. Hence his question, Did I commit a sin, etc. ?


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I robbed [&#949; &#963; &#965; &#955; &#951; &#963; &#945;]. Only here in the New Testament, though it appears in the verb iJerosulew to commit sacrilege, <a href='B:520 2:22'>Rom 2:22</a>, and in iJerosuloi robbers of churches, <a href='B:510 19:37'>Act 19:37</a>. Originally to strip off, as arms from a slain foe, and thence, generally, to rob, plunder, with the accompanying notion of violence. Paul thus strongly expresses the fact that he had accepted from other churches more than their share, that he might not draw on the Corinthians.<p/>Wages [&#959; &#968; &#969; &#957; &#953; &#959; &#957;]. See on <a href='B:520 6:23'>Rom 6:23</a>.


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I was chargeable [&#954; &#945; &#964; &#949; &#957; &#945; &#961; &#954; &#951; &#963; &#945;]. Only in this epistle. From narkh numbnees, deadness; also a torpedo or gymnotus, which benumbs whatever touches it. Compare Homer : "His hand grew stiff at the wrist" (" Iliad, "8, 328). Meno says to Socrates :" You seem to me both in your appearance and in your power over others, to be very like the flat torpedo - fish [&#957; &#945; &#961; &#954; &#951;], who torpifies [&#957; &#945; &#961; &#954; &#945; &#957; &#960; &#959; &#953; &#949; &#953;] those who come near him with the touch, as you have now torpified [&#957; &#945; &#961; &#954; &#945; &#957;] me, I think "(Plato," Meno, " 80). The compound verb used here occurs in Hippocrates in the sense of growing quite stiff. The simple verb occurs in the Sept., <a href='B:10 32:25'>Gen 32:25</a>; <a href='B:10 32:32'>Gen 32:32</a>, of Jacob's thigh, which was put out of joint and shrank. Compare <a href='B:220 33:19'>Job 33:19</a>. According to the etymology of the word, Paul would say that he did not benumb the Corinthians by his demand for pecuniary aid. Rev., rather mildly, I was not a burden.


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No man shall stop me of this boasting [&#951; &#954; &#945; &#965; &#967; &#951; &#963; &#953; &#962; &#945; &#965; &#964; &#951; &#959; &#965; &#966; &#961; &#945; &#947; &#951; &#963; &#949; &#964; &#945; &#953; &#949; &#953; &#962; &#949; &#956; &#949;]. Lit., this boasting shall not be blocked up as regards me. The boasting is that of preaching gratuitously. For the verb, compare <a href='B:520 3:19'>Rom 3:19</a>; <a href='B:650 11:33'>Heb 11:33</a>.


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I will do. Will continue to do; refuse to receive pay.<p/>Cut off [&#949; &#954; &#954; &#959; &#968; &#969;]. Lit., cut out. See on <a href='B:490 13:7'>Luk 13:7</a>, and compare <a href='B:520 11:24'>Rom 11:24</a>.<p/>Occasion [&#964; &#951; &#957; &#945; &#966; &#959; &#961; &#956; &#951; &#957;]. The force of the article must be carefully noted; the particular occasion of fault - finding which concerned his pecuniary relations with the Corinthians. His refusal to receive pay cut out from among other causes of complaint this one.<p/>They may be found even as we. I can find no satisfactory explanation of this clause, and will not attempt to add to the hopeless muddle of the commentators. It is evident that the false teachers had sought occasion for glorifying themselves in comparison with Paul; that they consequently caught eagerly at every pretext for disparaging him; and that this disparagement was in some way connected with Paul's refusal to receive compensation from the Corinthians. Further, that Paul's way of counteracting their attempts was by persisting in this refusal. The intimation in the last clause is apparently to the effect that by this course he will not only remove the occasion for attack, but that the result will show both his opponents and himself in their true light. Compare find and be found, ch. 12 20.


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Transforming themselves [&#956; &#949; &#964; &#945; &#963; &#967; &#951; &#956; &#945; &#964; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#953;]. Rev., better, fashioning, thus preserving the distinctive force of schma outward fashion, which forms part of the compound verb. See on <a href='B:470 17:2'>Mat 17:2</a>; <a href='B:530 4:6'>1Co 4:6</a>.


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Satan. See on <a href='B:490 10:18'>Luk 10:18</a>. The rabbinical writings represent the devil rather as the enemy of man than of God or of good. They use none of the New - Testament names for the Evil One except Satan, and contain no mention of a kingdom of Satan. Edersheim says : "Instead of the personified principle of evil to which there is response in us - we have only a clumsy and often a stupid hater." 157 It is also to be observed that in the Septuagint the usage is limited to the enemy of man, as is that of diabolov devil by which Satan is translated. See <a href='B:130 21:1'>1Ch 21:1</a>; <a href='B:190 7:4'>Est 7:4</a>; <a href='B:190 8:1'>Est 8:1</a>; <a href='B:230 108'>Psa 108:0</a> (109.) 5; <a href='B:220 1:6'>Job 1:6</a>; <a href='B:450 3:1'>Zec 3:1</a>; <a href='B:450 3:2'>Zec 3:2</a>.


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Confidence [&#965; &#960; &#959; &#963; &#964; &#945; &#963; &#949; &#953;]. See on ch. <a href='B:540 9:4'>2Co 9:4</a>.


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Bringeth you into bondage [&#954; &#945; &#964; &#945; &#948; &#959; &#965; &#955; &#959; &#953;]. Only here and <a href='B:550 2:4'>Gal 2:4</a>, where it is used of the efforts of the Jewish party to bring the christian Church under the ceremonial law. Compare <a href='B:550 5:1'>Gal 5:1</a>.<p/>Devour [&#954; &#945; &#964; &#949; &#963; &#952; &#953; &#949; &#953;]. Your property. Compare <a href='B:470 23:14'>Mat 23:14</a>.<p/>Take [&#955; &#945; &#956; &#946; &#945; &#957; &#949; &#953;]. A. V. supplies of you, evidently with reference to property, which has already been touched upon in devour. The meaning is to take as a prey, as <a href='B:490 5:5'>Luk 5:5</a>.<p/>Exalteth himself [&#949; &#960; &#945; &#953; &#961; &#949; &#964; &#945; &#953;]. As ch. 10 5. It is noticeable that these are the only two instances out of nineteen in the New Testament where the word is used figuratively.<p/>Smite you on the face. The climax of insult. Compare <a href='B:470 5:39'>Mat 5:39</a>; <a href='B:490 22:64'>Luk 22:64</a>; <a href='B:510 23:2'>Act 23:2</a>. Also the injunction to a bishop not to be a striker, <a href='B:610 3:3'>1Ti 3:3</a>; <a href='B:630 1:7'>Tit 1:7</a>. Stanley notes the decree of the Council of Braga, A. D. 675, that no bishop, at his will and pleasure, shall strike his clergy.


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As concerning reproach [&#954; &#945; &#964; &#945; &#945; &#964; &#953; &#956; &#953; &#945; &#957;]. Better, Rev., by way of disparagement. Intensely ironical. Yes, you have borne with these enslavers and devourers and smiters. I could never ask you to extend such toleration to me. I speak as one without position or authority, having shown myself weak as you know.<p/>I speak foolishly [&#949; &#957; &#945; &#966; &#961; &#959; &#963; &#965; &#957; &#951;]. Rev., in foolishness. My pretensions are equal to theirs, but, of course, it is folly to advance them, and they amount to nothing. Yet, even speaking in this foolish way, I possess every qualification on which they plume themselves.


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Hebrews. See on <a href='B:510 6:1'>Act 6:1</a>.<p/>Israelites. See on <a href='B:510 3:12'>Act 3:12</a>, and compare <a href='B:570 3:5'>Phi 3:5</a>, and the phrase Israel of God, <a href='B:550 6:16'>Gal 6:16</a>, and an Israelite indeed, <a href='B:500 1:48'>Joh 1:48</a>. Seed of Abraham. Compare <a href='B:470 3:9'>Mat 3:9</a>; <a href='B:500 8:33'>Joh 8:33</a>; <a href='B:520 9:7'>Rom 9:7</a>; <a href='B:520 11:1'>Rom 11:1</a>; <a href='B:550 3:16'>Gal 3:16</a>; <a href='B:650 2:16'>Heb 2:16</a>. The three names are arranged climactically, Hebrews pointing to the nationality; Israelites to the special relation to God's covenant; seed of Abraham to the messianic privilege. Compare with the whole, <a href='B:570 3:4'>Phi 3:4</a>; <a href='B:570 3:5'>Phi 3:5</a>.


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Ministers of Christ Referring to his opponents' claim to have a closer connection with Christ than he had. See the note on <a href='B:530 1:12'>1Co 1:12</a>.<p/>As a fool [&#960; &#945; &#961; &#945; &#966; &#961; &#959; &#957; &#969; &#957;]. Only here in the New Testament. See the kindred parafronia madness, <a href='B:680 2:16'>2Pe 2:16</a>. Lit., being beside myself Rev., as one beside myself. This expression is stronger than that in ver. 21, because the statement which it characterizes is stronger. Up to this point Paul has been asserting equality with the other teachers. Now he asserts superiority "I more;" and ironically characterizes this statement from their stand - point as madness.<p/>More abundant [&#960; &#949; &#961; &#953; &#963; &#963; &#959; &#964; &#949; &#961; &#969; &#962;]. Lit., more abundantly, as Rev.<p/>Stripes above measure [&#965; &#960; &#949; &#961; &#946; &#945; &#955; &#955; &#959; &#957; &#964; &#969; &#962;]. This peculiar form of suffering is emphasized by details. He specifies three Roman scourgings, and five at the hands of the Jews. Of the former, only one is recorded, that at Philippi (<a href='B:510 16:22'>Act 16:22</a>; <a href='B:510 16:23'>Act 16:23</a>. See on <a href='B:510 22:25'>Act 22:25</a> ), and none of the latter. The Jewish scourge consisted of two thongs made of calf's or ass's skin, passing through a hole in a handle. Thirteen blows were inflicted on the breast, thirteen on the right, and thirteen on the left shoulder. The law in <a href='B:50 25:3'>Deu 25:3</a> permitted forty blows, but only thirty - nine were given, in order to avoid a possible miscount. During the punishment the chief judge read aloud <a href='B:50 28:58'>Deu 28:58</a>; <a href='B:50 28:59'>Deu 28:59</a>; <a href='B:50 29:9'>Deu 29:9</a>; <a href='B:230 68:38'>Psa 68:38</a>; <a href='B:230 68:39'>Psa 68:39</a>. The possibility of death under the infliction was contemplated in the provision which exonerated the executioner unless he should exceed the legal number of blows. Paul escaped Roman scourging at Jerusalem on the ground of his Roman citizenship. It is not related that he and Silas urged this privilege at Philippi until after the scourging. It is evident from the narrative that they were not allowed a formal hearing before the magistrates; and, if they asserted their citizenship, it may have been that their voices were drowned by the mob. That this plea did not always avail appears from the case cited by Cicero against Verres, that he scourged a Roman citizen in spite of his continued protest under the scourge, "I am a Roman citizen" (see on <a href='B:510 16:37'>Act 16:37</a> ), and from well - known instances of the scourging of even senators under the Empire.<p/>Prisons. At Philippi, and other places not recorded.<p/>Deaths. Perils of death, as at Damascus, Antioch in Pisidia, Iconium, Lystra, Thessalonica, Beroea.


text:
Beaten with rods. Roman scourgings.<p/>Stoned. At Lystra, <a href='B:510 14:19'>Act 14:19</a>.<p/>Thrice I suffered shipwreck. The shipwreck at Malta, being later, is, of course, not referred to; so that no one of these three is on record. 158 A night and a day [&#957; &#965; &#967; &#952; &#951; &#956; &#949; &#961; &#959; &#957;]. A compound term occurring only here in the New Testament, and rarely in later Greek.<p/>Have I been in the deep [&#949; &#957; &#964; &#969; &#946; &#965; &#952; &#969; &#960; &#949; &#960; &#959; &#953; &#951; &#954; &#945;]. Lit., I have made (spent) a night and a day in the deep. For a similar use of poiew to make, see <a href='B:510 14:33'>Act 14:33</a>; <a href='B:510 18:23'>Act 18:23</a>; <a href='B:510 20:3'>Act 20:3</a>; <a href='B:660 4:13'>Jas 4:13</a>. buqov bottom or depth occurs only here. Of the event itself there is no record.


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Perils of rivers. From the sudden swelling of mountain streams or flooding of dry water - courses. "The rivers of Asia Minor, like all the rivers in the Levant, are liable to violent and sudden changes, and no district in Asia Minor is more singularly characterized by its water - floods than the mountainous tract of Pisidia, where rivers burst out at the bases of huge cliffs, or dash down wildly through narrow ravines" (Conybeare and Howson, 1, ch. 6.).<p/>Robbers. The tribes inhabiting the mountains between the table - land of Asia Minor and the coast were notorious for robbery. Paul may have encountered such on his journey to the Pisidian Antioch, <a href='B:510 13:14'>Act 13:14</a>. Mine own countrymen. Conspiracies of the Jews at Damascus, Lystra, Thessalonica, Beroea, etc.<p/>The Gentiles. As at Philippi and Ephesus.<p/>False brethren. Judaizing Christians, as <a href='B:550 2:4'>Gal 2:4</a>.


text:
Those things that are without [&#964; &#969; &#957; &#960; &#945; &#961; &#949; &#954; &#964; &#959; &#962;]. Some explain, external calamities; others, the things which are left out in the enumeration, as <a href='B:470 5:32'>Mat 5:32</a>; <a href='B:510 26:29'>Act 26:29</a>. Better, the latter, so that the literal meaning is, apart from the things which are beside and outside my enumeration : or, as Alford, not to mention those which are beside these. The word does not occur in classical Greek, and no instance of its usage in the former sense occurs in the New Testament or in the Septuagint. See Rev., margin.<p/>That which cometh upon me [&#949; &#960; &#953; &#963; &#965; &#963; &#964; &#945; &#963; &#953; &#962;]. Lit., a gathering together against. Both here and <a href='B:510 24:12'>Act 24:12</a>, the best texts read ejpistasiv onset. Rev., that which presseth upon me. "The crowd of cares."<p/>Farrar remarks upon vers. 23 - 28, that it is "the most marvelous record ever written of any biography; a fragment beside which the most imperiled lives of the most suffering saints shrink into insignificance, and which shows us how fractional at the best is our knowledge of the details of St. Paul's life." Eleven of the occurrences mentioned here are not alluded to in Acts.


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Burn. With sorrow over the stumbling or with indignation over the cause. This and <a href='B:530 7:9'>1Co 7:9</a> are the only instances in which the word is used figuratively.


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The things which concern mine infirmities [&#964; &#945; &#964; &#951; &#962; &#945; &#963; &#952; &#949; &#957; &#949; &#953; &#945; &#962; &#956; &#959; &#965;]. He will be attested as a true apostle by the sufferings which show his weakness, which make him contemptible in his adversaries ' eyes, and not by the strength of which his opponents boast.


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Blessed, etc. See on <a href='B:520 9:5'>Rom 9:5</a>, and compare <a href='B:520 1:25'>Rom 1:25</a>.


text:
The governor [&#949; &#952; &#957; &#945; &#961; &#967; &#951; &#962;]. Only here in the New Testament. A governor ruling in the name of a king : a prefect.<p/>Aretas. Or Hareth, the father - in - law of Herod Antipas. Hs capital was the rock - city of Petra, the metropolis of Arabia Petraea. Herod's unfaithfulness to his daughter brought on a quarrel, in which Herod's army was defeated, to the great delight of the Jews. The further prosecution of the war by Roman troops was arrested by the death of Tiberius, and it is supposed that Caligula assigned Damascus as a free gift to Aretas.<p/>Kept with a garrison [&#949; &#966; &#961; &#959; &#965; &#961; &#949; &#953;]. Imperfect tense, was maintaining a constant watch. Compare <a href='B:510 9:24'>Act 9:24</a> : They watched the gates day and night.<p/>To apprehend [&#960; &#953; &#945; &#963; &#945; &#953;]. See on <a href='B:510 3:7'>Act 3:7</a>.


text:
Through a window [&#948; &#953; &#945; &#952; &#965; &#961; &#953; &#948; &#959; &#962;]. Only here and <a href='B:510 20:9'>Act 20:9</a>.<p/>Diminutive of qura a door. The same expression is used in Sept., <a href='B:60 2:15'>Jos 2:15</a>, of the escape of the spies from Jericho, and <a href='B:90 19:12'>1Sa 19:12</a>, of David's escape from Saul by the aid of Michal.<p/>Basket [&#963; &#945; &#961; &#947; &#945; &#957; &#951;]. Lit., braided work; a rope - basket or hamper. Luke, in his narrative of the incident, uses spuriv, for which see on <a href='B:470 14:20'>Mat 14:20</a>.


text:
Revelations [&#945; &#960; &#959; &#954; &#945; &#955; &#965; &#968; &#949; &#953; &#962;]. See on <a href='B:730 1:1'>Rev 1:1</a>.


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l knew [&#959; &#953; &#948; &#945;]. Rev., correctly, I know.<p/>Above fourteen years ago [&#960; &#961; &#959; &#949; &#964; &#969; &#957; &#948; &#949; &#954; &#945; &#964; &#949; &#963; &#963; &#945; &#961; &#969; &#957;]. Above, of A. V., is due to a misunderstanding of the Greek idiom. Lit., before fourteen years, that is, fourteen years ago, as Rev.<p/>Caught up [&#945; &#961; &#960; &#945; &#947; &#949; &#957; &#964; &#945;]. Compare Dante :<p/>"Thou knowest, who didst lift me with thy light" " Paradiso, " 1, 75.<p/>The verb suits the swift, resistless, impetuous seizure of spiritual ecstasy. See on <a href='B:470 11:12'>Mat 11:12</a>; and compare <a href='B:510 8:39'>Act 8:39</a>; <a href='B:590 4:17'>1Th 4:17</a>; <a href='B:730 12:5'>Rev 12:5</a>.<p/>Third heaven. It is quite useless to attempt to explain this expression according to any scheme of celestial gradation. The conception of seven heavens was familiar to the Jews; but according to some of the Rabbins there were two heavens - the visible clouds and the sky; in which case the third heaven would be the invisible region beyond the sky. Some think that Paul describes two stages of his rapture; the first to the third heaven, from which he was borne, as if from a halting - point, up into Paradise.


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Paradise. See on <a href='B:490 23:43'>Luk 23:43</a>.<p/>Unspeakable words [&#945; &#961; &#961; &#951; &#964; &#945; &#961; &#951; &#956; &#945; &#964; &#945;]. An oxymoron, speaking which may not be spoken.


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Abundance [&#965; &#960; &#949; &#961; &#946; &#959; &#955; &#951;]. Rev., more correctly, the exceeding greatness. Thorn [&#963; &#954; &#959; &#955; &#959; &#968;]. Only here in the New Testament. Frequent in classical Greek in the sense of a pale or stake. It occurs once in Euripides, meaning a stump (" Bacchae, "983). It is a stake for a palisade, or for impaling; a surgical instrument; the point of a fish - hook. In the Septuagint it occurs three times, translated thorn in <a href='B:350 2:6'>Hos 2:6</a>, where, however, it is distinguished from ajkanqaiv thorns; brier in <a href='B:330 28:24'>Eze 28:24</a>, and prick in <a href='B:40 33:55'>Num 33:55</a>. Nine different Hebrew words are rendered by thorn, for which, in the great majority of cases, Septuagint gives akanqa. The rendering thorn for skoloy has no support. The figure is that of the impaling stake. Herodotus, alluding to this punishment, uses ajnaskolopizein (i., 128; 3, 132). In the ninth book of his history, Lampon says to Pausanias :" When Leonidas was slain at Thermopylae, Xerxes and Mardonius beheaded and crucified [&#945; &#957; &#949; &#963; &#964; &#945; &#965; &#961; &#969; &#963; &#945; &#957;] him. Do thou the like by Mardonius.... for by crucifying [&#945; &#957; &#945; &#963; &#954; &#959; &#955; &#959; &#960; &#953; &#963; &#945; &#962;] thou wilt avenge Leonidas " (ix., 78). The verb seems, therefore, to have been used interchangeably with crucify; and clear instances of this occur in Philo and Lucian.<p/>At least one text of the Septuagint gives ajnaskolopizw in <a href='B:190 7:10'>Est 7:10</a>, of Haman's being hanged. 159 See further, on <a href='B:550 2:20'>Gal 2:20</a>. The explanations of the peculiar nature of this affliction are numerous. Opinions are divided, generally, between mental or spiritual and bodily trials. Under the former head are sensual desires, faint - heartedness, doubts, temptations to despair, and blasphemous suggestions from the devil. Under the latter, persecution, mean personal appearance, headache, epilepsy, earache, stone, ophthalmia. It was probably a bodily malady, in the flesh; but its nature must remain a matter of conjecture. Very plausible reasons are given in favor of both epilepsy and ophthalmia. Bishop Lightfoot inclines to the former, and Archdeacon Farrar thinks that it was almost certainly the latter.<p/>Messenger of Satan [&#945; &#947; &#947; &#949; &#955; &#959; &#962; &#963; &#945; &#964; &#945; &#957;]. The torment is thus personified. Messenger is the word commonly rendered angel in the New Testament, though sometimes used of human messengers, as <a href='B:490 7:24'>Luk 7:24</a>; <a href='B:490 7:27'>Luk 7:27</a>; <a href='B:490 9:52'>Luk 9:52</a>; <a href='B:660 2:25'>Jas 2:25</a>; see also on the angels of the churches, <a href='B:730 1:20'>Rev 1:20</a>. Messenger and Satan are not to be taken in apposition - a messenger who was Satan - because Satan is never called aggelov in the New Testament. Messenger is figurative, in the sense of agent. Satan is conceived in the New Testament as the originator of bodily evil. Thus, in the gospel narrative, demoniac possession is often accompanied with some form of disease. Compare <a href='B:490 13:16'>Luk 13:16</a>; <a href='B:510 10:38'>Act 10:38</a>, and see on <a href='B:530 5:5'>1Co 5:5</a>.<p/>Buffet [&#954; &#959; &#955; &#945; &#966; &#953; &#950; &#951;]. Connect with messenger, which better suits depart; not with thorn, which would be a confusion of metaphor, a stake buffeting. For the verb, meaning to strike with the fist, see <a href='B:470 26:67'>Mat 26:67</a>; <a href='B:480 14:65'>Mar 14:65</a>; <a href='B:670 2:20'>1Pe 2:20</a>. Compare <a href='B:220 2:5'>Job 2:5</a>; <a href='B:220 2:7'>Job 2:7</a>, where the Septuagint has ayai touch, and epaise smote.


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For this thing [&#965; &#960; &#949; &#961; &#964; &#959; &#965; &#964; &#959; &#965;]. Rev., concerning this thing. But it is better to refer this to messenger : concerning this or whom. For, of A. V., is ambiguous.


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He said [&#949; &#953; &#961; &#951; &#954; &#949; &#957;]. Rev., correctly, He hath said. The force of the perfect tense is to be insisted on. It shows that the affliction was still clinging to Paul, and that there was lying in his mind when he wrote, not only the memory of the incident, but the sense of the still abiding power and value of Christ's grace; so that because the Lord hath said "my grace," etc., Paul can now say, under the continued affliction, wherefore I take pleasure, etc., for Christ's sake; for when I am weak, then am I strong. A more beautiful use of the perfect it would be difficult to find in the New Testament.<p/>My strength. The best texts omit my, thus turning the answer into a general proposition : strength is perfected in weakness; but besides the preeminent frigidity of replying to a passionate appeal with an aphorism, the reference to the special power of Christ is clear from the words power of Christ, which almost immediately follow. Compare <a href='B:530 2:3'>1Co 2:3</a>; <a href='B:530 2:4'>1Co 2:4</a>; <a href='B:540 4:7'>2Co 4:7</a>; <a href='B:650 11:34'>Heb 11:34</a>. Rev., rightly, retains my italicized. May rest upon [&#949; &#960; &#953; &#963; &#954; &#951; &#957; &#969; &#963; &#951;]. Only here in the New Testament. The simple verb skhnow to dwell in a tent is used by John, especially in Revelation. See on <a href='B:500 1:14'>Joh 1:14</a>. The compound verb here means to fix a tent or a habitation upon; and the figure is that of Christ abiding upon him as a tent spread over him, during his temporary stay on earth.<p/>For Christ's sake. This may be taken with all the preceding details, weaknesses, etc., endured for Christ's sake, or with I take pleasure, assigning the specific motive of his rejoicing : I take pleasure for Christ's sake.


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I am become a fool in glorying. Ironical. By the record I have presented I stand convicted of being foolish.<p/>I ought to have been commended of you. You ought to have saved me the necessity of recounting my sufferings, and thus commending myself as not inferior to those preeminent apostles (ch. 11 5).


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Signs [&#963; &#951; &#956; &#949; &#953; &#945;]. See on <a href='B:470 24:24'>Mat 24:24</a>. Stanley observes that the passage is remarkable as containing (what is rare in the history of miracles) a direct claim to miraculous powers by the person to whom they were ascribed. Compare <a href='B:530 2:4'>1Co 2:4</a>; <a href='B:520 14:19'>Rom 14:19</a>.<p/>Were wrought [&#954; &#945; &#964; &#949; &#953; &#961; &#947; &#945; &#963; &#952; &#951;]. The testimony was decisive. They were fully wrought out.


text:
Except that I was not a burden. Alluding to the possible objection that his refusal to receive pay was a sign either of his want of power to exact it, or of his want of affection for them (ch. 11 7).<p/>Forgive, etc. Ironical.


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Be spent [&#949; &#954; &#948; &#945; &#960; &#945; &#957; &#951; &#952; &#951; &#963; &#959; &#956; &#945; &#953;]. Only here in the New Testament. To spend utterly. Later Greek writers use the simple verb dapanaw to expend, of the consumption of life.


text:
With guile. Alluding to a charge that he availed himself of the collection for the poor to secure money for himself. He uses his adversaries ' words.


text:
Strifes [&#949; &#961; &#953; &#952; &#949; &#953; &#945; &#953;]. Rev., better, factions. See on <a href='B:660 3:14'>Jas 3:14</a>. Wraths [&#952; &#965; &#956; &#959; &#953;] For the plural, compare deaths, ch. 11 33; drunkennesses, <a href='B:550 5:21'>Gal 5:21</a>; bloods, <a href='B:500 1:13'>Joh 1:13</a> (see note); the willings of the flesh, <a href='B:560 2:3'>Eph 2:3</a>; mercies, <a href='B:570 2:1'>Phi 2:1</a>. Excitements or outbursts of wrath.<p/>Whisperings [&#968; &#953; &#952; &#965; &#961; &#953; &#963; &#956; &#959; &#953;]. Psithurismoi, the sound adapted to the sense. Only here in the New Testament. Secret slanders. In Sept., <a href='B:250 10:11'>Ecc 10:11</a>, it is used of the murmuring of a snake - charmer. 161 Yiquristhv whisperer, occurs <a href='B:520 1:29'>Rom 1:29</a>.<p/>Swellings [&#966; &#965; &#963; &#953; &#969; &#963; &#949; &#953; &#962;]. Only here in the New Testament. Conceited inflation. For the kindred verb fusiaw to puff up, see on <a href='B:530 4:6'>1Co 4:6</a>.<p/>Tumults [&#945; &#954; &#945; &#964; &#945; &#963; &#964; &#945; &#963; &#953; &#945; &#953;]. See on ch. <a href='B:540 6:5'>2Co 6:5</a>.


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Among you [&#960; &#961; &#959; &#962; &#965; &#956; &#945; &#962;]. Better, as Rev., before. In my relation to you.<p/>Shall bewail [&#960; &#949; &#957; &#952; &#951; &#963; &#969;]. Lament with a true pastor's sorrow over the sin.<p/>Many [&#960; &#959; &#955; &#955; &#959; &#965; &#962;]. With special reference to the unchaste.<p/>Sinned - already [&#960; &#961; &#959; &#951; &#956; &#945; &#961; &#964; &#951; &#954; &#959; &#964; &#969; &#957;]. Rev., heretofore. Only here and ch. 13 2. The perfect tense denotes the continuance of the sin. Heretofore probably refers to the time before his second visit.<p/>Have not repented [&#956; &#951; &#956; &#949; &#964; &#945; &#957; &#959; &#951; &#963; &#945; &#957; &#964; &#969; &#957;]. The only occurrence of the verb in Paul's writings. Metanoia repentance, occurs only three times : <a href='B:520 2:4'>Rom 2:4</a>; <a href='B:540 7:9'>2Co 7:9</a>; <a href='B:540 7:10'>2Co 7:10</a>.<p/>Of the uncleanness [&#949; &#960; &#953; &#964; &#951; &#945; &#954; &#945; &#952; &#945; &#961; &#963; &#953; &#945;]. Connect with bewail, not with repent. There are no examples in the New Testament of the phrase metanoein ejpi to repent over, though such occur in the Septuagint. Lasciviousness [&#945; &#963; &#949; &#955; &#947; &#949; &#953; &#945;]. See on <a href='B:480 7:22'>Mar 7:22</a>.


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The third time. The great mass of modern expositors hold that Paul made three visits to Corinth, of the second of which there is no record. 162 I am coming. The third visit which I am about to pay. Alford observes that had not chronological theories intervened, no one would ever have thought of any other rendering. Those who deny the second visit explain : this is the third time that I have been intending to come.


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I told you before and foretell you [&#960; &#961; &#959; &#949; &#953; &#961; &#951; &#954; &#945; &#954; &#945; &#953; &#960; &#961; &#959; &#955; &#949; &#947; &#969;]. Rev., I have said beforehand, and I do say beforehand. The renderings of the A. V. and Rev. should be carefully compared. The difference turns mainly on the denial or assumption of the second visit; the A. V. representing the former, and the Rev. the latter. I have said beforehand thus refers to the second visit; I do say beforehand, to his present condition of absence. As if I were present, the second time [&#969; &#962; &#960; &#945; &#961; &#969; &#957; &#964; &#959; &#948; &#949; &#965; &#964; &#949; &#961; &#959; &#957;]. Rev., as when I was present the second time; thus making a distinct historical reference to the second visit. Note the comma after present in A. V. According to this, the second time is connected with prolegw, I say beforehand the second time. Another explanation, however, on the assumption of only two visits is, as if I were present this next time. And being absent now I write to them which heretofore, etc. [&#954; &#945; &#953; &#945; &#960; &#969; &#957; &#957; &#965; &#957; &#947; &#961; &#945; &#966; &#969;]. I write must be omitted; now connected with being absent; and to them which connected with I say beforehand. Render, so now being absent (I say beforehand) to them which, etc.


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A proof of Christ speaking in me [&#948; &#959; &#954; &#953; &#956; &#951; &#957; &#964; &#959; &#965; &#949; &#957; &#949; &#956; &#959; &#953; &#955; &#945; &#955; &#959; &#965; &#957; &#964; &#959; &#962; &#967; &#961; &#953; &#963; &#964; &#959; &#965;]. Lit., of the Christ that speaks in me. An experimental proof of what kind of a being the Christ who speaks in me is. In you [&#949; &#957; &#965; &#956; &#953; &#957;]. Better, among you. He is speaking, not of Christ as He dwells in them, but as He works with reference to them [&#949; &#953; &#962;] and among their number, inflicting punishment for their sin.<p/>Through [&#949; &#958;]. Lit., out of, marking the source of both death and life. Are weak in Him. The parallel with ver. 3 must be carefully noted. Christ will prove Himself not weak, but mighty among you. He was crucified out of weakness, but He is mighty out of the power of God. A similar weakness and power will appear in our case. We are weak in Him, in virtue of our fellowship with Him. Like Him we endure the contradiction of sinners, and suffer from the violence of men : in fellowship with His risen life we shall be partakers of the power of God which raised Him from the dead, and shall exhibit this life of power toward you in judging and punishing you.<p/>Toward you. Construe with we shall live.


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Examine yourselves [&#949; &#945; &#965; &#964; &#959; &#965; &#962; &#960; &#949; &#953; &#961; &#945; &#950; &#949; &#964; &#949;]. Yourselves is emphatic. Instead of putting Christ to the test, test yourselves. Rev., try, is better than examine. Examination does not necessarily imply a practical test. It may be merely from curiosity. Trial implies a definite intent to ascertain their spiritual condition.<p/>The faith, See on <a href='B:510 6:7'>Act 6:7</a>. In a believing attitude toward Christ.<p/>Prove [&#948; &#959; &#954; &#953; &#956; &#945; &#950; &#949; &#964; &#949;]. As the result of trying.<p/>Or know ye not, etc. Assuming that you thus prove yourselves, does not this test show you that Christ is in you as the result of your faith in him?<p/>Reprobates [&#945; &#948; &#959; &#954; &#953; &#956; &#959; &#953;]. An unfortunate translation. A retrobate is one abandoned to perdition. The word is kindred to the verb prove [&#948; &#959; &#954; &#953; &#956; &#945; &#950; &#949; &#964; &#949;], and means disapproved on trial See on <a href='B:520 1:28'>Rom 1:28</a>.


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Not that we should appear approved, etc. The sense of the verse is this : We pray God that you do no evil, not in order that your good conduct may attest the excellence of our teaching and example, so that we shall be approved; but in order that you may do what is good, thus rendering it impossible for us to prove our apostolic authority by administering discipline. In that case we shall be as men unapproved. Stanley remarks that, in the light of this verse, Paul might have added to ch. 6 9, as without proof and yet as aprroved.


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For we can do nothing against the truth. Your well doing is what we truly aim at. For, if we had any other aim, with a view to approving ourselves, we should fail, because we should be going in the face of the truth - the Gospel; and against that we are powerless. In that case we should be unapproved before God.


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We are weak. Practically the same as unapproved. When your good conduct deprives us of the power of administering discipline, we are weak. Perfection [&#954; &#945; &#964; &#945; &#961; &#964; &#953; &#963; &#953; &#957;]. Only here in the New Testament See on be perfect, ver. 11. Rev., perfecting.


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Use sharpness [&#945; &#960; &#959; &#964; &#959; &#956; &#969; &#962; &#967; &#961; &#951; &#963; &#969; &#956; &#945; &#953;]. Rev., more literally and correctly, deal sharply, thus giving the force of the adverb. For sharply see on the kindred ajpotomia severity, <a href='B:520 11:22'>Rom 11:22</a>.


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Finally [&#955; &#959; &#953; &#960; &#959; &#957;]. Lit., as for the rest. Sometimes rendered now, as <a href='B:470 26:45'>Mat 26:45</a>. "Sleep on now," for the time that remains. Besides, as <a href='B:530 1:16'>1Co 1:16</a>. It remaineth, <a href='B:530 7:29'>1Co 7:29</a>. Henceforth, <a href='B:620 4:8'>2Ti 4:8</a>; <a href='B:650 10:13'>Heb 10:13</a>. Often as here, finally. In every case the idea of something left over is at the bottom of the translation.<p/>Farewell [&#967; &#945; &#953; &#961; &#949; &#964; &#949;]. In the classics used both at meeting and at parting. Lit., hail! See on <a href='B:660 1:1'>Jas 1:1</a>. Rev., in margin, has rejoice. It is somewhat doubtful whether it ever has the meaning farewell in the New Testament.<p/>Edersheim says that, on Sabbaths, when the outgoing course of priests left the temple, they parted from each other with a farewell, reminding us of this to the Corinthians : "He that has caused His name to dwell in this house cause love, brotherhood, peace, and friendship to dwell among you" (" The Temple, " p. 117).<p/>Be perfect [&#954; &#945; &#964; &#945; &#961; &#964; &#953; &#950; &#949; &#963; &#952; &#949;]. Rev., be perfected. See on <a href='B:490 6:40'>Luk 6:40</a>; <a href='B:670 5:10'>1Pe 5:10</a>. Paul speaks both of individual perfection and of the perfection of the Church through the right adjustment of all its members in Christ. Compare <a href='B:530 1:10'>1Co 1:10</a>. The verb is kindred with perfecting, ver. 9.


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Kiss. In <a href='B:670 1:14'>1Pe 1:14</a>, called the kiss of charity. The practice was maintained chiefly at the celebration of the Eucharist. In the "Apostolic Constitutions" 164 it is enjoined that, before the communion, the clergy kiss the bishop, the laymen amongst each other, and so the women. This latter injunction grew out of the reproach of looseness of manners circulated by the heathen against the Christians. On Good Friday it was omitted in commemoration of Judas ' kiss. In the West the practice survives among the Glassites or Sandemanians. In the Latin Church, after the end of the thirteenth century, there was substituted for it a piece of the altar furniture called a Pax (peace), which was given to the deacon with the words Peace to thee and to the Church. In the East it is continued in the Coptic and Russian Churches.


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The grace, etc. The most complete benediction of the Pauline epistles. In most of the epistles the introductory benedictions are confined to grace and peace. In the pastoral epistles mercy is added. In the closing benedictions uniformly grace. :<a href='B:550 1'>Gal 1:0</a><p/>CHAPTER I<p/>1 - 5. The usual form of salutation is expanded by additions which answer to the occasion of the letter, and foreshadow its principal thoughts.


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An apostle. This title is prefixed to Romans, 1st and 2nd Corinthians, Ephesians, Colossians. Here with special emphasis, because Paul's apostleship had been challenged.<p/>Of men - by man [&#945; &#960; &#945; &#957; &#952; &#961; &#969; &#960; &#969; &#957; - &#948; &#953; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#965;]. Better, from men - through man or a man. In contradiction of the assertion that he was not directly commissioned by Jesus Christ, like the twelve, but only by human authority. From men, as authorising the office; through man, as issuing the call to the person. He thus distinguishes himself from false apostles who did not derive their commissions from God, and ranks himself with the twelve. Man does not point to any individual, but is in antithesis to Jesus Christ, or may be taken as = any man.<p/>By Jesus Christ. See <a href='B:510 11:4-6'>Act 11:4-6</a>; <a href='B:530 11:1'>1Co 11:1</a>.<p/>And God the Father. The genitive, governed by the preceding dia by or through. The idea is the same as an apostle by the will of God : <a href='B:530 1:1'>1Co 1:1</a>; <a href='B:540 1:1'>2Co 1:1</a>; <a href='B:560 1:1'>Eph 1:1</a>. Dia is used of secondary agency, as <a href='B:470 1:22'>Mat 1:22</a>; <a href='B:470 11:2'>Mat 11:2</a>; <a href='B:490 1:70'>Luk 1:70</a>; <a href='B:510 1:16'>Act 1:16</a>; <a href='B:650 1:2'>Heb 1:2</a>. But we find dia qelhmatov qeou by the will of God, <a href='B:520 14:32'>Rom 14:32</a>; <a href='B:530 1:1'>1Co 1:1</a>; <a href='B:540 1:1'>2Co 1:1</a>, etc., and dia qeou by God, <a href='B:550 4:7'>Gal 4:7</a>. Also dij ou= (God), <a href='B:530 1:9'>1Co 1:9</a>; <a href='B:650 2:10'>Heb 2:10</a>.<p/>Who raised him from the dead [&#964; &#959; &#965; &#949; &#947; &#949; &#953; &#961; &#945; &#957; &#964; &#959; &#962; &#945; &#965; &#964; &#959; &#957; &#949; &#954; &#957; &#949; &#954; &#961; &#969; &#957;]. It was the risen Christ who made Paul an apostle. For resurrection the N. T. uses ejgeirein to raise up; ejxegeirein to raise out of; egersiv raising or rising; ajnistanai to raise up; ajnastasiv and ejxanastasiv raising up and raising up out of. With nekrov dead are the following combinations : ejgeirein ajpo twn nekrwn [&#957; &#949; &#962; &#949; &#961; &#945; &#960; &#959; &#957; &#949; &#954; &#961; &#969; &#957;] to raise from the dead; ejg. ejk nek. or twn nek. to raise out of the dead; ajnasthsai to raise, ajnasthnai to be raised or to rise ejk. nek. [&#957; &#949; &#962; &#949; &#961; &#945; &#960; &#959;]; ajnast. ejk. nek.; or twn nek. resurrection of the dead; ajnast. ejk. nek.; ejxanastasiv ejk. nek rising or resurrection out of the dead or from among. It is impossible to draw nice distinctions between these phrases. 41


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Brethren - with me. The circle of Paul's colleagues or more intimate friends. Comp. <a href='B:570 4:21'>Phi 4:21</a>; <a href='B:570 4:22'>Phi 4:22</a>, where the brethren with me are distinguished from all the saints - the church members generally.<p/>Unto the churches of Galatia. See Introduction. This is a circular letter to several congregations. Note the omission of the commendatory words added to the addresses in the two Thessalonian and first Corinthian letters.


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Grace to you, etc. See on <a href='B:590 1:1'>1Th 1:1</a>. He will not withhold the wish for the divine grace and peace even from those whom he is about to upbraid.


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Gave himself for our sins. Comp. <a href='B:470 20:28'>Mat 20:28</a>; <a href='B:560 5:25'>Eph 5:25</a>; <a href='B:610 2:6'>1Ti 2:6</a>; <a href='B:630 2:14'>Tit 2:14</a>. Purposely added with reference to the Galatians' falling back on the works of the law as the ground of acceptance with God. For or with reference to sins [&#960; &#949; &#961; &#953;] expresses the general relation of Christ's mission to sin. The special relation, to atone for, to destroy, to save and sanctify its victims, is expressed by uJper on behalf of. The general preposition, however, may include the special Out of this present evil world [&#949; &#954; &#964; &#959; &#965; &#945; &#953; &#969; &#957; &#959; &#962; &#964; &#959; &#965; &#949; &#957; &#949; &#963; &#964; &#969; &#964; &#959; &#962; &#960; &#959; &#957; &#951; &#961; &#959; &#965;]. Lit. out of the world, the present (world which is) evil. For aijwn age or period, see <a href='B:500 1:9'>Joh 1:9</a>, and additional note on <a href='B:600 1:9'>2Th 1:9</a>. Here it has an ethical sense, the course and current of this world's affairs as corrupted by sin. Comp. <a href='B:540 4:4'>2Co 4:4</a>. Enestwtov, present, as contrasted with the world to come. Elsewhere we have oJ nun aijwn the now world (<a href='B:610 6:17'>1Ti 6:17</a> ); oJ aijwn toukosmou the period of this world (<a href='B:560 2:2'>Eph 2:2</a> ); oJ aijwn outov= this world or age (<a href='B:520 7:2'>Rom 7:2</a> ). Enestwtov, not impending, as some expositors, - the period of wickedness and suffering preceding the parousia (<a href='B:600 2:3'>2Th 2:3</a> ), which would imply a limitation of Christ's atoning work to that period. Comp. <a href='B:600 2:2'>2Th 2:2</a>; <a href='B:620 3:1'>2Ti 3:1</a>; <a href='B:530 7:26'>1Co 7:26</a>. The sense of present as related to future is clear in <a href='B:520 8:38'>Rom 8:38</a>; <a href='B:530 3:22'>1Co 3:22</a>; <a href='B:650 9:9'>Heb 9:9</a>. For the evil character of the present world as conceived by Paul, see <a href='B:520 12:2'>Rom 12:2</a>; <a href='B:530 2:6'>1Co 2:6</a>; <a href='B:540 4:4'>2Co 4:4</a>; <a href='B:560 2:2'>Eph 2:2</a>.


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To whom be glory, etc. For similar doxologies see <a href='B:520 9:5'>Rom 9:5</a>; <a href='B:520 11:36'>Rom 11:36</a>; <a href='B:520 16:27'>Rom 16:27</a>; <a href='B:560 3:21'>Eph 3:21</a>; <a href='B:610 1:17'>1Ti 1:17</a>.<p/>Forever and ever [&#949; &#953; &#962; &#964; &#959; &#965; &#962; &#945; &#953; &#969; &#957; &#945; &#962; &#964; &#969; &#957; &#945; &#953; &#969; &#957; &#969; &#957;]. Lit. unto the ages of the ages. See additional note on <a href='B:600 1:9'>2Th 1:9</a>, and comp. <a href='B:520 16:27'>Rom 16:27</a>; <a href='B:570 4:20'>Phi 4:20</a>; <a href='B:610 1:17'>1Ti 1:17</a>; <a href='B:620 4:18'>2Ti 4:18</a>. Often in Revelation. In LXX habitually in the singular : see <a href='B:230 88:29'>Psa 88:29</a>; <a href='B:230 110:3'>Psa 110:3</a>; <a href='B:230 110:30'>Psa 110:30</a>. In the doxology the whole period of duration is conceived as a succession of cycles.


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I marvel [&#952; &#945; &#965; &#956; &#945; &#950; &#969;]. Often by Greek orators of surprise as something reprehensible. So in New Testament <a href='B:480 6:6'>Mar 6:6</a>; <a href='B:500 7:21'>Joh 7:21</a>; <a href='B:490 11:38'>Luk 11:38</a>; <a href='B:500 4:27'>Joh 4:27</a>.<p/>So soon [&#959; &#965; &#964; &#969; &#962; &#964; &#945; &#967; &#949; &#969; &#962;]. Better, so quickly. Paul does not mean so soon after a particular event, as their conversion, or his last visit, or the entry of the false teachers, - but refers to the rapidity of their apostasy; tacewv being used absolutely as always.<p/>Removed [&#956; &#949; &#964; &#945; &#964; &#953; &#952; &#949; &#963; &#952; &#949;]. A. V. misses the sense of the middle voice, removing or transferring yourselves, and also the force of the continuous present, are removing or going over, indicating an apostasy not consummated but in progress. The verb is used in Class. of altering a treaty, changing an opinion, desertion from an army. For other applications see <a href='B:510 7:16'>Act 7:16</a>; <a href='B:650 7:12'>Heb 7:12</a>; <a href='B:650 11:5'>Heb 11:5</a>. Comp. LXX, <a href='B:50 27:17'>Deu 27:17</a>; <a href='B:240 23:10'>Pro 23:10</a>; <a href='B:290 29:17'>Isa 29:17</a>. Lightfoot renders are turning renegades.<p/>Him that called [&#964; &#959; &#965; &#954; &#945; &#955; &#949; &#963; &#945; &#957; &#964; &#959; &#962;]. God. Not neuter and referring to the gospel. Calling, in the writings of the apostles, is habitually represented as God's work. See <a href='B:520 8:30'>Rom 8:30</a>; <a href='B:520 9:11'>Rom 9:11</a>; <a href='B:530 1:9'>1Co 1:9</a>; <a href='B:550 1:15'>Gal 1:15</a>; <a href='B:590 2:12'>1Th 2:12</a>; <a href='B:670 1:15'>1Pe 1:15</a>; <a href='B:670 2:9'>1Pe 2:9</a>; <a href='B:680 1:3'>2Pe 1:3</a>.<p/>Into the grace [&#949; &#957; &#967; &#945; &#961; &#953; &#964; &#953;]. Into is wrong. It should be by.<p/>Another gospel [&#949; &#964; &#949; &#961; &#959; &#957;]. Rather a different, another sort of gospel. See <a href='B:470 6:24'>Mat 6:24</a>; <a href='B:490 16:7'>Luk 16:7</a>; <a href='B:490 18:10'>Luk 18:10</a>. In illustration of the differences between allov another and eterov different, see <a href='B:530 12:8-10'>1Co 12:8-10</a>; <a href='B:530 14:40'>1Co 14:40</a>; <a href='B:540 11:4'>2Co 11:4</a>; <a href='B:520 8:23'>Rom 8:23</a>.


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Another [&#945; &#955; &#955; &#959;]. A different gospel is not another gospel. There is but one gospel.<p/>But [&#949; &#953; &#956; &#951;]. Rev. only. As if he had said, "there is no other gospel, but there are some who trouble you with a different kind of teaching which they offer as a gospel."<p/>Some that trouble [&#959; &#953; &#964; &#945; &#961; &#945; &#963; &#963; &#959; &#957; &#964; &#949; &#962;]. The article with the participle marks these persons as characteristically troublesome - the troublers. Comp. <a href='B:490 18:9'>Luk 18:9</a>, of those who were characteristically self - righteous. For trouble in the sense of disturbing faith and unsettling principle, see <a href='B:550 5:10'>Gal 5:10</a>; <a href='B:510 14:24'>Act 14:24</a>. Not necessarily, as Lightfoot, raising seditions.


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We. See on <a href='B:590 1:2'>1Th 1:2</a>.<p/>Angel from heaven [&#945; &#947; &#947; &#949; &#955; &#959; &#962; &#949; &#958; &#959; &#965; &#961; &#945; &#957; &#959; &#965;]. The phrase only here.<p/>"Angels in heaven or the heavens," <a href='B:470 22:30'>Mat 22:30</a>; <a href='B:480 12:25'>Mar 12:25</a>; <a href='B:480 13:32'>Mar 13:32</a>. "Angels of the heavens," <a href='B:470 24:36'>Mat 24:36</a>.<p/>Other than that [&#960; &#945; &#961; &#959;]. Roman Catholic interpreters insist that par' should be rendered contrary to, though the Vulg. gives praeterquam besides. Some Protestant interpreters insist on besides as being against supplementing the gospel with traditions. The explanation is found in the previous words, a different gospel. Any gospel which is different from the one gospel, is both beside and contrary to.<p/>Accursed [&#945; &#957; &#945; &#952; &#949; &#956; &#945;]. See on <a href='B:520 9:3'>Rom 9:3</a>, and offerings, <a href='B:490 21:5'>Luk 21:5</a>. Comp. katara, curse and ejpikataratov cursed, <a href='B:550 3:13'>Gal 3:13</a>. In LXX always curse, except <a href='B:30 27:28'>Lev 27:28</a>, and the apocryphal books, where it is always gift or offering. By Paul always curse : see <a href='B:520 9:3'>Rom 9:3</a>; <a href='B:530 12:3'>1Co 12:3</a>; <a href='B:530 16:22'>1Co 16:22</a>. The sense of excommunication, introduces by patristic writers, does not appear in New Testament.


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As we said before [&#969; &#962; &#960; &#961; &#959; &#949; &#953; &#961; &#951; &#954; &#945; &#956; &#949; &#957;]. Comp. <a href='B:540 13:2'>2Co 13:2</a>; <a href='B:570 3:18'>Phi 3:18</a>. Not to be referred to the preceding verse, since the compound verb would be too strong, and now in the following clause points to an earlier time, a previous visit. Comp. <a href='B:550 5:21'>Gal 5:21</a>; <a href='B:540 8:2'>2Co 8:2</a>; <a href='B:590 4:6'>1Th 4:6</a>.


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For do I now persuade [&#945; &#961; &#964; &#953; &#947; &#945; &#961; - &#960; &#949; &#953; &#952; &#969;]. For introduces a justification of the severe language just used. The emphasis is on now, which answers to now in verse 9. I have been charged with conciliating men. Does this anathema of mine look like it? Is it a time for conciliatory words now, when Judaising emissaries are troubling you (verse 7) and persuading you to forsake the true gospel ? Persuade signifies conciliate, seek to win over.<p/>Or God. Persuade or conciliate God is an awkward phrase; but the expression is condensed, and persuade is carried forward from the previous clause. This is not uncommon in Paul's style : See <a href='B:570 1:5'>Phi 1:5</a>; <a href='B:560 1:15'>Eph 1:15</a>; <a href='B:570 2:6'>Phi 2:6</a>, where morfh form, applied to God, is probably the result of morfhn doulou form of a servant (verse 7) on which the main stress of the thought lies.


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I certify [&#947; &#957; &#969; &#961; &#953; &#950; &#969;]. Or, I make known. Certify, even in older English, is to assure or attest, which is too strong for gnwrizein to make known or declare. This, which in the New Testament is the universal meaning of gnwrizein, and the prevailing sense in LXX, is extremely rare in Class., where the usual sense is to become acquainted with. For the formula see on <a href='B:590 4:13'>1Th 4:13</a>.<p/>After man [&#954; &#945; &#964; &#945; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#957;]. According to any human standard. The phrase only in Paul. See <a href='B:520 3:5'>Rom 3:5</a>; <a href='B:530 3:3'>1Co 3:3</a>; <a href='B:530 9:8'>1Co 9:8</a>; <a href='B:530 14:32'>1Co 14:32</a>. Kata ajnqrwpouv according to men, <a href='B:670 4:6'>1Pe 4:6</a>.


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Of man [&#960; &#945; &#961; &#945; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#965;]. Better, from man. Para from emphasises the idea of transmission, and marks the connection between giver and receiver. Comp. <a href='B:590 2:13'>1Th 2:13</a>; <a href='B:590 4:1'>1Th 4:1</a>; <a href='B:620 3:14'>2Ti 3:14</a>; <a href='B:510 10:22'>Act 10:22</a>. In the Gospels and Acts paralambanein usually means to take, in the sense of causing to accompany, as <a href='B:470 4:5'>Mat 4:5</a>; <a href='B:470 17:1'>Mat 17:1</a>; <a href='B:480 4:36'>Mar 4:36</a>, etc. Scarcely ever in the sense of receive : see <a href='B:480 7:4'>Mar 7:4</a>. In Paul only in the sense of receive, and only with para, with the single exception of <a href='B:530 11:23'>1Co 11:23</a> [&#945; &#960; &#959;]. The simple lambanw usually with para, but with ajpo, <a href='B:690 2:27'>1Jn 2:27</a>; <a href='B:690 3:22'>1Jn 3:22</a>.<p/>By the revelation of Jesus Christ [&#948; &#953; &#945; &#960; &#959; &#954; &#945; &#955; &#965; &#968; &#949; &#969; &#962; &#953; &#951; &#963; &#959; &#965; &#967; &#961; &#953; &#963; &#964; &#959; &#965;]. Not, by Jesus Christ being revealed to me, but, I received the gospel by Jesus Christ's revealing it to me. The subject of the revelation is the gospel, not Christ. Christ was the revealer. Rev. (it came to me) through revelation of Jesus Christ.


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Conversation [&#945; &#957; &#945; &#963; &#964; &#961; &#959; &#966; &#951; &#957;]. Better, manner of life. See on <a href='B:670 1:15'>1Pe 1:15</a>.<p/>In the Jews ' religion [&#949; &#957; &#964; &#969; &#953; &#959; &#965; &#948; &#945; &#953; &#963; &#956; &#969;]. Only here and verse 14. Lit. in Judaism. It signifies his national religious condition. In LXX, 2 Macc. 2 21; 8 2; 14 38; 4 Macc. 4 26.<p/>Beyond measure [&#954; &#945; &#952; &#965; &#960; &#949; &#961; &#946; &#959; &#955; &#951; &#957;]. P?. Lit. according to excess. The noun primarily means a casting beyond, thence superiority, excellency. See <a href='B:540 4:7'>2Co 4:7</a>; <a href='B:540 4:17'>2Co 4:17</a>. It is transliterated in hyperbole. For similar phrases comp. <a href='B:530 2:1'>1Co 2:1</a>; <a href='B:510 19:20'>Act 19:20</a>; <a href='B:510 3:17'>Act 3:17</a>; <a href='B:510 25:23'>Act 25:23</a>.<p/>Wasted [&#949; &#960; &#959; &#961; &#952; &#959; &#965; &#957;]. Better, laid waste. In Class. applied not only to things - cities, walls, fields, etc. - but also to persons. So <a href='B:510 9:21'>Act 9:21</a>.


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Profited [&#960; &#961; &#959; &#949; &#954; &#959; &#960; &#964; &#959; &#957;]. Better, advanced. See on is far spent, <a href='B:520 13:12'>Rom 13:12</a>. Paul means that he outstripped his Jewish contemporaries in distinctively Jewish culture, zeal, and activity. Comp. <a href='B:570 3:4-6'>Phi 3:4-6</a>.<p/>Equals [&#963; &#965; &#957; &#951; &#955; &#953; &#954; &#953; &#969; &#964; &#945; &#962;]. N. T. o. The A. V. is indefinite. The meaning is equals in age. So Rev., of mine own age.<p/>Nation [&#947; &#949; &#957; &#949; &#953;]. Race. Not sect of the Pharisees. Comp. <a href='B:570 3:5'>Phi 3:5</a>; <a href='B:540 11:26'>2Co 11:26</a>; <a href='B:520 9:3'>Rom 9:3</a>.<p/>Zealous [&#950; &#951; &#955; &#969; &#964; &#951; &#962;]. Lit. a zealot. The extreme party of the Pharisees called themselves "zealots of the law ";" zealots of God. " See on Simon the Canaanite, <a href='B:480 3:18'>Mar 3:18</a>. Paul describes himself under this name in his speech on the stairs, <a href='B:510 22:3'>Act 22:3</a>. Comp. <a href='B:570 3:5'>Phi 3:5</a>; <a href='B:570 3:6'>Phi 3:6</a>.<p/>Traditions [&#960; &#945; &#961; &#945; &#948; &#959; &#963; &#949; &#969; &#957;]. The Pharisaic traditions which had been engrafted on the law. See <a href='B:470 14:2'>Mat 14:2</a>; <a href='B:470 14:6'>Mat 14:6</a>; <a href='B:480 7:3'>Mar 7:3</a>; <a href='B:480 7:13'>Mar 7:13</a>, and on <a href='B:600 2:15'>2Th 2:15</a>.


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It pleased [&#949; &#965; &#948; &#959; &#954; &#951; &#963; &#949; &#957;]. See on eujdokia good pleasure, <a href='B:590 1:11'>1Th 1:11</a>.<p/>Separated [&#945; &#966; &#959; &#961; &#953; &#963; &#945; &#962;]. Set apart : designated. See on <a href='B:520 1:1'>Rom 1:1</a>, and declared, <a href='B:520 1:4'>Rom 1:4</a>. The A. V. wrongly lends itself to the sin ense of the physical separation of the child from the mother.<p/>From my mother's womb [&#949; &#954; &#954; &#959; &#953; &#955; &#953; &#945; &#962; &#956; &#951; &#964; &#961; &#959; &#962; &#956; &#959; &#965;]. Before I was born. Others, from the time of my birth. A few passages in LXX go to sustain the former view : <a href='B:720 1:16'>Jud 1:16</a> :17; <a href='B:290 64:2'>Isa 64:2</a>; <a href='B:290 64:24'>Isa 64:24</a>; <a href='B:290 66:1'>Isa 66:1</a>; <a href='B:290 66:5'>Isa 66:5</a>. That view is also favored by those instances in which a child's destiny is clearly fixed by God before birth, as Samson, <a href='B:720 1:16'>Jud 1:16</a> :17; comp. <a href='B:720 1:13'>Jud 1:13</a> :5, <a href='B:720 1:7'>Jud 1:7</a>; John the Baptist, <a href='B:490 1:15'>Luk 1:15</a>. See also <a href='B:470 19:12'>Mat 19:12</a>. The usage of ejk as marking a temporal starting point is familiar. See <a href='B:500 6:66'>Joh 6:66</a>; <a href='B:500 9:1'>Joh 9:1</a>; <a href='B:510 9:33'>Act 9:33</a>; <a href='B:510 24:10'>Act 24:10</a>. Called [&#954; &#945; &#955; &#949; &#963; &#945; &#962;]. See on <a href='B:520 4:17'>Rom 4:17</a>. Referring to Paul's call into the kingdom and service of Christ. It need not be limited to his experience at Damascus, but may include the entire chain of divine influences which led to his conversion and apostleship. He calls himself klhtov ajpostolov an apostle by call, <a href='B:520 1:1'>Rom 1:1</a>; <a href='B:530 1:1'>1Co 1:1</a>.


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To reveal his Son in me [&#945; &#960; &#959; &#954; &#945; &#955; &#965; &#968; &#945; &#953; &#964; &#959; &#957; &#965; &#953; &#959; &#957; &#945; &#965; &#964; &#959; &#965; &#949; &#957; &#949; &#956; &#959; &#953;]. In N. T. ajpokaluptein to reveal is habitually used with the simple dative of the subject of the revelation, as <a href='B:490 10:21'>Luk 10:21</a>. Once with eijv unto, <a href='B:520 8:18'>Rom 8:18</a> : with ejn in of the sphere in which the revelation takes place, only here, unless <a href='B:520 1:17'>Rom 1:17</a> be so explained; but there ejn is probably instrumental. Render ejn here by the simple in : in my spirit, according to the familiar N. T. idea of God revealing himself, living and working in man's inner personality. See, for instance, <a href='B:520 1:19'>Rom 1:19</a>; verse 5; <a href='B:520 8:10'>Rom 8:10</a>; <a href='B:520 8:11'>Rom 8:11</a>; <a href='B:530 3:16'>1Co 3:16</a>; <a href='B:530 14:25'>1Co 14:25</a>; <a href='B:540 4:6'>2Co 4:6</a>; <a href='B:690 2:5'>1Jn 2:5</a>; <a href='B:690 2:14'>1Jn 2:14</a>, etc. Lightfoot explains, to reveal his Son by or through me to others. But apart from the doubtful use of ejn, this introduces prematurely the thought of Paul's influence in his subsequent ministry. He is speaking of the initial stages of his experience.<p/>Immediately [&#949; &#965; &#952; &#949; &#969; &#962;]. Connect only with I conferred not, etc. Not with the whole sentence down to Arabia. Paul is emphasising the fact that he did not receive his commission from men. As soon as God revealed his Son in me, I threw aside all human counsel.<p/>Conferred [&#960; &#961; &#959; &#963; &#945; &#957; &#949; &#952; &#949; &#956; &#951; &#957;]. P o. and only in Galatians. Rare in Class. The verb ajnatiqenai means to lay upon; hence intrust to. Middle voice, to intrust one's self to; to impart or communicate to another. The compounded preposition prov implies more than direction; rather communication or relation with, according to a frequent use of prov. The whole compound then, is to put one's self into communication with. Wetstein gives an example from Diodorus, De Alexandro, 1Jo 17:116, where the word is used of consulting soothsayers.<p/>Flesh and blood. Always in N. T. with a suggestion of human weakness or ignorance. See <a href='B:470 16:17'>Mat 16:17</a>; <a href='B:530 14:50'>1Co 14:50</a>; <a href='B:560 6:12'>Eph 6:12</a>.


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Went I up [&#945; &#957; &#951; &#955; &#952; &#959; &#957;]. Comp. verse 18. Only in this chapter, and <a href='B:500 6:3'>Joh 6:3</a>. More commonly ajnabainein, often of the journey to Jerusalem, probably in the conventional sense in which Englishmen speak of going up to London, no matter from what point. See <a href='B:470 20:17'>Mat 20:17</a>; <a href='B:480 10:32'>Mar 10:32</a>; <a href='B:500 2:13'>Joh 2:13</a>; <a href='B:510 11:2'>Act 11:2</a>. In <a href='B:510 18:22'>Act 18:22</a> the verb is used absolutely of going to Jerusalem. The reading ajphlqon I went away had strong support, and is adopted by Weiss. In that case the meaning would be went away to Jerusalem from where I then was.<p/>Apostles before me. In point of seniority. Comp. <a href='B:520 16:7'>Rom 16:7</a>.<p/>Arabia. It is entirely impossible to decide what Paul means by this term, since the word was so loosely used and so variously applied. Many think the Sinaitic peninsula is meant (Stanley, Farrar, Matheson, Lightfoot). Others, the district of Auranitis near Damascus (Lipsius, Conybeare and Howson, Lewin, McGiffert). Others again the district of Arabia Petraea.


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To see [&#953; &#963; &#964; &#959; &#961; &#951; &#963; &#945; &#953;]. N. T. o.<p/>1. To inquire into :<p/>2. to find out by inquiring :<p/>3. to gain knowledge by visiting; to become personally acquainted with. In LXX, only 1 <a href='B:150 1:33'>Ezr 1:33</a>; <a href='B:150 1:42'>Ezr 1:42</a>, to relate, to record. Often in Class. The word here indicates that Paul went, not to obtain instruction, but to form acquaintance with Peter.<p/>Cephas. See on <a href='B:470 16:18'>Mat 16:18</a>; <a href='B:500 1:42'>Joh 1:42</a>; <a href='B:530 1:12'>1Co 1:12</a>.


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Save James [&#949; &#953; &#956; &#951;]. With the usual exceptive sense. I saw none save James. Not, I saw none other of the apostles, but I saw James. Jas. is counted as an apostle, though not reckoned among the twelve. For Paul's use of "apostle," see on <a href='B:590 1:1'>1Th 1:1</a>, and comp. <a href='B:530 14:4-7'>1Co 14:4-7</a>.<p/>The Lord's brother. Added in order to distinguish him from James the son of Zebedee (<a href='B:470 4:21'>Mat 4:21</a>; <a href='B:470 10:2'>Mat 10:2</a>; <a href='B:480 10:35'>Mar 10:35</a> ), who was still living, and from James the son of Alphaeus (<a href='B:470 10:3'>Mat 10:3</a> ). 42 The Lord's brother means that James was a son of Joseph and Mary. This view is known as the Helvidian theory, from Helvidius, a layman of Rome, who wrote, about 380, a book against mariolatry and ascetic celibacy. The explanations which differ from that of Helvidius have grown, largely, out of the desire to maintain the perpetual virginity of Mary. Jerome has given his name to a theory known as the Hieronymian put forth in reply to Helvidius, about 383, according to which the brethren of the Lord were the sons of his mother's sister, Mary the wife of Alphaeus or Clopas, and therefore Jesus ' cousins. A third view bears the name of Epiphanius, Bishop of Salamis in Cyprus <a href='B:380 1'>Oba 1:0</a> ob. 404), and is that the Lord's brothers were sons of Joseph by a former wife. 43


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I lie not. Comp. <a href='B:520 9:1'>Rom 9:1</a>; <a href='B:540 11:31'>2Co 11:31</a>; <a href='B:610 2:7'>1Ti 2:7</a>.


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Regions [&#954; &#955; &#953; &#956; &#945; &#964; &#945;]. P o. Comp. <a href='B:520 14:23'>Rom 14:23</a>; <a href='B:540 11:10'>2Co 11:10</a>. Klima, originally an inclination or slope of ground : the supposed slope of the earth from the equator to the pole. The ancient geographers ran imaginary parallel lines from the equator toward the pole, and the spaces or zones or regions between these lines, viewed in their slope or inclination toward the pole, were klimata. The word came to signify the temperature of these zones, hence our climate. In Chaucer's treatise on the Astrolabe, chapter 39 is headed "Description of the Meridional Lyne, of Longitudes and Latitudes of Cities and Towns from on to another of Clymatz." He says : "The longitude of a clymat is a lyne imagined fro est to west, y - lyke distant by - twene them alle. The latitude of a clymat is a lyne imagined fro north to south the space of the erthe, fro the byginning of the firste clymat unto the verrey ende of the same clymat, even directe agayns the pole artik." In poetical language, "climes" is used for regions of the earth, as Milton :<p/>"Whatever clime the sun's bright circle warms."<p/>Syria and Cilicia. Syria, in the narrower sense, of the district of which Antioch was the capital : not the whole Roman province of Syria, including Galilee and Judaea. <a href='B:470 4:24'>Mat 4:24</a>; <a href='B:490 2:2'>Luk 2:2</a>; <a href='B:510 20:3'>Act 20:3</a>. This district was the scene of Paul's first apostolic work among the Gentiles. Cilicia was the southeasterly province of Asia Minor, directly adjoining Syria, from which it was separated by Mt. Pierius and the range of Amanus. It was bordered by the Mediterranean on the south. It was Paul's native province, and its capital was Tarsus, Paul's birthplace.


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Was unknown [&#951; &#956; &#951; &#957; &#945; &#947; &#957; &#959; &#959; &#965; &#956; &#949; &#957; &#959; &#962;]. Better, was still unknown, the imperfect denoting that he remained unknown during his stay in Syria and Cilicia.<p/>Of Judaea. The province, as distinguished from Jerusalem, where he must have been known as the persecutor of the church. See <a href='B:510 9:1'>Act 9:1</a>; <a href='B:510 9:2'>Act 9:2</a>.<p/>Which were in Christ. See on <a href='B:590 2:14'>1Th 2:14</a>.


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They had heard [&#945; &#954; &#959; &#965; &#959; &#957; &#964; &#949; &#962; &#951; &#963; &#945; &#957;]. Correlative with I was unknown, verse 22. Note the periphrasis of the participle with the substantive verb, expressing duration. They were hearing all the time that I was thus unknown to them in person.<p/>The faith. See on <a href='B:510 6:7'>Act 6:7</a>, and comp. <a href='B:600 3:2'>2Th 3:2</a>. The subjective conception of faith as trustful and assured acceptance of Jesus Christ as Savior, tends to become objective, so that the subjective principle is sometimes regarded objectively. This is very striking in the Pastoral Epistles.


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In me. The sense is different from that in verse 16, see note. Here the meaning is that they glorified God as the author and source of what they saw in me.


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Fourteen years after [&#948; &#953; &#945; &#948; &#949; &#954; &#945; &#964; &#949; &#963; &#963; &#945; &#961; &#969; &#957; &#949; &#964; &#969; &#957;]. Rev. after the space of fourteen years. Comp. dij ejtwn pleionwn after several years, <a href='B:510 24:17'>Act 24:17</a>; dij hJmerwn after (some) days, <a href='B:480 2:1'>Mar 2:1</a>. Dia means after, that is, a given number of years being interposed between two points of time. Not, in the course of (Rev. marg.).


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By revelation [&#954; &#945; &#964; &#945; &#945; &#960; &#959; &#954; &#945; &#955; &#965; &#968; &#953; &#957;]. It was specially and divinely revealed to me that I should go. In what way, he does not state.<p/>Communicated [&#945; &#957; &#949; &#952; &#949; &#956; &#951; &#957;]. Only here and <a href='B:510 25:14'>Act 25:14</a>. 'Ana up, tiqenai to set. To set up a thing for the consideration of others : to lay it before them.<p/>Unto them [&#945; &#965; &#964; &#959; &#953; &#962;]. The Christians of Jerusalem generally.<p/>Privately [&#954; &#945; &#964; &#953; &#948; &#953; &#945; &#957;]. The general communication to the Jerusalem Christians was accompanied by a private consultation with the leaders. Not that a different subject was discussed in private, but that the discussion was deeper and more detailed than would have befitted the whole body of Christians.<p/>To them which were of reputation (toiv dokousin). Lit. to those who seem; are reputed. Men of recognized position, James, Cephas, John. Not his adversaries who were adherents of these three. It is not to be supposed that he would submit his gospel to such. The expression is therefore not used ironically. Paul recognizes the honorable position of the three and their rightful claim to respect. The repetition of the phrase (<a href='B:30 6:9'>Lev 6:9</a> ) may point to a favorite expression of his opponents in commending these leaders to Paul as models for his preaching; hardly (as Lightfoot) to the contrast between the estimation in which they were held and the actual services which they rendered to him. He chooses this expression because the matter at stake was his recognition by the earlier apostles, and any ironical designation would be out of place. 44 Lest by any means I should run or had run in vain. Better, should be running. Comp. Philip. ii. 16. This is sometimes explained as implying a misgiving on Paul's part as to the soundness of his own teaching, which he desired to have set at rest by the decision of the principal apostles. On this explanation mh pwv will be rendered lest in some way or other. But such a misgiving is contrary to Paul's habitual attitude of settled conviction respecting that gospel which he had received by revelation, and in the preaching of which he had been confirmed by experience. In consulting the Christians at Jerusalem Paul had principally in view the formal indorsement of his work by the church and its leaders. Their formal declaration that he had not been running in vain would materially aid him in his mission. Mh pwv is therefore to be taken as marking an indirect question, whether - not possibly; and the sense of the whole passage is as follows : "I laid before them that gospel which I preach to the Gentiles, that they might examine and settle for themselves the question whether I am not possibly running or had run in vain." The investigation was to be for their satisfaction, not for Paul 's. 45 Run [&#964; &#961; &#949; &#967; &#949; &#953; &#957;] is a favorite metaphor with Paul. See <a href='B:520 9:16'>Rom 9:16</a>; <a href='B:530 9:24'>1Co 9:24</a>; <a href='B:530 9:26'>1Co 9:26</a>; <a href='B:550 5:7'>Gal 5:7</a>; <a href='B:570 2:16'>Phi 2:16</a>; <a href='B:570 3:13'>Phi 3:13</a>; <a href='B:570 3:14'>Phi 3:14</a>.


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Neither [&#959; &#965; &#948; &#949;]. More correctly, not even. So far were they from pronouncing my labor in vain, that not even Titus was compelled to be circumcised, although he was a Greek. Though approving Paul's preaching, the apostles might, for the sake of conciliation, have insisted on the circumcision of his Gentile companion.<p/>Being a Greek (%Ellhn wn). Or, although he was a Greek. Const.<p/>closely with sun ejmoi, with me. It was a bold proceeding for Paul to take an uncircumcised Gentile with him to the conference at Jerusalem.<p/>Was compelled to be circumcised [&#951; &#957; &#945; &#947; &#954; &#945; &#963; &#952; &#951; &#960; &#949; &#961; &#953; &#964; &#956; &#951; &#952; &#951; &#957; &#945; &#953;]. That is. no constraint was applied by the Jerusalem church and its authorities for the circumcision of Titus. The statement is not that such an attempt was pressed but successfully resisted, but that circumcision was not insisted on by the church. The pressure in that direction came from "the false brethren" described in the next verse.


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The false brethren [&#964; &#959; &#965; &#962; &#968; &#949; &#965; &#948; &#945; &#948; &#949; &#955; &#966; &#959; &#965; &#962;]. Only here and <a href='B:540 11:26'>2Co 11:26</a>. Christians in name only; Judaisers; anti - Paulinists. The article marks them as a well known class.<p/>Unawares brought in [&#960; &#945; &#961; &#949; &#953; &#963; &#945; &#954; &#964; &#959; &#965; &#962;]. N. T. o. Lit. brought in by the side, and so insidiously, illegally. Vulg. subintroductos. o 70 Strabo (xvii. 1) uses it as an epithet of Ptolemy, "the sneak." Comp. pareisaxousin shall privily bring in, <a href='B:680 2:1'>2Pe 2:1</a>; and pareiseduhsan crept in privily, <a href='B:720 1:4'>Jud 1:4</a>. Brought in, not from Jerusalem into the church at Antioch, nor into the Pauline churches generally, but into the Christian brotherhood to which they did not rightfully belong.<p/>Who [&#959; &#953; &#964; &#953; &#957; &#949; &#962;]. The double relative introduces the explanation of the two preceding epithets : false brethren, privily brought in, since they came in privily to spy out our liberty.<p/>Came in privily [&#960; &#945; &#961; &#949; &#953; &#963; &#951; &#955; &#952; &#959; &#957;]. Lit. came in beside. Only here and <a href='B:520 5:20'>Rom 5:20</a>, where it implies nothing evil or secret, but merely something subsidiary. The aorist has a pluperfect sense, indication the earlier intrusion of these persons into the Christian community.<p/>To spy out [&#954; &#945; &#964; &#945; &#963; &#954; &#959; &#960; &#951; &#963; &#945; &#953;]. N. T. o. In LXX, of spying out a territory, <a href='B:100 10:3'>2Sa 10:3</a>; <a href='B:130 19:3'>1Ch 19:3</a>.<p/>Liberty [&#949; &#955; &#949; &#965; &#952; &#949; &#961; &#953; &#945; &#957;]. Freedom from Mosaism through justification by faith.<p/>Bring us into bondage [&#954; &#945; &#964; &#945; &#948; &#959; &#965; &#955; &#969; &#963; &#959; &#965; &#963; &#953; &#957;]. Only here and <a href='B:540 11:20'>2Co 11:20</a>. Bring us into subjection to Jewish ordinances. The compound verb indicates abject subjection.


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We gave place by subjection [&#949; &#953; &#958; &#945; &#956; &#949; &#957; &#964; &#951; &#965; &#960; &#959; &#964; &#945; &#947; &#951;]. We, Paul and Barnabas. Gave place or yielded, N. T. o By the subjection which was demanded of us. The noun only in Paul and the Pastorals, and always in the sense of self - subjection. Comp. <a href='B:540 9:13'>2Co 9:13</a>; <a href='B:610 2:11'>1Ti 2:11</a>; <a href='B:610 3:4'>1Ti 3:4</a>.


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Render the passage as follows : "But to be something from (at the hands of) those who were of repute, whatever they were, matters nothing to me (God accepteth not man's person), for those who were of repute imparted nothing to me."<p/>To be something [&#949; &#953; &#957; &#945; &#953; &#964; &#953;]. Comp. chapter <a href='B:550 11:3'>Gal 11:3</a>; <a href='B:510 5:36'>Act 5:36</a>; <a href='B:540 12:11'>2Co 12:11</a>. To be in good standing as an evangelist or apostle, approved and commissioned by high authorities.<p/>From those who were of repute [&#945; &#960; &#959; &#964; &#969; &#957; &#948; &#959; &#954; &#959; &#965; &#957; &#964; &#969; &#957;]. From, at the hands of; as receiving my indorsement or commission from them. Comp. chapter <a href='B:550 1:1'>Gal 1:1</a>. Of repute, see on verse 2.<p/>Whatsoever they were [&#959; &#960; &#959; &#953; &#959; &#953; &#960; &#959; &#964; &#949; &#951; &#963; &#945; &#957;]. Pote in N. T. is invariably temporal, and points here to the preeminence which these apostles had formerly, up to the time of Paul's visit, enjoyed, because of their personal connection with Jesus. 46 Maketh no matter to me [&#959; &#965; &#948; &#949; &#957; &#956; &#959; &#953; &#948; &#953; &#945; &#966; &#949; &#961; &#949; &#953;]. Paul does not say, as A. V. and Rev., that the standing and repute of the apostles were matters of indifference to him, but that he was indifferent about receiving his commission from them as recognized dignitaries of the church. The construction is : "To be something [&#949; &#953; &#957; &#945; &#953; &#964; &#953;] at the hands of [&#945; &#960; &#959;] those who were of repute matters nothing to me."<p/>God accepteth no man's person. Or more strictly, accepteth not the person of man. Parenthitical. Lambanein proswpon to receive or accept the face is a Hebraism. See on <a href='B:660 2:1'>Jas 2:1</a>. In O. T. both in a good and a bad sense; to be gracious, and to show favor from personal or partisan motives. In N. T. only here and <a href='B:490 20:21'>Luk 20:21</a>, both in a bad sense. Similar Hebraistic expressions are blepein eijv proswpon to look at the face, <a href='B:470 22:16'>Mat 22:16</a> : qaumazein proswpa to admire the countenances, <a href='B:720 1:16'>Jud 1:16</a> kaucasqai ejn proswpw to glory in the face, <a href='B:540 5:12'>2Co 5:12</a>. For - to me. Explaining the previous statement. To be of consequence because commissioned by those in repute matters nothing to me (God accepteth not man's person), for although they might have asserted their high repute and authority to others, to me they did not, as shown by their imposing on me no new requirements.<p/>In conference added nothing [&#959; &#965; &#948; &#949; &#957; &#960; &#961; &#959; &#963; &#945; &#957; &#949; &#952; &#949; &#957; &#964; &#959;]. In conference is an attempt to conform the sense to chapter <a href='B:550 1:16'>Gal 1:16</a>. The verb without the accusative, as there, means to confer with. Here, with the accusative, the meaning is laid upon or imposed on. Rend. therefore, imposed nothing on me. They imposed on me no new [&#960; &#961; &#959; &#962; &#945; &#948; &#948; &#953; &#964; &#953; &#959; &#957; &#945; &#955;] requirements; no conditions or limitations of my missionary work. 47


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The gospel of the uncircumcision (to eujaggelion thv ajkrobustiav). The phrase only here in N. T. The gospel which was to be preached to the uncircumcised - the Gentiles. Lightfoot aptly says : "It denotes a distinction of sphere, and not a difference of type."


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He that wrought effectually [&#959; &#949; &#957; &#949; &#961; &#947; &#951; &#963; &#945; &#962;]. See on <a href='B:590 2:13'>1Th 2:13</a>. Rev. omits effectually, but it is fairly implied in the verb. 48 Comp. <a href='B:530 12:6'>1Co 12:6</a>; <a href='B:570 2:13'>Phi 2:13</a>; <a href='B:580 1:29'>Col 1:29</a>. The reference is to God, not to Christ.<p/>In Peter [&#960; &#949; &#964; &#961; &#969;]. Better, for Peter. In Peter would be ejn Petrw.<p/>Unto the apostleship [&#949; &#953; &#962;]. Not merely with reference to the apostleship, but with the design of making him an apostle. Comp. <a href='B:540 2:12'>2Co 2:12</a>; <a href='B:580 1:29'>Col 1:29</a>. Observe how Paul puts himself on an equality with Peter.<p/>Unto the Gentiles [&#949; &#953; &#962; &#964; &#945; &#949; &#952; &#957; &#951;]. To make me an apostle to the Gentiles.


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Who seemed to be pillars [&#959; &#953; &#948; &#959; &#954; &#959; &#965; &#957; &#964; &#949; &#962; &#963; &#964; &#965; &#955; &#959; &#953; &#949; &#953; &#957; &#945; &#953;]. Better, who are in repute as pillars. The metaphor of pillars, applied to the great representatives and supporters of an institution, is old, and common in all languages. 49 The grace [&#964; &#951; &#957; &#967; &#945; &#961; &#953; &#957;]. Including all the manifestations of divine grace in Paul - his mission, special endowment, success in preaching the gospel - all showing that he was worthy of their fellowship. He is careful to speak of it as a gift of God, doqeisan.<p/>They gave the right hands of fellowship [&#948; &#949; &#958; &#953; &#945; &#962; &#949; &#948; &#969; &#954; &#945; &#957; &#954; &#959; &#953; &#957; &#969; &#957; &#953; &#945; &#962;]. The phrase only here in N. T. A token of alliance in the apostolic office of preaching and teaching. The giving of the right hand in pledge was not a distinctively Jewish custom. It appears as early as Homer. Deissmann cites an inscription from Pergamum, 98 B. 100, in which the Pergamenes offer to adjust the strife between Sardes and Ephesus, and send a mediator dounai tav ceirav eijv sullusin to give hands for a treaty. See dexian or dexiav didonai 1 Macc. 6 58; 11 50, 62; 2 Macc. 11 26; 12 11; 13 22; and dex. lambanein to receive right hand or hands, 1 Macc. 11 66; 13 50; 2 Macc. 12 12; 14 19. 50 The custom prevailed among the Persians, from whom it may have passed to the Jews. See Joseph. Antiq. 18 9, 3. Images of right hands clasped were sometimes exchanged in token of friendship (see Xen. Anab. 2 4, 1). Tacitus (Hist. 1 54) says : "The state of the Lingones had sent, according to an ancient institution, right hands, as gifts to the legions, a signal token of good will." On Roman coins often appear two hands joined, with various inscriptions, as Exercituum Fides; Concordia; Consensus. To give the hand in confirmation of a promise occurs <a href='B:330 10:19'>Eze 10:19</a>. In <a href='B:290 61:8'>Isa 61:8</a>, God swears by his right hand.


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Only. With only this stipulation.<p/>We should remember [&#956; &#957; &#951; &#956; &#959; &#957; &#949; &#965; &#969; &#956; &#949; &#957;]. The only instance in N. T. of this verb in the sense of beneficent care. No instance in LXX In <a href='B:230 9:12'>Psa 9:12</a>, there is the thought but not the word.<p/>The poor [&#964; &#969; &#957; &#960; &#964; &#969; &#967; &#969; &#957;]. The poor Christians of Palestine. Comp. <a href='B:510 24:17'>Act 24:17</a>; <a href='B:520 14:26'>Rom 14:26</a>; <a href='B:520 14:27'>Rom 14:27</a>; <a href='B:530 16:3'>1Co 16:3</a>; <a href='B:540 9:1'>2Co 9:1</a>. For the word, see on <a href='B:470 5:3'>Mat 5:3</a>. In LXX ordinarily of those who are oppressors, or of those who are quiet in contrast with the lawless.<p/>The same which [&#959; - &#945; &#965; &#964; &#959; &#964; &#959; &#965; &#964; &#959;]. Lit. which, this very thing. The expression is peculiarly emphatic, and brings out the contrast between Judaising hostility and Paul's spirit of loving zeal. Rev. which very thing.


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To the face [&#954; &#945; &#964; &#945; &#960; &#961; &#959; &#963; &#969; &#960; &#959; &#957;]. As <a href='B:510 3:13'>Act 3:13</a>. The meaning is expressed in the familiar phrase faced him down. It is, however, rarely as strong as this in N. T. Rather before the face, or in the face of, meaning simply in the sight or presence of (<a href='B:490 2:31'>Luk 2:31</a> ), or according to appearance (<a href='B:540 1:7'>2Co 1:7</a> ). The explanation that Paul withstood Peter only in appearance or semblance (so Jerome, Chrysostom, Theodoret, and other Fathers) is one of the curiosities of exegesis, and was probably adopted out of misplaced consideration for the prestige of Peter.<p/>He was to be blamed [&#954; &#945; &#964; &#949; &#947; &#957; &#969; &#963; &#956; &#949; &#957; &#959; &#962; &#951; &#957;]. A. V. is wrong. Rev.<p/>correctly, he stood condemned. Not by the body of Christians at Antioch; rather his act was its own condemnation.


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Did eat with [&#963; &#965; &#957; &#951; &#963; &#952; &#953; &#949; &#957;]. A. V. misses the force of the imperfect, marking Peter's custom. Not only at church feasts, but at ordinary meals, in defiance of the Pharisaic that this prohibition was not binding (<a href='B:510 10:28'>Act 10:28</a>; <a href='B:510 11:8'>Act 11:8</a>; <a href='B:510 11:9'>Act 11:9</a> ), and had defended that position in the apostolic conference (<a href='B:510 14:7'>Act 14:7</a> ff.).<p/>Withdrew and separated himself [&#965; &#960; &#949; &#963; &#964; &#949; &#955; &#955; &#949; &#957; &#954; &#945; &#953; &#945; &#966; &#969; &#961; &#953; &#950; &#949; &#957; &#949; &#945; &#965; &#964; &#959; &#957;]. Or, began to withdraw, etc. Upostellein only here in Paul. It means, originally, to draw in or contract. Thus of furling sails, closing the fingers. Middle voice, to draw or shrink back from through fear. Hence, to dissemble or prevaricate. There seems to be no special reason for making it either a military metaphor, as Lightfoot, or a nautical metaphor, as Farrar. See on <a href='B:510 20:20'>Act 20:20</a>.


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Dissembled with him [&#963; &#965; &#957; &#965; &#960; &#949; &#954; &#961; &#953; &#952; &#951; &#963; &#945; &#957;]. N. T. o. Peter's course influenced the other Jewish Christians as Antioch, who had previously followed his example in eating with Gentiles.<p/>Was carried away [&#963; &#965; &#957; &#945; &#960; &#951; &#967; &#952; &#951;]. Lit. was carried away with them (sun). In Paul only here and <a href='B:520 12:16'>Rom 12:16</a>, on which see note. In LXX once, <a href='B:20 14:6'>Exo 14:6</a>.<p/>With their dissimulation [&#945; &#965; &#964; &#969; &#957; &#964; &#951; &#965; &#960; &#959; &#954; &#961; &#953; &#963; &#949; &#953;]. Not to or over to their dissimulation. Paul uses a strong word, which is employed only in <a href='B:610 4:2'>1Ti 4:2</a>. The kindred verb uJpokrinesqai to play a part, and the noun uJpokrithv hypocrisy do not occur in his letters. Their act was hypocrisy, because it was a concealment of their own more liberal conviction, and an open profession of still adhering to the narrow Pharisaic view. It was "a practical denial of their better spiritual insight" (Wieseler).


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See additional note at the end of this chapter. Walked not uprightly (ojrqopodousin). Lit. are not walking. N. T. o. o LXX o Class. Lit. to be straight - footed.<p/>Being a Jew [&#965; &#960; &#945; &#961; &#967; &#969; &#957;]. The verb means originally to begin; thence to come forth, be at hand, be in existence. It is sometimes claimed that uJparcein as distinguished from einai implies an antecedent condition - being originally. That is true in some cases. 52 But, on the other hand, it sometimes denotes a present as related to a future condition. 53 The most that can be said is that it often is found simply in the sense of to be. Livest after the manner of Gentiles [&#949; &#952; &#957; &#953; &#954; &#969; &#962; &#950; &#951; &#962;]. Eqnikwv, N. T. o. The force of the present livest must not be pressed. The reference is not strictly temporal, either as referring to Peter's former intercourse with the Gentile Christians, or as indicating that he was now associating with them at table. It is rather the statement of a general principle. If you, at whatever time, act on the principle of living according to Gentile usage. At the time of Paul's address to Peter, Peter was living after the manner of Jews [&#953; &#959; &#965; &#948; &#945; &#953; &#954; &#969; &#962;].<p/>Compellest [&#945; &#957; &#945; &#947; &#954; &#945; &#950; &#949; &#953; &#962;]. Indirect compulsion exerted by Peter's example. Not that he directly imposed Jewish separatism on the Gentile converts.<p/>To live as do the Jews [&#953; &#959; &#965; &#948; &#945; &#953; &#950; &#949; &#953; &#957;]. N. T. o. Once in LXX, <a href='B:190 8:17'>Est 8:17</a>. Also in Joseph. B. J. 2 18, 2, and Plut. <a href='B:260 7'>Son 7:0</a>. It is used by Ignatius, Magn. 10. Cristianizein to practice Christianity occurs in Origen.


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We, etc. Continuation of Paul's address; not the beginning of an address to the Galatians. Under we Paul includes himself, Peter, and the Jewish Christians of Antioch, in contrast with the Gentile Christians. The Galatians were mostly Gentiles.<p/>Who are Jews, etc. The who is wrong. Render we are Jews. The expression is concessive. We are, I grant, Jews. There is an implied emphasis on the special prerogatives and privileges of the Jews as such. See <a href='B:520 3:1'>Rom 3:1</a> f.; 9 1 ff.<p/>Sinners of the Gentiles [&#949; &#958; &#949; &#952; &#957; &#969; &#957; &#945; &#956; &#945; &#961; &#964; &#969; &#955; &#959; &#953;]. Lit. sinners taken from the Gentiles, or sprung from. Sinners, in the conventional Jewish sense; born heathen, and as such sinners; not implying that Jews are not sinners. The Jew regarded the Gentile as impure, and styled him a dog (<a href='B:470 14:27'>Mat 14:27</a> ). See <a href='B:520 2:12'>Rom 2:12</a>; <a href='B:530 6:1'>1Co 6:1</a>; <a href='B:530 9:21'>1Co 9:21</a>; <a href='B:560 2:12'>Eph 2:12</a>; <a href='B:490 18:32'>Luk 18:32</a>; <a href='B:490 24:7'>Luk 24:7</a>. Possibly Paul here cites the very words by which Peter sought to justify his separation from the Gentile Christians, and takes up these words in order to draw from them an opposite conclusion. This is quite according to Paul's habit.


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Justified [&#948; &#953; &#954; &#945; &#953; &#959; &#965; &#964; &#945; &#953;]. See on <a href='B:520 3:20'>Rom 3:20</a>; <a href='B:520 3:26'>Rom 3:26</a>. The meaning to declare or pronounce righteous cannot be consistently carried through Paul's writings in the interest of a theological fiction of imputed righteousness. See, for example, <a href='B:520 4:25'>Rom 4:25</a>; <a href='B:530 6:11'>1Co 6:11</a>; and all passages where the word is used to describe justification by works of the law, as here, chapter <a href='B:550 3:11'>Gal 3:11</a>; <a href='B:550 5:4'>Gal 5:4</a>. If one is a real righteousness, founded upon his conformity to the law. Why is the righteousness of faith any less a real righteousness ?<p/>By the works of the law [&#949; &#958; &#949; &#961; &#947; &#969; &#957; &#957; &#959; &#956; &#959; &#965;]. Lit. out of the works, etc. Comp. <a href='B:520 3:20'>Rom 3:20</a>. Works are characteristic of a legal dispensation. Paul often puts "works" alone as representing legal righteousness. See <a href='B:520 4:2'>Rom 4:2</a>; <a href='B:520 4:6'>Rom 4:6</a>; <a href='B:520 9:11'>Rom 9:11</a>; <a href='B:520 9:32'>Rom 9:32</a>; <a href='B:520 11:6'>Rom 11:6</a>; <a href='B:560 2:9'>Eph 2:9</a>.<p/>But by faith [&#949; &#945; &#957; &#956; &#951;]. As the Greek stands, it would read, "Is not justified by the works of the law save through faith." So, unfortunately, Rev. This would mean, as the Romish interpreters, not through works of the law except they be done through faith in Christ, and would ascribe justification to works which grow out of faith. Paul means that justification is by faith alone. The use of ejan mh is to be thus explained : A man is not justified by the works of the law : (he is not justified) except by faith in Jesus Christ. Ean mh retains its exceptive force, but the exception refers only to the verb. Comp. eij mh in <a href='B:470 12:4'>Mat 12:4</a>; <a href='B:490 4:26'>Luk 4:26</a>; <a href='B:490 4:27'>Luk 4:27</a>; <a href='B:550 1:19'>Gal 1:19</a>; <a href='B:730 21:27'>Rev 21:27</a>.<p/>Flesh [&#963; &#945; &#961; &#958;]. See on <a href='B:520 7:5'>Rom 7:5</a>. For no flesh see on <a href='B:520 3:20'>Rom 3:20</a>.


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Are found [&#949; &#965; &#961; &#949; &#952; &#951; &#956; &#949; &#957;]. More correctly, were found : were discovered and shown to be. See <a href='B:520 6:10'>Rom 6:10</a>; <a href='B:530 14:15'>1Co 14:15</a>; <a href='B:540 5:3'>2Co 5:3</a>; <a href='B:570 2:8'>Phi 2:8</a>; <a href='B:570 3:9'>Phi 3:9</a>.<p/>Sinners [&#945; &#956; &#945; &#961; &#964; &#969; &#955; &#959; &#953;]. Like the Gentiles, verse 15. Paul assumes that this was actually the case : that, seeking to be justified in Christ, they were found to be sinners. To seek to be justified by Christ is an admission that there is no justification by works; that the seeker is unjustified, and therefore a sinner. The effort to attain justification by faith in Christ develops the consciousness of sin. It compels the seeker, whether Jew or Gentile, to put himself upon the common plane of sinners. The Jew who calls the Gentile a sinner, in seeking to be justified by faith, finds himself a sinner also. The law has failed him as a justifying agency. But Paul is careful to repudiate the false inference from this fact, stated in what immediately follows, namely, that Christ is a minister of sin.<p/>Minister of sin. A promoter of sin by causing us to abandon the law. God forbid [&#956; &#951; &#947; &#949; &#957; &#959; &#953; &#964; &#959;]. See on <a href='B:520 3:4'>Rom 3:4</a>. Not a reply merely to the question "is Christ a minister of sin ?" but to the whole supposition from "if while we seek." The question is not whether Christ is in general a minister of sin, but whether he is such in the case supposed. Paul does not assume that this false inference has been drawn by Peter or the other Jewish Christians. 
<a href='B:550 2:2'>Gal 2:2</a><p/>0I build again the things which I destroyed [&#945; &#954; &#945; &#964; &#949; &#955; &#965; &#963; &#945; &#964; &#945; &#965; &#964; &#945; &#960; &#945; &#955; &#953; &#957; &#959; &#953; &#954; &#959; &#948; &#959; &#956; &#969;]. Peter, by his Christian profession, had asserted that justification was by faith alone; and by his eating with Gentiles had declared that the Mosaic law was no longer binding upon him. He had thus, figuratively, destroyed or pulled down the Jewish law as a standard of Christian faith and conduct. By his subsequent refusal to eat with Gentiles he had retracted this declaration, had asserted that the Jewish law was still binding upon Christians, and had thus built again what he had pulled down. Building and pulling down are favorite figures with Paul. See <a href='B:520 14:20'>Rom 14:20</a>; <a href='B:530 8:1'>1Co 8:1</a>; <a href='B:530 8:10'>1Co 8:10</a>; <a href='B:530 10:23'>1Co 10:23</a>; <a href='B:530 14:17'>1Co 14:17</a>; <a href='B:560 2:20'>Eph 2:20</a> f. For kataluein destroy, see on <a href='B:520 14:20'>Rom 14:20</a>; <a href='B:540 5:1'>2Co 5:1</a>. I make myself [&#949; &#956; &#945; &#965; &#964; &#959; &#957; &#963; &#965; &#957; &#953; &#963; &#964; &#945; &#957; &#969;]. Better, prove myself. The verb originally means to put together : thence to put one person in contact with another by way of introducing him and bespeaking for him confidence and approval. To commend, as <a href='B:520 16:1'>Rom 16:1</a>; comp. <a href='B:520 5:8'>Rom 5:8</a>; <a href='B:540 3:1'>2Co 3:1</a>; <a href='B:540 4:2'>2Co 4:2</a>; <a href='B:540 5:12'>2Co 5:12</a>. As proof, or exhibition of the true state of a case is furnished by putting things together, the word comes to mean demonstrate, exhibit the fact, as here, <a href='B:520 3:5'>Rom 3:5</a>; <a href='B:540 6:11'>2Co 6:11</a>. A transgressor [&#960; &#945; &#961; &#945; &#946; &#945; &#964; &#951; &#957;]. See on <a href='B:660 2:11'>Jas 2:11</a>, and on parabasiv transgression, <a href='B:520 2:23'>Rom 2:23</a>. In reasserting the validity of the law for justification, which he had denied by seeking justification by faith in Christ, he proves himself a transgressor in that denial, that pulling down.


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For [&#947; &#945; &#961;]. Justifying the previous thought that the reerection of the law as a standard of Christian life and a means of justification is a condemnation of the faith which relies on Christ alone for righteousness. I, through the law, am dead to the law [&#949; &#947; &#969; &#948; &#953; &#945; &#957; &#959; &#956; &#959; &#965; &#957; &#959; &#956; &#969; &#945; &#960; &#949; &#952; &#945; &#957; &#959; &#957;]. For am dead, render died. Faith in Christ created a complete and irreparable break with the law which is described as death to the law. Comp. <a href='B:520 7:4'>Rom 7:4</a>; <a href='B:520 7:6'>Rom 7:6</a>. The law itself was the instrument of this break, see next verse Egw is emphatic. Paul appeals to his personal experience, his decided break with the law in contrast with Peter's vacillation.<p/>Might live unto God [&#952; &#949; &#969; &#950; &#951; &#963; &#969;]. With death to the law a new principle of life entered. For the phrase, see <a href='B:520 6:10'>Rom 6:10</a>; <a href='B:520 6:11'>Rom 6:11</a>.


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I am crucified with Christ [&#967; &#961; &#953; &#963; &#964; &#969; &#963; &#965; &#957; &#949; &#963; &#964; &#945; &#965; &#961; &#969; &#956; &#945; &#953;]. This compound verb is used by Paul only here and <a href='B:520 6:6'>Rom 6:6</a>. In the gospels, <a href='B:470 27:44'>Mat 27:44</a>; <a href='B:480 14:32'>Mar 14:32</a>; <a href='B:500 19:32'>Joh 19:32</a>. The statement explains how a believer dies to the law by means of the law itself. In the crucifixion of Christ as one accursed, the demand of the law was met (see <a href='B:550 3:13'>Gal 3:13</a> ). Ethically, a believer is crucified with Christ (<a href='B:520 6:3-11'>Rom 6:3-11</a>; <a href='B:570 3:10'>Phi 3:10</a>; <a href='B:530 14:31'>1Co 14:31</a>; <a href='B:540 4:10'>2Co 4:10</a> ), and thus the demand of the law is fulfilled in him likewise. Paul means that, "owing to his connection with the crucified, he was like him, legally impure, and was thus an outcast from the Jewish church." 54 He became dead to the law by the law's own act. Of course a Jew would have answered that Christ was justly crucified. He would have said : "If you broke with the law because of your fellowship with Christ, it proved that both he and you were transgressors." But Paul is addressing Peter, who, in common with himself, believed on Christ (verse 16).<p/>I live; yet not I [&#950; &#969; &#948; &#949; &#959; &#965; &#954; &#949; &#964; &#953; &#949; &#947; &#969;]. The semicolon after live in A. V. and Rev. should be removed. Rend : and it is no longer I that live, but Christ, etc. The new life of Christ followed his crucifixion, <a href='B:520 6:9-11'>Rom 6:9-11</a>. He who is crucified with Christ repeats this experience. He rises with Christ and shares his resurrection - life. The old man is crucified with Christ, and Christ is in him as the principle of his new life, Romans 4 - 11. 55 I now live. Emphasis on nun now, since the beginning of my Christian life, with an implied contrast with the life in the flesh before he was crucified with Christ. Then, the I was the center and impulse of life. Now, it is no longer I, but Christ in me.<p/>By the faith of the Son of God [&#949; &#957; &#960; &#953; &#963; &#964; &#949; &#953; &#964; &#951; &#964; &#959; &#965; &#965; &#953; &#959; &#965; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. Better, as Rev., in faith, the faith which is in the Son of God. Thus the defining and explicative force of the article th after pistei is brought out. In faith is better than by faith, although ejn is sometimes used instrumentally. In corresponds better with ejn sarki in the flesh. It exhibits faith as the element in which the new life is lived.<p/>And gave himself [&#954; &#945; &#953; &#960; &#945; &#961; &#945; &#948; &#959; &#957; &#964; &#959; &#962; &#949; &#945; &#965; &#964; &#959; &#957;]. Kai and has an explanatory force : loved me, and, as a proof of his love, gave himself. For paradontov gave, see on was delivered, <a href='B:520 4:25'>Rom 4:25</a>.<p/>"For God more bounteous was himself to give To make man able to uplift himself, Than if he only of himself had pardoned." Dante, Paradiso, 7 115 - 117 For me [&#965; &#960; &#949; &#961; &#949; &#956; &#959; &#965;]. See on for the ungodly, <a href='B:520 5:6'>Rom 5:6</a>.


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Frustrate [&#945; &#952; &#949; &#964; &#969;]. Annul or invalidate. Comp. <a href='B:480 7:9'>Mar 7:9</a>; <a href='B:530 1:19'>1Co 1:19</a>; <a href='B:550 3:15'>Gal 3:15</a>.<p/>The grace of God [&#964; &#951; &#957; &#967; &#945; &#961; &#953; &#957; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. Cariv is, primarily, that which gives joy [&#967; &#945; &#961; &#945;]. Its higher, Christian meaning is based on the emphasis of freeness in a gift or favor. It is the free, spontaneous, absolute loving kindness of God toward men. Hence often in contrast with the ideas of debt, law, works, sin. Sometimes for the gift of grace, the benefaction, as <a href='B:530 16:3'>1Co 16:3</a>; <a href='B:540 8:6'>2Co 8:6</a>; <a href='B:540 8:19'>2Co 8:19</a>; <a href='B:670 1:10'>1Pe 1:10</a>; <a href='B:670 1:13'>1Pe 1:13</a>. So here : the gracious gift of God in the offering of Christ.<p/>Is dead [&#945; &#960; &#949; &#952; &#945; &#957; &#949; &#957;]. More correctly, died; pointing to the historical incident.<p/>In vain [&#948; &#969; &#961; &#949; &#945; &#957;]. Groundlessly, without cause. See on <a href='B:600 3:8'>2Th 3:8</a>. The sense here is not common. It is not found in Class., and in N. T. only <a href='B:500 14:25'>Joh 14:25</a>. In LXX, see <a href='B:230 34:7'>Psa 34:7</a>; <a href='B:230 34:19'>Psa 34:19</a>; <a href='B:230 108:3'>Psa 108:3</a>; <a href='B:230 118:161'>Psa 118:161</a>; <a href='B:90 19:5'>1Sa 19:5</a>; Sir 20 23; 29 6. Comp. Ignatius, Trall. 5. Paul says : "I do not invalidate the grace of God in the offering of Christ, as one does who seeks to reestablish the law as a means of justification; for if righteousness comes through the law, there was no occasion for Christ to die."<p/>ADDITIONAL NOTE ON VERSES 14 - 21.<p/>The course of thought in Paul's address to Peter is difficult to follow. It will help to simplify it if the reader will keep it before him that the whole passage is to be interpreted in the light of Peter's false attitude - as a remonstrance against a particular state of things.<p/>The line of remonstrance is as follows. If you, Peter, being a Jew, do not live as a Jew, but as a Gentile, as you did when you ate with Gentiles, why do you, by your example in withdrawing from Gentile tables, constrain Gentile Christians to live as Jews, observing the separative ordinances of the Jewish law ? This course is plainly inconsistent.<p/>Even you and I, born Jews, and not Gentiles - sinners - denied the obligation of these ordinances by the act of believing on Jesus Christ. In professing this faith we committed ourselves to the principle that no one can be justified by the works of the law.<p/>But it may be said that we were in no better case by thus abandoning the law and legal righteousness, since, in the very effort to be justified through Christ, we were shown to be sinners, and therefore in the same category with the Gentiles. Does it not then follow that Christ is proved to be a minister of sin in requiring us to abandon the law as a means of justification ?<p/>No God forbid. It is true that, in seeking to be justified in Christ, we stood revealed as sinners, for it was Christ who showed us that we could not be justified by the works of the law; that all our legal strictness only left us sinners. But the inference is false that Christ is thereby shown to be a minister of sin.<p/>For to say that Christ is a minister of sin, is to say that I, at his bidding, became a transgressor by abandoning the law, that the law is the only true standard and medium of righteousness. If I reassert the obligation of the law after denying that obligation, I thereby assert that I transgressed in abandoning it, and that Christ, who prompted and demanded this transgression, is a minister of sin.<p/>But this I deny. The law is not the true standard and medium of righteousness. I did not transgress in abandoning it. Christ is not a minister of sin. For it was the law itself which compelled me to abandon the law. The law crucified Christ and thereby declared him accursed. In virtue of my moral fellowship with Christ, I was (ethically) crucified with him. The act of the law forced me to break with the law. Through the law I died to the law. Thus I came under a new principle of life. I no longer live, but Christ lives in me. If I should declare that righteousness is through the law, by reasserting the obligation of the law as you, Peter, have done, I should annul the grace of God as exhibited in the death of Christ : for in that case, Christ's death would be superfluous and useless. But I do not annul the grace of God.


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Foolish [&#945; &#957; &#959; &#951; &#964; &#959; &#953;]. See on <a href='B:490 24:25'>Luk 24:25</a>. In N. T. and LXX always in an active sense. See <a href='B:490 24:25'>Luk 24:25</a>; <a href='B:520 1:14'>Rom 1:14</a>; <a href='B:610 6:9'>1Ti 6:9</a>; <a href='B:630 3:3'>Tit 3:3</a>. Nouv is used by Paul mainly with an ethical reference, as the faculty of moral judgment. See on <a href='B:520 7:23'>Rom 7:23</a>. 'Anohtov therefore indicates a folly which is the outgrowth of a moral defect. Paul is not alluding to a national characteristic of the Galatians. 56 Hath bewitched [&#949; &#946; &#945; &#963; &#954; &#945; &#957; &#949; &#957;]. N. T. o. In Class. with accusative, to slander, malign; with dative, to envy, grudge, use ill words to another, bewitch by spells. 57 Gor the verb in LXX, see <a href='B:50 28:54'>Deu 28:54</a>; <a href='B:50 28:56'>Deu 28:56</a>; Sir. 14 6, 8. The noun baskania (not in N. T.) in LXX, Wisd. 4 12 (the bewitching); 4 Macc. 1 26 (the evil eye); 4 Macc. 2 15 (slander). See also Plato, Phaedo, 95 B (evil eye). The adjective baskanov (not in N. T.) appears in LXX, <a href='B:240 23:6'>Pro 23:6</a>; <a href='B:240 28:22'>Pro 28:22</a> (having an evil eye); Sir 14 3; 18 18; 37 11 (envious). See also Aristoph. Knights, 103; Plut. 571 (slanderous, a calumniator). Ignatius (<a href='B:520 3'>Rom 3:0</a> ) uses it of grudging the triumph of martyrdom. The two ideas of envy or malice and the evil eye combine in the Lat. invidere, to look maliciously. The ojfqalmov evil eye is found <a href='B:480 7:22'>Mar 7:22</a>. Paul's metaphor here is : who hath cast an evil spell upon you? Chrysostom, followed by Lightfoot, thinks that the passage indicates, not only the baleful influence on the Galatians, but also the envious spirit of the false teachers who envy them their liberty in Christ. This is doubtful.<p/>Before whose eyes [&#959; &#953; &#962; &#954; &#945; &#964; &#959; &#966; &#952; &#945; &#955; &#956; &#959; &#965; &#962;]. The Greek is stronger : unto whom, over against your very eyes. The phrase kat' ojfqalmouv N. T. o, but quite frequent in LXX Comp. kata proswpon to the face, <a href='B:550 2:11'>Gal 2:11</a>.<p/>Hath been evidently set forth [&#960; &#961; &#959; &#949; &#947; &#961; &#945; &#966; &#951;]. The different explanations turn on the meaning assigned to pro : either formerly, or openly, publicly. Thus openly portrayed. The use of prografein in this sense is more than doubtful. Previously written. In favor of this is the plain meaning in two of the three other N. T.. passages where it occurs : <a href='B:520 14:4'>Rom 14:4</a>; <a href='B:560 3:3'>Eph 3:3</a>. Was posted up, placarded. It is the usual word to describe public notices or proclamations. 58 The more probable sense combines the first and third interpretations. Rend. openly set forth. This suits before whose eyes, and illustrates the suggestion of the evil eye in bewitched. Who could have succeeded in bringing you under the spell of an evil eye, when directly before your own eyes stood revealed the crucified Christ ?<p/>Crucified among you [&#949; &#957; &#965; &#956; &#953; &#957; &#949; &#963; &#964; &#945; &#965; &#961; &#969; &#956; &#949; &#957; &#959; &#962;]. En uJmin among you is omitted in the best texts. Crucified emphatically closes the sentence. Christ was openly set forth as crucified.


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This only. I will convince you of your error by this one point. Do you owe the gifts of the Spirit to the works of the law, or to the message of faith ?<p/>Received ye, etc. The answer lies in the question. You cannot deny that you received the gifts of the Spirit by the message of faith.<p/>The hearing of faith [&#945; &#954; &#959; &#951; &#962; &#960; &#953; &#963; &#964; &#949; &#969; &#962;]. See on chapter <a href='B:550 1:23'>Gal 1:23</a>. For hearing, render message. So, often in N. T. See <a href='B:470 4:24'>Mat 4:24</a>; <a href='B:470 14:6'>Mat 14:6</a>; <a href='B:500 12:38'>Joh 12:38</a>. LXX, <a href='B:90 2:24'>1Sa 2:24</a>; <a href='B:100 13:30'>2Sa 13:30</a>; Tob. 10 13; <a href='B:420 3:2'>Hab 3:2</a>; <a href='B:420 3:5'>Hab 3:5</a>; <a href='B:420 3:9'>Hab 3:9</a>


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So foolish. Explained by what follows. Has your folly reached such a pitch as to reverse the true order of things? Comp. <a href='B:530 14:46'>1Co 14:46</a>. Having begun. [&#949; &#957; &#945; &#961; &#958; &#945; &#956; &#949; &#957; &#959; &#953;]. P o. Comp. <a href='B:570 1:6'>Phi 1:6</a>; <a href='B:540 8:6'>2Co 8:6</a>. Having commenced your Christian life. The verb is common in Class. in the sense of the beginning a sacrifice or other religious ceremony; but it is not likely that any such figurative suggestion is attached to it here, as Lightfoot.<p/>In the Spirit [&#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953;]. Or, by means of the Spirit. The Holy Spirit, as the inspirer and regulator of the life.<p/>Are ye made perfect [&#949; &#960; &#953; &#964; &#949; &#955; &#949; &#953; &#963; &#952; &#949;]. The word is found in connection with ajnarcesqai to begin, in <a href='B:540 8:6'>2Co 8:6</a>; <a href='B:570 1:6'>Phi 1:6</a>. The A. V. and Rev. render here in the passive voice. The active voice, always in N. T. with the object expressed, means to bring to completion. See <a href='B:520 14:28'>Rom 14:28</a>; <a href='B:540 7:1'>2Co 7:1</a>; <a href='B:570 1:6'>Phi 1:6</a>; <a href='B:650 8:5'>Heb 8:5</a>. The passive only <a href='B:670 5:9'>1Pe 5:9</a>. It is true that the verb in the middle voice is not found in either N. T. or LXX; but it is not uncommon in Class. and answers better to the middle ajnarxamenoi having begun. It implies more than bringing to an end; rather to a consummation. Rend. : having begun in the spirit are ye coming to completion in the flesh ? The last phrase has an ironical tinge, suggesting the absurdity of expecting perfection on the Jewish basis of legal righteousness. The present tense indicates that they have already begun upon this attempt.<p/>The flesh. The worldly principle or element of life, represented by the legal righteousness of the Jew.


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Have ye suffered [&#949; &#960; &#945; &#952; &#949; &#964; &#949;]. Or, did ye suffer. The exact sense is doubtful. By some it is held that the reference is to sufferings endured by the Galatian Christians either through heathen persecutions or Judaising emissaries. There is, however, no record in this Epistle or elsewhere of the Galatians having suffered special persecutions on account of their Christian profession. Others take the verb in a neutral sense, have ye experienced, or with a definite reference to the experience of benefits. In this neutral sense it is used in Class. from Homer down, and is accordingly joined with both kakwv evilly, and eu well. Paul habitually used it in the sense of suffering evil, and there is no decisive instance, either in N. T. or LXX, of the neutral sense. In Class., where it is used of the experience of benefits, it is always accompanied by some qualifying word. When it stands alone it signifies to suffer evil. The evidence on the whole makes very strongly for the meaning suffer; in which case the reference is, probably, to the annoyances suffered from Judaising Christians. It must be said, on the other hand, that a reference to such annoyances seems far - fetched. If we could translate did ye experience (so Weizsacker, Lipsius, Sieffert), the reference would be to the impartation of the gifts of the Spirit.<p/>In vain [&#949; &#953; &#954; &#951;]. So that ye have fallen from the faith and missed the inheritance of suffering and the rich fruitage of your spiritual gifts. See <a href='B:470 5:10-12'>Mat 5:10-12</a>; <a href='B:520 8:17'>Rom 8:17</a>; <a href='B:540 4:17'>2Co 4:17</a>.<p/>If it be yet in vain [&#949; &#953; &#947; &#949; &#954; &#945; &#953; &#949; &#953; &#954; &#951;]. The A. V. misses the force of the particles. Kai should be closely joined with eijkh, with the sense of really. If, that is, it be really in vain.


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Therefore [&#959; &#965; &#957;]. Resumes the thought of verse 2 (<a href='B:30 3:4'>Lev 3:4</a> being, practically, parenthetical), in order to adduce the example of Abraham as a proof of justification by faith. The thought of verse 2 is further emphasized. The gift of the Spirit, and the bestowment of miraculous powers, is a purely divine operation in believers, which is not merited by legal works, but can be received and experienced only through the message of faith.<p/>He that ministereth [&#959; &#949; &#960; &#953; &#967; &#959; &#961; &#951; &#947; &#969; &#957;]. Or supplieth. See <a href='B:540 9:10'>2Co 9:10</a>; <a href='B:580 2:19'>Col 2:19</a>; <a href='B:680 1:5'>2Pe 1:5</a>. The idea of abundant supply (Lightfoot), if conveyed at all, resides, not in the preposition ejpi, which indicates direction, but in the simple verb, which is used of abundant, liberal supply. He that ministereth is God.<p/>Worketh [&#949; &#957; &#949; &#961; &#947; &#969; &#957;]. See on <a href='B:590 2:13'>1Th 2:13</a>.<p/>Miracles [&#948; &#965; &#957; &#945; &#956; &#949; &#953; &#962;]. See on <a href='B:470 11:20'>Mat 11:20</a>. Either miracles, as <a href='B:480 6:2'>Mar 6:2</a>; <a href='B:530 12:10'>1Co 12:10</a>, or miraculous powers, as <a href='B:530 12:6'>1Co 12:6</a>; <a href='B:570 2:13'>Phi 2:13</a>; <a href='B:560 2:2'>Eph 2:2</a>. The analogy of these latter passages favors the second meaning.<p/>Among you [&#949; &#957; &#965; &#956; &#953; &#957;]. So, if dunameiv is explained as miracles. If miraculous powers, render in you.


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Even as [&#954; &#945; &#952; &#969; &#962;]. The answer to the question of verse 5 is so obvious that it is not given. Paul proceeds at once to the illustration - the argument for the righteousness of faith furnished in the justification of Abraham. The spiritual gifts come through the message of faith, even as Abraham believed, etc.<p/>Believed God [&#949; &#960; &#953; &#963; &#964; &#949; &#965; &#963; &#949; &#957; &#964; &#969; &#952; &#949; &#969;]. See on <a href='B:520 4:5'>Rom 4:5</a>. Believed God's promise that he should become the father of many nations. See <a href='B:520 4:18-21'>Rom 4:18-21</a>. The reference is not to faith in the promised Messiah. It was accounted to him for righteousness [&#949; &#955; &#959; &#947; &#953; &#963; &#952; &#951; &#945; &#965; &#964; &#969; &#949; &#953; &#962; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#957;]. See on <a href='B:520 4:5'>Rom 4:5</a>. Eiv does not mean instead of, but as. His faith was reckoned as righteousness - as something which it really was since all possibilities of righteousness are included in faith.


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Know ye [&#947; &#953; &#957; &#969; &#963; &#954; &#949; &#964; &#949;]. Imperative. It may also be rendered as indicative, ye know, but the imperative is livelier, and the statement in the verse is one of the points which the writer is trying to prove.<p/>They which are of faith [&#959; &#953; &#949; &#954; &#960; &#953; &#963; &#964; &#949; &#969; &#962;]. Ek pistewv from or out of faith, is found with the verb to justify (<a href='B:520 3:26'>Rom 3:26</a>; <a href='B:520 3:30'>Rom 3:30</a>; <a href='B:520 5:1'>Rom 5:1</a> ) : with other verbs, as live (<a href='B:520 1:17'>Rom 1:17</a> ); eat (<a href='B:520 14:23'>Rom 14:23</a> ) : with the noun dikaiosunh righteousness (<a href='B:520 1:17'>Rom 1:17</a>; <a href='B:520 9:30'>Rom 9:30</a>; <a href='B:520 10:6'>Rom 10:6</a> ) : with other nouns, as promise (<a href='B:550 3:22'>Gal 3:22</a> ), law (<a href='B:550 3:12'>Gal 3:12</a> ). For parallels to the phrase oiJ ejk pistewv, see <a href='B:520 3:26'>Rom 3:26</a>; <a href='B:520 4:16'>Rom 4:16</a>; <a href='B:520 14:23'>Rom 14:23</a>; <a href='B:550 3:9'>Gal 3:9</a>. It denotes believers as sprung from, or receiving their spiritual condition from that which specially characterizes them. Comp. oiJ ejx ejriqiav they who are of faction, <a href='B:520 2:8'>Rom 2:8</a>; oiJ ejk nomou they who are of the law, <a href='B:520 4:14'>Rom 4:14</a>; oJ ejk thv ajlhqeiav he who is of the truth, <a href='B:500 18:37'>Joh 18:37</a>.


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The scripture [&#951; &#947; &#961; &#945; &#966; &#951;]. See on <a href='B:610 5:18'>1Ti 5:18</a>. The particular passage cited below. See on <a href='B:480 12:10'>Mar 12:10</a>; <a href='B:700 1:5'>2Jn 1:5</a> :47 footnote. Foreseeing [&#960; &#961; &#959; &#953; &#948; &#959; &#965; &#963; &#945;]. The passage of Scripture is personified. Comp. hath concluded, verse 22. The Jews had a formula of reference, "What did the Scripture see?" Would justify [&#948; &#953; &#954; &#945; &#953; &#959; &#953;]. Better justifieth. The present tense. The time foreseen was the Christian present. Comp. <a href='B:530 3:13'>1Co 3:13</a>; <a href='B:470 26:2'>Mat 26:2</a>.<p/>Preached before the gospel [&#960; &#961; &#959; &#949; &#965; &#951; &#947; &#947; &#949; &#955; &#953; &#963; &#945; &#964; &#959;]. N. T. o. An awkward translation. Better, preached the gospel before - hand.<p/>All nations [&#960; &#945; &#957; &#964; &#945; &#964; &#945; &#949; &#952; &#957; &#951;]. From <a href='B:10 18:18'>Gen 18:18</a>; comp. <a href='B:10 22:18'>Gen 22:18</a>, LXX <a href='B:10 12:3'>Gen 12:3</a> reads pasai aiJ fulai all the tribes. Ta eqnh was the collective term by which all non - Jews were denoted, and is more suitable to Paul's Gentile audience.<p/>Shall be blessed [&#949; &#957; &#949; &#965; &#955; &#959; &#947; &#951; &#952; &#951; &#963; &#959; &#957; &#964; &#945; &#953;]. In N. T. only here. LXX, <a href='B:10 12:3'>Gen 12:3</a>; <a href='B:10 18:18'>Gen 18:18</a>; <a href='B:10 22:18'>Gen 22:18</a>; <a href='B:10 26:4'>Gen 26:4</a>; Sir 64 21. The blessing is the messianic blessing of which the Gentiles are to partake - the imparting of the Spirit as the new life principle and the pledge of future blessedness in Christ. This blessing Abraham shared on the ground of his faith, and believers shall share it as the true spiritual children of Abraham.<p/>In thee [&#949; &#957; &#963; &#959; &#953;]. Not, through thy posterity, Christ, but in the fact that thou art blessed is involved the blessedness of the Gentiles through faith, in so far as they shall be justified by faith, and through justification receive the Holy Spirit.


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With [&#963; &#965; &#957;]. Not = like or as, but in fellowship with. Believers are regarded as homogeneous with Abraham, and as thus sharing the blessing which began in him.<p/>Faithful [&#960; &#953; &#963; &#964; &#969;]. Or believing, as <a href='B:510 16:1'>Act 16:1</a>; <a href='B:540 11:15'>2Co 11:15</a>; <a href='B:610 5:16'>1Ti 5:16</a>. Those who are of the faith are one in blessing with him whose characteristic was faith.


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Under the curse (uJpo kataran). Better, under curse. There is no article. The phrase is general = accursed. Comp. uJf' aJmartian under sin, <a href='B:520 3:9'>Rom 3:9</a>. The specific character of the curse is not stated. It is not merely the wrath of God as it issues in final destruction (Meyer); but it represents a condition of alienation from God, caused by violation of his law, with all the penalty which accrues from it, either in this life or the next.<p/>Cursed [&#949; &#960; &#953; &#954; &#945; &#964; &#945; &#961; &#945; &#964; &#959; &#962;]. Only here and verse 13. o Class. In LXX, see <a href='B:10 3:14'>Gen 3:14</a>; <a href='B:10 3:17'>Gen 3:17</a>; <a href='B:50 27:16-20'>Deu 27:16-20</a>; <a href='B:290 65:20'>Isa 65:20</a>; Wisd. 3 12; 14 8, etc.<p/>Continueth - in [&#949; &#956; &#956; &#949; &#957; &#949; &#953;]. The expression is figurative, the book of the law being conceived as a prescribed district or domain, in which one remains or out of which he goes. Comp. continue in the faith, <a href='B:510 14:22'>Act 14:22</a>; in the covenant, <a href='B:650 13:9'>Heb 13:9</a>; in the things which thou hast learned, <a href='B:620 3:14'>2Ti 3:14</a>.


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But [&#948; &#949;]. Better, now. The de continues the argument, adding the scripture testimony.<p/>By the law [&#949; &#957; &#957; &#959; &#956; &#969;]. Rather, in the sphere of the law; thus corresponding with continueth in, verse 10.<p/>The just shall live by faith [&#959; &#948; &#953; &#954; &#945; &#953; &#959; &#962; &#949; &#954; &#960; &#953; &#963; &#964; &#949; &#969; &#962; &#950; &#951; &#963; &#949; &#964; &#945; &#953;]. Better, the righteous. Quoted from <a href='B:420 2:4'>Hab 2:4</a>, and appears in <a href='B:520 1:17'>Rom 1:17</a>, and <a href='B:650 10:28'>Heb 10:28</a>. The LXX has mou my, either after dikaiov, "my righteous one shall live, etc.," or after pistewv, "by my faith or faithfulness." 60


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Hath redeemed [&#949; &#958; &#951; &#947; &#959; &#961; &#945; &#963; &#949; &#957;]. P o. Better redeemed. Comp. <a href='B:550 4:5'>Gal 4:5</a>; <a href='B:560 5:16'>Eph 5:16</a>; <a href='B:580 4:5'>Col 4:5</a>. In LXX once, <a href='B:340 2:8'>Dan 2:8</a>. See on <a href='B:580 4:5'>Col 4:5</a>.<p/>Us Referring specially to Jews.<p/>Being made a curse [&#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#962; &#954; &#945; &#964; &#945; &#961; &#945;]. Better, having become. See on chapter <a href='B:550 2:20'>Gal 2:20</a>.<p/>It is written. From LXX of <a href='B:50 21:23'>Deu 21:23</a>, with the omission of uJpo qeou by God after cursed. Paul, as Lightfoot justly says, instinctively omits these words, since Christ was in no sense accursed by God in his crucifixion. The statement does not refer to Christ's enduring the curse in our stead, but solely to the attitude in which the law placed Christ by subjecting him to the death of a malefactor. The law satisfied its demand upon him, and thus thrust him out of the pale of the legal economy. We, by our fellowship with him, are likewise cast out, and therefore are no longer under curse.<p/>Upon a tree [&#949; &#960; &#953; &#958; &#965; &#955; &#959; &#965;]. Originally wood, timber. In later Greek, a tree. In Class. used of a gallows (Aristoph. Frogs, 736). Often of the stocks (Aristoph. Clouds, 592; Lysistr. 680; Knights, 367). So <a href='B:510 16:24'>Act 16:24</a>. Of the cross, <a href='B:510 5:30'>Act 5:30</a>; <a href='B:510 10:39'>Act 10:39</a>; <a href='B:670 2:24'>1Pe 2:24</a>. Ignatius (Smyrn. 1) says that Christ was nailed up for our sakes - of which fruit are we. That is, the cross is regarded as a tree, and Christians as its fruit. Comp. Trall. 2. See the interesting remarks of Lightfoot on the symbolism of the tree of life in Paradise (Apostolic Fathers, Part 2, Volume 2, page 291).


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That [&#953; &#957; &#945;] Marking the purpose of Christ in redeeming from the curse of the law.<p/>That we might receive, etc. The second ina is parallel with the first. The deliverance from the curse results not only in extending to the Gentiles the blessing promised to Abraham, but in the impartation of the Spirit to both Jews and Gentiles through faith. The eujlogia blessing is not God's gift of justification as the opposite of the curse; for in vv. 10, 11, justification is not represented as the opposite of the curse, but as that by which the curse is removed and the blessing realized. The content of the curse is death, verse 13. The opposite of the curse is life. The subject of the promise is the life which comes through the Spirit. See <a href='B:500 7:39'>Joh 7:39</a>; <a href='B:510 2:17'>Act 2:17</a>; <a href='B:510 2:38'>Act 2:38</a>; <a href='B:510 2:39'>Act 2:39</a>; <a href='B:510 10:45'>Act 10:45</a>; <a href='B:510 10:47'>Act 10:47</a>; <a href='B:510 14:7'>Act 14:7</a>; <a href='B:510 14:8'>Act 14:8</a>; <a href='B:520 5:5'>Rom 5:5</a>; <a href='B:520 8:2'>Rom 8:2</a>; <a href='B:520 8:4'>Rom 8:4</a>; <a href='B:520 8:6'>Rom 8:6</a>; <a href='B:520 8:11'>Rom 8:11</a>; <a href='B:560 1:13'>Eph 1:13</a>.


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After the manner of men [&#954; &#945; &#964; &#945; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#957;]. According to human analogy; reasoning as men would reason in ordinary affairs. The phrase is peculiar to Paul. See <a href='B:520 3:5'>Rom 3:5</a>; <a href='B:530 3:3'>1Co 3:3</a>; <a href='B:530 9:8'>1Co 9:8</a>; <a href='B:530 14:32'>1Co 14:32</a>; <a href='B:550 1:11'>Gal 1:11</a>. Comp. ajnqrwpinov as a man, <a href='B:520 6:19'>Rom 6:19</a>.<p/>Though it be - yet. The A. V. and Rev. give the correct sense, but the order of the Greek is peculiar. %Omwv yet properly belongs to ouJudeiv no man : "Though a man's covenant yet no man disannulleth it." But omwv is taken out of its natural place, and put at the beginning of the clause, before ajnqrwpou, so that the Greek literally reads : "Yet a man's covenant confirmed no one disannulleth, etc." A similar displacement occurs <a href='B:530 14:7'>1Co 14:7</a>.<p/>Covenant [&#948; &#953; &#945; &#952; &#951; &#954; &#951; &#957;]. Not testament. See on <a href='B:470 26:28'>Mat 26:28</a>, and <a href='B:650 9:16'>Heb 9:16</a>.<p/>Confirmed [&#954; &#949; &#954; &#965; &#961; &#969; &#956; &#949; &#957; &#951; &#957;]. P o. See <a href='B:540 2:8'>2Co 2:8</a>. In LXX, <a href='B:10 23:20'>Gen 23:20</a>; <a href='B:30 25:30'>Lev 25:30</a>; <a href='B:30 4'>Lev 4:0</a> Macc. 7 9. From kurov supreme power. Hence the verb carries the sense of authoritative confirmation, in this case by the contracting parties.<p/>Disannulleth [&#945; &#952; &#949; &#964; &#949; &#953;]. See on bring to nothing, <a href='B:530 1:19'>1Co 1:19</a>. Rev. maketh void.<p/>Addeth thereto [&#949; &#960; &#953; &#948; &#953; &#945; &#964; &#945; &#963; &#963; &#949; &#964; &#945; &#953;]. N. T. o. Adds new specifications or conditions to the original covenant, which is contrary to law. Comp. ejpidiaqhkh a second will or codicil, Joseph B. J. 2 2, 3; Ant 17:9, 4. The doctrine of the Judaisers, while virtually annulling the promise, was apparently only the imposing of new conditions. In either case it was a violation of the covenant.


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The course of thought is as follows. The main point is that the promises to Abraham continue to hold for Christian believers (verse 17). It might be objected that the law made these promises void. After stating that a human covenant is not invalidated or added to by any one, he would argue from this analogy that a covenant of God is not annulled by the law which came afterwards. But before reaching this point, he must call attention to the fact that the promises were given, not to Abraham only, but to his descendants. Hence it follows that the covenant was not a mere temporary contract, made to last only up to the time of the law. Even a man's covenant remains uncancelled and without additions. Similarly, God's covenant - promises to Abraham remain valid; and this is made certain by the fact that the promises were given not only to Abraham but to his seed; and since the singular, seed, is used, and not seeds, it is evident that Christ is meant.<p/>The promises [&#945; &#953; &#949; &#960; &#945; &#947; &#947; &#949; &#955; &#953; &#945; &#953;]. Comp. <a href='B:520 9:4'>Rom 9:4</a>. The promise was given on several occasions. 61 Were made [&#949; &#961; &#961; &#949; &#952; &#951; &#963; &#945; &#957;]. Rend. were spoken.<p/>To his seed [&#964; &#969; &#963; &#960; &#949; &#961; &#956; &#945; &#964; &#953; &#945; &#965; &#964; &#959; &#965;]. Emphatic, as making for his conclusion in verse 17. There can be no disannulling by the law of a promise made not only to Abraham, but to his seed.<p/>Not - to seeds [&#959; &#965; - &#964; &#959; &#953; &#962; &#963; &#960; &#949; &#961; &#956; &#945; &#963; &#953; &#957;]. He means that there is significance in the singular form of expression, as pointing to the fact that one descendant (seed) is intended - Christ. With regard to this line of argument it is to be said,<p/>1. The original promise referred to the posterity of Abraham generally, and therefore applies to Christ individually only as representing these : as gathering up into one all who should be incorporated with him.<p/>2. The original word for seed in the O. T., wherever it means progeny, is used in the singular, whether the progeny consists of one or many. In the plural it means grains of seed, as <a href='B:90 8:15'>1Sa 8:15</a>. It is evident that Paul's argument at this point betrays traces of his rabbinical education (see Schoettgen, Horae Hebraicae, Volume 1, page 736), and can have no logical force for nineteenth century readers. Even Luther says : "Zum stiche zu schwach." 62 Of many [&#949; &#960; &#953; &#960; &#959; &#955; &#955; &#969; &#957;]. Apparently a unique instance of the use of ejpi with the genitive after a verb of speaking. The sense appears in the familiar phrase "to speak upon a subject," many being conceived as the basis on which the speaking rests. Similarly ejf' eJnov of one.


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And this I say [&#964; &#959; &#965; &#964; &#959; &#948; &#949; &#955; &#949; &#947; &#969;]. Now I mean this. Not strictly the conclusion from vv. 15, 16, since Paul does not use this phrase in drawing a conclusion (comp. <a href='B:530 1:12'>1Co 1:12</a>, and touto de fhmi, <a href='B:530 7:29'>1Co 7:29</a>; <a href='B:530 14:50'>1Co 14:50</a> ). It is rather the application, for which the way was prepared in verse 16, of the analogy of verse 15 to the inviolable stability of God's covenant.<p/>Four hundred and thirty years after. Bengel remarks : "The greatness of the interval increases the authority of the promise." 63 To make of none effect [&#954; &#945; &#964; &#945; &#961; &#947; &#951; &#963; &#945; &#953;]. See on <a href='B:520 3:3'>Rom 3:3</a>.


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In the analogy of verse 15 there was contemplated the double possibility of invalidation or addition. With relation to God's promise, the Judaisers insisted on addition; since, while they preached faith in the promise and in its fulfillment in Christ, they made the inheritance of the promise dependent upon the fulfilling of the law. Paul, on the other hand, holds that the Judaistic addition involves invalidation. Salvation must rest either upon the promise or upon the law. The Judaiser said, upon the promise and the law. For God gave the inheritance to Abraham by promise. It has been shown that the law did not abrogate the promise. Hence, if the inheritance be of the law it is no more of the promise. Comp. <a href='B:520 4:14'>Rom 4:14</a>.<p/>Gave [&#954; &#949; &#967; &#945; &#961; &#953; &#963; &#964; &#945; &#953;]. Freely bestowed as a gracious gift. See on <a href='B:490 7:21'>Luk 7:21</a>.


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Wherefore then serveth the law ? [&#964; &#953; &#959; &#965; &#957; &#959; &#957; &#959; &#956; &#959; &#962;]. Lit. what then is the law, or, why then the law ? What is its meaning and object? A natural question of an objector, since, according to Paul's reasoning, salvation is of promise and not of law.<p/>It was added [&#960; &#961; &#959; &#963; &#949; &#964; &#949; &#952; &#951;]. Comp. pareishlqen came in beside, <a href='B:520 5:20'>Rom 5:20</a>. Not as an addition to the promise, which is contrary to verse 18, but as a temporary, intermediate institution, in which only a subordinate purpose of God was expressed.<p/>Because of transgressions [&#964; &#969; &#957; &#960; &#945; &#961; &#945; &#946; &#945; &#963; &#949; &#969; &#957; &#967; &#945; &#961; &#953; &#957;]. In order to set upon already existing sins the stamp of positive transgression of law. Comp. <a href='B:520 4:5'>Rom 4:5</a>; <a href='B:520 5:13'>Rom 5:13</a>. Note the article, the transgressions, summing them up in one mass. Not, in order to give the knowledge of sins. This, it is true, would follow the revelation of sins as transgressions of law (<a href='B:520 3:20'>Rom 3:20</a>; <a href='B:520 7:13'>Rom 7:13</a> ); but,<p/>1. the phrase because of transgressions does not express that thought with sufficient definiteness. If that had been his meaning, Paul would probably have written thv ajpignwsewv twn parabasewn carin on account of the knowledge of transgressions.<p/>2. He meant to describe the office of the law as more than giving the knowledge of sins. Its office was, in revealing sin as positive transgression, to emphasize the objective, actual, contrary fact of righteousness according to the divine ideal, and to throw sin into contrast with that grand ideal. The seed. Christ, whose advent was to introduce the fulfillment of the promise (verse 16).<p/>Ordained [&#948; &#953; &#945; &#964; &#945; &#947; &#949; &#953; &#962;]. The verb means to arrange, appoint, prescribe. Of appointing the twelve, <a href='B:470 11:1'>Mat 11:1</a>; of enjoining certain acts, <a href='B:490 8:55'>Luk 8:55</a>; <a href='B:490 17:10'>Luk 17:10</a>; <a href='B:530 7:17'>1Co 7:17</a>; of the decree of Claudius, <a href='B:510 18:2'>Act 18:2</a>. Here, describing the form or mode in which the law was added; the arrangement made for giving it.<p/>By angels [&#948; &#953; &#945; &#947; &#947; &#949; &#955; &#969; &#957;]. Better, through angels as agents and intermediaries. Comp. eijv diatagav ajggelwn with reference to arrangements of angels; or as it was ordained by angels, <a href='B:510 7:53'>Act 7:53</a>. The tradition of the giving of the law through angels appears first in <a href='B:50 33:2'>Deu 33:2</a> (but comp. LXX and the Hebrew). See <a href='B:650 2:2'>Heb 2:2</a>; <a href='B:510 7:53'>Act 7:53</a>. In the later rabbinical schools great importance was attached to this tradition, and it was not without influence in shaping the doctrine of angelic mediation which formed one of the elements of the Colossian heresy. Josephus (Ant. 14 5, 3) relates that Herod excited the Jews to battle by a speech, in which he said that they had learned the holiest of laws from God through angels. It is a general O. T. idea that in great theophanies God appears surrounded with a heavenly host. See <a href='B:420 3:8'>Hab 3:8</a>; <a href='B:290 66:15'>Isa 66:15</a>; <a href='B:450 14:5'>Zec 14:5</a>; <a href='B:360 3:11'>Joe 3:11</a>. The idea of an angelic administration is also familiar. See <a href='B:20 23:20'>Exo 23:20</a>; <a href='B:20 32:34'>Exo 32:34</a>; <a href='B:20 33:14'>Exo 33:14</a>; <a href='B:290 63:9'>Isa 63:9</a>; <a href='B:60 5:14'>Jos 5:14</a>. The agency of angels indicates the limitations of the older dispensation; its character as a dispensation of the flesh.<p/>In the hand of a mediator [&#949; &#957; &#967; &#949; &#953; &#961; &#953; &#956; &#949; &#963; &#953; &#964; &#959; &#965;]. En ceiri by the agency of. A Hebraism. In this sense, not elsewhere in N. T. See LXX, <a href='B:10 38:20'>Gen 38:20</a>; <a href='B:30 16:21'>Lev 16:21</a>. In the hand of Moses, <a href='B:30 26:46'>Lev 26:46</a>; <a href='B:40 4:37'>Num 4:37</a>; <a href='B:40 4:41'>Num 4:41</a>; <a href='B:40 4:45'>Num 4:45</a>; <a href='B:40 4:49'>Num 4:49</a>. Comp. sun ceiri ajggelou with the hand of the angel, <a href='B:510 7:35'>Act 7:35</a>. For mesithv mediator, see on <a href='B:610 2:5'>1Ti 2:5</a>, and comp. <a href='B:650 8:6'>Heb 8:6</a>; <a href='B:650 9:15'>Heb 9:15</a>; <a href='B:650 12:24'>Heb 12:24</a>. It is a later Greek word signifying also umpire, arbitrator, and appears in LXX only in <a href='B:220 9:33'>Job 9:33</a>. The mediator here is Moses, who is often so designated by rabbinical writers. The object is not (as Meyer) to enable the reader to realize the glory of the law in the dignity and formal solemnity of its ordination, but to indicate the inferior, subordinate position held by the law in comparison with the promise, not the gospel. A glorification of the law cannot be intended, since if that were contemplated in the mention of angels and the mediator, the statement would tend to the disparagement of the promise which was given without a mediator. Paul, in the section 3 6 - 9, 7, aims to show that the law does not, as the Judaisers assume, stand in a relation to the divine plan of salvation as direct and positive as does the promise, and that it has not, like the promise and its fulfillment, an eternal significance. On the contrary, it has only a transitory value. This estimate of the law does not contradict Paul's assertions in <a href='B:520 7:12-25'>Rom 7:12-25</a>. In representing the law as subordinate and temporary he does not impugn it as a divine institution.


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Now a mediator is not a mediator of one [&#959; &#948; &#949; &#956; &#949; &#963; &#953; &#964; &#951; &#962; &#949; &#957; &#959; &#962; &#959; &#965; &#954; &#949; &#963; &#964; &#953; &#957;]. Observe,<p/>1. De is explanatory, not antithetic. The verse illustrates the conception of mediator.<p/>2. The article, the mediator, has a generic force : the mediator according to the general and proper conception of his function. Comp. the apostle (<a href='B:540 12:12'>2Co 12:12</a> ); the shepherd, the good (<a href='B:500 10:11'>Joh 10:11</a> ).<p/>3. Enov of one, is to be explained by the following ei=v, so that it is masculine and personal.<p/>We are not to supply party or law. The meaning is : the conception of mediator does not belong to an individual considered singly. One is not a mediator of his single self, but he is a mediator between two contracting parties; in this case between God and the people of Israel, as <a href='B:30 26:46'>Lev 26:46</a>; thus differing from Christ, who is called the mediator of a new covenant (<a href='B:650 8:6'>Heb 8:6</a>; <a href='B:650 9:15'>Heb 9:15</a>; <a href='B:650 12:24'>Heb 12:24</a> ). The new covenant, the gospel, was not a contract. Accordingly verse 20 serves to define the true conception of a mediator, and through this definition to make clearer the difference between the law, which required a mediator, and the promise, which is the simple expression of God's will. The very idea of mediation supposes two parties. The law is of the nature of a contract between God and the Jewish people. The validity of the contract depends on its fulfillment by both parties. Hence it is contingent, not absolute.<p/>But God is one [&#959; &#948; &#949; &#952; &#949; &#959; &#962; &#949; &#953; &#962; &#945; &#963; &#964; &#953; &#957;]. God does not need a mediator to make his promise valid. His promise is not of the nature of a contract between two parties. His promise depends on his own individual decree. He dealt with Abraham singly and directly, without a mediator. The dignity of the law is thus inferior to that of the promise.


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Against the promises [&#954; &#945; &#964; &#945; &#964; &#969; &#957; &#949; &#960; &#945; &#947; &#947; &#949; &#955; &#953; &#969; &#957;]. Does it follow from the difference between the law and the promises that they are in antagonism? Paul supposes this objection on the part of a Jewish Christian.<p/>God forbid [&#956; &#951; &#947; &#949; &#957; &#959; &#953; &#964; &#959;]. See on <a href='B:520 3:4'>Rom 3:4</a>. This could only be true in case the law gave life, for life must come either through the promises or through the law. If the law is against the promises, and makes them invalid, it follows that life must come through the law, and therefore righteousness, without which there is no life, would verily [&#959; &#957; &#964; &#969; &#962;], just as the Judaisers claim, be through the law.<p/>By the law. Tisch., Rev. T., Weiss, retain ejk nomou from, resulting from the law. WH. read ejn nomw in the law. The meaning is substantially the same with either reading : in the one case proceeding from, in the other residing in the law.


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But it is not true that the law gives life, for the law, according to scripture, condemned all alike.<p/>The scripture [&#951; &#947; &#961; &#945; &#966; &#951;]. Scripture is personified. See on verse 8. Hath concluded [&#963; &#965; &#957; &#949; &#954; &#955; &#949; &#953; &#963; &#949; &#957;]. Better, hath shut up, as a jailer. Only in Paul, with the exception of <a href='B:490 5:6'>Luk 5:6</a>. Frequent in LXX Not included with others, but confined as within an enclosure, as <a href='B:490 5:6'>Luk 5:6</a>, of the net enclosing the fish. Comp. <a href='B:20 14:3'>Exo 14:3</a>; <a href='B:60 6:1'>Jos 6:1</a>; <a href='B:60 1'>Jos 1:0</a> Macc. 4 31. Scripture, in its divine utterances on the universality and guilt of sin, is conceived as a jailer who shuts all up in sin as in a prison. Comp. <a href='B:520 3:10-19'>Rom 3:10-19</a>; <a href='B:520 11:32'>Rom 11:32</a>.<p/>All [&#964; &#945; &#960; &#945; &#957; &#964; &#945;]. Neuter, all things collectively : = all men. For the neuter in a similar comprehensive sense, see <a href='B:530 1:27'>1Co 1:27</a>; <a href='B:580 1:20'>Col 1:20</a>; <a href='B:560 1:10'>Eph 1:10</a>.<p/>That [&#953; &#957; &#945;]. In order that. That which is represented through a personification as the act of Scripture, is the act of God, according to a definite purpose that the promise should be inherited by believers only, through faith in Jesus Christ.<p/>The promise [&#951; &#949; &#960; &#945; &#947; &#947; &#949; &#955; &#953; &#945;]. That is, the thing promised; the inheritance, verse 18.<p/>By faith [&#949; &#954; &#960; &#953; &#963; &#964; &#949; &#969; &#962;]. Const. with the promise, not with might be given. The promised gift which is the result of faith. The false teachers claimed that it was the result of works.<p/>To them that believe [&#964; &#959; &#953; &#962; &#960; &#953; &#963; &#964; &#949; &#965; &#959; &#965; &#963; &#953; &#957;]. Not tautological. Even the Judaisers held that salvation was intended for believers, but also that legal obedience was its procuring cause; against which Paul asserts that it is simply for those that believe.


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But the office of the law as a jailer was designed to be only temporary, until the time when faith should come. It was to hold in custody those who were subjected to sin, so that they should not escape the consciousness of their sins and of their liability to punishment. Faith [&#964; &#951; &#957; &#960; &#953; &#963; &#964; &#953; &#957;]. The subjective faith in Christ which appropriates the promise. See on chapter <a href='B:550 1:23'>Gal 1:23</a>.<p/>We were kept [&#949; &#966; &#961; &#959; &#965; &#961; &#959; &#965; &#956; &#949; &#952; &#945;]. Better, kept in ward, continuing the figure in shut up, verse 22. The imperfect tense indicates the continued activity of the law as a warder.<p/>Under the law [&#965; &#960; &#959; &#957; &#959; &#956; &#959; &#957;]. Const. with were kept in ward, not with shut up. We were shut up with the law as a warder, not for protection, but to guard against escape. Comp. Wisd. 17 15. The figure of the law as pedagogue (verse 24) is not anticipated. The law is conceived, not as the prison, but as the warder, the Lord or despot, the power of sin (see <a href='B:530 14:56'>1Co 14:56</a>; <a href='B:520 7'>Rom 7:0</a> ), by whom those who belong to sin are kept under lock and key - under moral captivity, without possibility of liberation except through faith.<p/>Shut up unto the faith [&#963; &#965; &#957; &#954; &#955; &#949; &#953; &#959; &#956; &#949; &#957; &#959; &#953; &#949; &#953; &#962; &#964; &#951; &#957; &#960; &#953; &#963; &#964; &#953; &#957;]. Eijv unto or for expresses the object of keeping in ward. It is not temporal, until, which is a rare usage in N. T., but with a view to our passing into the state of faith. Which should afterwards be revealed [&#956; &#949; &#955; &#955; &#959; &#965; &#963; &#945; &#957; - &#945; &#960; &#959; &#954; &#945; &#955; &#965; &#966; &#952; &#951; &#957; &#945; &#953;]. The position of mellousan emphasizes the future state of things to which the earlier conditions pointed. The faith was first revealed at the coming of Christ and the gospel.


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Wherefore [&#969; &#963; &#964; &#949;]. Better, so that. Theological consequence of the previous statements.<p/>Our schoolmaster [&#960; &#945; &#953; &#948; &#945; &#947; &#969; &#947; &#959; &#962; &#951; &#956; &#969; &#957;]. Our. Paul speaks as a Jew of Jews especially. Schoolmaster [&#960; &#945; &#953; &#948; &#945; &#947; &#969; &#947; &#959; &#962; &#960;] is an error. The word means an overseer or guardian. See on <a href='B:530 9:15'>1Co 9:15</a>. Tutor (Rev.) is defensible on the ground of etymology, tueri to look upon, thence to guard. In civil law a tutor is a person legally appointed for the care of the person and property :<a href='B:550 4'>Gal 4:0</a><p/>CHAPTER IV<p/>The last words of chapter iii, "heirs according to the promise," are now further discussed. It is shown that the capability of heirship, which was first conferred through Christ, could not enter earlier into the history of mankind, because mankind was still in its minority; and its majority, its sonship, was first entered upon through Christ. The way of the law was not, as the Jews supposed, a direct way to the fulfillment of the divine promise. At the same time, it did not utterly lead away from the true goal. It was a roundabout way to it. Sabatier (l' Apotre Paul) observes : "The law is neither absolutely identical with the promise, nor absolutely opposed to it. It is not the negation of the promise, but is distinct from it and subordinate to it. Its final purpose lies in the promise itself. It is an essential but transitional element in the historical development of humanity. It must disappear on attaining its goal. 'Christ is the end of the law. '" But why was this way necessary? Why did not God open the way of faith leading to the inheritance of the promise immediately after the promise was given? The answer to this was indicated in <a href='B:550 3:24-26'>Gal 3:24-26</a>. It is now given more fully.


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Now I say [&#955; &#949; &#947; &#969; &#948; &#949;]. Introducing a continued, explanatory discussion. Comp. chapter <a href='B:550 3:17'>Gal 3:17</a>; <a href='B:550 5:16'>Gal 5:16</a>; <a href='B:530 1:12'>1Co 1:12</a>.<p/>The heir [&#959; &#954; &#955; &#951; &#961; &#959; &#957; &#959; &#956; &#959; &#962;]. See on inheritance, <a href='B:670 1:4'>1Pe 1:4</a>. The article is generic as in the mediator, chapter <a href='B:550 3:20'>Gal 3:20</a>.<p/>A child [&#957; &#951; &#960; &#953; &#959; &#962;]. A minor. See on <a href='B:530 3:1'>1Co 3:1</a>. Used by Paul in contrast with teleiov full grown. See <a href='B:560 4:13'>Eph 4:13</a>; <a href='B:530 14:20'>1Co 14:20</a>; <a href='B:570 3:15'>Phi 3:15</a>. The Jews called proselytes or novices babes. See <a href='B:520 2:20'>Rom 2:20</a>.<p/>Lord of all. Legally, by right of birth, though not actually.


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Tutors [&#949; &#960; &#953; &#964; &#961; &#959; &#960; &#959; &#965; &#962;]. Better, guardians. See on <a href='B:490 8:3'>Luk 8:3</a>. Only here in Paul. A general term, covering all to whom supervision of the child is intrusted, and should not be limited to paidagwgov (chapter <a href='B:550 3:24'>Gal 3:24</a> ). See 2 Macc. 11 1; 13 2; 14 2.<p/>Govenors [&#959; &#953; &#954; &#959; &#957; &#959; &#956; &#959; &#965; &#962;] Better stewards. Lat. dispensatores. More special than guardians, signifying those who had charge of the heir's property. See on <a href='B:490 16:1'>Luk 16:1</a>. In later Greek it was used in two special senses :<p/>1. The slave whose duty it was to distribute the rations to the other slaves : so <a href='B:490 12:42'>Luk 12:42</a>.<p/>2. The land - steward : so <a href='B:490 16:1'>Luk 16:1</a>. Comp. <a href='B:520 16:23'>Rom 16:23</a>, oJ oijkonomov thv polewv, commonly rendered city - treasurer : A. V. chamberlain. 66 In Lucian, Alex. 39, the Roman procurators, or fiscal administrators, are called Kaisarov oijkonomoi; comp. <a href='B:150 4:49'>Ezr 4:49</a>; <a href='B:190 8:9'>Est 8:9</a>. The dispensator in the Roman household had charge of the accounts and made the payments (see Cicero, ad Att 11 1; Juv. <a href='B:660 1:91'>Jas 1:91</a> ). He was commonly a slave. Christian teachers are called "stewards of the mysteries of God" and "of the grace of God" (<a href='B:530 4:1'>1Co 4:1</a>; <a href='B:670 4:10'>1Pe 4:10</a> ), as those who have received the counsels of God and impart them to men. A bishop or overseer is also called "a steward of God" (<a href='B:630 1:7'>Tit 1:7</a> ).<p/>The time appointed [&#960; &#961; &#959; &#952; &#949; &#963; &#956; &#953; &#945; &#962;]. N. T. o. o LXX In Athenian law the term limited for bringing actions and prosecutions. Proqesmiav nomov a statute of limitations. It was also applied to the time allowed a defendant for paying damages, after the expiration of which, if he had not paid, he was called uJperhmerov, or ejkproqesmov, or uJperproqesmov one who had gone over his day of payment. Whether Paul's figure assumes that the father is dead or living is a point which does not affect his argument. It is not easy to decide. As Alford justly remarks : "the antitype breaks through the type and disturbs it, as is the case wherever the idea of inheritance is spiritualised." Proqesmia an appointed time for the termination of the minority, would seem to imply that the father is conceived as living; since, if he were dead, that matter would be regulated by statute. 67


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We. Not Jewish Christians only, but all Christians. For in verse 5, Jewish Christians are distinctly characterized as those under the law, while the following we, subjects of Christian adoption, points back to the we in this verse. Again, elements of the world is too wide a conception to suit the law, which was given to Israel only.<p/>Elements of the world [&#964; &#945; &#963; &#964; &#959; &#953; &#967; &#949; &#953; &#945; &#964; &#959; &#965; &#954; &#959; &#963; &#956; &#959; &#965;]. For the word stoiceia in N. T. see <a href='B:580 2:8'>Col 2:8</a>; <a href='B:580 2:20'>Col 2:20</a>; <a href='B:650 5:12'>Heb 5:12</a>; <a href='B:680 3:10'>2Pe 3:10</a>; <a href='B:680 3:12'>2Pe 3:12</a>. See on <a href='B:680 3:10'>2Pe 3:10</a>. Interpretations differ.<p/>1. Elements of knowledge, rudimentary religiou s ideas. See <a href='B:650 5:12'>Heb 5:12</a>. The meaning of world will then be, the material as distinguished from the spiritual realm. Elements of the world will be the crude beginnings of religion, suited to the condition of children, and pertaining to those who are not Christians : elementary religious truths belonging to mankind in general. Thus the Jewish economy was of the world as appealing to the senses, and affording only the first elements of a spiritual system. The child - heir was taught only faint outlines of spiritual truth, and was taught them by worldly symbols.<p/>2. Elements of nature - of the physical world, especially the heavenly bodies. See <a href='B:680 3:10'>2Pe 3:10</a>; <a href='B:680 3:12'>2Pe 3:12</a>; Wisd. 7 17. According to this explanation, the point would be that the ordering of the religious life was regulated by the order of nature; "the days, months, times," etc. (verse 10), as well as the heathen festivals, being dependent on the movements of the heavenly bodies. This was the patristic view (Ambrose, Augustine, Chrysostom, Theodoret).<p/>3. The elements of the world are the personal, elemental spirits. This seems to be the preferable explanation, both here and in <a href='B:580 2:8'>Col 2:8</a>. According to Jewish ideas, all things had their special angels. In the Book of Jubilees, chapter 2, appear, the angel of the presence (comp. <a href='B:290 63:9'>Isa 63:9</a> ); the angel of adoration; the spirits of the wind, the clouds, darkness, hail, frost, thunder and lightning, winter and spring, cold and heat. In the Book of Enoch, 82 10 - 14, appear the angels of the stars, who keep watch that the stars may appear at the appointed time, and who are punished if the stars do not appear (xviii. 15).<p/>In the Revelation of John we find four angels of the winds (xiv. 18); the angel of the waters (xvi. 5); the age in the sun (xix. 17). In <a href='B:650 1:7'>Heb 1:7</a> we read, "who maketh his angels winds." Paul also recognizes elemental forces of the spiritual world. The thorn is "a messenger of Satan" (<a href='B:540 12:7'>2Co 12:7</a> ); Satan prevents his journey to Thessalonica (<a href='B:590 2:18'>1Th 2:18</a> ); the Corinthian offender is to be "delivered to Satan" (<a href='B:530 5:5'>1Co 5:5</a> ); the Kingdom of God is opposed by "principalities and powers" (<a href='B:530 14:24'>1Co 14:24</a> ); Christians wrestle against "the rulers of the darkness of this world; against the spiritual hosts of wickedness in the upper regions" (<a href='B:560 6:12'>Eph 6:12</a> ). In this passage the elements of the world are compared with overseers and stewards. This would seem to require a personal interpretation. In verse 8, "did service to them which by nature are no gods," appears to be = "in bondage under the elements," suggesting a personal interpretation of the latter. The Galatians had turned again to the observance of times and seasons (verse 10), which were controlled by the heavenly bodies and their spirits. 68


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Fullness of the time [&#964; &#959; &#960; &#955; &#951; &#961; &#969; &#956; &#945; &#964; &#959; &#965; &#967; &#961; &#959; &#957; &#959; &#965;]. The moment by which the whole pre - messianic period was completed. Comp. <a href='B:560 1:10'>Eph 1:10</a>. It answers to the time appointed of the Father (verse 2). For plhrwma see on <a href='B:500 1:16'>Joh 1:16</a>. The meaning of the word is habitually passive - that which is completed, full complement. There are frequent instances of its use with the genitive, as "fullness of the earth, blessing, time, the sea, Christ," in all which it denotes the plenitude or completeness which characterizes the nouns. 69 Sent forth [&#949; &#958; &#945; &#960; &#949; &#963; &#964; &#949; &#953; &#955; &#949; &#957;]. From himself : from his heavenly glory. This does not mean that God then, for the first time, embodied what had previously been a mere ideal, but that he sent forth a preexisting person. See <a href='B:570 2:6'>Phi 2:6</a>; <a href='B:570 2:7'>Phi 2:7</a>; <a href='B:570 2'>Phi 2:0</a> Made of a woman [&#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#957;]. Or born. Repeated, and expressing the fact that Christ became a man, as distinguished from his prehistoric form of being.<p/>Under the law. The earthly being of Christ began under the law. He was not only of human birth, but of Jewish birth; subjected to all the ordinances of the law, as circumcision for instance, like any other Jewish boy.


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To redeem [&#953; &#957; &#945; &#949; &#958; &#945; &#947; &#959; &#961; &#945; &#963; &#951;]. See on chapter <a href='B:550 3:13'>Gal 3:13</a>. To redeem from the dominion and curse of the law. The means of redemption is not mentioned. It cannot be merely the birth of Christ of a woman and under the law. These are mentioned only as the preliminary and necessary conditions of his redeeming work. The means or method appears in chapter <a href='B:550 3:13'>Gal 3:13</a>. We might receive [&#945; &#960; &#959; &#955; &#945; &#946; &#969; &#956; &#949; &#957;]. Not receive again or back, as <a href='B:490 14:27'>Luk 14:27</a>, for adoption was something which men did not have before Christ; but receive from the giver.<p/>The adoption [&#964; &#951; &#957; &#965; &#953; &#959; &#952; &#949; &#963; &#953; &#945; &#957;]. P o. See on <a href='B:520 8:15'>Rom 8:15</a>, and comp. <a href='B:520 9:4'>Rom 9:4</a>; <a href='B:560 1:5'>Eph 1:5</a>. Not sonship, but sonship conferred.


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Because ye are sons [&#959; &#964; &#953;]. For oti in this sense at the beginning of a clause see <a href='B:520 9:7'>Rom 9:7</a>; <a href='B:530 12:15'>1Co 12:15</a>; <a href='B:500 14:19'>Joh 14:19</a>; <a href='B:500 20:29'>Joh 20:29</a>. The emphasis is on sons. The spirit would not be given is ye were not sons. Others take oti as demonstrative, as a proof that ye are sons; but examples of such usage are wanting. It is not a proof of the fact of sonship that the apostle is giving, but a consequence of it. Comp. <a href='B:520 8:16'>Rom 8:16</a>, where the witness of the Spirit attests the sonship.<p/>The Spirit of his Son. The Holy Spirit which animated Jesus in his human life, and which, in the risen Christ, is the life - principle of believers. See <a href='B:530 14:45'>1Co 14:45</a>, and comp. <a href='B:520 8:9-11'>Rom 8:9-11</a>. The Holy Spirit is called the Spirit of Christ, <a href='B:520 8:9'>Rom 8:9</a>; <a href='B:520 8:10'>Rom 8:10</a>, where Paul uses Spirit of God, Spirit of Christ and Christ as convertible terms. The phrase Spirit of Jesus Christ only <a href='B:570 1:19'>Phi 1:19</a>. In <a href='B:500 3:34'>Joh 3:34</a> Christ is represented as dispensing the Spirit. He is fully endowed with the Spirit (<a href='B:480 1:10'>Mar 1:10</a>; <a href='B:500 1:32'>Joh 1:32</a> ) : he sends the Spirit from the Father to the disciples, and he is the burden of the Spirit's testimony (<a href='B:500 14:26'>Joh 14:26</a>; <a href='B:500 16:7'>Joh 16:7</a>; <a href='B:500 16:9'>Joh 16:9</a>; <a href='B:500 16:10'>Joh 16:10</a>; <a href='B:500 16:15'>Joh 16:15</a> ). The Paraclete is given in answer to Christ's prayer (<a href='B:500 14:16'>Joh 14:16</a> ). Christ identifies his own coming and presence with those of the Spirit (<a href='B:500 14:17'>Joh 14:17</a>; <a href='B:500 14:18'>Joh 14:18</a> ). Paul identifies him personally with the Spirit (<a href='B:540 3:17'>2Co 3:17</a> ).<p/>Our hearts. Note the interchange of persons : we might receive, ye are sons, our hearts. Comp. <a href='B:520 7:4'>Rom 7:4</a>.<p/>Crying [&#954; &#961; &#945; &#950; &#959; &#957;]. A strong word, expressing deep emotion. The verb originally represents the sound of a croak or harsh scream; thence, generally, an inarticulate cry; an exclamation of fear or pain. The cry of an animal. So Aristoph. Knights, 1017, of the barking of a dog : 285, 287, of two men in a quarrel, trying to bawl each other down : Frogs, 258, of the croaking of frogs. This original sense appears in N. T. usage, as <a href='B:470 14:26'>Mat 14:26</a>; <a href='B:470 14:23'>Mat 14:23</a>; <a href='B:470 27:50'>Mat 27:50</a>; <a href='B:480 5:5'>Mar 5:5</a>, etc., and is recognized even where the word is used in connection with articulate speech, by adding to it the participles legwn, legontev saying, or didaskwn teaching. See <a href='B:470 8:29'>Mat 8:29</a>; <a href='B:470 14:22'>Mat 14:22</a>; <a href='B:480 3:11'>Mar 3:11</a>; <a href='B:500 7:28'>Joh 7:28</a>, etc. In <a href='B:480 10:47'>Mar 10:47</a> the inarticulate cry and the articulate utterance are distinguished. At the same time, the word is often used of articulate speech without such additions, as <a href='B:480 10:48'>Mar 10:48</a>; <a href='B:480 11:9'>Mar 11:9</a>; <a href='B:480 14:13'>Mar 14:13</a>; <a href='B:480 14:14'>Mar 14:14</a>; <a href='B:490 18:39'>Luk 18:39</a>; <a href='B:510 7:60'>Act 7:60</a>; <a href='B:510 19:34'>Act 19:34</a>; <a href='B:520 8:15'>Rom 8:15</a>. It falls into more dignified association in LXX, where it is often used of prayer or appeal to God, as <a href='B:720 1:3'>Jud 1:3</a> :9, <a href='B:720 1:15'>Jud 1:15</a>; <a href='B:720 1:4'>Jud 1:4</a> :3; <a href='B:720 1:6'>Jud 1:6</a> :7; <a href='B:230 21:2'>Psa 21:2</a>; <a href='B:230 21:5'>Psa 21:5</a>; <a href='B:230 27:1'>Psa 27:1</a>; <a href='B:230 54:16'>Psa 54:16</a>; and in N. T., where it is applied to solemn, prophetic utterance, as <a href='B:520 9:27'>Rom 9:27</a>; <a href='B:500 1:15'>Joh 1:15</a>, and is used of Jesus himself, as <a href='B:500 7:28'>Joh 7:28</a>; <a href='B:500 7:37'>Joh 7:37</a>; <a href='B:500 12:44'>Joh 12:44</a>, and of the Holy Spirit, as here. The Spirit gives the inspiration of which the believer is the organ. In <a href='B:520 8:15'>Rom 8:15</a> the statement is inverted. The believer cries under the power of the Spirit.<p/>Abba, Father. Comp. <a href='B:480 14:36'>Mar 14:36</a>; <a href='B:520 8:15'>Rom 8:15</a>. O pathr the Father, is not added in order to explain the Aramaic Abba for Greek readers. Rather the whole phrase Abba oJ pathr had passed into the early Christian prayers, the Aramaic title by which Christ addressed his Father (<a href='B:480 14:36'>Mar 14:36</a> ) being very early united with the Greek synonym. Such combinations of Hebrew and Greek addresses having the same meaning were employed in rabbinical writings. Comp. also <a href='B:730 9:11'>Rev 9:11</a>; <a href='B:730 12:9'>Rev 12:9</a>.


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Servant [&#948; &#959; &#965; &#955; &#959; &#962;]. Bondservant. See on <a href='B:470 20:26'>Mat 20:26</a>; <a href='B:480 9:35'>Mar 9:35</a>; <a href='B:520 1:1'>Rom 1:1</a>.<p/>Then an heir [&#954; &#945; &#953; &#954; &#955; &#951; &#961; &#959; &#957; &#959; &#956; &#959; &#962;]. Kai marks the logical sequence. Comp. <a href='B:520 8:17'>Rom 8:17</a>. The figure is based upon Roman, not upon Jewish, law. According to Roman law, all the children, sons and daughters, inherited alike. According to Jewish law, the inheritance of the sons was unequal, and the daughters were excluded, except where there were no male heirs. Thus the Roman law furnished a more truthful illustration of the privileges of Christians. Comp. chapter <a href='B:550 3:28'>Gal 3:28</a>.<p/>Of God through Christ. The correct reading is dia qeou through God, omitting Christ.


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Over against their filial freedom in Christ, Paul sets their lapse into subjection to the elements of the world (verse 3).<p/>Knew not God. See on <a href='B:600 1:8'>2Th 1:8</a>.<p/>Ye did service [&#949; &#948; &#959; &#965; &#955; &#949; &#965; &#963; &#945; &#964; &#949;]. Better, were in bondage or were slaves. By nature [&#966; &#965; &#963; &#949; &#953;]. Not denying their existence (comp. <a href='B:530 8:5'>1Co 8:5</a> ) but their deity. Emphasis on by nature. Comp. <a href='B:530 10:20'>1Co 10:20</a>.


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Rather are known of God. Rather corrects the first statement, have known God, which might seem to attach too much to human agency in attaining the knowledge of God. The divine side of the process is thrown into the foreground by are known, etc. Known does not mean approved or acknowledged, but simply recognized. Saving knowledge is doubtless implied, but is not expressed in the word. The relation of knowledge between God and his sons proceeds from God. The Galatians had not arrived at the knowledge of God by intuition nor by any process of reasoning. "God knew them ere they knew him, and his knowing them was the cause of their knowing him" (Eadie). Comp. <a href='B:530 13:12'>1Co 13:12</a>; <a href='B:620 2:19'>2Ti 2:19</a>; <a href='B:470 7:23'>Mat 7:23</a>. Dean Stanley remarks that "our knowledge of God is more his act than ours." If God knows a man, that fact implies an activity of God which passes over to the man, so that he, as the subject of God's knowledge, comes into the knowledge of God. In N. T. ginwskein often implies a personal relation between the knower and the known, so that knowledge implies influence. See <a href='B:530 2:8'>1Co 2:8</a>; <a href='B:500 1:10'>Joh 1:10</a>; <a href='B:500 2:24'>Joh 2:24</a>; <a href='B:500 17:3'>Joh 17:3</a>. For a parallel to this interchange between the active and the passive, see <a href='B:570 3:12'>Phi 3:12</a>.<p/>How [&#960; &#969; &#962;]. "A question full of wonder" (Bengel). Comp. I marvel, chapter <a href='B:550 1:6'>Gal 1:6</a>.<p/>Turn ye again [&#949; &#960; &#953; &#963; &#964; &#961; &#949; &#966; &#949; &#964; &#949; &#960; &#945; &#955; &#953; &#957;]. Better, the continuous present, are ye turning, as of a change still in progress. Comp. chapter <a href='B:550 1:6'>Gal 1:6</a>. Palin again, according to N. T. usage, and corresponding with palin anwqen in the following clause. Not back, which is the earlier sense and the usual classical meaning.<p/>Weak and beggarly elements [&#945; &#963; &#952; &#949; &#957; &#951; &#954; &#945; &#953; &#960; &#964; &#969; &#967; &#945; &#963; &#964; &#959; &#953; &#967; &#949; &#953; &#945;]. For elements see on verse 3. For ptwca beggarly, see on <a href='B:470 5:3'>Mat 5:3</a>. The two adjectives express the utter impotence of these "elements" to do and to bestow what was done and given by God in sending his Son into the world. Comp. <a href='B:520 8:3'>Rom 8:3</a>; <a href='B:650 7:18'>Heb 7:18</a>.<p/>Again [&#960; &#945; &#955; &#953; &#957; &#945; &#957; &#969; &#952; &#949; &#957;]. Anwqen [&#945; &#957; &#969; &#945; &#946; &#959; &#962; &#949;] adds to palin the idea of going back to the beginning. Its primary meaning is from above; thence, from the first, reckoning in a descending series. So <a href='B:490 1:3'>Luk 1:3</a>; <a href='B:510 26:5'>Act 26:5</a>; <a href='B:510 26:71'>Act 26:71</a> Such combinations as this are not uncommon in N. T. and Class. See, for instance, <a href='B:510 18:21'>Act 18:21</a>; <a href='B:470 26:42'>Mat 26:42</a>; <a href='B:510 10:15'>Act 10:15</a>; <a href='B:500 21:16'>Joh 21:16</a>. But these additions to palin are not pleonastic. They often define and explain it. Thus, <a href='B:500 21:16'>Joh 21:16</a>, palin marks the repetition of Jesus ' question, deuteron the number of the repetition. He asked again, and this was the second time of asking.<p/>Ye desire [&#952; &#949; &#955; &#949; &#964; &#949;]. It was more than a mere desire. They were bent on putting themselves again into bondage. See on <a href='B:470 1:19'>Mat 1:19</a>.


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Ye observe [&#960; &#945; &#961; &#945; &#964; &#951; &#961; &#949; &#953; &#963; &#952; &#949;]. See on <a href='B:480 3:2'>Mar 3:2</a>, and <a href='B:500 18:12'>Joh 18:12</a>, and comp. Joseph. Ant 3:5, 5, parathrein tav eJbdomadav to watch the weeks. The word denotes careful, scrupulous observance, an intent watching lest any of the prescribed seasons should be overlooked. A merely legal or ritual religion always develops such scrupulousness. Days. Sabbaths, fast - days, feast - days, new moons. Comp. <a href='B:520 14:5'>Rom 14:5</a>; <a href='B:520 14:6'>Rom 14:6</a>; <a href='B:580 2:16'>Col 2:16</a>.<p/>Months. Sacred months. Comp. <a href='B:290 66:23'>Isa 66:23</a>. In the preexilic time the months were mostly not named but numbered first, second, third, etc., and this usage appears also in the post - exilic writings of the O. T. Only four months had special names : the first, Abib, the ear month, which marked the beginning of harvest (<a href='B:20 13:4'>Exo 13:4</a>; <a href='B:20 23:15'>Exo 23:15</a>; <a href='B:20 34:18'>Exo 34:18</a> ) : the second, Sif or Z? the flower month (<a href='B:110 6:1'>1Ki 6:1</a>; <a href='B:110 6:37'>1Ki 6:37</a> ) : the seventh, Ethanum, the month of streaming rivers fed by the autumnal rains (<a href='B:110 8:2'>1Ki 8:2</a> ) : the eighth, Bul, the month of rain (<a href='B:110 6:38'>1Ki 6:38</a> ). In the post - exilic time names for all the months came into use, the most of which appear in the Palmyrene inscriptions and among the Syrians. According to the Talmud, the returning Jews brought these names from Babylon. The names of all are found in a month table discovered at Nineveh. N?n corresponds to Abib (<a href='B:160 2:1'>Neh 2:1</a>; <a href='B:190 3:7'>Est 3:7</a> ), answering to the latter part of March and April. Jjar answered to Ziv (Targ. <a href='B:140 30:2'>2Ch 30:2</a> ), our May. Tisri to Ethanim, the seventh month of the ecclesiastical, and the first of the civil year, corresponding to October. Marcheschwan (see Joseph. Ant 1:3, 3) answered to Bul and November. Tisri, being the seventh or sabbatical month, was peculiarly sacred, and the fourth [&#963; &#953; &#962; &#945; &#957;, &#965; &#957; &#949;], fifth (Ab, August), and tenth (Tebeth, January) were distinguished by special fasts. Times [&#954; &#945; &#953; &#961; &#959; &#965; &#962;]. Better, seasons. See on <a href='B:470 12:1'>Mat 12:1</a>; <a href='B:560 1:10'>Eph 1:10</a>, and comp. <a href='B:30 23:4'>Lev 23:4</a>. The holy, festal seasons, as Passover Pentecost, Feast of Tabernacles. See <a href='B:140 8:13'>2Ch 8:13</a>.<p/>Years [&#949; &#957; &#953; &#945; &#965; &#964; &#959; &#965; &#962;]. Sabbatical years, occurring every seventh year. Not years of Jubilee, which had ceased to be celebrated after the time of Solomon.


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I am afraid of you [&#966; &#959; &#946; &#959; &#965; &#956; &#945; &#953; &#965; &#956; &#945; &#962;]. Not a felicitous translation, though retained by Rev. Rather, "I am afraid for you or concerning you." The second uJmav is not attracted into the principal clause so as to read, "I am afraid lest I have bestowed labor," etc. The two clauses are distinct. I am afraid about you : then the reason for the fear is added, lest I have bestowed, etc.<p/>Upon you [&#949; &#953; &#962; &#965; &#956; &#945; &#962;]. Lit. into you. The labor, though in vain, had born directly upon its object. See the same phrase <a href='B:520 16:6'>Rom 16:6</a>.<p/>In vain [&#949; &#953; &#954; &#951;]. Comp. chapter <a href='B:550 3:4'>Gal 3:4</a>; <a href='B:530 14:2'>1Co 14:2</a>, and eijv to no purpose, <a href='B:570 2:16'>Phi 2:16</a>; <a href='B:540 6:1'>2Co 6:1</a>; <a href='B:550 2:2'>Gal 2:2</a>; <a href='B:590 3:5'>1Th 3:5</a>. After all my labor, you may return to Judaism. Luther says : "These words of Paul breathe tears."


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Be as I am [&#947; &#953; &#957; &#949; &#963; &#952; &#949; &#969; &#962; &#949; &#947; &#969;]. Better, become as I am; free from the bondage of Jewish ordinances.<p/>I am as ye are [&#954; &#945; &#947; &#969; &#969; &#962; &#949; &#947; &#969;]. Rather, I became. Supply ejgenomhn or gegona. Become as I am, for I became a Gentile like you. Comp. 
<a href='B:570 3:7'>Phi 3:7</a><p/>, <a href='B:570 3:8'>Phi 3:8</a>. For the phrase ginesqai wJv to become as, see <a href='B:470 6:16'>Mat 6:16</a>; <a href='B:520 9:29'>Rom 9:29</a>; <a href='B:530 4:13'>1Co 4:13</a>; <a href='B:530 9:20-22'>1Co 9:20-22</a>.<p/>Ye have not injured me at all [&#959; &#965; &#948; &#949; &#957; &#956; &#949; &#951; &#948; &#953; &#954; &#951; &#963; &#945; &#964; &#949;]. This translation misses the force of the aorist, and conveys a wrong impression, that Paul, up to this time, had received no wrong at the hands of the Galatians. This was not true. The reference is to his earlier relations with the Galatians, and is explained by vv. 13, 14. Rend. ye did not injure me at all. Ye did not injure me then, do not do so now.


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Ye know [&#959; &#953; &#948; &#945; &#964; &#949; &#948; &#949;]. The A. V. omits de which is wanting in some Mss. De not oppositional as commonly explained : "Ye did not injure me, but on the contrary ye know, etc. "; but introducing an explanation of ye did not injure me by reference to the fact that they might easily have been moved to do him wrong by the unfavorable circumstances under which he first preached the gospel to them (through infirmity of the flesh). The formulas oida de, oidamen de, oidate de, are habitually used by Paul to introduce an explanation of what precedes, from a new point of view. See <a href='B:520 2:2'>Rom 2:2</a>; <a href='B:520 3:19'>Rom 3:19</a>; <a href='B:520 14:29'>Rom 14:29</a>; <a href='B:570 4:15'>Phi 4:15</a>. The general sense therefore is :" Ye did not wrong me at all as you might easily have been moved to do; for [&#948; &#949;] you know in what an unfavorable light my infirmities placed me when I first came among you. "<p/>Through infirmity [&#948; &#953; &#945; &#963; &#952; &#949; &#957; &#949; &#953; &#945; &#957;]. On account of infirmity. Referring to the fact that Paul, in his first journey, was compelled by sickness to remain in Galatia, and preached to the Galatians during this enforced sojourn. This fact made their kindly reception the more commendable. 73 At the first [&#964; &#959; &#960; &#961; &#959; &#964; &#949; &#961; &#959; &#957;]. Either generally, at an earlier time than the present (as <a href='B:500 6:62'>Joh 6:62</a>; <a href='B:500 9:8'>Joh 9:8</a>; <a href='B:610 1:13'>1Ti 1:13</a> ), or the first time (as <a href='B:650 7:27'>Heb 7:27</a> ). Here in the latter sense. Paul had visited the Galatians twice before he wrote this letter.


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My temptation which was in my flesh [&#964; &#959; &#957; &#960; &#949; &#953; &#961; &#945; &#963; &#956; &#959; &#957; &#965; &#956; &#969; &#957; &#949; &#957; &#964; &#951; &#963; &#945; &#961; &#954; &#953; &#956; &#959; &#965;]. The correct reading is peirasmon uJmwn your temptation. The trial to which they were subjected by his bodily infirmity (verse 13), and which might have tempted them to treat him with indifference.<p/>Ye despised not nor rejected [&#959; &#965; &#954; &#949; &#958; &#959; &#965; &#952; &#949; &#957; &#951; &#963; &#945; &#964; &#949; &#959; &#965; &#948; &#949; &#949; &#958; &#949; &#960; &#964; &#965; &#963; &#945; &#964; &#949;]. Commonly explained by making both verbs govern your temptation. Thus the meaning would be : "You were tempted to treat my preaching contemptuously because of my bodily infirmity; but you did not despise nor reject that which was a temptation to you." This is extremely far fetched, awkward, and quite without parallel in Paul's writings or elsewhere. It does not suit the following but received me, etc. It lays the stress on the Galatians' resistance of a temptation to despise Paul; whereas the idea of a temptation is incidental. On this construction we should rather expect Paul to say : "Ye did despise and repudiate this temptation." Better, make your temptation, etc., dependent on ye know (verse 13); place a colon after flesh, and make both verbs govern me in the following clause. Rend. "Ye know how through infirmity of the flesh I preached the gospel to you the first time, and (ye know) your temptation which was in my flesh : ye did not despise nor reject me, but received me." The last clause thus forms one of a series of short and detached clauses beginning with verse 10. Ouk ejxouqenhsate ye did not set at nought, from ouJuden nothing. The form oujqen occurs <a href='B:490 22:35'>Luk 22:35</a>; <a href='B:490 23:14'>Luk 23:14</a>; <a href='B:510 19:27'>Act 19:27</a>; <a href='B:510 26:26'>Act 26:26</a>; <a href='B:530 13:2'>1Co 13:2</a>; <a href='B:540 11:8'>2Co 11:8</a>. For the compound here, comp. <a href='B:490 18:9'>Luk 18:9</a>; <a href='B:490 23:11'>Luk 23:11</a>; <a href='B:510 4:11'>Act 4:11</a>; <a href='B:540 10:10'>2Co 10:10</a>. o Class. Exeptusate spurned, N. T. o. Lit. spat out. A strong metaphor, adding the idea of contempt to that of setting at nought. Comp. Ho<a href='B:380 1'>Oba 1:0</a>; <a href='B:380 1:5'>Oba 1:5</a> 322; Aristoph. Wasps, 792. The two verbs express contemptuous indifference. Emesai to vomit, as a figure of contemptuous rejection, is found in <a href='B:730 3:16'>Rev 3:16</a>. The simple ptuein to spit only in the literal sense in N. T. <a href='B:480 7:33'>Mar 7:33</a>; <a href='B:480 8:23'>Mar 8:23</a>; <a href='B:500 9:6'>Joh 9:6</a>, and no other compound occurs.<p/>As an angel. Bengel says : "The flesh, infirmity, temptation, are known to angels; wherefore to receive as an angel is to receive with great veneration." As Jesus Christ. With even higher honor than an angel. Comp. <a href='B:470 10:40'>Mat 10:40</a>; <a href='B:500 13:20'>Joh 13:20</a>.


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Where is then the blessedness ye spake of? [&#960; &#959; &#965; &#959; &#965; &#957; &#959; &#956; &#945; &#954; &#945; &#961; &#953; &#963; &#956; &#959; &#962; &#965; &#956; &#969; &#957;]. Makarismov, P o. Comp. <a href='B:520 4:6'>Rom 4:6</a>; <a href='B:520 4:9'>Rom 4:9</a>. Not blessedness, but pronouncing blessed, felicitation. "What had become of your self gratulation on my presence and teaching?" Ye spake of is an attempt to render uJmwn. Better, "Where is then that gratulation of yours?" I bear you record [&#956; &#945; &#961; &#964; &#965; &#961; &#969;]. Better, witness. Bear record is common in A. V. for bear witness. Record is used both of a person, as God is my record, <a href='B:570 1:8'>Phi 1:8</a>; I call God for a record, <a href='B:530 1:23'>1Co 1:23</a>, and in the sense of evidence or testimony. So Shaks. Richard 2 1 1 30 : "First, Heaven be the record to my speech."<p/>Plucked out [&#949; &#958; &#959; &#961; &#965; &#958; &#945; &#957; &#964; &#949; &#962;]. Lit. dug out. Only here, and <a href='B:480 2:4'>Mar 2:4</a>, of digging up the roof in order to let down the paralytic before Jesus. Your own eyes [&#964; &#959; &#965; &#962; &#959; &#966; &#952; &#945; &#955; &#956; &#959; &#965; &#962; &#965; &#956; &#969; &#957;]. Better, your eyes. Eyes, as most treasured possessions. Comp. <a href='B:230 17:8'>Psa 17:8</a>; <a href='B:240 7:2'>Pro 7:2</a>; <a href='B:450 2:8'>Zec 2:8</a>. Some have found here evidence that Paul was afflicted with disease of the eyes. See Dr. John Brown's Horae Subsecivae. Accordingly they explain these words, "You would have given me your own eyes to replace mine." But uJmwn is unemphatic, your. All attempts to connect the passage with Paul's "thorn in the flesh" (<a href='B:540 7:7'>2Co 7:7</a> ) are to be dismissed as fanciful.


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Therefore [&#969; &#963; &#964; &#949;]. Better, so then : seeing that your love for me has waned.<p/>Your enemy [&#949; &#967; &#952; &#961; &#959; &#962; &#965; &#956; &#969; &#957;]. 'Ecqrov enemy, in an active sense, as is shown by the next clause. Not passive, an object of hatred, which would have the pronoun in the dative.<p/>Because I tell you the truth [&#945; &#955; &#951; &#952; &#949; &#965; &#969; &#957; &#965; &#956; &#953; &#957;]. 'Alhqeuein, only here and <a href='B:560 4:15'>Eph 4:15</a>, means to speak the truth or to deal truly. The present participle refers to the same time as gegona I am become, the time of his second visit. The clause is usually construed as interrogative (A. V.). It is rather a direct statement with a slight interrogative suggestion. "So then, I am become your enemy, am I"


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They zealously affect you (zhlousin uJmav). They are zealously paying you court in order to win you over to their side. Affect, in this sense, is obsolete. It is from affectare, to strive after, earnestly desire. So Shaks. Tam. of Shr. 1 1 40 :<p/>"In brief, sir, study what you most affect." Ben Johnson, Alchem. 3 2 :<p/>"Pray him aloud to name what dish he affects." As a noun, desire. So Chaucer, Troil. and Cress. 3 1391 : "As Crassus dide for his affectis wronge" (his wrong desires). Comp. <a href='B:530 12:31'>1Co 12:31</a>; <a href='B:530 14:1'>1Co 14:1</a>.<p/>Not well [&#959; &#965; &#954; &#945; &#955; &#969; &#962;]. Not in an honorable way.<p/>Nay [&#945; &#955; &#955; &#945;]. So far from dealing honorably.<p/>They would exclude you [&#949; &#954; &#954; &#955; &#949; &#953; &#963; &#945; &#953; &#965; &#956; &#945; &#962; &#952; &#949; &#955; &#959; &#965; &#963; &#953; &#957;]. From other teachers who do not belong to their party - those of anti - Judaising views who formed the sounder part of the church.<p/>That ye might affect them [&#953; &#957; &#945; &#945; &#965; &#964; &#959; &#965; &#962; &#950; &#951; &#955; &#959; &#965; &#964; &#949;]. So that in your isolation from others, you might be led to seek affiliation with them.


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It is good - in a good thing. Zhlousqai to be zealously sought, in the same sense as before. It is passive. It is good for you Galatians to be zealously sought. In a good thing [&#949; &#957; &#954; &#945; &#955; &#969;] answers to ouj kalwv not honorably, verse 17. In a good matter - the interest of the gospel. Thus Paul would say : "These Judaisers zealously strive to win you over to their views; but they do not do this in an honorable way. There is no harm in seeking to interest and enlist you, provided it is in a good cause."


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My little children [&#964; &#949; &#954; &#957; &#953; &#945; &#956; &#959; &#965;]. Only here in Paul, but often in John. See <a href='B:500 13:33'>Joh 13:33</a>; <a href='B:690 2:1'>1Jn 2:1</a>; <a href='B:690 2:12'>1Jn 2:12</a>; <a href='B:690 2:28'>1Jn 2:28</a>; <a href='B:690 3:7'>1Jn 3:7</a>; <a href='B:690 3:18'>1Jn 3:18</a>, etc. 74 See on chapter <a href='B:550 3:26'>Gal 3:26</a>.<p/>I travail in birth again [&#960; &#945; &#955; &#953; &#957; &#969; &#948; &#953; &#957; &#969;]. Better as Rev. of whom I am again in travail. Wdinw only here and <a href='B:730 12:2'>Rev 12:2</a>.<a href='B:550 4:27'>Gal 4:27</a> is a quotation. The metaphorical use of the word is frequent in O. T. See <a href='B:230 7:14'>Psa 7:14</a>; Sir. 19 11; 31 5; 63 17; <a href='B:400 4:10'>Mic 4:10</a>; <a href='B:290 26:18'>Isa 26:18</a>; <a href='B:290 66:8'>Isa 66:8</a>. Paul means that he is for the second time laboring and distressed for the Galatian converts, with the same anguish which attended his first efforts for their conversion. The metaphor of begetting children in the gospel is found in <a href='B:530 4:15'>1Co 4:15</a>; <a href='B:570 1:10'>Phi 1:10</a>. It was a Jewish saying : "If one teaches the son of his neighbor the law, the Scripture reckons this the same as though he had begotten him."<p/>Until Christ be formed in you [&#956; &#949; &#967; &#961; &#953; &#962; &#959; &#965; &#956; &#959; &#961; &#966; &#969; &#952; &#951; &#967; &#961; &#953; &#963; &#964; &#959; &#962; &#949; &#957; &#965; &#956; &#953; &#957;]. The forming of Christ in them, their attainment of the complete inner life of Christians, is the object of the new birth. By their relapse they have retarded this result and renewed Paul's spiritual travail. The verb morfoun N. T. o. The idea under different aspects is common. See <a href='B:520 8:9'>Rom 8:9</a>; <a href='B:530 2:16'>1Co 2:16</a>; <a href='B:530 5:15'>1Co 5:15</a>; <a href='B:540 3:18'>2Co 3:18</a>; <a href='B:550 2:20'>Gal 2:20</a>; <a href='B:560 3:17'>Eph 3:17</a>; <a href='B:580 1:27'>Col 1:27</a>.


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I desire [&#951; &#952; &#949; &#955; &#959; &#957;]. Better, I could wish, the imperfect tense referring to a suppressed conditional clause, as if it were possible. Comp. <a href='B:510 25:22'>Act 25:22</a>; <a href='B:520 9:3'>Rom 9:3</a>.<p/>To change my voice [&#945; &#955; &#955; &#945; &#958; &#945; &#953; &#964; &#951; &#957; &#966; &#969; &#957; &#951; &#957; &#956; &#959; &#965;]. To address you, not with my former severity, so as to make you think me your enemy, but affectionately, as a mother speaks to her children, yet still telling them the truth [&#945; &#955; &#951; &#952; &#949; &#965; &#969; &#957;].<p/>I stand in doubt of you [&#945; &#960; &#959; &#961; &#959; &#965; &#956; &#945; &#953; &#949; &#957; &#965; &#956; &#953; &#957;]. Lit. I am perplexed in you. For this use of ejn, comp. <a href='B:540 7:16'>2Co 7:16</a>; <a href='B:550 1:24'>Gal 1:24</a>. Paul's perplexity is conceived as taking place in the readers. For the verb, see on <a href='B:480 6:20'>Mar 6:20</a>; <a href='B:540 4:8'>2Co 4:8</a>. Paul means : " I am puzzled how to deal with you; how to find entrance to your hearts.<p/>21 - 31. Paul now defends the principle of Christian freedom from the law by means of an allegorical interpretation of the history of Abraham's two sons. He meets the Jusaisers on their own Old Testament ground, going back to the statement of chapter <a href='B:550 3:7'>Gal 3:7</a>.


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Tell me. He plunges into the subject without introduction, and with a direct appeal.<p/>Desire [&#952; &#949; &#955; &#959; &#957; &#964; &#949; &#962;]. Are bent on being under the law. See on verse 9. Under the law [&#965; &#960; &#959; &#957; &#959; &#956; &#959; &#957;]. For nomov with and without the article, see on <a href='B:520 2:12'>Rom 2:12</a>. Here, unquestionably, of the Mosaic law.<p/>Hear [&#945; &#954; &#959; &#965; &#949; &#964; &#949;]. (Do ye not) hear what the law really says : listen to it so as to catch its real meaning? Comp. <a href='B:530 14:2'>1Co 14:2</a>; LXX, <a href='B:10 11:7'>Gen 11:7</a>; <a href='B:50 28:49'>Deu 28:49</a>; <a href='B:50 28:7'>Deu 28:7</a>; <a href='B:50 28:5'>Deu 28:5</a> The law [&#964; &#959; &#957; &#957; &#959; &#956; &#959; &#957;]. In a different sense, referring to the O. T. For a similar double sense see <a href='B:520 3:19'>Rom 3:19</a>. For nomov as a designation of the O. T. generally, see <a href='B:530 14:21'>1Co 14:21</a>; <a href='B:500 10:24'>Joh 10:24</a>; <a href='B:500 11:34'>Joh 11:34</a>; <a href='B:500 14:25'>Joh 14:25</a>.


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For [&#947; &#945; &#961;]. Your determination to be under the law is opposed by Scripture, if you will understand it, for it is written, etc.<p/>A bondmaid [&#964; &#951; &#962; &#960; &#945; &#953; &#948; &#953; &#963; &#954; &#951; &#962;]. The bondmaid, indicating a well known character, Hagar, <a href='B:10 16:3'>Gen 16:3</a>. The word in Class. means also a free maiden; but in N. T. always a slave. So almost always in LXX; but see <a href='B:80 4:12'>Rth 4:12</a>; Judith 12 13.


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Was born [&#947; &#949; &#947; &#949; &#957; &#957; &#951; &#964; &#945; &#953;]. Has been born, or is born : perfect tense, treating the historical fact as if present.<p/>After the flesh [&#954; &#945; &#964; &#945; &#963; &#945; &#961; &#954; &#945;]. According to the regular course of nature. Very common in Paul.<p/>By promise [&#948; &#953; &#949; &#960; &#945; &#947; &#947; &#949; &#955; &#953; &#945; &#962;]. Most editors retain the article, the promise of <a href='B:10 17:16'>Gen 17:16</a>; <a href='B:10 17:19'>Gen 17:19</a>; <a href='B:10 18:10'>Gen 18:10</a>. Comp. <a href='B:520 9:9'>Rom 9:9</a>. In virtue of the promise; for according to natural conditions he would not have been born.


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Are an allegory [&#949; &#963; &#964; &#953; &#957; &#945; &#955; &#955; &#951; &#947; &#959; &#961; &#959; &#965; &#956; &#949; &#957; &#945;]. N. T. o. Lit. are allegorised. From allo another, ajgoreuein to speak. Hence, things which are so spoken as to give a different meaning from that which the words express. For parable, allegory, fable, and proverb, see on <a href='B:470 13:3'>Mat 13:3</a>.


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In the liberty wherewith. This is according to the reading th ejleuqeria h=. Different connections are proposed, as with stand fast, as A. V. : or with the close of chapter 4, as, "we are not children of the bondwoman but of the free with the freedom with which Christ freed us" : or, "of her who is free with the freedom with which," etc. But h= wherewith must be omitted. A new clause begins with th ejleuqeria. Rend. for freedom did Christ set us free. For, not with freedom. It is the dative of advantage; that we might be really free and remain free. Comp. verse 13, and <a href='B:500 8:36'>Joh 8:36</a>.<p/>Made (us) free [&#951; &#955; &#949; &#965; &#952; &#949; &#961; &#969; &#963; &#949; &#957;]. With the exception of <a href='B:500 8:32'>Joh 8:32</a>; <a href='B:500 8:36'>Joh 8:36</a>, only in Paul.<p/>Stand fast [&#963; &#964; &#951; &#954; &#949; &#964; &#949;]. Used absolutely, as <a href='B:600 2:15'>2Th 2:15</a>. Mostly in Paul. See on <a href='B:590 3:8'>1Th 3:8</a>; <a href='B:590 3:8'>1Th 3:8</a>; <a href='B:590 3'>1Th 3:0</a> Be not entangled [&#956; &#951; &#949; &#957; &#949; &#967; &#949; &#963; &#952; &#949;]. Or, held ensnared. By Paul only here and <a href='B:600 1:4'>2Th 1:4</a>. Lit. to be held within. For an elliptical usage see on <a href='B:480 6:19'>Mar 6:19</a>.<p/>Yoke [&#950; &#965; &#947; &#969;]. Metaphorical, of a burden or bondage. Comp. <a href='B:470 11:29'>Mat 11:29</a>; <a href='B:470 11:30'>Mat 11:30</a>; <a href='B:510 14:10'>Act 14:10</a>; <a href='B:610 6:1'>1Ti 6:1</a>. Similarly LXX, <a href='B:10 27:40'>Gen 27:40</a>; <a href='B:30 26:13'>Lev 26:13</a>; <a href='B:140 10:4'>2Ch 10:4</a>; <a href='B:140 10:9'>2Ch 10:9</a>; <a href='B:140 10:10'>2Ch 10:10</a>; <a href='B:140 10:11'>2Ch 10:11</a>; <a href='B:140 10:14'>2Ch 10:14</a>. So always in N. T. except <a href='B:730 6:5'>Rev 6:5</a>, where it means a pair of scales. See note, and comp. <a href='B:30 19:35'>Lev 19:35</a>; <a href='B:30 19:36'>Lev 19:36</a>; <a href='B:240 11:1'>Pro 11:1</a>; <a href='B:240 16:11'>Pro 16:11</a>; <a href='B:350 12:7'>Hos 12:7</a>.


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Behold [&#953; &#948; &#949;]. Imperative singular, appealing to each individual reader. I Paul. Comp. <a href='B:540 10:1'>2Co 10:1</a>; <a href='B:560 3:1'>Eph 3:1</a>; <a href='B:580 1:23'>Col 1:23</a>. Asserting his personal authority.<p/>If ye be circumcised [&#949; &#945; &#957; &#960; &#949; &#961; &#953; &#964; &#949; &#956; &#957; &#951; &#963; &#952; &#949;]. Better, receive circumcision. The verb does not mean that they have already been circumcised. It states the case as supposable, implying that they were in danger of allowing themselves to be circumcised.<p/>Christ will profit you nothing. Circumcision is the sign of subjection to the Jewish "yoke" - the economy of the law. The question with the Galatians was circumcision as a condition of salvation. See chapter <a href='B:550 2:3'>Gal 2:3</a>; <a href='B:550 2:5'>Gal 2:5</a>; <a href='B:510 14:1'>Act 14:1</a>. It was a choice between salvation by law and salvation by Christ. The choice of the law involved the relinquishment of Christ. Comp. chapter <a href='B:550 2:21'>Gal 2:21</a>. Chrysostom says : "He who is circumcised is circumcised as fearing the law : but he who fears the law distrusts the power of grace : and he who distrusts gains nothing from that which he distrusts."


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Again [&#960; &#945; &#955; &#953; &#957;]. Probably with reference to what he had said at his last visit.<p/>Every man. Emphasizing and particularising the general to you, you, in verse 2.<p/>A debtor [&#959; &#966; &#949; &#953; &#955; &#949; &#964; &#951; &#962;]. In N. T. mostly of one under moral obligation. So in the sense of sinner, <a href='B:470 6:12'>Mat 6:12</a>; <a href='B:490 13:4'>Luk 13:4</a>. Comp. <a href='B:520 1:14'>Rom 1:14</a>; <a href='B:520 8:12'>Rom 8:12</a>. Similarly the verb ojfeilein to owe, as <a href='B:490 11:4'>Luk 11:4</a>; <a href='B:490 17:10'>Luk 17:10</a>; <a href='B:520 14:1'>Rom 14:1</a>, etc., though it is frequent in the literal sense.<p/>To do the law [&#960; &#959; &#953; &#951; &#963; &#945; &#953;]. Rare in N. T. See <a href='B:500 7:19'>Joh 7:19</a>; <a href='B:520 2:13'>Rom 2:13</a>; <a href='B:520 2:25'>Rom 2:25</a> [&#960; &#961; &#945; &#963; &#963; &#951; &#962;]. Threin to observe the law, the tradition, the commandment, <a href='B:470 19:17'>Mat 19:17</a>; <a href='B:480 7:9'>Mar 7:9</a>; <a href='B:500 14:15'>Joh 14:15</a>; <a href='B:510 14:5'>Act 14:5</a>; <a href='B:660 2:10'>Jas 2:10</a> : plhroun to fulfill the law, <a href='B:520 13:8'>Rom 13:8</a>; <a href='B:550 5:14'>Gal 5:14</a>; comp. ajnaplhroun <a href='B:550 6:2'>Gal 6:2</a> : fulassein to keep or guard the law, <a href='B:510 7:53'>Act 7:53</a>; <a href='B:510 21:24'>Act 21:24</a>; <a href='B:550 6:13'>Gal 6:13</a> : also with commandments, word of God or of Christ, ordinances of the law, <a href='B:470 19:20'>Mat 19:20</a>; <a href='B:480 10:20'>Mar 10:20</a>; <a href='B:490 11:28'>Luk 11:28</a>; <a href='B:500 12:47'>Joh 12:47</a>; <a href='B:520 2:26'>Rom 2:26</a>. Telein to carry out the law, <a href='B:520 2:27'>Rom 2:27</a>; <a href='B:660 2:8'>Jas 2:8</a>. Poihsai is to perform what the law commands : threin to observe, keep an eye on with the result of performing : fulassein to guard against violation : telein to bring to fulfillment in action.<p/>The whole law [&#959; &#955; &#959; &#957;]. Comp. <a href='B:660 2:10'>Jas 2:10</a>. Submission to circumcision commits one to the whole law. It makes him a party to the covenant of the law, and the law requires of every one thus committed a perfect fulfillment, <a href='B:550 3:10'>Gal 3:10</a>.


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Christ is become of no effect unto you [&#954; &#945; &#964; &#951; &#961; &#947; &#951; &#952; &#951; &#964; &#949; &#945; &#960; &#959; &#967; &#961; &#953; &#963; &#964; &#959; &#965;]. Incorrect. Lit. ye were brought to nought from Christ. Comp. <a href='B:520 7:2'>Rom 7:2</a>; <a href='B:520 7:6'>Rom 7:6</a>. Your union with Christ is dissolved. The statement is compressed and requires to be filled out. "Ye were brought to nought and so separated from Christ." For similar instances see <a href='B:520 9:3'>Rom 9:3</a>; <a href='B:520 11:3'>Rom 11:3</a>. The ajpo from properly belongs to the supplied verb of separation. For the verb katargein see on <a href='B:520 3:3'>Rom 3:3</a>.<p/>Ye are fallen from grace [&#964; &#951; &#962; &#967; &#945; &#961; &#953; &#964; &#959; &#962; &#949; &#958; &#949; &#960; &#949; &#963; &#945; &#964; &#949;]. For a similar phrase see <a href='B:680 3:17'>2Pe 3:17</a>. Having put yourselves under the economy of salvation by law, you have fallen out of the economy of salvation by the grace of Christ. Paul's declarations are aimed at the Judaisers, who taught that the Christian economy was to be joined with the legal. His point is that the two are mutually exclusive. Comp. <a href='B:520 4:4'>Rom 4:4</a>; <a href='B:520 4:5'>Rom 4:5</a>; <a href='B:520 4:14'>Rom 4:14</a>; <a href='B:520 4:16'>Rom 4:16</a>. The verb ejkpiptein to fall out, in the literal sense, <a href='B:510 12:7'>Act 12:7</a>; <a href='B:660 1:11'>Jas 1:11</a>. In Class. of seamen thrown ashore, banishment, deprivation of an office, degeneration, of actors being hissed off the stage.


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For we [&#951; &#956; &#949; &#953; &#962; &#947; &#945; &#961;]. Gar for introduces a proof of the preceding statement, by declaring the contrary attitude of those who continue under the economy of grace. Ye who seek to be justified by the law are fallen from grace; for we, not relying on the law, by faith wait for the hope of righteousness.<p/>Through the Spirit [&#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953;]. The Holy Spirit who inspires our faith. Not as Lightfoot, spiritually. The words pneumati ejk pistewv are not to be taken as one conception, the Spirit which is of faith, but present two distinct and coordinate facts which characterize the waiting for the hope of righteousness; namely, the agency of the Holy Spirit, in contrast with the flesh (comp. <a href='B:520 7:6'>Rom 7:6</a>; <a href='B:520 8:4'>Rom 8:4</a>; <a href='B:520 8:15'>Rom 8:15</a>; <a href='B:520 8:16'>Rom 8:16</a>; <a href='B:560 1:13'>Eph 1:13</a>; <a href='B:560 2:22'>Eph 2:22</a> ), and faith in contrast with the works of the law (comp. chapter <a href='B:550 3:3'>Gal 3:3</a>, and see chapter <a href='B:550 2:16'>Gal 2:16</a>; <a href='B:550 3:3'>Gal 3:3</a>; <a href='B:520 1:17'>Rom 1:17</a>; <a href='B:520 3:22'>Rom 3:22</a>; <a href='B:520 9:30'>Rom 9:30</a>; <a href='B:520 10:6'>Rom 10:6</a> ).<p/>By faith [&#949; &#954; &#960; &#953; &#963; &#964; &#949; &#969; &#962;]. Const. with wait, not with righteousness.<p/>Wait for [&#945; &#960; &#949; &#954; &#948; &#949; &#967; &#959; &#956; &#949; &#952; &#945;]. Quite often in Paul, and only twice elsewhere, <a href='B:650 9:28'>Heb 9:28</a>; <a href='B:670 3:20'>1Pe 3:20</a>. See on <a href='B:570 3:20'>Phi 3:20</a>.<p/>The hope of righteousness [&#949; &#960; &#953; &#948; &#945; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#962;]. Hope for the object of hope, as <a href='B:520 8:24'>Rom 8:24</a>; <a href='B:580 1:5'>Col 1:5</a>; <a href='B:650 6:18'>Heb 6:18</a>; <a href='B:630 2:13'>Tit 2:13</a>. The phrase means that good which righteousness causes us to hope for. Comp. hope of the calling (<a href='B:560 1:18'>Eph 1:18</a>; <a href='B:560 4:4'>Eph 4:4</a> ) : hope of the gospel (<a href='B:580 1:23'>Col 1:23</a> ). 81


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In Christ Jesus. In the economy of life which he inaugurates and inspires.<p/>Availeth [&#953; &#963; &#967; &#965; &#949; &#953;]. Has any significance or practical power. The verb in Paul only here and <a href='B:570 4:13'>Phi 4:13</a>. See on <a href='B:600 1:9'>2Th 1:9</a>. Which worketh [&#949; &#957; &#949; &#961; &#947; &#959; &#965; &#956; &#949; &#957; &#951;]. See on <a href='B:590 2:13'>1Th 2:13</a>. Middle voice, comp. <a href='B:520 7:5'>Rom 7:5</a>; <a href='B:540 1:6'>2Co 1:6</a>; <a href='B:540 4:12'>2Co 4:12</a>; <a href='B:600 2:7'>2Th 2:7</a>; <a href='B:560 3:20'>Eph 3:20</a>. Not passive, as by many Roman Catholic expositors, faith which is wrought by love.<p/>By love [&#948; &#953; &#945; &#947; &#945; &#960; &#951; &#962;]. Not that justification is through love; but the faith of the justified, which is their subjective principle of life, exhibits its living energy through love in which the whole law is fulfilled (verse 14). See <a href='B:610 1:5'>1Ti 1:5</a>; <a href='B:590 1:3'>1Th 1:3</a>; <a href='B:530 13'>1Co 13:0</a>.


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Ye did run [&#949; &#964; &#961; &#949; &#967; &#949; &#964; &#949;]. Better, as giving the force of the imperfect, ye were running. You were on the right road, and were making good progress when this interruption occurred. Comp. chapter <a href='B:550 2:2'>Gal 2:2</a>; <a href='B:530 9:24-27'>1Co 9:24-27</a>; <a href='B:570 3:14'>Phi 3:14</a>; <a href='B:620 4:7'>2Ti 4:7</a>.<p/>Well [&#954; &#945; &#955; &#969; &#962;]. Bravely, becomingly, honorably to yourselves and to the church. Often in Paul. See <a href='B:520 11:20'>Rom 11:20</a>; <a href='B:530 3:37'>1Co 3:37</a>; <a href='B:530 3:38'>1Co 3:38</a>; <a href='B:540 11:4'>2Co 11:4</a>; <a href='B:550 4:17'>Gal 4:17</a>; <a href='B:570 4:14'>Phi 4:14</a>.<p/>Did hinder [&#949; &#957; &#949; &#954; &#959; &#968; &#949; &#957;]. See on <a href='B:670 3:7'>1Pe 3:7</a>. Comp. <a href='B:590 2:18'>1Th 2:18</a>; <a href='B:520 14:22'>Rom 14:22</a>.<p/>Obey the truth [&#945; &#955; &#951; &#952; &#949; &#953; &#945; &#960; &#949; &#953; &#952; &#949; &#963; &#952; &#945; &#953;]. The exact phrase N. T. o. Disobey [&#945; &#960; &#949; &#953; &#952; &#959; &#965; &#963; &#953;] the truth, <a href='B:520 2:8'>Rom 2:8</a> : obedience [&#965; &#960; &#945; &#954; &#959; &#951;] of the truth, <a href='B:670 1:22'>1Pe 1:22</a>.


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This persuasion [&#951; &#960; &#949; &#953; &#963; &#956; &#959; &#957; &#951;]. Or, the persuasion. N. T. o. o LXX, o Class. It occurs in Ignatius, Rom. iii. and Just. Mart. <a href='B:730 1:53'>Rev 1:53</a>. The sense is not passive, your being persuaded, but active, the persuasion which the Judaising teacher s exert over you. Comp. <a href='B:530 1:4'>1Co 1:4</a>, piqoiv logoiv persuasive words. There may be a slight word play on peiqesqai and peismonh. Obedience to the truth is the result of the persuasive power of the truth.<p/>Him that calleth [&#964; &#959; &#965; &#954; &#945; &#955; &#959; &#965; &#957; &#964; &#959; &#962;]. Very often applied to God by Paul. See <a href='B:520 8:30'>Rom 8:30</a>; <a href='B:520 9:11'>Rom 9:11</a>; <a href='B:530 1:9'>1Co 1:9</a>; <a href='B:530 7:15'>1Co 7:15</a>; <a href='B:550 1:15'>Gal 1:15</a>; <a href='B:590 2:12'>1Th 2:12</a>; <a href='B:590 4:7'>1Th 4:7</a>; <a href='B:590 5:24'>1Th 5:24</a>; <a href='B:600 2:14'>2Th 2:14</a>. The persuasion to subject yourselves to the Jewish law does not proceed from him who called you to freedom in Christ.


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A little leaven [&#956; &#953; &#954; &#961; &#945; &#950; &#965; &#956; &#951;]. A proverbial warning, which appears also <a href='B:530 5:6'>1Co 5:6</a>. It refers, not to the doctrine of the false teachers, but to the false teachers themselves. Comp. <a href='B:480 8:15'>Mar 8:15</a>. With the single exception of the parable, <a href='B:470 13:33'>Mat 13:33</a>, leaven, in Scripture, is always a symbol of evil. Comp. <a href='B:20 12:15'>Exo 12:15</a>; <a href='B:20 12:19'>Exo 12:19</a>; <a href='B:20 13:3'>Exo 13:3</a>; <a href='B:20 13:7'>Exo 13:7</a>; <a href='B:20 23:18'>Exo 23:18</a>; <a href='B:30 2:11'>Lev 2:11</a>; <a href='B:50 16:3'>Deu 16:3</a>. This, however, is no warrant for the nonsense which has been deduced from it, as that Jesus ' parable of the leaven contains a prophecy of the corruption of Christianity. Because leaven in Scripture is habitually the type of corruption, we are "none the less free to use it in a good sense as Christ did. One figure need not always stand for one and the same thing. The devil is 'a roaring lion, ' but Christ is also 'the lion of the tribe of Judah '" (Trench). It is an apt figure of secret, pervading energy, whether bad or good. A new interest is given to the figure by Pasteur's discovery that fermentation is a necessary consequence of the activity and growth of living organisms. 82 A very few of these Judaising intruders are sufficient to corrupt the whole church.<p/>Lump [&#966; &#965; &#961; &#945; &#956; &#945;]. P o. See on <a href='B:520 9:21'>Rom 9:21</a>.


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In the Lord. Const. with I have confidence.<p/>Will be - minded [&#966; &#961; &#959; &#957; &#951; &#963; &#949; &#964; &#949;]. The word denotes a general disposition of the mind rather than a specific act of thought directed at a given point. Comp. <a href='B:570 3:15'>Phi 3:15</a>; <a href='B:570 3:19'>Phi 3:19</a>; <a href='B:570 4:2'>Phi 4:2</a>; <a href='B:520 8:5'>Rom 8:5</a>; <a href='B:520 11:20'>Rom 11:20</a>; <a href='B:530 13:11'>1Co 13:11</a> : and fronhma mind, <a href='B:520 8:6'>Rom 8:6</a>; <a href='B:520 8:7'>Rom 8:7</a>; <a href='B:520 8:27'>Rom 8:27</a>. In Class. often with eu well, kalwv honorably, ojrqwv rightly, kakwv mischievously. Ta tinov fronein is to be of one's party.<p/>He that troubleth [&#959; &#945; &#961; &#945; &#963; &#963; &#969; &#957;]. Comp. chapter <a href='B:550 1:7'>Gal 1:7</a>. Not with reference to any particular individual, as Peter or James (Lipsius), but generally, of any possible person, "whoever he may be." The verb is used by Paul only in this Epistle, and refers to disturbance of faith or unity.


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And i. In sharp contrast with the disturber.<p/>If I yet preach circumcision [&#949; &#953; &#960; &#949; &#961; &#953; &#964; &#959; &#956; &#951; &#957; &#949; &#964; &#953; &#954; &#951; &#961; &#965; &#963; &#963; &#969;]. Commonly explained as an allusion to a charge circulated by the Judaisers that Paul preached or sanctioned the circumcision of Gentile converts in churches outside of Galatia, as, for example, in the case of Timothy, <a href='B:510 16:3'>Act 16:3</a>; <a href='B:510 16:8'>Act 16:8</a>; <a href='B:510 16:3'>Act 16:3</a> But it is quite unlikely that any such charge was circulated. The Judaisers would not have founded such a charge on an individual case or two, like Timothy's, especially in the face of the notorious fact that Paul, in Jerusalem and Antioch, had contested the demand for the circumcision of Gentile Christians; and Paul's question, "Why do I suffer persecution?" would have been pertinent only on the assumption that he was charged with habitually. not occasionally, preaching circumcision. Had the Judaisers actually circulated such a charge, Paul would have been compelled to meet it in a far more direct and thorough manner than he does here. He would have been likely to formulate the charge, and to deal incisively with the inconsistency in his preaching which it involved. The course of his thought is as follows : "He that troubleth you by preaching circumcision shall bear his judgment; but I am not a disturber - not your enemy (chapter <a href='B:550 4:16'>Gal 4:16</a> ), for I do not preach circumcision; and the proof of this is that I am persecuted. If I preached circumcision, there would be no offense, and therefore no disturbance; for the cross would cease to be an offense, if, in addition to the cross, I preached just what the Judaisers assert, the necessity of circumcision."<p/>Yet [&#949; &#960; &#953;]. As in the time before my conversion. The second epi is not temporal but logical, as <a href='B:520 3:7'>Rom 3:7</a>; <a href='B:520 9:19'>Rom 9:19</a>. What further ground is there for persecuting me?<p/>Then [&#945; &#961; &#945;]. As a consequence of my preaching circumcision.<p/>The offense of the cross [&#964; &#959; &#963; &#954; &#945; &#957; &#948; &#945; &#955; &#959; &#957; &#964; &#959; &#965; &#963; &#964; &#945; &#965; &#961; &#959; &#965;]. Comp. <a href='B:530 1:23'>1Co 1:23</a>. For offense, see on offend, <a href='B:470 5:29'>Mat 5:29</a>.<p/>Ceased [&#954; &#945; &#964; &#951; &#961; &#947; &#951; &#964; &#945; &#953;]. Lit. been done away or brought to nought. See on verse 4. If Paul had preached circumcision as necessary to salvation, the preaching of the cross would have ceased to be an offense, because, along with the cross, Paul would have preached what the Judaisers demanded, that the Mosaic law should still be binding on Christians. The Judaisers would have accepted the cross with circumcision, but not the cross instead of circumcision. The Judaisers thus exposed themselves to no persecution in accepting Christ. They covered the offense of the cross, and conciliated unbelieving Jews by maintaining that the law was binding upon Christians. See chapter <a href='B:550 6:12'>Gal 6:12</a>.


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They were cut off [&#945; &#960; &#959; &#954; &#959; &#968; &#959; &#957; &#964; &#945; &#953;]. More correctly, would cut themselves off. Perhaps the severest expression in Paul's Epistles. It turns on the practice of circumcision. Paul says in effect : "These people are disturbing you by insisting on circumcision. I would that they would make thorough work of it in their own case, and, instead of merely amputating the foreskin, would castrate themselves, as heathen priests do. Perhaps that would be even a more powerful help to salvation." With this passage should be compared <a href='B:570 3:2'>Phi 3:2</a>; <a href='B:570 3:3'>Phi 3:3</a>, also aimed at the Judaisers : "Beware of the concision" [&#964; &#951; &#957; &#954; &#945; &#964; &#945; &#964; &#959; &#956; &#951; &#957;], the word directing attention to the fact that these persons had no right to claim circumcision in the true sense. Unaccompanied by faith, love, and obedience, circumcision was no more than physical mutilation. They belonged in the category of those referred to in <a href='B:30 21:5'>Lev 21:5</a>. Comp. Paul's words on the true circumcision, <a href='B:520 2:28'>Rom 2:28</a>; <a href='B:520 2:29'>Rom 2:29</a>; <a href='B:570 3:3'>Phi 3:3</a>; <a href='B:580 2:11'>Col 2:11</a>.<p/>Which trouble [&#945; &#957; &#945; &#963; &#964; &#945; &#964; &#959; &#965; &#957; &#964; &#949; &#962;]. Only here in Paul, and twice elsewhere, <a href='B:510 17:6'>Act 17:6</a>; <a href='B:510 21:38'>Act 21:38</a>. o LXX Stronger than tarassein disturb. Rather to upset or overthrow. The usual phrase in Class. is ajnastaton poiein to make an upset. Used of driving out from home, ruining a city or country. See on madest an uproar, <a href='B:510 21:38'>Act 21:38</a>. Rev. unsettle is too weak.


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For [&#947; &#945; &#961;]. Well may I speak thus strongly of those who thus overthrow your whole polity and enslave you, for ye are called for freedom.<p/>Unto liberty [&#949; &#960; &#949; &#955; &#949; &#965; &#952; &#949; &#961; &#953; &#945;]. Better, for freedom. See on unto uncleanness, <a href='B:590 4:7'>1Th 4:7</a>. Epi marks the intention.<p/>Only [&#956; &#959; &#957; &#959; &#957;]. For a similar use of the word, qualifying or limiting a general statement, comp. <a href='B:530 7:39'>1Co 7:39</a>; <a href='B:550 2:10'>Gal 2:10</a>; <a href='B:570 1:27'>Phi 1:27</a>; <a href='B:600 2:7'>2Th 2:7</a>.<p/>Brethren. Rev. rightly puts the word at the end of the verse. The position is unusual. It would seem as if Paul intended to close this severs letter with an assurance that the "foolish Galatians" were still his brethren : They are addressed as "brethren," chapter <a href='B:550 4:12'>Gal 4:12</a>; <a href='B:550 5:11'>Gal 5:11</a>; <a href='B:550 6:1'>Gal 6:1</a>. Comp. <a href='B:530 16:24'>1Co 16:24</a>.<p/>Use not liberty [&#964; &#951; &#957; &#949; &#955; &#949; &#965; &#952; &#949; &#961; &#953; &#945; &#957;]. Use is not in the Greek. We may supply hold or make or turn.<p/>Occasion [&#945; &#966; &#959; &#961; &#956; &#951; &#957;]. See on <a href='B:520 7:8'>Rom 7:8</a>. Almost exclusively in Paul. To the flesh [&#964; &#951; &#963; &#945; &#961; &#954; &#953;]. See on <a href='B:520 7:5'>Rom 7:5</a>. The flesh here represents lovelessness and selfishness. Christian freedom is not to be abused for selfish ends. Paul treats this subject at length in <a href='B:530 8'>1Co 8:0</a>; <a href='B:520 12:25'>Rom 12:25</a>; <a href='B:520 12:26'>Rom 12:26</a>. Individual liberty is subject to the law of love and mutual service. Comp. <a href='B:670 2:16'>1Pe 2:16</a>.<p/>By love [&#948; &#953; &#945; &#964; &#951; &#962; &#945; &#947; &#945; &#960; &#951; &#962;]. Or through love, through which faith works (ver. 6).


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All the law [&#959; &#960; &#945; &#962; &#957; &#959; &#956; &#959; &#962;]. More correctly, the whole law. Comp. <a href='B:470 22:40'>Mat 22:40</a>.<p/>Is fulfilled [&#960; &#949; &#960; &#955; &#951; &#961; &#969; &#964; &#945; &#953;]. Has been fulfilled. Comp. <a href='B:520 13:8'>Rom 13:8</a>. The meaning is not embraced in, or summed up in, but complied with. In <a href='B:520 13:9'>Rom 13:9</a>, ajnakefalaioutai is summed up, is to be distinguished from plhrwma hath fulfilled (ver. 8) and plhrwma fulfillment (ver. 10). The difference is between statement and accomplishment. See on do the law, ver. 3.


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Bite and devour [&#948; &#945; &#954; &#957; &#949; &#964; &#949; &#954; &#945; &#953; &#954; &#945; &#964; &#949; &#963; &#952; &#953; &#949; &#964; &#949;]. Strong expressions of partisan hatred exerting itself for mutual injury. Daknein to bite, N. T. o. In LXX metaphorically, <a href='B:400 3:5'>Mic 3:5</a>; <a href='B:420 2:7'>Hab 2:7</a>. For katesqiein devour, comp. <a href='B:470 23:13'>Mat 23:13</a>; <a href='B:540 11:20'>2Co 11:20</a>; <a href='B:730 11:5'>Rev 11:5</a>.<p/>Be consumed [&#945; &#957; &#945; &#955; &#969; &#952; &#951; &#964; &#949;]. Rare in N. T. See <a href='B:490 9:54'>Luk 9:54</a>. Partisan strife will be fatal to the Christian community as a whole. The organic life of the body will be destroyed by its own members.


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Walk [&#960; &#949; &#961; &#953; &#960; &#945; &#964; &#949; &#953; &#964; &#949;]. Frequent in a metaphorical sense for habitual conduct. See <a href='B:480 7:5'>Mar 7:5</a>; <a href='B:500 8:12'>Joh 8:12</a>; <a href='B:510 21:21'>Act 21:21</a>; <a href='B:520 6:4'>Rom 6:4</a>; <a href='B:520 8:4'>Rom 8:4</a>; <a href='B:530 3:3'>1Co 3:3</a>; <a href='B:570 3:18'>Phi 3:18</a>. Never by Paul in the literal sense. In the Spirit [&#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953;]. Rather, by the Spirit, as the rule of action. Comp. <a href='B:550 6:16'>Gal 6:16</a>; <a href='B:570 3:16'>Phi 3:16</a>; <a href='B:520 4:12'>Rom 4:12</a>.<p/>Fulfill [&#964; &#949; &#955; &#949; &#963; &#951; &#964; &#949;]. Bring to fulfillment in action. See on do the law, ver. 3.<p/>The lust [&#949; &#960; &#953; &#952; &#965; &#956; &#953; &#945; &#957;]. Frequent in Paul, and usually in a bad sense; but see <a href='B:570 1:23'>Phi 1:23</a>; <a href='B:590 2:17'>1Th 2:17</a>, and comp. <a href='B:490 22:15'>Luk 22:15</a>. The phrase lust or lusts of the flesh occurs also <a href='B:560 2:3'>Eph 2:3</a>; <a href='B:680 2:18'>2Pe 2:18</a>; <a href='B:690 2:16'>1Jn 2:16</a>. It means, not the mere sensual desire of the physical nature, but the desire which is peculiar to human nature without the divine Spirit.


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Are contrary [&#945; &#957; &#964; &#953; &#954; &#949; &#953; &#964; &#945; &#953;]. The verb means to lie opposite to; hence to oppose, withstand. The sentence these - to the other is not parenthetical.<p/>So that [&#953; &#957; &#945;]. Connect with these are contrary, etc. %Ina does not express result, but purpose, to the end that, - the purpose of the two contending desires. The intent of each principle in opposing the other is to prevent man's doing what the other principle moves him to do.<p/>Cannot do [&#956; &#951; &#960; &#959; &#953; &#951; &#964; &#949;]. A mistake, growing out of the misinterpretation of ina noted above. Rather, each works to the end that ye may not do, etc. The things that ye would [&#945; &#949; &#945; &#957; &#952; &#949; &#955; &#951; &#964; &#949;]. The things which you will to do under the influence of either of the two contending principles. There is a mutual conflict of two powers. If one wills to do good, he is opposed by the flesh : if to do evil, by the Spirit.


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The question is, which of these two powers shall prevail. If the Spirit, then you are free men, no longer under the law. Comp. <a href='B:520 6:11'>Rom 6:11</a>; <a href='B:520 6:14'>Rom 6:14</a>. Under the law [&#965; &#960; &#959; &#957; &#959; &#956; &#959; &#957;]. The Mosaic law. We might have expected, from what precedes, under the flesh. But the law and the flesh are in the same category. Circumcision was a requirement of the law, and was a work of the flesh. The ordinances of the law were ordinances of the flesh (<a href='B:650 9:10'>Heb 9:10</a>; <a href='B:650 9:13'>Heb 9:13</a> ); the law was weak through the flesh (<a href='B:520 8:3'>Rom 8:3</a> ). See especially, <a href='B:550 3:2-6'>Gal 3:2-6</a>. In <a href='B:570 3:3'>Phi 3:3</a> ff. Paul explains his grounds for confidence in the flesh as his legal righteousness. The whole legal economy was an economy of the flesh as distinguished from the Spirit.


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Manifest. You have a clearly defined standard by' which to decide whether you are led by the Spirit or by the flesh. Each exhibits its peculiar works or fruits.<p/>Adultery [&#956; &#959; &#953; &#967; &#949; &#953; &#945;]. To be dropped from the text.<p/>Uncleanness [&#945; &#954; &#945; &#952; &#945; &#961; &#963; &#953; &#945;]. See on <a href='B:590 2:3'>1Th 2:3</a>.<p/>Lasciviousness [&#945; &#963; &#949; &#955; &#947; &#949; &#953; &#945;]. See on <a href='B:480 7:22'>Mar 7:22</a>.


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Witchcraft [&#966; &#945; &#961; &#956; &#945; &#954; &#953; &#945;]. Or sorcery. Elsewhere only <a href='B:730 18:23'>Rev 18:23</a>. From farmakon a drug. In LXX, see <a href='B:20 7:11'>Exo 7:11</a>; Wisd. 12 4; <a href='B:290 47:9'>Isa 47:9</a>. Comp. <a href='B:510 19:19'>Act 19:19</a>, perierga curious arts, note.<p/>Wrath [&#952; &#965; &#956; &#959; &#953;]. Lit. wraths. See on <a href='B:500 3:36'>Joh 3:36</a>.<p/>Strife [&#949; &#961; &#953; &#952; &#953; &#945; &#953;]. More correctly, factions. From eriqov a hired servant. Eriqia is, primarily, labor for hire (see Tob. 2 11), and is applied to those who serve in official positions for hire or for other selfish purposes,; and, in order to gain their ends, promote party spirit or faction. Seditions [&#948; &#953; &#967; &#959; &#963; &#964; &#945; &#963; &#953; &#945; &#953;]. Better, divisions. Only here and <a href='B:520 16:17'>Rom 16:17</a>. Once in LXX, 1 Macc. 3 29.<p/>Heresies [&#945; &#953; &#961; &#949; &#963; &#949; &#953; &#962;]. In Paul only here and <a href='B:530 11:19'>1Co 11:19</a>. See on <a href='B:680 2:1'>2Pe 2:1</a>. Parties, into which divisions crystallize.


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Murders. Omit from the text.<p/>Revelings [&#954; &#969; &#956; &#959; &#953;]. Comp. <a href='B:520 13:13'>Rom 13:13</a>; <a href='B:670 4:3'>1Pe 4:3</a>. In both passages coupled with drunkenness as here. See on <a href='B:670 4:3'>1Pe 4:3</a>.<p/>I tell you before [&#960; &#961; &#959; &#955; &#949; &#947; &#969;]. Better beforehand, or as Rev. I forewarn you. P o. Comp. <a href='B:540 13:2'>2Co 13:2</a>; <a href='B:590 3:4'>1Th 3:4</a>.<p/>The kingdom of God. See on <a href='B:490 6:20'>Luk 6:20</a>.


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The fruit of the Spirit [&#959; &#954; &#945; &#961; &#960; &#959; &#962; &#964; &#959; &#965; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#959; &#962;]. The phrase N. T. o. Fruit, metaphorical, frequent in N. T., as <a href='B:470 3:8'>Mat 3:8</a>; <a href='B:470 7:16'>Mat 7:16</a>; <a href='B:500 4:36'>Joh 4:36</a>; <a href='B:500 14:8'>Joh 14:8</a>; <a href='B:520 1:13'>Rom 1:13</a>; <a href='B:520 6:21'>Rom 6:21</a>, etc. We find fruit of light (<a href='B:560 5:9'>Eph 5:9</a> ); of righteousness (<a href='B:570 1:11'>Phi 1:11</a> ); of labor (<a href='B:570 1:22'>Phi 1:22</a> ); of the lips (<a href='B:650 13:15'>Heb 13:15</a> ). Almost always of a good result.<p/>Love [&#945; &#947; &#945; &#960; &#951;]. Comp. love of the Spirit, <a href='B:520 14:30'>Rom 14:30</a>. In Class. filein is the most general designation of love, denoting an inner inclination to persons or things, and standing opposed to misein or ejcqairein to hate. It occasionally acquires from the context a sensual flavor, as Ho<a href='B:380 1'>Oba 1:0</a>; <a href='B:380 1:18'>Oba 1:18</a> 325; Hdt 4:176, thus running into the sense of ejran which denotes sensual love. It is love to persons and things growing out of intercourse and amenities or attractive qualities. Stergein (not in N. T., LXX, Sir. 17; 17) expresses a deep, quiet, appropriating, natural love, as distinguished from that which is called out by circumstances. Unlike filein, it has a distinct moral significance, and is not applied to base inclinations opposed to a genuine manly nature. It is the word for love to parents, wife, children, king or country, as one's own. Aristotle (Nic. 9 7, 3) speaks of poets as loving [&#963; &#964; &#949; &#961; &#947; &#959; &#957; &#964; &#949; &#962;] their own poems as their children. See also Eurip. Med. 87. Agapan is to love out of an intelligent estimate of the object of love. It answers to Lat. diligere, or Germ. schatzen to prize. It is not passionate and sensual as ejran. It is not, like filein, attachment to a person independently of his quality and created by close intercourse. It is less sentiment than consideration. While filein contemplates the person, ajgapan contemplates the attributes and character, and gives an account of its inclination. Agapan is really the weaker expression for love, as that term is conventionally used. It is judicial rather than affectionate. Even in classical usage, however, the distinction between ajgapan and filein is often very subtle, and well - nigh impossible to express.<p/>In N. T. ejpiqumain to desire or lust is used instead of ejran. In LXX ajgapan is far more common than filein. Filein occurs only 16 times in the sense of love, and 16 times in the sense of kiss; while ajgapan is found nearly 300 times. It is used with a wide range, of the love of parent for child, of man for God, of God for man, of love to one's neighbor and to the stranger, of husband for wife, of love for God's house, and for mercy and truth; but also of the love of Samson for Delilah, of Hosea for his adulterous wife, of Amnon's love for Tamar, of Solomon's love for strange women, of loving a woman for her beauty. Also of loving vanity, unrighteousness, devouring words, cursing, death, silver.<p/>The noun ajgaph, o Class., was apparently created by the LXX, although it is found there only 19 times. 84 It first comes into habitual use in Christian writings. In N. T. it is, practically, the only noun for love, although compound nouns expressing peculiar phases of love, as brotherly love, love of money, love of children, etc., are formed with filov, as filadelfia, filarguria, filanqrwpia. Both verbs, filein and ajgapan occur, but ajgapan more frequently. The attempt to carry out consistently the classical distinction between these two must be abandoned. Both are used of the love of parents and children, of the love of God for Christ, of Christ for men, of God for men, of men for Christ and of men for men. The love of man for God and of husband for wife, only ajgapan. The distinction is rather between ajgapan and ejpiqumein than between ajgapan and filein. 85 Love, in this passage, is that fruit of the Spirit which dominates all the others. See vv. 13, 14. Comp. <a href='B:530 13'>1Co 13:0</a>; <a href='B:690 2:5'>1Jn 2:5</a>; <a href='B:690 2:9-11'>1Jn 2:9-11</a>; <a href='B:690 3:11'>1Jn 3:11</a>; <a href='B:690 3:14-16'>1Jn 3:14-16</a>; <a href='B:690 4:7'>1Jn 4:7</a>; <a href='B:690 4:1'>1Jn 4:1</a>; <a href='B:690 4:16-21'>1Jn 4:16-21</a>; <a href='B:690 5:1-3'>1Jn 5:1-3</a>. Joy [&#967; &#945; &#961; &#945;]. Comp. joy of the Holy Ghost, <a href='B:590 1:6'>1Th 1:6</a>, and see <a href='B:520 5:2'>Rom 5:2</a>; <a href='B:520 14:17'>Rom 14:17</a>; <a href='B:520 14:13'>Rom 14:13</a>; <a href='B:540 6:10'>2Co 6:10</a>; <a href='B:570 1:25'>Phi 1:25</a>; <a href='B:570 4:4'>Phi 4:4</a>; <a href='B:670 1:8'>1Pe 1:8</a>; <a href='B:690 1:4'>1Jn 1:4</a>.<p/>Peace [&#949; &#953; &#961; &#951; &#957; &#951;]. See on <a href='B:590 1:1'>1Th 1:1</a>. Here of mutual peace rather than peace with God.<p/>Long suffering [&#956; &#945; &#954; &#961; &#959; &#952; &#965; &#956; &#953; &#945;]. See on be patient, <a href='B:660 5:7'>Jas 5:7</a>, and comp. <a href='B:520 2:4'>Rom 2:4</a>; <a href='B:540 6:6'>2Co 6:6</a>; <a href='B:560 4:2'>Eph 4:2</a>; <a href='B:580 1:11'>Col 1:11</a>. Gentleness [&#967; &#961; &#951; &#963; &#964; &#959; &#964; &#951; &#962;]. See on good, <a href='B:520 3:12'>Rom 3:12</a>; easy, <a href='B:470 11:30'>Mat 11:30</a>; gracious, <a href='B:670 2:3'>1Pe 2:3</a>. Better, kindness; a kindness which is useful or serviceable.<p/>Goodness [&#945; &#947; &#945; &#952; &#969; &#963; &#965; &#957; &#951;]. P o. See on <a href='B:520 3:12'>Rom 3:12</a>.<p/>Faith [&#960; &#953; &#963; &#964; &#953; &#962;]. Trustfulness.


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Meekness [&#960; &#961; &#945; &#965; &#964; &#951; &#962;]. See on meek, <a href='B:470 5:5'>Mat 5:5</a>.<p/>Temperance [&#949; &#947; &#954; &#961; &#945; &#964; &#949; &#953; &#945;]. Only here by Paul. He alone uses ejgkrateuesqai to have continency, <a href='B:530 7:9'>1Co 7:9</a>; <a href='B:530 9:25'>1Co 9:25</a>. See on is temperate, <a href='B:530 9'>1Co 9:0</a>; 25. The word means self - control, holding in hand the passions and desires. So Xen. Mem 1 2, 1, of Socrates, who was ejgkratestatov most temperate as to sexual pleasures and pleasures of the appetite.<p/>Such [&#964; &#959; &#953; &#959; &#965; &#964; &#969; &#957;]. Such things, not persons.<p/>There is no law [&#959; &#965; &#954; &#949; &#963; &#964; &#953; &#957; &#957; &#959; &#956; &#959; &#962;]. Against such virtues there is no law to condemn them. The law can bring no charge against them. Comp. <a href='B:610 1:9'>1Ti 1:9</a>; <a href='B:610 1:10'>1Ti 1:10</a>.


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They that are Christ's [&#959; &#953; &#948; &#949; &#964; &#959; &#965; &#967; &#961; &#953; &#963; &#964; &#959; &#965;]. The best texts add Ihsou they that are of Christ Jesus. Belong to him. The exact phrase only here. But see <a href='B:530 1:12'>1Co 1:12</a>; <a href='B:530 3:23'>1Co 3:23</a>; <a href='B:530 14:23'>1Co 14:23</a>; <a href='B:540 10:7'>2Co 10:7</a>; <a href='B:550 3:29'>Gal 3:29</a>.<p/>Have crucified the flesh [&#964; &#951; &#957; &#963; &#945; &#961; &#954; &#945; &#949; &#963; &#964; &#945; &#965; &#961; &#969; &#963; &#945; &#957;]. The phrase only here. Comp. ch. <a href='B:550 2:20'>Gal 2:20</a>; <a href='B:550 6:14'>Gal 6:14</a>; <a href='B:520 6:6'>Rom 6:6</a>. The line of thought as regards death to sin is the same as in <a href='B:520 6:2-7'>Rom 6:2-7</a>; <a href='B:520 6:11'>Rom 6:11</a>; as regards death to the law, the same as in <a href='B:520 7:1-6'>Rom 7:1-6</a>.<p/>Affections [&#960; &#945; &#952; &#951; &#956; &#945; &#963; &#953; &#957;]. Better, passions. Often sufferings, as <a href='B:520 8:18'>Rom 8:18</a>; <a href='B:540 1:5'>2Co 1:5</a>; <a href='B:540 1:6'>2Co 1:6</a>; <a href='B:540 1:7'>2Co 1:7</a>; <a href='B:570 3:10'>Phi 3:10</a>; <a href='B:650 2:9'>Heb 2:9</a>. Often of Christ's sufferings. Comp. passions of sins, <a href='B:520 7:5'>Rom 7:5</a> (see on motions). o LXX, where we find paqov in both senses, but mostly sufferings. Paqov also in N. T., but rarely and P o. See <a href='B:520 1:26'>Rom 1:26</a>; <a href='B:580 3:5'>Col 3:5</a>; <a href='B:590 4:5'>1Th 4:5</a> : always of evil desires.


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Lipsius makes this verse the beginning of ch. 6. Weizsacker begins that chapter with ver. 26. There seems to be no sufficient reason. Ver. 25 is connected naturally with the immediately preceding line of thought. "Such being your principle of life, adapt your conduct (walk) to it." The hortatory form of ver. 26, and its contents, fall in naturally with the exhortation to walk by the Spirit, and with the reference to biting and devouring, ver. 15, and envyings, ver. 21. The connection of the opening of ch. 6 with the close of ch. 5 is not so manifest; and the address brethren and the change to the second person (vi. 1) seem to indicate a new section. In the Spirit [&#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953;]. Better, by the Spirit, the dative being instrumental as ver. 16.<p/>Walk [&#963; &#964; &#959; &#953; &#967; &#969; &#956; &#949; &#957;]. A different word from that in ver. 16. Only in Paul, except <a href='B:510 21:24'>Act 21:24</a>. From stoicov a row. Hence, to walk in line; to march in battle order (Xen. Cyr 6:3, 34). Sunstoicei anewereth to, <a href='B:550 4:25'>Gal 4:25</a> (note). See also on stoiceia elements, <a href='B:550 4:3'>Gal 4:3</a>. Paul uses it very graphically, of falling into line with Abraham's faith, <a href='B:520 4:12'>Rom 4:12</a>.


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Desirous of vainglory [&#954; &#949; &#957; &#959; &#948; &#959; &#958; &#959; &#953;]. N. T. o. Better, vainglorious. The noun kenodoxia vainglory only <a href='B:570 2:3'>Phi 2:3</a>. In LXX see Wisd. 14 14; 4 Macc. 2 15; 8 18. Originally, vain opinion, error. Ignatius, Magn. 11, speaks of falling into agkistra thv kenodoxiav the hooks or clutches of error. Doxa has not the sense of opinion in N. T., but that of reputation, glory. This compound means having a vain conceit of possessing a rightful claim to honor. Suidas defines any vain thinking about one's self. It implies a contrast with the state of mind which seeks the glory of God. The modes in which vainglory may show itself are pointed out in the two following participles, provoking and envying.<p/>Provoking [&#960; &#961; &#959; &#954; &#945; &#955; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. N. T. o. LXX, only 2 Macc. 8 11. Lit. calling forth, challenging, and so stirring up strife. Very common in Class.


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Overtaken in a fault [&#960; &#961; &#959; &#955; &#951; &#956; &#966; &#952; &#951; - &#949; &#957; &#964; &#953; &#957; &#953; &#960; &#945; &#961; &#945; &#960; &#964; &#969; &#956; &#945; &#964; &#953;]. The verb means lit. to take before; to anticipate or forestall. Elsewhere only <a href='B:480 14:8'>Mar 14:8</a>; <a href='B:530 11:21'>1Co 11:21</a>. LXX, Wisd. 18 17. Not, be detected in the act by some one else before he can escape, but surprised by the fault itself; hurried into error. Thus prohas the sense of before he is aware, and ejn is instrumental, by. 86 For fault or trespass, see on <a href='B:470 6:14'>Mat 6:14</a>. Spiritual [&#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953; &#954; &#959; &#953;]. Comp. <a href='B:530 3:1'>1Co 3:1</a>. Mostly in Paul. See <a href='B:670 2:5'>1Pe 2:5</a>. Those who have received the Spirit and are led by him. See ch. <a href='B:550 3:2'>Gal 3:2</a>; <a href='B:550 3:3'>Gal 3:3</a>; <a href='B:550 3:5'>Gal 3:5</a>; <a href='B:550 3:14'>Gal 3:14</a>; <a href='B:550 4:6'>Gal 4:6</a>; <a href='B:550 5:5'>Gal 5:5</a>; <a href='B:550 5:16'>Gal 5:16</a>; <a href='B:550 5:18'>Gal 5:18</a>; <a href='B:550 5:25'>Gal 5:25</a>. He leaves it to the readers' own conscience whether or not they answer to this designation.<p/>Restore [&#954; &#945; &#964; &#945; &#961; &#964; &#953; &#950; &#949; &#964; &#949;]. See on <a href='B:470 4:21'>Mat 4:21</a>; <a href='B:470 21:16'>Mat 21:16</a>; <a href='B:490 6:40'>Luk 6:40</a>; <a href='B:670 5:10'>1Pe 5:10</a>. The word is used of reconciling factions, as Hdt 5:28; of setting bones; of mending nets, <a href='B:480 1:19'>Mar 1:19</a>; of equipping or preparing, <a href='B:520 9:22'>Rom 9:22</a>; <a href='B:650 10:5'>Heb 10:5</a>; <a href='B:650 11:3'>Heb 11:3</a>; of manning a fleet, or supplying an army with provisions. Usually by Paul metaphorically as here. The idea of amendment is prominent : set him to rights : bring him into line. Comp. <a href='B:540 13:11'>2Co 13:11</a>; <a href='B:530 1:10'>1Co 1:10</a>.<p/>Spirit of meekness. Comp. <a href='B:530 4:21'>1Co 4:21</a>. Led by the Spirit of God, whose fruit is meekness (v. 23). For the combinations of pneuma with genitives, see on <a href='B:520 8:4'>Rom 8:4</a>, p. 87.<p/>Considering [&#963; &#954; &#959; &#960; &#969; &#957;]. Only in Paul, except <a href='B:490 11:35'>Luk 11:35</a>. The verb means to look attentively; to fix the attention upon a thing with an interest in it. See <a href='B:520 16:17'>Rom 16:17</a>; <a href='B:540 4:18'>2Co 4:18</a>; <a href='B:570 2:4'>Phi 2:4</a>; <a href='B:570 3:17'>Phi 3:17</a>. Hence, often, to aim at (comp. skopon mark, <a href='B:570 3:14'>Phi 3:14</a> ). Schmidt (Syn.) defines : "To direct one's attention upon a thing, either in order to obtain it, or because one has a peculiar interest in it, or a duty to fulfill toward it. Also to have an eye to with a view of forming a right judgment." Notice the passing to the singular number - "considering thyself." The exhortation is addressed to the conscience of each. Before you deal severely with the erring brother, consider your own weakness and susceptibility to temptation, and restore him in view of that fact.


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One another's burdens [&#945; &#955; &#955; &#951; &#955; &#969; &#957; &#964; &#945; &#946; &#945; &#961; &#951;]. The emphasis is on one another's, in contrast with the selfishness which leaves others to take care of themselves. The primary reference in burdens is to moral infirmities and errors, and the sorrow and shame and remorse which they awaken in the offender.<p/>So [&#959; &#965; &#964; &#969; &#962;]. By observing this injunction.<p/>Fulfill [&#945; &#957; &#945; &#960; &#955; &#951; &#961; &#969; &#963; &#945; &#964; &#949;]. The verb denotes, not the filling up of a perfect vacancy, as the simple plhroun, but the supplying of what is lacking to fulness; the filling up of a partial void. Comp. <a href='B:530 16:17'>1Co 16:17</a>; <a href='B:570 2:30'>Phi 2:30</a>; <a href='B:590 2:16'>1Th 2:16</a>; <a href='B:590 2:8'>1Th 2:8</a>; <a href='B:590 2:7'>1Th 2:7</a>


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Think [&#948; &#959; &#954; &#949; &#953;]. Sometimes rendered seems, <a href='B:530 12:22'>1Co 12:22</a>; <a href='B:540 10:9'>2Co 10:9</a>; <a href='B:550 2:9'>Gal 2:9</a>; but think is Paul's usual meaning. Comp. <a href='B:470 3:9'>Mat 3:9</a>; <a href='B:530 11:16'>1Co 11:16</a>; <a href='B:570 3:4'>Phi 3:4</a>.<p/>To be something [&#949; &#953; &#957; &#945; &#953; &#964; &#953;]. For the phrase see <a href='B:510 5:36'>Act 5:36</a>; <a href='B:510 8:9'>Act 8:9</a>; <a href='B:530 3:7'>1Co 3:7</a>; <a href='B:530 10:19'>1Co 10:19</a>; <a href='B:550 2:6'>Gal 2:6</a>; <a href='B:550 6:15'>Gal 6:15</a>.<p/>Deceiveth [&#966; &#961; &#949; &#957; &#945; &#960; &#945; &#964; &#945;]. N. T. o. o LXX, o Class. See the noun fenapathv deceiver, <a href='B:630 1:10'>Tit 1:10</a>. Denoting subjective deception; deception of the judgment. The simple ajpatan to deceive, <a href='B:560 5:6'>Eph 5:6</a>; <a href='B:610 2:14'>1Ti 2:14</a>; <a href='B:660 1:26'>Jas 1:26</a>, and often in LXX Lightfoot thinks the compound verb may possibly have been coined by Paul. 88


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Prove [&#948; &#959; &#954; &#953; &#956; &#945; &#950; &#949; &#964; &#969;]. In Class. of assaying metals Comp. LXX, <a href='B:240 8:10'>Pro 8:10</a>; <a href='B:240 17:3'>Pro 17:3</a>; Sir. 2 5; also <a href='B:530 3:13'>1Co 3:13</a>; <a href='B:670 1:7'>1Pe 1:7</a>. It is the classical verb for testing money; see Plato, Tim. 65 100 Dokimazein and purousqai to burn or try by fire occur together, <a href='B:300 9:7'>Jer 9:7</a>; <a href='B:230 11:6'>Psa 11:6</a>; <a href='B:230 65:10'>Psa 65:10</a>. Generally, to prove or examine, as <a href='B:530 11:28'>1Co 11:28</a>; <a href='B:590 5:21'>1Th 5:21</a>. To accept that which is approved, <a href='B:530 16:3'>1Co 16:3</a>; <a href='B:540 8:22'>2Co 8:22</a>; <a href='B:590 2:4'>1Th 2:4</a>.<p/>Rejoicing [&#964; &#959; &#954; &#945; &#965; &#967; &#951; &#956; &#945;]. Better, as giving the force of the article, "his glorying." Kauchma is the matter or ground of glorying, see <a href='B:520 4:2'>Rom 4:2</a>; <a href='B:530 9:15'>1Co 9:15</a>; not the act [&#954; &#945; &#965; &#967; &#951; &#963; &#953; &#962;], as <a href='B:520 3:27'>Rom 3:27</a>; <a href='B:540 1:12'>2Co 1:12</a>; <a href='B:540 1:89'>2Co 1:89</a> In himself [&#949; &#953; &#962; &#949; &#945; &#965; &#964; &#959; &#957;]. Better, with regard to himself, or as concerns. For this use of eijv see <a href='B:520 4:20'>Rom 4:20</a>; <a href='B:520 14:2'>Rom 14:2</a>; <a href='B:520 16:6'>Rom 16:6</a>; <a href='B:560 3:16'>Eph 3:16</a>. Not, he will keep his glorying to himself or abstain from boasting. He means that if, on examination, one finds in himself anything to boast of, his cause of boasting will lie simply and absolutely in that, and not in his merit as compared, to his own advantage, with that of another.<p/>Another [&#964; &#959; &#957; &#949; &#964; &#949; &#961; &#959; &#957;]. Better, the other, or, as Rev., his neighbor. See on <a href='B:470 6:24'>Mat 6:24</a>.


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Bear ye one another's burdens : every man shall bear his own burden. A kind of paradox of which Paul is fond. See <a href='B:570 2:12'>Phi 2:12</a>; <a href='B:570 2:13'>Phi 2:13</a>; <a href='B:540 6:8-10'>2Co 6:8-10</a>; <a href='B:540 7:10'>2Co 7:10</a>; <a href='B:540 12:10'>2Co 12:10</a>. Paul means, no one will have occasion to claim moral superiority to his neighbor, for [&#947; &#945; &#961;] each man's self - examination will reveal infirmities enough of his own, even though they may not be the same as those of his neighbor. His own burdens will absorb his whole attention, and will leave him no time to compare himself with others.<p/>His own burden [&#964; &#959; &#953; &#948; &#953; &#959; &#957; &#966; &#959; &#961; &#964; &#953; &#959; &#957;]. For idion own, see on <a href='B:610 6:1'>1Ti 6:1</a>. With fortion burden comp. barh burdens, ver. 2. It is doubtful whether any different shade of meaning is intended. Originally barh emphasizes the weight of the burden, fortion simply notes the fact that it is something to be born [&#966; &#949; &#961; &#949; &#953; &#957;], which may be either light or heavy. See <a href='B:470 11:30'>Mat 11:30</a>; <a href='B:470 23:4'>Mat 23:4</a>; <a href='B:230 37:4'>Psa 37:4</a>; <a href='B:490 11:46'>Luk 11:46</a>. Comp. <a href='B:510 27:10'>Act 27:10</a>, the lading of a ship.


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But, although each man is thus individualized as regards his burdens, Christian fellowship in all morally good things is to be maintained between the teacher and the taught. The passage is often explained as an injunction to provide for the temporal wants of Christian teachers. 90 But this is entirely foreign to the course of thought, and isolates the verse from the context on both sides of it. As vv. 1 - 5 refer to moral errors, in all good things has naturally the same reference, as do good in ver. 10 certainly has. The exhortation therefore is, that the disciple should make common cause with the teacher in everything that is morally good and that promotes salvation. The introduction at this point of the relation of disciple and teacher may be explained by the fact that this relation in the Galatian community had been disturbed by the efforts of the Judaising teachers, notably in the case of Paul himself; and this disturbance could not but interfere with their common moral effort and life.<p/>Him that is taught [&#959; &#954; &#945; &#964; &#951; &#967; &#959; &#965; &#956; &#949; &#957; &#959; &#962;]. See on <a href='B:490 1:4'>Luk 1:4</a>.<p/>In the word [&#964; &#959; &#957; &#955; &#959; &#947; &#959; &#957;]. The gospel. Usually in Paul with some qualifying word, as of God. Comp. <a href='B:510 4:4'>Act 4:4</a>; <a href='B:510 8:4'>Act 8:4</a>; <a href='B:510 11:19'>Act 11:19</a>; <a href='B:510 14:25'>Act 14:25</a>; <a href='B:510 16:6'>Act 16:6</a>; <a href='B:590 1:6'>1Th 1:6</a>; <a href='B:580 4:3'>Col 4:3</a>.<p/>Communicate [&#954; &#959; &#953; &#957; &#969; &#957; &#949; &#953; &#964; &#969;]. Hold fellowship with; partake with. Not impart to. The word is used of giving and receiving material aid (<a href='B:570 4:15'>Phi 4:15</a> ) : of moral or spiritual participation (<a href='B:520 14:27'>Rom 14:27</a>; <a href='B:610 5:22'>1Ti 5:22</a>; <a href='B:700 1:11'>2Jn 1:11</a> ) : of participation in outward conditions (<a href='B:650 2:14'>Heb 2:14</a> ) : in sufferings (<a href='B:670 4:13'>1Pe 4:13</a> ).


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Be not deceived [&#956; &#951; &#960; &#955; &#945; &#957; &#945; &#963; &#952; &#949;]. For the phrase see <a href='B:530 6:9'>1Co 6:9</a>; <a href='B:530 14:33'>1Co 14:33</a>; <a href='B:660 1:16'>Jas 1:16</a>. Deceive is a secondary sense; the primary meaning being lead astray. See on <a href='B:480 12:24'>Mar 12:24</a>. The connection of the exhortation may be with the entire section from ver. 1 (Eadie and Sieffert), but is more probably with ver. 6. The Galatians are not to think that it is a matter of no consequence whether their fellowship be with their Christian teachers who preach the word of truth, or with the Judaising innovators who would bring them under bondage to the law.<p/>Is not mocked [&#959; &#965; &#956; &#965; &#954; &#964; &#951; &#961; &#953; &#950; &#949; &#964; &#945; &#953;]. N. T. o. Quite often in LXX See <a href='B:110 18:27'>1Ki 18:27</a>; <a href='B:120 19:21'>2Ki 19:21</a>; <a href='B:220 22:19'>Job 22:19</a>; <a href='B:240 1:30'>Pro 1:30</a>. Also the noun mukthrismov mockery, <a href='B:220 34:7'>Job 34:7</a>; <a href='B:230 34:16'>Psa 34:16</a>. See Ps. of <a href='B:260 4:8'>Son 4:8</a>. The verb, literally, to turn up the nose at. Comp. Horace, <a href='B:660 1:6'>Jas 1:6</a>; <a href='B:660 1:5'>Jas 1:5</a>, naso suspendis adunco, 2 8, 64; Epist. 1 19, 45.<p/>That [&#964; &#959; &#965; &#964; &#959;]. Most emphatic. That and nothing else. Comp. <a href='B:470 7:16'>Mat 7:16</a>; <a href='B:540 9:6'>2Co 9:6</a>.


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To his flesh [&#949; &#953; &#962; &#964; &#951; &#957; &#963; &#945; &#961; &#954; &#945; &#949; &#945; &#965; &#964; &#959; &#965;]. Rather, his own flesh. Eiv into : the flesh being conceived as the soil into which the seed is cast. Comp. <a href='B:470 13:22'>Mat 13:22</a>. His own, because the idea of personal, selfish desire is involved.<p/>Corruption [&#966; &#952; &#959; &#961; &#945; &#957;]. Primarily, destruction, ruin; but it also has the sense of deterioration, decay, as <a href='B:530 14:42'>1Co 14:42</a>. Comp. Aristotle, Rhet. 3 3, 4 "And thou didst sow [&#949; &#963; &#960; &#949; &#953; &#961; &#945; &#962;] shamefully [&#945; &#953; &#963; &#967; &#961; &#969; &#962;] and didst reap [&#949; &#952; &#949; &#961; &#953; &#963; &#945; &#962;] miserably [&#954; &#945; &#954; &#969; &#962;]." See also Plato, Phaedrus, 260 D, and on defile, <a href='B:520 3:17'>Rom 3:17</a>.<p/>The Spirit. The Holy Spirit : not the higher nature of man.<p/>Eternal life [&#950; &#969; &#951; &#957; &#945; &#953; &#969; &#957; &#953; &#959; &#957;]. See on <a href='B:600 1:9'>2Th 1:9</a> (additional note).


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Be weary [&#949; &#957; &#954; &#945; &#954; &#969; &#956; &#949; &#957;]. Lit. faint or lose heart. Comp. <a href='B:600 3:13'>2Th 3:13</a>.<p/>In due season [&#954; &#945; &#953; &#961; &#969; &#953; &#948; &#953; &#969;]. In the season which is peculiarly the harvest - time of each form of well - doing. See on ver. 5.<p/>Faint [&#949; &#954; &#955; &#965; &#959; &#956; &#949; &#957; &#959; &#953;]. Only here in Paul. See <a href='B:470 14:32'>Mat 14:32</a>; <a href='B:480 8:3'>Mar 8:3</a>; <a href='B:650 12:3'>Heb 12:3</a>; <a href='B:650 12:5'>Heb 12:5</a>. Lit. to be loosened or relaxed, like the limbs of the weary.


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As we have opportunity [&#969; &#962; &#954; &#945; &#953; &#961; &#959; &#957; &#949; &#967; &#969; &#956; &#949; &#957;]. As there is a proper season for reaping, there is likewise a proper season for sowing. As this season comes to us, let us sow to the Spirit by doing good. Comp. <a href='B:560 5:16'>Eph 5:16</a>; <a href='B:580 4:5'>Col 4:5</a>.<p/>Let us do good [&#949; &#961; &#947; &#945; &#950; &#969; &#956; &#949; &#952; &#945; &#964; &#959; &#945; &#947; &#945; &#952; &#959; &#957;]. Let us work the good. For the distinctive force of ejrgazesqai see on <a href='B:710 1:5'>3Jn 1:5</a>; and for poiein to do, on <a href='B:500 3:21'>Joh 3:21</a>. Comp. <a href='B:580 3:23'>Col 3:23</a> where both verbs occur. To ajgaqon is, of course, the morally good as distinguished from what is merely useful or profitable, but includes what is beneficent or kindly. See <a href='B:570 1:14'>Phi 1:14</a>; <a href='B:560 4:28'>Eph 4:28</a>; <a href='B:590 3:6'>1Th 3:6</a>; <a href='B:520 5:7'>Rom 5:7</a>. Here, in a general sense, embracing all that is specified in vv. 1, 2, 3, 10.<p/>Unto them who are of the household of faith [&#960; &#961; &#959; &#962; &#964; &#959; &#965; &#962; &#959; &#953; &#954; &#949; &#953; &#959; &#965; &#962; &#964; &#951; &#962; &#960; &#953; &#963; &#964; &#949; &#969; &#962;]. Prov combines with the sense of direction that of active relation with. Comp. <a href='B:470 13:56'>Mat 13:56</a>; <a href='B:480 9:16'>Mar 9:16</a>; <a href='B:500 1:1'>Joh 1:1</a>; <a href='B:510 3:25'>Act 3:25</a>; <a href='B:510 28:25'>Act 28:25</a>; <a href='B:590 4:12'>1Th 4:12</a>; <a href='B:650 9:20'>Heb 9:20</a>. Frequently in Class. of all kinds of personal intercourse. See Ho<a href='B:380 1'>Oba 1:0</a>; <a href='B:380 1:14'>Oba 1:14</a> 331; 19 288; Thucyd. 2 59; 4 15; 7 82; Hdt 1:61. Oikeioi of the household, rare in N. T. See <a href='B:560 2:19'>Eph 2:19</a>; <a href='B:610 5:8'>1Ti 5:8</a>. Quite often in LXX of kinsmen. It is unnecessary to introduce the idea of a household here, as A. V., since the word acquired the general sense of pertaining or belonging to. Thus oijkeioi filosofiav or gewgrafiav belonging to philosophy or geography, philosophers, geographers. So here, belonging to the faith, believers.


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How large a letter [&#960; &#951; &#955; &#953; &#954; &#959; &#953; &#962; &#947; &#961; &#945; &#956; &#956; &#945; &#963; &#953; &#957;]. More correctly, with how large letters. Grammata may mean an epistle, as Lat. literae, or epistles; but Paul habitually uses ejpistolh for an epistle. Grammasin means with characters, and phlikoiv refers to their size. It is claimed by some that the large characters are intended to call the attention of the readers to the special importance of the close of the letter. See below. I have written [&#949; &#947; &#961; &#945; &#968; &#945;]. The aorist may refer to the whole of the preceding letter, or to the concluding verses which follow. In either case it is probably an instance of the epistolary aorist, by which the writer puts himself at the time when his correspondent is reading his letter. To the correspondent, I write has changed itself into I wrote. Similarly the Lat. scripsi. Epemya I sent is used in the same way. See <a href='B:510 23:30'>Act 23:30</a>; <a href='B:570 2:28'>Phi 2:28</a>; <a href='B:580 4:8'>Col 4:8</a>; <a href='B:570 1:11'>Phi 1:11</a>.<p/>With mine own hand [&#964; &#951; &#949; &#956; &#951; &#967; &#949; &#953; &#961; &#953;]. The aorist egraya is epistolary, and refers to what follows. The concluding verses emphasize the main issue of the letter, that the Judaising intruders are trying to win the Galatians over to the economy of circumcision which is opposed to the economy of the cross. It is therefore quite probable that Paul may have wished to call special attention to these verses. If so, this special call lies in the words with my own hand, and not in with how large letters, which would seem to have been added to call attention to the apostle's handwriting as distinguished from that of the amanuensis. "Mark carefully these closing words of mine. I write them with my own hand in the large characters which you know."


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To make a fair show [&#949; &#965; &#960; &#961; &#959; &#963; &#969; &#960; &#951; &#963; &#945; &#953;]. N. T. o. o Class. o LXX In the flesh [&#949; &#957; &#963; &#945; &#961; &#954; &#953;]. Qualifying the verb to make a fair show. The whole phrase is well explained by Ellicott : "To wear a specious exterior in the earthly, unspiritual element in which they move." 'En sraki is not = among men, nor being carnal, nor as regards fleshly things. The desire to make a good appearance irrespective of inward truth and righteousness, is prompted by the unrenewed, fleshly nature, and makes its fair showing in that sphere.<p/>They constrain [&#959; &#965; &#964; &#959; &#953; &#945; &#957; &#945; &#947; &#954; &#945; &#950; &#959; &#965; &#963; &#953; &#957;]. Neither A. V. nor Rev. gives the strong, definitive force of ou=toi. It is these - the Judaising emissaries, that constrain, etc. Comp. ch. <a href='B:550 3:7'>Gal 3:7</a>.<p/>Only lest [&#956; &#959; &#957; &#959; &#957; &#953; &#957; &#945; - &#956; &#951;]. Or, that they may not. Having no other object, or only from the motive that, etc.<p/>For the cross [&#964; &#969; &#963; &#964; &#945; &#965; &#961; &#969;]. Better, by reason of the cross. Because of preaching a crucified Messiah. See on ch. <a href='B:550 5:11'>Gal 5:11</a>. The Judaisers attempted to cover with the law - the requirement of circumcision - the "offense" of a crucified Messiah.


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Neither they themselves who are circumcised [&#959; &#965; &#948; &#949; - &#959; &#953; &#960; &#949; &#961; &#953; &#964; &#949; &#956; &#957; &#959; &#956; &#949; &#957; &#959; &#953; &#945; &#965; &#964; &#959; &#953;]. For neither, translate not even. Const. themselves with keep the law. The persons referred to are the same as those in ver. 12. The participle tells nothing as to the antecedents of these persons, whether Jewish or heathen. It is general, those who are receiving circumcision. It is = the circumcision - party; and the present participle represents them as in present activity. They are circumcised themselves, and are endeavoring to force circumcision upon others.<p/>Keep the law [&#957; &#959; &#956; &#959; &#957; &#966; &#965; &#955; &#945; &#963; &#963; &#959; &#965; &#963; &#953; &#957;]. See on ch. <a href='B:550 5:3'>Gal 5:3</a>. They are in the same category with all who are circumcised, who do not and cannot fully observe the law. Comp. ch. <a href='B:550 3:10'>Gal 3:10</a>; <a href='B:550 5:3'>Gal 5:3</a>. Hence, if circumcision develops no justifying results, it is apparent that their insistence on circumcision proceeds not from moral, but from fleshly motives.<p/>That they may glory in your flesh [&#953; &#957; &#945; &#949; &#957; &#964; &#951; &#965; &#956; &#949; &#964; &#949; &#961; &#945; &#963; &#945; &#961; &#954; &#953; &#954; &#945; &#965; &#967; &#951; &#963; &#969; &#957; &#964; &#945; &#953;]. May boast, not of your fulfilling the law, but in your ceremonial conformity; your becoming legal zealots like themselves. They desire only that you, like them, should make a fair show in the flesh. For the formula kaucasqai ejn to glory in, see <a href='B:520 2:17'>Rom 2:17</a>; <a href='B:520 5:3'>Rom 5:3</a>; <a href='B:530 1:31'>1Co 1:31</a>; <a href='B:540 10:15'>2Co 10:15</a>.


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Contrast of Paul's own boasting and its ground with those of the false apostles.<p/>By whom [&#948; &#953; &#959; &#965;]. The relative may refer either to the cross, by which, or to Christ, by whom. The cross was a stumbling - block to the Jews (ch. 3 13), and it is the crucified Christ that Paul is emphasizing. Comp. ch. <a href='B:550 2:20'>Gal 2:20</a>; <a href='B:550 5:24'>Gal 5:24</a>.<p/>The world [&#954; &#959; &#963; &#956; &#959; &#962;]. See on <a href='B:500 1:9'>Joh 1:9</a>; <a href='B:510 17:24'>Act 17:24</a>; <a href='B:530 4:9'>1Co 4:9</a>.


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A new creature [&#954; &#945; &#953; &#957; &#951; &#954; &#964; &#953; &#963; &#953; &#962;]. Comp. <a href='B:540 5:17'>2Co 5:17</a>. For kainh new see on <a href='B:470 26:29'>Mat 26:29</a>. For ktisiv on <a href='B:520 8:19'>Rom 8:19</a>; <a href='B:540 5:17'>2Co 5:17</a>. Here of the thing created, not of the act of creating. The phrase was common in Jewish writers for one brought to the knowledge of the true God. Comp. <a href='B:560 2:10'>Eph 2:10</a>; <a href='B:560 2:15'>Eph 2:15</a>.


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Rule [&#954; &#945; &#957; &#959; &#957; &#953;]. P o. See on <a href='B:540 10:13'>2Co 10:13</a>; <a href='B:540 10:16'>2Co 10:16</a>; <a href='B:540 10:9'>2Co 10:9</a>; <a href='B:540 10:1'>2Co 10:1</a> Emphasis on rule not this.<p/>Peace be on them [&#949; &#953; &#961; &#951; &#957; &#951; &#949; &#960; &#945; &#965; &#964; &#959; &#965; &#962;]. The only instance of this formula in N. T. Commonly eijrhnh with the simple dative, peace unto you, as <a href='B:500 20:19'>Joh 20:19</a>; <a href='B:500 20:21'>Joh 20:21</a>; <a href='B:520 1:7'>Rom 1:7</a>; <a href='B:530 1:3'>1Co 1:3</a>; <a href='B:550 1:3'>Gal 1:3</a>, etc. In the Catholic Epistles, with plhqunqeih be multiplied. See <a href='B:670 1:2'>1Pe 1:2</a>; <a href='B:680 1:2'>2Pe 1:2</a>; <a href='B:720 1:2'>Jud 1:2</a>.<p/>Mercy [&#949; &#955; &#949; &#959; &#962;]. In the opening salutations of the Pastoral Epistles with grace and peace; also in <a href='B:700 1:3'>2Jn 1:3</a>. In <a href='B:720 1:2'>Jud 1:2</a> with peace and love. And upon the Israel of God. The kai and may be simply collective, in which case the Israel of God may be different from as many as walk, etc., and may mean truly converted Jews. Or the kai may be explicative, in which case the Israel of God will define and emphasize as many as, etc., and will mean the whole body of Christians, Jewish and Gentile. In other words, they who walk according to this rule form the true Israel of God. The explicative kai is at best doubtful here, and is rather forced, although clear instances of it may be found in <a href='B:530 3:5'>1Co 3:5</a>; <a href='B:530 14:38'>1Co 14:38</a>. It seems better to regard it as simply connective. Then osoi will refer to the individual Christians, Jewish and Gentile, and Israel of God to the same Christians, regarded collectively, and forming the true messianic community.


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Henceforth [&#964; &#959; &#965; &#955; &#959; &#953; &#960; &#959; &#965;]. Only here and <a href='B:560 6:10'>Eph 6:10</a>. Commonly to loipon. The genitive is temporal; at any time in the future as distinguished from throughout the future.<p/>Trouble me [&#954; &#959; &#960; &#959; &#965; &#962; &#956; &#959; &#953; - &#960; &#945; &#961; &#949; &#967; &#949; &#964; &#949;]. Lit. give me troubles; make it necessary for me to vindicate my apostolic authority and the divine truth of my gospel.<p/>Bear in my body. Comp. <a href='B:540 4:10'>2Co 4:10</a>.<p/>Marks [&#963; &#964; &#953; &#947; &#956; &#945; &#964; &#945;]. N. T. o. The wounds, scars, and other outward signs of persecutions and sufferings in the service of Christ. Comp. <a href='B:540 11:23'>2Co 11:23</a> ff. The metaphor is the brands applied to slaves in order to mark their owners. Hence Rev., I bear branded. Brands were also set upon soldiers, captives, and servants of temples. See on <a href='B:730 13:16'>Rev 13:16</a>, and comp. <a href='B:730 7:3'>Rev 7:3</a>; <a href='B:730 14:1'>Rev 14:1</a>; <a href='B:730 14:9'>Rev 14:9</a>; <a href='B:730 14:11'>Rev 14:11</a>. The scars on the apostle's body marked him as the bondservant of Jesus Christ. The passage naturally recalls the legend of Francis of Assisi.


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The grace, etc. The same form of benediction occurs <a href='B:570 1:25'>Phi 1:25</a>. Brethren. Rev. rightly puts the word at the end of the verse. The position is unusual. It would seem as if Paul intended to close this severe letter with an assurance that the "foolish Galatians" were still his brethren : They are addressed as "brethren," ch. <a href='B:550 4:12'>Gal 4:12</a>; <a href='B:550 5:11'>Gal 5:11</a>; <a href='B:550 6:1'>Gal 6:1</a>. Comp. <a href='B:530 16:24'>1Co 16:24</a>. :<a href='B:560 1'>Eph 1:0</a><p/>CHAPTER I<p/>"The first chapter has, so to speak, a liturgical, psalmodic character, being, as it were, a glowing song in praise of the transcendent riches of the grace of God in Christ, and the glory of the Christian calling" (Schaff).


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By the will of God. As frequently in the introductions of the epistles, to emphasize his divine appointment. In <a href='B:520 1:1'>Rom 1:1</a>; <a href='B:530 1:1'>1Co 1:1</a>, called is added.<p/>To the saints. See on <a href='B:520 1:7'>Rom 1:7</a>; <a href='B:580 1:2'>Col 1:2</a>; <a href='B:570 1:1'>Phi 1:1</a>. At Ephesus. There is much discussion as to the genuineness of these words. They are bracketed by both Westcott and Hort, and Tischendorf.<p/>On their omission or retention turns the question whether the epistle was addressed to the church at Ephesus, or was a circular epistle, addressed to Ephesus along with several other churches. For Ephesus, see on <a href='B:730 2:1'>Rev 2:1</a>.<p/>The faithful. Not faithful in the sense of fidelity and perseverance, but believing, as <a href='B:500 20:27'>Joh 20:27</a>; <a href='B:510 10:45'>Act 10:45</a>. It is to be included with the saints under the one article.


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Blessed [&#949; &#965; &#955; &#959; &#947; &#951; &#964; &#959; &#962;]. Placed first in the clause for emphasis, as always in the corresponding Hebrew in the Old Testament. The verb is commonly omitted - blessed the God. In the New Testament used of God only. The perfect participle of the verb, eujloghmenov blessed, is used of men. See on <a href='B:670 1:3'>1Pe 1:3</a>. The word differs from that used in the Beatitudes, makariov. which denotes character, while this word denotes repute. Lit., well - spoken of.<p/>God and Father of our Lord, etc. Some object to this rendering on the ground that the phrase God of Christ is unusual, occurring nowhere in Paul, except ver. 17 of this chapter. Such render, God who is also the Father, etc. But Christ of God is found <a href='B:470 27:46'>Mat 27:46</a>; and my God, <a href='B:500 20:17'>Joh 20:17</a>; <a href='B:730 3:12'>Rev 3:12</a>. Compare, also, <a href='B:530 3:23'>1Co 3:23</a>; and the phrase is undoubted in ver. 17.<p/>Hath blessed [&#949; &#965; &#955; &#959; &#947; &#951; &#963; &#945; &#962;]. Kindred with eujloghtov blessed.<p/>Spiritual [&#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953; &#954; &#951;]. Another leading word. Spirit and spiritual occur thirteen times. Paul emphasizes in this epistle the work of the divine Spirit upon the human spirit. Not spiritual as distinguished from bodily, but proceeding from the Holy Spirit. Note the collocation of the words, blessed, blessed, blessing.<p/>In the heavenly places [&#949; &#957; &#964; &#959; &#953; &#962; &#949; &#960; &#959; &#965; &#961; &#945; &#957; &#953; &#959; &#953; &#962;]. Another keyword; one of the dominant thoughts of the epistle being the work of the ascended Christ. Places is supplied, the Greek meaning in the heavenlies. Some prefer to supply things, as more definitely characterizing spiritual blessing. But in the four other passages where the phrase occurs, <a href='B:560 1:20'>Eph 1:20</a>; <a href='B:560 2:6'>Eph 2:6</a>; <a href='B:560 3:10'>Eph 3:10</a>; <a href='B:560 6:12'>Eph 6:12</a>, the sense is local, and ejpouraniov heavenly, is local throughout Paul's epistles. The meaning is that the spiritual blessings of God are found in heaven and are brought thence to us. Compare <a href='B:570 3:20'>Phi 3:20</a>.


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Even as [&#954; &#945; &#952; &#969; &#962;]. Explaining blessed us, in ver. 3. His blessing is in conformity with the fact that He chose.<p/>Chose [&#949; &#958; &#949; &#955; &#949; &#958; &#945; &#964; &#959;]. Middle voice, for himself.<p/>In Him. As the head and representative of our spiritual humanity.<p/>Compare <a href='B:530 14:22'>1Co 14:22</a>. Divine election is in Christ the Redeemer. The crown of divine sovereignty is redemption. God rules the world to save it.<p/>Holy and without blame [&#945; &#947; &#953; &#959; &#965; &#962; &#954; &#945; &#953; &#945; &#956; &#969; &#956; &#959; &#965; &#962;]. The positive and negative aspects of christian life. See on <a href='B:580 1:22'>Col 1:22</a>. Rev., without blemish. The reference is to moral rather than to forensic righteousness. Compare <a href='B:590 4:7'>1Th 4:7</a>.<p/>In love. Join with foreordained, ver. 5. Having in love foreordained.


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Having predestinated [&#960; &#961; &#959; &#959; &#961; &#953; &#963; &#945; &#962;]. Rev. foreordained. From pro before, oJrizw to define, the latter word being from opov a boundary. Hence to define or determine beforehand.<p/>Adoption [&#965; &#953; &#959; &#952; &#949; &#963; &#953; &#945; &#957;]. See on <a href='B:520 8:15'>Rom 8:15</a>. Never used of Christ. Good pleasure [&#949; &#965; &#948; &#959; &#954; &#953; &#945; &#957;]. Not strictly in the sense of kindly or friendly feeling, as <a href='B:490 2:14'>Luk 2:14</a>; <a href='B:570 1:15'>Phi 1:15</a>, but because it pleased Him, see <a href='B:490 10:21'>Luk 10:21</a>; <a href='B:470 11:26'>Mat 11:26</a>. The other sense, however, is included and implied, and is expressed by in love.


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To the praise of the glory of His grace. The ultimate aim of foreordained. Glory is an attribute of grace : that in which grace grandly and resplendently displays itself. Praise is called forth from the children of God by this divine glory which thus appears in grace. The grace is not merely favor, gift, but it reveals also the divine character. In praising God for what He does, we learn to praise Him for what He is. Glory is another of the ruling words of the epistle, falling into the same category with riches and fullness. The apostle is thrilled with a sense of the plenitude and splendor of the mystery of redemption.<p/>Wherein He hath made us accepted [&#949; &#957; &#951; &#949; &#967; &#945; &#961; &#953; &#964; &#969; &#963; &#949; &#957; &#951; &#956; &#945; &#962;]. The correct reading is h=v which, referring to grace. The meaning is not endued us with grace, nor made us worthy of love, but, as Rev., grace - which he freely bestowed. Grace is an act of God, not a state into which He brings us.<p/>The beloved. Christ. Beloved par excellence. Compare the Son of His love, <a href='B:580 1:13'>Col 1:13</a>; also <a href='B:470 3:17'>Mat 3:17</a>; <a href='B:470 17:5'>Mat 17:5</a>.


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We have. Or are having. The freely bestowed (ver. 6) is thus illustrated by experience. The divine purpose is being accomplished in the lives of believers.<p/>Redemption [&#964; &#951; &#957; &#945; &#960; &#959; &#955; &#965; &#964; &#961; &#969; &#963; &#953; &#957;]. See on <a href='B:520 3:24'>Rom 3:24</a>. Note the article : our redemption.<p/>Through His blood. Further defining and explaining in whom.<p/>Forgiveness [&#945; &#966; &#949; &#963; &#953; &#957;]. See on <a href='B:490 3:3'>Luk 3:3</a>; <a href='B:660 5:15'>Jas 5:15</a>; <a href='B:520 3:25'>Rom 3:25</a>. Forgiveness specifies the peculiar quality of redemption.<p/>Sins [&#960; &#945; &#961; &#945; &#960; &#964; &#969; &#956; &#945; &#964; &#969; &#957;]. Rev., better, trespasses. See on <a href='B:470 6:14'>Mat 6:14</a>. Riches. See on glory, ver. 6, and <a href='B:520 2:4'>Rom 2:4</a>.


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Wherein He hath abounded [&#951; &#962; &#949; &#960; &#949; &#961; &#953; &#963; &#963; &#949; &#965; &#963; &#949; &#957;]. Rev., correctly, which He made to abound. The verb is used both transitively and intransitively in the New Testament. The transitive use belongs mainly to later Greek. Compare, for the transitive sense, <a href='B:470 13:12'>Mat 13:12</a>; <a href='B:540 4:15'>2Co 4:15</a>.<p/>In all wisdom and prudence [&#949; &#957; &#960; &#945; &#963; &#951; &#963; &#959; &#966; &#953; &#945; &#954; &#945; &#953; &#966; &#961; &#959; &#957; &#951; &#963; &#949; &#953;]. For wisdom, see on <a href='B:520 11:33'>Rom 11:33</a>. For prudence, on <a href='B:490 1:17'>Luk 1:17</a>. The latter is an attribute or result of wisdom, concerned with its practical applications. Both words refer here to men, not to God : the wisdom and prudence with which He abundantly endows His followers. Compare <a href='B:580 1:9'>Col 1:9</a>. All wisdom is, properly, every kind of wisdom.


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Having made known. The participle is explanatory of which He made to abound, etc. : in that He made known.<p/>The mystery of His will. For mystery, see on <a href='B:520 11:25'>Rom 11:25</a>; <a href='B:580 1:26'>Col 1:26</a>. Another key - word of this epistle. God's grace as manifested in redemption is a mystery in virtue of its riches and depth - as the expression of God's very nature. The mystery of the redemption in Christ, belonging to the eternal plan of God, could be known to men only through revelation - making known. Of his will; pertaining to his will. Compare ch. 3 9.<p/>Purposed [&#960; &#961; &#959; &#949; &#952; &#949; &#964; &#959;]. Only here, <a href='B:520 1:13'>Rom 1:13</a>; <a href='B:520 3:25'>Rom 3:25</a> (note).<p/>In Himself [&#949; &#957; &#945; &#965; &#964; &#969;]. The best texts read aujtw in Him; but the reference is clearly to God, not to Christ, who is expressly mentioned in the next verse.


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That in the dispensation, etc. [&#949; &#953; &#962; &#959; &#953; &#954; &#959; &#957; &#959; &#956; &#953; &#945; &#957;]. The A. V. is faulty and clumsy. EiJv does not mean in, but unto, with a view to. Dispensation has no article. The clause is directly connected with the preceding : the mystery which He purposed in Himself unto a dispensation. For oijkonomia dispensation see on <a href='B:580 1:25'>Col 1:25</a>. Here and ch. 3 2, of the divine regulation, disposition, economy of things.<p/>Of the fullness of times [&#964; &#959; &#965; &#960; &#955; &#951; &#961; &#969; &#956; &#945; &#964; &#959; &#962; &#964; &#969; &#957; &#954; &#945; &#953; &#961; &#969; &#957;]. For fullness, see on <a href='B:520 11:12'>Rom 11:12</a>; <a href='B:500 1:16'>Joh 1:16</a>; <a href='B:580 1:19'>Col 1:19</a>. For times, compare <a href='B:550 4:4'>Gal 4:4</a>, " fullness of the time [&#964; &#959; &#965; &#967; &#961; &#959; &#957; &#959; &#965;], where the time before Christ is conceived as a unit. Here the conception is of a series of epochs. The fullness of the times is the moment when the successive ages of the gospel dispensation are completed. The meaning of the whole phrase, then, is : a dispensation characterized : by the fullness of the times : set forth when the times are full.<p/>To sum up all things in Christ [&#945; &#957; &#945; &#954; &#949; &#966; &#945; &#955; &#945; &#953; &#969; &#963; &#945; &#963; &#952; &#945; &#953;]. Explanatory of the preceding phrase; showing in what the dispensation consists. For the word, see on <a href='B:520 13:9'>Rom 13:9</a>. It means to bring back to and gather round the main point [&#954; &#949; &#966; &#945; &#955; &#945; &#953; &#959; &#957;], not the head [&#954; &#949; &#966; &#945; &#955; &#951;]; so that, in itself, it does not indicate Christ (the Read) as the central point of regathering, though He is so in fact. That is expressed by the following in Christ. The compounded preposition ajna signifies again, pointing back to a previous condition where no separation existed. All things. All created beings and things; not limited to intelligent beings. Compare <a href='B:520 8:21'>Rom 8:21</a>; <a href='B:530 14:28'>1Co 14:28</a>.<p/>The connection of the whole is as follows : God made known the mystery of His will, the plan of redemption, according to His own good pleasure, in order to bring to pass an economy peculiar to that point of time when the ages of the christian dispensation should be fulfilled - an economy which should be characterized by the regathering of all things round one point, Christ.<p/>God contemplates a regathering, a restoration to that former condition when all things were in perfect unity, and normally combined to serve God's ends. This unity was broken by the introduction of sin. Man's fall involved the unintelligent creation (<a href='B:520 8:20'>Rom 8:20</a> ). The mystery of God's will includes the restoration of this unity in and through Christ; one kingdom on earth and in heaven - a new heaven and a new earth in which shall dwell righteousness, and "the creation shall be delivered from the bondage of corruption into the liberty of the glory of the children of God."


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In Him. Resuming emphatically : in Christ.<p/>We have obtained an inheritance [&#949; &#954; &#955; &#951; &#961; &#969; &#952; &#951; &#956; &#949; &#957;]. Only here in the New Testament. From klhrov a lot. Hence the verb means literally to determine, choose, or assign by lot. From the custom of assigning portions of land by lot, klhrov acquires the meaning of that which is thus assigned; the possession or portion of land. So often in the Old Testament. See Sept., <a href='B:40 34:14'>Num 34:14</a>; <a href='B:50 3:18'>Deu 3:18</a>; <a href='B:50 14:4'>Deu 14:4</a>, etc. An heir [&#954; &#955; &#951; &#961; &#959; &#957; &#959; &#956; &#959; &#962;] is originally one who obtains by lot. The A. V. here makes the verb active where it should be passive. The literal sense is we were designated as a heritage. So Rev., correctly, were made a heritage. Compare <a href='B:50 4:20'>Deu 4:20</a>, a people of inheritance [&#955; &#945; &#959; &#957; &#949; &#947; &#954; &#955; &#951; &#961; &#959; &#957;]. Also <a href='B:50 32:8'>Deu 32:8</a>; <a href='B:50 32:9'>Deu 32:9</a>.


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That we should be. Connect with we were made a heritage.<p/>Who first trusted [&#964; &#959; &#965; &#962; &#960; &#961; &#959; &#951; &#955; &#960; &#953; &#954; &#959; &#964; &#945; &#962;]. In apposition with we [&#963; &#951; &#959; &#965; &#955; &#948; &#946; &#949;]. So Rev., we who had, etc., trusted, more properly hoped; and first trusted is ambiguous. We refers to Jewish Christians, and the verb describes their messianic hope before [&#960; &#961; &#959;] the advent of Christ. Hence Rev., correctly, we who had (have) before hoped. In Christ should be "in the Christ," as the subject of messianic expectation and not as Jesus, for whom Christ had passed into a proper name. It is equivalent to in the Messiah. See on <a href='B:470 1:1'>Mat 1:1</a>.


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Ye also trusted. Gentile Christians. Trusted, which is not in the Greek, is unnecessary. The pronoun ye is nominative to were sealed. In whom. Resuming the in whom at the beginning of the verse, and repeated on account of the length of the clause.<p/>Ye were sealed [&#949; &#963; &#966; &#961; &#945; &#947; &#953; &#963; &#952; &#951; &#964; &#949;]. See on <a href='B:500 3:33'>Joh 3:33</a>; <a href='B:730 22:10'>Rev 22:10</a>. Sealed with the assurance of the Holy Spirit. <a href='B:520 8:16'>Rom 8:16</a>; <a href='B:540 1:22'>2Co 1:22</a>; <a href='B:620 2:19'>2Ti 2:19</a>.<p/>Spirit of promise. Strictly, the promise. Denoting the promise as characteristic of the Holy Spirit : the Spirit which was announced by promise. See <a href='B:510 2:16'>Act 2:16</a> sqq.; <a href='B:360 2:28'>Joe 2:28</a>; <a href='B:450 12:10'>Zec 12:10</a>; <a href='B:290 32:15'>Isa 32:15</a>; <a href='B:290 44:3'>Isa 44:3</a>; <a href='B:500 7:39'>Joh 7:39</a>; <a href='B:510 1:4-8'>Act 1:4-8</a>; <a href='B:550 3:14'>Gal 3:14</a>.


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Earnest. See on <a href='B:540 1:22'>2Co 1:22</a>.<p/>Unto the redemption, etc. Construe with ye were sealed.<p/>Of the purchased possession [&#964; &#951; &#962; &#960; &#949; &#961; &#953; &#960; &#959; &#953; &#951; &#963; &#949; &#969; &#962;]. See on peculiar, <a href='B:670 2:9'>1Pe 2:9</a>. The word originally means a making to remain over and above; hence preservation; preservation for one's self; acquisition; the thing acquired, or a possession. Used here collectively for the people possessed, as the circumcision for those circumcised, <a href='B:570 3:3'>Phi 3:3</a>; the election for those chosen, <a href='B:520 11:7'>Rom 11:7</a>. Rev., God's own possession, God's own being inserted for the sake of clearness. Compare <a href='B:290 43:21'>Isa 43:21</a>; <a href='B:510 20:28'>Act 20:28</a>; <a href='B:630 2:14'>Tit 2:14</a>.<p/>Unto the praise of His glory. Construe with ye were sealed : Ye were sealed unto the redemption, etc.; setting forth God's purpose as it contemplates man. Ye were sealed unto the praise of His glory; God's purpose as it respects Himself


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Your faith [&#964; &#951; &#957; &#954; &#945; &#952; &#965; &#956; &#945; &#962; &#960; &#953; &#963; &#964; &#953; &#957;]. The Greek phrase is nowhere else used by Paul. Lit., as Rev., the faith which is among you. Expositors endeavor to make a distinction between this and Paul's common phrase hJ pistiv uJmwn your faith, but they differ widely, and the distinction is at best doubtful.<p/>Love. Omit.<p/>Unto all the saints [&#964; &#951; &#957; &#949; &#953; &#962; &#960; &#945; &#957; &#964; &#945; &#962; &#964; &#959; &#965; &#962; &#945; &#947; &#953; &#959; &#965; &#962;]. Lit., that which is toward all, etc. Love being omitted, this refers to faith : faith which displays its work and fruits toward fellow Christians. See on <a href='B:570 1:5'>Phi 1:5</a>, 
<a href='B:560 1'>Eph 1:0</a><p/>:6Compare work of faith, <a href='B:590 1:3'>1Th 1:3</a>. Though love is not mentioned, yet faith works by love. <a href='B:550 5:6'>Gal 5:6</a>.


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Making mention, etc. As I make mention. The same expression occurs <a href='B:520 1:9'>Rom 1:9</a>; <a href='B:570 1:4'>Phi 1:4</a>; <a href='B:570 1:4'>Phi 1:4</a>.


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God of our Lord Jesus Christ. Compare <a href='B:500 20:17'>Joh 20:17</a>; <a href='B:470 27:46'>Mat 27:46</a>, and see on ver. 3.<p/>Father of glory [&#959; &#960; &#945; &#964; &#951; &#961; &#964; &#951; &#962; &#948; &#959; &#958; &#951; &#962;]. The Father to whom the glory belongs. Note the article, the glory, preeminently. Compare <a href='B:510 7:2'>Act 7:2</a>; <a href='B:530 2:8'>1Co 2:8</a>. See <a href='B:230 18:3'>Psa 18:3</a>, "who is worthy to be praised;" where the Hebrew is is praised. The exact phrase has no parallel in Scripture. The Spirit of wisdom and revelation. Spirit has not the article, but the reference is to the Holy Spirit. Compare <a href='B:470 12:28'>Mat 12:28</a>; <a href='B:490 1:15'>Luk 1:15</a>; <a href='B:490 1:35'>Luk 1:35</a>; <a href='B:490 1:41'>Luk 1:41</a>; <a href='B:520 1:4'>Rom 1:4</a>; <a href='B:670 1:2'>1Pe 1:2</a>. Wisdom and revelation are special forms of the Spirit's operation. He imparts general illumination (wisdom) and special revelations of divine mysteries. The combination of two words with an advance in thought from the general to the special is characteristic of Paul. Compare grace and apostleship, <a href='B:520 1:5'>Rom 1:5</a>; gifts and calling, <a href='B:520 11:29'>Rom 11:29</a>; wisdom and prudence, <a href='B:560 1:8'>Eph 1:8</a>, wisdom and knowledge, <a href='B:580 2:3'>Col 2:3</a>.<p/>In the knowledge of Him [&#949; &#957; &#949; &#960; &#953; &#947; &#957; &#969; &#963; &#949; &#953; &#945; &#965; &#964; &#959; &#965;] The sphere in which they will receive God's gift of wisdom and revelation. To know God is to be wise. The condition is not merely acknowledgment, but knowledge. Epignwsiv knowledge is never ascribed to God in the New Testament. Of Him refers to God.


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The eyes of your understanding being enlightened [&#960; &#949; &#966; &#969; &#964; &#953; &#963; &#956; &#949; &#957; &#959; &#965; &#962; &#964; &#959; &#965; &#962; &#959; &#966; &#952; &#945; &#955; &#956; &#959; &#965; &#962; &#964; &#951; &#962; &#954; &#945; &#961; &#948; &#953; &#945; &#962; &#965; &#956; &#969; &#957;]. Rev., eyes of your heart. Lit., being enlightened as to the eyes of your heart; enlightened being joined with you (ver. 17) by a somewhat irregular construction : may give unto you being enlightened. For a similar construction see <a href='B:510 14:22'>Act 14:22</a>. The phrase eyes of the heart occurs nowhere else in the New Testament. Plato has eye of the soul (yuchv, "Sophist," 254). Ovid, speaking of Pythagoras, says : "With his mind he approached the gods, though far removed in heaven, and what nature denied to human sight, he drew forth with the eyes of his heart" (" Metamorphoses, "14, 62 - 64). Heart is not merely the seat of emotion, as in popular usage, but of thought and will. See on <a href='B:520 1:21'>Rom 1:21</a>. The particular aspect in which its activity is viewed, perception or cognition, is determined by what follows," that ye may know, " etc.<p/>Hope of His calling. Hope, not, as sometimes, the thing hoped for, but the sentiment or principle of hope which God's calling inspires.<p/>The riches of the glory of His inheritance. Ellicott remarks that this is a noble accumulation of genitives, "setting forth the inheritance on the side of its glory, and the glory on the side of its riches." Glory is the essential characteristic of salvation, and this glory is richly abounding. His inheritance : which is His, and His gift.


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Exceeding [&#965; &#960; &#949; &#961; &#946; &#945; &#955; &#955; &#959; &#957;]. Compounds with uJper over, beyond, are characteristic of Paul's intensity of style, and mark the struggle of language with the immensity of the divine mysteries, and the opulence of the divine grace. See ver. 21; <a href='B:560 3:20'>Eph 3:20</a>; <a href='B:540 4:17'>2Co 4:17</a>, etc.<p/>According to the working of His mighty power [&#954; &#945; &#964; &#945; &#964; &#951; &#957; &#949; &#957; &#949; &#961; &#947; &#949; &#953; &#945; &#957; &#964; &#959; &#965; &#954; &#961; &#945; &#964; &#959; &#965; &#962; &#964; &#951; &#962; &#953; &#963; &#967; &#965; &#959; &#962; &#945; &#965; &#964; &#959; &#965;]. The A. V. frequently impairs the force of a passage by combining into a single conception two words which represent distinct ideas; translating two nouns by an adjective and a noun. Thus <a href='B:570 3:21'>Phi 3:21</a>, vile body, glorious body, for body of humiliation, body of glory : <a href='B:520 8:21'>Rom 8:21</a>, glorious liberty, for liberty of the glory : <a href='B:540 4:4'>2Co 4:4</a>, glorious gospel, for gospel of the glory : <a href='B:580 1:11'>Col 1:11</a>, glorious power, for power of the glory : <a href='B:670 1:14'>1Pe 1:14</a>, obedient children, for children of obedience : <a href='B:680 2:14'>2Pe 2:14</a>, cursed children, for children of cursing. So here, mighty power, for strength of might. The idea is thus diluted, and the peculiar force and distinction of the separate words is measurably lost. Rev., correctly, working of the strength of His might. For working, see on <a href='B:580 1:29'>Col 1:29</a>. For strength and might, see on <a href='B:680 2:11'>2Pe 2:11</a>; <a href='B:500 1:12'>Joh 1:12</a>. Strength [&#954; &#961; &#945; &#964; &#959; &#965; &#962;] is used only of God, and denotes relative and manifested power. Might [&#953; &#963; &#967; &#965; &#959; &#962;]. is indwelling strength. Working [&#949; &#957; &#949; &#961; &#947; &#949; &#953; &#945; &#957;] is the active, efficient manifestation of these. Hence we have here God's indwelling power, which inheres in the divine nature (strength); the relative quality or measure of this power (might); and the efficient exertion of the divine quality (working). The phrase, according to the working of the strength, etc., is to be connected with the exceeding greatness of His power. The magnitude of God's power toward believers is known in the operation of the strength of His might.


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Which [&#951; &#957;]. Refer to working (ver. 19).<p/>He wrought [&#949; &#957; &#951; &#961; &#947; &#951; &#963; &#949; &#957;]. The best texts read ejnhrghken, perfect tense, He hath wrought. The verb is kindred with working (ver. 19).<p/>In Christ. In the case of Christ. Christ's dead body was the point on which this working of divine power was exhibited. See <a href='B:520 8:11'>Rom 8:11</a>; <a href='B:540 4:14'>2Co 4:14</a>.<p/>When He raised [&#949; &#947; &#949; &#953; &#961; &#945; &#962;]. Or, in that He raised.<p/>And set [&#954; &#945; &#953; &#949; &#954; &#945; &#952; &#953; &#963; &#949; &#957;]. Rev., made Him to sit. The best texts read kaqisav having seated, or in that He caused him to sit.<p/>Right hand. See <a href='B:510 7:56'>Act 7:56</a>.<p/>In the heavenly places. See on ver. 2. Local. Not merely of a spiritual state, which does not suit the local expressions made to sit and right hand.


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Far above [&#965; &#960; &#949; &#961; &#945; &#957; &#969;]. Lit., over above. See on ver. 19. Connect with made Him to sit.<p/>Principality, power, etc. These words usually refer to angelic powers; either good, as ch. 3 10; <a href='B:580 1:16'>Col 1:16</a>; <a href='B:580 2:10'>Col 2:10</a>; or bad, as ch. 6 12; <a href='B:530 14:24'>1Co 14:24</a>; <a href='B:580 2:15'>Col 2:15</a>; or both, as <a href='B:520 8:38'>Rom 8:38</a>. See on <a href='B:580 1:16'>Col 1:16</a>; <a href='B:580 2:15'>Col 2:15</a>. Here probably good, since the passage relates to Christ's exaltation to glory rather than to His victory over evil powers. And every name that is named. And has a collective and summary force - and in a word. Every name, etc. Whatever a name can be given to. "Let any name be uttered, whatever it is, Christ is above it; is more exalted than that which the name so uttered affirms" (Meyer). Compare <a href='B:570 2:9'>Phi 2:9</a>. "We know that the emperor precedes all, though we cannot enumerate all the ministers of his court : so we know that Christ is placed above all, although we cannot name all" (Bengel).<p/>Not only in this world, etc. Connect with which is named. For world [&#945; &#953; &#969; &#957; &#953;], see on <a href='B:500 1:9'>Joh 1:9</a>.


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Put all things in subjection. Compare <a href='B:580 1:15-18'>Col 1:15-18</a>; <a href='B:230 8:5-8'>Psa 8:5-8</a>.<p/>Gave Him. Him is emphatic : and Him He gave. Not merely set Him over the Church, but gave Him as a gift. See <a href='B:540 9:15'>2Co 9:15</a>.<p/>The Church [&#964; &#951; &#949; &#954; &#954; &#955; &#951; &#963; &#953; &#945;]. See on <a href='B:470 16:18'>Mat 16:18</a>.


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Which is His body [&#951; &#964; &#953; &#962;]. The double relative is explanatory, seeing it is : by which I mean. Body, a living organism of which He is the head. See on <a href='B:580 1:18'>Col 1:18</a>.<p/>The fullness. See on <a href='B:500 1:16'>Joh 1:16</a>; <a href='B:520 11:12'>Rom 11:12</a>; <a href='B:580 1:19'>Col 1:19</a>. That which is filled. The Church, viewed as a receptacle. Compare ch. 3 10. That filleth all in all (ta panta ejn pasin plhroumenou). Better, that filleth all things with all things. The expression is somewhat obscure. All things are composed of elements. Whatever things exist, God from His fullness fills with all those elements which belong to their being or welfare. The whole universe is thus filled by Him.


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And you. Taking up the closing thought of the preceding chapter, the magnitude of God's power toward believers as exhibited in Christ's resurrection. He now shows that the same power is applied to his readers. Hence the connection is : "When He raised Him from the dead, etc., and you did He quicken, even as He quickened Christ." The structure of the passage is broken. Paul having prominently in mind the thought God quickened you as He did Christ, begins with you also. Then the connection is interrupted by vers. 2, 3, which describe their previous condition. Then ver. 1 is taken up in ver. 4, by but God, God introducing a new sentence. Who were dead [&#959; &#957; &#964; &#945; &#962; &#957; &#949; &#954; &#961; &#959; &#965; &#962;]. Better, Rev., when ye were dead, thus giving the sense of the continued state in the past expressed by the participle being.<p/>Trespasses - sins [&#960; &#945; &#961; &#945; &#960; &#964; &#969; &#956; &#945; &#963; &#953; &#957; - &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#953; &#962;]. See on <a href='B:470 1:21'>Mat 1:21</a>; <a href='B:470 6:14'>Mat 6:14</a>. Trespasses, special acts. Sins, all forms and phases of sin : more general.


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Course [&#945; &#953; &#969; &#957; &#945;]. Lit., age. See on <a href='B:500 1:9'>Joh 1:9</a>.<p/>Power [&#949; &#958; &#959; &#965; &#963; &#953; &#945; &#962;]. Collective, the whole empire of evil spirits.<p/>The air. According to Paul's usage, in the simple physical sense. See <a href='B:510 22:23'>Act 22:23</a>; <a href='B:530 9:26'>1Co 9:26</a>; <a href='B:590 4:17'>1Th 4:17</a>; <a href='B:730 16:17'>Rev 16:17</a>. The air is regarded as the region of the demons ' might.<p/>The spirit. See on <a href='B:530 2:12'>1Co 2:12</a>. The term designates the power over which Satan rules, on the side of its operation in men's hearts.<p/>Now. With an implied reference to its former working in his readers. Compare once, ver. 3 Children of disobedience [&#965; &#953; &#959; &#953; &#962; &#964; &#951; &#962; &#945; &#960; &#949; &#953; &#952; &#949; &#953; &#945; &#962;]. Compare ch. 5 6. A Hebraistic expression. Compare son of perdition, <a href='B:500 17:12'>Joh 17:12</a>; children of obedience, <a href='B:670 1:14'>1Pe 1:14</a>; children of cursing, <a href='B:680 2:14'>2Pe 2:14</a>. Rev., correctly, sons of disobedience : belonging to disobedience as sons to a parent.


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Had our conversation [&#945; &#957; &#949; &#963; &#964; &#961; &#945; &#966; &#951; &#956; &#949; &#957;]. See on the kindred noun conversation, <a href='B:670 1:15'>1Pe 1:15</a>. Rev., more simply, lived.<p/>Fulfilling [&#960; &#959; &#953; &#959; &#965; &#957; &#964; &#949; &#962;]. Rev., doing. The verb implies carrying out or accomplishing, so that the A. V. is more nearly correct. See on <a href='B:520 7:15'>Rom 7:15</a>; <a href='B:500 3:21'>Joh 3:21</a>.<p/>Desires [&#952; &#949; &#955; &#951; &#956; &#945; &#964; &#945;]. Lit., willings. See on <a href='B:580 3:12'>Col 3:12</a>.<p/>Mind [&#948; &#953; &#945; &#957; &#959; &#953; &#969; &#957;]. More strictly, thoughts. See on <a href='B:480 12:30'>Mar 12:30</a>; <a href='B:490 1:51'>Luk 1:51</a>.<p/>By nature children of wrath. See on ver. 2. Children [&#964; &#949; &#954; &#957; &#945;] emphasizes the connection by birth; see on <a href='B:500 1:12'>Joh 1:12</a>. Wrath [&#959; &#961; &#947; &#951; &#962;] is God's holy hatred of sin; His essential, necessary antagonism to everything evil, <a href='B:520 1:18'>Rom 1:18</a>. By nature [&#966; &#965; &#963; &#949; &#953;] accords with children, implying what; is innate. That man is born with a sinful nature, and that God and sin are essentially antagonistic, are conceded on all hands : but that unconscious human beings come into the world under the blaze of God's indignation, hardly consists with Christ's assertion that to little children belongs the kingdom of heaven. It is true that there is a birth - principle of evil, which, if suffered to develop, will bring upon itself the wrath of God. Whether Paul means more than this I do not know. 167 Others [&#959; &#953; &#955; &#959; &#953; &#960; &#959; &#953;]. Rev., correctly, the rest.


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But God. Resuming ver. 1.<p/>For His great love [&#948; &#953; &#945;]. For the sake of, in order to satisfy His love. Quickened us together. Spiritually. Compare <a href='B:580 2:13'>Col 2:13</a>; <a href='B:520 6:11-14'>Rom 6:11-14</a>; <a href='B:520 8:10'>Rom 8:10</a>; <a href='B:520 8:11'>Rom 8:11</a> "What God wrought in Christ He wrought, ipso facto, in all who are united with Him" (Ellicott).


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Raised us up. Compare <a href='B:520 6:5'>Rom 6:5</a>.<p/>Made us sit together [&#963; &#965; &#957; &#949; &#954; &#945; &#952; &#953; &#963; &#949; &#957;]. Compare set Him, ch. 1 20.<p/>Together is ambiguous. Render with Him, as Rev. "Even now we sit there in Him, and shall sit with Him in the end" (Andrews, cited by Ellicott). Compare <a href='B:520 8:30'>Rom 8:30</a>; <a href='B:730 3:21'>Rev 3:21</a>. Meyer renders hath given us joint seat.<p/>In Christ Jesus. Connect with raised up, made us sit, and in heavenly places. Resurrection, enthronement, heaven, all are in Christ.


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The ages to come (toiv aijwsin toiv ejpercomenoiv). Lit., the ages, those which are coming on. Which are successively arriving until Christ's second coming.<p/>He might show [&#949; &#957; &#948; &#949; &#953; &#958; &#951; &#964; &#945; &#953;]. The middle voice denotes for His own glory. See on <a href='B:580 1:6'>Col 1:6</a>.<p/>In kindness [&#949; &#957; &#967; &#961; &#951; &#963; &#964; &#959; &#964; &#951; &#964; &#953;]. See on easy, <a href='B:470 11:30'>Mat 11:30</a>. The grace of God is to be displayed in His actual benefits.


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For by grace, etc. This may truly be called exceeding riches of grace, for ye are saved by grace. Grace has the article, the grace of God, in vers. 5, 7. And that. Not faith, but the salvation.<p/>Of God. Emphatic. Of God is it the gift.


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For we are His workmanship. A reason why no man should glory. If we are God's workmanship, our salvation cannot be of ourselves. His is emphatic. His workmanship are we.<p/>Created [&#954; &#964; &#953; &#963; &#952; &#949; &#957; &#964; &#949; &#962;]. See on <a href='B:500 1:3'>Joh 1:3</a>. The verb originally means to make habitable, to people. Hence to found. God is called ktisthv creator, <a href='B:670 4:19'>1Pe 4:19</a>, and oJ ktisav he that created, <a href='B:520 1:25'>Rom 1:25</a>. Compare <a href='B:730 4:11'>Rev 4:11</a>. Ktisiv is used of the whole sum of created things, <a href='B:480 10:6'>Mar 10:6</a>; <a href='B:520 8:22'>Rom 8:22</a>.<p/>Afore prepared [&#960; &#961; &#959; &#951; &#964; &#959; &#953; &#956; &#945; &#963; &#949; &#957;]. Rev, more correctly, prepared. Made ready beforehand. God prearranged a sphere of moral action for us to walk in. Not only are works the necessary outcome of faith, but the character and direction of the works are made ready by God.<p/>That we should walk. In order that; to the end that.


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Uncircumcision - circumcision. Abstract for concrete terms, the uncircumcised and circumcised.<p/>Which is called. Notice the irony, giving back the called of the circumcised.


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Being aliens [&#945; &#960; &#951; &#955; &#955; &#959; &#964; &#961; &#953; &#969; &#956; &#949; &#957; &#959; &#953;]. Rev., better, giving the force of the verb, alienated. As they had once been otherwise. Paul speaks ideally of a spiritual commonwealth in which Jew and Gentile were together at peace with God, and of which the commonwealth of Israel is a type.<p/>Israel. Selecting the most honorable title to describe the Jew. See on <a href='B:510 3:12'>Act 3:12</a>. The reference is to the spiritual rather than to the national distinction. In being separated from Christ, they were separated from that commonwealth in which, according to the promise, Christ would have been to them, as to the faithful Israelites, the object of their faith and the ground of their salvation.<p/>Covenants. The several renewals of God's covenant with the patriarchs.<p/>Of promise [&#964; &#951; &#962; &#949; &#960; &#945; &#947; &#947; &#949; &#955; &#953; &#945; &#962;]. Better, the promise. The messianic promise, which was the basis of all the covenants.<p/>Without God [&#945; &#952; &#949; &#959; &#953;]. God - forsaken. It might also mean godless or impious. The gentile gods were no gods.


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Now in Christ Jesus. Now, in contrast with at that time. In Christ Jesus, in contrast with alienated from, etc. Jesus is added because the Christ who was the subject of promise, the Messiah, has come into the world under that personal name. The phrase includes the promised Messiah and the actual Savior.


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Our peace [&#951; &#949; &#953; &#961; &#951; &#957; &#951; &#951; &#956; &#969; &#957;]. Christ is similarly described in abstract terms in <a href='B:530 1:30'>1Co 1:30</a>; wisdom, righteousness, sanctification, redemption. So <a href='B:580 1:27'>Col 1:27</a>, hope of glory. Christ is thus not merely our peace - maker, but our very peace itself.<p/>Both [&#964; &#945; &#945; &#956; &#966; &#959; &#964; &#949; &#961; &#945;]. Lit., the both. The neuter gender shows that Jews and Gentiles are conceived by the writer merely as two facts. The masculine is used in vers. 15, 16.<p/>Hath broken down [&#955; &#965; &#963; &#945; &#962;]. Lit, loosened or dissolved. Rev., giving the force of the aorist tense, brake down. The participle has an explanatory force, in that He brake down.<p/>The middle - wall of partition [&#964; &#959; &#956; &#949; &#963; &#959; &#964; &#959; &#953; &#967; &#959; &#957; &#964; &#959; &#965; &#966; &#961; &#945; &#947; &#956; &#959; &#965;]. Lit., the middle wall of the fence or hedge. The wall which pertained to the fence; the fact of separation being emphasized in wall, and the instrument of separation in fence. The hedge was the whole Mosaic economy which separated Jew from Gentile. Some suppose a reference to the stone screen which bounded the court of the Gentiles in the temple.


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Having abolished in His flesh the enmity [&#964; &#951; &#957; &#949; &#967; &#952; &#961; &#945; &#957; &#949; &#957; &#964; &#951; &#963; &#945; &#961; &#954; &#953; &#945; &#965; &#964; &#959; &#965; &#954; &#945; &#964; &#945; &#961; &#947; &#951; &#963; &#945; &#962;]. The enmity immediately follows the middle wall of partition, and should be rendered in apposition with and as defining it, and as dependent on brake down, not on abolished : the middle wall which was the enmity. It is used abstractly, as peace in ver. 14. The enmity was the result and working of the law regarded as a separative system; as it separated Jew from Gentile, and both from God. See <a href='B:520 3:20'>Rom 3:20</a>; <a href='B:520 4:15'>Rom 4:15</a>; <a href='B:520 5:20'>Rom 5:20</a>; <a href='B:520 7:7-11'>Rom 7:7-11</a>. For abolished, see on cumbereth, <a href='B:490 13:7'>Luk 13:7</a>, and make without effect, <a href='B:520 3:3'>Rom 3:3</a>.<p/>The law of commandments contained in ordinances [&#964; &#959; &#957; &#957; &#959; &#956; &#959; &#957; &#964; &#969; &#957; &#949; &#957; &#964; &#959; &#955; &#969; &#957; &#949; &#957; &#948; &#959; &#947; &#956; &#945; &#963; &#953; &#957;]. The law, etc., depends in construction on having abolished, and is not in apposition with the enmity, as A. V. The middle wall of partition, the enmity, was dissolved by the abolition of the law of commandments. Construe in His flesh with having abolished. Law is general, and its contents are defined by commandments, special injunctions, which injunctions in turn were formulated in definite decrees. Render the entire passage : brake down the middle - wall of partition, even the enmity, by abolishing in His flesh the law of commandments contained in ordinances.<p/>For to make [&#953; &#957; &#945; &#954; &#964; &#953; &#963; &#951;]. Rev., that He might create. See on created, ver. 
<a href='B:560 2:1'>Eph 2:1</a><p/>0The work was to be a new creation on a new foundation.<p/>In Himself. As the medium of reconciliation.<p/>Of the twain one new man [&#964; &#959; &#965; &#962; &#948; &#965; &#959; &#949; &#953; &#962; &#949; &#957; &#945; &#954; &#945; &#953; &#957; &#959; &#957; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#957;]. The Greek is livelier : make the two into one new man. Kainon new, emphasizes the new quality; not newness in point of time. See on <a href='B:470 26:29'>Mat 26:29</a>.


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Might reconcile [&#945; &#960; &#959; &#954; &#945; &#964; &#945; &#955; &#955; &#945; &#958; &#951;]. Only here and <a href='B:580 1:20'>Col 1:20</a>, 
<a href='B:560 2:2'>Eph 2:2</a><p/>1See on <a href='B:580 1:20'>Col 1:20</a>. The new man precedes the reconciling in Paul's statement, though, as a fact, the order is the reverse. The verb contains a hint of restoration to a primal unity. See on ver. 12.<p/>Thereby [&#949; &#957; &#945; &#965; &#964; &#969;]. Or upon it - the cross. 
<a href='B:560 2:1'>Eph 2:1</a><p/>7You which were afar off. Gentiles.<p/>Them that were nigh. Jews. See on <a href='B:520 3:30'>Rom 3:30</a>. As children of the messianic covenant. See on ver. 12. Compare <a href='B:290 57:9'>Isa 57:9</a>, where the Septuagint reads, peace upon peace to those who are far and to those who are near.


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Access [&#960; &#961; &#959; &#963; &#945; &#947; &#969; &#947; &#951; &#957;]. See on <a href='B:520 5:2'>Rom 5:2</a>. Notice the three persons of the Godhead : through Him (Christ); one Spirit, the Father.


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Foreigners [&#960; &#945; &#961; &#959; &#953; &#954; &#959; &#953;]. See on <a href='B:490 24:18'>Luk 24:18</a>. Rev., better, sojourners. Without rights of citizenship.


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Of the apostles and prophets. The foundation laid by them.<p/>Prophets are New - Testament prophets. See ch. <a href='B:560 3:5'>Eph 3:5</a>; <a href='B:560 4:11'>Eph 4:11</a>. See on <a href='B:530 12:10'>1Co 12:10</a>.<p/>Chief corner - stone [&#945; &#954; &#961; &#959; &#947; &#969; &#957; &#953; &#945; &#959; &#965;]. Only here and <a href='B:670 2:6'>1Pe 2:6</a>.


text:
All the building [&#960; &#945; &#963; &#945; &#959; &#953; &#954; &#959; &#948; &#959; &#956; &#951;]. Lit., every building. Rev., each several building. But the reference is evidently to one building, and the rendering of A. V. should be retained though the article is wanting. Fitly framed together [&#963; &#965; &#957; &#945; &#961; &#956; &#959; &#955; &#959; &#947; &#959; &#965; &#956; &#949; &#957; &#951;]. The present participle indicates the framing as in progress.<p/>Temple [&#957; &#945; &#959; &#957;]. Sanctuary. See on <a href='B:470 4:5'>Mat 4:5</a>. The more sacred portion of the structure is chosen for the figure.


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Are builded together [&#963; &#965; &#957; &#959; &#953; &#954; &#959; &#948; &#959; &#956; &#949; &#953; &#963; &#952; &#949;]. As component parts of the one building. The reference is to individual Christians, not to communities.<p/>Habitation [&#954; &#945; &#964; &#959; &#953; &#954; &#951; &#964; &#951; &#961; &#953; &#959; &#957;]. Answering to temple. Only here and <a href='B:730 18:2'>Rev 18:2</a>. Indicating a permanent dwelling. See on dwell, <a href='B:490 11:26'>Luk 11:26</a>; <a href='B:510 2:5'>Act 2:5</a>; <a href='B:480 5:3'>Mar 5:3</a>. In marked contrast with sojourners, ver. 19. Through the Spirit [&#949; &#957;]. Better, as Rev., in. In the fellowship of the indwelling Spirit.


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For this cause. Seeing ye are so builded together.<p/>Of Christ Jesus [&#964; &#959; &#965; &#967; &#961; &#953; &#963; &#964; &#959; &#965; &#953; &#951; &#963; &#959; &#965;]. Notice the article, the Christ, and see on ch. <a href='B:560 2:13'>Eph 2:13</a>.<p/>Gentiles. To whom Paul was expressly sent, and in preaching to whom he had fallen into the hands of the civil law.


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If ye have heard [&#949; &#953; &#947; &#949; &#951; &#954; &#959; &#965; &#963; &#945; &#964; &#949;]. Here begins a long digression extending to ver. 14. If, Rev., if so be, means upon the supposition that; not implying the certainty of the assumption, though this shade of meaning is given by the context. The words are a reminder of his preaching among them.<p/>Dispensation [&#959; &#953; &#954; &#959; &#957; &#959; &#956; &#953; &#945; &#957;]. See on ch. <a href='B:560 1:10'>Eph 1:10</a>; <a href='B:580 1:25'>Col 1:25</a>. The divine arrangement or disposition.


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Whereby [&#960; &#961; &#959; &#962; &#959;]. Lit., agreeably to which, namely, what he had written.<p/>Mystery of Christ. The mystery which is Christ. See on <a href='B:580 1:26'>Col 1:26</a>; <a href='B:520 11:25'>Rom 11:25</a>.


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Other generations [&#949; &#964; &#949; &#961; &#945; &#953; &#962;]. Other and different. See on <a href='B:470 6:24'>Mat 6:24</a>.


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Fellow - - heirs - of the same body - partakers [&#963; &#965; &#947; &#954; &#955; &#951; &#961; &#959; &#957; &#959; &#956; &#945; &#963; &#965; &#963; &#963; &#969; &#956; &#945; &#963; &#965; &#956; &#956; &#949; &#964; &#959; &#967; &#945;]. The second of these words occurs only here; the third only here and ch. 5 7. They are strange to classical Greek.


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Gift of the grace. The gift in which the grace of God consisted, the apostleship to the Gentiles.<p/>By the effectual working of His power [&#954; &#945; &#964; &#945; &#964; &#951; &#957; &#949; &#957; &#949; &#961; &#947; &#949; &#953; &#945; &#957; &#964; &#951; &#962; &#948; &#965; &#957; &#945; &#956; &#949; &#969; &#962; &#945; &#965; &#964; &#959; &#965;]. Rev., better, according to the working, etc. The gift was bestowed in accordance with that efficiency which could transform Saul the persecutor into Paul the apostle to the Gentiles.


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Less than the least [&#964; &#969; &#949; &#955; &#945; &#967; &#953; &#963; &#964; &#959; &#964; &#949; &#961; &#969;]. Only here in the New Testament, and very characteristic. A comparative is formed upon a superlative : more least than all the saints. Compare <a href='B:530 14:8'>1Co 14:8</a>; <a href='B:530 14:1'>1Co 14:1</a>; <a href='B:530 14:68'>1Co 14:68</a> Unsearchable [&#945; &#957; &#949; &#958; &#953; &#967; &#957; &#953; &#945; &#963; &#964; &#959; &#957;]. Only here and <a href='B:520 11:33'>Rom 11:33</a> (note).<p/>Which cannot be tracked out.


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To make all men see [&#966; &#969; &#964; &#953; &#963; &#945; &#953; &#960; &#945; &#957; &#964; &#945; &#962;]. Lit., to enlighten. The mystery. The admission of the Gentiles into covenant privileges. From the beginning of the world [&#945; &#960; &#959; &#964; &#969; &#957; &#945; &#953; &#969; &#957; &#969; &#957;]. Lit., from the ages. Rev., from all ages. See on <a href='B:580 1:26'>Col 1:26</a>.<p/>All things [&#964; &#945; &#960; &#945; &#957; &#964; &#945;]. Collectively.


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To the intent that. Connect with the matter of the two preceding verses. Grace was given me to preach Christ and to enlighten men as to the long - hidden mystery of the admission of the Gentiles, in order that now, etc.<p/>Now. In contrast with all ages.<p/>Principalities and powers. Good angels. See on ch. <a href='B:560 1:21'>Eph 1:21</a>.<p/>By the Church [&#948; &#953; &#945;]. Better, through, as Rev. By means of the Church. This agrees with what was said of the Church as the fullness of God, ch. 1 23.<p/>Manifold wisdom [&#960; &#959; &#955; &#965; &#960; &#959; &#953; &#954; &#953; &#955; &#959; &#962; &#963; &#959; &#966; &#953; &#945;]. A very striking phrase. The adjective occurs only here, and means variegated. It is applied to pictures, flowers, garments. Poikilon is used in the Septuagint of Joseph's coat, <a href='B:10 37:3'>Gen 37:3</a>. Through the Church God's wisdom in its infinite variety is to be displayed - the many - tinted wisdom of God - in different modes of power, different characters, methods of training, providences, forms of organization, etc.


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Eternal purpose [&#960; &#961; &#959; &#952; &#949; &#963; &#953; &#957; &#964; &#969; &#957; &#945; &#953; &#969; &#957; &#969; &#957;]. Lit., the purpose of the ages.<p/>He wrought [&#949; &#960; &#959; &#953; &#951; &#963; &#949; &#957;]. Carried into effect. See on fulfilling, ch. 2 3.


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Faith of Him [&#964; &#951; &#962; &#960; &#953; &#963; &#964; &#949; &#969; &#962; &#945; &#965; &#964; &#959; &#965;]. As often, for faith in Him.


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Faint [&#949; &#947; &#954; &#945; &#954; &#949; &#953; &#957;]. Lit., lose heart. Kakov in classical Greek, but not in the New Testament, sometimes means cowardly.


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For this cause. Resuming the interrupted clause in ver. 1, and having still in mind the closing thought of ch. 2. Seeing ye are so built together in Christ, for this cause, etc.<p/>Father. Omit of our Lord Jesus Christ.


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Of whom [&#949; &#958; &#959; &#965;]. After whom.<p/>The whole family [&#960; &#945; &#963; &#945; &#960; &#945; &#964; &#961; &#953; &#945;] Rev., more correctly, every family. Patria is, more properly, a group of families - all who claim a common pathr. father. Family, according to our usage of the term, would be oikov house. The Israelites were divided into tribes [&#966; &#965; &#955; &#945; &#953;], and then into patpiai, each deriving its descent from one of Jacob's grandsons; and these again into oikoi houses. So Joseph was both of the house [&#959; &#953; &#954; &#959; &#965;] and family [&#960; &#945; &#964; &#961; &#953; &#945; &#962;] of David. We find the phrase oikoi patriwn houses of the families, <a href='B:20 12:3'>Exo 12:3</a>; <a href='B:40 1:2'>Num 1:2</a>. The word occurs only three times in the New Testament : here, <a href='B:490 2:4'>Luk 2:4</a>; <a href='B:510 3:25'>Act 3:25</a>. In the last - named passage it is used in a wide, general sense, of nations. Family is perhaps the best translation, if taken in its wider meaning of a body belonging to a common stock - a clan. Fatherhood (Rev., in margin), following the Vulgate paternitas, means rather the fact and quality of paternity. Observe the play of the words, which can scarcely be reproduced in English, pater, patria.<p/>In heaven and earth. To the angelic hosts and the tribes of men alike, God is Father. There may be a suggestion of the different ranks or grades of angels, as principalities, thrones, powers, etc. See ver. 10. "Wherever in heaven or in earth beings are grouped from their relation to a father, the name they bear in each case is derived from the Father" (Riddle).


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Might [&#948; &#965; &#957; &#945; &#956; &#949; &#953;]. Rev., power. Appropriate to the succeeding phrase the inner man, since it signifies faculty or virtue not necessarily manifest. In the inward man [&#949; &#953; &#962; &#964; &#959; &#957; &#949; &#963; &#969; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#957;]. The force of the preposition is into : might entering into the inmost personality. Inward man : compare outward man, <a href='B:540 4:16'>2Co 4:16</a>. It is the rational and moral I; the essence of the man which is conscious of itself as a moral personality. In the unregenerate it is liable to fall under the power of sin (<a href='B:520 7:23'>Rom 7:23</a> ); and in the regenerate it needs constant renewing and strengthening by the Spirit of God, as here. Compare the hidden man of the heart, <a href='B:670 3:4'>1Pe 3:4</a>.


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May dwell [&#954; &#945; &#964; &#959; &#953; &#954; &#951; &#963; &#945; &#953;]. Settle down and abide. Take up His permanent abode, so that ye may be a habitation [&#954; &#945; &#964; &#959; &#953; &#954; &#951; &#964; &#951; &#961; &#953; &#959; &#957;] of God. See on ch. <a href='B:560 2:22'>Eph 2:22</a>. The connection is with the preceding clause : " to be strengthened, etc., so that Christ may dwell, the latter words having at once a climactic and an explanatory force, and adding the idea of permanency to that of strengthening.<p/>By faith [&#948; &#953; &#945; &#964; &#951; &#962; &#960; &#953; &#963; &#964; &#949; &#969; &#962;]. Through your (the article) faith, as the medium of appropriating Christ. Faith opens the door and receives Him who knocks. <a href='B:730 3:20'>Rev 3:20</a>.


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Rooted and grounded [&#949; &#961; &#961; &#953; &#950; &#969; &#956; &#949; &#957; &#959; &#953; &#954; &#945; &#953; &#964; &#949; &#952; &#949; &#956; &#949; &#955; &#953; &#969; &#956; &#949; &#957; &#959; &#953;].<p/>Compare <a href='B:580 2:7'>Col 2:7</a>, and see note. Grounded or founded, from qemelion foundation. The dwelling in ver. 17 would naturally suggest the foundation. Rooting and grounding are consequences of the strengthening of the Spirit and of Christ's indwelling.<p/>In love. Standing first in the sentence and emphatic, as the fundamental principle of christian life and knowledge.<p/>May be able [&#949; &#958; &#953; &#963; &#967; &#965; &#963; &#951; &#964; &#949;]. Rev., may be strong. This compound verb occurs only here. The preposition ejx has the force of fully or eminently. Iscuv is strength embodied; inhering in organized power. Hence it is an advance on dunamei might in ver. 16 (see note). Paul prays that the inward might or virtue may issue in ability to grasp. Compare <a href='B:490 14:30'>Luk 14:30</a>; <a href='B:490 16:3'>Luk 16:3</a>; <a href='B:510 27:16'>Act 27:16</a>; <a href='B:660 5:16'>Jas 5:16</a>, and see notes. 169 Comprehend [&#954; &#945; &#964; &#945; &#955; &#945; &#946; &#949; &#963; &#952; &#945; &#953;]. To English readers this conveys the meaning understand. Rev., better, apprehend : grasp. See on <a href='B:500 1:5'>Joh 1:5</a>, and compare <a href='B:570 3:12'>Phi 3:12</a>; <a href='B:570 3:13'>Phi 3:13</a>.<p/>Breadth, etc. No special interpretations are to be given to these words. The general idea of vastness is expressed in these ordinary terms for dimension. Notice that the article is attached only to the first, breadth, all the rest being included under the one article; the intention being to exhibit the love of Christ in its entire dimension, and not to fix the mind on its constituent parts.


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To know [&#947; &#957; &#969; &#957; &#945; &#953;]. Practically, through experience; while apprehend marks the knowledge as conception.<p/>Love of Christ. Christ's love to us. Human love to Christ could not be described in these terms.<p/>Which passeth knowledge [&#964; &#951; &#957; &#965; &#960; &#949; &#961; &#946; &#945; &#955; &#955; &#959; &#965; &#963; &#945; &#957; &#964; &#951; &#962; &#947; &#957; &#969; &#963; &#949; &#969; &#962;].<p/>Which surpasses mere knowledge without the experience of love. Note the play on the words know and knowledge.<p/>That ye might be filled with all the fullness of God [&#953; &#957; &#945; &#960; &#955; &#951; &#961; &#969; &#952; &#951; &#964; &#949; &#949; &#953; &#962; &#960; &#945; &#957; &#964; &#959; &#960; &#955; &#951; &#961; &#969; &#956; &#945; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. Note the recurrence of that; that He would grant you; that ye may be strong; that ye may be filled. With is better rendered unto, to the measure or standard of. Fullness of God is the fullness which God imparts through the dwelling of Christ in the heart; Christ, in whom the Father was pleased that all the fullness should dwell (<a href='B:580 1:19'>Col 1:19</a> ), and in whom dwelleth all the fullness of the Godhead (<a href='B:580 2:9'>Col 2:9</a> ).


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Exceeding abundantly [&#965; &#960; &#949; &#961; &#949; &#954; &#960; &#949; &#961; &#953; &#963; &#963; &#959; &#965;]. Only here, <a href='B:590 3:10'>1Th 3:10</a>; <a href='B:590 5:13'>1Th 5:13</a>. Superabundantly. One of the numerous compounds of uJper beyond, over and above, of which Paul is fond. Of twenty - eight words compounded with this preposition in the New Testament, Paul alone uses twenty. For the order and construction, see next note.<p/>Above all [&#965; &#960; &#949; &#961; &#960; &#945; &#957; &#964; &#945;]. These words should not be connected with that, as A. V. and Rev. : "above all that we ask," etc. They form with do an independent clause. The next clause begins with exceedingly above, and is construed with w=n that which we ask, etc. Read the whole, "Unto Him who is able to do beyond all, exceedingly above that which," etc.


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Glory. Properly, the glory, which is His due.<p/>In the Church. Through which His many - tinted wisdom is to be displayed, and which is His fullness. The variety of the divine wisdom is again hinted at in all that we ask or think.<p/>By Christ Jesus [&#949; &#957;]. Rev., better, in. As the Church is the outward domain in which God is to be praised, so Christ is the spiritual sphere of this praise.<p/>Throughout all ages, world without end [&#949; &#953; &#962; &#960; &#945; &#963; &#945; &#962; &#964; &#945; &#962; &#947; &#949; &#957; &#949; &#945; &#962; &#964; &#959; &#965; &#945; &#953; &#969; &#957; &#959; &#962; &#964; &#969; &#957; &#945; &#953; &#969; &#957; &#969; &#957;]. Lit., unto all the generations of the age of the ages. Eternity is made up of ages, and ages of generations.


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Lowiness - meekness. See on <a href='B:470 11:29'>Mat 11:29</a>; <a href='B:470 5:5'>Mat 5:5</a>.<p/>Long - suffering. See on <a href='B:660 5:7'>Jas 5:7</a>.<p/>Forbearing [&#945; &#957; &#949; &#967; &#959; &#956; &#949; &#957; &#959; &#953;]. See on <a href='B:490 9:41'>Luk 9:41</a>.


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Endeavoring [&#963; &#960; &#959; &#965; &#948; &#945; &#950; &#959; &#957; &#964; &#949; &#962;]. Not strong enough. Originally the verb means to make haste. So the kindred noun spoudh haste, <a href='B:480 6:25'>Mar 6:25</a>; <a href='B:490 1:39'>Luk 1:39</a>. Hence diligence. Rev., here, giving diligence.<p/>To keep [&#964; &#951; &#961; &#949; &#953; &#957;]. See on reserved, <a href='B:670 1:4'>1Pe 1:4</a>.<p/>Unity of the Spirit. Wrought by the Holy Spirit.<p/>Bond of peace. The bond which is peace. Compare ch. 2 14, our peace - made both one. Christ, our peace, is thus a bond of peace. Others, however, treat in the bond as parallel with in love of ver. 2, and cite <a href='B:580 3:14'>Col 3:14</a>, "love the bond of perfectness."


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The connection with the preceding verses is as follows : I exhort you to unity, for you stand related to the Church, which is one body in Christ; to the one Spirit who informs it; to the one hope which your calling inspires; to the one Lord, Christ, in whom you believe with one common faith, and receive one common sign of that faith, baptism. Above all, to the one God and Father.<p/>Body - Spirit. The body is the invisible Church, the mystical body of Christ : the Spirit, the Holy Spirit. Pneuma spirit, is never used in the New Testament of temper or disposition.<p/>Even as. To the facts of one body and one Spirit corresponds the fact of their calling in one hope. Compare <a href='B:580 3:15'>Col 3:15</a>.<p/>In one hope of your calling [&#949; &#957; &#956; &#953; &#945; &#949; &#955; &#960; &#953; &#948; &#953; &#964; &#951; &#962; &#954; &#955; &#951; &#963; &#949; &#969; &#962; &#965; &#956; &#969; &#957;]. In, not by. Their calling took place in the one hope as its moral element or sphere, since they were called to fellowship with Christ who is the one object and the one inspirer of hope. Compare called in peace, <a href='B:530 7:15'>1Co 7:15</a>; in sanctification, <a href='B:590 4:7'>1Th 4:7</a> (Rev.). Hope here is not the object but the principle of hope. The phrase hope of your calling signifies hope which is characteristic of God's call to salvation, and is engendered by it. See on ch. <a href='B:560 1:18'>Eph 1:18</a>.


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Faith. The principle of faith; not that which is believed - the body of Christian doctrine, which does not promote unity. See on <a href='B:510 6:7'>Act 6:7</a>. Baptism. The external sign of faith, but of no significance without the Lord and the faith. Baptism is emphasized instead of the Eucharist, because the latter assumes and recognizes unity as an established fact; while faith and baptism precede that fact, and are essential to it. Baptism, moreover, is not administered to the Church as a body, but to individuals, and therefore emphasizes the exhortation to each member to be in vital union with the whole body.


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One God and Father. The fundamental ground of unity. Note the climax : One Church, one Christ, one God.<p/>Above all [&#949; &#960; &#953; &#960; &#945; &#957; &#964; &#969; &#957;]. Rev, over : as ruler.<p/>Through - in [&#948; &#953; &#945; - &#949; &#957;]. Through, pervading : in, indwelling. Compare ch. <a href='B:560 2:22'>Eph 2:22</a>; <a href='B:560 3:17'>Eph 3:17</a>.


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Every one [&#949; &#957; &#953; &#949; &#954; &#945; &#963; &#964; &#969;]. Rev., each. From the Church as a whole, he passes to its individual members. In the general unity the individual is not overlooked, and unity is consistent with variety of gifts and offices. Grace [&#951; &#967; &#945; &#961; &#953; &#962;]. The article, omitted by A. V., is important : the one grace of God, manifesting itself in the different gifts.


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Wherefore. Confirming by Scripture what has just been said.<p/>When He ascended, etc. Quoted from <a href='B:230 68:19'>Psa 68:19</a> (LXX <a href='B:230 67:18'>Psa 67:18</a> ). The Hebrew reads : "Ascending to the height thou didst lead captive captivity, and received gifts in man." So Sept. Paul changes thou didst lead, didst receive, into he lead and he gave. The Psalm is Messianic, a hymn of victory in which God is praised for victory and deliverance. It is freely adapted by Paul, who regards its substance rather than its letter, and uses it as an expression of the divine triumph as fulfilled in Christ's victory over death and sin.<p/>Ascended. The ascent of Jehovah is realized in Christ's ascent into heaven.<p/>Captivity. Abstract for the body of captives. See on <a href='B:490 4:18'>Luk 4:18</a>. The captives are not the redeemed, but the enemies of Christ's kingdom, Satan, Sin, and Death. Compare on <a href='B:580 2:15'>Col 2:15</a>, and <a href='B:540 2:14'>2Co 2:14</a>. Gave. In the Hebrew and Septuagint, received or took; but with the sense received in order to distribute among men. Compare <a href='B:10 14:9'>Gen 14:9</a>, take for me : <a href='B:10 18:5'>Gen 18:5</a>, I will fetch for you : <a href='B:20 27:20'>Exo 27:20</a>, bring thee, i e., take and present to thee : <a href='B:510 2:33'>Act 2:33</a>, "Having received of the Father, etc., He hath shed forth." Thus Paul interprets the received of the Old Testament. His point is the distribution of grace by Christ in varied measure to individuals. He confirms this by Scripture, seeing in the Jehovah of this Old - Testament passage the Christ of the New Testament - one Redeemer under both covenants - and applying the Psalmist's address to Christ who distributes the results of His victory among His loyal subjects. These results are enumerated in ver. 11 sqq.


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Now that He ascended. vers. 9 and 10 are parenthetical, showing what the ascension of Christ presupposes. By descending into the depths and ascending above all, He entered upon His function of filling the whole universe, in virtue of which function He distributes gifts to men. See ch. <a href='B:560 1:23'>Eph 1:23</a>. Rev., properly, inserts this, thus giving the force of the article which calls attention to the fact of ascension alluded to in the quotation. "Now the or this 'He ascended." ' What is it but. What does it imply?<p/>Descended first [&#954; &#945; &#953; &#954; &#945; &#964; &#949; &#946; &#951;]. His ascent implies a previous descent. A. V. reads first, following the Tex. Rec. prwton. Rev., correctly, He also descended. Compare <a href='B:500 3:13'>Joh 3:13</a>.<p/>The lower parts of the earth [&#964; &#945; &#954; &#945; &#964; &#969; &#964; &#949; &#961; &#945; &#956; &#949; &#961; &#951; &#964; &#951; &#962; &#947; &#951; &#962;]. The under world. The reference is to Christ's descent into Hades. Some give the words a comparative force, deeper than the earth.


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The gifts specified.<p/>He gave. He is emphatic. It is He that gave. Compare given in ver. 7. Apostles. Properly, as apostles, or to be apostles. Christ's ministers are gifts to His people. Compare <a href='B:530 3:5'>1Co 3:5</a>, "ministers as the Lord gave;" also <a href='B:530 3:21'>1Co 3:21</a>; <a href='B:530 3:22'>1Co 3:22</a>. The distinguishing features of an apostle were, a commission directly from Christ : being a witness of the resurrection : special inspiration : supreme authority : accrediting by miracles : unlimited commission to preach and to found churches.<p/>Prophets. Preachers and expounders under the immediate influence of the Spirit, and thus distinguished from teachers. <a href='B:530 12:10'>1Co 12:10</a>. Evangelists. Traveling missionaries.<p/>Pastors and teachers. Pastors or shepherds. The verb poimainw to tend as a shepherd, is often used in this sense. See on <a href='B:670 5:2'>1Pe 5:2</a>; <a href='B:470 2:6'>Mat 2:6</a>. The omission of the article from teachers seems to indicate that pastors and teachers are included under one class. The two belong together. No man is fit to be a pastor who cannot also teach, and the teacher needs the knowledge which pastoral experience gives.


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For the perfecting [&#960; &#961; &#959; &#962; &#964; &#959; &#957; &#954; &#945; &#964; &#945; &#961; &#964; &#953; &#963; &#956; &#959; &#957;]. Only here in the New Testament. In classical Greek of refitting a ship or setting a bone. The preposition for denotes the ultimate purpose. Ministering and building are means to this end. Hence its emphatic position in the sentence. For perfecting, see on mending, <a href='B:470 4:21'>Mat 4:21</a>; perfected, <a href='B:470 21:16'>Mat 21:16</a>; <a href='B:490 6:40'>Luk 6:40</a>; <a href='B:670 5:10'>1Pe 5:10</a>. Compare <a href='B:530 1:10'>1Co 1:10</a>; <a href='B:650 13:21'>Heb 13:21</a>. The radical idea of adjustment is brought out in ver. 13.<p/>For the work of the ministry [&#949; &#953; &#962; &#949; &#961; &#947; &#959; &#957; &#948; &#953; &#945; &#954; &#959; &#957; &#953; &#945; &#962;]. Rev., much better, unto the work of ministering. Eijv unto, marks the immediate purpose of the gift. He gave apostles, etc., unto the work of ministering and building, for the perfecting, etc. The prevailing sense of diakonia ministry, in the New Testament, is spiritual service of an official character. See <a href='B:510 1:25'>Act 1:25</a>; <a href='B:510 6:4'>Act 6:4</a>; <a href='B:510 20:24'>Act 20:24</a>; <a href='B:520 11:13'>Rom 11:13</a>; <a href='B:610 1:12'>1Ti 1:12</a>; <a href='B:620 4:5'>2Ti 4:5</a>.<p/>Edifying [&#959; &#953; &#954; &#959; &#948; &#959; &#956; &#951; &#957;]. Rev., building up. See on <a href='B:510 20:32'>Act 20:32</a>. Notice the combination of perfecting and building. Building defines the nature of the work of ministry, and perfecting comes through a process.


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Till [&#956; &#949; &#967; &#961; &#953;]. Specifying the time up to which this ministry and impartation of gifts are to last.<p/>Come [&#954; &#945; &#964; &#945; &#957; &#964; &#951; &#963; &#969; &#956; &#949; &#957;]. Arrive at, as a goal. See <a href='B:510 16:1'>Act 16:1</a>; <a href='B:510 18:19'>Act 18:19</a>; <a href='B:510 25:13'>Act 25:13</a>. Rev., attain.<p/>In the unity [&#949; &#953; &#962;]. Rev., correctly, unto. Compare one faith, ver. 5. Knowledge [&#964; &#951; &#962; &#949; &#960; &#953; &#947; &#957; &#969; &#963; &#949; &#969; &#962;]. The full knowledge. Not identical with faith, since the article puts it as a distinct conception; but related to faith. Compare <a href='B:570 3:9'>Phi 3:9</a>; <a href='B:570 3:10'>Phi 3:10</a>; <a href='B:690 4:16'>1Jn 4:16</a>. "Christians are not to be informed merely on different sections of truth and erring through defective information on other points, but they are to be characterized by the completeness and harmony of their ideas of the power, work, history, and glory of the Son of God" (Eadie).<p/>Of the Son of God. Belongs to both faith and knowledge. Faith in Him, knowledge of Him.<p/>Perfect [&#964; &#949; &#955; &#949; &#953; &#959; &#957;]. Rev., full grown. See on <a href='B:530 2:6'>1Co 2:6</a>.<p/>Measure of the stature [&#956; &#949; &#964; &#961; &#959; &#957; &#951; &#955; &#953; &#954; &#953; &#945; &#962;]. Defining perfect man. For stature, see on <a href='B:490 12:25'>Luk 12:25</a>. The word is rendered age, <a href='B:500 9:21'>Joh 9:21</a>; <a href='B:500 9:23'>Joh 9:23</a>; <a href='B:650 11:11'>Heb 11:11</a>. So here, by some, the age when the fullness of Christ is received. But fullness and grow up (ver. 15) suggest rather the idea of magnitude.<p/>Fullness of Christ. Which belongs to Christ and is imparted by Him. See <a href='B:500 1:16'>Joh 1:16</a>, and compare ch. 3 19.


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Children [&#957; &#951; &#960; &#953; &#959; &#953;]. See on <a href='B:530 2:6'>1Co 2:6</a>; <a href='B:530 3:1'>1Co 3:1</a>. As to the connection, ver. 13 states the ultimate goal of christian training; ver. 14 that which is pursued with a view to the attainment of that goal. Ver. 14 is subordinate to ver. 13, as is shown by the retention of the same figure, and is remotely dependent on vers 11, 12. The remote end, ver. 13, is placed before the more immediate one, as in ver. 12. See note.<p/>Tossed to and fro [&#954; &#955; &#965; &#948; &#969; &#957; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#953;]. Only here in the New Testament. See on wave, <a href='B:660 1:6'>Jas 1:6</a>. For Paul's use of nautical metaphors, see on <a href='B:570 1:23'>Phi 1:23</a>. Compare Plato : "Socrates. In a ship, if a man having the power to do what he likes, has no intelligence or skill in navigation, do you see what will happen to him and to his fellow - sailors ? Alcibiades. Yes, I see that they will all perish" (" Alcibiades, " 1, 135).<p/>Wind of doctrine. Or of the teaching. The different teachings of philosophers or of religious quacks are represented as winds, blowing the unstable soul in every direction.<p/>Sleight [&#954; &#965; &#946; &#949; &#953; &#945;]. Only here in the New Testament. From kubov a cube or die. Lit., dice - playing.<p/>Cunning craftiness [&#960; &#945; &#957; &#959; &#965; &#961; &#947; &#953; &#945;]. See on <a href='B:490 20:23'>Luk 20:23</a>. The craft which gamblers use.<p/>Whereby they lie in wait to deceive [&#960; &#961; &#959; &#962; &#964; &#951; &#957; &#956; &#949; &#952; &#959; &#948; &#949; &#953; &#945; &#957; &#964; &#951; &#962; &#960; &#955; &#945; &#957; &#951; &#962;]. Lit., tending to the system of error. Rev., after the wiles of error. Meqodeia means a deliberate planning or system. Of error includes the idea of deceit or delusion. See <a href='B:470 27:64'>Mat 27:64</a>; <a href='B:520 1:27'>Rom 1:27</a>; <a href='B:680 2:18'>2Pe 2:18</a>; <a href='B:680 3:17'>2Pe 3:17</a>; <a href='B:660 5:20'>Jas 5:20</a>. Error organizes. It has its systems and its logic. Ellicott remarks that here it is almost personified.


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Speaking the truth [&#945; &#955; &#951; &#952; &#949; &#965; &#959; &#957; &#964; &#949; &#962;]. Only here and <a href='B:550 4:16'>Gal 4:16</a>. In classical Greek it means to be true, to arrive at truth, and to speak truth. Here the idea is rather that of being or walking in truth. Rev., in margin, dealing truly.<p/>In love. Some connect with grow up. The parallel construction, tossed and carried about in the sleight, in craftiness, speaking truth in love, favors the A. V. and Rev., as does the awkwardness of speaking truth standing alone. Moreover, Paul's habit is to subjoin, and not to prefix, his qualifying clauses.


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Fitly joined - compacted [&#963; &#965; &#957; &#945; &#961; &#956; &#959; &#955; &#959; &#947; &#959; &#965; &#956; &#949; &#957; &#959; &#957; - &#963; &#965; &#956; &#946; &#953; &#946; &#945; &#950; &#959; &#956; &#949; &#957; &#959; &#957;]. The present participles denote present, continuous progress. The two participles represent respectively the ideas of harmony or adaptation and compactness or solidity. See on <a href='B:510 9:22'>Act 9:22</a>, and <a href='B:580 2:2'>Col 2:2</a>.<p/>By that which every joint supplieth [&#948; &#953; &#945; &#960; &#945; &#963; &#951; &#962; &#945; &#966; &#951; &#962; &#964; &#951; &#962; &#949; &#960; &#953; &#967; &#959; &#961; &#951; &#947; &#953; &#945; &#962;]. Lit., through every joint of the supply. For joint, see on <a href='B:580 2:19'>Col 2:19</a>; for supply, see on <a href='B:680 1:5'>2Pe 1:5</a>. The supply specifies it as peculiarly Christ 's. The phrase joint of the supply signifies joint whose office or purpose it is to supply. Construe with the two participles, as <a href='B:580 2:19'>Col 2:19</a>.<p/>According to the working. Construe with maketh increase.<p/>In the measure of every part. According as each part works in its own proper measure.<p/>Maketh. Notice the peculiar phrase; the whole body maketh increase of the body. It is a living organism, and its growth is produced by vital power within itself.<p/>In love. As the element in which the upbuilding takes place. Compare ch. 3 17 - 19.


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This - therefore. Referring to what follows. Therefore, resuming the exhortation of vers. 1 - 3.<p/>Testify. Solemnly declare. Compare <a href='B:510 20:26'>Act 20:26</a>; <a href='B:550 5:3'>Gal 5:3</a>.<p/>Other Gentiles. Omit other.<p/>Vanity of their mind [&#956; &#945; &#964; &#945; &#953; &#959; &#964; &#951; &#964; &#953; &#964; &#959; &#965; &#957; &#959; &#959; &#962; &#945; &#965; &#964; &#969; &#957;]. For vanity see on <a href='B:520 1:21'>Rom 1:21</a>; <a href='B:520 8:20'>Rom 8:20</a>. For mind, on <a href='B:520 7:23'>Rom 7:23</a>.


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Understanding [&#948; &#953; &#945; &#957; &#959; &#953; &#945;]. See on <a href='B:490 1:51'>Luk 1:51</a>. The moral understanding.<p/>Life of God [&#950; &#969; &#951; &#962;]. See on <a href='B:500 1:4'>Joh 1:4</a>. The life which God bestows; life in Christ. See <a href='B:690 5:11'>1Jn 5:11</a>.<p/>Through the ignorance. The cause of the alienation. Not to be construed with darkened, since ignorance is the effect, and not the cause, of the darkness of the understanding Which is in them [&#964; &#951; &#957; &#959; &#965; &#963; &#945; &#957; &#949; &#957; &#945; &#965; &#964; &#959; &#953; &#962;]. The participle of the substantive verb expresses the deep - seated, indwelling character of the ignorance.<p/>Hardening [&#960; &#969; &#961; &#969; &#963; &#953; &#957;]. See on <a href='B:480 3:5'>Mar 3:5</a>. Dependent, like ignorance, on allienated. Arrange the whole clause thus : The Gentiles walk in the vanity of their mind, being darkened in their understanding, being alienated from the life of God, because of the ignorance that is in them, because of the hardening of their heart.


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Who [&#959; &#953; &#964; &#953; &#957; &#949; &#962;]. Explanatory and classifying : men of the class which. Being past feeling [&#945; &#960; &#951; &#955; &#947; &#951; &#954; &#959; &#964; &#949; &#962;]. Only here in the New Testament. Lit, the verb means to cease from feeling pain. Hence to be apathetic. Have given themselves over [&#960; &#945; &#961; &#949; &#948; &#969; &#954; &#945; &#957;]. See on <a href='B:470 4:12'>Mat 4:12</a>; <a href='B:470 11:27'>Mat 11:27</a>; <a href='B:470 26:2'>Mat 26:2</a>; <a href='B:480 4:29'>Mar 4:29</a>; <a href='B:490 1:2'>Luk 1:2</a>; <a href='B:670 2:23'>1Pe 2:23</a>. The verb is frequently used of Christ giving Himself for the world. <a href='B:520 4:25'>Rom 4:25</a>; <a href='B:550 2:20'>Gal 2:20</a>; <a href='B:560 5:5'>Eph 5:5</a>; <a href='B:560 5:25'>Eph 5:25</a>. It indicates a complete surrender. Meyer says, "with frightful emphasis." Where men persistently give themselves up to evil, God gives them up to its power. See <a href='B:520 1:24'>Rom 1:24</a>.<p/>Lasciviousness [&#945; &#963; &#949; &#955; &#947; &#949; &#953; &#945;]. See on <a href='B:480 7:22'>Mar 7:22</a>.<p/>To work [&#949; &#953; &#962; &#949; &#961; &#947; &#945; &#963; &#953; &#945; &#957;]. Lit., to a working. In <a href='B:510 19:25'>Act 19:25</a>, used of a trade. Not precisely in this sense here, yet with a shade of it. They gave themselves up as to the prosecution of a business. The eijv unto is very forcible.<p/>With greediness [&#949; &#957; &#960; &#955; &#949; &#959; &#957; &#949; &#958; &#953; &#945;]. The noun commonly rendered covetousness : in an eager grasping after more and more uncleanness. Not with, but in, as the state of mind in which they wrought evil.


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Have not learned [&#959; &#965; &#967; &#949; &#956; &#945; &#952; &#949; &#964; &#949;]. Rev., giving the force of the aorist tense, did not learn; at the time of your conversion, when you were instructed in Christ's precepts. The phrase learn Christ occurs nowhere else. Christ does not stand for the doctrine of Christ; but Christ is the subject of His own message. See ver. 21.


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If so be that ye heard Him [&#949; &#953; &#947; &#949; &#945; &#965; &#964; &#959; &#957; &#951; &#954; &#959; &#965; &#963; &#945; &#964; &#949;]. The indicative mood implies the truth of the supposition : if ye heard as ye did. Him is emphatic. If it was Him that ye heard. Compare <a href='B:500 10:27'>Joh 10:27</a>.<p/>By Him [&#949; &#957; &#945; &#965; &#964; &#969;]. Rev., correctly, in Him. In fellowship with. As the truth is in Jesus [&#954; &#945; &#952; &#969; &#962; &#949; &#963; &#964; &#953; &#957; &#945; &#955; &#951; &#952; &#949; &#953; &#945; &#949; &#957; &#964; &#969; &#953; &#951; &#963; &#959; &#965;]. As corresponds with not so. Ye did not in such a manner learn Christ if ye were taught in such a manner as is truth, etc. Render, as Rev., as truth is in Jesus. Schaff paraphrases : "If you were taught so that what you received is true as embodied in the personal Savior." " Taught in the lines of eternal fact and spiritual reality which meet in him " [&#956; &#959; &#965; &#955; &#949;]. Jesus is used rather than Christ : the historical rather than the official name. The life of Christianity consists in believing fellowship with the historic Jesus, who is the Christ of prophecy.


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That ye put away. Dependent upon ye were taught, and specifying the purport of the teaching.<p/>The old man. See on <a href='B:520 6:6'>Rom 6:6</a>. Compare <a href='B:580 3:9'>Col 3:9</a>.<p/>Which is corrupt [&#964; &#959; &#957; &#966; &#952; &#949; &#953; &#961; &#959; &#956; &#949; &#957; &#959; &#957;]. The A. V. misses the force of the participle. The verb is passive, which is being corrupted, 170 and marks the progressive condition of corruption which characterizes "the old man." Rev., correctly, waxeth corrupt.<p/>According to the deceitful lusts [&#954; &#945; &#964; &#945; &#964; &#945; &#962; &#949; &#960; &#953; &#952; &#965; &#956; &#953; &#945; &#962; &#964; &#951; &#962; &#945; &#960; &#945; &#964; &#951; &#962;]. Rev., correctly, lusts of deceit. On the vicious rendering of similar phrases in A. V., see on ch. <a href='B:560 1:19'>Eph 1:19</a>. Deceit is personified.


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In the spirit of your mind [&#964; &#969; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953; &#964; &#959; &#965; &#957; &#959; &#959; &#962; &#965; &#956; &#969; &#957;]. The spirit is the human spirit, having its seat in and directing the mind. In the New Testament the Holy Spirit is never designated so as that man appears as the subject of the Spirit. We have Spirit of adoption, of holiness, of God, but never Holy Spirit of man. Furthermore, the apostle's object is to set forth the moral self - activity of the christian life. Hence pneuma spirit, is here the higher life - principle in man by which the human reason, viewed on its moral side - the organ of moral thinking and knowing is informed. The renewal takes place, not in the mind, but in the spirit of it. "The change is not in mind psychologically, either in its essence or in its operation; and neither is it in the mind as if it were a superficial change of opinion either on points of doctrine or practice : but it is in the spirit of the mind; in that which gives mind both its bent and its materials of thought. It is not simply in the spirit as if it lay there in dim and mystic quietude; but it is in the spirit of the mind; in the power which, when changed itself, radically alters the entire sphere and business of the inner mechanism" (Eadie).


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New man [&#954; &#945; &#953; &#957; &#959; &#957;]. See on <a href='B:470 26:29'>Mat 26:29</a>.<p/>Created [&#954; &#964; &#953; &#963; &#952; &#949; &#957; &#964; &#945;]. See on ch. <a href='B:560 2:10'>Eph 2:10</a>.<p/>In righteousness and true holiness [&#949; &#957; &#948; &#953; &#954; &#953; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#954; &#945; &#953; &#959; &#963; &#953; &#959; &#964; &#951; &#964; &#953; &#964; &#951; &#962; &#945; &#955; &#951; &#952; &#949; &#953; &#945; &#962;]. Rev., correctly, in righteousness and holiness of truth. See on <a href='B:490 1:75'>Luk 1:75</a>. Truth. Opposed to deceit, ver. 22, and likewise personified. Righteousness and holiness are attributes of truth.


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Falsehood [&#964; &#959; &#968; &#949; &#965; &#948; &#959; &#962;]. Lit., the lie; used abstractly. See on <a href='B:500 8:44'>Joh 8:44</a>.<p/>Members one of another. Compare <a href='B:520 12:5'>Rom 12:5</a>; <a href='B:530 12:12-27'>1Co 12:12-27</a>. Chrysostom says : "Let not the eye lie to the foot, nor the foot to the eye. If there be a deep pit, and its mouth covered with reeds shall present to the eye the appearance of solid ground, will not the eye use the foot to ascertain whether it is hollow underneath, or whether it is firm and resists? Will the foot tell a lie, and not the truth as it is? And what, again, if the eye were to spy a serpent or a wild beast, will it lie to the foot ?"


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Be ye angry and sin not [&#959; &#961; &#947; &#953; &#950; &#949; &#963; &#952; &#949; &#954; &#945; &#953; &#956; &#951; &#945; &#956; &#945; &#961; &#964; &#945; &#957; &#949; &#964; &#949;]. Cited from <a href='B:230 4:5'>Psa 4:5</a>, after the Septuagint. Hebrew, stand in awe and sin not. Righteous anger is commanded, not merely permitted.<p/>Wrath [&#960; &#945; &#961; &#959; &#961; &#947; &#953; &#963; &#956; &#969;] Irritation, exasperation; something not so enduring as ojrgh anger, which denotes a deep - seated sentiment. See on <a href='B:500 3:36'>Joh 3:36</a>.


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Corrupt [&#963; &#945; &#960; &#961; &#959; &#962;]. See on <a href='B:490 6:43'>Luk 6:43</a>, and <a href='B:580 4:6'>Col 4:6</a>.<p/>That which is good [&#949; &#953; &#964; &#953; &#962; &#945; &#947; &#945; &#952; &#959; &#962;]. Lit., if any is good. Discourse that is good, whatever it be.<p/>To the use of edifying [&#960; &#961; &#959; &#962; &#959; &#953; &#954; &#959; &#948; &#959; &#956; &#951; &#957; &#964; &#951; &#962; &#967; &#961; &#949; &#953; &#945; &#962;]. Lit., for the building up of the need. Rev., edifying as the need may be. Compare <a href='B:590 5:11'>1Th 5:11</a>; <a href='B:590 5:14'>1Th 5:14</a>.


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Bitterness [&#960; &#953; &#954; &#961; &#953; &#945;] Bitter frame of mind Wrath. What is commanded in ver. 26 is here forbidden, because viewed simply on the side of human passion.<p/>Anger [&#952; &#965; &#956; &#959; &#962;] Violent outbreak. See on <a href='B:500 3:36'>Joh 3:36</a>; <a href='B:660 5:7'>Jas 5:7</a>.<p/>Clamor [&#954; &#961; &#945; &#965; &#947; &#951;] Outward manifestation of anger in vociferation or brawling.<p/>Evil - speaking [&#946; &#955; &#945; &#963; &#966; &#951; &#956; &#953; &#945;]. See on <a href='B:480 7:22'>Mar 7:22</a>.<p/>Malice [&#954; &#945; &#954; &#953; &#945;]. The root of all the rest. See on <a href='B:660 1:21'>Jas 1:21</a>.


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Be ye [&#947; &#953; &#957; &#949; &#963; &#952; &#949;]. Lit., become, as following the putting away of anger, etc.<p/>Kind [&#967; &#961; &#951; &#963; &#964; &#959; &#953;]. See on easy, <a href='B:470 11:30'>Mat 11:30</a>; gracious, <a href='B:670 2:3'>1Pe 2:3</a>. Each other [&#949; &#945; &#965; &#964; &#959; &#953; &#962;] Lit., yourselves. See on <a href='B:580 3:13'>Col 3:13</a>. "Doing as a body for yourselves that which God did once for you all" (Alford).


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Be ye [&#947; &#953; &#957; &#949; &#963; &#952; &#949;]. Become, as ch. 4 32.<p/>Followers [&#956; &#953; &#956; &#951; &#964; &#945; &#953;]. Rev, correctly, imitators.<p/>Dear [&#945; &#947; &#945; &#960; &#951; &#964; &#945;] Rev., beloved. As those to whom Christ has shown love


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Walk in love. As imitators of God who is love.<p/>Loved us [&#951; &#956; &#945; &#962;] The correct reading is uJmav you.<p/>Gave [&#960; &#945; &#961; &#949; &#948; &#969; &#954; &#949; &#957;]. To death Compare <a href='B:520 4:25'>Rom 4:25</a>, where the same verb was delivered is followed by was raised. See also <a href='B:520 8:32'>Rom 8:32</a>; <a href='B:550 2:20'>Gal 2:20</a>.<p/>Offering - sacrifice [&#960; &#961; &#959; &#963; &#966; &#959; &#961; &#945; &#957; - &#952; &#965; &#963; &#953; &#945; &#957;]. Offering, general, including the life as well as the death of Christ : sacrifice, special : on the cross. Properly, a slain offering.<p/>A sweet smelling savor [&#959; &#963; &#956; &#951; &#957; &#949; &#965; &#969; &#948; &#953; &#945; &#962;]. Rev., correctly, odor of a sweet smell. See on <a href='B:540 2:14'>2Co 2:14</a>; <a href='B:540 2:15'>2Co 2:15</a>; <a href='B:540 2:16'>2Co 2:16</a>. The Septuagint, in <a href='B:30 1:9'>Lev 1:9</a>, uses this phrase to render the Hebrew, a savor of quietness. For [&#949; &#953; &#962;] expresses design, that it might become, or result : so that it became.


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Filthiness [&#945; &#953; &#963; &#967; &#961; &#959; &#964; &#951; &#962;]. Obscenity.<p/>Foolish talking [&#956; &#969; &#961; &#959; &#955; &#959; &#947; &#953; &#945;]. Only here in the New Testament. Talk which is both foolish and sinful. Compare corrupt communication, ch. 4 29. It is more than random or idle talk. "Words obtain a new earnestness when assumed into the ethical terminology of Christ's school. Nor, in seeking to enter fully into the meaning of this one, ought we to leave out of sight the greater emphasis which the words fool, foolish, folly obtain in Scripture than elsewhere they have or can have" (Trench).<p/>Jesting [&#949; &#965; &#964; &#961; &#945; &#960; &#949; &#955; &#953; &#945;]. Only here in the New Testament. From euj well or easily, prepw to turn. That which easily turns and adapts itself to the moods and conditions of those with whom it may be dealing at the moment. From this original sense of versatility it came to be applied to morals, as timeserving, and to speech with the accompanying notion of dissimulation. Aristotle calls it chastened insolence. The sense of the word here is polished and witty speech as the instrument of sin; refinement and versatility without the flavor of Christian grace. "Sometimes it is lodged in a sly question, in a smart answer, in a quirkish reason, in shrewd intimation, in cunningly diverting or cleverly retorting an objection : sometimes it is couched in a bold scheme of speech, in a tart irony, in a lusty hyperbole, in a startling metaphor, in a plausible reconciling of contradictions, or in acute nonsense.... Sometimes an affected simplicity, sometimes a presumptuous bluntness giveth it being.... Its ways are unaccountable and inexplicable, being answerable to the numberless rovings of fancy and windings of language" (Barrow, Sermon 14, "Against Foolish Talking and Jesting." The whole passage is well worth reading).


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Ye know [&#953; &#963; &#964; &#949; &#947; &#953; &#957; &#969; &#963; &#954; &#959; &#957; &#964; &#949; &#962;]. The A. V. fails to give the whole force of the expression, which is, ye know recognizing. Rev., ye know of a surety.<p/>Idolater. Compare <a href='B:580 3:5'>Col 3:5</a>, and see on <a href='B:530 5:10'>1Co 5:10</a>.


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Be not [&#947; &#953; &#957; &#949; &#963; &#952; &#949;]. Lit., become not. It is a warning against lapsing into old vices.


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Ye were. Emphatic, and according with become of ver. 7. Ye were darkness, but now are ye light. Do not become darkness again.<p/>Darkness [&#963; &#954; &#959; &#964; &#959; &#962;]. See on <a href='B:500 1:5'>Joh 1:5</a>.<p/>Light [&#966; &#969; &#962;] Light itself; not a lamp.<p/>Children of light. See <a href='B:470 5:16'>Mat 5:16</a>.


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Proving. Connect with walk. Walk, proving by your walk. Proving, see on <a href='B:670 1:7'>1Pe 1:7</a>.<p/>Acceptable [&#949; &#965; &#945; &#961; &#949; &#963; &#964; &#959; &#957;]. Rev., better and more literally, well - pleasing. The one point of all moral investigation is, does it please God ?


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Have - fellowship [&#963; &#965; &#947; &#954; &#959; &#953; &#957; &#969; &#957; &#949; &#953; &#964; &#949;]. See on <a href='B:730 18:4'>Rev 18:4</a>; <a href='B:730 1:9'>Rev 1:9</a>. Unfruitful works [&#949; &#961; &#947; &#959; &#953; &#962; &#964; &#959; &#953; &#962; &#945; &#954; &#945; &#961; &#960; &#959; &#953; &#962;]. Compare fruit, ver. 9, and <a href='B:550 5:19'>Gal 5:19</a>; <a href='B:550 5:22'>Gal 5:22</a>, works of the flesh, fruit of the Spirit. Works which bring no blessing with them. Compare <a href='B:520 6:21'>Rom 6:21</a>; <a href='B:520 8:13'>Rom 8:13</a>; <a href='B:550 5:21'>Gal 5:21</a>; <a href='B:550 6:8'>Gal 6:8</a>.<p/>Reprove [&#949; &#955; &#949; &#947; &#967; &#949; &#964; &#949;]. See on <a href='B:500 3:20'>Joh 3:20</a>.


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All things [&#964; &#945; &#960; &#945; &#957; &#964; &#945;]. More literally, they all, or all of them; the secret sins just mentioned.<p/>That are reproved [&#949; &#955; &#949; &#947; &#967; &#959; &#956; &#949; &#957; &#945;]. Lit., being reproved. Rev., when they are reproved. Reproved is to be taken in the same literal sense as in ver. 11, and not metaphorically in the sense of being demonstrated by light, or brought to light, which is almost synonymous with are made manifest. By the light. Connect with are made manifest, not with are reproved. Whatsoever doth make manifest is light [&#960; &#945; &#957; &#964; &#959; &#966; &#945; &#957; &#949; &#961; &#959; &#965; &#956; &#949; &#957; &#959; &#957; &#966; &#969; &#962; &#949; &#963; &#964; &#953; &#957;]. Wrong. The A. V. renders doth make manifest, as in the middle voice, but the verb is in the passive voice. It occurs nearly fifty times in the New Testament, and never as middle. Hence Rev., correctly, everything that is made manifest.<p/>Is light. A general proposition, going to show that manifestation can come only through light. Whatever is revealed in its true essence by light is of the nature of light. It no longer belongs to the category of darkness. Manifestation is a law of good and evil alike. That which is of the truth seeks the light and cometh to the light. That which is evil avoids the light, and loves darkness better than light, but none the less is brought to the light and appears in its own light. See <a href='B:500 3:20'>Joh 3:20</a>; <a href='B:500 3:21'>Joh 3:21</a>. This truth is embodied in another form in the parable of the Tares. Growth is manifestation. By suffering the tares to grow, their difference from the wheat, which at first is not apparent, is fully revealed.


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He saith. God. This use of the personal pronoun is frequent in Paul's writings. See <a href='B:550 3:16'>Gal 3:16</a>; <a href='B:560 4:8'>Eph 4:8</a>; <a href='B:530 6:16'>1Co 6:16</a>. Awake. etc. The quotation is probably a combination and free rendering of <a href='B:290 60:1'>Isa 60:1</a>; <a href='B:290 26:19'>Isa 26:19</a>. For similar combinations see on <a href='B:520 3:10'>Rom 3:10</a>; <a href='B:520 9:33'>Rom 9:33</a>. By some the words are regarded as the fragment of a hymn.<p/>Shall give thee light. Rev., correctly, shall shine upon thee.


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See that ye walk circumspectly [&#946; &#955; &#949; &#960; &#949; &#964; &#949; &#960; &#969; &#962; &#945; &#954; &#961; &#953; &#946; &#969; &#962; &#960; &#949; &#961; &#953; &#960; &#945; &#964; &#949; &#953; &#964; &#949;]. Lit., look how exactly ye walk. The best texts place twv how after ajkribwv exactly. So Rev., look carefully how ye walk.<p/>Circumspectly is better rendered carefully. It means exactly, accurately, from akrov the farthest point. See on inquired diligently, <a href='B:470 2:6'>Mat 2:6</a>; and compare <a href='B:490 1:3'>Luk 1:3</a>; <a href='B:510 18:25'>Act 18:25</a>, notes.<p/>Not as unwise, but as wise. Explanatory of carefully.


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Redeeming the time [&#949; &#958; &#945; &#947; &#959; &#961; &#945; &#950; &#959; &#956; &#949; &#957; &#959; &#953; &#964; &#959; &#957; &#954; &#945; &#953; &#960; &#959; &#957;]. See on <a href='B:580 4:5'>Col 4:5</a>.


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Understanding [&#963; &#965; &#957; &#953; &#949; &#957; &#964; &#949; &#962;]. See on prudent, <a href='B:470 11:25'>Mat 11:25</a>; foolish, <a href='B:520 3:21'>Rom 3:21</a>.


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Be not drunk [&#956; &#951; &#956; &#949; &#952; &#965; &#963; &#954; &#949; &#963; &#952; &#949;]. See on <a href='B:500 2:10'>Joh 2:10</a>.<p/>Wherein. In drunkenness, not in wine.<p/>Excess [&#945; &#963; &#969; &#964; &#953; &#945;]. Rev., riot. Lit., unsavingness. See on riotous living, <a href='B:490 14:13'>Luk 14:13</a>.


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Speaking to yourselves [&#955; &#945; &#955; &#959; &#965; &#957; &#964; &#949; &#962; &#949; &#945; &#965; &#964; &#959; &#953; &#962;]. Rev., one to another. The A. V. is literally correct, but is open to the misinterpretation each one communing with himself. The meaning is as in <a href='B:580 3:13'>Col 3:13</a>, and Rev. is better.<p/>Psalms. See on <a href='B:530 14:15'>1Co 14:15</a> Hymns - spiritual songs. See on <a href='B:580 3:16'>Col 3:16</a>.


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Your own [&#953; &#948; &#953; &#959; &#953; &#962;]. The peculiar personal relationship is emphasized as the ground of the duty.


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He is the savior of the body. In this particular the comparison between the husband as the head of the wife, and Christ as the head of the Church, does not hold. Hence Rev., properly, renders for and He is, being Himself; Himself separating the clause from what was previously said. The comparison lies in the fact of headship alone. The husband's love and protection cannot be called salvation, in which respect Christ's headship is peculiar to Himself.


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Therefore [&#945; &#955; &#955; &#945;]. Rev, correctly, but. Offsetting the relation of savior. The comparison does not hold in respect of salvation, but it does hold in respect of subjection.<p/>26 Sanctify and cleanse [&#945; &#947; &#953; &#945; &#963; &#951; &#954; &#945; &#952; &#945; &#961; &#953; &#963; &#945; &#962;]. Rev., might sanctify, having cleansed. The Rev. brings out the proper succession of sanctification as a consequence of cleansing : might sanctify after having cleansed.<p/>With the washing of water [&#964; &#969; &#955; &#959; &#965; &#964; &#961; &#969; &#964; &#959; &#965; &#965; &#948; &#945; &#964; &#959; &#962;]. Loutron washing is properly laver. Note the article, the laver, as something well known. There is no satisfactory evidence for the meaning washing. The allusion is to baptism. Some find a reference to the bride's bath before marriage.<p/>By the word [&#949; &#957; &#961; &#951; &#956; &#945; &#964; &#953;]. Rev., correctly, with the word. To be connected with having cleansed it by the laver of water : not with might sanctify, nor with the laver of water alone, as a descriptive epithet. With the word describes that which accompanies the rite and which is the peculiar element of baptismal purification. Compare <a href='B:500 14:3'>Joh 14:3</a>. Augustine says : "Take away the word, and what is the water but water ?"


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He might present it to Himself [&#960; &#945; &#961; &#945; &#963; &#964; &#951; &#963; &#951; &#945; &#965; &#964; &#959; &#962; &#949; &#945; &#965; &#964; &#969;]. As a bride. Compare <a href='B:540 11:2'>2Co 11:2</a>. Notice the two pronouns in conjunction, He, to Himself. Christ Himself presents the bride.<p/>Spot [&#963; &#960; &#953; &#955; &#959; &#957;]. Only here and <a href='B:680 2:13'>2Pe 2:13</a>; The kindred verb spilow to defile, occurs <a href='B:660 3:6'>Jas 3:6</a>; <a href='B:720 1:23'>Jud 1:23</a>.<p/>Wrinkle [&#961; &#965; &#964; &#953; &#948; &#945;]. Only here in the New Testament.


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Flesh. Instead of body, with reference to <a href='B:10 2:23'>Gen 2:23</a>.<p/>Cherisheth [&#952; &#945; &#955; &#960; &#949; &#953;]. Only here and <a href='B:590 2:7'>1Th 2:7</a>. Originally, to warm.


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Shall be joined [&#960; &#961; &#959; &#963; &#954; &#959; &#955; &#955; &#951; &#952; &#951; &#963; &#949; &#964; &#945; &#953;]. Only here; and <a href='B:480 10:7'>Mar 10:7</a>.<p/>See on <a href='B:490 14:15'>Luk 14:15</a>. The compound verb denotes most intimate union.<p/>Shall be one flesh [&#949; &#963; &#959; &#957; &#964; &#945; &#953; &#949; &#953; &#962; &#963; &#945; &#961; &#954; &#945; &#956; &#953; &#945; &#957;]. The A. V. overlooks the force of eijv unto. Lit., shall be unto one flesh. Rev., shall become.


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A great mystery. Great is predicative, not attributive. Rev., correctly, this mystery is great. The reference in this mystery is to the preceding statement of the conjugal relation of the Church with Christ, typified by the human marriage relation.<p/>Concerning Christ and the Church. Rev., in regard of [&#949; &#953; &#962;] Not calling your attention to the mere human relationship, but to the mysterious relation between Christ and His Church, of which that is a mere semblance.


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Nevertheless. Not to dwell longer on the mystical aspect of the subject.<p/>Even as himself. Not as much as he loves himself, but as being his very self.


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In the Lord. The children being with their parents in the Lord, are to be influenced by religious duty as well as by natural affection.<p/>Right [&#948; &#953; &#954; &#945; &#953; &#959; &#957;]. Belonging essentially to the very nature of the relation.


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Honor thy father, etc. To what is essentially right the divine ordinance is added. Compare Aeschylus : "For the reverence of parents, this is written third in the laws of much - venerated justice" (" Suppliants, "687 - 689). So Euripides :" There are three virtues which thou shouldst cultivate, my child, to honor the gods, and thy parents who gave thee being and the common laws of Hellas " (Fragment). Honor expresses the frame of mind from which obedience proceeds.<p/>First - with promise [&#960; &#961; &#969; &#964; &#951; &#949; &#957; &#949; &#960; &#945; &#947; &#947; &#949; &#955; &#953; &#945;]. First in point of promise, as it also is in order the first with promise.


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Thou mayest live long [&#949; &#963; &#951; &#956; &#945; &#954; &#961; &#959; &#967; &#961; &#959; &#957; &#953; &#959; &#962;]. Lit., mayest be long - lived. The adjective occurs only here.


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Nurture and admonition [&#960; &#945; &#953; &#948; &#949; &#953; &#945; &#954; &#945; &#953; &#957; &#959; &#965; &#952; &#949; &#963; &#953; &#945;]. Pav deia from paiv a child. In classical usage, that which is applied to train and educate a Child. So Plato : "Education [&#960; &#945; &#953; &#948; &#949; &#953; &#945;] is the constraining and directing of youth toward that right reason which the law affirms, and which the experience of the best of our elders has agreed to be truly right" (" Laws, "659). In scriptural usage another meaning has come into it and its kindred verb paideuein, which recognizes the necessity of correction or chastisement to thorough discipline. So <a href='B:30 26:18'>Lev 26:18</a>; <a href='B:230 6:1'>Psa 6:1</a>; <a href='B:290 53:5'>Isa 53:5</a>; <a href='B:650 12:5-8'>Heb 12:5-8</a>. In <a href='B:510 7:22'>Act 7:22</a> paideuw occurs in the original classical sense :" Moses was instructed [&#949; &#960; &#945; &#953; &#948; &#949; &#965; &#952; &#951;] in all the wisdom, "etc. The term here covers all the agencies which contribute to moral and spiritual training. Discipline is better than Rev., chastening. Nouqesia admonition occurs only here, <a href='B:530 10:11'>1Co 10:11</a>, and <a href='B:630 3:10'>Tit 3:10</a>. The kindred verb nouqetew to warn or admonish, is found only in Paul's letters, with the single exception of <a href='B:510 20:31'>Act 20:31</a> (see note). Its distinctive feature is training by word of mouth, as is shown by its classical usage in connection with words meaning to exhort or teach. Xenophon uses the phrase nouqetikoi logoi admonitory words. Yet it may include monition by deed. Thus Plato, speaking of public instruction in music, says that the spectators were kept quiet by the admonition of the wand (rJabdou nouqethsiv," Laws, "700). He also uses the phrase plhgaiv nouqetein to admonish with blows. It includes rebuke, but not necessarily. Trench happily illustrates the etymological sense (nouv the mind, tiqhmi to put) :" Whatever is needed to cause the monition to be laid to heart. " Admonition is a mode of discipline, so that the two words nurture and admonition stand related as general and special.<p/>Of the Lord. Such discipline as is prescribed by the Lord and is administered in His name.


text:
Servants [&#948; &#959; &#965; &#955; &#959; &#953;]. Bond - servants or slaves. In this appeal Paul was addressing a numerous class. In many of the cities of Asia Minor slaves outnumbered freemen.<p/>Masters [&#954; &#965; &#961; &#953; &#959; &#953; &#962;]. See on <a href='B:580 3:22'>Col 3:22</a>.<p/>According to the flesh. Regarded in their merely human relation.<p/>With fear. See on <a href='B:570 2:12'>Phi 2:12</a>.<p/>Singleness. See on simplicity, <a href='B:520 12:8'>Rom 12:8</a>.<p/>Unto Christ. "Common and secular inducements can have but small influence on the mind of a slave."


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With good - will. Bengel quotes Xenophon : "The slave that is a steward must have good - will if he is to on thy place adequately." Compare <a href='B:580 3:23'>Col 3:23</a>.


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Shall he receive [&#954; &#959; &#956; &#953; &#963; &#949; &#964; &#945; &#953;]. See on <a href='B:670 1:8'>1Pe 1:8</a>; compare <a href='B:580 3:25'>Col 3:25</a>.


text:
Forbearing [&#945; &#957; &#953; &#949; &#957; &#964; &#949; &#962;]. See on the kindred noun anesiv, A. V., liberty, <a href='B:510 24:23'>Act 24:23</a>.<p/>Threatening [&#964; &#951; &#957; &#945; &#960; &#949; &#953; &#955; &#951; &#957;]. Note the article, the threatening customary from the master to the slave.<p/>Knowing. since ye know.<p/>Your master also [&#965; &#956; &#969; &#957; &#945; &#965; &#964; &#969; &#957; &#959; &#954; &#965; &#961; &#953; &#959; &#962;]. The correct reading is kai aujtwn kai uJmwn oJ kuriov both their master and yours. So Rev.<p/>Respect of persons. See on <a href='B:660 2:1'>Jas 2:1</a>; <a href='B:580 3:25'>Col 3:25</a>.


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Finally [&#964; &#959; &#955; &#959; &#953; &#960; &#959; &#957;]. See on <a href='B:540 13:11'>2Co 13:11</a>. Omit my brethren. Be strong [&#949; &#957; &#948; &#965; &#957; &#945; &#956; &#959; &#965; &#959; &#965; &#963; &#952; &#949;]. Lit., be strengthened. Compare <a href='B:520 4:20'>Rom 4:20</a>, and <a href='B:570 4:13'>Phi 4:13</a>.<p/>Power of His might. See on ch. <a href='B:560 1:19'>Eph 1:19</a>.


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Whole armor [&#960; &#945; &#957; &#959; &#960; &#955; &#953; &#945; &#957;]. Panoply is a transcript of the Greek word. Only here, ver. 13, and <a href='B:490 11:22'>Luk 11:22</a>, see note. In classical Greek of the full armor of a heavy - armed soldier. The student may compare the description of the forging of Aeneas' armor by Vulcan (Virgil, "Aeneid," 8, 415 - 459), and of the armor itself as displayed to Aeneas by Venus (" Aeneid, "8, 616 - 730). Also of the armor of Achilles (Homer," Iliad, " 18, 468 - 617).<p/>Wiles [&#956; &#949; &#952; &#959; &#948; &#949; &#953; &#945; &#962;]. See on ch. <a href='B:560 4:14'>Eph 4:14</a>. The armor is a defense against strategy as well as assault.<p/>The devil [&#964; &#959; &#965; &#948; &#953; &#945; &#946; &#959; &#955; &#959; &#965;]. See on <a href='B:470 4:1'>Mat 4:1</a>; <a href='B:500 6:70'>Joh 6:70</a>. In Job and Zechariah used as the equivalent of Satan (hater or accuser, see on <a href='B:490 10:18'>Luk 10:18</a> ), of a single person, the enemy of mankind. In the other Old - Testament passages in which it occurs, it is used to translate either Satan or its equivalent in meaning, tsar (adversary, distresser), but without the same reference to that single person. See Sept., <a href='B:130 21:1'>1Ch 21:1</a>; <a href='B:190 7:4'>Est 7:4</a>; <a href='B:190 8:1'>Est 8:1</a>; <a href='B:230 108:6'>Psa 108:6</a>; <a href='B:40 22:32'>Num 22:32</a>. The Septuagint usage implies enmity in general, without accusation either true or false. In the New Testament invariably as a proper name, except in the Pastoral Epistles, where it has its ordinary meaning slanderous. See <a href='B:610 3:11'>1Ti 3:11</a>; <a href='B:620 3:3'>2Ti 3:3</a>; <a href='B:630 2:3'>Tit 2:3</a>. As a proper name it is used in the Septuagint sense as the equivalent of Satan, and meaning enemy.


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We wrestle [&#949; &#963; &#964; &#953; &#957; &#951; &#956; &#953; &#957; &#951; &#960; &#945; &#955; &#951;]. Rev., more literally and correctly, our wrestling is. Palh wrestling, only here.<p/>Flesh and blood. The Greek reverses the order.<p/>Principalities and powers. See on <a href='B:580 1:16'>Col 1:16</a>.<p/>Rulers of the darkness of this world [&#954; &#959; &#963; &#956; &#959; &#954; &#961; &#945; &#964; &#959; &#961; &#945; &#962; &#964; &#959; &#965; &#963; &#954; &#959; &#964; &#959; &#965; &#962; &#964; &#959; &#965; &#964; &#959; &#965;]. Rev., more correctly, world - rulers of this darkness.<p/>World - Rulers only here. Compare <a href='B:500 14:30'>Joh 14:30</a>; <a href='B:500 16:11'>Joh 16:11</a>; <a href='B:690 5:19'>1Jn 5:19</a>; <a href='B:540 4:4'>2Co 4:4</a>.<p/>Spiritual wickedness [&#964; &#945; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953; &#954; &#945; &#964; &#951; &#962; &#960; &#959; &#957; &#951; &#961; &#953; &#945; &#962;] Lit., the spiritual things of wickedness. Rev., spiritual hosts of wickedness. The phrase is collective, of the evil powers viewed as a body. Wickedness is active evil, mischief. Hence Satan is called oJ ponhrov the wicked one. See on <a href='B:490 3:19'>Luk 3:19</a>; <a href='B:490 7:21'>Luk 7:21</a>; <a href='B:690 2:13'>1Jn 2:13</a>.<p/>In high places [&#949; &#957; &#964; &#959; &#953; &#962; &#949; &#960; &#959; &#965; &#961; &#945; &#957; &#953; &#959; &#953; &#962;]. Rev., more literally, in the heavenly places. Used in the general sense of the sky or air. See on ch. <a href='B:560 2:2'>Eph 2:2</a>.


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Wherefore. Because the fight is with such powers.<p/>Take unto you [&#945; &#957; &#945; &#955; &#945; &#946; &#949; &#964; &#949;]. Lit., take up, as one takes up armor to put it on. So Rev.<p/>The whole armor. An interesting parallel passage, evidently founded upon this, occurs in Ignatius' Epistle to Polycarp, 6. "Please the captain under whom ye serve, from whom also ye shall receive your wages. Let no one of you be found a deserter. Let your baptism abide as your shield; your faith as your helmets; your love as your spear; your patience as your whole armor. Let your good works be your savings [&#964; &#945; &#948; &#949; &#960; &#959; &#963; &#953; &#964; &#945; &#948; &#949; &#960; &#959; &#963; &#953; &#964; &#945;], 171 that you may receive what is justly to your credit." Gibbon relates how the relaxation of discipline and the disuse of exercise rendered the soldiers less willing and less able to support the fatigues of the service. They complained of the weight of their armor, and successively obtained permission to lay aside their cuirasses and helmets (ch. 27.).<p/>Withstand. With has the sense of against, as appears in the older English withsay, to contradict; Anglo - Saxon, widstandan, to resist. Compare German, wider and Widerstand, resistance.<p/>Having done all. Everything which the crisis demands.


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Having your loins girt about [&#960; &#949; &#961; &#953; &#950; &#969; &#963; &#945; &#956; &#949; &#957; &#959; &#953; &#964; &#951; &#957; &#959; &#963; &#966; &#965; &#957;]. The verb is middle, not passive. Rev., correctly, having girded. Compare <a href='B:290 11:5'>Isa 11:5</a>. The principal terms in this description of the christian armor are taken from the Septuagint of Isaiah.<p/>Truth [&#945; &#955; &#951; &#952; &#949; &#953; &#945;]. The state of the heart answering to God's truth; inward, practical acknowledgment of the truth as it is in Him : the agreement of our convictions with God's revelation.<p/>The loins encircled by the girdle form the central point of the physical system. Hence, in Scripture, the loins are described as the seat of power. "To smite through the loins" is to strike a fatal blow. "To lay affliction upon the loins" is to afflict heavily. Here was the point of junction for the main pieces of the body - armor, so that the girdle formed the common bond of the whole. Truth gives unity to the different virtues, and determinateness and consistency to character. All the virtues are exercised within the sphere of truth.<p/>Breastplate of righteousness [&#952; &#969; &#961; &#945; &#954; &#945; &#964; &#951; &#962; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#962;]. Compare <a href='B:290 59:17'>Isa 59:17</a>. Righteousness is used here in the sense of moral rectitude. In <a href='B:590 5:8'>1Th 5:8</a>, the breastplate is described as of faith and love. Homer speaks of light - armed warriors armed with linen corsets; and these were worn to much later times by Asiatic soldiers, and were occasionally adopted by the Romans. Thus Suetonius says of Galba, that on the day on which he was slain by Otho's soldiers, he put on a linen corset, though aware that it would avail little against the enemy's daggers (" Galba, "19.). Horn was used for this purpose by some of the barbarous nations. It was cut into small pieces, which were fastened like scales upon linen shirts. Later, the corset of metal scales fastened upon leather or linen, or of flexible bands of steel folding over each other, was introduced. They appear on Roman monuments of the times of the emperors. The Roman spearmen wore cuirasses of chain - mail. Virgil mentions those in which the linked rings were of gold (" Aeneid," 3, 467). The stiff cuirass called stadiov standing upright, because, when placed upon its lower edge it stood erect, consisted of two parts : the breastplate, made of hard leather, bronze, or iron, and a corresponding plate covering the back. They were connected by leathern straps or metal bands passing over the shoulders and fastened in front, and by hinges on the right side.<p/>The breastplate covers the vital parts, as the heart,


text:
Preparation [&#949; &#964; &#959; &#953; &#956; &#945; &#963; &#953; &#945;]. Only here in the New Testament. The Roman soldier substituted for the greaves of the Greek (metal plates covering the lower part of the leg) the caligae or sandals, bound by thongs over the instep and round the ankle, and having the soles thickly studded with nails. They were not worn by the superior officers, so that the common soldiers were distinguished as caligati. Etoimasia means readiness; but in Hellenistic Greek it was sometimes used in the sense of establishment or firm foundation, which would suit this passage : firm - footing. Compare <a href='B:290 52:7'>Isa 52:7</a>.


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Above all (ejpi pasin). Ambiguous. It may mean over all, or in addition to all. The latter is correct. Rev., withal.<p/>The shield of faith [&#964; &#959; &#957; &#952; &#965; &#961; &#949; &#959; &#957; &#964; &#951; &#962; &#960; &#953; &#963; &#964; &#949; &#969; &#962;]. Qureon shield, is from qura door, because shaped like a door. Homer uses the word for that which is placed in front of the doorway. Thus of the stone placed by Polyphemus in front of his cave (" Odyssey, "9, 240). The shield here described is that of the heavy infantry; a large, oblong shield, four by two and a half feet, and sometimes curved on the inner side. Sculptured representations may be seen on Trajan's column. Compare" Compass him as with a shield, "<a href='B:230 5:12'>Psa 5:12</a>. It was made of wood or of wicker - work, and held on the left arm by means of a handle. Xenophon describes troops, supposed to be Egyptians, with wooden shields reaching to their feet (" Anabasis," 1, 8, 9). Saving faith is meant.<p/>Fiery darts [&#964; &#945; &#946; &#949; &#955; &#951; &#964; &#945; &#960; &#949; &#960; &#965; &#961; &#969; &#956; &#949; &#957; &#945;]. Lit., the darts, those which have been set on fire. Herodotas says that the Persians attacked the citadel of Athens "with arrows whereto pieces of lighted tow were attached, which they shot at the barricade" (viii., 52). Thucydides : "the Plataeans constructed a wooden frame, which they set up on the top of their own wall opposite the mound.... They also hung curtains of skills and hides in front : these were designed to protect the woodwork and the workers, and shield them against blazing arrows" (ii. 75). Livy tells of a huge dart used at the siege of Saguntum, which was impelled by twisted ropes. "There was used by the Saguntines a missile weapon called falarica, with the shaft of fir, and round in other parts, except toward the point, whence the iron projected. This part, which was square, they bound around with tow and besmeared with pitch. It had an iron head three feet in length, so that it could pierce through the body with the armor. But what caused the greatest fear was that this weapon, even though it stuck in the shield and did not penetrate into the body, when it was discharged with the middle part on fire, and bore along a much greater flame produced by the mere motion, obliged the armor to be thrown down, and exposed the soldier to succeeding blows" (xxi. 8). Again, of the siege of Ambracia by the Romans : "Some advanced with burning torches, others carrying tow and pitch and fire - darts, their entire line being illuminated by the blaze" (xxxviii. 6). Compare <a href='B:230 7:13'>Psa 7:13</a>, where the correct rendering is, "His arrows He maketh fiery arrows." Temptation is thus represented as impelled from a distance. Satan attacks by indirection - through good things from which no evil is suspected. There is a hint of its propagating power : one sin draws another in its track : the flame of the fire - tipped dart spreads. Temptation acts on susceptible material. Self - confidence is combustible. Faith, in doing away with dependence on self, takes away fuel for the dart. It creates sensitiveness to holy influences by which the power of temptation is neutralized. It enlists the direct aid of God. See <a href='B:530 10:13'>1Co 10:13</a>; <a href='B:490 22:32'>Luk 22:32</a>; <a href='B:660 1:2'>Jas 1:2</a>; <a href='B:670 4:12'>1Pe 4:12</a>; <a href='B:680 2:9'>2Pe 2:9</a>.


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Take the helmet of salvation [&#964; &#951; &#957; &#960; &#949; &#961; &#953; &#954; &#949; &#966; &#945; &#955; &#945; &#953; &#945; &#957; &#964; &#959; &#965; &#963; &#969; &#964; &#951; &#961; &#953; &#959; &#965; &#948; &#949; &#958; &#945; &#963; &#952; &#949;]. Compare <a href='B:290 59:17'>Isa 59:17</a>; <a href='B:590 5:8'>1Th 5:8</a>. Take is a different word from that used in vers. 13, 16. It is receive as from God. The meaning is the helmet which is salvation. The protection for the head. The helmet was originally of skin, strengthened with bronze or other metal, and surmounted with a figure adorned with a horsehair crest. It was furnished with a visor to protect the face.<p/>Sword of the Spirit [&#956; &#945; &#967; &#945; &#953; &#961; &#945; &#957; &#964; &#959; &#965; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#959; &#962;]. See on <a href='B:730 6:4'>Rev 6:4</a>. The word of God serves both for attack and to parry the thrusts of the enemy. Thus Christ used it in His temptation. It is the sword of the Spirit, because the Spirit of God gives it and inspires it. The Spirit's aid is needed for its interpretation. Compare <a href='B:500 14:10'>Joh 14:10</a>; <a href='B:650 4:12'>Heb 4:12</a>, in which latter passage the image is sacrificial.<p/>Word of God [&#961; &#951; &#956; &#945; &#952; &#949; &#959; &#965;]. See on <a href='B:490 1:37'>Luk 1:37</a>. See <a href='B:490 3:2'>Luk 3:2</a>; <a href='B:490 4:4'>Luk 4:4</a>; <a href='B:520 10:17'>Rom 10:17</a>; <a href='B:650 6:5'>Heb 6:5</a>; <a href='B:650 11:3'>Heb 11:3</a>.


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Always [&#949; &#957; &#960; &#945; &#957; &#964; &#953; &#954; &#945; &#953; &#961; &#969;]. Incorrect. It means on every occasion. Rev., at all seasons. Compare <a href='B:490 21:36'>Luk 21:36</a>.<p/>With all prayer and supplication [&#948; &#953; &#945; &#960; &#945; &#963; &#951; &#962; &#960; &#961; &#959; &#963; &#949; &#965; &#967; &#951; &#962; &#954; &#945; &#953; &#948; &#949; &#951; &#963; &#949; &#969; &#962;]. Prayer is general, supplication special. Dia with is literally through; that is, through the medium of. All, lit., every. Prayer is of various kinds, formal, silent, vocal, secret, public, petitionary, ejaculatory - shot upward like a dart (jaculum) on a sudden emergency. Compare <a href='B:230 5:1'>Psa 5:1</a>; <a href='B:230 5:2'>Psa 5:2</a>.<p/>Watching thereunto [&#949; &#953; &#962; &#945; &#965; &#964; &#959; &#945; &#947; &#961; &#965; &#960; &#957; &#959; &#965; &#957; &#964; &#949; &#962;]. Compare <a href='B:580 4:2'>Col 4:2</a>. For watching, see on <a href='B:480 13:33'>Mar 13:33</a>; <a href='B:480 13:35'>Mar 13:35</a>. Thereunto, unto prayer, for occasions of prayer, and to maintain the spirit of prayer. One must watch before prayer, in prayer, after prayer.<p/>Perseverance [&#960; &#961; &#959; &#963; &#954; &#945; &#961; &#964; &#949; &#961; &#951; &#963; &#949; &#953;]. Only here. The kindred verb proskarterew to continue, occurs often. See on <a href='B:510 1:14'>Act 1:14</a>.


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Boldly. Connect with to make known, as Rev.; not with open my mouth, as A. V.<p/>Mystery. See on <a href='B:520 11:25'>Rom 11:25</a>; <a href='B:580 1:26'>Col 1:26</a>.


text:
I am an ambassador in bonds [&#960; &#961; &#949; &#963; &#946; &#949; &#965; &#969; &#949; &#957; &#945; &#955; &#965; &#963; &#949; &#953;]. The verb to be an ambassador occurs only here and <a href='B:540 5:20'>2Co 5:20</a>. See on <a href='B:570 1:9'>Phi 1:9</a>. In bonds, lit., in a chain : the particular word for the coupling - chain by which he was bound to the hand of his guard.


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That ye also may know, etc. Compare Cicero to Atticus : "Send us some letter - carrier, that both you may know how it goes with us, and that we may know how you fare and what you are going to do" (v. 18).<p/>Tychicus. See on <a href='B:580 4:7'>Col 4:7</a>.<p/>A beloved brother. Rev., correctly, the beloved brother. Tychicus is referred to as well known.


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In sincerity [&#949; &#957; &#945; &#966; &#952; &#945; &#961; &#963; &#953; &#945;]. Rev., correctly, in incorruptness : who love Christ with an imperishable and incorruptible love.


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Paul. The official designation is omitted, as in 1 and 2 Thessalonians and Philemon. It is not easy to explain the use or omission of the title apostle in all cases. Here, and in Philemon and 1 Thessalonians, its omission may be accounted for by the general, unofficial, personal, affectionate character of the letter. In 2 Corinthians and Galatians the reason for its use is apparent from the fact that Paul's official authority had been assailed. But it is also omitted in 2 Thessalonians, which has an admonitory and rebuking character. Its use in the epistles to Timothy and Titus, private letters, is explained by the fact that Paul is addressing them not only as friends, but as pastors. In Romans, while there is no evidence of any challenge of his apostolic claims, there is an authoritative exposition of Christian doctrine which appears to warrant the title.<p/>Timothy. Associated with Paul as in the introductions to 2 Corinthians and the two Thessalonian epistles. Timothy assisted Paul in founding the Philippian church <a href='B:510 16:1'>Act 16:1</a>; <a href='B:510 16:13'>Act 16:13</a>; <a href='B:510 17:14'>Act 17:14</a>. Two visits of Timothy to Philippi are recorded, <a href='B:510 19:22'>Act 19:22</a>; <a href='B:510 20:3'>Act 20:3</a>; <a href='B:510 20:4'>Act 20:4</a>. He is evidently preparing for a third visit, see ch. <a href='B:570 2:19'>Phi 2:19</a>. His only part in this letter is his name in the salutation, and in ch. 2 19.<p/>To all the saints (pasin toiv ajgioiv). In Paul's personal addresses in this epistle the word all occurs nine times. It is sufficiently accounted for by the expansiveness of grateful christian feeling which marks the entire letter, and it is doubtful whether it has any definite or conscious connection with the social rivalries hinted at in the epistle, and which call forth exhortations to unity, as if Paul were disclaiming all partisan feeling by the use of the term. For saints, see on <a href='B:580 1:2'>Col 1:2</a>; <a href='B:520 1:7'>Rom 1:7</a>. The word is transferred from the Old Testament. The Israelites were called agioi holy, separated and consecrated, <a href='B:20 19:6'>Exo 19:6</a>; <a href='B:50 7:6'>Deu 7:6</a>; <a href='B:50 14:2'>Deu 14:2</a>; <a href='B:50 14:21'>Deu 14:21</a>; <a href='B:340 7:18'>Dan 7:18</a>; <a href='B:340 7:22'>Dan 7:22</a>, etc. The christian Church has inherited the title and the privileges of the Jewish nation. Hence it is eqnov agion a holy nation, <a href='B:670 2:9'>1Pe 2:9</a>. The term implies, but does not assert, actual, personal sanctity. It is a social, not a personal epithet. See on <a href='B:510 26:10'>Act 26:10</a>. Philippi. In Macedonia. Travellers by sea landed at Neapolis, and then travelled ten miles to Philippi along the Via Egnatia, which traversed Macedonia from east to west. The site was originally occupied by a town called Datus or Datum, and was known as Krenides from its numerous springs. It was called Philippi in honor of Philip of Macedon, who enlarged and fortified it. Its situation was important, commanding the great high road between Europe and Asia. This fact led to its fortification by Philip, and made it, later, the scene of the decisive battle which resulted in the defeat of Brutus and Cassius. Its soil was productive and rich in mineral treasures, which had yielded a large revenue, but which, in Paul's time, had apparently become exhausted.<p/>Augustus planted at Philippi a colonia. See on <a href='B:510 16:12'>Act 16:12</a>; <a href='B:510 16:17'>Act 16:17</a>; <a href='B:510 16:2'>Act 16:2</a> A variety of national types assembled there - Greek, Roman, and Asiatic - representing different phases of philosophy, religion, and superstition. It was therefore an appropriate starting - point for the Gospel in Europe, a field in which it could demonstrate its power to deal with all differences of nation, faith, sex, and social standing. 173 Bishops [&#949; &#960; &#953; &#963; &#954; &#959; &#960; &#959; &#953; &#962;]. Lit., overseers. See on visitation, <a href='B:670 2:12'>1Pe 2:12</a>. The word was originally a secular title, designating commissioners appointed to regulate a newly - acquired territory or a colony. It was also applied to magistrates who regulated the sale of provisions under the Romans. In the Septuagint it signifies inspectors, superintendents, taskmasters, see <a href='B:120 11:19'>2Ki 11:19</a>; <a href='B:140 34:12'>2Ch 34:12</a>; <a href='B:140 34:17'>2Ch 34:17</a>; or captains, presidents, <a href='B:160 11:9'>Neh 11:9</a>; <a href='B:160 11:14'>Neh 11:14</a>; <a href='B:160 11:22'>Neh 11:22</a>. In the apostolic writings it is synonymous with presbyter or elder; and no official distinction of the episcopate as a distinct order of the ministry is recognized. Rev. has overseers in margin.<p/>Deacons [&#948; &#953; &#945; &#954; &#959; &#957; &#959; &#953; &#962;]. The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from doulov bond - servant. It represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, <a href='B:530 3:5'>1Co 3:5</a>; <a href='B:540 3:6'>2Co 3:6</a>; <a href='B:560 3:7'>Eph 3:7</a>. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded <a href='B:510 6:1-6'>Act 6:1-6</a>. It grew out of a complaint of the Hellenistic or Graeco - Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, <a href='B:510 6:2'>Act 6:2</a>, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, <a href='B:510 6:5'>Act 6:5</a>; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on <a href='B:520 16:5'>Rom 16:5</a>. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, <a href='B:530 12:28'>1Co 12:28</a>. Stephen and Philip especially appear in this capacity, <a href='B:510 8:5-40'>Act 8:5-40</a>; <a href='B:510 6:8-11'>Act 6:8-11</a>. Such may also be the meaning of ministering, <a href='B:520 12:7'>Rom 12:7</a>. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, <a href='B:510 6:3'>Act 6:3</a>; <a href='B:610 3:8-13'>1Ti 3:8-13</a>. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on <a href='B:520 16:1'>Rom 16:1</a>.<p/>Ignatius says of deacons : "They are not ministers of food and drink, but servants (ujphretai, see on <a href='B:470 5:25'>Mat 5:25</a> ) of the Church of God" (" Epistle to Tralles, "2.)." Let all pay respect to the deacons as to Jesus Christ "(" Tralles," 3.). "Respect the deacons as the voice of God enjoins you" (" Epistle to Smyrna, "8.). In" The Teaching of the Twelve Apostles "the local churches or individual congregations are ruled by bishops and deacons." Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers " (xv. 1, 2).<p/>Deaconesses are not mentioned.


text:
Grace - peace. The combination of the Greek and Oriental salutations spiritualized : grace expressing God's love to man, and peace the condition resulting therefrom.


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Every remembrance [&#960; &#945; &#963; &#951; &#964; &#951; &#956; &#957; &#949; &#953; &#945;] Better, as Rev, all my remembrance.<p/>Prayer [&#948; &#949; &#951; &#963; &#949; &#953;]. Rev., better, supplication. See on <a href='B:490 5:33'>Luk 5:33</a>.<p/>For you all. Connect with every prayer of mine.<p/>Request [&#964; &#951; &#957; &#948; &#949; &#951; &#963; &#953; &#957;]. Rev., better, my supplication. The article refers to every supplication.<p/>With joy. Joy is the keynote of this epistle. Bengel says : "The sum of the epistle is, 'I rejoice, rejoice ye." ' See vers. 18, 25; ch. <a href='B:570 2:2'>Phi 2:2</a>; <a href='B:570 2:17'>Phi 2:17</a>; <a href='B:570 2:18'>Phi 2:18</a>; <a href='B:570 2:28'>Phi 2:28</a>; <a href='B:570 2:29'>Phi 2:29</a>; <a href='B:570 3'>Phi 3:0</a> :l; <a href='B:570 4:1'>Phi 4:1</a>; <a href='B:570 4:4'>Phi 4:4</a>; <a href='B:570 4:10'>Phi 4:10</a>.


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For your fellowship [&#949; &#960; &#953; &#964; &#951; &#954; &#959; &#953; &#957; &#969; &#957; &#953; &#945; &#965; &#956; &#969; &#957;]. Connect with I thank God. For fellowship, see on <a href='B:690 1:3'>1Jn 1:3</a>. The word sometimes has the meaning of almsgiving, contributions, as <a href='B:520 14:26'>Rom 14:26</a>; <a href='B:650 13:16'>Heb 13:16</a>. Though here it is used in the larger sense of sympathetic cooperation, yet it is no doubt colored by the other idea, in view of the Philippians' pecuniary contributions to Paul. See ch. <a href='B:570 4:10'>Phi 4:10</a>; <a href='B:570 4:15'>Phi 4:15</a>; <a href='B:570 4:16'>Phi 4:16</a>.<p/>In the Gospel (eijv to eujaggelion). Lit., unto the Gospel : Rev., in furtherance of.


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Being confident [&#960; &#949; &#960; &#959; &#953; &#952; &#969; &#962;]. With a slightly causative force : since I am confident.<p/>Hath begun - will perform [&#949; &#957; &#945; &#961; &#958; &#945; &#956; &#949; &#957; &#959; &#962; - &#949; &#960; &#953; &#964; &#949; &#955; &#949; &#963; &#949; &#953;]. The two words occur together, <a href='B:540 8:6'>2Co 8:6</a>; <a href='B:550 3:3'>Gal 3:3</a>. Both were used of religious ceremonials. So Euripides : "But come! Bring up the sacrificial meal - basket" [&#949; &#958; &#945; &#961; &#967; &#959; &#965; &#954; &#945; &#957; &#945;]; that is, begin the offering by taking the barley - meal from the basket (" Iphigenia in Aulis, " 435). Some find the sacrificial metaphor here, and compare ch. 2 17, see note. Perform, better as Rev., perfect. Perform, in its older and literal sense of carrying through (per) or consummating would express the idea; but popular usage has identified it with do.


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Even as [&#954; &#945; &#952; &#969; &#962;]. The reason for being confident (ver. 6).<p/>Defense [&#945; &#960; &#959; &#955; &#959; &#947; &#953; &#945;]. See on <a href='B:670 3:15'>1Pe 3:15</a>.<p/>Confirmation [&#946; &#949; &#946; &#945; &#953; &#969; &#963; &#949; &#953;]. Only here and <a href='B:650 6:16'>Heb 6:16</a>. The kindred verb bebaiow to confirm, occurs frequently, as <a href='B:520 14:8'>Rom 14:8</a>; <a href='B:530 1:8'>1Co 1:8</a>, etc.<p/>Partakers of my grace [&#963; &#965; &#947; &#954; &#959; &#953; &#957; &#969; &#957; &#959; &#965; &#962; &#956; &#959; &#965; &#964; &#951; &#962; &#967; &#945; &#961; &#953; &#964; &#959; &#962;]. Better, as Rev., partakers with me of grace. Lit., the grace, either the divine endowment which enabled them both to suffer bonds, and to defend and establish the Gospel, or the loving favor of God, which confers suffering and activity alike as a boon. The two may be combined. Compare ver. 29.


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In the bowels of Jesus Christ [&#949; &#957; &#963; &#960; &#955; &#945; &#947; &#967; &#957; &#959; &#953; &#962; &#967; &#961; &#953; &#963; &#964; &#959; &#965; &#953; &#951; &#963; &#959; &#965;]. Rev., better, in the tender mercies. Describing his longing, not as his individual emotion, but as Christ's longing, as if the very heart of Christ dwelt in him. "In Paul not Paul lives, but Jesus Christ" (Bengel) With tender mercies compare reins, <a href='B:730 2:23'>Rev 2:23</a>, note.


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Judgment [&#945; &#953; &#963; &#952; &#951; &#963; &#949; &#953;]. Only here in the New Testament. Rev., better, discernment : sensitive moral perception. Used of the senses, as Xenophon : "perception of things sweet or pungent" (" Memorabilia, "1, 4, 5). Of hearing :" It is possible to go so far away as not to afford a hearing "(" Anabasis," 4, 6, 13). The senses are called aijsqhseiv. See Plato, "Theaetetus," 156. Plato uses it of visions of the gods (" Phaedo, " 111). Compare aijsqhthria senses, <a href='B:650 5:14'>Heb 5:14</a>. Discernment selects, classifies, and applies what is furnished by knowledge.


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Approve [&#948; &#959; &#954; &#953; &#956; &#945; &#950; &#949; &#953; &#957;]. Sanction on test. See on <a href='B:670 1:7'>1Pe 1:7</a>.<p/>Things which are excellent [&#964; &#945; &#948; &#953; &#945; &#966; &#949; &#961; &#959; &#957; &#964; &#945;]. Unnecessary difficulty has been made in the explanation of this phrase. Love displays itself in knowledge and discernment. In proportion as it abounds it sharpens the moral perceptions for the discernment of what is best. The passage is on the line of <a href='B:530 12:31'>1Co 12:31</a>, "Covet earnestly the best gifts," and the "more excellent way" to attain these gifts is love (ch. 13.). See on <a href='B:520 2:18'>Rom 2:18</a>, where the same phrase occurs, but with a different meaning. Some explain things which are morally different.<p/>Sincere [&#949; &#953; &#955; &#953; &#954; &#961; &#953; &#957; &#949; &#953; &#962;]. See on pure, <a href='B:680 3:1'>2Pe 3:1</a>.<p/>Without offense [&#945; &#960; &#961; &#959; &#963; &#954; &#959; &#960; &#959; &#953;]. See on <a href='B:510 24:16'>Act 24:16</a>. It may be explained, not stumbling, or not causing others to stumble, as <a href='B:530 10:32'>1Co 10:32</a>. Both senses may be included. If either is to be preferred it is the former, since the whole passage contemplates their inward state rather than their relations to men.<p/>Till the day, etc. [&#949; &#953; &#962;]. Rev., unto. Better, against; with a view to.


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Fruit of righteousness [&#954; &#945; &#961; &#960; &#959; &#957; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#962;]. The phrase occurs <a href='B:660 3:18'>Jas 3:18</a>. Compare <a href='B:240 11:30'>Pro 11:30</a>.<p/>Glory and praise of God. For glory of God, see on <a href='B:520 3:23'>Rom 3:23</a>. That God's glory may be both manifested and recognized. Compare <a href='B:560 1:6'>Eph 1:6</a>.


text:
Rather [&#956; &#945; &#955; &#955; &#959; &#957;]. For the furtherance of the Gospel rather than, as might have been expected, for its hindrance.<p/>Furtherance [&#960; &#961; &#959; &#954; &#959; &#960; &#951; &#957;]. Only here, ver. 25, and <a href='B:610 4:15'>1Ti 4:15</a>. The metaphor is uncertain, but is supposed to be that of pioneers cutting [&#954; &#959; &#960; &#964; &#969;] a way before [&#960; &#961; &#959;] an army, and so furthering its march. The opposite is expressed by ejgkoptw to cut into; hence to throw obstacles in the way, hinder. <a href='B:550 5:7'>Gal 5:7</a>. See on <a href='B:670 3:7'>1Pe 3:7</a>.


