# commentaries

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My bonds in Christ are manifest [&#964; &#959; &#965; &#962; &#948; &#949; &#963; &#956; &#959; &#965; &#962; &#956; &#959; &#965; &#966; &#945; &#957; &#949; &#961; &#959; &#965; &#962; &#949; &#957; &#967; &#961; &#953; &#963; &#964; &#969; &#947; &#949; &#957; &#949; &#963; &#952; &#945; &#953;]. Bonds and Christ, in the Greek, are too far apart to be construed together. Better, as Rev., my bonds became manifest in Christ. His imprisonment became known as connected with Christ. It was understood to be for Christ's sake. His bonds were not hidden as though he were an ordinary prisoner. His very captivity proclaimed Christ.<p/>In all the palace [&#949; &#957; &#959; &#955; &#969; &#964; &#969; &#960; &#961; &#945; &#953; &#964; &#969; &#961; &#953; &#969;]. Rev., throughout the whole praetorian guard. So Lightfoot, Dwight, Farrar. This appears to be the correct rendering. The other explanations are, the imperial residence on the Palatine, so A. V.; the praetorian barracks attached to the palace, so Eadie, Ellicott, Lumby, and Alford; the praetortan camp on the east of the city, so Meyer. 174 The first explanation leaves the place of Paul's confinement uncertain. It may have been in the camp of the Praetorians, which was large enough to contain within its precincts lodgings for prisoners under military custody, so that Paul could dwell "in his own hired house," <a href='B:510 28:30'>Act 28:30</a>. This would be difficult to explain on the assumption that Paul was confined in the barracks or within the palace precincts.<p/>The Praetorians, forming the imperial guard, were picked men, ten thousand in number, and all of Italian birth. The body was instituted by Augustus and was called by him praetoriae cohortes, praetorian cohorts, in imitation of the select troop which attended the person of the praetor or Roman general. Augustus originally stationed only three thousand of them, three cohorts, at Rome, and dispersed the remainder in the adjacent Italian towns. Under Tiberius they were all assembled at Rome in a fortified camp. They were distinguished by double pay and special privileges.<p/>Their term of service was originally twelve years, afterward increased to sixteen. On completing his term, each soldier received a little over eight hundred dollars. They all seem to have had the same rank as centurions in the regular legions. They became the most powerful body in the state; the emperors were obliged to court their favor, and each emperor on his accession was expected to bestow on them a liberal donative. After the death of Pertinax (A. D. 193) they put up the empire at public sale, and knocked it down to Didius Julianus. They were disbanded the same year on the accession of Severus, and were banished; but were restored by that emperor on a new plan, and increased to four times their original number. They were finally suppressed by Constantine.<p/>The apostle was under the charge of these troops, the soldiers relieving each other in mounting guard over the prisoner, who was attached to his guard's hand by a chain. In the allusion to his bonds, <a href='B:560 6:20'>Eph 6:20</a>, he uses the specific word for the coupling - chain. His contact with the different members of the corps in succession, explains the statement that his bonds had become manifest throughout the praetorian guard.<p/>In all other places (toiv loipoiv pasin). Rev., correctly, to all the rest; that is, to all others besides the Praetorians.


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Many [&#964; &#959; &#965; &#962; &#960; &#955; &#949; &#953; &#959; &#957; &#945; &#962;]. Rev., correctly, the most. Lit., the more. Implying that there were a few who held back.<p/>Brethren in the Lord. In the Lord should be rather connected with being confident. The expression brethren in the Lord does not occur in the New Testament; while to have confidence in one in the Lord is found <a href='B:550 5:10'>Gal 5:10</a>; <a href='B:600 3:4'>2Th 3:4</a>; compare ch. 2 24. In the Lord is thus emphatic. It may be correlative with in Christ, ver. 13; but this is not certain. 175 In the Lord trusting my bonds, signifies that the bonds awaken confidence as being the practical testimony to the power of the Gospel for which Paul is imprisoned, and therefore an encouragement to their faith.<p/>Are much more bold [&#960; &#949; &#961; &#953; &#963; &#963; &#959; &#964; &#949; &#961; &#969; &#962; &#964; &#959; &#955; &#956; &#945; &#957;]. Rev., more abundantly bold, thus holding more closely to the literal meaning of the adverb. For are bold, see on <a href='B:540 10:2'>2Co 10:2</a>. The boldness required to profess Christ within the precincts of the palace is illustrated by the graffito or wall - scribble discovered in 1857 among the ruins on the Palatine. It is a caricature of Christ on the cross, with an ass's head, while on the left appears a christian youth in an attitude of adoration. Underneath are scrawled the words Alexamenos worships God. 176 To speak [&#955; &#945; &#955; &#949; &#953; &#957;]. The verb denotes the fact rather than the substance of speaking. See on <a href='B:470 28:18'>Mat 28:18</a>. They have broken silence.


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Even of envy. Strange as it may seem that envy should be associated with the preaching of Christ. They are jealous of Paul's influence.<p/>Strife [&#949; &#961; &#953; &#957;]. Factious partisanship.<p/>Good will. Toward Paul.


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The one preach Christ of contention. The order of vers. 16, 17, is reversed in the best texts. Of contentions [&#949; &#958; &#949; &#961; &#953; &#952; &#949; &#953; &#945; &#962;]. See on strife, <a href='B:660 3:14'>Jas 3:14</a>. Rev., better, faction. Compare Chaucer :<p/>"For mine entente is not but for to winne And nothing for correction of sinne" " Pardouere's Tale, " 12337 - 8.<p/>Sincerely [&#945; &#947; &#957; &#969; &#962;]. Purely, with unmixed motives. The adjective aJgnov means pure, in the sense of chaste, free from admixture of evil, and is once applied to God, <a href='B:690 3:3'>1Jn 3:3</a>. See on <a href='B:510 26:10'>Act 26:10</a>, foot - note. Not sincerely is explained by in pretense, ver. 18.<p/>To add affliction [&#952; &#955; &#953; &#968; &#953; &#957; &#949; &#960; &#953; &#966; &#949; &#961; &#949; &#953; &#957;]. Lit., to bring affliction to bear. But the correct reading is ejgeirein to raise up, as Rev. : to waken or stir up affliction. The phrase is striking in the light of the original meaning of qliyiv, namely, pressure. They would make his bonds press more heavily and gall him. See on <a href='B:470 13:21'>Mat 13:21</a>.


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I am set [&#954; &#949; &#953; &#956; &#945; &#953;]. Or appointed. See on <a href='B:490 2:34'>Luk 2:34</a>. Compare <a href='B:590 3:3'>1Th 3:3</a>. Some, instead of rendering the one (or some) preach Christ of contention - but the other of love, join oiJ men some, oiJ de others, in each instance with the succeeding word, making one phrase, thus : " they who are of love do so knowing that I am set, etc. : they who are of faction proclaim Christ not sincerely, etc. The phrase those who are of faction occurs <a href='B:520 2:8'>Rom 2:8</a>; and a similar phrase, him who is of faith, <a href='B:520 3:26'>Rom 3:26</a>. There seems no sufficient reason for altering A. V. and Rev.


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What then? Such being the case, how does it affect me?<p/>Notwithstanding [&#960; &#955; &#951; &#957;]. Read plhn oti except that. Rev., only that. What is my feeling in view of these things? Only that I rejoice that Christ is preached.<p/>In pretense. With a spirit of envy and faction, possibly with a counterfeited zeal for truth.


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This. This preaching of Christ in every way.<p/>Shall turn [&#945; &#960; &#959; &#946; &#951; &#963; &#949; &#964; &#945; &#953;]. Lit., come off, eventuate.<p/>Salvation. Not his deliverance from captivity, but it will prove salutary to him in a spiritual sense and to the saving work of the Gospel. Salvation simply is used, without any more precise definition; and the broader sense, as related to his ministry, seems to be indicated by the words Christ shall be magnified, in ver. 20.<p/>Supply [&#949; &#960; &#953; &#967; &#959; &#961; &#951; &#947; &#953; &#945; &#962;]. See on add, <a href='B:680 1:5'>2Pe 1:5</a>. Compare <a href='B:550 3:5'>Gal 3:5</a>. The word implies bountiful supply.<p/>Of the Spirit of Jesus Christ. Either the supply furnished by the Spirit, or the supply which is the Spirit. It is better to take it as including both. The exact phrase, Spirit of Jesus Christ, is found only here. Spirit of Christ occurs <a href='B:520 8:9'>Rom 8:9</a>; <a href='B:670 1:11'>1Pe 1:11</a>. The Holy Spirit is meant; called the Spirit of Jesus Christ, because through the Spirit Christ communicates Himself to His people. "The Spirit is the living principle and the organ of the proper presence of Christ and of His life in them" (Meyer).


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Earnest expectation [&#945; &#960; &#959; &#954; &#945; &#961; &#945; &#948; &#959; &#954; &#953; &#945; &#957;]. Only here and <a href='B:520 8:19'>Rom 8:19</a>, on which see note.<p/>Shall be ashamed [&#945; &#953; &#963; &#967; &#965; &#957; &#952; &#951; &#963; &#959; &#956; &#945; &#953;]. Rev., better, giving the force of the passive, shall be put to shame.<p/>Boldness. See on <a href='B:570 1:8'>Phi 1:8</a>.<p/>Shall be magnified in my body. Through my bodily sufferings Christ shall appear more glorious, and that even if I die.


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To me. Emphatic. Whatever life may be to others, to me, etc To live is Christ [&#964; &#959; &#950; &#951; &#957; &#967; &#961; &#953; &#963; &#964; &#959; &#962;]. Lit, the living is Christ. Compare <a href='B:550 2:20'>Gal 2:20</a>. He has no thought of life apart from Christ.<p/>Gain. As consummating the union with Christ. Compare <a href='B:580 3:4'>Col 3:4</a>; <a href='B:540 5:1-8'>2Co 5:1-8</a>.<p/>"Declare unto him if the light wherewith Blossoms your substance shall remain with you Eternally the same that it is now, And if it do remain, say in what manner, After ye are again made visible, It can be that it injure not your sight. As by a greater gladness urged and drawn They who are dancing in a ring sometimes Uplift their voices and their motions quicken; So, at that orison devout and prompt, The holy circles a new joy displayed In their revolving and their wondrous song. Who so lamenteth him that here we die That we may live above, has never there Seen the refreshment of the eternal rain." DANTE, "Paradiso," 14, 13 - 27.


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If I live [&#949; &#953; &#964; &#959; &#950; &#951; &#957;]. Rev., better, if to live : the living, as ver. 21. This is the fruit of my labor. According to the A. V. these words form the offset of the conditional clause, and conclude the sentence : if I live - this is the fruit. It is better to make the two clauses parallel, thus : if living after the flesh, (if) this is fruit of labor. The conditional suspended clause will then be closed by what I shall choose I do not declare. Fruit of labor, advantage accruing from apostolic work. Compare <a href='B:520 1:13'>Rom 1:13</a>.<p/>Yet what I shall choose I wot not [&#954; &#945; &#953; &#964; &#953; &#945; &#953; &#961; &#951; &#963; &#959; &#956; &#945; &#953; &#959; &#965; &#947; &#957; &#969; &#961; &#953; &#950; &#969;]. Kai rendered yet has the force of then. If living in the flesh be, etc., then what I shall choose, etc. Wot is obsolete for know. In classical Greek gnwrizw means : 1, to make known point out; 2, to become acquainted with or discover; 3, to have acquaintance with. In the Septuagint the predominant meaning seems to be to make known. See <a href='B:240 22:19'>Pro 22:19</a>; <a href='B:330 44:23'>Eze 44:23</a>; <a href='B:340 2:6'>Dan 2:6</a>; <a href='B:340 2:10'>Dan 2:10</a>; <a href='B:340 5:7'>Dan 5:7</a>. The sense here is to declare or make known, as everywhere in the New Testament. Compare <a href='B:490 2:15'>Luk 2:15</a>; <a href='B:500 17:26'>Joh 17:26</a>; <a href='B:510 2:28'>Act 2:28</a>; <a href='B:580 4:7'>Col 4:7</a>; <a href='B:680 1:16'>2Pe 1:16</a>, etc. If I am assured that my continuing to live is most fruitful for the Church, then I say nothing as to my personal preference. I do not declare my choice. It is not for me to express a choice.


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I am in a strait betwixt two [&#963; &#965; &#957; &#949; &#967; &#959; &#956; &#945; &#953; &#949; &#954; &#964; &#969; &#957; &#948; &#965; &#959;]. See on <a href='B:540 5:14'>2Co 5:14</a>. The picture is that of a man pressed on both sides. Lit. I am held together, so that I cannot incline either way. Betwixt two, lit., from the two. The pressure comes from both sides. Note the article, the two, the two considerations just mentioned, departing or abiding in the flesh. Having a desire. Lit., the desire : my desire, as expressed in ver. 21, for death with its gain.<p/>To depart [&#945; &#957; &#945; &#955; &#965; &#963; &#945; &#953;]. The verb means originally to unloose, undo again. So of Penelope's web : "During the night she undid it" (Homer, "Odyssey," 2, 105). Of loosing a ship from her moorings : of breaking up a camp. So 2 Macc. 9 1. Antiochus, having entered Persepolis, and having attempted to rob the temple and to hold the city, was put to flight by the inhabitants, and broke up [&#945; &#957; &#945; &#955; &#949; &#955; &#965; &#954; &#969; &#962;] and came away with dishonor. We have the same figure in popular usage of one who changes his residence : "He broke up at Chicago and removed to New York." Paul's metaphor here is the military one, to break camp. Compare <a href='B:540 5:1'>2Co 5:1</a>, where the metaphor is the striking of a tent. Some prefer the nautical image, casting off from shore; but Paul's circumstances naturally suggested military figures; and, what is somewhat strange in the case of one so familiar with the sea, nautical metaphors are rare in his writings. There is one at <a href='B:610 1:19'>1Ti 1:19</a>, of those "who concerning the faith have made shipwreck;" at <a href='B:560 4:14'>Eph 4:14</a>, "tossed as by waves, and borne about by every wind." Kubernhseiv governments, <a href='B:530 12:28'>1Co 12:28</a> (see note), is from kubernaw to steer.<p/>To be with Christ. Compare <a href='B:540 5:6'>2Co 5:6</a>; <a href='B:540 5:8'>2Co 5:8</a>; <a href='B:510 7:59'>Act 7:59</a>; <a href='B:590 4:14'>1Th 4:14</a>; <a href='B:590 4:17'>1Th 4:17</a>.<p/>Which is far better [&#960; &#959; &#955; &#955; &#969; &#956; &#945; &#955; &#955; &#959; &#957; &#954; &#961; &#949; &#953; &#963; &#963; &#959; &#957;]. Lit., much more better. For similar cumulative expressions, see on <a href='B:540 4:17'>2Co 4:17</a>. The best texts insert gar for. So Rev., for it is very far better.


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To abide in the flesh [&#949; &#960; &#953; &#956; &#949; &#957; &#949; &#953; &#957; &#949; &#957; &#964; &#951; &#963; &#945; &#961; &#954; &#953;]. See on <a href='B:580 1:23'>Col 1:23</a>. To abide by the flesh. Compare <a href='B:520 6:1'>Rom 6:1</a>; <a href='B:520 11:22'>Rom 11:22</a>; <a href='B:520 11:23'>Rom 11:23</a>.


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Furtherance. See on ver. 12.<p/>Of faith. Rev., in the faith. To be connected with both furtherance and joy. For promoting your faith and your joy in believing. For joy of faith, compare <a href='B:520 14:13'>Rom 14:13</a>.


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Rejoicing [&#954; &#945; &#965; &#967; &#951; &#956; &#945;]. The matter of rejoicing, wrought through your faith.<p/>In Christ Jesus for me [&#949; &#957; &#967; &#961; &#953; &#963; &#964; &#969; &#953; &#951; &#963; &#959; &#965; &#949; &#957; &#949; &#956; &#959; &#953;]. Construe in Christ Jesus with may abound, not with rejoicing. Christ is conceived as the element in which the matter of rejoicing grows and abounds. For me, better, as Rev, in me. The conjunction of the two phrases in Christ, in me, is somewhat confusing Paul's presence is the immediate cause of their christian joy; hence in me; but their rejoicing in Paul is in Christ - a joy evolved within the sphere of life in Christ, and peculiar to those only to whom to live is Christ.<p/>Coming [&#960; &#945; &#961; &#959; &#965; &#963; &#953; &#945; &#962;]. Rev., better, presence.


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Only. This one thing I urge as the only thing needful Let your conversation be [&#960; &#959; &#955; &#953; &#964; &#949; &#965; &#949; &#963; &#952; &#949;]. Only here in Paul's writings, and elsewhere only <a href='B:510 23:1'>Act 23:1</a>. The verb means to be a citizen. Lit., Be citizens worthily of the Gospel. Rev., Let your manner of life be. Margin, Behave as citizens. Compare <a href='B:560 3:19'>Eph 3:19</a>, and see on ch. <a href='B:570 3:20'>Phi 3:20</a>. The exhortation contemplates the Philippians as members of the christian commonwealth. The figure would be naturally suggested to Paul by his residence in Rome, and would appeal to the Philippians as a Roman colony, which was a reproduction of the parent commonwealth on a smaller scale.<p/>Ye stand fast [&#963; &#964; &#951; &#954; &#949; &#964; &#949;]. Compare <a href='B:560 6:13'>Eph 6:13</a>; <a href='B:600 2:15'>2Th 2:15</a>. For the verb, see on <a href='B:500 1:26'>Joh 1:26</a>; <a href='B:500 8:44'>Joh 8:44</a>.<p/>Spirit - mind [&#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953; - &#968; &#965; &#967; &#951;]. See on <a href='B:520 8:4'>Rom 8:4</a>; <a href='B:520 11:3'>Rom 11:3</a>.<p/>Striving together for the faith [&#963; &#965; &#957; &#945; &#952; &#955; &#959; &#965; &#957; &#964; &#949; &#962; &#964; &#951; &#960; &#953; &#963; &#964; &#949; &#953;]. The verb occurs only here and ch. 4 3. The figure is that of an athletic contest, and is in keeping with standfast. Not to be rendered striving in concert with the faith, thus personifying faith, and making the faith signify the gospel teaching. 177 For the faith as christian doctrine, see on <a href='B:510 6:7'>Act 6:7</a>. Faith is to be taken in its usual subjective sense of trust in Christ or in the Gospel. Together refers to the mutual striving of the Philippians; not to their striving in concert with Paul.


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Terrified [&#960; &#964; &#965; &#961; &#959; &#956; &#949; &#957; &#959; &#953;]. Only here in the New Testament. Properly of the terror of a startled horse. Thus Diodorus Siculus, speaking of the chariot - horses of Darius at the battle of Issus : "Frightened [&#960; &#964; &#965; &#961; &#959; &#956; &#949; &#957; &#959; &#953;] by reason of the multitude of the dead heaped round them, they shook off their reins" (xvii. 34). Plutarch says : "The multitude is not easy to handle so that it is safe for any one to take the reins; but it should be held sufficient, if, not being scared by sight or sound, like a shy and fickle animal, it accept mastery."<p/>Which is [&#951; &#964; &#953; &#962; &#949; &#963; &#964; &#953; &#957;]. Seeing that it is.<p/>An evident token [&#949; &#957; &#948; &#949; &#953; &#958; &#953; &#962;]. Only here, <a href='B:520 3:25'>Rom 3:25</a>; <a href='B:520 3:26'>Rom 3:26</a>; <a href='B:540 8:24'>2Co 8:24</a>. Lit., a pointing out. Used in Attic law of a writ of indictment. A demonstration or proof.<p/>To you of salvation [&#965; &#956; &#953; &#957;]. Read uJmwn of you. Rev., of your salvation. And that of God. Rev., from God [&#945; &#960; &#959;]. Lightfoot finds here an allusion, in accord with striving together, to the sign of life or death given by the populace in the amphitheater when a gladiator was vanquished, by turning the thumbs up or down. "The christian gladiator does not anxiously await the signal of life or death from the fickle crowd. The great Director of the contest Himself has given him a sure token of deliverance."


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It is given - to suffer for His sake [&#949; &#967; &#945; &#961; &#953; &#963; &#952; &#951; &#964; &#959; &#965; &#960; &#949; &#961; - &#945; &#965; &#959; &#964; &#965; &#960; &#945; &#963; &#967; &#949; &#953; &#957;]. Every word here is significant. Suffering is a gift of grace. "It is given" should be "it was given," referring to the gift bestowed when they became Christians. Suffering was the marriage - gift when they were espoused to Christ : the bounty when they enlisted in His service.<p/>Becoming one with Him they entered into the fellowship of His suffering (ch. 3 10). The gift was not suffering as such. Its meaning and value lay in its being for His sake. The Macedonian churches, and the Philippian church especially, were preeminently suffering churches. See <a href='B:540 8:2'>2Co 8:2</a>.


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Conflict [&#945; &#947; &#969; &#957; &#945;]. An athletic contest. See on striving, <a href='B:580 1:29'>Col 1:29</a>, and compare striving together, ver. 27.<p/>Ye saw. In his sufferings at Philippi, <a href='B:510 16'>Act 16:0</a>, see <a href='B:590 2:2'>1Th 2:2</a>. Hear. Concerning my imprisonment.


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Therefore. Paul has spoken, in ch. 1 26, of the Philippians' joy in his presence. Their joy is to find expression in duty - in the fulfillment of their obligations as members of the christian commonwealth, by fighting the good fight of faith and cheerfully appropriating the gift of suffering (ch. 1 27 - 29). Ver. 30, alluding to his own conflicts, marks the transition from the thought of their joy to that of his joy. Therefore, since such is your duty and privilege, fulfill my joy, and show yourselves to be true citizens of God's kingdom by your humility and unity of spirit.<p/>Consolation [&#960; &#945; &#961; &#945; &#954; &#955; &#951; &#963; &#953; &#962;]. Rev., comfort. Better, exhortation. See on <a href='B:490 6:24'>Luk 6:24</a>. If Christ, by His example, sufferings, and conflicts, exhorts you.<p/>Comfort of love [&#960; &#945; &#961; &#945; &#956; &#965; &#952; &#953; &#959; &#957;]. Rev., consolation. Only here in the New Testament. From para beside, and muqov speech or word. Para has the same force as in paraklhsiv exhortation (see on <a href='B:490 6:24'>Luk 6:24</a> ); a word which comes to the side of one to stimulate or comfort him; hence an exhortation, an encouragement. So Plato : "Let this, then, be our exhortation concerning marriage" (" Laws, "773). A motive of persuasion or dissuasion. Plato, speaking of the fear of disgrace, or of ill - repute, says." The obedient nature will readily yield to such incentives "(" Laws," 880). Also an assuagement or abatement. So Sophocles : "Offspring of the noble, ye are come as the assuagement of my woes" (" Electra, "130). Plato :" They say that to the rich are many consolations "(" Republic," 329). Plato also calls certain fruits stimulants [&#960; &#945; &#961; &#945; &#956; &#965; &#952; &#953; &#945;] of a sated appetite (" Critias, " 115). Here in the sense of incentive. As related to exhortation, exhortation uses incentive as a ground of appeal. Christ exhorts, appealing to love. Compare ch. 1 9 sqq. See <a href='B:520 5:8'>Rom 5:8</a>; <a href='B:530 13:4'>1Co 13:4</a>; <a href='B:540 5:14'>2Co 5:14</a>; <a href='B:550 5:13'>Gal 5:13</a>; <a href='B:560 5:2'>Eph 5:2</a>; <a href='B:690 4:16'>1Jn 4:16</a>, etc. The two verbs kindred to exhortation and incentive occur together at <a href='B:590 2:11'>1Th 2:11</a>. See on <a href='B:530 14:3'>1Co 14:3</a>. Render here, if any incentive of love.<p/>Fellowship of the Spirit. Communion with the Holy Spirit, whose first fruit is love. <a href='B:550 5:22'>Gal 5:22</a>. Participation in His gifts and influences. Compare <a href='B:680 1:4'>2Pe 1:4</a>, and <a href='B:540 13:13'>2Co 13:13</a>.<p/>Bowels and mercies [&#963; &#960; &#955; &#945; &#947; &#967; &#957; &#945; &#954; &#945; &#953; &#959; &#953; &#954; &#964; &#953; &#961; &#956; &#959; &#953;]. For mercies, see on <a href='B:540 1:3'>2Co 1:3</a>, and compare <a href='B:580 3:12'>Col 3:12</a>.


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Fulfill [&#960; &#955; &#951; &#961; &#969; &#963; &#945; &#964; &#949;]. Or complete. Compare <a href='B:500 3:29'>Joh 3:29</a>.<p/>Be like - minded [&#964; &#959; &#945; &#965; &#964; &#959; &#966; &#961; &#959; &#957; &#951; &#964; &#949;]. Lit., think the same thing. The expression is a general one for concord, and is defined in the two following clauses : unity of affection, the same love; unity of sentiment, of one accord. The general expression is then repeated in a stronger form, thinking the one thing. A. V. and Rev., of one mind.


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Let nothing be done [&#956; &#951; &#948; &#949; &#957;]. Rev., doing nothing. The Greek is simply nothing, depending either, as A. V. and Rev., on the verb to do understood, or on thinking [&#966; &#961; &#959; &#957; &#959; &#965; &#957; &#964; &#949; &#962;] of the preceding verse : thinking nothing. The latter is preferable, since the previous and the following exhortations relate to thinking or feeling rather than to doing.<p/>Through strife [&#954; &#945; &#964; &#945; &#949; &#961; &#953; &#952; &#949; &#953; &#945; &#957;]. Rev., correctly, faction. Lit., according to faction. See on <a href='B:660 3:14'>Jas 3:14</a>; and ch. 1 16. According to indicates faction as the regulative state of mind.<p/>Vain glory [&#954; &#949; &#957; &#959; &#948; &#959; &#958; &#953; &#945; &#957;]. Only here in the New Testament. The kindred adjective kenodoxoi desirous of vain glory, occurs only at <a href='B:550 5:26'>Gal 5:26</a>. In the Septuagint the word is used to describe the worship of idols as folly (see Wisdom 14 14), and in 4 Macc. 5 9, the verb kenodoxew is used of following vain conceits about the truth. The word is compounded of kenov empty, vain, and, doxa opinion (but not in the New Testament), which, through the intermediate sense of good or favorable opinion, runs into the meaning of glory. See on <a href='B:730 1:6'>Rev 1:6</a>.<p/>Lowliness of mind [&#964; &#945; &#960; &#949; &#953; &#957; &#959; &#966; &#961; &#959; &#963; &#965; &#957; &#951;]. See on <a href='B:470 11:29'>Mat 11:29</a>.


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Look [&#963; &#954; &#959; &#960; &#959; &#965; &#957; &#964; &#949; &#962;]. Attentively : fixing the attention upon, with desire for or interest in. So <a href='B:520 16:17'>Rom 16:17</a>; <a href='B:570 3:17'>Phi 3:17</a>; <a href='B:540 4:18'>2Co 4:18</a>. Hence often to aim at; compare skopov the mark, ch. 3 14. The participles esteeming and looking are used with the force of imperatives. See on <a href='B:580 3:16'>Col 3:16</a>.


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Let this mind be in you [&#964; &#959; &#965; &#964; &#959; &#966; &#961; &#959; &#957; &#949; &#953; &#963; &#952; &#969; &#949; &#957; &#965; &#956; &#953; &#957;]. Lit., let this be thought in you. The correct reading, however, is froneite, lit., "think this in yourselves." Rev., have this mind in you.


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Being in the form of God [&#949; &#957; &#956; &#959; &#961; &#966; &#951; &#952; &#949; &#959; &#965; &#965; &#960; &#945; &#961; &#967; &#969; &#957;]. Being. Not the simple einai to be, but stronger, denoting being which is from the beginning. See on <a href='B:660 2:15'>Jas 2:15</a>. It has a backward look into an antecedent condition, which has been protracted into the present. Here appropriate to the preincarnate being of Christ, to which the sentence refers. In itself it does not imply eternal, but only prior existence. Form [&#956; &#959; &#961; &#966; &#951;]. We must here dismiss from our minds the idea of shape. The word is used in its philosophic sense, to denote that expression of being which carries in itself the distinctive nature and character of the being to whom it pertains, and is thus permanently identified with that nature and character. Thus it is distinguished from schma fashion, comprising that which appeals to the senses and which is changeable. Morfh form 178 is identified with the essence of a person or thing : schma fashion is an accident which may change without affecting the form. For the manner in which this difference is developed in the kindred verbs, see on <a href='B:470 17:2'>Mat 17:2</a>.<p/>As applied here to God, the word is intended to describe that mode in which the essential being of God expresses itself. We have no word which can convey this meaning, nor is it possible for us to formulate the reality. Form inevitably carries with it to us the idea of shape. It is conceivable that the essential personality of God may express itself in a mode apprehensible by the perception of pure spiritual intelligences; but the mode itself is neither apprehensible nor conceivable by human minds.<p/>This mode of expression, this setting of the divine essence, is not identical with the essence itself, but is identified with it, as its natural and appropriate expression, answering to it in every particular. It is the perfect expression of a perfect essence. It is not something imposed from without, but something which proceeds from the very depth of the perfect being, and into which that being perfectly unfolds, as light from fire.<p/>To say, then, that Christ was in the form of God, is to say that He existed as essentially one with God. The expression of deity through human nature (ver. 7) thus has its background in the expression of deity as deity in the eternal ages of God's being. Whatever the mode of this expression, it marked the being of Christ in the eternity before creation. As the form of God was identified with the being of God, so Christ, being in the form of God, was identified with the being, nature, and personality of God. This form, not being identical with the divine essence, but dependent upon it, and necessarily implying it, can be parted with or laid aside. Since Christ is one with God, and therefore pure being, absolute existence, He can exist without the form. This form of God Christ laid aside in His incarnation.<p/>Thought it not robbery to be equal with God [&#959; &#965; &#967; &#945; &#961; &#960; &#945; &#947; &#956; &#959; &#957; &#951; &#947; &#951; &#963; &#945; &#964; &#959; &#964; &#959; &#949; &#953; &#957; &#945; &#953; &#953; &#963; &#945; &#952; &#949; &#969;]. Robbery is explained in three ways. 1. A robbing, the <a href='B:510 2'>Act 2:0</a>. The thing robbed, a piece of plunder. 3. A prize, a thing to be grasped. Here in the last sense.<p/>Paul does not then say, as A. V., that Christ did not think it robbery to be equal with God : for, 1, that fact goes without. saying in the previous expression, being in the form of God. 2. On this explanation the statement is very awkward. Christ, being in the form of God, did not think it robbery to be equal with God; but, after which we should naturally expect, on the other hand, claimed and asserted equality : whereas the statement is : Christ was in the form of God and did not think it robbery to be equal with God, but (instead) emptied Himself. Christ held fast His assertion of divine dignity, but relinquished it. The antithesis is thus entirely destroyed. Taking the word aJrpagmon (A. V., robbery) to mean a highly prized possession, we understand Paul to say that Christ, being, before His incarnation, in the form of God, did not regard His divine equality as a prize which was to be grasped at and retained at all hazards, but, on the contrary, laid aside the form of God, and took upon Himself the nature of man. The emphasis in the passage is upon Christ's humiliation. The fact of His equality with God is stated as a background, in order to throw the circumstances of His incarnation into stronger relief. Hence the peculiar form of Paul's statement Christ's great object was to identify Himself with humanity; not to appear to men as divine but as human. Had He come into the world emphasizing His equality with God, the world would have been amazed, but not saved He did not grasp at this. The rather He counted humanity His prize, and so laid aside the conditions of His preexistent state, and became man.


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Made Himself of no reputation [&#949; &#945; &#965; &#964; &#959; &#957; &#949; &#954; &#949; &#957; &#969; &#963; &#949; &#957;]. 179 Lit., emptied Himself. The general sense is that He divested Himself of that peculiar mode of existence which was proper and peculiar to Him as one with God. He laid aside the form of God. In so doing, He did not divest Himself of His divine nature. The change was a change of state : the form of a servant for the form of God. His personality continued the same. His self - emptying was not self - extinction, nor was the divine Being changed into a mere man. In His humanity He retained the consciousness of deity, and in His incarnate state carried out the mind which animated Him before His incarnation. He was not unable to assert equality with God. He was able not to assert it.<p/>Form of a servant [&#956; &#959; &#961; &#966; &#951; &#957; &#948; &#959; &#965; &#955; &#959; &#965;]. The same word for form as in the phrase form of God, and with the same sense. The mode of expression of a slave's being is indeed apprehensible, and is associated with human shape, but it is not this side of the fact which Paul is developing. It is that Christ assumed that mode of being which answered to, and was the complete and characteristic expression of, the slave's being. The mode itself is not defined. This is appropriately inserted here as bringing out the contrast with counted not equality with God, etc. What Christ grasped at in His incarnation was not divine sovereignty, but service.<p/>Was made in the likeness of men [&#949; &#957; &#959; &#956; &#959; &#953; &#969; &#956; &#945; &#964; &#953; &#945; &#957; &#952; &#961; &#969; &#960; &#969; &#957; &#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#962;]. Lit., becoming in, etc. Notice the choice of the verb, not was, but became : entered into a new state. Likeness. The word does not imply the reality of our Lord's humanity, morfh form implied the reality of His deity. That fact is stated in the form of a servant. Neither is eijkwn image employed, which, for our purposes, implies substantially the same as morfh. See on <a href='B:580 1:15'>Col 1:15</a>. As form of a servant exhibits the inmost reality of Christ's condition as a servant - that He became really and essentially the servant of men (<a href='B:490 22:27'>Luk 22:27</a> ) - so likeness of men expresses the fact that His mode of manifestation resembled what men are. This leaves room for the assumption of another side of His nature - the divine - in the likeness of which He did not appear. As He appealed to men, He was like themselves, with a real likeness; but this likeness to men did not express His whole self. The totality of His being could not appear to men, for that involved the form of God. Hence the apostle views Him solely as He could appear to men. All that was possible was a real and complete likeness to humanity. What He was essentially and eternally could not enter into His human mode of existence. Humanly He was like men, but regarded with reference to His whole self, He was not identical with man, because there was an element of His personality which did not dwell in them - equality with God. Hence the statement of His human manifestation is necessarily limited by this fact, and is confined to likeness and does not extend to identity. "To affirm likeness is at once to assert similarity and to deny sameness" (Dickson). See on <a href='B:520 8:3'>Rom 8:3</a>.


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Being found in fashion as a man [&#963; &#967; &#951; &#956; &#945; &#964; &#953; &#949; &#965; &#961; &#949; &#952; &#949; &#953; &#962; &#969; &#962; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#962;]. Some expositors connect these words with the preceding clause, thus : being made in the likeness of men and being found in fashion as a man; a new sentence beginning with He humbled Himself. The general sense is not altered by this change, and there is great force in Meyer's remark that the preceding thought, in the likeness of men, is thus "emphatically exhausted." On the other hand, it breaks the connection with the following sentence, which thus enters very abruptly. Notice being found. After He had assumed the conditions of humanity, and men's attention was drawn to Him, they found Him like a man. Compare <a href='B:290 53:2'>Isa 53:2</a>. "If we looked at Him, there was no sightliness that we should delight in Him."<p/>Fashion [&#963; &#967; &#951; &#956; &#945; &#964; &#953;]. That which is purely outward and appeals to the senses. The form of a servant is concerned with the fact that the manifestation as a servant corresponded with the real fact that Christ came as the servant of mankind. In the phrase in the likeness of men the thought is still linked with that of His essential nature which rendered possible a likeness to men, but not an absolute identity with men. In being found in fashion as a man the thought is confined to the outward guise as it appealed to the sense of mankind. Likeness states the fact of real resemblance to men in mode of existence : fashion defines the outward mode and form. As a man. Not being found a man not what He was recognized to be, but as a man, keeping up the idea of semblance expressed in likeness.<p/>He humbled Himself [&#949; &#964; &#945; &#960; &#949; &#953; &#957; &#969; &#963; &#949; &#957; &#949; &#945; &#965; &#964; &#959; &#957;]. Not the same as emptied Himself, ver. 7. It defines that word, showing how the self - emptying manifests itself.<p/>Became obedient unto death [&#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#962; - &#956; &#949; &#967; &#961; &#953;]. Became, compare <a href='B:730 1:18'>Rev 1:18</a>. Unto. The Rev. very judiciously inserts even; for the A. V. is open to the interpretation that Christ rendered obedience to death. Unto is up to the point of. Christ's obedience to God was rendered to the extent of laying down His life.<p/>Of the cross. Forming a climax of humiliation. He submitted not only to death, but to the death of a malefactor. The Mosaic law had uttered a curse against it, <a href='B:50 21:23'>Deu 21:23</a>, and the Gentiles reserved it for malefactors and slaves. Hence the shame associated with the cross, <a href='B:650 12:2'>Heb 12:2</a>. This was the offense or stumbling - block of the cross, which was so often urged by the Jews against the Christians. See on <a href='B:550 3:13'>Gal 3:13</a>. To a Greek, accustomed to clothe his divinities with every outward attribute of grace and beauty, the summons to worship a crucified malefactor appealed as foolishness, <a href='B:530 1:23'>1Co 1:23</a>.


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Wherefore [&#948; &#953; &#959;]. In consequence of this humiliation.<p/>Hath highly exalted [&#965; &#960; &#949; &#961; &#965; &#968; &#969; &#963; &#949; &#957;]. Lit., exalted above. Compare <a href='B:470 23:12'>Mat 23:12</a>.<p/>Hath given [&#949; &#967; &#945; &#961; &#953; &#963; &#945; &#964; &#959;]. Freely bestowed, even as Jesus freely offered Himself to humiliation :<p/>A name. Rev., correctly, the name. This expression is differently explained : either the particular name given to Christ, as Jesus or Lord; or name is taken in the sense of dignity or glory, which is a common Old - Testament usage, and occurs in <a href='B:560 1:21'>Eph 1:21</a>; <a href='B:650 1:4'>Heb 1:4</a>. Under the former explanation a variety of names are proposed, as Son of God, Lord, God, Christ Jesus. The sense of the personal name Jesus seems to meet all the conditions, and the personal sense is the simpler, since Jesus occurs immediately after with the word name, and again Jesus Christ in ver. 11. The name Jesus was bestowed on Christ at the beginning of His humiliation, but prophetically as the One who should save His people from their sins, <a href='B:470 1:21'>Mat 1:21</a>. It was the personal name of others besides; but if that is an objection here, it is equally an objection in ver. 10. The dignity is expressed by above every name. He bears the name in His glory. See <a href='B:510 9:5'>Act 9:5</a>. See on <a href='B:470 1:21'>Mat 1:21</a>.


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At the name of Jesus [&#949; &#957; &#964; &#969; &#959; &#957; &#959; &#956; &#945; &#964; &#953;]. Rev., better, in the name. The name means here the personal name; but as including all that is involved in the name. See on <a href='B:470 28:19'>Mat 28:19</a>. Hence the salutation is not at the name of Jesus, as by bowing when the name is uttered, but, as Ellicott rightly says : "the spiritual sphere, the holy element as it were, in which every prayer is to be offered and every knee to bow." Compare <a href='B:560 5:20'>Eph 5:20</a>.<p/>Things in heaven, etc. Compare <a href='B:730 5:13'>Rev 5:13</a>; <a href='B:560 1:20'>Eph 1:20</a>; <a href='B:560 1:22'>Eph 1:22</a>. The words may apply either to all intelligent beings or to all things. The latter is in accord with Paul's treatment of the creation collectively in <a href='B:520 8:19-22'>Rom 8:19-22</a>, and with the Old - Testament passages, in which all nature is represented as praising God, as <a href='B:230 148'>Psa 148:0</a>; <a href='B:520 65:13'>Rom 65:13</a>.


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Confess [&#949; &#958; &#959; &#956; &#959; &#955; &#959; &#947; &#951; &#963; &#949; &#964; &#945; &#953;]. See on <a href='B:470 3:6'>Mat 3:6</a>; thank, <a href='B:470 11:25'>Mat 11:25</a>; <a href='B:520 14:11'>Rom 14:11</a>. The verb may also be rendered thank, as <a href='B:470 11:25'>Mat 11:25</a>; <a href='B:490 10:21'>Luk 10:21</a>, that meaning growing out of the sense of open, joyful acknowledgment. The sense here is that of frank, open confession. 180 To the glory, etc. Connect with confess.


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Not as in my presence only. Connect with work out, not with obeyed. Do not work out your salvation as though impelled to action by my presence merely.<p/>Much more. Than if I were present; for in my absence even greater zeal and care are necessary.<p/>Work out your own salvation [&#964; &#951; &#957; &#949; &#945; &#965; &#964; &#969; &#957; &#963; &#969; &#964; &#951; &#961; &#953; &#945; &#957; &#954; &#945; &#964; &#949; &#961; &#947; &#945; &#950; &#945; &#963; &#952; &#949;]. Carry out "to the goal" (Bengel). Complete. See on <a href='B:520 7:8'>Rom 7:8</a>. Your own salvation. There is a saving work which God only can do for you; but there is also a work which you must do for yourselves. The work of your salvation is not completed in God's work in you. God's work must be carried out by yourselves. "Whatever rest is provided by Christianity for the children of God, it is certainly never contemplated that it should supersede personal effort. And any rest which ministers to indifference is immoral and unreal - it makes parasites and not men. Just because God worketh in him, as the evidence and triumph of it, the true child of God works out his own salvation - works it out having really received it - not as a light thing, a superfluous labor, but with fear and trembling as a reasonable and indispensable service" (Drummond, "Natural Law in the Spiritual World," p. 335). Human agency is included in God's completed work. In the saving work of grace God imparts a new moral power to work. Compare <a href='B:520 6:8-13'>Rom 6:8-13</a>; <a href='B:540 6:1'>2Co 6:1</a>. Believe as if you had no power. Work as if you had no God.<p/>Fear and trembling. Compare <a href='B:540 7:15'>2Co 7:15</a>; <a href='B:560 6:5'>Eph 6:5</a>. Not slavish terror, but wholesome, serious caution. "This fear is self - distrust; it is tenderness of conscience; it is vigilance against temptation; it is the fear which inspiration opposes to high - mindedness in the admonition 'be not highminded but fear. ' It is taking heed lest we fall; it is a constant apprehension of the deceitfulness of the heart, and of the insidiousness and power of inward corruption. It is the caution and circumspection which timidly shrinks from whatever would offend and dishonor God and the Savior. And these the child of God will feel and exercise the more he rises above the enfeebling, disheartening, distressing influence of the fear which hath torment. Well might Solomon say of such fear, 'happy is the man that feareth alway'" (Wardlaw "On Proverbs," 28 14). Compare <a href='B:670 1:17'>1Pe 1:17</a>.


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For it is God which worketh in you. Completing and guarding the previous statement. In you, not among you. Worketh [&#949; &#957; &#949; &#961; &#947; &#969; &#957;]. See on <a href='B:480 6:14'>Mar 6:14</a>; <a href='B:660 5:16'>Jas 5:16</a>. The verb means effectual working. In the active voice, to be at work. In the middle voice, as here (used only by James and Paul, and only of things), to display one's activity; show one's self - operative. Compare <a href='B:560 3:20'>Eph 3:20</a>.<p/>To will and to do [&#964; &#959; &#952; &#949; &#955; &#949; &#953; &#957; &#954; &#945; &#953; &#964; &#959; &#949; &#957; &#949; &#961; &#947; &#949; &#953; &#957;]. Lit., the willing and the doing. Both are from God, and are of one piece, so that he who wills inevitably does. The willing which is wrought by God, by its own nature and pressure, works out into action. "We will, but God works the will in us. We work, therefore, but God works the working in us" (Augustine). For to do, Rev. substitutes to work, thus preserving the harmony in the Greek between "God which worketh" and "to work."<p/>Of His good pleasure [&#965; &#960; &#949; &#961; &#964; &#951; &#962; &#949; &#965; &#948; &#959; &#954; &#953; &#945; &#962;]. Rev., better, for His, etc. Lit., for the sake of; in order to subserve. See <a href='B:610 2:4'>1Ti 2:4</a>.


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Murmurings [&#947; &#959; &#947; &#947; &#965; &#963; &#956; &#969; &#957;]. See on <a href='B:720 1:16'>Jud 1:16</a>; <a href='B:500 6:41'>Joh 6:41</a>. Compare <a href='B:530 10:10'>1Co 10:10</a>.<p/>Disputings [&#948; &#953; &#945; &#955; &#959; &#947; &#953; &#963; &#956; &#969; &#957;]. See on <a href='B:480 7:21'>Mar 7:21</a>. It is doubtful whether disputings is a legitimate meaning. The kindred verb dialogizomai is invariably used in the sense of to reason or discuss, either with another or in one's own mind, <a href='B:470 16:7'>Mat 16:7</a>; <a href='B:470 21:25'>Mat 21:25</a>; <a href='B:480 2:6'>Mar 2:6</a>; <a href='B:490 12:17'>Luk 12:17</a>. The noun is sometimes rendered thoughts, as <a href='B:470 14:19'>Mat 14:19</a>; <a href='B:480 7:21'>Mar 7:21</a>; but with the same idea underlying it, of a suspicion or doubt, causing inward discussion. See <a href='B:610 2:8'>1Ti 2:8</a>. Better here questionings or doubtings. See on <a href='B:520 14:1'>Rom 14:1</a>. The murmuring is the moral, the doubting the intellectual rebellion against God.


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May be - harmless [&#947; &#949; &#957; &#951; &#963; &#952; &#949; - &#945; &#954; &#949; &#961; &#945; &#953; &#959; &#953;]. May be is rather may prove or show yourselves to be. Harmless, lit., unmixed. See on <a href='B:470 10:16'>Mat 10:16</a>. Better, guileless. Blameless in the sight of others, guileless in your own hearts.<p/>Sons of God [&#964; &#949; &#954; &#957; &#945;]. Rev., better, children. See on <a href='B:500 1:12'>Joh 1:12</a>. Compare <a href='B:50 32:5'>Deu 32:5</a>.<p/>Without rebuke [&#945; &#956; &#969; &#956; &#945;]. Rev., correctly, without blemish. See on <a href='B:580 1:22'>Col 1:22</a>. The word is epexegetical of the two preceding epithets, unblemished in reputation and in reality.<p/>Crooked and perverse [&#963; &#954; &#959; &#955; &#953; &#945; &#962; - &#948; &#953; &#949; &#963; &#964; &#961; &#945; &#956; &#956; &#949; &#957; &#951; &#962;]. Crooked, see on untoward, <a href='B:510 2:40'>Act 2:40</a>; froward, <a href='B:670 2:18'>1Pe 2:18</a>. Perverse, lit., warped, twisted. See on <a href='B:470 17:17'>Mat 17:17</a>; <a href='B:490 23:14'>Luk 23:14</a>.<p/>Ye shine [&#966; &#945; &#953; &#957; &#949; &#963; &#952; &#949;]. Rev., more correctly, ye are seen. Compare <a href='B:470 24:27'>Mat 24:27</a>; <a href='B:730 18:23'>Rev 18:23</a>, A. V., where the same error occurs. Shine would require the verb in the active voice, as <a href='B:500 1:5'>Joh 1:5</a>; <a href='B:500 5:35'>Joh 5:35</a>. Lights [&#966; &#969; &#963; &#964; &#951; &#961; &#949; &#962;]. Only here and <a href='B:730 21:11'>Rev 21:11</a>, see note. Properly, luminaries. So Rev., in margin. Generally of the heavenly bodies. See <a href='B:10 1:14'>Gen 1:14</a>; <a href='B:10 1:16'>Gen 1:16</a>, Sept.<p/>In the world. Connect with ye are seen, not with luminaries. The world, not only material, but moral. For the moral sense of kosmov world, see on <a href='B:500 1:9'>Joh 1:9</a>.


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Holding forth [&#949; &#960; &#949; &#967; &#959; &#957; &#964; &#949; &#962;]. The verb means literally to hold upon or apply. Hence to fix attention upon, as <a href='B:490 14:7'>Luk 14:7</a>; <a href='B:510 3:5'>Act 3:5</a>; <a href='B:610 4:16'>1Ti 4:16</a>. In <a href='B:510 19:22'>Act 19:22</a>, stayed : where the idea at bottom is the same - kept to. So in Sept., <a href='B:220 27:8'>Job 27:8</a>, of setting the heart on gain. <a href='B:220 30:26'>Job 30:26</a>, "fixed my mind on good." In <a href='B:10 8:10'>Gen 8:10</a>, of Noah waiting. In classical Greek, to hold out, present, as to offer wine to a guest or the breast to an infant. Also to stop, keep down, confine, cease. Here in the sense of presenting or offering, as A. V. and Rev. holding forth.<p/>That I may rejoice [&#949; &#953; &#962; &#954; &#945; &#965; &#967; &#951; &#956; &#945; &#949; &#956; &#959; &#953;]. Lit., for a cause of glorying unto me.<p/>In the day of Christ (eijv hJmeran Cristou). Lit., against the day, as ch. 1 10. The phrase day of Christ is peculiar to this epistle. The usual expression is day of the Lord.<p/>Have not run [&#959; &#965; &#954; &#949; &#948; &#961; &#945; &#956; &#959; &#957;]. Rev., better, did not run. Aorist tense. Ignatius writes to Polycarp to ordain some one "beloved and unwearied, who may be styled God's courier" (qeodromov. To Polycarp, 7.).


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I am offered [&#963; &#960; &#949; &#957; &#948; &#959; &#956; &#945; &#953;]. Lit., I am poured out as a libation. The figure is that of a sacrifice, in which the Philippians are the priests, offering their faith to God, and Paul's life is the libation poured out at this offering. Compare <a href='B:540 12:15'>2Co 12:15</a>; <a href='B:620 4:6'>2Ti 4:6</a>. Ignatius :<p/>"Brethren, I am lavishly poured out in love for you" (Philadelphia, 5.). Upon the sacrifice, etc. [&#949; &#960; &#953;]. The image is probably drawn from heathen rather than from Jewish sacrifices, since Paul was writing to converted heathen. According to Josephus, the Jewish libation was poured round and not upon the altar; but the preposition ejpi used here, was also used to describe it. At all events, ejpi may be rendered at, which would suit either. Sacrifice and service [&#952; &#965; &#963; &#953; &#945; &#954; &#945; &#953; &#955; &#949; &#953; &#964; &#959; &#965; &#961; &#947; &#953; &#945;]. Sacrifice, as uniformly in the New Testament, the thing sacrificed. Service, see on ministration, <a href='B:490 1:23'>Luk 1:23</a>, and ministered, <a href='B:510 13:2'>Act 13:2</a>. In the Old Testament, used habitually of the ministry of priests and Levites; also of Samuel's service to God; <a href='B:90 2:18'>1Sa 2:18</a>; <a href='B:90 3:1'>1Sa 3:1</a>. Of service to men, <a href='B:110 1:4'>1Ki 1:4</a>; <a href='B:110 1:15'>1Ki 1:15</a>. In the apostolic writings this and its kindred words are used of services to both God and man. See <a href='B:520 13:6'>Rom 13:6</a>; <a href='B:520 14:16'>Rom 14:16</a>; <a href='B:490 1:23'>Luk 1:23</a>; <a href='B:520 14:27'>Rom 14:27</a>; <a href='B:540 9:12'>2Co 9:12</a>; <a href='B:570 2:25'>Phi 2:25</a>.<p/>Of your faith. Offered by you as a sacrifice to God.<p/>Rejoice with [&#963; &#965; &#947; &#967; &#945; &#953; &#961; &#969;]. There seems to be no sufficient reason for rendering congratulate.


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Like minded [&#953; &#963; &#959; &#968; &#965; &#967; &#959; &#957;] Only here in the New Testament. With Paul himself, not Timothy.<p/>Who [&#959; &#963; &#964; &#953; &#962;]. Double relative, classifying : such that he.<p/>Naturally [&#968; &#957; &#951; &#963; &#953; &#969; &#962;]. Rev., truly. The adverb only here in the New Testament. The kindred adjective gnhsiov true, own, occurs <a href='B:610 1:2'>1Ti 1:2</a>; <a href='B:630 1:4'>Tit 1:4</a>; <a href='B:540 8:8'>2Co 8:8</a> (see note).


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All [&#959; &#953; &#960; &#945; &#957; &#964; &#949; &#962;]. The all; that is, one and all. The expression, however, must have limitations, since it cannot include those spoken of in ch. 1 14, 
<a href='B:570 2:1'>Phi 2:1</a><p/>7It probably means, all except Timothy, that he has at his disposal of those who would naturally be selected for such an office.


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I shall see [&#945; &#966; &#953; &#948; &#969;]. The compounded preposition ajpo gives the sense of looking away from the present condition of affairs to what is going to turn out.


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Epaphroditus. Mentioned only in this epistle. See on Epaphras, <a href='B:570 1:23'>Phi 1:23</a>. The name is derived from Aphrodite (Venus), and means charming.<p/>Messenger [&#945; &#960; &#959; &#963; &#964; &#959; &#955; &#959; &#957;]. The same word as apostle, one sent with a commission.<p/>He that ministered [&#955; &#949; &#953; &#964; &#959; &#965; &#961; &#947; &#959; &#957;]. Kindred with leitourgia service, in ver. 17. Rev., minister.


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Was full of heaviness [&#951; &#957; &#945; &#948; &#951; &#956; &#959; &#957; &#969; &#957;]. Rev., was sore troubled. Used of Christ in Gethsemane, <a href='B:470 26:27'>Mat 26:27</a>.


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Sorrow upon sorrow [&#955; &#965; &#960; &#951; &#957; &#949; &#960; &#953; &#955; &#965; &#960; &#951; &#957;]. The accusative implies motion. Sorrow coming upon sorrow, as wave after wave.


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The work of Christ. The text varies : some reading work of the Lord, and others the work absolutely. If the latter, the meaning is labor for the Gospel; compare <a href='B:510 14:38'>Act 14:38</a>. If the Lord or Christ, the reference may be to the special service of Epaphroditus in bringing the contribution of the Philippians.<p/>Not regarding his life [&#960; &#945; &#961; &#945; &#946; &#959; &#965; &#955; &#949; &#965; &#963; &#945; &#956; &#949; &#957; &#959; &#962; &#964; &#951; &#968; &#965; &#967; &#951;]. The correct reading is paraboleusamenov, meaning to venture, to expose one's self. It was also a gambler's word, to throw down a stake. Hence Paul says that Epaphroditus recklessly exposed his life. Rev., hazarding. The brotherhoods of the ancient Church, who cared for the sick at the risk of their lives, were called parabolani, 181 or reckless persons.<p/>Your lack of service [&#964; &#959; &#965; &#956; &#969; &#957; &#965; &#963; &#964; &#949; &#961; &#951; &#956; &#945; &#955; &#949; &#953; &#964; &#959; &#965; &#961; &#947; &#953; &#945; &#962;]. An unfortunate rendering, since it might be taken to imply some neglect on the Philippians' part. Rev., that which was lacking in your service. The expression is complimentary and affectionate, to the effect that all that was wanting in the matter of their service was their ministration in person, which was supplied by Epaphroditus.


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Finally [&#964; &#959; &#955; &#959; &#953; &#960; &#959; &#957;]. Lit., for the rest. Frequent in Paul's writings in introducing the conclusions of his letters. See <a href='B:590 4:1'>1Th 4:1</a>; <a href='B:600 3:1'>2Th 3:1</a>; <a href='B:540 13:11'>2Co 13:11</a>, note. Evidently Paul was about to close his letter, when his thought was directed into another channel - the Judaizing teachers, and their attempts to undermine his influence.<p/>Rejoice [&#967; &#945; &#953; &#961; &#949; &#964; &#949;]. See on <a href='B:540 13:11'>2Co 13:11</a>.<p/>The same things. It is doubtful what is referred to. Possibly previous letters, or the dissensions in the Church.<p/>Grievous [&#959; &#954; &#957; &#951; &#961; &#959; &#957;]. Only here, <a href='B:470 25:26'>Mat 25:26</a>; <a href='B:520 12:11'>Rom 12:11</a>, in both instances rendered slothful. From ojknew to delay. Hence, in classical Greek, shrinking, backward, unready. The idea of delay underlies the secondary sense, burdensome, troublesome. It is the vexation arising from weary waiting, and which appears in the middle English irken to tire or to become tired, cognate with the Latin urgere to press, and English irk, irksome, work.


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Beware [&#946; &#955; &#949; &#960; &#949; &#964; &#949;]. Lit., look to. Compare <a href='B:480 4:24'>Mar 4:24</a>; <a href='B:480 8:15'>Mar 8:15</a>; <a href='B:490 21:8'>Luk 21:8</a>. Dogs. Rev., correctly, the dogs, referring to a well - known party - the Judaizers. These were nominally Christians who accepted Jesus as the Messiah, but as the Savior of Israel only. They insisted that Christ's kingdom could be entered only through the gate of Judaism. Only circumcised converts were fully accepted by God. They appeared quite early in the history of the Church, and are those referred to in <a href='B:510 14:1'>Act 14:1</a>. Paul was the object of their special hatred and abuse. They challenged his birth, his authority, and his motives. "'Paul must be destroyed, ' was as truly their watchword as the cry for the destruction of Carthage had been of old to the Roman senator" (Stanley, "Sermons and Lectures on the Apostolic Age "). These are referred to in ch. 1 16; and the whole passage in the present chapter, from ver. 3 to ver. 11, is worthy of study, being full of incidental hints lurking in single words, and not always apparent in our versions; hints which, while they illustrate the main point of the discussion, are also aimed at the assertions of the Judaizers. Dogs was a term of reproach among both Greeks and Jews. Homer uses it of both women and men, implying shamelessness in the one, and recklessness in the other. Thus Helen :" Brother - in - law of me, a mischief devising dog "(" Iliad," 6, 344). Teucer of Hector : "I cannot hit this raging dog" (" Iliad, "8, 298). Dr. Thomson says of the dogs in oriental towns :" They lie about the streets in such numbers as to render it difficult and often dangerous to pick one's way over and amongst them - a lean, hungry, and sinister brood. They have no owners, but upon some principle known only to themselves, they combine into gangs, each of which assumes jurisdiction over a particular street; and they attack with the utmost ferocity all canine intruders into their territory. In those contests, and especially during the night, they keep up an incessant barking and howling, such as is rarely heard in any European city. The imprecations of David upon his enemies derive their significance, therefore, from this reference to one of the most odious of oriental annoyances "(" Land and Book," Central palestine and Phoenicia, 593). See <a href='B:230 59:6'>Psa 59:6</a>; <a href='B:230 22:16'>Psa 22:16</a>. Being unclean animals, dogs were used to denote what was unholy or profane. So <a href='B:470 7:6'>Mat 7:6</a>; <a href='B:730 22:15'>Rev 22:15</a>. The Israelites are forbidden in Deuteronomy to bring the price of a dog into the house of God for any vow : <a href='B:50 23:18'>Deu 23:18</a>. The Gentiles of the Christian era were denominated "dogs" by the Jews, see <a href='B:470 14:26'>Mat 14:26</a>. Paul here retorts upon them their own epithet.<p/>Evil workers. Compare deceitful workers, <a href='B:540 11:13'>2Co 11:13</a>.<p/>Concision [&#954; &#945; &#964; &#945; &#964; &#959; &#956; &#951; &#957;]. Only here in the New Testament. The kindred verb occurs in the Septuagint only, of mutilations forbidden by the Mosaic law. See <a href='B:30 21:5'>Lev 21:5</a>. The noun here is a play upon peritomh circumcision. It means mutilation. Paul bitterly characterizes those who were not of 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:580 2:11'>Col 2:11</a>; <a href='B:560 2:11'>Eph 2:11</a> ) as merely mutilated. Compare <a href='B:550 5:12'>Gal 5:12</a>, where he uses ajpokoptein to cut off, of those who would impose circumcision upon the Christian converts : "I would they would cut themselves off who trouble you;" that is, not merely circumcise, but mutilate themselves like the priests of Cybele.


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The circumcision. The abstract term for those who are circumcised. In the Old Testament, circumcision was a metaphor for purity. See <a href='B:30 26:41'>Lev 26:41</a>; <a href='B:50 10:16'>Deu 10:16</a>; <a href='B:50 30:6'>Deu 30:6</a>; <a href='B:330 44:7'>Eze 44:7</a>, etc.<p/>Worship God in the spirit [&#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953; &#952; &#949; &#969; &#955; &#945; &#964; &#961; &#949; &#965; &#959; &#957; &#964; &#949; &#962;]. The correct reading is qeou of God. Render, as Rev., worship by the Spirit of God. Worship. See on <a href='B:730 22:3'>Rev 22:3</a>. Paul uses the Jews ' word which denoted their own service of Jehovah as His peculiar people. Compare <a href='B:510 26:7'>Act 26:7</a>. A Jew would be scandalized by the application of this term to Christian worship.<p/>Rejoice in Christ Jesus [&#954; &#945; &#965; &#967; &#969; &#956; &#949; &#957; &#959; &#953;]. Rev., better, glory. Compare <a href='B:300 9:23'>Jer 9:23</a>; <a href='B:300 9:24'>Jer 9:24</a>, and <a href='B:530 1:31'>1Co 1:31</a>; <a href='B:540 10:17'>2Co 10:17</a>. In the flesh. External privileges of every kind.


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Though I might also have confidence [&#954; &#945; &#953; &#960; &#949; &#961; &#949; &#947; &#969; &#949; &#967; &#969; &#957; &#960; &#949; &#960; &#959; &#953; &#952; &#951; &#963; &#953; &#957;]. Lit., even though myself having confidence. Also should be joined with the flesh and rendered even. Rev., though I myself might have confidence even in the flesh. The sense of the translation might have is correct; but Paul puts it that he actually has confidence in the flesh, placing himself at the Jews ' stand - point.<p/>Thinketh that he hath whereof he might trust [&#948; &#959; &#954; &#949; &#953; &#960; &#949; &#960; &#959; &#953; &#952; &#949; &#957; &#945; &#953;]. The A. V. is needlessly verbose. Rev., much better, thinketh to have confidence.


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Circumcised the eighth day [&#960; &#949; &#961; &#953; &#964; &#959; &#956; &#951; &#959; &#954; &#964; &#945; &#951; &#956; &#949; &#961; &#959; &#962;]. Lit., eight days old in circumcision; or passing the eighth day. For the idiom, see on <a href='B:500 11:39'>Joh 11:39</a>, and compare <a href='B:510 28:13'>Act 28:13</a>. Converts to Judaism were circumcised in maturity : Ishmaelites in their thirteenth year. He was thus shown to be neither a heathen nor an Ishmaelite.<p/>Of the stock of Israel. Not a proselyte, but of the original stock [&#947; &#949; &#957; &#959; &#965; &#962;]; not grafted into the covenant race. A descendant of Jacob, not an Idumaean nor an Ishmaelite. For Israel, see on <a href='B:510 3:12'>Act 3:12</a>, and compare <a href='B:520 9:4'>Rom 9:4</a>; <a href='B:520 11:1'>Rom 11:1</a>; <a href='B:500 1:47'>Joh 1:47</a>. Descended not from Jacob, the supplanter, but from Israel, the prince of God. See <a href='B:10 32:28'>Gen 32:28</a>.<p/>Of the tribe of Benjamin. Not from one of the lost tribes, but from that which gave to Israel its first king; which alone was faithful to Judah at the separation under Rehoboam, and which had always held the post of honor in the army. See <a href='B:720 1:5'>Jud 1:5</a> :14; <a href='B:350 5:8'>Hos 5:8</a>. Benjamin only of the twelve patriarchs was born in the land of promise. Mordecai, the deliverer of the Jews from Haman was a Benjamite. Paul's own original name, Saul, was probably derived from Saul the son of Kish, the Benjamite.<p/>A Hebrew of the Hebrews [&#949; &#946; &#961; &#945; &#953; &#959; &#962; &#949; &#958; &#949; &#946; &#961; &#945; &#953; &#969; &#957;]. The (Hebrews) of the A. V. gives a wrong coloring to the phrase, as if Paul were claiming to be preeminently a Hebrew among other Hebrews He means a Hebrew from [&#949; &#958;] Hebrew parents. Rev., a Hebrew of Hebrews, which is no special improvement. The expression implies characteristics of language and manners. He might be an Israelite and yet a child of Greek - speaking Jews : but his parents had retained their native tongue and customs, and he himself, while understanding and speaking Greek, also spoke in Hebrew on occasion. See <a href='B:510 21:40'>Act 21:40</a>; <a href='B:510 22:2'>Act 22:2</a>.<p/>The law. The Mosaic law. See on <a href='B:520 2:12'>Rom 2:12</a>. The validity of that law was the principle upheld by the Judaizers.<p/>A Pharisee. See <a href='B:510 23:6'>Act 23:6</a>; <a href='B:550 1:14'>Gal 1:14</a>. Compare on the whole verse, <a href='B:540 11:22'>2Co 11:22</a>.


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Zeal. Ironical.<p/>Blameless [&#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#962; &#945; &#956; &#949; &#956; &#960; &#964; &#959; &#962;]. The A. V. does not render the participle, proven or found. Rev., correctly, found blameless.


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What things [&#945; &#964; &#953; &#957; &#945;]. The double relative classifies; things which came under the category of gain. Compare <a href='B:550 4:24'>Gal 4:24</a>; <a href='B:580 2:23'>Col 2:23</a>. Gain [&#954; &#949; &#961; &#948; &#951;]. Lit., gains. So Rev., in margin, and better. The various items of privilege are regarded separately.<p/>I counted loss [&#951; &#947; &#951; &#956; &#945; &#953; &#950; &#951; &#956; &#953; &#945; &#957;]. Better, as Rev., have counted. The perfect tense implies that he still counts them as loss. See on ver. 8. Notice the singular number loss, and the plural gains. The various gains are all counted as one loss.


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Yea doubtless [&#945; &#955; &#955; &#945; &#956; &#949; &#957; &#959; &#965; &#957;]. Alla but, ver. 7, puts that verse in direct contrast with the preceding verse. Alla yea or verily, in this verse affirms more than the preceding statement, while oun therefore (not rendered), collects and concludes from what has been previously said : Yea verily therefore.<p/>All things. An advance on those (things) of ver. 7.<p/>For the excellency, etc. [&#948; &#953; &#945;]. On account of : because the knowledge of Christ is so much greater than all things else.<p/>I have suffered the loss [&#949; &#950; &#951; &#956; &#953; &#969; &#952; &#951; &#957;]. Rev., better, I suffered; when I embraced Christianity. Lit., was mulcted. See on <a href='B:470 16:26'>Mat 16:26</a>, and cast away, <a href='B:490 9:25'>Luk 9:25</a>.<p/>All things [&#964; &#945; &#960; &#945; &#957; &#964; &#945;]. Collectively. All things mentioned in vers. 5 - 7. Dung [&#963; &#954; &#965; &#946; &#945; &#955; &#945;]. Rev., refuse. Either excrement or what is thrown away from the table; leavings. The derivation is uncertain. According to some it is a contraction from ejv kunav ballw to throw to the dogs. See on filth, <a href='B:530 4:13'>1Co 4:13</a>. Notice the repetition of gain, count, loss, all things, Christ.<p/>Win [&#954; &#949; &#961; &#948; &#951; &#963; &#969;]. Rev., better, gain, corresponding with gain, ver. 7.


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Be found [&#949; &#965; &#961; &#949; &#952; &#969;]. Discovered or proved to be. See on ch. <a href='B:570 2:8'>Phi 2:8</a>. Compare <a href='B:520 7:10'>Rom 7:10</a>; <a href='B:550 2:17'>Gal 2:17</a>.<p/>Mine own righteousness [&#949; &#956; &#951; &#957; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#957;]. Rev., correctly, a righteousness of mine own. The A. V. would require the article with ejmhn mine, and assumes the existence of a personal righteousness; whereas Paul says, not having any righteousness which can be called mine.<p/>Which is of the law [&#964; &#951; &#957; &#949; &#954; &#957; &#959; &#956; &#959; &#965;]. Rev., better, even that which is of the law; thus bringing out the force of the article which defines the character of that righteousness which alone could be personal, viz., righteousness consisting in the strict fulfillment of the law.<p/>Through the faith of Christ [&#948; &#953; &#945; &#960; &#953; &#963; &#964; &#949; &#969; &#962; &#967; &#961; &#953; &#963; &#964; &#959; &#965;]. Rev., better, through faith in Christ. Faith as opposed to the law. The change of prepositions, through [&#948; &#953; &#945;] faith, and of [&#949; &#954;] the law, as turning on the distinction between faith represented as the medium, and the law as the source of justification, cannot be insisted upon as a rule, since both the prepositions are used with faith, as in <a href='B:550 2:16'>Gal 2:16</a>. Compare <a href='B:520 3:30'>Rom 3:30</a>; <a href='B:520 5:1'>Rom 5:1</a>.<p/>Of God. Contrasted with my own.<p/>By faith [&#949; &#960; &#953;]. Resting upon faith, or on the condition of. Compare <a href='B:510 3:16'>Act 3:16</a>.


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That I may know Him [&#964; &#959; &#965; &#947; &#957; &#969; &#957; &#945; &#953; &#945; &#965; &#964; &#959; &#957;]. Know is taken up from knowledge, ver. 8, and is joined with be found in Him, qualified by not having, etc. That I may be found in Him not having, etc., but having the righteousness which is of God so as to know him, etc.<p/>The power of His resurrection [&#964; &#951; &#957; &#948; &#965; &#957; &#945; &#956; &#953; &#957; &#964; &#951; &#962; &#945; &#957; &#945; &#963; &#964; &#945; &#963; &#949; &#969; &#962; &#945; &#965; &#964; &#959; &#965;]. Power of His resurrection and fellowship of His sufferings furnish two specific points further defining the knowledge of Him. By the power of Christ's resurrection is meant the power which it exerts over believers. Here, more especially, according to the context, in assuring their present justification, and its outcome in their final glorification. See <a href='B:520 4:24'>Rom 4:24</a>; <a href='B:520 4:25'>Rom 4:25</a>; <a href='B:520 8:11'>Rom 8:11</a>; <a href='B:520 8:30'>Rom 8:30</a>; <a href='B:530 14:17'>1Co 14:17</a>; <a href='B:580 3:4'>Col 3:4</a>; <a href='B:570 3:21'>Phi 3:21</a>. Fellowship of His sufferings. Participation in Christ's sufferings. See <a href='B:470 20:22'>Mat 20:22</a>; <a href='B:470 20:23'>Mat 20:23</a>; and on <a href='B:580 1:24'>Col 1:24</a>. Compare <a href='B:540 1:5'>2Co 1:5</a>; <a href='B:670 4:13'>1Pe 4:13</a>. Faith makes a believer one with a suffering Christ.<p/>Being made conformable [&#963; &#965; &#956; &#956; &#959; &#961; &#966; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#962;]. Explaining the previous clause : by my becoming conformed, etc. Rev., becoming conformed.<p/>Compare <a href='B:540 4:10'>2Co 4:10</a>; <a href='B:520 6:5'>Rom 6:5</a>. For conformed see on <a href='B:470 17:2'>Mat 17:2</a>, and on form, ch. 2 6. The most radical conformity is thus indicated : not merely undergoing physical death like Christ, but conformity to the spirit and temper, the meekness and submissiveness of Christ; to His unselfish love and devotion, and His anguish over human sin.


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If by any means [&#949; &#953; &#960; &#969; &#962;]. For the form of expression compare <a href='B:520 1:10'>Rom 1:10</a>; <a href='B:520 11:14'>Rom 11:14</a>. Not an expression of doubt, but of humility.<p/>I might attain [&#954; &#945; &#964; &#945; &#957; &#964; &#951; &#963; &#969;]. See on <a href='B:510 26:7'>Act 26:7</a>.<p/>The resurrection of the dead [&#964; &#951; &#957; &#949; &#958; &#945; &#957; &#945; &#963; &#964; &#945; &#963; &#953; &#957; &#964; &#951; &#957; &#949; &#954; &#957; &#949; &#954; &#961; &#969; &#957;]. Rev., more correctly, from the dead. Lit., the resurrection, that, namely, from the dead. Compare <a href='B:510 4:2'>Act 4:2</a>. This compound noun for resurrection is found only here, and expresses the rising from or from among [&#949; &#958;], which is further emphasized by the repetition of the preposition ejk (from). The kindred compound verb occurs <a href='B:480 12:19'>Mar 12:19</a>; <a href='B:490 20:28'>Luk 20:28</a>; <a href='B:510 14:5'>Act 14:5</a>, but in neither passage of raising the dead. The word here does not differ in meaning from ajnastasiv, commonly used, except that the idea is more vividly conceived as a rising from the earth. See <a href='B:470 22:31'>Mat 22:31</a>; <a href='B:490 20:35'>Luk 20:35</a>. The phrase resurrection of or from the dead does not often occur in the Gospels, and resurrection ejk from the dead only twice in the New Testament, <a href='B:510 4:2'>Act 4:2</a>; <a href='B:670 1:3'>1Pe 1:3</a>. For the phrase, see on <a href='B:490 16:31'>Luk 16:31</a>. Resurrection of the dead is a generic phrase, denoting the general resurrection of the dead, bad and good. Resurrection from the dead, in the only two passages where it occurs, signifies resurrection unto life. In <a href='B:670 1:3'>1Pe 1:3</a>, it is applied to Christ.


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Not as though [&#959; &#965; &#967; &#959; &#964; &#953;]. Lit., not that, as Rev. By this I do not mean to say that. For similar usage, see <a href='B:500 7:22'>Joh 7:22</a>; <a href='B:540 1:24'>2Co 1:24</a>; <a href='B:570 4:17'>Phi 4:17</a>.<p/>Had attained - were perfect [&#949; &#955; &#945; &#946; &#959; &#957; - &#964; &#949; &#964; &#949; &#955; &#949; &#953; &#969; &#956; &#945; &#953;]. Rev., have attained, am made perfect. There is a change of tenses which may be intentional; the aorist attained pointing to the definite period of his conversion, the perfect, am made perfect, referring to his present state. Neither when I became Christ's did I attain, nor, up to this time, have I been perfected. With attained supply the prize from ver. 14. Rev., am made perfect, is preferable, as preserving the passive form of the verb. I follow after [&#948; &#953; &#969; &#954; &#969;]. Rev., better, press on. The A. V. gives the sense of chasing; whereas the apostle's meaning is the pressing toward a fixed point. The continuous present would be better, I am pressing.<p/>May apprehend [&#954; &#945; &#964; &#945; &#955; &#945; &#946; &#969;] American Rev., lay hold on. Neither A. V.<p/>nor Rev. give the force of kai also; if I may also apprehend as well as pursue. For the verb, see on <a href='B:500 1:5'>Joh 1:5</a>.<p/>For which also I am apprehended. Rev., correctly, was apprehended.<p/>American Rev., laid hold on. Paul's meaning is, " I would grasp that for which Christ grasped me. Paul's conversion was literally of the nature of a seizure. That for which Christ laid hold of him was indeed his mission to the Gentiles, but it was also his personal salvation, and it is of this that the context treats. Some render, seeing that also I was apprehended. Rev., in margin.


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One thing. I do is supplied. Some supply I count, which is less appropriate, since what follows is concerned with action rather than with thinking or reckoning.<p/>Reaching forth [&#949; &#960; &#949; &#954; &#964; &#949; &#953; &#957; &#959; &#956; &#949; &#957; &#959; &#962;]. Only here in the New Testament.<p/>Epi direction, after; ejk forth; teinw to stretch. Rev., stretching forward. The metaphor is that of the footrace. Bengel says : "The eye outstrips and draws onward the hand, and the hand the foot."


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Toward the mark [&#954; &#945; &#964; &#945; &#963; &#954; &#959; &#960; &#959; &#957;]. Rev., goal. Bear down upon [&#954; &#945; &#964; &#945;]. Skopov mark, only here in the New Testament. See on look, ch. 2 4. Used in the classics of a mark for shooting at, or as a moral or intellectual end. A somewhat similar figure occurs <a href='B:610 1:6'>1Ti 1:6</a>; <a href='B:610 6:21'>1Ti 6:21</a>; <a href='B:620 2:18'>2Ti 2:18</a>, in the verb ajstocew to miss the aim or the shot. A. V., swerved and erred.<p/>Prize [&#946; &#961; &#945; &#946; &#949; &#953; &#959; &#957;]. See on <a href='B:530 9:24'>1Co 9:24</a>. Ignatius uses the word qema that which is deposited as a prize : a prize of money as distinct from the crown. "Be temperate as God's athlete. The prize is incorruption and eternal life" (to Polycarp, 2.). Chrysostom says : "He that runs looks not at the spectators, but at the prize. Whether they be rich or poor, if one mock them, applaud them, insult them, throw stones at them - if one plunder their house, if they see children or wife or anything whatsoever - the runner is not turned aside, but is concerned only with his running and winning the prize. He that runneth stoppeth nowhere; since, if he be a little remiss, all is lost. He that runneth relaxeth in no respect before the end, but then, most of all, stretcheth over the course."<p/>High calling [&#945; &#957; &#969; &#954; &#955; &#951; &#963; &#949; &#969; &#962;]. Lit., upward calling. A calling which is from heaven and to heaven. Klhsiv calling, is habitually used in the New Testament of the act of calling. Compare <a href='B:650 3:1'>Heb 3:1</a>. The prize is bound up with the calling; promised when the call is issued, and given when the call is fulfilled. 
<a href='B:570 3:1'>Phi 3:1</a><p/>5Perfect [&#964; &#949; &#955; &#949; &#953; &#959; &#953;]. Mature Christians. See On <a href='B:530 2:6'>1Co 2:6</a>. Be thus minded. Lit., think this, or have this mind, namely, to forget the past and to press forward.


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Nevertheless. Rev., only. Notwithstanding the minor points in which you may be otherwise minded.<p/>Whereto we have already attained [&#949; &#953; &#962; &#959; &#949; &#966; &#952; &#945; &#963; &#945; &#956; &#949; &#957;]. Whatever real christian and moral attainment you may have made, let that serve as a rule for your further advance. The character of this standard of attainment is illustrated by the words in ver. 15, be thus minded, and by those in ver. 17, as ye have us for an example. The individual variations are not considered. He regards rather the collective development, and assumes the essentials of christian attainment on the part of his readers. For attained, see on we are come, <a href='B:540 10:14'>2Co 10:14</a>.<p/>Let us walk by the same rule [&#964; &#969; &#945; &#965; &#964; &#969; &#963; &#964; &#959; &#953; &#967; &#949; &#953; &#957;] The idea of a regulative standard is implied, but rule kanoni must be omitted from the Greek text. Rev. brings out the antithesis better : whereunto we have already attained, by that same rule let us walk. Omit let us mind the same thing.


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Followers together of me [&#963; &#965; &#956; &#956; &#953; &#956; &#951; &#964; &#945; &#953; &#956; &#959; &#965;]. Only here in the New Testament. Rev., more correctly, imitators. Compare <a href='B:530 11:1'>1Co 11:1</a>. Not imitators of Christ in common with me, but be together, jointly, imitators of me.<p/>Mark [&#963; &#954; &#959; &#960; &#949; &#953; &#964; &#949;]. See on looking, ch. 2 4.<p/>So as [&#959; &#965; &#964; &#969; &#962; &#954; &#945; &#952; &#969; &#962;]. Rev., "which so walk even as ye have," etc. The two words are correlative. Briefly, imitate me and those who follow my example.


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Many walk. No word is supplied describing the character of their walk; but this is brought out by enemies of the cross of Christ, and in the details of ver. 19. The persons alluded to were probably those of Epicurean tendencies. This and Judaic formalism were the two prominent errors in the Philippian church.


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Belly. <a href='B:520 16:18'>Rom 16:18</a>. So the Cyclops in Euripides : "My flocks which I sacrifice to no one but myself, and not to the gods, and to this my belly the greatest of the gods : for to eat and drink each day, and to give one's self no trouble, this is the God for wise men" (" Cyclops, " 334 - 338). Glory. That which they esteem glory.<p/>Earthly things [&#964; &#945; &#949; &#960; &#953; &#947; &#949; &#953; &#945;]. See on <a href='B:540 5:1'>2Co 5:1</a>. Compare <a href='B:580 3:2'>Col 3:2</a>.


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Conversation [&#960; &#945; &#955; &#953; &#964; &#949; &#965; &#956; &#945;]. Only here in the New Testament. Rev., citizenship, commonwealth in margin. The rendering conversation, in the sense of manner of life (see on <a href='B:670 1:15'>1Pe 1:15</a> ), has no sufficient warrant; and that politeuma commonwealth, is used interchangeably with politeia citizenship, is not beyond question. Commonwealth gives a good and consistent sense. The state of which we are citizens is in heaven. See on ch. <a href='B:570 1:27'>Phi 1:27</a>. Compare Plato : "That city of which we are the founders, and which exists in idea only; for I do not believe that there is such an one anywhere on earth. In Heaven, I replied, there is laid up the pattern of it methinks, which he who desires may behold, and beholding may settle himself there" (" Republic, " 592).<p/>Is in heaven [&#965; &#960; &#945; &#961; &#967; &#949; &#953;]. The use of this word instead of ejsti is is peculiar. See on being, ch. 2 6. It has a backward look. It exists now in heaven, having been established there of old. Compare <a href='B:650 11:16'>Heb 11:16</a>; <a href='B:500 14:2'>Joh 14:2</a>.<p/>We look for [&#945; &#960; &#949; &#954; &#948; &#949; &#967; &#959; &#956; &#949; &#952; &#945;]. Rev., wait for. See on <a href='B:530 1:7'>1Co 1:7</a>. Used only by Paul, and in <a href='B:650 9:28'>Heb 9:28</a>. Compare <a href='B:520 8:19'>Rom 8:19</a>; <a href='B:520 8:23'>Rom 8:23</a>; <a href='B:520 8:25'>Rom 8:25</a>; <a href='B:550 5:5'>Gal 5:5</a>. It indicates earnest, patient waiting and expectation. As in ajpokaradokia earnest expectation, ch. 1 20, the compounded preposition ajpo denotes the withdrawal of attention from inferior objects. The word is habitually used in the New Testament with reference to a future manifestation of the glory of Christ or of His people.<p/>The Savior, the Lord Jesus Christ [&#963; &#969; &#964; &#951; &#961; &#945;]. Savior has no article, and its emphatic position in the sentence indicates that it is to be taken predicatively with Jesus Christ, and not as the direct object of the verb. Hence render : we await as Savior the Lord, etc. Compare <a href='B:650 9:28'>Heb 9:28</a>, "To them that wait for Him will He appear a second time unto salvation."


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Shall change [&#956; &#949; &#964; &#945; &#963; &#967; &#951; &#956; &#945; &#964; &#953; &#963; &#949; &#953;]. See on <a href='B:470 17:2'>Mat 17:2</a>; <a href='B:530 4:6'>1Co 4:6</a>; <a href='B:530 11:13'>1Co 11:13</a>. Also on from, ch. 2 6; and fashion, ch. 2 8. The word thus indicates a change in what is outward and shifting - the body. Rev., correctly, shall fashion anew. Refashion(?).<p/>Our vile body [&#964; &#959; &#963; &#969; &#956; &#945; &#964; &#951; &#962; &#964; &#945; &#960; &#949; &#953; &#957; &#969; &#963; &#949; &#969; &#962; &#951; &#956; &#969; &#957;]. Wrong. Render, as Rev., the body of our humiliation. See, for the vicious use of hendiadys in A. V., on <a href='B:560 1:19'>Eph 1:19</a>. Lightfoot observes that the A. V. seems to countenance the stoic contempt of the body. Compare <a href='B:580 1:22'>Col 1:22</a>. The biographer of Archbishop Whately relates that, during his last illness, one of his chaplains, watching, during the night at his bedside, in making some remark expressive of sympathy for his sufferings, quoted these words : "Who shall change our vile body." The Archbishop interrupted him with the request "Read the words." The chaplain read them from the English Bible; but he reiterated, "Read his own words." The chaplain gave the literal translation, "this body of our humiliation." " That's right, interrupted the Archbishop, "not vile - nothing that He made is vile." That it may be fashioned like [&#949; &#953; &#962; &#964; &#959; &#947; &#949; &#957; &#949; &#963; &#952; &#945; &#953; &#945; &#965; &#964; &#959; &#963; &#965; &#956; &#956; &#959; &#961; &#966; &#959; &#957;]. The words that it may be, or become, are omitted from the correct Greek text, so that the strict rendering is the body of our humiliation conformed, etc. The words are, however, properly inserted in A. V. and Rev. for the sake of perspicuity. Rev., correctly, conformed for fashioned like. Fashion belongs to the preceding verb. See on shall change The adjective conformed is compounded with morfh form (see on ch. <a href='B:570 2:6'>Phi 2:6</a>, and made conformable, ch. 3 10). As the body of Christ's glory is a spiritual body, this word is appropriate to describe a conformation to what is more essential, permanent, and characteristic. See <a href='B:530 14:35-53'>1Co 14:35-53</a>. His glorious body [&#964; &#969; &#963; &#969; &#956; &#945; &#964; &#953; &#964; &#951; &#962; &#948; &#959; &#958; &#951; &#962; &#945; &#965; &#964; &#959; &#965;]. Wrong. Rev., correctly, the body of His glory. The body in which He appears in His present glorified state. See on <a href='B:580 2:9'>Col 2:9</a>.<p/>The working whereby He is able [&#964; &#951; &#957; &#949; &#957; &#949; &#961; &#947; &#949; &#953; &#945; &#957; &#964; &#959; &#965; &#948; &#965; &#957; &#945; &#963; &#952; &#945; &#953;]. Lit., the energy of His being able. Dunasqai expresses ability, faculty, natural ability, not necessarily manifest. Energeia is power in exercise, used only of superhuman power. See on <a href='B:500 1:12'>Joh 1:12</a>; <a href='B:680 2:11'>2Pe 2:11</a>. Hence, as Calvin remarks, "Paul notes not only the power of God as it resides in Him, but the power as it puts itself into act." See <a href='B:560 1:19'>Eph 1:19</a>, where four of the six words for power are used.<p/>Subdue [&#965; &#960; &#959; &#964; &#945; &#958; &#945; &#953;]. Rev., subject. See on <a href='B:660 4:7'>Jas 4:7</a>. It is more than merely subdue. It is to bring all things within His divine economy; to marshal them all under Himself in the new heaven and the new earth in which shall dwell righteousness. Hence the perfected heavenly state as depicted by John is thrown into the figure of a city, an organized commonwealth. The verb is thus in harmony with ver. 20. The work of God in Christ is therefore not only to transform, but to subject, and that not only the body, but all things. See <a href='B:530 14:25-27'>1Co 14:25-27</a>; <a href='B:520 8:19'>Rom 8:19</a>; <a href='B:520 8:20'>Rom 8:20</a>; <a href='B:560 1:10'>Eph 1:10</a>; <a href='B:560 1:21'>Eph 1:21</a>; <a href='B:560 1:22'>Eph 1:22</a>; <a href='B:560 4:10'>Eph 4:10</a>.


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Longed for [&#949; &#960; &#953; &#960; &#959; &#952; &#951; &#964; &#959; &#953;]. Only here in the New Testament. Compare I long for you, ch. 1 8; and for kindred words see <a href='B:540 7:7'>2Co 7:7</a>; <a href='B:520 14:23'>Rom 14:23</a>.<p/>Joy and crown [&#967; &#945; &#961; &#945; &#954; &#945; &#953; &#963; &#964; &#949; &#966; &#945; &#957; &#959; &#962;]. Nearly the same phrase occurs <a href='B:590 2:19'>1Th 2:19</a>. The Philippian converts are his chaplet of victory, showing that he has not run in vain, ch. 2 16. For crown, see on <a href='B:730 4:4'>Rev 4:4</a>; <a href='B:670 5:4'>1Pe 5:4</a>.<p/>So stand fast. As I have exhorted, and have borne myself in the conflict which you saw and heard to be in me, ch. 1 30.


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I beseech Euodias and beseech Syntyche [&#949; &#965; &#969; &#948; &#953; &#945; &#957; &#960; &#945; &#961; &#945; &#954; &#945; &#955; &#969; &#954; &#945; &#953; &#963; &#965; &#957; &#964; &#965; &#967; &#951; &#957; &#960; &#945; &#961; &#945; &#954; &#945; &#955; &#969;]. Euodias is incorrect, the name being feminine, Euodia. According to the Tex. Rec., with the long o, the name means fragrance; but the correct reading is with the short o, the meaning being prosperous journey. Syntyche means happy chance. These were prominent women in the Church, possibly deaconesses. The position of women in Macedonia was exceptional. In Greece, generally, their standing was inferior. The Athenian law prescribed that everything that a man might do by the consent or request of a woman should be null in law. In Macedonia monuments were erected to women by public bodies, and in Macedonian inscriptions records of male proper names are found formed on the mother's name instead of the father 's. Macedonian women were permitted to hold property. In the account of Paul's labors in Macedonia there are notices of the addition of women of rank to the church in Thessalonica and Beroea. 182 For beseech, render exhort, and notice the repetition of that word with each name, making the exhortation individual and specific.<p/>To be of the same mind [&#964; &#959; &#945; &#965; &#964; &#959; &#966; &#961; &#959; &#957; &#949; &#953; &#957;]. The same expression as in ch <a href='B:570 2:2'>Phi 2:2</a>, see note. Compare <a href='B:520 12:16'>Rom 12:16</a>. The verb fronew to be minded, occurs eleven times in this epistle, and but seventeen times in the rest of the New Testament.


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True yoke - fellow [&#947; &#957; &#951; &#963; &#953; &#949; &#963; &#965; &#957; &#950; &#965; &#947; &#949;]. For true, see on naturally, ch. 2 20. It is supposed by some that the word rendered yoke - fellow is a proper name, Synzygus, and that true is to be explained as rightly so called. This explanation would be favored by the play upon the name Onesimus in the Epistle to Philemon, and is not improbably correct. The name has not been found in inscriptions, as is the case with many of the names in these epistles, as, for instance, Euodia and Syntyche. Some suppose that the chief of the bishops or superintendents at Philippi is thus addressed; but, in that case, the word would probably appear elsewhere in the New Testament. Clement of Alexandria, assuming that Paul was married, thinks that he addresses his wife. Others suppose that Lydia is addressed. 183 Help [&#963; &#965; &#955; &#955; &#945; &#956; &#946; &#945; &#957; &#959; &#965;]. Lit., take hold with. Compare <a href='B:490 5:7'>Luk 5:7</a>. The verb is used of conception, <a href='B:490 1:24'>Luk 1:24</a>; arrest, <a href='B:470 26:55'>Mat 26:55</a>; <a href='B:510 12:3'>Act 12:3</a>; catching, as fish, <a href='B:490 5:9'>Luk 5:9</a>. Compare the compound sunantilambanomai help, <a href='B:490 10:40'>Luk 10:40</a> (note); <a href='B:520 8:26'>Rom 8:26</a>.<p/>Which labored with me [&#945; &#953; &#964; &#953; &#957; &#949; &#962; &#963; &#965; &#957; &#951; &#952; &#955; &#951; &#963; &#945; &#957; &#956; &#959; &#953;]. The double relative explains and classifies : for they belonged to the number of those who labored. Rev., for they labored. Labored, lit., strove as athletes, as ch. 1 27. Compare Sophocles : "These girls preserve me, these my nurses, these who are men, not women, in laboring with me" (" Oedipus at Colonus, " 1367 - 8).<p/>Clement. Supposed by some to be Clement the Bishop of Rome. Origen identifies them, saying : "Clement to whom Paul bears Testimony in <a href='B:570 4:3'>Phi 4:3</a>." So also Eusebius, Epiphanius, and Jerome. Chrysostom speaks of Clement as the constant companion of Paul in all his travels. Irenaeus, on the contrary, who mentions him as the pupil of an apostle, says nothing of his connection with Paul, by name, and would not have been likely to pass over this identity in silence had he been aware of it. Clement was a member of the Roman church, and the name was a very common one. A Roman consul, Flavius Clemens, was sentenced to death by Domitian on account of atheism, which was the common pagan designation of Christianity. The Roman catacombs furnish evidence that Christianity had penetrated into the Flavian family, so that there may have been two prominent Christians in Rome of the same name. The identity of Clement of Rome with the Clement of this epistle has been very generally abandoned. The latter was probably a Philippian.<p/>Other [&#964; &#969; &#957; &#955; &#959; &#953; &#960; &#969; &#957;]. Rev., correctly, the rest.<p/>Book of life. The phrase occurs seven times in Revelation. Compare <a href='B:490 10:20'>Luk 10:20</a>; <a href='B:650 12:23'>Heb 12:23</a>, and see on <a href='B:730 3:5'>Rev 3:5</a>. The figure is founded on the register of the covenant people. <a href='B:290 4:3'>Isa 4:3</a>; <a href='B:330 13:9'>Eze 13:9</a>; <a href='B:20 32:32'>Exo 32:32</a>; <a href='B:230 69:28'>Psa 69:28</a>; <a href='B:340 12:1'>Dan 12:1</a>. The phrase was also used by the Rabbins. Thus in the Targum 184 on <a href='B:330 13:9'>Eze 13:9</a> : "In the book of eternal life which has been written for the just of the house of Israel, they shall not be written." God is described as "the king, sitting upon the judgment - seat, with the books of the living and the books of the dead open before Him."


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Rejoice. See on ch. <a href='B:570 1:4'>Phi 1:4</a>, and <a href='B:540 13:11'>2Co 13:11</a>.<p/>Moderation [&#964; &#959; &#949; &#960; &#953; &#949; &#953; &#954; &#949; &#962;]. Wrong. Rev., correctly, forbearance. See on gentle, <a href='B:670 2:18'>1Pe 2:18</a>.<p/>The Lord is at hand. See on <a href='B:530 16:22'>1Co 16:22</a>.


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Be careful [&#956; &#949; &#961; &#953; &#956; &#957; &#945; &#964; &#949;]. See on <a href='B:470 6:25'>Mat 6:25</a>. Rev., better, be anxious.<p/>Prayer and supplication. General and special. See on <a href='B:490 5:33'>Luk 5:33</a>; <a href='B:490 8:38'>Luk 8:38</a>. Proseuch prayer, only of prayer to God. The two words often occur together, as <a href='B:560 6:18'>Eph 6:18</a>; <a href='B:610 2:1'>1Ti 2:1</a>; <a href='B:610 5:5'>1Ti 5:5</a>.<p/>Requests [&#945; &#953; &#964; &#951; &#956; &#945; &#964; &#945;]. Specific details of supplication.<p/>Unto God [&#960; &#961; &#959; &#962; &#964; &#959; &#957; &#952; &#949; &#959; &#957;]. The force of prov is rather in your intercourse with God. See on with God, <a href='B:500 1:1'>Joh 1:1</a>.


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Peace of God. As the antidote to anxiety, ver. 6.<p/>Which passeth all understanding [&#951; &#965; &#960; &#949; &#961; &#949; &#967; &#959; &#965; &#963; &#945; &#960; &#945; &#957; &#964; &#945; &#957; &#959; &#965; &#957;]. Either, which passes all power of comprehension, compare <a href='B:560 3:20'>Eph 3:20</a>; or, better, which surpasses every (human) reason, in its power to relieve anxiety. Compare <a href='B:470 6:31'>Mat 6:31</a>; <a href='B:470 6:32'>Mat 6:32</a>. For understanding, see on <a href='B:520 7:23'>Rom 7:23</a>.<p/>Shall keep [&#966; &#961; &#959; &#965; &#961; &#951; &#963; &#949; &#953;]. Lit., guard, as Rev., or mount guard over. God's peace, like a sentinel, patrols before the heart. Compare Tennyson :<p/>"Love is and was my King and Lord, And will be, though as yet I keep Within his court on earth, and sleep Encompassed by his faithful guard, And hear at times a sentinel Who moves about from place to place, And whispers to the worlds of space, In the deep night, that all is well." " In Memoriam. "<p/>Gurnall. a little differently : "The peace of God is said to garrison the believer's heart and mind. He is surrounded with such blessed privileges that he is as safe as one in an impregnable castle" (" Christian in Complete Armor, " p. 419).<p/>Hearts - minds [&#954; &#945; &#961; &#948; &#953; &#945; &#962; - &#957; &#959; &#951; &#956; &#945; &#964; &#945;]. For hearts, see on <a href='B:520 1:21'>Rom 1:21</a>. For minds, Rev., thoughts, on <a href='B:540 3:14'>2Co 3:14</a>. The guardianship is over the source and the issues of thought and will. "Your hearts and their fruits" (Alford).


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Honest [&#963; &#949; &#956; &#957; &#945;]. Rev., honorable, reverend in margin. In classical Greek an epithet of the gods, venerable, reverend. The word occurs only here and in the pastoral epistles, <a href='B:610 3:8'>1Ti 3:8</a>; <a href='B:610 3:11'>1Ti 3:11</a>; <a href='B:630 2:2'>Tit 2:2</a>, where it is rendered grave, both in A. V. and Rev. There lies in it the idea of a dignity or majesty which is yet inviting and attractive, and which inspires reverence. Grave, as Trench observes, does not exhaust the meaning. Gravity may be ridiculous. "The word we want is one in which the sense of gravity and dignity, and of these as inviting reverence, is combined." Ellicott's venerable is perhaps as near as any word, if venerable be divested of its modern conventional sense as implying age, and confined to its original sense, worthy of reverence.<p/>Pure [&#945; &#947; &#957; &#945;]. See on <a href='B:690 3:3'>1Jn 3:3</a>.<p/>Lovely [&#960; &#961; &#959; &#963; &#966; &#953; &#955; &#951;]. Only here in the New Testament. Adapted to excite love, and to endear him who does such things.<p/>Of good report [&#949; &#965; &#966; &#951; &#956; &#945;]. Only here in the New Testament. Lit., sounding well. The kindred verb is commonly used in an active sense. Hence not well spoken of, but fairspeaking, and so winning, gracious (Rev., in margin).<p/>Virtue [&#945; &#961; &#949; &#964; &#951;]. With this exception the word occurs only in Peter's epistles; <a href='B:670 2:9'>1Pe 2:9</a>; <a href='B:680 1:3'>2Pe 1:3</a>; <a href='B:680 1:5'>2Pe 1:5</a>; see notes on both.<p/>Praise [&#949; &#960; &#945; &#953; &#957; &#959; &#962;]. Commendation corresponding to the moral value of the virtue. In the Septuagint, ajreth virtue is four times used to translate the Hebrew praise. The two ideas seem to be coordinated. Lightfoot remarks that Paul seems studiously to avoid this common heathen term for moral excellence, and his explanation is very suggestive : "Whatever value may reside in your old heathen conception of virtue, whatever consideration is due to the praise of men."


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Your care of me hath flourished again [&#945; &#957; &#949; &#952; &#945; &#955; &#949; &#964; &#949; &#964; &#959; &#965; &#960; &#949; &#961; &#949; &#956; &#959; &#965; &#966; &#961; &#959; &#957; &#949; &#953; &#957;]. Lit., ye caused your thinking on my behalf to bloom anew. Rev., ye revived your thought for me. The verb occurs only here in the New Testament. In the Septuagint it appears as both transitive and intransitive, to flourish, or to cause to flourish. Thus <a href='B:230 27:7'>Psa 27:7</a>, where Septuagint reads for my heart greatly rejoiceth, my flesh flourished [&#945; &#957; &#949; &#952; &#945; &#955; &#949; &#957;]; <a href='B:330 17:24'>Eze 17:24</a>, have made the dry tree to flourish.<p/>Wherein. The matter of my wants and sufferings. Implied in your care of me.<p/>Ye were careful [&#949; &#966; &#961; &#959; &#957; &#949; &#953; &#964; &#949;]. Rev., ye did take thought. Note the imperfect tense : ye were all along thoughtful.


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Content [&#945; &#965; &#964; &#945; &#961; &#954; &#951; &#962;]. Lit., self - sufficient. Only here in the New Testament. A stoic word, expressing the favorite doctrine of the sect, that man should be sufficient to himself for all things; able, by the power of his own will, to resist the shock of circumstance. Paul is self - sufficient through the power of the new self : not he, but Christ in him. The kindred noun aujtarkeia sufficiency, occurs <a href='B:540 9:8'>2Co 9:8</a>; <a href='B:610 6:6'>1Ti 6:6</a>.


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I am instructed [&#956; &#949; &#956; &#965; &#951; &#956; &#945; &#953;]. Rev., have I learned the secret. The metaphor is from the initiatory rites of the pagan mysteries. I have been initiated. See on <a href='B:580 1:26'>Col 1:26</a>.<p/>To be full [&#967; &#959; &#961; &#964; &#945; &#950; &#949; &#963; &#952; &#945; &#953;]. See on <a href='B:470 5:6'>Mat 5:6</a>.


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I can do [&#953; &#963; &#967; &#965; &#969;]. See on <a href='B:490 14:30'>Luk 14:30</a>.<p/>Strengtheneth [&#949; &#957; &#948; &#965; &#957; &#945; &#956; &#959; &#965; &#957; &#964; &#953;]. More literally, infuses strength into me, as the old verb inforce.


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Notwithstanding. Lest, in declaring his independence of human aid, he should seem to disparage the Philippians' gift.


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When I departed from Macedonia. On his first European circuit, going by way of Athens to Corinth, where he was joined by Silvanus and Timothy, bringing a contribution from Macedonia. <a href='B:510 18:5'>Act 18:5</a>; <a href='B:540 11:9'>2Co 11:9</a>.


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Even in Thessalonica [&#954; &#945; &#953;]. Better also : in addition to the contribution received at Corinth.


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I have [&#945; &#960; &#949; &#967; &#969;]. I have received in full. See on <a href='B:470 6:2'>Mat 6:2</a>; <a href='B:490 6:24'>Luk 6:24</a>.<p/>Odor of a sweet smell. See on <a href='B:540 2:15'>2Co 2:15</a>; <a href='B:540 2:16'>2Co 2:16</a>. Frequent in Septuagint, of the odor of sacrifices.


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In glory. This is differently connected by expositors. Some with riches, as A. V. and Rev. Others with shall supply, but with different explanations, as, shall supply your need with glory : in a glorious way : by placing you in glory. It is better to construe with shall supply, and to explain in glory as the element and instrument of the supply. The need shall be supplied in glory and by glory; by placing you in glory where you shall be partakers of glory.


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Colossae. The form of the name appears to have been both Kolossai and Kolassai, the former being probably the earlier.<p/>The city was in Phrygia, in the valley of the Lycus, about ten or twelve miles beyond Laodicaea and Hierapolis. The region is volcanic, and the earthquakes common to large portions of Asia Minor are here peculiarly severe. The tributaries of the Lyous carried calcareous matter which formed everywhere deposits of travertine, said to be among the most remarkable formations of this character in the world. "Ancient monuments are buried, fertile lands overlaid, river - beds choked up, and streams diverted, fantastic grottos and cascades and arches of stone formed by this strange, capricious power, at once destructive and creative, working silently and relentlessly through long ages. Fatal to vegetation, these incrustations spread like a stony shroud over the ground. gleaming like glaciers on the hillside, they attract the eye of the traveler at a distance of twenty miles, and form a singularly striking feature in scenery of more than common beauty and impressiveness" (Lightfoot).<p/>The fertility of the region was nevertheless great. The fine sheep, and the chemical qualities of the streams which made the waters valuable for dyeing purposes, fostered a lively trade in dyed woolen goods. All the three cities were renowned for the brilliancy of their dyes.<p/>Colossae stood at the junction of the Lycus with two other streams, on a highway between eastern and western Asia, and commanding the approaches to a pass in the Cadmus mountains. Both Herodotus and Xenophon speak of it as a prosperous and great city; but in Paul's time its glory had waned. Its site was at last completely lost, and was not identified until the present century. Its ruins are insignificant. Paul never visited either of the three cities. The church at Colossae was the least important of any to which Paul's epistles were addressed.<p/>To the saints. A mode of address which characterizes Paul's later epistles. The word is to be taken as a noun, and not construed as an adjective with faithful brethren : to the holy and faithful brethren.<p/>And faithful brethren in Christ. Or believing brethren. Compare <a href='B:560 1:1'>Eph 1:1</a>. There is no singling out of the faithful brethren from among others who are less faithful.<p/>Our Father. The only instance in which the name of the Father stands in the opening benediction of an epistle without the addition and Jesus Christ.


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And the Father. Some of the best texts omit and. So Rev. The form with and is the more common. Compare ch. 3 17.<p/>Praying always for you. Rather connect always with we give thanks, and render we give thanks for you always, praying, or in our prayers.<p/>According to the Greek order, praying for you (as Rev. and A. V.), would make for you unduly emphatic.


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For the hope [&#948; &#953; &#945; &#964; &#951; &#957; &#949; &#955; &#960; &#953; &#948; &#945;]. The A. V. connects with we give thanks (ver. 3). But the two are too far apart, and Paul's introductory thanksgiving is habitually grounded on the spiritual condition of his readers, not on something objective. See <a href='B:520 1:8'>Rom 1:8</a>; <a href='B:530 1:4'>1Co 1:4</a>; <a href='B:560 1:15'>Eph 1:15</a>. Better connect with what immediately precedes, love which ye have, and render as Rev., because of the hope, etc. Faith works by love, and the ground of their love is found in the hope set before them. Compare <a href='B:520 8:24'>Rom 8:24</a>. The motive is subordinate, but legitimate. "The hope laid up in heaven is not the deepest reason or motive for faith and love, but both are made more vivid when it is strong. It is not the light at which their lamps are lit, but it is the odorous oil which feeds their flame" [&#956; &#945; &#967; &#955; &#945; &#961; &#949; &#957;]. Hope. See on <a href='B:670 1:3'>1Pe 1:3</a>. In the New Testament the word signifies both the sentiment of hope and the thing hoped for. Here the latter. Compare <a href='B:630 2:13'>Tit 2:13</a>; <a href='B:550 5:5'>Gal 5:5</a>; <a href='B:650 6:18'>Heb 6:18</a>; also <a href='B:520 8:24'>Rom 8:24</a>, where both meanings appear. Lightfoot observes that the sense oscillates between the subjective feeling and the objective realization. The combination of faith, hope, and love is a favorite one with Paul. See <a href='B:590 1:3'>1Th 1:3</a>; <a href='B:530 13:13'>1Co 13:13</a>; <a href='B:520 5:1-5'>Rom 5:1-5</a>; <a href='B:520 12:6-12'>Rom 12:6-12</a>.<p/>Laid up [&#945; &#960; &#959; &#954; &#949; &#953; &#956; &#949; &#957; &#951; &#957;]. Lit., laid away, as the pound in the napkin, <a href='B:490 19:20'>Luk 19:20</a>. With the derivative sense of reserved or awaiting, as the crown, <a href='B:620 4:8'>2Ti 4:8</a>. In <a href='B:650 9:27'>Heb 9:27</a>, it is rendered appointed (unto men to die), where, however, the sense is the same : death awaits men as something laid up. Rev., in margin, laid up for. Compare treasure in heaven, <a href='B:470 6:20'>Mat 6:20</a>; <a href='B:470 19:21'>Mat 19:21</a>; <a href='B:490 12:34'>Luk 12:34</a>. "Deposited, reserved, put by in store out of the reach of all enemies and sorrows" (Bishop Wilson).<p/>Ye heard before [&#960; &#961; &#959; &#951; &#954; &#959; &#965; &#963; &#945; &#964; &#949;]. Only here in the New Testament, not in Septuagint, and not frequent in classical Greek. It is variously explained as denoting either an undefined period in the past, or as contrasting the earlier Christian teaching with the later heresies, or as related to Paul's letter (before I wrote), or as related to the fulfillment of the hope (ye have had the hope pre - announced). It occurs several times in Herodotus in this last sense, as 2 5, of one who has heard of Egypt without seeing it : 5, 86, of the Aeginetans who had learned beforehand what the Athenians intended. Compare <a href='B:580 8:79'>Col 8:79</a>; <a href='B:580 6:16'>Col 6:16</a>. Xenophon uses it of a horse, which signifies by pricking up its ears what it hears beforehand. In the sense of mere priority of time without the idea of anticipation, Plato : "Hear me once more, though you have heard me say the same before" (" Laws, " 7, 797). I incline to the more general reference, ye heard in the past. The sense of hearing before the fulfillment of the hope would seem rather to require the perfect tense, since the hope still remained unfulfilled.<p/>The word of the truth of the Gospel. The truth is the contents of the word, and the Gospel defines the character of the truth.


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Which is come unto you [&#964; &#959; &#965; &#960; &#945; &#961; &#959; &#957; &#964; &#959; &#962; &#949; &#953; &#962; &#965; &#956; &#945; &#962;]. Lit., which is present unto you. Has come and is present. Compare <a href='B:490 11:7'>Luk 11:7</a>, "are with me into bed."<p/>In all the world. Hyperbolical. Compare <a href='B:520 1:8'>Rom 1:8</a>; <a href='B:590 1:8'>1Th 1:8</a>; <a href='B:510 17:6'>Act 17:6</a>. Possibly with a suggestion of the universal character of the Gospel as contrasted with the local and special character of false Gospels. Compare ver. 23.<p/>And bringeth forth fruit [&#954; &#945; &#953; &#949; &#963; &#964; &#953; &#954; &#945; &#961; &#960; &#959; &#966; &#959; &#961; &#959; &#965; &#956; &#949; &#957; &#959; &#957;]. Lit., and is bearing fruit. The text varies. The best texts omit and. Some join esti is with the previous clause, as it is in all the world, and take bearing fruit as a parallel participle. So Rev. Others, better, join is with the participle, "even as it is bearing fruit." This would emphasize the continuous fruitfulness of the Gospel. The middle voice of the verb, of which this is the sole instance, marks the fruitfulness of the Gospel by its own inherent power. Compare the active voice in ver. 10, and see <a href='B:480 4:28'>Mar 4:28</a>, " the earth bringeth forth fruit aujtomath of herself, self - acting. For a similar use of the middle, see show, <a href='B:560 2:7'>Eph 2:7</a>; worketh, <a href='B:550 5:6'>Gal 5:6</a>.<p/>Increasing [&#945; &#965; &#958; &#945; &#957; &#959; &#956; &#949; &#957; &#951; &#957;]. Not found in Tex. Rec., nor in A. V., but added in later and better texts, and in Rev. "Not like those plants which exhaust themselves in bearing fruit. The external growth keeps pace with the reproductive energy" (Lightfoot). "It makes wood as well" [&#956; &#945; &#967; &#955; &#945; &#961; &#949; &#957;].


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Fellow - servant. Used by Paul only here and ch. 4 7.<p/>Minister [&#948; &#953; &#945; &#954; &#959; &#957; &#959; &#962;]. See on <a href='B:470 20:26'>Mat 20:26</a>; <a href='B:480 9:35'>Mar 9:35</a>.<p/>For you [&#965; &#960; &#949; &#961; &#965; &#956; &#969; &#957;]. Read hJmwn, us as Rev., on our behalf : as Paul's representative.


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Declared [&#948; &#951; &#955; &#969; &#963; &#945; &#962;]. Or made manifest. See on <a href='B:530 1:11'>1Co 1:11</a>. In the Spirit. Connect with your love. Compare <a href='B:550 5:22'>Gal 5:22</a>.


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We also. Marking the reciprocal feeling of Paul and Timothy with that of the Colossians.<p/>Pray - desire [&#960; &#961; &#959; &#963; &#949; &#965; &#967; &#959; &#956; &#949; &#957; &#959; &#953; - &#945; &#953; &#964; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. The words occur together in <a href='B:480 11:24'>Mar 11:24</a>. The former is general, the latter special. Rev. make request is better than desire. The A. V. renders indiscriminately ask and desire. Rev. alters desire to ask. Desire in the sense of ask occurs in Shakespeare and Spenser.<p/>Knowledge [&#949; &#960; &#953; &#947; &#957; &#969; &#963; &#953; &#957;]. See on <a href='B:520 3:20'>Rom 3:20</a>; <a href='B:570 1:6'>Phi 1:6</a>. Full knowledge. See <a href='B:520 1:21'>Rom 1:21</a>; <a href='B:520 1:28'>Rom 1:28</a>; <a href='B:530 13:12'>1Co 13:12</a>, where Paul contrasts ginwskein to know gnwsiv knowledge, with ejpiginwskein to know fully, ejpignwsiv full knowledge. Here appropriate to the knowledge of God in Christ as the perfection of knowledge.<p/>Wisdom and spiritual understanding [&#963; &#959; &#966; &#953; &#945; &#954; &#945; &#953; &#963; &#965; &#957; &#949; &#963; &#949; &#953; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953; &#954; &#951;]. Rev., better, applies spiritual to both - spiritual wisdom and understanding. The kindred adjectives sofov wise and sunetov prudent, occur together, <a href='B:470 11:25'>Mat 11:25</a>; <a href='B:490 10:21'>Luk 10:21</a>. For sofia wisdom, see on <a href='B:520 11:33'>Rom 11:33</a>, and on wise, <a href='B:660 3:13'>Jas 3:13</a>. For sunesiv understanding, see on <a href='B:480 12:33'>Mar 12:33</a>, and prudent, <a href='B:470 11:25'>Mat 11:25</a>. The distinction is between general and special. Understanding is the critical apprehension of particulars growing out of wisdom, which apprehension is practically applied by fronhsiv prudence, see on <a href='B:490 1:17'>Luk 1:17</a>; <a href='B:560 1:8'>Eph 1:8</a>. Spiritual is emphatic, as contrasted with the vain philosophy of false teachers.


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Walk worthy [&#960; &#949; &#961; &#953; &#960; &#945; &#964; &#951; &#963; &#945; &#953; &#945; &#958; &#953; &#969; &#962;]. The phrase occurs <a href='B:560 4:1'>Eph 4:1</a>; <a href='B:590 2:12'>1Th 2:12</a>. Rev. gives the correct adverbial rendering worthily.<p/>Unto all pleasing [&#949; &#953; &#962; &#960; &#945; &#963; &#945; &#957; &#945; &#961; &#949; &#963; &#954; &#949; &#953; &#945; &#957;]. So as to please God in all ways. Compare <a href='B:590 4:1'>1Th 4:1</a>, Areskeia pleasing, only here in the New Testament. In classical Greek it has a bad sense, obsequiousness, cringing. Compare men - pleasers, ch. 3 22.<p/>In the knowledge [&#949; &#953; &#962; &#964; &#951; &#957; &#949; &#960; &#953; &#947; &#957; &#969; &#963; &#953; &#957;]. Lit. unto the knowledge. The best texts read th ejpignwsei "by the knowledge :" by means of.


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Strengthened [&#948; &#965; &#957; &#945; &#956; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. Only here in the New Testament, but found in Septuagint. The compound (ejndunamow to make strong) is frequent in Paul, <a href='B:520 4:20'>Rom 4:20</a>; <a href='B:560 6:10'>Eph 6:10</a>; <a href='B:570 4:13'>Phi 4:13</a>; <a href='B:610 1:12'>1Ti 1:12</a>.<p/>Power - might [&#948; &#965; &#957; &#945; &#956; &#949; &#953; - &#954; &#961; &#945; &#964; &#959; &#962;]. See on <a href='B:680 2:11'>2Pe 2:11</a>; <a href='B:500 1:12'>Joh 1:12</a>. Glory. See on <a href='B:520 3:23'>Rom 3:23</a>.<p/>Patience - long - suffering [&#965; &#960; &#959; &#956; &#959; &#957; &#951; &#957; - &#956; &#945; &#954; &#961; &#959; &#952; &#965; &#956; &#953; &#945; &#957;]. See on <a href='B:680 1:6'>2Pe 1:6</a>; <a href='B:660 5:7'>Jas 5:7</a>.<p/>With joyfulness. Compare ver. 24; <a href='B:660 1:2'>Jas 1:2</a>; <a href='B:660 1:3'>Jas 1:3</a>; <a href='B:670 4:13'>1Pe 4:13</a>. Some connect with giving thanks, ver. 12, and this is favored by the construction of the previous clauses : in every good work bearing fruit : with all power strengthened : with joy giving thanks. But Paul is not always careful to maintain the symmetry of his periods. The idea of joy is contained in thanksgiving, which would make the emphatic position of with joy inexplicable; besides which we lose thus the idea of joyful endurance (ver. 24) and of joyful suffering expressing itself in thanksgiving. Compare <a href='B:520 5:3'>Rom 5:3</a>.


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Made us meet [&#953; &#954; &#945; &#957; &#969; &#963; &#945; &#957; &#964; &#953;]. See on <a href='B:540 3:6'>2Co 3:6</a>.<p/>To be partakers of the inheritance [&#949; &#953; &#962; &#964; &#951; &#957; &#956; &#949; &#961; &#953; &#948; &#945; &#964; &#959; &#965; &#954; &#955; &#951; &#961; &#959; &#965;]. Lit., for the portion of the lot; that is, the portion which is the lot. Compare <a href='B:510 8:21'>Act 8:21</a>, where the two words are coordinated.<p/>In light [&#949; &#957; &#964; &#969; &#966; &#969; &#964; &#953;]. Connect with inheritance : the inheritance which is in light. This need not be limited to future glory. The children of God walk in light on earth. See <a href='B:500 3:21'>Joh 3:21</a>; <a href='B:500 11:9'>Joh 11:9</a>; <a href='B:500 12:36'>Joh 12:36</a>; <a href='B:560 5:8'>Eph 5:8</a>; <a href='B:590 5:5'>1Th 5:5</a>; <a href='B:690 1:7'>1Jn 1:7</a>; <a href='B:690 2:10'>1Jn 2:10</a>.


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Power [&#949; &#958; &#959; &#965; &#963; &#953; &#945; &#962;]. See on <a href='B:480 2:10'>Mar 2:10</a>; <a href='B:480 2:18'>Mar 2:18</a>; <a href='B:480 2:5'>Mar 2:5</a> Translated [&#956; &#949; &#964; &#949; &#963; &#964; &#951; &#963; &#949; &#957;]. The word occurs five times in the New Testament : of putting out of the stewardship, <a href='B:490 16:4'>Luk 16:4</a>; of the removal of Saul from the kingdom, <a href='B:510 13:22'>Act 13:22</a>; of Paul turning away much people, <a href='B:510 19:26'>Act 19:26</a>; and of removing mountains, <a href='B:530 13:2'>1Co 13:2</a>. A change of kingdoms is indicated.<p/>Kingdom. Hence God's kingdom is in the present, no less than in heaven. See on <a href='B:490 6:20'>Luk 6:20</a>.<p/>Of His dear Son [&#964; &#959; &#965; &#965; &#953; &#959; &#965; &#964; &#951; &#962; &#945; &#947; &#945; &#960; &#951; &#962; &#945; &#965; &#964; &#959; &#965;]. Lit., of the Son of His love. So Rev. The Son who is the object of His love, and to whom, therefore, the kingdom is given. See <a href='B:230 2:7'>Psa 2:7</a>; <a href='B:230 2:8'>Psa 2:8</a>; <a href='B:650 1:3-9'>Heb 1:3-9</a>. It is true that love is the essence of the Son as of the Father; also, that the Son's mission is the revelation of the Father's love; but, as Meyer correctly says, "the language refers to the exalted Christ who rules."


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Redemption [&#945; &#960; &#959; &#955; &#965; &#964; &#961; &#969; &#963; &#953; &#957;]. See on <a href='B:520 3:24'>Rom 3:24</a>. Continuing the image of an enslaved and ransomed people. Omit through His blood.<p/>Forgiveness [&#945; &#966; &#949; &#963; &#953; &#957;]. See on remission, <a href='B:520 3:25'>Rom 3:25</a>; forgiven, <a href='B:660 5:15'>Jas 5:15</a>. Forgiveness defines redemption. Lightfoot's suggestion is very interesting that this precise definition may convey an allusion to the perversion of the term ajpolutrwsiv by the Gnostics of a later age, and which was possibly foreshadowed in the teaching of the Colossian heretics. The Gnostics used it to signify the result of initiation into certain mysteries. Lightfoot quotes from Irenaeus the baptismal formula of the Marcosians 186 "into unity and redemption [&#945; &#960; &#959; &#955; &#965; &#964; &#961; &#969; &#963; &#953; &#957;] and communion of powers." The idea of a redemption of the world, and (in a perverted form) of the person and work of Christ as having part in it, distinctively marked the Gnostic schools. That from which the world was redeemed, however; was not sin, in the proper sense of the term, but something inherent in the constitution of the world itself, and therefore due to its Creator.<p/>In the following passage the person of Christ is defined as related to God and to creation; and absolute supremacy is claimed for Him. See Introduction to this volume, and compare <a href='B:560 1:20-23'>Eph 1:20-23</a>, and <a href='B:570 2:6-11'>Phi 2:6-11</a>.


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The image [&#949; &#953; &#954; &#969; &#957;]. See on <a href='B:730 13:14'>Rev 13:14</a>. For the Logos (Word) underlying the passage, see on <a href='B:500 1:1'>Joh 1:1</a>. Image is more than likeness which may be superficial and incidental. It implies a prototype, and embodies the essential verity of its prototype. Compare in the form of God, <a href='B:570 2:6'>Phi 2:6</a> (note), and the effulgence of the Father's glory, <a href='B:650 1:3'>Heb 1:3</a>. Also <a href='B:690 1:1'>1Jn 1:1</a>.<p/>Of the invisible God [&#964; &#959; &#965; &#952; &#949; &#959; &#965; &#964; &#959; &#965; &#945; &#959; &#961; &#945; &#964; &#959; &#965;]. Lit., of the God, the invisible. Thus is brought out the idea of manifestation which lies in image. See on <a href='B:730 13:14'>Rev 13:14</a>.<p/>The first born of every creature [&#960; &#961; &#969; &#964; &#959; &#964; &#959; &#954; &#959; &#962; &#960; &#945; &#963; &#951; &#962; &#954; &#964; &#953; &#963; &#949; &#969; &#962;]. Rev., the first - born of all creation. For first - born, see on <a href='B:730 1:5'>Rev 1:5</a>; for creation, on <a href='B:540 5:17'>2Co 5:17</a>. As image points to revelation, so first - born points to eternal preexistence. Even the Rev. is a little ambiguous, for we must carefully avoid any suggestion that Christ was the first of created things, which is contradicted by the following words : in Him were all things created. The true sense is, born before the creation. Compare before all things, ver. 17. This fact of priority implies sovereignty. He is exalted above all thrones, etc., and all things are unto [&#949; &#953; &#962;] Him, as they are elsewhere declared to be unto God. Compare <a href='B:230 89:27'>Psa 89:27</a>; <a href='B:650 1:2'>Heb 1:2</a>.


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By him [&#949; &#957; &#945; &#965; &#964; &#969;]. Rev., in Him. In is not instrumental but local; not denying the instrumentality, but putting the fact of creation with reference to its sphere and center. In Him, within the sphere of His personality, resides the creative will and the creative energy, and in that sphere the creative act takes place. Thus creation was dependent on Him. In Christ is a very common phrase with Paul to express the Church's relation to Him. Thus "one body in Christ," <a href='B:520 12:5'>Rom 12:5</a>; "fellow - workers in Jesus Christ," <a href='B:520 16:3'>Rom 16:3</a>. Compare <a href='B:520 16:7'>Rom 16:7</a>; <a href='B:520 16:9'>Rom 16:9</a>; <a href='B:520 16:11'>Rom 16:11</a>; <a href='B:530 1:30'>1Co 1:30</a>; <a href='B:530 4:15'>1Co 4:15</a>, etc.<p/>All things [&#964; &#945; &#960; &#945; &#957; &#964; &#945;]. The article gives a collective sense - the all, the whole universe of things. Without the article it would be all things severally.<p/>Were created [&#949; &#954; &#964; &#953; &#963; &#952; &#951;]. See on <a href='B:500 1:3'>Joh 1:3</a>. The aorist tense, denoting a definite historical event.<p/>Visible - invisible. Not corresponding to earthly and heavenly. There are visible things in heaven, such as the heavenly bodies, and invisible things on earth, such as the souls of men.<p/>Thrones, dominions, principalities, powers [&#952; &#961; &#959; &#957; &#959; &#953;, &#954; &#965; &#961; &#953; &#959; &#964; &#951; &#964; &#949; &#962;, &#945; &#961; &#967; &#945; &#953;, &#949; &#958; &#959; &#965; &#963; &#953; &#945; &#953;]. Compare <a href='B:560 1:21'>Eph 1:21</a>; <a href='B:560 3:10'>Eph 3:10</a>; <a href='B:560 6:12'>Eph 6:12</a>; <a href='B:530 14:24'>1Co 14:24</a>; <a href='B:520 8:38'>Rom 8:38</a>; <a href='B:580 2:10'>Col 2:10</a>; <a href='B:580 2:15'>Col 2:15</a>; <a href='B:630 3:1'>Tit 3:1</a>. In <a href='B:630 3:1'>Tit 3:1</a>, they refer to earthly dignities, and these are probably included in <a href='B:530 14:24'>1Co 14:24</a>. It is doubtful whether any definite succession of rank is intended. At any rate it is impossible to accurately define the distinctions. It has been observed that wherever principalities [&#945; &#961; &#967; &#945; &#953;] and powers [&#949; &#958; &#959; &#965; &#963; &#953; &#945; &#953;] occur together, principalities always precedes, and that dunamiv power (see <a href='B:560 1:21'>Eph 1:21</a> ) when occurring with either of the two, follows it; or, when occurring with both, follows both. The primary reference is, no doubt, to the celestial orders; but the expressions things on earth, and not only in this world in the parallel passage, <a href='B:560 1:21'>Eph 1:21</a>, indicate that it may possibly include earthly dignities. Principalities and powers are used of both good and evil powers. See <a href='B:560 3:10'>Eph 3:10</a>; <a href='B:560 6:12'>Eph 6:12</a>; <a href='B:580 2:15'>Col 2:15</a>. The passage is aimed at the angel - worship of the Colossians (see Introduction); showing that while they have been discussing the various grades of angels which fill the space between God and men, and depending on them as media of communion with God, they have degraded Christ who is above them all, and is the sole mediator. Compare <a href='B:650 1:5-14'>Heb 1:5-14</a>, where the ideas of the Son as Creator and as Lord of the angels are also combined. 187 Thrones occurs only here in enumerations of this kind. It seems to indicate the highest grade. Compare <a href='B:730 4:4'>Rev 4:4</a>, qronoi thrones, A. V. seats, and see note. Thrones here probably means the enthroned angels. Dominions or dominations, also <a href='B:560 1:21'>Eph 1:21</a>. Principalities or princedoms. In <a href='B:520 8:38'>Rom 8:38</a>, this occurs without powers which usually accompanies it.<p/>All things [&#964; &#945; &#960; &#945; &#957; &#964; &#945;]. Recapitulating. Collectively as before.<p/>Were created [&#949; &#954; &#964; &#953; &#963; &#964; &#945; &#953;]. Rev., correctly, have been created. The perfect tense instead of the aorist, as at the beginning of the verse. "The latter describes the definite, historical act of creation; the former the continuous and present relations of creation to the Creator" (Lightfoot). So <a href='B:500 1:3'>Joh 1:3</a>. "Without Him did not any thing come into being (ejgeneto, aorist) which hath come into being" (and exists, gegonen, see note).<p/>By Him and for Him [&#948; &#953; &#945; &#965; &#964; &#959; &#965; &#954; &#945; &#953; &#949; &#953; &#962; &#945; &#965; &#964; &#959; &#957;]. Rev., better, through Him and unto Him. See on <a href='B:520 11:36'>Rom 11:36</a>. Compare in Him at the beginning of the verse. There Christ was represented as the conditional cause of all things. All things came to pass within the sphere of His personality and as dependent upon it. Here He appears as the mediating cause; through Him, as <a href='B:530 8:6'>1Co 8:6</a>. Unto Him. All things, as they had their beginning in Him, tend to Him as their consummation, to depend on and serve Him. Compare <a href='B:730 22:13'>Rev 22:13</a>; and <a href='B:650 2:10'>Heb 2:10</a>; "for whose sake [&#948; &#953; &#959; &#957;] and through whose agency [&#948; &#953; &#959; &#965;] are all things" Rev., "for whom and through whom." See also <a href='B:560 1:10'>Eph 1:10</a>; <a href='B:560 1:23'>Eph 1:23</a>; <a href='B:560 4:10'>Eph 4:10</a>; <a href='B:570 2:9-11'>Phi 2:9-11</a>; <a href='B:530 14:28'>1Co 14:28</a>. The false teachers maintained that the universe proceeded from God indirectly, through a succession of emanations. Christ, at best, was only one of these. As such, the universe could not find its consummation in Him.


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He is [&#945; &#965; &#964; &#959; &#962; &#949; &#963; &#964; &#953; &#957;]. Both words are emphatic. Estin is, is used as in <a href='B:500 8:58'>Joh 8:58</a> (see note), to express Christ's absolute existence. "He emphasizes the personality, is the preexistence" (Lightfoot). For similar emphasis on the pronoun, see <a href='B:560 2:14'>Eph 2:14</a>; <a href='B:560 4:10'>Eph 4:10</a>; <a href='B:560 4:11'>Eph 4:11</a>; <a href='B:690 2:2'>1Jn 2:2</a>; <a href='B:730 19:15'>Rev 19:15</a>.<p/>Before all things. In time.<p/>By Him [&#949; &#957; &#945; &#965; &#964; &#969;]. In Him as ver. 16. So Rev.<p/>Consist [&#963; &#965; &#957; &#949; &#963; &#964; &#951; &#954; &#949; &#957;]. Cohere, in mutual dependence. Compare <a href='B:510 27:28'>Act 27:28</a>; <a href='B:650 1:3'>Heb 1:3</a>. For other meanings of the verb, see on <a href='B:520 3:5'>Rom 3:5</a>. Christ not only creates, but maintains in continuous stability and productiveness. "He, the All - powerful, All - holy Word of the Father, spreads His power over all things everywhere, enlightening things seen and unseen, holding and binding all together in Himself. Nothing is left empty of His presence, but to all things and through all, severally and collectively, He is the giver and sustainer of life.... He, the Wisdom of God, holds the universe in tune together. He it is who, binding all with each, and ordering all things by His will and pleasure, produces the perfect unity of nature and the harmonious reign of law. While He abides unmoved forever with the Father, He yet moves all things by His own appointment according to the Father's will" (Athanasius).


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And He. Emphatic. The same who is before all things and in whom all things consist.<p/>The head of the body, the Church. The Church is described as a body, <a href='B:520 12:4'>Rom 12:4</a> sq.; <a href='B:530 12:12-27'>1Co 12:12-27</a>; <a href='B:530 10:17'>1Co 10:17</a>, by way of illustrating the functions of the members. Here the image is used to emphasize the position and power of Christ as the head. Compare ch. 2 19; <a href='B:560 1:22'>Eph 1:22</a>; <a href='B:560 1:23'>Eph 1:23</a>; <a href='B:560 4:4'>Eph 4:4</a>; <a href='B:560 4:12'>Eph 4:12</a>; <a href='B:560 4:15'>Eph 4:15</a>; <a href='B:560 4:16'>Eph 4:16</a>; <a href='B:560 5:23'>Eph 5:23</a>; <a href='B:560 5:30'>Eph 5:30</a>.<p/>Who is the beginning [&#959; &#962; &#949; &#963; &#964; &#953; &#957; &#945; &#961; &#967; &#951;]. Who is, equivalent to seeing He is. Beginning, with reference to the Church; not the beginning of the Church, but of the new life which subsists in the body - the Church. The first - born from the dead [&#960; &#961; &#969; &#964; &#959; &#964; &#959; &#954; &#959; &#962; &#949; &#954; &#964; &#969; &#957; &#957; &#949; &#954; &#961; &#969; &#957;]. Defining how Christ is the beginning of the new spiritual life : by His resurrection. Compare <a href='B:530 14:20'>1Co 14:20</a>; <a href='B:530 14:23'>1Co 14:23</a>, and Prince of life, <a href='B:510 3:15'>Act 3:15</a> (note) See on <a href='B:730 1:5'>Rev 1:5</a>, where the phrase is slightly different, "first - born of the dead." He comes forth from among the dead as the first - born issues from the womb. Compare <a href='B:510 2:4'>Act 2:4</a>, "having loosed the pains of death," where the Greek is wjdinav birth - throes. 188 There is a parallelism between first - born of the creation and first - born from the dead as regards the relation of headship in which Christ stands to creation and to the Church alike; but the parallelism is not complete. "He is the first - born from the dead as having been Himself one of the dead. He is not the first - born of all creation as being himself created" [&#948; &#969; &#953; &#947; &#951; &#964;].<p/>In all things. The universe and the Church.<p/>Might have the preeminence [&#947; &#949; &#957; &#951; &#964; &#945; &#953; &#960; &#961; &#969; &#964; &#949; &#965; &#969; &#957;]. Lit., might become being first. Prwteuw to be first only here in the New Testament. Genhtai become states a relation into which Christ came in the course of time : ejstin is (the first - born of all creation) states a relation of Christ's absolute being. He became head of the Church through His incarnation and passion, as He is head of the universe in virtue of His absolute and eternal being. Compare <a href='B:570 2:6'>Phi 2:6</a>, "being [&#965; &#960; &#945; &#961; &#967; &#969; &#957;] in the form of God - was made [&#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#962;] obedient unto death." This sense is lost in the rendering might have the preeminence.


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It pleased the Father that in Him should all fullness dwell [&#949; &#957; &#945; &#965; &#964; &#969; &#949; &#965; &#948; &#959; &#954; &#951; &#963; &#949; &#957; &#960; &#945; &#957; &#964; &#959; &#960; &#955; &#951; &#961; &#969; &#956; &#945; &#954; &#945; &#964; &#959; &#953; &#954; &#951; &#963; &#945; &#953;]. Eujdokew to think it good, to be well pleased is used in the New Testament, both of divine and of human good - pleasure; but, in the former case, always of God the Father. So <a href='B:470 3:17'>Mat 3:17</a>; <a href='B:490 12:32'>Luk 12:32</a>; <a href='B:530 1:21'>1Co 1:21</a>. The subject of was well pleased, God, is omitted as in <a href='B:660 1:12'>Jas 1:12</a>, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him, etc. 189 Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on <a href='B:520 11:12'>Rom 11:12</a>; <a href='B:500 1:16'>Joh 1:16</a>. The word must be taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum - total of the divine powers and attributes. In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is : 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is : 1. Redemption (ver. 13); 2. Essential being of the Son (15); 3. The Son as Creator (16); 4. The Church, with Christ as its head (18). Compare <a href='B:540 5:19'>2Co 5:19</a>; <a href='B:560 1:19'>Eph 1:19</a>; <a href='B:560 1:20'>Eph 1:20</a>; <a href='B:560 1:23'>Eph 1:23</a>. Paul does not add of the Godhead to the fullness, as in ch <a href='B:580 2:9'>Col 2:9</a> since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers.<p/>Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first - born of all creation, Creator, the eternally preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (vers. 20 - 22).<p/>There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum - total of the divine powers and attributes. "From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light" (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him. 190 Dwell [&#954; &#945; &#964; &#959; &#953; &#954; &#951; &#963; &#945; &#953;]. Permanently. See on <a href='B:490 11:26'>Luk 11:26</a>. Compare the Septuagint usage of katoikein permanent dwelling, and paroikein transient sojourning. Thus <a href='B:10 37:1'>Gen 37:1</a>, " Jacob dwelt [&#960; &#949; &#961; &#956; &#945; &#957; &#949; &#957; &#964; &#955; &#968;, &#954; &#945; &#964; &#969; &#954; &#949; &#953;] in the land where his father sojourned (parwkhsen A. V., was a stranger). Perhaps in contrast with the partial and transient connection of the pleroma with Christ asserted by the false teachers. The word is used of the indwelling of the Father, <a href='B:560 2:22'>Eph 2:22</a> (katoikhthrion tou Qeou habitation of God); of the Son, <a href='B:560 3:17'>Eph 3:17</a>; and of the Spirit, <a href='B:660 4:5'>Jas 4:5</a>.


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Having made peace [&#949; &#953; &#961; &#951; &#957; &#959; &#960; &#959; &#953; &#951; &#963; &#945; &#962;]. Only here in the New Testament. Having concluded peace; see on <a href='B:500 3:21'>Joh 3:21</a>. The participle is parallel with to reconcile, and marks peace - making and reconciliation as contemporaneous. The kindred eijrhnopoiov peacemaker, only in <a href='B:470 5:9'>Mat 5:9</a>. The phrase making peace, in which the two factors of this verb appear separately, occurs only <a href='B:560 2:15'>Eph 2:15</a>.<p/>To reconcile [&#945; &#960; &#959; &#954; &#945; &#964; &#945; &#955; &#955; &#945; &#958; &#945; &#953;]. Only here, ver. 21, and <a href='B:560 2:16'>Eph 2:16</a>. The connection is : it was the good pleasure of the Father (ver. 19) to reconcile. The compounded preposition ajpo gives the force of back, hinting at restoration to a primal unity. So, in <a href='B:560 2:12-16'>Eph 2:12-16</a>, it occurs as in ver. 21, in connection with ajphllotriwmenoi alienated, as if they had not always been strangers. See on <a href='B:560 2:12'>Eph 2:12</a>. Others explain to reconcile wholly. For the verb katallassw to reconcile, see on <a href='B:520 5:10'>Rom 5:10</a>.<p/>All things [&#964; &#945; &#960; &#945; &#957; &#964; &#945;]. Must be taken in the same sense as in vers. 16, 17, 18, the whole universe, material and spiritual. 191 The arrangement of clauses adopted by Rev. is simpler.


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Enemies. To God, in the active sense.<p/>Mind [&#948; &#953; &#945; &#957; &#959; &#953; &#945;]. See on imagination, <a href='B:490 1:51'>Luk 1:51</a>. The spiritual seat of enmity.<p/>By wicked works [&#949; &#957; &#964; &#959; &#953; &#962; &#949; &#947; &#961; &#959; &#953; &#962; &#964; &#959; &#953; &#962; &#960; &#959; &#957; &#951; &#961; &#959; &#953; &#962;]. Rev., better, in your evil works. In the performance of - the sphere in which, outwardly, their alienation had exhibited itself.


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Body of His flesh. Which consisted of flesh; without which there could have been no death (see next clause).<p/>To present [&#960; &#945; &#961; &#945; &#963; &#964; &#951; &#963; &#945; &#953;]. Purpose of the reconciliation. Compare <a href='B:520 8:30'>Rom 8:30</a>. See on shewed himself, <a href='B:510 1:3'>Act 1:3</a>. Compare <a href='B:520 12:1'>Rom 12:1</a>, where it is used of presenting a sacrifice. 192 Holy, unblamable, unreprovable [&#945; &#947; &#953; &#959; &#965; &#962;, &#945; &#956; &#969; &#956; &#959; &#965; &#962;, &#945; &#957; &#949; &#947; &#954; &#955; &#951; &#964; &#959; &#965; &#962;]. Holy, see on saints, <a href='B:510 26:10'>Act 26:10</a>; <a href='B:730 3:7'>Rev 3:7</a>. The fundamental idea of the word is separation unto God and from worldly defilement.<p/>Unblamable, Rev. much better, without blemish. Compare <a href='B:560 1:4'>Eph 1:4</a>; <a href='B:560 5:27'>Eph 5:27</a>; and see on <a href='B:670 1:19'>1Pe 1:19</a>, and blemishes, <a href='B:680 2:13'>2Pe 2:13</a>. Unreprovable, not only actually free from blemish, but from the charge of it. See on <a href='B:530 1:8'>1Co 1:8</a>, and compare <a href='B:610 6:14'>1Ti 6:14</a>.<p/>In His sight [&#954; &#945; &#964; &#949; &#969; &#960; &#953; &#959; &#957; &#945; &#965; &#959; &#964; &#965;]. Rev., before Him. Him refers to God, not Christ. Whether the reference is to God's future judgment or to His present approval, can hardly be determined by the almost unexceptional usage of katenwpion before, in the latter sense, as is unquestionably the case in <a href='B:560 1:4'>Eph 1:4</a>. The simple ejnwpion before, is used in the former sense, <a href='B:490 12:9'>Luk 12:9</a>. Emprosqen before, occurs in both senses. The reference to the future judgment seems the more natural as marking the consummation of the redemptive work described in vers. 20 - 22. Compare <a href='B:590 3:13'>1Th 3:13</a>, and <a href='B:560 5:27'>Eph 5:27</a>, which corresponds with the figure of the bride, the Lamb's wife, in <a href='B:730 21:9'>Rev 21:9</a> sqq. This view is further warranted by the following words, if ye continue, etc., the final presentation being dependent on steadfastness. 193


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Continue in the faith [&#949; &#960; &#953; &#956; &#949; &#957; &#949; &#964; &#949; &#964; &#951; &#960; &#953; &#963; &#964; &#949; &#953;.]. The verb means to stay at or with [&#949; &#960; &#953;]. So <a href='B:570 1:24'>Phi 1:24</a>, to abide by the flesh. See on <a href='B:520 6:1'>Rom 6:1</a>. The faith is not the gospel system (see on <a href='B:510 6:7'>Act 6:7</a> ), but the Colossians' faith in Christ. Your faith would be better.<p/>Grounded and settled [&#964; &#949; &#952; &#949; &#955; &#949; &#969; &#956; &#949; &#957; &#959; &#953; &#954; &#945; &#953; &#949; &#948; &#961; &#945; &#953; &#959; &#953;]. For grounded, see on settle, <a href='B:670 5:10'>1Pe 5:10</a>; compare <a href='B:490 6:48'>Luk 6:48</a>; <a href='B:490 6:49'>Luk 6:49</a>; <a href='B:560 3:17'>Eph 3:17</a>. Settled, from edra a seat. Rev., steadfast. See <a href='B:530 7:37'>1Co 7:37</a>; <a href='B:530 14:58'>1Co 14:58</a>, the only other passages where it occurs. Compare eJdraiwma ground, <a href='B:610 3:15'>1Ti 3:15</a>. Bengel says : "The former is metaphorical, the latter more literal. The one implies greater respect to the foundation by which believers are supported; but settled suggests inward strength which believers themselves possess."<p/>Moved away [&#956; &#949; &#964; &#945; &#954; &#953; &#957; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. The present participle signifying continual shifting. Compare <a href='B:530 14:58'>1Co 14:58</a>.<p/>To every creature [&#949; &#957; &#960; &#945; &#963; &#951; &#954; &#964; &#953; &#963; &#949; &#953;]. Rev, correctly, in all creation. See on <a href='B:540 5:17'>2Co 5:17</a>, and compare ver. 15.


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Who now. Omit who. Now is temporal : in the midst of my imprisonment and sufferings, after having become a minister of the Gospel, and having preached it.<p/>In my sufferings. Not as our idiom, rejoice in, as rejoice in the Lord, but in the midst of; while enduring.<p/>Fill up [&#945; &#957; &#964; &#945; &#957; &#945; &#960; &#955; &#951; &#961; &#969;]. Only here in the New Testament. Lit., fill up in turn. Rev., on my part (anti). Anaplhrow to fill up occurs <a href='B:530 14:16'>1Co 14:16</a>; <a href='B:530 16:17'>1Co 16:17</a>; <a href='B:550 6:2'>Gal 6:2</a>, and elsewhere. The double compound prosanaplhrow to fill up by adding, <a href='B:540 9:12'>2Co 9:12</a> (note); <a href='B:540 11:9'>2Co 11:9</a>. Anti on my part offsets Christ in the next clause. Lightfoot explains well : "It signifies that the supply comes from an opposite quarter to the deficiency, and so describes the correspondence of the personal agents," and not merely the correspondence of the supply with the deficiency. That which is lacking of the afflictions of Christ [&#964; &#945; &#965; &#963; &#964; &#949; &#961; &#951; &#956; &#945; &#964; &#945; &#964; &#969; &#957; &#952; &#955; &#953; &#968; &#949; &#969; &#957; &#964; &#959; &#965; &#967; &#961; &#953; &#963; &#964; &#959; &#965;]. Lacking, lit., behind. Used with different compounds of plhrow to fill, <a href='B:530 16:17'>1Co 16:17</a>; <a href='B:540 9:12'>2Co 9:12</a>; <a href='B:540 11:9'>2Co 11:9</a>; <a href='B:570 2:30'>Phi 2:30</a>. Of the afflictions of Christ. The afflictions which Christ endured;


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I would that ye knew [&#952; &#949; &#955; &#969; &#965; &#956; &#945; &#962; &#949; &#953; &#948; &#949; &#957; &#945; &#953;] : Paul's more usual form of expression is, I would not have you to be ignorant. See on <a href='B:520 1:13'>Rom 1:13</a>. What great conflict I have [&#951; &#955; &#953; &#954; &#959; &#957; &#945; &#947; &#969; &#957; &#945; &#949; &#967; &#969;]. Rev., how greatly I strive. Hlikon what great, only here and <a href='B:660 3:5'>Jas 3:5</a>. Conflict, continuing the metaphor of ch. 1 29. Here of inward conflict, anxiety, prayer, as ch. 4 12.<p/>Laodicaea. See on <a href='B:730 3:14'>Rev 3:14</a>.<p/>And for as many as [&#954; &#945; &#953; &#959; &#963; &#959; &#953;]. Including all who come under the same category as the Colossians and Laodicaeans. Hence equivalent to all who, like yourselves, have not seen, etc. See, for a similar usage, <a href='B:510 4:6'>Act 4:6</a>; <a href='B:730 18:17'>Rev 18:17</a>. Indicating that the Colossians and Laodicaeans were both personally unknown to Paul.


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Comforted (paraklhqwsin). Not so much tranquilized as braced. See on <a href='B:500 14:16'>Joh 14:16</a>.<p/>Knit together [&#963; &#965; &#956; &#946; &#953; &#946; &#945; &#963; &#952; &#949; &#957; &#964; &#949; &#962;]. See on proving, <a href='B:510 9:22'>Act 9:22</a>. In the Septuagint it means to instruct, as <a href='B:20 18:16'>Exo 18:16</a>; <a href='B:50 4:9'>Deu 4:9</a>; <a href='B:290 40:13'>Isa 40:13</a> (compare <a href='B:530 2:16'>1Co 2:16</a> ); <a href='B:230 31:8'>Psa 31:8</a>. Used of putting together in one's mind, and so to conclude by comparison. Thus <a href='B:510 16:10'>Act 16:10</a>, assuredly gathering, Rev., concluding.<p/>Full assurance [&#960; &#955; &#951; &#961; &#959; &#966; &#959; &#961; &#953; &#945; &#962;]. Or fullness. See <a href='B:650 6:11'>Heb 6:11</a>; <a href='B:650 10:22'>Heb 10:22</a>. Of understanding [&#963; &#965; &#957; &#949; &#963; &#949; &#969; &#962;]. See on <a href='B:480 12:33'>Mar 12:33</a>; <a href='B:490 2:47'>Luk 2:47</a>.<p/>To the acknowledgment [&#949; &#953; &#962; &#949; &#960; &#953; &#947; &#957; &#969; &#963; &#953; &#957;]. Wrong. Epignwsiv is the full knowledge, as ch. 1 9 (note). Rev., that they may know.<p/>Of God. The best textual authorities add Cristou of Christ. So Rev., of God, even Christ. Christ is in apposition with mystery. Compare ch. 1 27.


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Hid [&#945; &#960; &#959; &#954; &#961; &#965; &#966; &#959; &#953;]. Only here, <a href='B:480 4:22'>Mar 4:22</a>; <a href='B:490 8:17'>Luk 8:17</a>. Compare <a href='B:530 2:7'>1Co 2:7</a>. Not to be joined with are, as A. V. Its position at the end of the sentence, and so far from are, shows that it is added as an emphatic secondary predicate. Hence, as Rev., in whom are all the treasures, etc., hidden. For a similar construction, see ch. <a href='B:580 3:1'>Col 3:1</a>, "where Christ is on the right hand of God seated (there)." <a href='B:660 1:17'>Jas 1:17</a>, "Every perfect gift is from above, coming down." 196 Grammatically, hidden may be taken as an attribute of treasures; "in whom the hidden treasures are contained;" but the other is preferable. The words which immediately follow in ver. 4, suggest the possibility that hidden may convey an allusion to the Apocrypha or secret writings of the Essenes, whose doctrines entered into the Colossian heresy. Such writings, which, later, were peculiar also to the Gnostics, contained the authoritative secret wisdom, the esoteric teaching for the learned few. If such is Paul's allusion, the word suggests a contrast with the treasures of christian wisdom which are accessible to all in Christ. Wisdom and knowledge. See on <a href='B:520 11:33'>Rom 11:33</a>.


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Beguile [&#960; &#945; &#961; &#945; &#955; &#959; &#947; &#953; &#950; &#951; &#964; &#945; &#953;]. Only here and <a href='B:660 1:22'>Jas 1:22</a>. See note. Rev., delude. So Ignatius, speaking of the duty of obedience to the bishop, says : "He that fails in this, does not deceive the visible bishop, but attempts to cheat [&#960; &#945; &#961; &#945; &#955; &#959; &#947; &#953; &#950; &#949; &#964; &#945; &#953;] the Invisible" (Epistle to Magnesians, 3.). The word is found in the Septuagint, <a href='B:60 9:22'>Jos 9:22</a>; <a href='B:90 19:17'>1Sa 19:17</a>; <a href='B:100 21:5'>2Sa 21:5</a>.<p/>Enticing words [&#960; &#953; &#952; &#945; &#957; &#959; &#955; &#959; &#947; &#953; &#945;]. Rev., persuasiveness of speech. Only here in the New Testament. In classical Greek, of probable argument as opposed to demonstration. So Plato : "Reflect whether you are disposed to admit of probability [&#960; &#953; &#952; &#945; &#957; &#959; &#955; &#959; &#947; &#953; &#945;] and figures of speech in matters of such importance" (" Theaetetus, " 163). Compare <a href='B:530 2:4'>1Co 2:4</a>.


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Order [&#964; &#945; &#958; &#953; &#957;]. Or orderly array. A military metaphor, quite possibly suggested by Paul's intercourse with the soldiers in his confinement. See on <a href='B:570 1:13'>Phi 1:13</a>.<p/>Steadfastness [&#963; &#964; &#949; &#961; &#949; &#969; &#956; &#945;]. Only here in the New Testament. See on <a href='B:670 5:9'>1Pe 5:9</a>. The kindred adjective stereov solid, occurs <a href='B:620 2:19'>2Ti 2:19</a>; <a href='B:650 5:12'>Heb 5:12</a>; <a href='B:670 5:9'>1Pe 5:9</a>; and the verb stereow to make solid, <a href='B:510 3:7'>Act 3:7</a>; <a href='B:510 16:5'>Act 16:5</a>. The military metaphor is continued. Faith is represented as a host solidly drawn up : your solid front, close phalanx. The verb is found in this sense in the Apocrypha, 1 Macc. 10 50, "ejsterewse ton polemon, he solidified the battle; massed his lines. Compare <a href='B:330 13:5'>Eze 13:5</a>, where the noun has the sense of stronghold :" They stood not ejn sterewmati in the stronghold. "So <a href='B:230 17:2'>Psa 17:2</a>," The Lord is my strength; " stronghold or bulwark. The firmament, <a href='B:10 1:6'>Gen 1:6</a>; <a href='B:330 1:22'>Eze 1:22</a>. In <a href='B:190 9:22'>Est 9:22</a>, of the confirmation of a letter.


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Ye received [&#960; &#945; &#961; &#949; &#955; &#945; &#946; &#949; &#964; &#949;]. By transmission from [&#960; &#945; &#961; &#945;] your teachers.<p/>Christ Jesus the Lord [&#964; &#959; &#957; &#967; &#961; &#953; &#963; &#964; &#959; &#957; &#953; &#951; &#963; &#959; &#965; &#957; &#964; &#959; &#957; &#954; &#965; &#961; &#953; &#959; &#957;]. The Christ, specially defined by the following words, thus emphasizing the personal Christ rather than the Gospel, because the true doctrine of Christ's person was perverted by the Colossian teachers. The Christ, even Jesus, the Lord.


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Rooted - built up [&#949; &#961; &#961; &#953; &#950; &#969; &#956; &#949; &#957; &#959; &#953; - &#949; &#960; &#959; &#953; &#954; &#959; &#948; &#959; &#956; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. Note the change of metaphor from the solidity of military array to walking, rooting of a tree, and then to building. The metaphors of rooting and being founded occur together, <a href='B:560 3:17'>Eph 3:17</a>. Compare <a href='B:530 3:9'>1Co 3:9</a>. In <a href='B:300 1:10'>Jer 1:10</a>, ejkrizoun to root out is applied to a kingdom, and the words to build and to plant follow. It must be said that rJizow to cause to take root is often used in the sense of firmness or fixedness without regard to its primary meaning. Built up. The preposition ejpi upon indicates the placing of one layer upon another. See on <a href='B:510 20:32'>Act 20:32</a>, and <a href='B:530 3:9'>1Co 3:9</a>. Compare <a href='B:530 3:10-14'>1Co 3:10-14</a>; <a href='B:560 2:20'>Eph 2:20</a>. note also the change of tenses : having been rooted (perfect participle), being (in process of) built up and strengthened (present participle).<p/>In Him [&#949; &#957; &#945; &#965; &#964; &#969;]. Rather than upon Him, as might have been expected. In this and in the Ephesian epistle, Christ is represented as the sphere within which the building goes on. Compare <a href='B:560 2:20'>Eph 2:20</a>. The whole upbuilding of the Church proceeds within the compass of Christ's personality, life, and power.<p/>Thanksgiving [&#949; &#965; &#967; &#945; &#961; &#953; &#963; &#964; &#953; &#945;]. For Paul's emphasis on thanksgiving, see <a href='B:520 1:21'>Rom 1:21</a>; <a href='B:520 14:6'>Rom 14:6</a>; <a href='B:540 1:11'>2Co 1:11</a>; <a href='B:540 4:15'>2Co 4:15</a>; <a href='B:540 9:11'>2Co 9:11</a>; <a href='B:540 9:12'>2Co 9:12</a>; <a href='B:560 5:20'>Eph 5:20</a>; <a href='B:610 2:1'>1Ti 2:1</a>, etc. Eujcaristov thankful, eujcaristein to give thanks, eujcaristia thanksgiving, are found only in Paul's writings.


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Beware [&#946; &#955; &#949; &#960; &#949; &#964; &#949;]. Lit., see to it.<p/>Lest any man spoil you [&#956; &#951; &#964; &#953; &#962; &#949; &#963; &#964; &#945; &#953; &#965; &#956; &#945; &#962; &#959; &#963; &#965; &#955; &#945; &#947; &#969; &#947; &#969; &#957;]. The Greek is more precise and personal : lest there shall be any one that maketh spoil. So Rev. Sulagwgew to carry off booty, only here in the New Testament. A very strong, expression for the work of the false teachers; make you yourselves a booty. The A. V. is ambiguous, and might be taken to mean corrupt or damage you.<p/>Philosophy and vain deceit [&#964; &#951; &#962; &#966; &#953; &#955; &#959; &#963; &#959; &#966; &#953; &#945; &#962; &#954; &#945; &#953; &#954; &#949; &#957; &#951; &#962; &#945; &#960; &#945; &#964; &#951; &#962;]. Rev. gives the force of the article, his philosophy : kai and is explanatory, philosophy which is also vain deceit. Hence the warning is not against all philosophy. Filosofia, philosophy, only here in the New Testament. It had originally a good meaning, the love of wisdom, but is used by Paul in the sense of vain speculation and with special reference to its being the name by which the false teachers at Colossae designated not only their speculative system, but also their practical system, so that it covered their ascetic practices no less than their mysticism. Bishop Lightfoot remarks upon the fact that philosophy, by which the Greeks expressed the highest effort of the intellect, and virtue [&#945; &#961; &#949; &#964; &#951;], their expression for the highest moral excellence, are each used but once by Paul, showing "that the Gospel had deposed the terms as inadequate to the higher standard, whether of knowledge or practice, which it had introduced."<p/>After the tradition. Connect with the whole phrase philosophy and vain deceit, as descriptive of its source and subject matter. Others connect with make spoil. The term is especially appropriate to the Judaeo - Gnostic teachings in Colossae, which depended for their authority, not on ancient writings, but on tradition. The later mystical theology or metaphysic of the Jews was called Kabbala, literally meaning reception or received doctrines, tradition.<p/>Rudiments [&#963; &#964; &#959; &#953; &#967; &#949; &#953; &#945;]. See on <a href='B:680 3:10'>2Pe 3:10</a>. Rudimentary teachings, as in <a href='B:650 5:12'>Heb 5:12</a>; applicable alike to Jewish and to Gentile teaching.<p/>Ceremonialism - meats, drinks, washings, Essenic asceticism, pagan symbolic mysteries and initiatory rites - all belonged to a rudimentary moral stage. Compare vers. 11, 21, and <a href='B:550 4:9'>Gal 4:9</a>.<p/>Of the world. Material as contrasted with spiritual.


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Fullness. See on ch. <a href='B:580 1:19'>Col 1:19</a>.<p/>Godhead [&#952; &#949; &#959; &#964; &#951; &#964; &#959; &#962;]. Only here in the New Testament. See on <a href='B:520 1:20'>Rom 1:20</a>, where qeiothv divinity or godhood is used. Appropriate there, because God personally would not be known from His revelation in nature, but only His attributes - His majesty and glory. Here Paul is speaking of the essential and personal deity as belonging to Christ. So Bengel : "Not the divine attributes, but the divine nature."<p/>Bodily [&#963; &#969; &#956; &#945; &#964; &#953; &#954; &#969; &#962;]. In bodily fashion or bodily - wise. The verse contains two distinct assertions : 1. That the fullness of the Godhead eternally dwells in Christ. The present tense katoikei dwelleth, is used like ejstin is (the image), ch. 1 15, to denote an eternal and essential characteristic of Christ's being. The indwelling of the divine fullness in Him is characteristic of Him as Christ, from all ages and to all ages. Hence the fullness of the Godhead dwelt in Him before His incarnation, when He was "in the form of God" (<a href='B:570 2:6'>Phi 2:6</a> ). The Word in the beginning, was with God and was God (<a href='B:500 1:1'>Joh 1:1</a> ). It dwelt in Him during His incarnation. It was the Word that became flesh and dwelt among us, full of grace and truth, and His glory which was beheld was the glory as of the Only begotten of the Father (<a href='B:500 1:14'>Joh 1:14</a>; compare <a href='B:690 1:1-3'>1Jn 1:1-3</a> ). The fullness of the Godhead dwells in His glorified humanity in heaven. 
<a href='B:580 2'>Col 2:0</a><p/>:2The fullness of the Godhead dwells in Him in a bodily way, clothed the body. This means that it dwells in Him as one having a human body. This could not be true of His preincarnate state, when He was "in the form of God," for the human body was taken on by Him in the fullness of time, when "He became in the likeness of men" (<a href='B:570 2:7'>Phi 2:7</a> ), when the Word became flesh. The fullness of the Godhead dwelt in His person from His birth to His ascension. He carried His human body with Him into heaven, and in His glorified body now and ever dwells the fullness of the Godhead.<p/>" O, for a sight, a blissful sight Of our Almighty Father's throne! There sits the Savior crowned with light, Clothed in a body like our own.<p/>"Adoring saints around Him stand, And thrones and powers before Him fall; The God shines gracious through the man, And sheds sweet glories on them all."<p/>WATTS<p/>"What a contrast to the human tradition and the rudiments of the world" (Meyer). What a contrast to the spiritual agencies conceived as intermediate between God and men, in each of which the divine fullness was abridged and the divine glory shaded, in proportion to the remoteness from God in successive emanation.


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Ye are complete in Him [&#949; &#963; &#964; &#949; &#949; &#957; &#945; &#965; &#964; &#969; &#960; &#949; &#960; &#955; &#951; &#961; &#969; &#956; &#949; &#957; &#959; &#953;]. Rev., made full. Compare <a href='B:500 1:16'>Joh 1:16</a>; <a href='B:560 1:23'>Eph 1:23</a>; <a href='B:560 3:19'>Eph 3:19</a>; <a href='B:560 4:13'>Eph 4:13</a>. Not, ye are made full in Him, but ye are in Him, made full. In Him dwells the fullness; being in Him, ye are filled. Compare <a href='B:500 17:21'>Joh 17:21</a>; <a href='B:510 17:28'>Act 17:28</a>; <a href='B:510 17:19'>Act 17:19</a>; <a href='B:510 17:7'>Act 17:7</a>


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Not made with hands. Compare <a href='B:480 14:58'>Mar 14:58</a>; <a href='B:540 5:1'>2Co 5:1</a>. In allusion to the literal circumcision insisted on by the false teachers. In the putting off [&#949; &#957; &#964; &#951; &#945; &#960; &#949; &#954; &#948; &#965; &#963; &#949; &#953;]. Only here in the New Testament; and the kindred verb ajpekduomai to put off only ver. 15 and ch. 3 9. The verb ejkduomai means to strip off from one's self, as clothes or armor; ejk out of, having the force of getting out of one's garments. By the addition to the verb of ajpo from, there is added to the idea of getting out of one's clothes that of getting away from them; so that the word is a strong expression for wholly putting away from one's self. In the putting off, is in the act or process of. Not by.<p/>The body of the sins of the flesh [&#964; &#959; &#965; &#963; &#969; &#956; &#945; &#964; &#959; &#962; &#964; &#969; &#957; &#945; &#956; &#945; &#961; &#964; &#953; &#969; &#957; &#964; &#951; &#962; &#963; &#945; &#961; &#954; &#959; &#962;]. Omit of the sins. The body of the flesh (compare on ch. 1 22) is the body which consists of the flesh, flesh having its moral sense of that material part which is the seat and organ of sin, "the flesh with its passions and lusts" (<a href='B:550 5:24'>Gal 5:24</a>; compare <a href='B:690 2:16'>1Jn 2:16</a> ). See on ch. <a href='B:580 1:24'>Col 1:24</a>. For the distinction between swma body and sarx flesh, see on flesh, <a href='B:520 7:5'>Rom 7:5</a>, sec. 3.<p/>In the circumcision of Christ [&#949; &#957; &#964; &#951; &#960; &#949; &#961; &#953; &#964; &#959; &#956; &#951; &#964; &#959; &#965; &#967; &#961; &#953; &#963; &#964; &#959; &#965;]. The spiritual circumcision effected through Christ. See <a href='B:560 2:11'>Eph 2:11</a>; <a href='B:570 3:3'>Phi 3:3</a>; <a href='B:520 2:29'>Rom 2:29</a>. In, as above. The fleshly circumcision removed only a portion of the body. In spiritual circumcision, through Christ, the whole corrupt, carnal nature is put away like a garment which is taken off and laid aside.


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Buried [&#963; &#965; &#957; &#964; &#945; &#966; &#949; &#957; &#964; &#949; &#962;]. See on <a href='B:520 6:4'>Rom 6:4</a>. The aorist tense puts the burial as contemporaneous with the circumcision. Ye were circumcised when ye were buried, etc.<p/>In baptism [&#949; &#957; &#964; &#969; &#946; &#945; &#960; &#964; &#953; &#963; &#956; &#945; &#964; &#953; &#959; &#961; &#946; &#945; &#960; &#964; &#953; &#963; &#956; &#969;]. The article, the baptism points to the familiar rite, or may have the force of your.<p/>Wherein also [&#949; &#957; &#969; &#954; &#945; &#953;]. Referring to baptism, not to Christ.<p/>Ye were raised with Him [&#963; &#965; &#957; &#951; &#947; &#949; &#961; &#952; &#951; &#964; &#949;]. The burial and the raising are both typified in baptism. The raising is not the resurrection to eternal life at Christ's second coming, but the moral resurrection to a new life. This corresponds with the drift of the entire passage, with the figurative sense of buried, and with <a href='B:520 6:4'>Rom 6:4</a>, which is decisive.<p/>Through the faith of the operation of God. Not the faith which God works, but your faith in God's working : faith in God's energy as displayed in Christ's resurrection. Hence the emphasis which is laid on faith in the resurrection. See <a href='B:530 14:3'>1Co 14:3</a>; <a href='B:530 14:4'>1Co 14:4</a> (note); <a href='B:520 10:9'>Rom 10:9</a>; <a href='B:560 1:19'>Eph 1:19</a>. vers. 11, 12 should be compared with <a href='B:520 6:2-6'>Rom 6:2-6</a>.


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Dead [&#957; &#949; &#954; &#961; &#959; &#965; &#962;]. Morally, as <a href='B:560 2:1'>Eph 2:1</a>; <a href='B:560 1:5'>Eph 1:5</a>; <a href='B:520 6:11'>Rom 6:11</a>. In your sins [&#949; &#957; &#964; &#959; &#953; &#962; &#960; &#945; &#961; &#945; &#960; &#964; &#969; &#956; &#945; &#963; &#953; &#957;]. The best texts omit ejn in, and the dative is instrumental, through or by. Rev., through your trespasses. See on <a href='B:470 6:14'>Mat 6:14</a>.<p/>The uncircumcision of your flesh. That sinful, carnal nature of which uncircumcision was the sign, and which was the source of the trespasses. Compare <a href='B:560 2:11'>Eph 2:11</a>.<p/>He quickened together [&#963; &#965; &#957; &#949; &#950; &#969; &#959; &#960; &#959; &#953; &#951; &#963; &#949; &#957;]. Only here and <a href='B:560 2:5'>Eph 2:5</a>. Endowed with a new spiritual life, as ver. 12. This issues in immortal life. Compare <a href='B:560 2:6'>Eph 2:6</a>.<p/>Having forgiven us [&#967; &#945; &#961; &#953; &#963; &#945; &#956; &#949; &#957; &#959; &#962; &#951; &#956; &#953; &#957;]. Freely (cariv grace, free gift), as <a href='B:490 7:42'>Luk 7:42</a>; <a href='B:540 2:7'>2Co 2:7</a>; <a href='B:540 2:10'>2Co 2:10</a>; <a href='B:580 3:13'>Col 3:13</a>. Note the change of pronoun from you to us, believers generally, embracing himself. This change from the second to the first person, or, vice versa, is common in Paul's writings. See ch. <a href='B:580 1:10-13'>Col 1:10-13</a>; <a href='B:580 3:3'>Col 3:3</a>; <a href='B:580 3:4'>Col 3:4</a>; <a href='B:560 2:2'>Eph 2:2</a>; <a href='B:560 2:3'>Eph 2:3</a>; <a href='B:560 2:13'>Eph 2:13</a>; <a href='B:560 2:14'>Eph 2:14</a>; <a href='B:560 4:31'>Eph 4:31</a>; <a href='B:560 4:32'>Eph 4:32</a>.


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Blotting out [&#949; &#958; &#945; &#955; &#949; &#953; &#968; &#945; &#962;]. See on <a href='B:510 3:19'>Act 3:19</a>; compare <a href='B:730 3:5'>Rev 3:5</a>. The simple verb ajleifw means to anoint, see on <a href='B:500 11:2'>Joh 11:2</a>. Hence to besmear. The compounded preposition ejx means completely. The compound verb here is used by Thucydides of whitewashing a wall; <a href='B:130 29:4'>1Ch 29:4</a>, of overlaying walls with gold. The preposition also carries the sense of removal; hence to smear out; to wipe away.<p/>The handwriting [&#964; &#959; &#967; &#949; &#953; &#961; &#959; &#947; &#961; &#945; &#966; &#959; &#957;]. The A. V. has simply translated according to the composition of the noun, ceir hand, grafw to write. Properly an autograph, and specially a note of hand, bond. Compare Tobit 5 3; 9 5. Transcribed, chirographus and chirographon, it appears often in Latin authors, especially in law - books. So Juvenal, of a rascally neighbor, who declares his note of hand void, and the tablets on which it is written as so much useless wood (xvi. 41). Suetonios, of the promise of marriage given by Caligula to Ennia Naevia "under oath and bond" (chirographo, "Caligula," 12).<p/>Of ordinances [&#964; &#959; &#953; &#962; &#948; &#959; &#947; &#956; &#945; &#963; &#953; &#957;]. See on <a href='B:490 2:1'>Luk 2:1</a>. Lit., in ordinances; consisting in, or, as Rev., written in, as suggested by handwriting. As Paul declares this bond to be against us, including both Jews and Gentiles, the reference, while primarily to the Mosaic law, is to be taken in a wider sense, as including the moral law of God in general, which applied to the Gentiles as much as to the Jews. See <a href='B:520 3:19'>Rom 3:19</a>. The law is frequently conceived by Paul with this wider reference, as a principle which has its chief representative in the Mosaic law, but the applications of which are much wider. See on <a href='B:520 2:12'>Rom 2:12</a>. This law is conceived here as a bond, a bill of debt, standing against those who have not received Christ. As the form of error at Colossae was largely Judaic, insisting on the Jewish ceremonial law, the phrase is probably colored by this fact. Compare <a href='B:560 2:15'>Eph 2:15</a>.<p/>Which was contrary to us [&#959; &#951; &#957; &#965; &#960; &#949; &#957; &#945; &#957; &#964; &#953; &#959; &#957; &#951; &#956; &#953; &#957;]. He has just said which was against us (to kaq' hJmwn); which stood to our debit, binding us legally. This phrase enlarges on that idea, emphasizing the hostile character of the bond, as a hindrance. Compare <a href='B:520 4:15'>Rom 4:15</a>; <a href='B:520 5:20'>Rom 5:20</a>; <a href='B:530 14:56'>1Co 14:56</a>; <a href='B:550 3:23'>Gal 3:23</a>. "Law is against us, because it comes like a taskmaster, bidding us do, but neither putting the inclination into our hearts nor the power into our hands. And law is against us, because the revelation of unfulfilled duty is the accusation of the defaulter, and a revelation to him of his guilt. And law is against us, because it comes with threatenings and foretastes of penalty and pain. Thus, as standard, accuser, and avenger it is against us" [&#956; &#945; &#967; &#955; &#945; &#961; &#949; &#957;].<p/>Took it out of the way [&#945; &#965; &#964; &#959; &#951; &#961; &#954; &#949; &#957; &#949; &#954; &#964; &#959; &#965; &#956; &#949; &#963; &#959; &#965;]. Lit., out of the midst.<p/>Nailing it to His cross [&#960; &#961; &#959; &#963; &#951; &#955; &#969; &#963; &#945; &#962; &#945; &#965; &#964; &#959; &#964; &#969; &#963; &#964; &#945; &#965; &#961; &#969;]. Rev., the cross. The verb occurs nowhere else. The law with its decrees was abolished in Christ's death, as if crucified with Him. It was no longer in the midst, in the foreground, as a debtor's obligation is perpetually before him, embarrassing his whole life. Ignatius : "I perceived that ye were settled in unmovable faith, as if nailed [&#954; &#945; &#952; &#951; &#955; &#969; &#956; &#949; &#957; &#959; &#965; &#962;] upon the cross of our Lord Jesus Christ, both in flesh and spirit" (To Smyrna, 1.).


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Having spoiled principalities and powers [&#945; &#960; &#949; &#954; &#948; &#965; &#963; &#945; &#956; &#949; &#957; &#959; &#962; &#964; &#945; &#962; &#945; &#961; &#967; &#945; &#962; &#954; &#945; &#953; &#964; &#945; &#962; &#949; &#958; &#959; &#965; &#963; &#953; &#945; &#962;]. For the verb spoiled, see on putting off, ver. 
<a href='B:580 2:1'>Col 2:1</a><p/>1The principalities and powers are the angelic hosts through whose ministry the law was given. See <a href='B:50 33:2'>Deu 33:2</a>; <a href='B:510 7:53'>Act 7:53</a>; <a href='B:650 2:2'>Heb 2:2</a>; <a href='B:550 3:19'>Gal 3:19</a>. Great importance was attached, in the later rabbinical schools, to the angels who assisted in giving the law; and that fact was not without influence in shaping the doctrine of angelic mediators, one of the elements of the Colossian heresy, which was partly Judaic. This doctrine Paul strikes at in ch. <a href='B:580 1:16'>Col 1:16</a>; <a href='B:580 2:10'>Col 2:10</a>; here, and ver. 18. God put off from himself, when the bond of the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of the law, revealing Christ as the sole mediator, the head of every principality and power (ver. 10). The directness of the gospel ministration, as contrasted with the indirectness of the legal ministration, is touched upon by Paul in <a href='B:550 3:19'>Gal 3:19</a> sqq.; <a href='B:540 3:12'>2Co 3:12</a> sqq.; <a href='B:650 2:2'>Heb 2:2</a>.<p/>He made a show of them [&#949; &#948; &#949; &#953; &#947; &#956; &#945; &#964; &#953; &#963; &#949; &#957;]. Only here and <a href='B:470 1:19'>Mat 1:19</a>, see note. The compound paradeigmatizw to expose to public infamy, is found <a href='B:650 6:6'>Heb 6:6</a>; and deigma example, in <a href='B:720 1:7'>Jud 1:7</a>. The word is unknown to classical Greek. The meaning here is to make a display of, exhibit. He showed them as subordinate and subject to Christ. Compare especially <a href='B:650 1'>Heb 1:0</a>. throughout, where many points of contact with the first two chapters of this epistle will be found.<p/>Openly [&#949; &#957; &#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945;]. Or boldly. See on <a href='B:570 1:8'>Phi 1:8</a>. Not publicly, but as by a bold stroke putting His own ministers, chosen and employed for such a glorious and dignified office, in subjection before the eyes of the world.<p/>Triumphing over them [&#952; &#961; &#945; &#953; &#956; &#946; &#949; &#965; &#963; &#945; &#962; &#945; &#965; &#964; &#959; &#965; &#962;]. See on <a href='B:540 2:14'>2Co 2:14</a>. If we take this phrase in the sense which it bears in that passage, leading in triumph, there seems something incongruous in picturing the angelic ministers of the law as captives of war, subjugated and led in procession. The angels "do His commandments and hearken unto the voice of His word." But while I hold to that explanation in 2 Corinthians, I see no reason why the word may not be used here less specifically in the sense of leading a festal procession in which all share the triumph; the heavenly ministers, though set aside as mediators, yet exulting in the triumph of the one and only Mediator. Even in the figure in 2 Corinthians, the captives rejoice in the triumph. Compare <a href='B:730 19:11'>Rev 19:11</a>. Our knowledge of the word qriambeuw is not so extensive or accurate as to warrant too strict limitations in our definition.<p/>In it [&#949; &#957; &#945; &#965; &#964; &#969;]. The cross. Many expositors, however, render in Him, Christ. This I adopt as harmonizing with the emphatic references to Christ which occur in every verse from 5 to 14; Christ, four times; in Him, four; in whom, two; with Him, three. In it is necessary only if the subject of the sentence is Christ; but the very awkward change of subject from God (quickened us together, ver. 13) is quite unnecessary. God is the subject throughout. 198


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Therefore. Conclusion from the canceling of the bond. The allusions which follow (vers. 16 - 19) are to the practical and theoretical forms of the Colossian error, as in vers. 9 - 15; excessive ritualism, asceticism, and angelic mediation.<p/>Judge [&#954; &#961; &#953; &#957; &#949; &#964; &#969;]. Sit in judgment.<p/>Meat - drink [&#946; &#961; &#969; &#963; &#949; &#953; - &#960; &#959; &#963; &#949; &#953;]. Properly, eating, drinking, as <a href='B:530 8:4'>1Co 8:4</a>; but the nouns are also used for that which is eaten or drunk, as <a href='B:500 4:32'>Joh 4:32</a> (see note); <a href='B:500 6:27'>Joh 6:27</a>; <a href='B:500 6:55'>Joh 6:55</a>; <a href='B:520 14:17'>Rom 14:17</a>. For the subject - matter compare <a href='B:520 14:17'>Rom 14:17</a>; <a href='B:530 8:8'>1Co 8:8</a>; <a href='B:650 9:10'>Heb 9:10</a>, and note on <a href='B:480 7:19'>Mar 7:19</a>. The Mosaic law contained very few provisions concerning drinks. See <a href='B:30 10:9'>Lev 10:9</a>; <a href='B:30 11:34'>Lev 11:34</a>; <a href='B:30 11:36'>Lev 11:36</a>; <a href='B:40 6:3'>Num 6:3</a>. Hence it is probable that the false teachers had extended the prohibitions as to the use of wine to all Christians. The Essenes abjured both wine and animal food. In respect [&#949; &#957; &#956; &#949; &#961; &#949; &#953;]. See on <a href='B:540 3:10'>2Co 3:10</a>. Lit., in the division or category.<p/>Holyday [&#949; &#959; &#961; &#964; &#951; &#962;]. Festival or feast - day. The annual festivals. The word holyday is used in its earlier sense of a sacred day.<p/>New moon [&#957; &#959; &#965; &#956; &#951; &#957; &#953; &#945; &#962;]. Only here in the New Testament. The monthly festivals. The festival of the new moon is placed beside the Sabbath, <a href='B:290 1:13'>Isa 1:13</a>; <a href='B:330 46:1'>Eze 46:1</a>. The day was celebrated by blowing of trumpets, special sacrifices, feasting, and religious instruction. Labor was suspended, and no national or private fasts were permitted to take place. The authorities were at great pains to fix accurately the commencement of the month denoted by the appearance of the new moon. Messengers were placed on commanding heights to watch the sky, and as soon as the new moon appeared, they hastened to communicate it to the synod, being allowed even to travel on the Sabbath for this purpose. The witnesses were assembled and examined, and when the judges were satisfied the president pronounced the words it is sanctified, and the day was declared new moon.<p/>Sabbath days [&#963; &#945; &#946; &#946; &#945; &#964; &#969; &#957;]. The weekly festivals. Rev., correctly, day, the plural being used for the singular. See on <a href='B:490 4:31'>Luk 4:31</a>; <a href='B:510 20:7'>Act 20:7</a>. The plural is only once used in the New Testament of more than a single day (<a href='B:510 17:2'>Act 17:2</a> ). The same enumeration of sacred seasons occurs 1Ch 33:31; <a href='B:140 2:4'>2Ch 2:4</a>; <a href='B:140 31:3'>2Ch 31:3</a>; <a href='B:330 45:17'>Eze 45:17</a>; <a href='B:350 2:11'>Hos 2:11</a>.


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Which are. Explanatory. Seeing they are. Referring to all the particulars of ver. 16.<p/>Shadow of things to come. Shadow, not sketch or outline, as is shown by body following. The Mosaic ritual system was to the great verities of the Gospel what the shadow is to the man, a mere general type or resemblance.<p/>The body is Christ 's. The substance belongs to the Christian economy. It is derived from Christ, and can be realized only through union with Him.


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Beguile of reward [&#954; &#945; &#964; &#945; &#946; &#961; &#945; &#946; &#949; &#965; &#949; &#964; &#969;]. Only here in the New Testament. From kata against, brabeuw to act as a judge or umpire. Hence to decide against one, or to declare him unworthy of the prize. Bishop Lightfoot's rendering rob you of your prize, adopted by Rev., omits the judicial idea, 199 which, however, I think must be retained, in continuation of the idea of judgment in ver. 16, "let no man judge," etc. The attitude of the false teachers would involve their sitting in judgment as to the future reward of those who refused their doctrine of angelic mediation. Paul speaks from the standpoint of their claim.<p/>In a voluntary humility [&#952; &#949; &#955; &#969; &#957; &#949; &#957; &#964; &#945; &#960; &#949; &#953; &#957; &#959; &#966; &#961; &#959; &#963; &#965; &#957; &#951;]. Render delighting in humility. This rendering is well supported by Septuagint usage. See <a href='B:90 18:22'>1Sa 18:22</a>; <a href='B:100 14:26'>2Sa 14:26</a>; <a href='B:110 10:9'>1Ki 10:9</a>; <a href='B:140 9:8'>2Ch 9:8</a>; <a href='B:140 9:200'>2Ch 9:200</a> It falls in, in the regular participial series, with the other declarations as to the vain conceit of the teachers; signifying not their purpose or their wish to deprive the Christians of their reward, but their vain enthusiasm for their false doctrine, and their conceited self - complacency which prompted them to sit as judges. The worship of angels involved a show of humility, an affectation of superior reverence for God, as shown in the reluctance to attempt to approach God otherwise than indirectly : in its assumption that humanity, debased by the contact with matter, must reach after God through successive grades of intermediate beings. For humility, see on <a href='B:470 11:29'>Mat 11:29</a>.<p/>Worship of angels [&#952; &#961; &#951; &#963; &#954; &#949; &#953; &#945;]. See on religious, <a href='B:660 1:26'>Jas 1:26</a>. Defining the direction which their humility assumed. The usage of the Septuagint and of the New Testament limits the meaning to the external aspects of worship. Compare <a href='B:510 26:5'>Act 26:5</a>; <a href='B:660 1:27'>Jas 1:27</a>.<p/>Intruding [&#949; &#956; &#946; &#945; &#964; &#949; &#965; &#969; &#957;]. Rev., dwelling in. Only here in the New Testament. It is used in three senses : 1. To step in or upon, thence to haunt or frequent. So Aeschylus : "A certain island which Pan frequents on its beach" (" Persae, " 449). 2. To invade. So in Apocrypha, 1 Macc. 12 25; 13 20; 14 31; 14 40. 3. To enter into for examination; to investigate or discuss a subject. So 2 Macc. 2 30, and so Philo, who compares truth - seekers to well - diggers. Patristic writers use it of searching the heart, and of investigating divine mysteries. Byzantine lexicographers explain it by zhtew to seek; ejxereunaw to track out; skopew to consider. In this last sense the word is probably used here of the false teachers who professed to see heavenly truth in visions, and to investigate and discuss philosophically the revelation they had received.<p/>Which he hath not seen. Not must be omitted : which he imagines or professes that he has seen in vision. Ironical. "If, as we may easily imagine, these pretenders were accustomed to say with an imposing and mysterious air, 'I have seen, ah! I have seen, ' - in relating alleged visions of heavenly things, the Colossians would understand the reference well enough" (Findlay).<p/>Vainly puffed up [&#949; &#953; &#954; &#951; &#966; &#965; &#963; &#953; &#959; &#965; &#956; &#949; &#957; &#959; &#962;]. Vainly characterizes the emptiness of such pretension; puffed up, the swelling intellectual pride of those who make it. See on <a href='B:530 4:6'>1Co 4:6</a>; and compare <a href='B:530 8:1'>1Co 8:1</a>. The humility is thus characterized as affected, and the teachers as charlatans.<p/>By his fleshly mind [&#965; &#960; &#959; &#964; &#959; &#965; &#957; &#959; &#959; &#962; &#964; &#951; &#962; &#963; &#945; &#961; &#954; &#959; &#962; &#945; &#965; &#964; &#959; &#965;]. Lit., by the mind of his flesh. The intellectual faculty in its moral aspects as determined by the fleshly, sinful nature. See on <a href='B:520 8:23'>Rom 8:23</a>. Compare <a href='B:520 7:22-25'>Rom 7:22-25</a>; <a href='B:520 8:7'>Rom 8:7</a>. The teachers boasted that they were guided by the higher reason. Paul describes their higher reason as carnal. 201


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Holding the head [&#954; &#961; &#945; &#964; &#969; &#957; &#964; &#951; &#957; &#954; &#949; &#966; &#945; &#955; &#951; &#957;]. Holding by or fast, as commonly in the New Testament. Compare Sophocles : "If thou art to rule [&#945; &#961; &#958; &#949; &#953; &#962;] this land, even as thou holdest it (krateiv" Oedipus Tyrannus, " 54). The head, Christ as contrasted with the angelic mediators.<p/>From whom [&#949; &#958; &#959; &#965;]. Fixing the personal reference of the head to Christ. Compare <a href='B:560 4:16'>Eph 4:16</a>.<p/>By joints and bands [&#948; &#953; &#945; &#964; &#969; &#957; &#945; &#966; &#969; &#957; &#954; &#945; &#953; &#963; &#965; &#957; &#948; &#949; &#963; &#956; &#969; &#957;]. Joints [&#945; &#966; &#969; &#957;] only here and <a href='B:560 4:16'>Eph 4:16</a>. The word means primarily touching, and is used in classical Greek of the touch upon harpstrings, or the grip of a wrestler. Not quite the same as joints in the sense of the parts in contact, but the relations between the adjacent parts. The actual connection is expressed by bands 202 or ligaments.<p/>Ministered [&#949; &#960; &#953; &#967; &#959; &#961; &#951; &#947; &#959; &#965; &#956; &#949; &#957; &#959; &#957;]. See on add, <a href='B:680 1:5'>2Pe 1:5</a>. Rev., supplied. Knit together. See on ver. 2. "The discoveries of modern physiology have invested the apostle's language with far greater distinctness and force than it can have worn to his own contemporaries. Any exposition of the nervous system more especially reads like a commentary on the image of the relations between the body and the head. At every turn we meet with some fresh illustration which kindles it with a flood of light. The volition communicated from the brain to the limbs, the sensations of the extremities telegraphed back to the brain, the absolute mutual sympathy between the head and the members, the instantaneous paralysis ensuing, on the interruption of continuity, all these add to the completeness and life of the image" (Lightfoot).


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Ye be dead [&#945; &#960; &#949; &#952; &#945; &#957; &#949; &#964; &#949;]. Rev., more correctly, ye died; the aorist tense indicating a definite event. Paul uses the word died in many different relations, expressing that with which death dissolves the connection. Thus, died unto sin, unto self, unto the law, unto the world.<p/>Rudiments of the world. Elementary teachings and practices the peculiar sphere of which is the world. World [&#954; &#959; &#963; &#956; &#959; &#965;] has its ethical sense, the sum - total of human life in the ordered world, considered apart from, alienated from, and hostile to God, and of the earthly things which seduce from God. See on <a href='B:500 1:9'>Joh 1:9</a>.<p/>Are ye subject to ordinances [&#948; &#959; &#947; &#956; &#945; &#964; &#953; &#950; &#949; &#963; &#952; &#949;]. Only here in the New Testament. Rev., subject yourselves. Better passive, as emphasizing spiritual bondage. Why do ye submit to be dictated to? See on <a href='B:530 1:22'>1Co 1:22</a>, where the imperious attitude of the Jews appears in their demanding credentials of the Gospel as sole possessors of the truth. The ordinances include both those of the law and of philosophy.


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Touch - taste - handle [&#945; &#968; &#951; - &#947; &#949; &#965; &#963; &#951; - &#952; &#953; &#947; &#951; &#962;]. %Aptomai, A. V., touch, is properly to fasten one's self to or cling to. So <a href='B:500 20:17'>Joh 20:17</a> (note). Frequently rendered touch in the New Testament, and used in most cases of Christ's touching or being touched by the diseased. To get hands on so as to injure, <a href='B:690 5:18'>1Jn 5:18</a>. To have intercourse with, <a href='B:530 7:1'>1Co 7:1</a>; <a href='B:540 6:17'>2Co 6:17</a>. Thus, in every case, the contact described exerts a modifying influence, and a more permanent contact or effect of contact is often implied than is expressed by touch. "The idea of a voluntary or conscious effort is often involved." No single English word will express all these phases of meaning. Handle comes, perhaps, as near as any other, especially in its sense of treatment, as when we say that a speaker or writer handles a subject; or that a man is roughly handled by his enemies. This wider and stronger sense does not attach to qigganein A. V., handl


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Be risen [&#963; &#965; &#957; &#951; &#947; &#949; &#961; &#952; &#951; &#964; &#949;]. Rev., correctly, were raised. See ch. <a href='B:580 2:12'>Col 2:12</a>. In their baptism in which they died (ch. 2 20). Compare <a href='B:520 6:2'>Rom 6:2</a> sqq. Sitteth [&#949; &#963; &#964; &#953; &#957; &#954; &#945; &#952; &#951; &#956; &#949; &#957; &#959; &#962;]. According to the A. V. the literal rendering would be is sitting. Is, however, must be taken separately; where Christ is, seated. Seated is a secondary predicate, as hidden in ch. 2 3. Compare <a href='B:560 2:4-6'>Eph 2:4-6</a>; <a href='B:730 3:21'>Rev 3:21</a>.


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Set your affection [&#966; &#961; &#959; &#957; &#949; &#953; &#964; &#949;]. Lit., be minded, think. As Rev., set your mind. Seek marks the practical striving; set your mind, the inward impulse and disposition. Both must be directed at things above. "You must not only seek heaven, you must think heaven" (Lightfoot). Compare <a href='B:570 3:19'>Phi 3:19</a>; <a href='B:570 3:20'>Phi 3:20</a>.


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Ye are dead [&#945; &#960; &#949; &#952; &#945; &#957; &#949; &#964; &#949;]. Rev., correctly, ye died, as ch. 2 20. Is hid [&#954; &#949; &#954; &#961; &#965; &#960; &#964; &#945; &#953;]. Your new spiritual life is no longer in the sphere of the earthly and sensual, but is with the life of the risen Christ, who is unseen with God. Compare <a href='B:570 3:20'>Phi 3:20</a>.


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Who is our life [&#950; &#969; &#951;]. See on <a href='B:500 1:4'>Joh 1:4</a>. The life is not only with Christ, it is Christ. Compare <a href='B:500 14:6'>Joh 14:6</a>; <a href='B:540 4:10'>2Co 4:10</a>; <a href='B:540 4:11'>2Co 4:11</a>; <a href='B:690 5:11'>1Jn 5:11</a>; <a href='B:690 5:12'>1Jn 5:12</a>. For the change of person, our for your, see on ch. <a href='B:580 2:13'>Col 2:13</a>.<p/>Shall appear [&#966; &#945; &#957; &#949; &#961; &#969; &#952; &#951;]. Rev., correctly, shall be manifested. Compare <a href='B:690 3:2'>1Jn 3:2</a>, note. See on <a href='B:520 3:21'>Rom 3:21</a>.<p/>In glory. Compare <a href='B:520 8:17'>Rom 8:17</a>.


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Mortify [&#957; &#949; &#954; &#961; &#969; &#963; &#945; &#964; &#949;]. Only here, <a href='B:520 4:19'>Rom 4:19</a>; <a href='B:650 11:12'>Heb 11:12</a>. Mortify is used in its literal sense of put to death.<p/>So Erasmus : "Christ was mortified and killed." And Shakespeare :<p/>"- his wildness mortified in him, Seemed to die too."<p/>"I Henry v, 1, 26"<p/>Members [&#956; &#949; &#955; &#951;]. See on <a href='B:520 6:13'>Rom 6:13</a>. The physical members, so far as they are employed in the service of sin. The word falls in with the allusions to bodily austerities in ch. 2.<p/>Which are upon the earth. Compare ver. 2. The organs of the earthly and sensuous life.<p/>Fornication, etc. In apposition with members, denoting the modes in which the members sinfully exert themselves.<p/>Inordinate affection, evil concupiscence [&#960; &#945; &#952; &#959; &#962;, &#949; &#960; &#953; &#952; &#965; &#956; &#953; &#945; &#957; &#954; &#945; &#954; &#951; &#957;]. See on <a href='B:520 1:26'>Rom 1:26</a>.<p/>And covetousness [&#954; &#945; &#953; &#960; &#955; &#949; &#959; &#957; &#949; &#958; &#953; &#945; &#957;]. And has a climactic force; and especially; see on <a href='B:520 1:29'>Rom 1:29</a>.<p/>Which is [&#951; &#964; &#953; &#962; &#949; &#963; &#964; &#953; &#957;]. The compound relative, explanatory and classifying. Seeing it stands in the category of. Compare <a href='B:560 5:5'>Eph 5:5</a>. Idolatry. See on <a href='B:530 5:10'>1Co 5:10</a>.


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Wrath - cometh. Compare <a href='B:520 1:18'>Rom 1:18</a>. The present tense denotes the certainty of the future event, as <a href='B:470 17:11'>Mat 17:11</a>; <a href='B:500 4:21'>Joh 4:21</a>. The best texts omit upon the children of disobedience.


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In the which [&#949; &#957; &#959; &#953; &#962;]. The omission of upon the children, etc., necessitates the reference to which things (ver. 6) Otherwise we might render among whom.<p/>Walked - lived. Walked, referring to their practice, lived, to their condition. Their conduct and their condition agreed. Compare <a href='B:550 5:25'>Gal 5:25</a>.


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Put off [&#945; &#960; &#959; &#952; &#949; &#963; &#952; &#949;]. Compare <a href='B:520 13:12'>Rom 13:12</a>; <a href='B:560 4:22'>Eph 4:22</a>; <a href='B:560 4:25'>Eph 4:25</a>; <a href='B:650 12:1'>Heb 12:1</a>; <a href='B:660 1:21'>Jas 1:21</a>; <a href='B:670 2:1'>1Pe 2:1</a>.<p/>Anger, wrath [&#959; &#961; &#947; &#951; &#957;, &#952; &#965; &#956; &#959; &#957;]. See on <a href='B:500 3:36'>Joh 3:36</a>.<p/>Malice [&#954; &#945; &#954; &#953; &#945; &#957;]. See on naughtiness, <a href='B:660 1:21'>Jas 1:21</a>.<p/>Blasphemy [&#946; &#955; &#945; &#963; &#966; &#951; &#956; &#953; &#945; &#957;]. See on <a href='B:480 7:22'>Mar 7:22</a>. Compare <a href='B:520 3:8'>Rom 3:8</a>; <a href='B:520 14:16'>Rom 14:16</a>; <a href='B:530 4:13'>1Co 4:13</a>; <a href='B:560 4:31'>Eph 4:31</a>. Rev. railing.<p/>Filthy communication [&#945; &#953; &#963; &#967; &#961; &#959; &#955; &#959; &#947; &#953; &#945; &#957;]. Only here in the New Testament. Not merely filthy talking, as A. V., but foul - mouthed abuse. Rev., shameful speaking.<p/>Out of your mouth. Construe with the preceding word. As ch. 2 20 - 22 suggests Christ's words in <a href='B:470 14:1-20'>Mat 14:1-20</a>, this phrase suggests <a href='B:470 14:11'>Mat 14:11</a>; <a href='B:470 14:18'>Mat 14:18</a>.


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Seeing that ye have put off [&#945; &#960; &#949; &#954; &#948; &#965; &#963; &#945; &#956; &#949; &#957; &#959; &#953;]. See on ch. <a href='B:580 2:15'>Col 2:15</a>. The old man. See on <a href='B:520 6:6'>Rom 6:6</a>.


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New [&#957; &#949; &#959; &#957;]. See on <a href='B:470 26:29'>Mat 26:29</a>. Compare <a href='B:560 5:24'>Eph 5:24</a>. Is renewed [&#945; &#957; &#945; &#954; &#945; &#953; &#957; &#959; &#965; &#956; &#949; &#957; &#959; &#957;]. Rev., better, giving the force of the present participle, is being renewed : in process of continuous renewal. The word kainov new, which enters into the composition of the verb, gives the idea of quality. Compare <a href='B:540 4:16'>2Co 4:16</a>, and the contrast in <a href='B:560 4:22'>Eph 4:22</a>.<p/>In knowledge [&#949; &#953; &#962; &#949; &#960; &#953; &#947; &#957; &#969; &#963; &#953; &#957;]. Rev., correctly, unto knowledge, the end to which the renewal tended. Compare <a href='B:560 4:13'>Eph 4:13</a>.<p/>After the image. Construe with renewed. Compare <a href='B:560 4:24'>Eph 4:24</a>, and see <a href='B:10 1:26'>Gen 1:26</a>; <a href='B:10 1:27'>Gen 1:27</a>.<p/>Where there is [&#959; &#960; &#959; &#965; &#949; &#957; &#953;]. Where, in the renewed condition; there is, better, as Rev., can be : eni strengthened from ejn in signifies not merely the fact but the impossibility : there is no room for.<p/>Greek, Jew, etc. Compare <a href='B:550 3:28'>Gal 3:28</a>. National, ritual, intellectual, and social diversities are specified. The reference is probably shaped by the conditions of the Colossian church, where the form of error was partly Judaistic and ceremonial, insisting on circumcision; where the pretense of superior knowledge affected contempt for the rude barbarian, and where the distinction of master and slave had place as elsewhere.<p/>Circumcision. For the circumcised. So <a href='B:520 4:12'>Rom 4:12</a>; <a href='B:560 2:11'>Eph 2:11</a>; <a href='B:570 3:3'>Phi 3:3</a>.<p/>Barbarian, Scythian. See on <a href='B:530 14:11'>1Co 14:11</a>. The distinction is from the Greek and Roman point of view, where the line is drawn by culture, as between the Jew and the Greek it was drawn by religious privilege. From the former stand - point the Jew ranked as a barbarian. Scythian. "More barbarous than the barbarians" (Bengel). Hippocrates describes them as widely different from the rest of mankind, and like to nothing but themselves, and gives an absurd description of their physical peculiarities. Herodotus describes them as living in wagons, offering human sacrifices, scalping and sometimes flaying slain enemies, drinking their blood, and using their skulls for drinking - cups. When a king dies, one of his concubines is strangled and buried with him, and, at the close of a year, fifty of his attendants are strangled, disemboweled, mounted on dead horses, and left in a circle round his tomb. 203 The Scythians passed through Palestine on their road to Egypt, B. C. 600, and a trace of their invasion is supposed to have existed in the name Scythopolis, by which Beth Shean 204 was known in Christ's time. Ezekiel apparently refers to them (xxxviii., 39.) under the name Gog, which reappears in Revelation. See on <a href='B:730 20:8'>Rev 20:8</a>; <a href='B:730 20:2'>Rev 20:2</a>; <a href='B:730 20:5'>Rev 20:5</a> Bowels of mercies [&#963; &#960; &#955; &#945; &#947; &#967; &#957; &#945; &#959; &#953; &#954; &#964; &#953; &#961; &#956; &#959; &#965;]. See on <a href='B:670 3:8'>1Pe 3:8</a>; <a href='B:540 1:3'>2Co 1:3</a>. Rev., a heart of compassion.<p/>Kindness [&#967; &#961; &#951; &#963; &#964; &#959; &#964; &#951; &#964; &#945;]. See on <a href='B:520 3:12'>Rom 3:12</a>.<p/>Meekness [&#960; &#961; &#945; &#965; &#964; &#951; &#964; &#945;]. See on <a href='B:470 5:5'>Mat 5:5</a>.<p/>Long - suffering [&#956; &#945; &#954; &#961; &#959; &#952; &#965; &#956; &#953; &#945; &#957;]. See on <a href='B:660 5:7'>Jas 5:7</a>.


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One another - one another [&#945; &#955; &#955; &#951; &#955; &#969; &#957; - &#949; &#945; &#965; &#964; &#959; &#953; &#962;]. Lit., one another - yourselves. For a similar variation of the pronoun see <a href='B:560 4:32'>Eph 4:32</a>; <a href='B:670 4:8-10'>1Pe 4:8-10</a>. The latter pronoun emphasizes the fact that they are all members of Christ's body - everyone members one of another - so that, in forgiving each other they forgive themselves. Quarrel [&#956; &#959; &#956; &#966; &#951; &#957;]. Only here in the New Testament. Cause of blame. Rev., complaint. The A. V. uses quarrel in its earlier sense of cause of complaint. So Shakespeare :<p/>"The lady Beatrice hath a quarrel to you." " Much Ado, " 2, 1.<p/>"Against whom comest thou, and what's thy quarrel?" " Richard ii, " 1, 3, 33.<p/>Holinshed : "He thought he had a good quarrel to attack him." It was used of a plaintiff's action at law, like the Latin querela.


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Above all (ejpi pasin). According to the metaphor of the garment. Over all, like an upper garment, put on, etc.<p/>Charity. See on <a href='B:530 13:1'>1Co 13:1</a>.<p/>Bond of perfectness [&#963; &#965; &#957; &#948; &#949; &#963; &#956; &#959; &#962; &#964; &#951; &#962; &#964; &#949; &#955; &#949; &#953; &#959; &#964; &#951; &#964; &#959; &#962;]. Love embraces and knits together all the virtues. Teleiothv perfectness is a collective idea, a result of combination, to which bond is appropriate. Compare Plato : "But two things cannot be held together without a third; they must have some bond of union. And the fairest bond is that which most completely fuses and is fused into the things which are bound" (" Timaeus, " 31).


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Peace of Christ. Which comes from Christ. See <a href='B:500 14:27'>Joh 14:27</a>; <a href='B:560 2:14'>Eph 2:14</a>.<p/>Rule [&#946; &#961; &#945; &#946; &#949; &#965; &#949; &#964; &#969;]. Lit., be umpire. Only here in the New Testament. See on ch. <a href='B:580 2:18'>Col 2:18</a>. The previous references to occasions for meekness, long - suffering, forbearance, forgiveness, etc., indicate a conflict of passions and motives in the heart. Christ is the one who adjusts all these, so that the metaphorical sense is appropriate, as in ch. 2 18.<p/>Called in one body. See <a href='B:560 4:4'>Eph 4:4</a>. So that ye are in one body according to your call.


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The word of Christ. The only occurrence of the phrase. The word spoken by Christ.<p/>Richly. See on <a href='B:520 2:4'>Rom 2:4</a>, and compare ch. 1 27.<p/>In all wisdom. Some connect with the preceding words, others with the following - in all wisdom, teaching, etc. The latter seems preferable, especially in view of ch. 1 28, where the phrase occurs teaching and admonishing in all wisdom; because the adverb richly forms an emphatic qualification of dwell in, and so appropriately terminates the clause; and because the whole passage is thus more symmetrical. "Dwell in has its single adverb richly, and is supported and expanded by two coordinate participial clauses, each of which has its spiritual manner or element of action (in all wisdom, in grace) more exactly defined" (Ellicott).<p/>Admonishing. See on ch. <a href='B:580 1:28'>Col 1:28</a>. The participles teaching and admonishing are used as imperatives, as <a href='B:520 12:9-13'>Rom 12:9-13</a>; <a href='B:520 12:16-19'>Rom 12:16-19</a>; <a href='B:560 4:2'>Eph 4:2</a>; <a href='B:560 4:3'>Eph 4:3</a>; <a href='B:650 13:5'>Heb 13:5</a>; <a href='B:670 3:1'>1Pe 3:1</a>; <a href='B:670 3:7'>1Pe 3:7</a>; <a href='B:670 3:9'>1Pe 3:9</a>; <a href='B:670 3:16'>1Pe 3:16</a>.<p/>One another [&#949; &#945; &#965; &#964; &#959; &#965; &#962;]. Yourselves. See on ver. 13.<p/>Psalms. See the parallel passage, <a href='B:560 5:19'>Eph 5:19</a>. A psalm was originally a song accompanied by a stringed instrument. See on <a href='B:530 14:15'>1Co 14:15</a>. The idea of accompaniment passed away in usage, and the psalm, in New - Testament phraseology, is an Old - Testament psalm, or a composition having that character. A hymn is a song of praise, and a song [&#969; &#948; &#951; &#959; &#948; &#949;] is the general term for a song of any kind. Hymns would probably be distinctively Christian. It is supposed by some that Paul embodies fragments of hymns in his epistles, as <a href='B:530 13'>1Co 13:0</a>; <a href='B:560 5:14'>Eph 5:14</a>; <a href='B:610 3:16'>1Ti 3:16</a>; <a href='B:620 2:11-14'>2Ti 2:11-14</a>; <a href='B:660 1:17'>Jas 1:17</a>, and <a href='B:730 1:5'>Rev 1:5</a>; <a href='B:730 1:6'>Rev 1:6</a>; <a href='B:730 14:3'>Rev 14:3</a>, are also supposed to be of this character. In both instances of his use of wjdh song, Paul adds the term spiritual. The term may, as Trench suggests, denote sacred poems which are neither psalms nor hymns, as Herbert's "Temple," or Keble's "Christian Year." 206 This is the more likely, as the use of these different compositions is not restricted to singing nor to public worship. They are to be used in mutual christian teaching and admonition.<p/>With grace [&#949; &#957; &#964; &#951; &#967; &#945; &#961; &#953; &#964; &#953;]. Lit., the grace. The article limits the meaning to the grace of God. With grace begins the second participial clause.


text:
In the name. See on <a href='B:470 28:19'>Mat 28:19</a>.<p/>Giving thanks. Notice the emphasis on the duty of thanksgiving placed at the close of the exhortations. See ch. <a href='B:580 1:12'>Col 1:12</a>; <a href='B:580 2:7'>Col 2:7</a>; <a href='B:580 3:15'>Col 3:15</a>; <a href='B:580 4:2'>Col 4:2</a>.


text:
Wives, etc. Compare the parallel passages, <a href='B:560 5:22'>Eph 5:22</a> - vi. 9. See also 1Pe 2:18 - iii. 7; <a href='B:630 2:1-5'>Tit 2:1-5</a>.<p/>Is fit [&#945; &#957; &#951; &#954; &#949; &#957;]. See on <a href='B:570 1:8'>Phi 1:8</a>. The imperfect tense, was fitting, or became fitting, points to the time of their entrance upon the christian life. Not necessarily presupposing that the duty remained unperformed.<p/>Lightfoot illustrates by ought, the past tense of owed, and says, "the past tense perhaps implies an essential a priori obligation."<p/>In the Lord. Connect with is fitting, and compare well - pleasing in the Lord, ver. 20.


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Be not bitter [&#956; &#951; &#960; &#953; &#954; &#961; &#945; &#953; &#957; &#949; &#963; &#952; &#949;]. Lit., be not embittered. Used only here by Paul. Elsewhere only in Revelation. The compounds parapikrainw to exasperate, and parapikrasmov provocation, occur only in <a href='B:650 3:16'>Heb 3:16</a>; <a href='B:650 3:8'>Heb 3:8</a>; <a href='B:650 3:15'>Heb 3:15</a>. Compare <a href='B:560 4:31'>Eph 4:31</a>.


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This is well pleasing. Expanded in <a href='B:560 6:2'>Eph 6:2</a>; <a href='B:560 6:3'>Eph 6:3</a>. Unto the Lord should be in the Lord.


text:
Provoke to anger [&#949; &#961; &#949; &#952; &#953; &#950; &#949; &#964; &#949;]. Only here and <a href='B:540 9:2'>2Co 9:2</a>, where it is used of stirring up to good works. To anger is added by A. V. Be discouraged (ajqumwsin). Only here in the New Testament. Lose heart, or become dispirited.


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Masters [&#954; &#965; &#961; &#953; &#959; &#953; &#962;]. See on Lord, <a href='B:680 2:1'>2Pe 2:1</a>, and <a href='B:470 21:3'>Mat 21:3</a>. Kuriov Lord and despothv master came to be used interchangeably in the New Testament, though originally the latter involved such authority as is implied in our use of despot, or in the relation of a master to a slave. The Greeks applied despothv only to the gods.<p/>With eye - service [&#949; &#957; &#959; &#966; &#952; &#945; &#955; &#956; &#959; &#948; &#959; &#965; &#955; &#949; &#953; &#945; &#953; &#962;]. Only here and <a href='B:560 6:6'>Eph 6:6</a>. The word seems to have been coined by Paul.<p/>Men pleasers [&#945; &#957; &#952; &#961; &#969; &#960; &#945; &#961; &#949; &#963; &#954; &#959; &#953;]. Only here and <a href='B:560 6:6'>Eph 6:6</a>.<p/>Compare Plato : "And this art he will not attain without a great deal of trouble, which a good man ought to undergo, not for the sake of speaking and acting before men, but in order that he may be able to say what is acceptable to God, and always to act acceptably to Him as far as in him lies. For there is a saying of wiser men than ourselves, that a man of sense should not try to please his fellow - servants (at least this should not be his first object), but his good and noble masters" " Phaedrus, " 273).<p/>Singleness [&#945; &#960; &#955; &#959; &#964; &#951; &#964; &#953;]. See on <a href='B:520 12:8'>Rom 12:8</a>. Without duplicity or doubleness.<p/>Fearing the Lord [&#964; &#959; &#957; &#954; &#965; &#961; &#953; &#959; &#957;]. The one Master contrasted with the masters [&#954; &#965; &#961; &#953; &#959; &#953; &#962;] according to the flesh. The parallel in <a href='B:560 6:5'>Eph 6:5</a>, has as unto Christ.


text:
Ye do - do it [&#960; &#959; &#953; &#951; &#964; &#949; - &#949; &#961; &#947; &#945; &#950; &#949; &#963; &#952; &#949;]. Rev., correctly, ye do - work; the latter being the stronger term as opposed to idleness. See on <a href='B:660 2:9'>Jas 2:9</a>. An idle man may do. Compare ejrgasia diligence, <a href='B:490 12:58'>Luk 12:58</a>. Heartily [&#949; &#954; &#968; &#965; &#967; &#951; &#962;]. Lit., from the soul. With a personal interest. Note that the apostle uses both heart (kardiav, ver. 22) and soul [&#968; &#965; &#967; &#951; &#962;]; and in <a href='B:560 6:7'>Eph 6:7</a>, adds met' eujnoiav with good disposition (A. V., good will). See on <a href='B:520 11:3'>Rom 11:3</a>; <a href='B:520 7:23'>Rom 7:23</a>; <a href='B:520 1:21'>Rom 1:21</a>. Compare sumyucoi of one accord, <a href='B:570 2:2'>Phi 2:2</a>; ijsoyucon like - minded, <a href='B:570 2:20'>Phi 2:20</a>; mia yuch with one mind, <a href='B:570 1:27'>Phi 1:27</a>.


text:
Of the inheritance. Which consists or is in the inheritance. Compare the similar construction, ch <a href='B:580 1:12'>Col 1:12</a>. See <a href='B:470 21:35-38'>Mat 21:35-38</a>, where the doulov bond - servant and the klhronomov heir are contrasted; and <a href='B:520 8:15-17'>Rom 8:15-17</a>; <a href='B:550 4:1-7'>Gal 4:1-7</a>.<p/>For ye serve [&#947; &#945; &#961; &#948; &#959; &#965; &#955; &#949; &#965; &#949; &#964; &#949;]. Omit for. Some take the verb as imperative, serve ye; but the indicative is better as explaining from the Lord.


text:
He that doeth wrong [&#959; &#945; &#948; &#953; &#954; &#969; &#957;]. Compare <a href='B:570 1:18'>Phi 1:18</a>. The reference is primarily to the slave; but the following clause extends it to the master. If the slave do wrong, he shall be punished; but the master who does wrong will not be excused, for there is no respect of persons. Tychicus, who carried this letter to Colossae, carried at the same time the letter to Philemon, and escorted Onesimns to his master.<p/>Shall 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:560 6:8'>Eph 6:8</a>. Respect of persons. See on <a href='B:660 2:1'>Jas 2:1</a>. In the Old Testament it has, more commonly, a good sense, of kindly reception, favorable regard. In the New Testament always a bad sense, which came to it through the meaning of mask which attached to proswpon face.


text:
Masters, etc. The best texts attach this verse to the preceding chapter. Render [&#960; &#945; &#961; &#949; &#967; &#949; &#963; &#952; &#949;]. The Greek implies on your part.<p/>Equal [&#964; &#951; &#957; &#953; &#963; &#959; &#964; &#951; &#964; &#945;]. Lit., the equality. Not equality of condition, but the brotherly equality growing out of the Christian relation in which there is neither bond nor free. See on <a href='B:570 1:16'>Phi 1:16</a>.


text:
Continue [&#960; &#961; &#959; &#963; &#954; &#945; &#961; &#964; &#949; &#961; &#949; &#953; &#964; &#949;]. See on <a href='B:510 1:14'>Act 1:14</a>. Compare <a href='B:510 2:42'>Act 2:42</a>; <a href='B:510 2:46'>Act 2:46</a>; <a href='B:510 6:4'>Act 6:4</a>; <a href='B:520 12:12'>Rom 12:12</a>; <a href='B:520 13:6'>Rom 13:6</a>; <a href='B:590 5:17'>1Th 5:17</a>. Rev., correctly, continue steadfastly.<p/>Watching [&#947; &#961; &#951; &#947; &#959; &#961; &#959; &#965; &#957; &#964; &#949; &#962;]. See on <a href='B:480 13:35'>Mar 13:35</a>; <a href='B:670 5:8'>1Pe 5:8</a>. In <a href='B:560 6:18'>Eph 6:18</a>, ajgrupnountev watching is used, on which see <a href='B:480 13:33'>Mar 13:33</a>. Therein [&#949; &#957; &#945; &#965; &#964; &#951;]. In prayer. Compare thereunto, <a href='B:560 6:18'>Eph 6:18</a>.


text:
Door of utterance (quran tou logou). Rev., better, a door for the world. Compare <a href='B:530 16:9'>1Co 16:9</a>; <a href='B:540 2:12'>2Co 2:12</a>; <a href='B:730 3:8'>Rev 3:8</a>. See also entering in, <a href='B:590 1:9'>1Th 1:9</a>; <a href='B:590 2:1'>1Th 2:1</a>. And the parallel passage, <a href='B:560 6:19'>Eph 6:19</a>. There may be an allusion to a release from imprisonment.


text:
That I may make it manifest [&#953; &#957; &#945; &#966; &#945; &#957; &#949; &#961; &#969; &#963; &#969;]. Compare speak boldly, <a href='B:560 6:20'>Eph 6:20</a>. That connects with the clause that God - Christ.


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In wisdom [&#949; &#957; &#963; &#959; &#966; &#953; &#945;]. Compare <a href='B:560 5:15'>Eph 5:15</a>, as wise.<p/>Those that are without [&#964; &#959; &#965; &#962; &#949; &#958; &#969;]. As <a href='B:530 5:12'>1Co 5:12</a>; <a href='B:530 5:13'>1Co 5:13</a>; <a href='B:590 4:12'>1Th 4:12</a>. Compare touv esw those within, <a href='B:530 5:12'>1Co 5:12</a>. Redeeming the time [&#964; &#959; &#957; &#954; &#945; &#953; &#961; &#959; &#957; &#949; &#958; &#945; &#947; &#959; &#961; &#945; &#950; &#959; &#956; &#949; &#957; &#959; &#953;]. Compare <a href='B:560 5:16'>Eph 5:16</a>, and <a href='B:340 2:8'>Dan 2:8</a>, Sept. The word is used in the New Testament only by Paul, <a href='B:550 3:13'>Gal 3:13</a>; <a href='B:550 4:5'>Gal 4:5</a>; <a href='B:560 5:16'>Eph 5:16</a>. The compounded preposition ejx has the meaning out of; as <a href='B:550 3:13'>Gal 3:13</a>, "Christ redeemed us out of the curse," etc., and out and out, fully. So here and <a href='B:560 5:16'>Eph 5:16</a>, buy up. Rev., in margin, buying up the opportunity. The favorable opportunity becomes ours at the price of duty.


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Seasoned with salt [&#945; &#955; &#945; &#964; &#953; &#951; &#961; &#964; &#965; &#956; &#949; &#957; &#959; &#962;]. Both words only here in Paul. The metaphor is from the office of salt in rendering palatable. Both in Greek and Latin authors, salt was used to express the pungency and wittiness of speech. Horace speaks of having praised a poet for rubbing the city with abundant salt, i e., for having wittily satirized certain parties so as to make them smart as if rubbed with salt, and so as to excite the laughter of those who are not hit (" Satires, "1 10, 3). Lightfoot gives some interesting citations from Plutarch, in which, as here, grace and salt are combined. Thus :" The many call salt caritav graces, because, mingled with most things, it makes them agreeable and pleasant to the taste. " Seasoned is, literally, prepared. It is not likely that the fact has any connection with this expression, but it is interesting to recall Herodotus' story of a salt lake in the neighborhood of Colossae, which has been identified, and which still supplies the whole surrounding country with salt (vii. 30). The exhortation to well - seasoned and becoming speech is expanded in <a href='B:560 4:29'>Eph 4:29</a>; <a href='B:560 5:4'>Eph 5:4</a>, in a warning against corrupt communication.


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Tychicus. Mentioned <a href='B:510 20:4'>Act 20:4</a>; <a href='B:560 6:21'>Eph 6:21</a>; <a href='B:620 4:12'>2Ti 4:12</a>; <a href='B:630 3:12'>Tit 3:12</a>.<p/>Minister [&#948; &#953; &#945; &#954; &#959; &#957; &#959; &#962;]. Probably to Paul himself. Compare <a href='B:510 19:22'>Act 19:22</a>; <a href='B:510 20:4'>Act 20:4</a>. Scarcely in the official sense of deacon.<p/>Fellow - servant [&#963; &#965; &#957; &#948; &#959; &#965; &#955; &#959; &#962;]. Used by Paul only here and ch. 1 7, of Epaphras. By this term he designates Tychicus as, in common with himself, a servant of Jesus Christ. Probably not with a strict, but with a quasi official reference.


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I have sent. Epistolary aorist. Tychicus carried the letter.<p/>He might know your estate [&#947; &#957; &#969; &#964; &#945; &#960; &#949; &#961; &#953; &#965; &#956; &#969; &#957;]. The correct reading is gnwte ta peri hJmwn ye might know the things about us, or our estate. Compare <a href='B:560 6:21'>Eph 6:21</a>.


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Onesimus. See on <a href='B:570 1:10'>Phi 1:10</a>.<p/>The faithful and beloved brother. Whom the Colossians had known only as the worthless, runaway slave. See <a href='B:570 1:11'>Phi 1:11</a>; <a href='B:570 1:16'>Phi 1:16</a>.


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Aristarchus, my fellow - prisoner. See on <a href='B:570 1:23'>Phi 1:23</a>; <a href='B:570 1:24'>Phi 1:24</a>.<p/>Unnecessary difficulty is made over the fact that the term fellow - prisoner is applied to Epaphras in <a href='B:570 1:23'>Phi 1:23</a>, and not to Aristarchus; while here the case is reversed. It is not necessary to suppose that the two had changed places, or that the captivity was voluntary, if a literal captivity was meant. All the three terms fellow - prisoner, fellow - servant, fellow - worker - might be applied to both; and, as Dwight remarks, "Reasons unknown to us may easily have determined the use of one word or the other, independently of the question as to the particular time when they were in imprisonment."<p/>Mark. See on <a href='B:640 1:24'>Phm 1:24</a>.<p/>Sister's son [&#945; &#957; &#949; &#968; &#953; &#959; &#962;]. Only here in the New Testament. Rev., correctly, cousin. The sense of nephew did not attach to the word until very late. Lightfoot remains that this incidental notice explains why Barnabas should have taken a more favorable view of Mark's defection than Paul, <a href='B:510 14:37'>Act 14:37</a>; <a href='B:510 14:39'>Act 14:39</a>.


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Jesus Justus. Not mentioned elsewhere. The only one of these names not mentioned in the salutations of the Epistle to Philemon.<p/>Have been a comfort [&#949; &#947; &#949; &#957; &#951; &#952; &#951; &#963; &#945; &#957; &#960; &#945; &#961; &#951; &#947; &#959; &#961; &#953; &#945;]. Parhgoria comfort, only here in the New Testament. Properly, an address, an exhortation : an exhortation for the purpose of encouraging : hence a comfort. Plutarch, in his "Life of Cimon," uses it with penqouv grief; a comfort, for grief; and in his "Life of Pericles," of consolation for a dead son. Aretaeus, a medical writer, of the assuaging of a paroxysm. This word, and the kindred adjectives parhgorikov and parhgorhtikov soothing, are common in medical writings. So Galen, of soothing fictions, pretenses to quiet the diseased. Have been is, more strictly, have proved.


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Laboring fervently [&#945; &#947; &#969; &#957; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#962;]. Rev., striving. See on ch. <a href='B:580 1:29'>Col 1:29</a>; <a href='B:580 2:1'>Col 2:1</a>. Compare <a href='B:520 14:30'>Rom 14:30</a>.<p/>Perfect [&#964; &#949; &#955; &#949; &#953; &#959; &#953;]. See on <a href='B:530 2:6'>1Co 2:6</a>; <a href='B:530 2:7'>1Co 2:7</a>; ch. 1 28.<p/>Complete [&#960; &#949; &#960; &#955; &#951; &#961; &#959; &#966; &#959; &#961; &#951; &#956; &#949; &#957; &#959; &#953;]. See on most surely believed, <a href='B:490 1:1'>Luk 1:1</a>; and compare full assurance, ch. 2 2. Rev., fully assured.<p/>In all the will [&#949; &#957; &#960; &#945; &#957; &#964; &#953; &#952; &#949; &#955; &#951; &#956; &#945; &#964; &#953;]. Lit., in every will. Will means the thing willed, as <a href='B:490 12:47'>Luk 12:47</a>; <a href='B:660 5:3'>Jas 5:3</a>; <a href='B:660 5'>Jas 5:0</a>; <a href='B:590 5:18'>1Th 5:18</a>. Hence used sometimes in the plural, as <a href='B:510 13:22'>Act 13:22</a>, shall do all my will [&#952; &#949; &#955; &#951; &#956; &#945; &#964; &#945;], i e., perform all the things willed by me. <a href='B:560 2:3'>Eph 2:3</a>, desires, strictly willings. So here the sense is, everything willed by God. The connection is apparently with staqhte ye may stand. For a similar construction see <a href='B:500 8:44'>Joh 8:44</a>; <a href='B:520 5:2'>Rom 5:2</a>; <a href='B:530 14:1'>1Co 14:1</a>; <a href='B:530 16:13'>1Co 16:13</a>. As Meyer observes, this connection gives stand both a modal definition (perfect and fully assured) and a local definition (in all the will).


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Zeal [&#950; &#951; &#955; &#959; &#957;]. Read ponon labor, which occurs elsewhere only in <a href='B:730 16:10'>Rev 16:10</a>; <a href='B:730 16:11'>Rev 16:11</a>; <a href='B:730 21:4'>Rev 21:4</a>, in the sense of pain. Ponov labor is from the root of penomai to work for one's daily bread, and thence to be poor. Ponov toil, penhv one who works for his daily bread, and ponhrov wicked, have a common root. See on wickedness, <a href='B:480 7:22'>Mar 7:22</a>. In their original conceptions, kopov labor (<a href='B:530 14:58'>1Co 14:58</a>; <a href='B:540 6:5'>2Co 6:5</a> ) emphasizes the fatigue of labor : mocqov hard labor (<a href='B:540 11:27'>2Co 11:27</a>; <a href='B:590 2:9'>1Th 2:9</a> ), the hardship : ponov the effort, but ponov has passed, in the New Testament, in every instance but this, into the meaning of pain. Hierapolis. The cities are named in geographical order. Laodicaea and Hierapolis faced each other on the north and south sides of the Lycus valley, about six miles apart. Colossae was ten or twelve miles farther up the stream. Hierapolis owed its celebrity to its warm mineral springs, its baths, and its trade in dyed wools. It was a center of the worship of the Phrygian goddess Cybele, 207 whose rites were administered by mutilated priests known as Galli, and of other rites representing different oriental cults. Hence the name Hierapolis or sacred city.


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Luke - Demas. See on <a href='B:570 1:24'>Phi 1:24</a>.<p/>The beloved physician. See Introduction to Luke.


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Nymphas. Probably contracted from Nymphodorus, as Artemas from Artemidorus (<a href='B:630 3:12'>Tit 3:12</a> ) : Zenas from Zenodorus (<a href='B:630 3:13'>Tit 3:13</a> ); Olympas from Olympiodorus (<a href='B:520 16:15'>Rom 16:15</a> ).<p/>The Church. Compare <a href='B:570 1:2'>Phi 1:2</a>; <a href='B:520 16:5'>Rom 16:5</a>; <a href='B:530 16:19'>1Co 16:19</a>; <a href='B:510 12:12'>Act 12:12</a>.<p/>His house [&#945; &#965; &#964; &#959; &#965;]. Others read aujtwn their (so Rev., Lightfoot, Meyer). Others, as Westcott and Hort, aujthv her, regarding the name as female, Nympha. It is difficult, however, to know to whom the plural can refer. Some explain, Nymphas and his family. Meyer refers it to the brethren at Laodicaea and Nymphas, and thinks that the allusion is to a foreign church in filial association with the church at Laodicaea, and holding its meetings in the same place.


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The epistle from Laodicaea [&#964; &#951; &#957; &#949; &#954; &#955; &#945; &#959; &#948; &#953; &#954; &#949; &#953; &#945; &#962;]. That is, the letter left at Laodicaea, and to be obtained by you from the church there. This letter cannot be positively identified. The composition known as the Epistle to the Laodicaeans is a late and clumsy forgery, existing only in Latin MSS., and made up chiefly of disconnected passages from Philippians, with a few from other epistles. 208


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With mine own hand. The letter was written by an amanuensis, Paul adding his autograph.<p/>Grace be with you. On the benedictions, see on <a href='B:540 13:14'>2Co 13:14</a>. This short form occurs only here, <a href='B:610 6:21'>1Ti 6:21</a>; <a href='B:620 4:22'>2Ti 4:22</a>.


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The address of the first Epistle is shorter than that of any of the Pauline letters. In the other Epistles Paul either indicates the contents of the letter, or adds details concerning the writer or his correspondents, or amplifies the apostolic greeting. The names of Silvanus and Timothy are added to that of Paul as the senders of the letter. They were with him at Corinth when it was written (<a href='B:510 18:5'>Act 18:5</a>; <a href='B:540 1:19'>2Co 1:19</a> ). They had assisted him in the foundation of the Thessalonian Church (<a href='B:510 16:1-3'>Act 16:1-3</a>; <a href='B:510 17:4'>Act 17:4</a>; <a href='B:510 17:10'>Act 17:10</a>; <a href='B:510 17:14'>Act 17:14</a> ). Paul's official title; "Apostle" is omitted in the addresses of both Epistles, although in <a href='B:590 2:6'>1Th 2:6</a> he uses ajpostoloi apostles, including Silvanus and Timothy under that title. The title appears in all the other Epistles except Philippians and Philemon. The reason for its omission in every case appears to have been the intimate and affectionate character of his relations with the parties addressed, which rendered an appeal to his apostolic authority unnecessary. Paul does not confine the name of apostle to the twelve. 7 Silvanus. The Silas of the Acts, where alone the form Silav occurs. By Paul always Silouanov, of which Silav is a contraction, as Loukav from Loukanov. Similar contractions occur in Class., as Alexav for Alexandrov for Alexandrov, and that for Artemidwrov. Silas first appears in <a href='B:510 14:22'>Act 14:22</a>, as one of the bearers of the letter to the Gentile Christians at Antioch. He accompanied Paul on his second missionary tour, and was left behind with Timothy when Paul departed from Macedonia after his first visit. He was probably a Jewish Christian (see <a href='B:510 16:20'>Act 16:20</a> ), and was, like Paul, a Roman citizen (<a href='B:510 16:37'>Act 16:37</a>; <a href='B:510 16:38'>Act 16:38</a> ). Hence his Roman name. He cannot with any certainty be identified with the Silvanus of <a href='B:670 5:12'>1Pe 5:12</a>.<p/>Timothy. Appears in all the Pauline Epistles except Galatians and Ephesians. He was associated with Paul longer than any one of whom we have notice. First mentioned <a href='B:510 16'>Act 16:0</a>; <a href='B:510 1:2'>Act 1:2</a> comp. <a href='B:620 3:10'>2Ti 3:10</a>; <a href='B:620 3:11'>2Ti 3:11</a>. He accompanied Paul on his second missionary tour (<a href='B:510 16:3'>Act 16:3</a> ), and was one of the founders of the churches in Thessalonica and Philippi. He is often styled by Paul "the brother" (<a href='B:540 1:1'>2Co 1:1</a>; <a href='B:580 1:1'>Col 1:1</a>; <a href='B:590 3:2'>1Th 3:2</a>; <a href='B:570 1:1'>Phi 1:1</a> ); with Paul himself "a bondservant of Jesus Christ" (<a href='B:570 1:1'>Phi 1:1</a> ); comp. <a href='B:610 2:18'>1Ti 2:18</a>; <a href='B:620 1:2'>2Ti 1:2</a>. Paul's confidence in him appears in <a href='B:570 2:19-22'>Phi 2:19-22</a>, and is implied in his sending him from Athens to the Thessalonian church to establish and comfort its members (<a href='B:590 3:2'>1Th 3:2</a> ). Paul sent him again to Macedonia in company with Erastus (<a href='B:510 19:22'>Act 19:22</a> ), and also to Corinth (<a href='B:530 4:17'>1Co 4:17</a> ). To the Corinthians he writes of Timothy as "his beloved and faithful child in the Lord" who shall remind them of his ways in Christ (<a href='B:530 4:17'>1Co 4:17</a> ), and as one who worketh the work of the Lord as he himself (<a href='B:530 16:10'>1Co 16:10</a> ). He joined Paul at Rome, and his name is associated with Paul's in the addresses of the letters to the Colossians and Philemon. In every case where he is mentioned by name with Silvanus, the name of Silvanus precedes.<p/>To the church of the Thessalonians. This form of address appears in 1st and 2nd Corinthians, Galatians, 2nd Thessalonians. The other letters are addressed to "the saints," " the brethren, " the saints and faithful brethren." The use of the genitive of the national name is peculiar. Comp. <a href='B:530 1:22'>1Co 1:22</a>; <a href='B:540 1:1'>2Co 1:1</a>; <a href='B:550 1:2'>Gal 1:2</a>; <a href='B:570 1:1'>Phi 1:1</a>; <a href='B:580 1:2'>Col 1:2</a>.<p/>The church [&#949; &#954; &#954; &#955; &#951; &#963; &#953; &#945;]. From ejk out, and kalein to call or summon. Originally with a secular meaning, an assembly of citizens regularly summoned. So <a href='B:510 19:39'>Act 19:39</a>. LXX uses it for the congregation of Israel, either as convened for a definite purpose (<a href='B:110 8:65'>1Ki 8:65</a>; <a href='B:50 4:10'>Deu 4:10</a>; <a href='B:50 18:16'>Deu 18:16</a> ), or as a community (<a href='B:140 1:3'>2Ch 1:3</a>; <a href='B:140 1:5'>2Ch 1:5</a>; <a href='B:140 23:3'>2Ch 23:3</a>; Nehemiah <a href='B:140 8:17'>2Ch 8:17</a> ). The verbs ejkklhsiazein and ejxekklhsiazein to summon formally, which do not occur in N. T., are found in LXX with sunagwghn gathering, laon people, and presbuterouv elders. Sunagwgh is constantly used in LXX of the children of Israel as a body (<a href='B:20 7:6'>Exo 7:6</a>; <a href='B:20 7:19'>Exo 7:19</a>; <a href='B:20 7:47'>Exo 7:47</a>; <a href='B:30 4:13'>Lev 4:13</a>, etc.), and is the more common word in N. T. for a Jewish as distinguished from a Christian assembly; sometimes with the addition of the Jews (<a href='B:510 8:5'>Act 8:5</a>; <a href='B:510 14:1'>Act 14:1</a>; <a href='B:510 17:1'>Act 17:1</a> ). It is once used of a Christian assembly (<a href='B:660 2:2'>Jas 2:2</a> ). Episunagwgh gathering together, occurs <a href='B:600 2:1'>2Th 2:1</a>; <a href='B:650 10:25'>Heb 10:25</a>. The Ebionites retained sunagwgh in preference to ejkklhsia. The LXX translators found two Hebrew words for "assembly" or "congregation," : 'edah and qahal, and rendered the former by sunagwgh in the great majority of instances. Ekklhsia does not appear as the rendering of edah. They were not as consistent in rendering qahal, since they used both sunagwgh and ejkklhsia, though the latter was the more frequent : see <a href='B:30 4:13'>Lev 4:13</a>; <a href='B:50 5:22'>Deu 5:22</a>, etc. The A. V. renders both words by "congregation" and "assembly" indiscriminately. Ekklhsia is only once used in N. T. of a Jewish congregation, <a href='B:510 7:38'>Act 7:38</a>; yet there are cases where there is an apparent attempt to guard its distinctively Christian sense against being confounded with the unconverted Jewish communities. Hence the addition; ejn Cristw in Christ, <a href='B:550 1:22'>Gal 1:22</a>; ejn qew patri kai, kuriw Ihsou Cristw in God the Father and the Lord Jesus Christ, <a href='B:590 1:1'>1Th 1:1</a>; comp. <a href='B:600 1:1'>2Th 1:1</a>. In both Hebrew and N. T. usage, ejkklhsia implies a community based on a special religious idea, and established in a special way. In N. T. it is also used in a narrower sense, of a single church, or of a church confined to a single place. So <a href='B:520 16:5'>Rom 16:5</a>, etc.<p/>In God the Father, etc. Const. with the church, and comp. <a href='B:600 1:1'>2Th 1:1</a>. The phrase "the church in God" is peculiar to the Thessalonian Epistles. Elsewhere "of God" (<a href='B:530 10:32'>1Co 10:32</a>; <a href='B:530 11:16'>1Co 11:16</a>; <a href='B:530 11:22'>1Co 11:22</a>; <a href='B:530 14:9'>1Co 14:9</a>, etc.); "of the saints" (<a href='B:530 14:33'>1Co 14:33</a> ). Lightfoot suggests that the word ejkklhsia can scarcely have been stamped with so definite a Christian meaning in the minds of these recent and early converts as to render the addition "in God the Father," etc., superfluous.<p/>Grace to you and peace [&#967; &#945; &#961; &#953; &#962; &#965; &#956; &#953; &#957; &#954; &#945; &#953; &#949; &#953; &#961; &#951; &#957; &#951;]. In Romans, 1st and 2nd Corinthians, (Galatians, Ephesians, Philippians, the salutation is, Grace to you and peace from God our Father and the Lord Jesus Christ : Colossians omits the last five words of this : 2 Thessalonians omits our before Father. On the union of the Greek and Jewish forms of salutation, see on <a href='B:530 1:3'>1Co 1:3</a>.


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We give thanks [&#949; &#965; &#967; &#945; &#961; &#953; &#963; &#964; &#959; &#965; &#956; &#949; &#957;]. According to Paul's habit, a thanksgiving follows the salutation, commonly with the verb ejucaristein as here; but in 2nd Corinthians and Ephesians, eujloghtov oJ qeov blessed be God. The thanksgiving is omitted only in Galatians. The verb eujcaristein occurs only in later Greek, and there but rarely. In LXX only in Apocr. See Judith 8 25; 2 Macc. 1 11; 10 7; 3 Macc. 7 
<a href='B:590 1:1'>1Th 1:1</a><p/>6In the N. T. Epistles, P o. Originally to do a good turn; hence, to return a favor. The meaning to give thanks is late. The kindred noun eujcaristia giving of thanks, is found often in Paul. As a designation of the Lord's Supper (Eucharist) it is not found in the N. T. Perhaps the earliest instance of its use in that sense is in Ignatius. See Philad. 4; Smyrn. 4, 8; Ephesians 8, Comp. Just. Mart. <a href='B:730 1:64'>Rev 1:64</a>; <a href='B:730 1:65'>Rev 1:65</a>.<p/>In we give thanks, it is not easy to decide whether Paul uses we as plural, or in the sense of i. <a href='B:520 3:9'>Rom 3:9</a> seems to be a clear case of the latter usage. In <a href='B:590 3:1'>1Th 3:1</a>; <a href='B:590 3:2'>1Th 3:2</a>, hujdokhsamen we thought it good, and ejpemyamen we sent, can, apparently, refer only to Paul; and similarly, in <a href='B:590 3:6'>1Th 3:6</a>, prov hJmav unto us, can hardly include Silvanus who came with Timothy (comp. iii. 5). But it is significant that, in the Epistles which are written in Paul's name alone (Romans, Galatians, Ephesians), only I is used, unless we except <a href='B:550 1:8'>Gal 1:8</a>, which is doubtful. Paul and Timothy appear jointly as correspondents in Philippians, but the first person predominates throughout the letter. The same is true of 1st Corinthians, where Paul and Sosthenes are associated in the address, but the singular pronoun is used almost throughout. (See <a href='B:590 4:10-13'>1Th 4:10-13</a>; 1Th 9:4, 5, 25, 26). In Colossians Paul and Timothy appear in the address. The plural prevails to <a href='B:590 1:23'>1Th 1:23</a>, and alternates with the singular throughout the remainder. The alternations in 2nd Corinthians are very bewildering.<p/>On the whole, I think that occasional instances of the epistolary plural must be granted. It is not, however, Paul's habitual usage. We is often employed as in ordinary correspondence or argument, where the writer or speaker associates himself with his readers or hearers. Abundant illustrations of this may be seen in <a href='B:520 6'>Rom 6:0</a> and 8; but in other cases, when Paul speaks in the plural, he usually associates his fellow - ministers, mentally, with himself. 8 Making mention [&#956; &#957; &#949; &#953; &#945; &#957; &#960; &#959; &#953; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. For the phrase see <a href='B:520 1:9'>Rom 1:9</a>; <a href='B:560 1:16'>Eph 1:16</a>; <a href='B:570 1:4'>Phi 1:4</a>. Always in connection with prayer. In the sense of remember it appears in LXX, <a href='B:220 14:13'>Job 14:13</a>. In <a href='B:230 111:4'>Psa 111:4</a>, to make a memorial. See further, on without ceasing, ver. 3.<p/>In my prayers [&#949; &#960; &#953;]. When engaged in offering my prayers. Epi here blends the local with the temporal sense.<p/>Prayers [&#960; &#961; &#959; &#963; &#949; &#965; &#967; &#969; &#957;]. The more general term, and limited to prayer to God; while dehsiv petitionary prayer, supplication, may be addressed to man. Paul alone associates the two words. See <a href='B:570 4:6'>Phi 4:6</a>; <a href='B:560 6:18'>Eph 6:18</a>. In classical Greek the word does not occur in the sense of prayer. It is found in later Greek, meaning a place for prayer, in which sense it appears in <a href='B:510 16:13'>Act 16:13</a>; <a href='B:510 16:16'>Act 16:16</a>. It signified either a synagogue, or an open praying - place outside of a city. 9


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Without ceasing [&#945; &#948; &#953; &#945; &#955; &#949; &#953; &#960; &#964; &#969; &#962;]. P o. In LXX see 1 Macc. 7 11; 2 Macc. 3 26; 9 4; 8 12; 14 7; 3 Maccvi. 33. Should be construed with making mention, not with remembering, as A. V. and Rev. The salutations of Paul reproduce ordinary conventional forms of greeting. Thus the familiar Greek greeting cairein be joyful, hail, welcome, appears in cariv grace. This was perceived by Theodore of Mopsuestia (350 - 428 A. D.), who, in his commentary on Ephesians, says that in the preface to that letter Paul does very much as we do when we say "So and so to So and so, greeting" [&#959; &#948; &#949; &#953; &#957; &#945; &#964; &#969; &#948; &#949; &#953; &#957; &#953; &#967; &#945; &#953; &#961; &#949; &#953; &#957;]. Deissmann gives some interesting parallels from ancient papyri. For instance, a letter dated 172 B. C., from an Egyptian lady to her brother or husband : "Isias to her brother Hephaestion, greeting [&#967; &#945; &#953; &#961; &#949; &#953; &#957;]. If you are well, and other things happen as you would wish, it would be in accordance with my constant prayer to the gods. I myself am well, and the boy; and all at home make constant remembrance of you. Comp. <a href='B:520 1:9'>Rom 1:9</a>; <a href='B:560 1:16'>Eph 1:16</a>; <a href='B:570 1:4'>Phi 1:4</a>. Again :" Ammonios to his sister Tachnumi, abundant greeting [&#964; &#945; &#960; &#955; &#949; &#953; &#963; &#964; &#945; &#967; &#945; &#953; &#961; &#949; &#953; &#957;]. Before all things, I pray that you may be in health; and each day I make the act of worship for you. " In these specimens the conventional salutations in correspondence include the general greeting [&#967; &#945; &#953; &#961; &#949; &#953; &#957;] and the statement that prayer is made for the correspondent's welfare; and the words constant and daily are attached to the act of prayer. It is further to be noticed that many passages of Paul's Epistles give evidence of having been shaped by expressions in letters received by him from the parties he is addressing. In his answer he gives them back their own words, as is common in correspondence. Thus, making mention of you and remembering your work, etc., together with the statement that Timothy reports that you have a good remembrance of us (ch. 3 6), all together suggest that Paul had before him, when writing to the Thessalonians, a letter which Timothy had brought from them. Other instances will be noted as they occur. 10 Work - labor - patience [&#949; &#960; &#961; &#947; &#959; &#965; - &#954; &#959; &#960; &#959; &#965; - &#965; &#960; &#959; &#956; &#959; &#957; &#951; &#962;]. Ergon work, may mean either the act, the simple transaction, or the process of dealing with anything, or the result of the dealing, - as a book or a picture is called a work. Kopov labor, from koptein to strike or hew; hence, laborious, painful exertion. Upomonh patience, patient endurance and faithful persistence in toil and suffering. See on <a href='B:680 1:6'>2Pe 1:6</a>; <a href='B:660 5:7'>Jas 5:7</a>. The genitives, of faith, love, hope, mark the generating principles of the work and labor and patience, which set their stamp upon each; thus, work which springs from faith, and is characteristic of faith. The phrase patience of hope is found only here; but see <a href='B:520 5:4'>Rom 5:4</a>; <a href='B:520 8:25'>Rom 8:25</a>; <a href='B:520 14:4'>Rom 14:4</a>; <a href='B:530 8:7'>1Co 8:7</a>; <a href='B:650 7:11'>Heb 7:11</a>; <a href='B:650 7:12'>Heb 7:12</a>. uJpomonh in LXX, see <a href='B:130 29:15'>1Ch 29:15</a>; <a href='B:220 14:19'>Job 14:19</a>; <a href='B:230 9:18'>Psa 9:18</a>; <a href='B:230 38:7'>Psa 38:7</a>; <a href='B:300 1:4'>Jer 1:4</a>; <a href='B:300 1:8'>Jer 1:8</a>. We have here the great triad of Christian graces, corresponding to <a href='B:530 8'>1Co 8:0</a>. Hope is prominent throughout the two Epistles. The triad appears, <a href='B:590 5:8'>1Th 5:8</a>; <a href='B:550 5:5'>Gal 5:5</a>; <a href='B:550 5:6'>Gal 5:6</a>; <a href='B:530 8:13'>1Co 8:13</a>; <a href='B:560 4:2-5'>Eph 4:2-5</a>; <a href='B:580 1:4'>Col 1:4</a>; <a href='B:580 1:5'>Col 1:5</a>; <a href='B:650 10:22-24'>Heb 10:22-24</a>; <a href='B:670 1:21-22'>1Pe 1:21-22</a>. Comp. <a href='B:590 2:9'>1Th 2:9</a>; <a href='B:590 5:8'>1Th 5:8</a>; <a href='B:600 3:5'>2Th 3:5</a>; <a href='B:600 3:8'>2Th 3:8</a>; <a href='B:530 14:10'>1Co 14:10</a>; <a href='B:530 14:58'>1Co 14:58</a>; <a href='B:540 11:27'>2Co 11:27</a>; <a href='B:730 2:2'>Rev 2:2</a>.<p/>In our Lord, etc. [&#964; &#959; &#965; &#954; &#965; &#961; &#953; &#959; &#965;]. Lit. of our Lord. For a similar use of the genitive, see <a href='B:500 5:42'>Joh 5:42</a>; <a href='B:690 2:5'>1Jn 2:5</a>; <a href='B:690 2:15'>1Jn 2:15</a>; <a href='B:510 9:31'>Act 9:31</a>; <a href='B:520 1:5'>Rom 1:5</a>; iii. 18, 22, 26, etc. Connect with hope only.<p/>Before our God and Father. Const. with remembering, and comp. ch. <a href='B:590 2:19'>1Th 2:19</a>; <a href='B:590 3:9'>1Th 3:9</a>.


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Election of God. Incorrect. Const. of or by [&#965; &#960; &#959;] God with beloved. Eklogh election, in N. T., mostly by Paul. Elsewhere only <a href='B:510 9:15'>Act 9:15</a>, and <a href='B:680 1:10'>2Pe 1:10</a>. This, and the kindred words, ejklegein to choose, and ejklektov chosen or elect, are used of God's selection of men or agencies for special missions or attainments; but neither here nor elsewhere in the N. T. is there any warrant for the revolting doctrine that God has predestined a definite number of mankind to eternal life, and the rest to eternal destruction. 11 The sense in this passage appears to be defined by the succeeding context. The Thessalonians had been chosen to be members of the Christian church, and their conduct had justified the choice. See vv. 5 - 10.


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For [&#959; &#964; &#953;]. Incorrect. Rend. how that. It is explanatory of your election. For similar usage see <a href='B:530 1:26'>1Co 1:26</a>.<p/>Our gospel. The gospel as preached by Paul and his colleagues. Comp. <a href='B:520 2:16'>Rom 2:16</a>; <a href='B:520 16:25'>Rom 16:25</a>; <a href='B:550 1:11'>Gal 1:11</a>; <a href='B:550 2:2'>Gal 2:2</a>; <a href='B:590 2:4'>1Th 2:4</a>. My gospel is sometimes used in connection with an emphasis upon some particular feature of the gospel, as in <a href='B:520 2:16'>Rom 2:16</a>, where Paul is speaking of the judgment of the world by Christ; or in <a href='B:520 16:25'>Rom 16:25</a>, where he is referring to the extension of the messianic kingdom to the Gentiles.<p/>In word [&#949; &#957; &#955; &#959; &#947; &#969;]. The gospel did not appeal to them as mere eloquent and learned discourse.<p/>In power [&#949; &#957; &#948; &#965; &#957; &#945; &#956; &#949; &#953;]. Power of spiritual persuasion and conviction : not power as displayed in miracles, at least not principally, although miraculous demonstrations may be included. Paul rarely alluded to his power of working miracles.<p/>Assurance [&#960; &#955; &#951; &#961; &#959; &#966; &#959; &#961; &#953; &#945;]. Assured persuasion of the preacher that the message was divine. The word not in pre - Christian Greek writers, nor in LXX Only in one other passage in Paul, <a href='B:580 2:2'>Col 2:2</a>. See <a href='B:650 6:11'>Heb 6:11</a>; <a href='B:650 10:22'>Heb 10:22</a>.<p/>We were [&#949; &#947; &#949; &#957; &#951; &#952; &#951; &#956; &#949; &#957;]. More correctly, we shewed or proved ourselves.


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Followers [&#956; &#953; &#956; &#951; &#964; &#945; &#953;]. More literally and better, imitators. Only once outside of Paul's writings, <a href='B:650 6:12'>Heb 6:12</a>. Comp. <a href='B:590 3:9'>1Th 3:9</a>; <a href='B:590 2'>1Th 2:0</a> Thessalonians 7; <a href='B:530 4:16'>1Co 4:16</a>; <a href='B:530 11:1'>1Co 11:1</a>; <a href='B:550 4:12'>Gal 4:12</a>; <a href='B:570 3:17'>Phi 3:17</a>; <a href='B:570 4:9'>Phi 4:9</a>.<p/>And of the Lord. Guarding against any possible imputation of self - assertion or conceit. Comp. <a href='B:530 11:1'>1Co 11:1</a>.<p/>Tribulation [&#952; &#955; &#953; &#968; &#949; &#953;]. See on <a href='B:470 13:21'>Mat 13:21</a>. Referring especially to persecutions at the hands of the Jews (<a href='B:510 17:5'>Act 17:5</a> ff.), which probably continued after Paul's departure from Thessalonica.


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An ensample [&#964; &#965; &#960; &#959; &#957;]. See on <a href='B:670 5:3'>1Pe 5:3</a>.<p/>Macedonia and Achaia. Shortly after 146 B. C., all Greece south of Macedonia and Epirus was formed into a Roman province under the name of Achaia, and Macedonia with Epirus into another province called Macedonia.


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Hath sounded forth [&#949; &#958; &#951; &#967; &#951; &#964; &#945; &#953;]. N. T. o. LXX <a href='B:360 3:14'>Joe 3:14</a>; Sir. 40 13, of thunder; 3 Macc. 3 2, of a report. It means a loud, unmistakable proclamation.<p/>The word of the Lord [&#959; &#955; &#959; &#947; &#959; &#962; &#964; &#959; &#965; &#954; &#965; &#961; &#953; &#959; &#965;]. The phrase in Paul only in these Epistles. Comp. <a href='B:600 3:1'>2Th 3:1</a>; 2Th 4:15. Comparatively frequent in Acts. Paul has logov Qeou or tou Qeou word of God, eight times, and logov tou cristou word of the Christ, once, <a href='B:580 3:16'>Col 3:16</a>. The meaning here is the gospel, regarded either as the message proceeding from the Lord, or concerning him. It is the eujaggelion qeou the gospel of God : see ch. <a href='B:590 2:8'>1Th 2:8</a>; <a href='B:590 2:9'>1Th 2:9</a>; <a href='B:520 1:1'>Rom 1:1</a>; <a href='B:520 14:16'>Rom 14:16</a>; <a href='B:540 11:7'>2Co 11:7</a>; As Professor Sanday remarks on <a href='B:520 1:1'>Rom 1:1</a>, "it is probably a mistake in these cases to restrict the force of the genitive to one particular aspect : all aspects are included in which the gospel is in any way related to God and Christ." In every place. A rhetorical exaggeration, signifying the whole known world. It is explained by the extensive commercial relations of Thessalonica. Comp. <a href='B:520 1:8'>Rom 1:8</a>; <a href='B:580 1:6'>Col 1:6</a>; <a href='B:580 1:23'>Col 1:23</a>; <a href='B:540 2:14'>2Co 2:14</a>. Is spread abroad [&#949; &#958; &#949; &#955; &#951; &#955; &#965; &#952; &#949; &#957;]. Lit. and better, has gone forth. 12


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They themselves shew [&#945; &#965; &#964; &#959; &#953; &#945; &#960; &#945; &#947; &#947; &#949; &#955; &#955; &#959; &#965; &#963; &#953; &#957;]. They themselves in contrast with we, ver. 8. We need not speak of anything : they themselves volunteer testimony to your faith. Shew, more correctly announce or report. 13 Entering in [&#949; &#953; &#963; &#959; &#948; &#959; &#957;]. Comp. ch. <a href='B:590 2:1'>1Th 2:1</a>. The thought of ver. 5 is resumed. The repetition of the word in ch. 2 1, and of in vain in ch. 3 5, may point to expressions in a letter of the Thessalonians.<p/>Unto you [&#960; &#961; &#959; &#962;]. The preposition combines with the sense of direction that of relation and intercourse. 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:580 4:5'>Col 4:5</a>; <a href='B:650 9:20'>Heb 9:20</a>.<p/>Ye turned unto God [&#949; &#960; &#949; &#963; &#964; &#961; &#949; &#968; &#945; &#964; &#949; &#960; &#961; &#959; &#962; &#964; &#959; &#957; &#952; &#949; &#959; &#957;]. Comp. <a href='B:510 14:15'>Act 14:15</a>. The exact phrase only here. The verb is common in LXX, with both kurion Lord and qeon God.<p/>Idols. See on <a href='B:530 8:3'>1Co 8:3</a>. The word would indicate that the majority of the converts were heathen and not Jews.<p/>Living and true [&#950; &#969; &#957; &#964; &#953; &#954; &#945; &#953; &#945; &#955; &#951; &#952; &#953; &#957; &#969;]. The only instance in N. T. of this collocation. It does not occur in O. T. For ajlhqinov genuine, see on <a href='B:500 1:9'>Joh 1:9</a>; <a href='B:500 4:37'>Joh 4:37</a>; <a href='B:500 7:28'>Joh 7:28</a>. Mostly in the Johannine writings.


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To wait for [&#945; &#957; &#945; &#956; &#949; &#957; &#949; &#953; &#957;]. N. T. o. Several times in LXX, as <a href='B:220 2:9'>Job 2:9</a>; <a href='B:220 7:2'>Job 7:2</a>; <a href='B:290 59:11'>Isa 59:11</a>. Paul's usual word is ajpekdecomai : see <a href='B:520 8:19'>Rom 8:19</a>; <a href='B:520 8:28'>Rom 8:28</a>; <a href='B:520 8:25'>Rom 8:25</a>; <a href='B:530 1:7'>1Co 1:7</a>; <a href='B:570 3:20'>Phi 3:20</a>.<p/>From heaven [&#949; &#954; &#964; &#969; &#957; &#959; &#965; &#961; &#945; &#957; &#969; &#957;]. Lit. from the heavens. Comp. <a href='B:530 14:47'>1Co 14:47</a>; <a href='B:590 4:16'>1Th 4:16</a>; <a href='B:600 1:7'>2Th 1:7</a>. Paul uses the unclassical plural much oftener than the singular. Although the Hebrew equivalent has no singular, the singular is almost universal in LXX, the plural occurring mostly in the Psalm. Oujranov is from a Sanscrit word meaning to cover or encompass. The Hebrew shamayirn signifies height, high district, the upper regions. Similarly we have in N. T. ejn uJyistoiv in the highest [&#960; &#955; &#945; &#967; &#949; &#963;], <a href='B:470 21:9'>Mat 21:9</a>; <a href='B:470 2:14'>Mat 2:14</a>; ejn uJyhloiv in the high [&#960; &#955; &#945; &#967; &#949; &#963;], <a href='B:650 1:3'>Heb 1:3</a>. Paul's usage is evidently colored by the Rabbinical conception of a series of heavens : see <a href='B:540 12:2'>2Co 12:2</a>; <a href='B:560 4:10'>Eph 4:10</a>. Some Jewish teachers held that there were seven heavens, 14 others three. The idea of a series of heavens appears in patristic writings, in Thomas Aquinas's doctrine of the celestial hierarchies, and in Dionysius the Areopagite, Through the scholastic theologians it passed into Dante's Paradiso with its nine heavens. 15 The words to await his Son from heaven strike the keynote of this Epistle.<p/>Jesus which delivered [&#953; &#951; &#963; &#959; &#965; &#957; &#964; &#959; &#957; &#961; &#965; &#959; &#956; &#949; &#957; &#959; &#957;]. More correctly, delivereth. See on <a href='B:470 1:21'>Mat 1:21</a>. Ruesqai to deliver, mostly in Paul. Lit. to draw to one's self. Almost invariably with the specification of some evil or danger or enemy. Swzein to save is often used in a similar sense, of deliverance from disease, from sin, or from divine wrath : see <a href='B:470 1:21'>Mat 1:21</a>; <a href='B:480 6:56'>Mar 6:56</a>; <a href='B:480 8:36'>Mar 8:36</a>; <a href='B:510 2:40'>Act 2:40</a>; <a href='B:520 5:9'>Rom 5:9</a> : but swzein is a larger and more comprehensive term, including not only deliverance from sin and death, but investment with all the privileges and rewards of the new life in Christ.<p/>The wrath to come [&#964; &#951; &#962; &#959; &#961; &#947; &#951; &#962; &#964; &#951; &#962; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#951; &#962;]. Lit. the wrath which is coming. The wrath, absolutely, of the wrath of God, as <a href='B:520 5:9'>Rom 5:9</a>; <a href='B:520 7:19'>Rom 7:19</a>; <a href='B:590 2:16'>1Th 2:16</a>. Sometimes for the punishment which wrath inflicts, as <a href='B:520 12:4'>Rom 12:4</a>; <a href='B:560 5:6'>Eph 5:6</a>; <a href='B:580 3:6'>Col 3:6</a>. See on J. 3 36. The phrase wrath to come is found in <a href='B:470 3:7'>Mat 3:7</a>; 50, 3 7. Coming does not necessarily imply the thought of speedy or imminent approach, but the general tone of the Epistle points in that direction.


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Was not in vain [&#959; &#965; &#954; &#949; &#957; &#951; &#947; &#949; &#947; &#959; &#957; &#949; &#957;]. More accurately, hath not proved vain. Kenh is empty. Mataia, also rendered vain, is fruitless.


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Having suffered before [&#960; &#961; &#959; &#960; &#945; &#952; &#959; &#957; &#964; &#949; &#962;]. N. T. o. Although we had suffered.<p/>Having been shamefully entreated [&#965; &#946; &#961; &#953; &#963; &#952; &#949; &#957; &#964; &#949; &#962;]. Comp. <a href='B:470 22:32'>Mat 22:32</a>; <a href='B:510 14:5'>Act 14:5</a>. This may have been added because propaqontev alone might denote the experience of something good; but it is more probably intended as an expansion and illustration of that word. Paul's sensitiveness to personal indignity appears in the narrative in <a href='B:510 16'>Act 16:0</a>, which gives the historical explanation of the two words. It appears frequently in 2nd Corinthians.<p/>As ye know [&#954; &#945; &#952; &#969; &#962; &#959; &#953; &#948; &#945; &#964; &#949;]. One of the many characteristic expressions of these Epistles which indicate community of experience and sentiment on the part of Paul and his readers. See <a href='B:590 1:5'>1Th 1:5</a>; <a href='B:590 1:8'>1Th 1:8</a>; <a href='B:590 2:1'>1Th 2:1</a>; <a href='B:590 2:5'>1Th 2:5</a>; <a href='B:590 2:10'>1Th 2:10</a>; <a href='B:590 2:11'>1Th 2:11</a>; <a href='B:590 3:3'>1Th 3:3</a>; <a href='B:590 3:4'>1Th 3:4</a>; <a href='B:590 3:12'>1Th 3:12</a>; <a href='B:590 4:1'>1Th 4:1</a>; <a href='B:590 4:2'>1Th 4:2</a>; <a href='B:590 4:6'>1Th 4:6</a>; <a href='B:590 4:1'>1Th 4:1</a>; <a href='B:590 4:1'>1Th 4:1</a>; <a href='B:590 5:1'>1Th 5:1</a>; <a href='B:590 5:11'>1Th 5:11</a>; <a href='B:600 2:16'>2Th 2:16</a>; <a href='B:600 3:1'>2Th 3:1</a>; <a href='B:600 3:2'>2Th 3:2</a>; <a href='B:600 3:1'>2Th 3:1</a>; <a href='B:600 3:6'>2Th 3:6</a> Philippi. See <a href='B:510 16:19-40'>Act 16:19-40</a>; <a href='B:570 1:30'>Phi 1:30</a>.<p/>We waxed bold [&#949; &#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945; &#963; &#945; &#956; &#949; &#952; &#945;]. Only once elsewhere in Paul, <a href='B:560 6:20'>Eph 6:20</a>. Frequent in Acts. Always in N. T. in connection with speaking. Derived from pan every, and rJhsiv speaking. Hence parrhsia boldness, bold speaking out of every word. The noun is very often used adverbially, as parrhsia boldly or openly, <a href='B:480 8:32'>Mar 8:32</a>; see also <a href='B:500 18:20'>Joh 18:20</a>. In Acts always meta parrhsiav with boldness, comp. <a href='B:650 4:16'>Heb 4:16</a>. En parrhsia in boldness, <a href='B:500 7:4'>Joh 7:4</a>; <a href='B:500 16:29'>Joh 16:29</a>; <a href='B:560 6:19'>Eph 6:19</a>; <a href='B:570 1:20'>Phi 1:20</a>. Both the verb and the noun are found in LXX See <a href='B:30 26:13'>Lev 26:13</a>; <a href='B:240 10:10'>Pro 10:10</a>; Wisd. 5 1; 1 Macc. 4 18; Sir. 6 11. In our God [&#949; &#957; &#964; &#969; &#952; &#949; &#969; &#951; &#956; &#969; &#957;]. Const. with we waxed bold. Their boldness was not mere natural courage, but was inspired by God. There is a slight emphasis on our God, as contrasted with the idols from which they had turned (ch <a href='B:590 1:9'>1Th 1:9</a> ). The phrase only here in N. T.<p/>Gospel of God (eujaggelion tou Qeou). For the phrase see Mk. i. 14; <a href='B:520 1:1'>Rom 1:1</a>; <a href='B:520 14:16'>Rom 14:16</a>; <a href='B:540 11:7'>2Co 11:7</a>; <a href='B:590 2:8'>1Th 2:8</a>; <a href='B:590 2:9'>1Th 2:9</a>; <a href='B:670 4:17'>1Pe 4:17</a>. It points to the monotheistic character of the gospel.<p/>In much contention [&#949; &#957; &#960; &#959; &#955; &#955; &#969; &#945; &#947; &#969; &#957; &#953;]. Better conflict. Comp. <a href='B:580 2:1'>Col 2:1</a>; <a href='B:570 1:27'>Phi 1:27</a>; <a href='B:610 6:12'>1Ti 6:12</a>; <a href='B:650 12:1'>Heb 12:1</a>. Agwn originally of a contest in the arena; but it is used of any struggle, outward or inward.


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Exhortation [&#960; &#945; &#961; &#945; &#954; &#955; &#951; &#963; &#953; &#962;]. See on <a href='B:490 6:24'>Luk 6:24</a> and <a href='B:530 14:3'>1Co 14:3</a>. Exhortation or counsel is Paul's usual sense.<p/>Of deceit [&#949; &#954; &#960; &#955; &#945; &#957; &#951; &#962;]. Better, of error. It may imply deceit as accompanying or causing error, but it does not occur in the sense of deceit. Our exhortation did not proceed from any false teaching which we had ourselves received. We were guided by " the spirit of truth "; See <a href='B:690 4:6'>1Jn 4:6</a>, and comp. <a href='B:680 1:16'>2Pe 1:16</a>.<p/>Of uncleanness [&#949; &#958; &#945; &#954; &#945; &#952; &#945; &#961; &#963; &#953; &#945; &#962;]. " Akaqarsia in <a href='B:470 23:27'>Mat 23:27</a> of the corruption of the sepulchre. Elsewhere in N. T. of sensual impurity. See <a href='B:520 1:24'>Rom 1:24</a>; <a href='B:540 12:21'>2Co 12:21</a>; <a href='B:560 4:19'>Eph 4:19</a>. Here in the sense of impurity on the side of sordidness. 17 In <a href='B:560 4:19'>Eph 4:19</a>, Paul speaks of working uncleanness [&#945; &#954; &#945; &#952; &#945; &#961; &#963; &#953; &#945; &#957;] in a spirit of selfish desire [&#960; &#955; &#949; &#959; &#957; &#949; &#958; &#953; &#945;] which is the spirit of covetousness. In <a href='B:560 5:3'>Eph 5:3</a>, uncleanness and covetousness are closely associated. Paul means that his exhortation did not proceed from greed for gain or lust for power.<p/>In guile [&#949; &#957; &#948; &#959; &#955; &#969;]. While uncleanness expresses impure purpose or motive, guile has reference to improper means; plausible but insincere methods of winning converts; suppression of the truth; "huckstering the word of God" (see on <a href='B:540 2:17'>2Co 2:17</a> ); adulterating it for purposes of gain or popularity.


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We were allowed [&#948; &#949; &#948; &#959; &#954; &#953; &#956; &#945; &#963; &#956; &#949; &#952; &#945;]. More correctly, approved. See on <a href='B:670 1:7'>1Pe 1:7</a>. We came and spoke to you as tested men.<p/>Pleasing [&#945; &#961; &#949; &#963; &#954; &#959; &#957; &#964; &#949; &#962;]. As being those who seek to please. Comp. <a href='B:550 1:10'>Gal 1:10</a>, and ajnqrwpareskoi man - pleasers, <a href='B:560 6:6'>Eph 6:6</a>; <a href='B:580 3:22'>Col 3:22</a>. Comp. LXX, <a href='B:230 52:5'>Psa 52:5</a> : "God hath scattered the bones of men - pleasers." The fourth Psalm of Solomon is entitled : Against the men - pleasers [&#945; &#957; &#952; &#961; &#969; &#960; &#945; &#961; &#949; &#963; &#954; &#959; &#953; &#962;].<p/>Who proveth [&#948; &#959; &#954; &#953; &#956; &#945; &#950; &#959; &#957; &#964; &#953;]. Word - play with dedokimasmeqa we were approved.


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Used we flattering words [&#949; &#957; &#955; &#959; &#947; &#969; &#954; &#959; &#955; &#945; &#954; &#953; &#945; &#962; &#949; &#947; &#949; &#957; &#951; &#952; &#951; &#956; &#949; &#957;]. Better, were we found using flattering discourse. Very literally and baldly it is, we came to pass in discourse of flattery. It means more than the mere fact that they were not flatterers : rather, they did not prove to be such in the course of their work. Similar periphrases with ejn are found, <a href='B:490 22:44'>Luk 22:44</a>; <a href='B:510 22:17'>Act 22:17</a>; <a href='B:540 3:7'>2Co 3:7</a>; <a href='B:570 2:7'>Phi 2:7</a>; with eijv, <a href='B:470 21:42'>Mat 21:42</a>; <a href='B:480 12:10'>Mar 12:10</a>; <a href='B:490 20:17'>Luk 20:17</a>; <a href='B:510 4:11'>Act 4:11</a>; <a href='B:590 3:5'>1Th 3:5</a>. Kolakia flattery, N. T. o. o LXX Rare in Class. Logw is explained by some as report or rumor. Common report did not charge us with being flatterers. This meaning is admissible, but the other is simpler. Paul says that they had not descended to flattery in order to make the gospel acceptable. They had not flattered men's self - complacency so as to blind them to their need of the radical work which the gospel demands.<p/>Cloke of covetousness [&#960; &#961; &#959; &#966; &#945; &#963; &#949; &#953; &#960; &#955; &#949; &#959; &#957; &#949; &#958; &#953; &#945; &#962;]. For profasiv see on <a href='B:500 14:22'>Joh 14:22</a>. Properly pretext : pro before, fasiv a word or saying. Others, less probably, from profainein to cause to shine forth or before. Paul means that he had not used his apostolic office to disguise or conceal avaricious designs.<p/>God is witness [&#952; &#949; &#959; &#962; &#956; &#945; &#961; &#964; &#965; &#962;]. Comp. <a href='B:520 1:9'>Rom 1:9</a>; <a href='B:540 1:23'>2Co 1:23</a>; <a href='B:570 1:8'>Phi 1:8</a>; <a href='B:590 2:10'>1Th 2:10</a>. God or the Lord is witness is a common O. T. formula : see <a href='B:10 31:44'>Gen 31:44</a>; <a href='B:10 31:50'>Gen 31:50</a>; <a href='B:90 12:5'>1Sa 12:5</a>; <a href='B:90 12:6'>1Sa 12:6</a>; <a href='B:90 20:23'>1Sa 20:23</a>; <a href='B:90 20:42'>1Sa 20:42</a>; Wisd. 1 6. For testimony to his conduct, he appeals to the Thessalonians (as ye know) : for testimony to his motives, he appeals to God. Comp. ver. 10, where there is the double appeal.


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Of men [&#949; &#958; &#945; &#957; &#952; &#961; &#969; &#960; &#969; &#957;]. To extract glory from men.<p/>When we might have been burdensome [&#948; &#965; &#957; &#945; &#956; &#949; &#957; &#959; &#953; &#949; &#957; &#946; &#945; &#961; &#949; &#953; &#949; &#953; &#957; &#945; &#953;]. Lit. being able to be in weight. The phrase ejn barei in weight is unique in N. T., and does not occur in LXX The better rendering here is to be in authority. Paul means that his position as an apostle would have warranted him in asserting authority or standing on his dignity, which he did not do. Barov weight, in the sense of influence, is found in late Greek. Paul's Epistles were called weighty [&#946; &#945; &#961; &#949; &#953; &#945; &#953;], <a href='B:540 10:10'>2Co 10:10</a> : others explain as referring to the apostolic right to exact pecuniary support. 18


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Gentle [&#951; &#960; &#953; &#959; &#953;]. This reading is adopted b; y Tischendorf, Weiss, and the Rev. T. Westcott and Hort read nh. pioi babes. This gives a stronger and bolder image, and one which falls in better with the course of thought, in which Paul is asserting his innocence of guile and flattery, and not of harshness.<p/>Among you [&#949; &#957; &#956; &#949; &#963; &#969; &#965; &#956; &#969; &#957;]. Better, and more literally, in the midst of you, which implies more intimate intercourse than among you. Comp. <a href='B:490 22:27'>Luk 22:27</a>.<p/>Nurse [&#964; &#961; &#959; &#966; &#959; &#962;]. N. T. o. In Class. sometimes of a mother, and so probably here. See <a href='B:550 4:19'>Gal 4:19</a>.<p/>Cherisheth [&#952; &#945; &#955; &#960; &#951;]. P o. Here and <a href='B:560 5:29'>Eph 5:29</a>. The verb originally means to warm. See LXX, <a href='B:50 22:6'>Deu 22:6</a>.<p/>Her own children. Note the inversion of metaphor. Paul is first the babe, then the nurse or mother. For similar instances see ch. <a href='B:590 5:2'>1Th 5:2</a>; <a href='B:590 5:4'>1Th 5:4</a>; <a href='B:540 3:13-16'>2Co 3:13-16</a>; <a href='B:520 7:1'>Rom 7:1</a> ff. See Introduction to 2 Corinthians, Vol. 3, p. 19


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Being affectionately desirous [&#959; &#956; &#949; &#953; &#961; &#959; &#956; &#949; &#957; &#959; &#953;]. N. T. o. Once in LXX, <a href='B:220 3:21'>Job 3:21</a>. The figure of the nursing mother is continued. She is not satisfied with nursing the child, but interests herself affectionately in all that concerns it.<p/>We were willing [&#951; &#965; &#948; &#959; &#954; &#959; &#965; &#956; &#949; &#957;]. Better, we were pleased. Imperfect tense : we continued to entertain and manifest our affectionate solicitude. The verb occasionally in later Greek, and often in LXX In N. T. it is used of God's decrees, as <a href='B:490 12:32'>Luk 12:32</a>; <a href='B:530 1:21'>1Co 1:21</a>; <a href='B:550 1:15'>Gal 1:15</a>; <a href='B:580 1:19'>Col 1:19</a>; and of the free determination and plans of men, as <a href='B:520 14:26'>Rom 14:26</a>; <a href='B:540 5:8'>2Co 5:8</a>; <a href='B:590 3:1'>1Th 3:1</a>.<p/>Souls [&#968; &#965; &#967; &#945; &#962;]. Better lives. See on <a href='B:520 11:3'>Rom 11:3</a>; <a href='B:530 14:45'>1Co 14:45</a>; <a href='B:480 12:30'>Mar 12:30</a>.


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Labor - travail [&#954; &#959; &#960; &#959; &#957; - &#956; &#959; &#967; &#952; &#959; &#957;]. The two words are associated in <a href='B:540 11:27'>2Co 11:27</a>; <a href='B:600 3:8'>2Th 3:8</a>. Mocqov travail, P o. Frequent in LXX Kopov emphasises fatigue, mocqov hardship.<p/>Because we would not be chargeable [&#960; &#961; &#959; &#962; &#964; &#959; &#956; &#951; &#949; &#960; &#953; &#946; &#945; &#961; &#951; &#963; &#945; &#953;].<p/>Incorrect. Rend. that we might not burden. Put you to expense for our support. Comp. <a href='B:600 3:8'>2Th 3:8</a>.


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Holily - justly - unblameably [&#959; &#963; &#953; &#969; &#962; - &#948; &#953; &#954; &#945; &#953; &#969; &#962; - &#945; &#956; &#949; &#956; &#960; &#964; &#969; &#962;]. For dikaiwv holily, see on <a href='B:490 1:75'>Luk 1:75</a>; for dikaiwv justly or righteously, on <a href='B:520 1:17'>Rom 1:17</a>; <a href='B:520 5:7'>Rom 5:7</a>. Amemptwv unblameably, only in these Epistles. See ch. <a href='B:590 3:13'>1Th 3:13</a>; <a href='B:590 5:23'>1Th 5:23</a>. For the distinction between osiov and dikaiov see Plato, Gorg. 507.


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Comforted [&#960; &#945; &#961; &#945; &#956; &#965; &#952; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. The A. V. renders the three participles in this verse as finite verbs, we exhorted, etc. Rev. retains the participial construction. Better than comforted, persuading. Persuasion is the form which the exhortation assumed. Paraklhsiv exhortation, and paramuqiou persuasion, are associated in <a href='B:570 2:1'>Phi 2:1</a>. The verb paramuqeomai, to persuade occurs only four times in N. T. See on <a href='B:570 2:1'>Phi 2:1</a>. Neither verb nor noun in LXX<p/>Charged [&#956; &#945; &#961; &#964; &#965; &#961; &#959; &#956; &#949; &#957; &#959; &#953;]. Rev. testifying; but the A. V. is more correct. Rend. charging. The verb means to conjure, or appeal to by something sacred. So <a href='B:560 4:17'>Eph 4:17</a>. Comp. <a href='B:510 20:26'>Act 20:26</a>; <a href='B:550 5:3'>Gal 5:3</a>, and diamarturomai I charge, <a href='B:610 5:21'>1Ti 5:21</a>; <a href='B:620 2:14'>2Ti 2:14</a>; <a href='B:620 4:1'>2Ti 4:1</a>. Comp. Thucyd. 6 80.


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Walk [&#960; &#949; &#961; &#953; &#960; &#945; &#964; &#949; &#953; &#957;]. By Paul exclusively in the metaphorical sense of behaving or conducting one's self. Similarly in Hebrews. In the Synoptic Gospels, with one exception (<a href='B:480 7:5'>Mar 7:5</a> ), of the physical act. Both senses in the Fourth Gospel, but only the metaphorical sense in John's Epistles. Once in the metaphorical sense in <a href='B:510 21:21'>Act 21:21</a>. In LXX almost exclusively literal; but see <a href='B:120 20:23'>2Ki 20:23</a>; <a href='B:240 8:20'>Pro 8:20</a>; <a href='B:250 11:9'>Ecc 11:9</a>. The phrase ajxiwv peripatein to walk worthily, in <a href='B:560 4:1'>Eph 4:1</a>; <a href='B:580 1:10'>Col 1:10</a>. Worthy of God [&#945; &#958; &#953; &#969; &#962; &#952; &#949; &#959; &#965;]. Better worthily. For ajxiwv comp. LXX, Wisd. 7 15; 16 1; Sir. 14 11. The formula ajxiwv qeou is found among the Pergamum papyri. A priest of Dionysus is described as having performed his sacred duties ajxiwv qeou. A priestess of Athene as having served ajxiwv thv qeou kai thv patridov worthily of the goddess and of her fatherland. A chief herdsman as having conducted the divine mysteries. ajxiwv tou kaqhgemonov Dionusou worthily of his chief, Dionysus. The dates of these papyri are from 141 B. C. to the beginning of the first century A. D. 19 Kingdom and glory. The only instance of this collocation. God's kingdom is here conceived as present - the economy of divine grace to which the readers are called as Christians. Glory is the future consummation of that kingdom. For basileia kingdom, see on <a href='B:490 6:20'>Luk 6:20</a>. Doxa glory is not used in N. T. in its primary, classical sense of opinion or notion. It signifies reputation, <a href='B:500 12:43'>Joh 12:43</a>; <a href='B:520 2:7'>Rom 2:7</a>; <a href='B:520 2:10'>Rom 2:10</a> brightness or splendor, <a href='B:510 22:11'>Act 22:11</a>; <a href='B:520 9:4'>Rom 9:4</a>; <a href='B:530 14:40'>1Co 14:40</a>. Glory of God expresses the sum total of the divine perfections. The idea is prominent in redemptive revelation : see <a href='B:290 60:1'>Isa 60:1</a>; <a href='B:520 5:2'>Rom 5:2</a>; <a href='B:520 6:4'>Rom 6:4</a>. It expresses the form in which God reveals himself in the economy of salvation : see <a href='B:520 9:23'>Rom 9:23</a>; <a href='B:560 1:12'>Eph 1:12</a>; <a href='B:610 1:11'>1Ti 1:11</a>. It is the means by which the redemptive work is carried on : see <a href='B:680 1:3'>2Pe 1:3</a>; <a href='B:520 6:4'>Rom 6:4</a>; <a href='B:560 3:16'>Eph 3:16</a>; <a href='B:580 1:11'>Col 1:11</a>. It is the goal of Christian hope : see <a href='B:520 5:2'>Rom 5:2</a>; <a href='B:520 8:18'>Rom 8:18</a>; <a href='B:520 8:21'>Rom 8:21</a>; <a href='B:630 2:13'>Tit 2:13</a>.


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Also - we. Also may point to an expression of thanksgiving in a letter from the Thessalonians to Paul. You say "we give thanks to God." We also give thanks. Comp. ch. <a href='B:590 1:2'>1Th 1:2</a>.<p/>When ye received the word of God which ye heard of us [&#960; &#945; &#961; &#945; &#955; &#945; &#946; &#959; &#957; &#964; &#949; &#962; &#955; &#959; &#947; &#959; &#957; &#945; &#954; &#959; &#951; &#962; &#960; &#945; &#961; &#951; &#956; &#969; &#957; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. Rend. when ye received the word of the message (which came) from us, even the word of God. The words the word of the message from us form one conception, governed by paralabontev having received or when ye received; therefore from us is not to be taken as depending on having received, as Rev. when ye received from us the word, etc. Of God (supply the word) is added in order to correct any possible false impression made by from us. Akoh in N. T. means the sense of hearing, as <a href='B:470 13:14'>Mat 13:14</a>; <a href='B:530 12:17'>1Co 12:17</a>; <a href='B:680 2:8'>2Pe 2:8</a> : or the organ of hearing = ear, as <a href='B:480 7:35'>Mar 7:35</a>; <a href='B:490 7:1'>Luk 7:1</a> : or a thing heard, a report, rumor, as <a href='B:500 12:38'>Joh 12:38</a>; <a href='B:520 10:16'>Rom 10:16</a>. The phrase logov ajkohv or thv ajkohv the word of hearing, or word of the message, signifies the word which is heard. Comp. <a href='B:650 4:2'>Heb 4:2</a>. See on the fame, <a href='B:490 4:37'>Luk 4:37</a>.<p/>Effectually worketh [&#949; &#957; &#949; &#961; &#947; &#949; &#953; &#964; &#945; &#953;]. Referring to the word, not to God. Comp. <a href='B:570 2:13'>Phi 2:13</a>. In the middle voice as here, used only by Paul and James, and only of things. See <a href='B:560 3:20'>Eph 3:20</a>; <a href='B:580 1:29'>Col 1:29</a>; <a href='B:660 5:16'>Jas 5:16</a>, and footnote on <a href='B:580 1:29'>Col 1:29</a>. The noun ejnergeia, P o. It means power in exercise, and is used only of superhuman power.


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In Christ Jesus. Seems to be added to distinguish the Christian churches in Judaea from the synagogues of the Jews, which would claim to be churches of God. Comp. <a href='B:550 1:22'>Gal 1:22</a>, and see on ch. <a href='B:590 1:1'>1Th 1:1</a>. In Christ Jesus, in Christ, in Jesus, in the Lord, in him, are common Pauline formulas to denote the most intimate communion with the living Christ. These phrases are not found in the Synoptic Gospels. En ejmoi in me (Christ) is frequent in the Fourth Gospel. The conception is that of a sphere or environment in which a Christian or a church lives, as a bird in the air, or the roots of a tree in the soil. 20 Countrymen [&#963; &#965; &#956; &#966; &#965; &#955; &#949; &#964; &#969; &#957;]. N. T. o. o LXX Not in pre - Christian Greek writers. Lit. belonging to the same tribe or clan. The reference is to the Gentile persecutors who were instigated by the Jews.


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Persecuted [&#949; &#954; &#948; &#953; &#969; &#958; &#945; &#957; &#964; &#969; &#957;]. Rev. more literally and correctly, drave out. The word only here, though it occurs as an alternative reading, <a href='B:490 11:49'>Luk 11:49</a>. Probably with special reference to his own expulsion from Thessalonica. <a href='B:510 17:5-10'>Act 17:5-10</a>.<p/>Contrary to all men. Tacitus (Hist. 5 5) describes the Jews as stubborn in their faith, prompt in kindly offices to each other, but bitterly hostile toward everybody else : Juvenal (Sat. 14 102 f.) says that they observe and respect whatever Moses has taught in his mystical volume; not to show the way except to one who practices the same rites, and to show the well only to the circumcised.


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To speak - that they might be saved (lalhsai ina swqwsin). Not, to speak to the Gentiles in order that they might be saved, but to tell the Gentiles that they might be saved. Comp. <a href='B:530 10:33'>1Co 10:33</a>.<p/>To fill up [&#945; &#957; &#945; &#960; &#955; &#951; &#961; &#969; &#963; &#945; &#953;]. The verb means the making up of what is lacking to perfect fulness; the filling of a partial void. Comp. <a href='B:570 2:30'>Phi 2:30</a>. Once in LXX of filling up of sins, <a href='B:10 14:16'>Gen 14:16</a>. Always blind and stubborn, the Jews filled up the measure of their sins by their treatment of Christ and his apostles.<p/>Alway [&#960; &#945; &#957; &#964; &#959; &#964; &#949;]. Emphatically placed at the end of the sentence. At all times - before Christ, in Christ's time, now - the Jews by their resistance to the divine word fill up their 'sins.<p/>Is come [&#949; &#966; &#952; &#945; &#963; &#949; &#957;]. The verb not frequent in N. T. and used mostly by Paul. See on <a href='B:540 10:14'>2Co 10:14</a>, and comp. <a href='B:520 9:31'>Rom 9:31</a>; <a href='B:570 3:16'>Phi 3:16</a>.<p/>To the uttermost [&#949; &#953; &#962; &#964; &#949; &#955; &#959; &#962;]. This is not the meaning of the phrase in N. T. It is to the end : see <a href='B:470 10:22'>Mat 10:22</a>; <a href='B:470 24:13'>Mat 24:13</a>; <a href='B:490 18:5'>Luk 18:5</a>; <a href='B:500 13:1'>Joh 13:1</a>. The wrath of God had not come upon them to the uttermost. The meaning is that the divine wrath had reached the point where it passed into judgment.


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Being taken from you [&#945; &#960; &#959; &#961; &#966; &#945; &#957; &#953; &#963; &#952; &#949; &#957; &#964; &#949; &#962;]. N. T. o. o LXX Rev. better, being bereaved of you. From ojrfanov bereft. See <a href='B:480 12:40'>Mar 12:40</a>; <a href='B:500 14:18'>Joh 14:18</a>; <a href='B:660 1:27'>Jas 1:27</a>. The word suggests the intimate personal fellowship of the writer with his readers. The separation was like that between parents and children. Comp. vv. 7, 8.<p/>For a short time [&#960; &#961; &#959; &#962; &#954; &#945; &#953; &#961; &#959; &#957; &#969; &#961; &#945; &#962;]. N. T. o. Lit. for the season of an hour. Comp. Lat. horae momentum. Stronger than the usual phrase prov wran for an hour : see <a href='B:540 7:8'>2Co 7:8</a>; <a href='B:550 2:5'>Gal 2:5</a>; <a href='B:570 1:15'>Phi 1:15</a>. Comp. prov kairon for a season, <a href='B:490 8:13'>Luk 8:13</a>; <a href='B:530 7:5'>1Co 7:5</a>. The more abundantly [&#960; &#949; &#961; &#953; &#963; &#963; &#959; &#964; &#949; &#961; &#969; &#962;]. Rev. the more exceedingly. Paul uses this adverb very freely, and outside of his letters it appears only <a href='B:650 2:1'>Heb 2:1</a>; <a href='B:650 13:19'>Heb 13:19</a>. He is much given to the use of comparatives, and sometimes heaps them together : see <a href='B:520 8:37'>Rom 8:37</a>; <a href='B:540 7:13'>2Co 7:13</a>; <a href='B:540 4:17'>2Co 4:17</a>; <a href='B:560 3:20'>Eph 3:20</a>; <a href='B:570 1:23'>Phi 1:23</a>.


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We would [&#951; &#952; &#949; &#955; &#951; &#963; &#945; &#956; &#949; &#957;]. Implying more than a mere inclination or desire. It was our will to come. See on <a href='B:470 1:19'>Mat 1:19</a>.<p/>I Paul. Not implying any less desire on the part of his associates, but emphasising his own. See on the use of the epistolary plural, ch. 1 2. Satan [&#963; &#945; &#964; &#945; &#957; &#945; &#962;]. From the Aramaic Satana, adversary. In the canonical LXX the name appears only three times, <a href='B:110 11:14'>1Ki 11:14</a>; <a href='B:110 11:23'>1Ki 11:23</a>; <a href='B:110 11:25'>1Ki 11:25</a>, and in each case is applied to a man. In LXX diabolov is used, almost without exception, as the translation of the Hebrews Satan. Of 22 instances of diabolov only 9 are outside of the book of Job. From the more general conception of an adversary, there is, in the O. T., a gradual development toward that of an evil personality. For instance, in <a href='B:100 24:1'>2Sa 24:1</a>, the numbering of the people is ascribed to the anger of the Lord. The later historian, in <a href='B:130 21:1'>1Ch 21:1</a>, ascribes the act to Satan. See also Job, Wisd. 2 24; <a href='B:450 2:1'>Zec 2:1</a>. The specialising of the conception was due, in part, to the contact of the Jews with the religions of Babylon and Persia. In N. T. Satan appears as the personal spirit of evil - the same who is called the devil, the wicked one, the prince of the power of the air, the prince of this world, the serpent, the God of this world, the tempter. He tempts to evil, opposes God's work, inspires evil dispositions, torments God's people. The word Satan occurs only once in the Fourth Gospel, not in the Epistles, but often in Revelation. Mark never uses diabolov, Matthew never Satan. Paul seldom diabolov, often Satan. Satan alone in Pastorals. Luke uses both. It is clear that Paul here as elsewhere employs the word in a personal sense; but any attempt to base the doctrine of a personal devil on this and similar passages is unsafe.<p/>Hindered [&#949; &#957; &#949; &#954; &#959; &#968; &#949; &#957;]. See on <a href='B:670 3:7'>1Pe 3:7</a>.


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Hope. Used of the object of hope, as <a href='B:580 1:5'>Col 1:5</a>; <a href='B:610 1:1'>1Ti 1:1</a>; <a href='B:650 6:18'>Heb 6:18</a>.<p/>Joy - crown [&#967; &#945; &#961; &#945; - &#963; &#964; &#949; &#966; &#945; &#957; &#959; &#962;]. Comp. <a href='B:570 4:1'>Phi 4:1</a>. The phrase crown of rejoicing or boasting, in <a href='B:240 16:31'>Pro 16:31</a>; <a href='B:330 16:12'>Eze 16:12</a>; <a href='B:330 23:42'>Eze 23:42</a>. Comp. <a href='B:290 61:3'>Isa 61:3</a>, stefanov kallouv crown of beauty, and Soph. Aj. 465. stef eujkleiav crown of renown. The Thessalonians were "a chaplet of victory of which Paul might justly make his boast in the day of the Lord" (Ellicott). For stefanov see on <a href='B:730 4:4'>Rev 4:4</a>.<p/>Coming [&#960; &#945; &#961; &#959; &#965; &#963; &#953; &#945;]. See on <a href='B:470 24:8'>Mat 24:8</a>, and on ejpifaneia appearing, <a href='B:610 6:14'>1Ti 6:14</a> and <a href='B:600 2:8'>2Th 2:8</a>.


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Forbear [&#963; &#964; &#949; &#947; &#959; &#957; &#964; &#949; &#962;]. Lit. no longer forbearing. See on <a href='B:530 9:12'>1Co 9:12</a>; LXX, Sir. 8 17. For Class. parall. Soph. O. 100 15; Elec. 1118; Eurip. Hippol. 844; Ion 1412. He means that his longing for some personal communication from the Thessalonians became intolerable.<p/>To be left - alone [&#954; &#945; &#964; &#945; &#955; &#949; &#953; &#966; &#952; &#951; &#957; &#945; &#953; - &#956; &#959; &#957; &#959; &#953;]. Implying, as we sent (ver. 2) and I sent (ver. 5), the previous presence of Timothy with him at Athens.


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Our brother. Comp. <a href='B:540 1:1'>2Co 1:1</a>; <a href='B:580 1:1'>Col 1:1</a>; <a href='B:570 1:1'>Phi 1:1</a>; <a href='B:520 16:23'>Rom 16:23</a>; <a href='B:530 1:1'>1Co 1:1</a>; <a href='B:530 16:12'>1Co 16:12</a>.<p/>Minister [&#948; &#953; &#945; &#954; &#959; &#957; &#959; &#957;]. See on <a href='B:470 20:26'>Mat 20:26</a>; <a href='B:480 9:35'>Mar 9:35</a>. Not in the official sense of deacon which occurs only in the Pastorals. Diakonov minister and diakonia ministry or service are common expressions of service to Christ or to men. Paul habitually uses them in this way. See <a href='B:510 1:25'>Act 1:25</a>; <a href='B:510 6:4'>Act 6:4</a>. Diakonoi is used of ministers of Satan, <a href='B:540 11:15'>2Co 11:15</a>, and diakonov of the civil magistrate, <a href='B:520 13:4'>Rom 13:4</a>. See Introduction to the Pastoral Epistles. 23 Fellow laborer. Omit from text. 24 To establish [&#963; &#964; &#951; &#961; &#953; &#958; &#945; &#953;]. See on <a href='B:490 22:32'>Luk 22:32</a>; Introd. to Catholic Epistles, Vol. 1, p. 625; <a href='B:670 5:10'>1Pe 5:10</a>; <a href='B:680 1:12'>2Pe 1:12</a>.


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Moved [&#963; &#945; &#953; &#957; &#949; &#963; &#952; &#945; &#953;]. N. T. o o LXX In Class., as early as Homer, of dogs; to wag the tail, fawn (Hom. <a href='B:380 1:10'>Oba 1:10</a>; <a href='B:380 1:217'>Oba 1:217</a>; <a href='B:380 1:16'>Oba 1:16</a>; <a href='B:380 1:6'>Oba 1:6</a> ). Hence of persons, to fawn or cringe. The word is apparently used here in the original sense, to be shaken. 25 We are appointed [&#954; &#949; &#953; &#956; &#949; &#952; &#945;]. As <a href='B:490 2:34'>Luk 2:34</a> (see note); <a href='B:570 1:17'>Phi 1:17</a>. Comp. <a href='B:510 14:22'>Act 14:22</a>, in which occur four of the words used here. For the thought, see <a href='B:470 5:10'>Mat 5:10</a>; <a href='B:470 10:17'>Mat 10:17</a>; <a href='B:470 16:24'>Mat 16:24</a>; <a href='B:670 2:21'>1Pe 2:21</a> ff.; <a href='B:670 4:12'>1Pe 4:12</a>; <a href='B:620 3:12'>2Ti 3:12</a>.


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The tempter [&#959; &#960; &#949; &#953; &#961; &#945; &#950; &#969; &#957;]. Only here and <a href='B:470 4:3'>Mat 4:3</a>. LXX See on <a href='B:470 6:13'>Mat 6:13</a>.<p/>In vain [&#949; &#953; &#962; &#954; &#949; &#957; &#959; &#957;]. The phrase only in Paul. See <a href='B:540 6:1'>2Co 6:1</a>; <a href='B:550 2:2'>Gal 2:2</a>; <a href='B:570 2:16'>Phi 2:16</a>. The force of the preposition is fairly represented by to in the phrase to no purpose. LXX has eijv kenon, eijv to kenon, and eijv kena.


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Now [&#945; &#961; &#964; &#953;]. See on <a href='B:500 13:33'>Joh 13:33</a>. Const. with we were comforted (ver. 7), not with came.<p/>Good remembrance [&#956; &#957; &#949; &#953; &#945; &#957; &#945; &#947; &#945; &#952; &#951; &#957;]. Better kindly remembrance. Comp. <a href='B:520 5:7'>Rom 5:7</a> (see note); <a href='B:520 7:12'>Rom 7:12</a>; <a href='B:630 2:6'>Tit 2:6</a>; <a href='B:670 2:18'>1Pe 2:18</a>. See on ch. <a href='B:590 1:3'>1Th 1:3</a>.


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Affliction [&#945; &#957; &#945; &#947; &#954; &#951;]. Rev. distress. The derivation from agxein to press tightly, to choke (Lightfoot, Ellicott) is doubtful. In the sense of urgency, distress, seldom in Class. See <a href='B:530 7:26'>1Co 7:26</a>; <a href='B:540 6:4'>2Co 6:4</a>; <a href='B:540 12:10'>2Co 12:10</a>; <a href='B:490 21:23'>Luk 21:23</a>.


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Stand fast [&#963; &#964; &#951; &#954; &#949; &#964; &#949;]. The sense of firm standing is derived from the context, and does not inhere in the word. In <a href='B:480 3:31'>Mar 3:31</a>; <a href='B:480 11:25'>Mar 11:25</a>, it means simply to stand. Comp. <a href='B:570 4:1'>Phi 4:1</a>. It does not occur earlier than N. T.


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Exceedingly [&#965; &#960; &#949; &#961; &#949; &#954; &#960; &#949; &#961; &#953; &#963; &#963; &#959; &#965;]. Comp. <a href='B:560 3:20'>Eph 3:20</a>. Paul is fond of compounds with uJper above. Of the 28 N. T. words compounded with uJper, 22 are found in Paul, and 20 of them only there.<p/>Perfect [&#954; &#945; &#964; &#945; &#961; &#964; &#953; &#963; &#945; &#953;]. Primarily, to adjust, fit together; so mend, <a href='B:470 4:21'>Mat 4:21</a>. Of the creation of the world, <a href='B:650 11:3'>Heb 11:3</a>. See on <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>; <a href='B:520 9:22'>Rom 9:22</a>.


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Direct [&#954; &#945; &#964; &#949; &#965; &#952; &#965; &#957; &#945; &#953;]. Lit. make straight. Only in Paul and Luke. See on <a href='B:490 1:79'>Luk 1:79</a>, and comp. <a href='B:600 3:5'>2Th 3:5</a>. Frequent in LXX


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With all his saints [&#956; &#949; &#964; &#945; &#960; &#945; &#957; &#964; &#969; &#957; &#964; &#969; &#957; &#945; &#947; &#953; &#969; &#957; &#945; &#965; &#964; &#959; &#965;]. Saints is often explained as angels; but the meaning is the holy and glorified people of God. OiJ agioi is uniformly used of these in N. T. and never of angels unless joined with aggeloi. See <a href='B:490 9:26'>Luk 9:26</a>; <a href='B:480 8:38'>Mar 8:38</a>; <a href='B:510 10:22'>Act 10:22</a>. It is doubtful if oiJ agioi is used of angels in LXX <a href='B:450 14:5'>Zec 14:5</a>, which is confidently cited as an instance, is quoted at the conclusion of the Didache (xvi. 7), clearly with the sense of glorified believers. %Agioi aggeloi appears Tob. 11 14; 12 15; <a href='B:220 5:1'>Job 5:1</a>. Angels has no connection with anything in this Epistle, but glorified believers is closely connected with the matter which was troubling the Thessalonians. See ch. <a href='B:590 4:13'>1Th 4:13</a>. This does not exclude the attendance of angels on the Lord's coming (see <a href='B:480 8:38'>Mar 8:38</a>; <a href='B:490 9:26'>Luk 9:26</a> ), but when Paul speaks of such attendance, as <a href='B:600 1:7'>2Th 1:7</a>, he says, with the angels [&#945; &#947; &#947; &#949; &#955; &#969; &#957;] of his power.


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Furthermore [&#955; &#959; &#953; &#960; &#959; &#957;]. Rev. not so well, finally, although the word is sometimes rightly so rendered. The formula is often used by Paul where he attaches, in a somewhat loose way, even in the midst of an Epistle, a new subject to that which he has been discussing.


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Commandments [&#960; &#945; &#961; &#945; &#947; &#947; &#949; &#955; &#953; &#945; &#962;]. Better, charges. Only four times in N. T. o LXX The verb paraggellein to command or charge is frequent, and is often used in Class of military orders. See Xen. Cyr 2:4, 2; Hdt 3:25.


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Fornication. Paul wrote from Corinth, where sensuality in the guise of religion was rife. In Thessalonica, besides the ordinary licentious customs of the Gentiles, immorality was fostered by the Cabeiric worship (see Introduction). About the time of Paul, a political sanction was given to this worship by deifying the Emperor as Cabeirus.


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That every one of you should know how to possess his vessel, etc. [&#949; &#953; &#948; &#949; &#957; &#945; &#953; &#949; &#954; &#945; &#963; &#964; &#959; &#957; &#965; &#956; &#969; &#957; &#964; &#959; &#949; &#945; &#965; &#964; &#959; &#965; &#963; &#954; &#949; &#965; &#959; &#962; &#954; &#964; &#945; &#963; &#952; &#945; &#953;]. The interpretation of vv. 3 - 6 usually varies between two explanations :<p/>1. making the whole passage refer to fornication and adultery :<p/>2. limiting this reference to vv. 3 - 5, and making ver. 6 refer to honesty in business.<p/>Both are wrong. The entire passage exhibits two groups of parallel clauses; the one concerning sexual, and the other business relations. Thus :<p/>1. Abstain from fornication : deal honorably with your wives.<p/>2. Pursue your business as holy men, not with covetous greed as the heathen : do not overreach or defraud.<p/>A comma should be placed after skeuov vessel, and ktasqai procure or acquire, instead of being made dependent on eiJudenai know, should begin a new clause. Render, that every one of you treat his own wife honorably. EiJudenai is used Hebraistically in the sense of have a care for, regard, as ch. 5 12, "Know them that labor," etc. : recognize their claim to respect, and hold them in due regard. Comp. <a href='B:10 39:6'>Gen 39:6</a> : Potiphar oujk hdei twn kaq' auJton ouJuden "gave himself no concern about anything that he had." <a href='B:90 2:12'>1Sa 2:12</a> : the sons of Eli oujk eijdotev ton kurion "paying no respect to the Lord." <a href='B:20 1:8'>Exo 1:8</a> : Another King arose ov oujk hdei ton Iwshf "who did not recognize or regard Joseph" : did not remember his services and the respect in which he had been held. Skeuov is sometimes explained as body, for which there is no evidence in N. T. In <a href='B:540 4:7'>2Co 4:7</a> the sense is metaphorical. Neither in LXX nor Class. does it mean body. In LXX very often of the sacred vessels of worship : sometimes, as in Class., of the accoutrements of war. In N. T. occasionally, both in singular and plural, in the general sense of appliances, furniture, tackling. See <a href='B:470 12:29'>Mat 12:29</a>; <a href='B:490 17:31'>Luk 17:31</a>; <a href='B:510 27:17'>Act 27:17</a>; <a href='B:650 9:21'>Heb 9:21</a>. For the meaning vessel, see <a href='B:490 8:16'>Luk 8:16</a>; <a href='B:500 19:20'>Joh 19:20</a>; <a href='B:540 4:7'>2Co 4:7</a>; <a href='B:730 2:27'>Rev 2:27</a>. Here, metaphorically, for wife; comp. <a href='B:670 3:7'>1Pe 3:7</a>. It was used for wife in the coarse and literal sense by Rabbinical writers. The admonition aptly follows the charge to abstain from fornication. On the contrary, let each one treat honorably his own wife. The common interpretation is, "as a safeguard against fornication let every one know how to procure his own wife." It is quite safe to say that such a sentence could never have proceeded from Paul. He never would have offset a charge to abstain from fornication with a counsel to be well informed in the way of obtaining a wife. When he does touch this subject, as he does in <a href='B:530 7:2'>1Co 7:2</a>, he says, very simply, " to avoid fornication let every man have [&#949; &#967; &#949; &#964; &#969;] his own wife "; not, know how to get one. EiJudenai know, as usually interpreted, is both superfluous and absurd. Besides, the question was not of procuring a wife, but of living honorably and decently with her, paying her the respect which was her right, and therefore avoiding illicit connections.<p/>That he pursue his gain - getting in sanctification and honor [&#954; &#964; &#945; &#963; &#952; &#945; &#953; &#949; &#957; &#945; &#947; &#953; &#945; &#963; &#956; &#969; &#954; &#945; &#953; &#964; &#953; &#956; &#951;]. As a holy and honorable man. The exhortation now turns to business relations. Ktasqai cannot mean possess, as A. V. That would require the perfect tense. It means procure, acquire. Often buy, as <a href='B:510 17:28'>Act 17:28</a>; LXX, <a href='B:10 33:19'>Gen 33:19</a>; <a href='B:10 39:1'>Gen 39:1</a>; <a href='B:10 47:19'>Gen 47:19</a>; <a href='B:10 49:30'>Gen 49:30</a>; <a href='B:60 24:33'>Jos 24:33</a>; absolutely, <a href='B:330 7:12'>Eze 7:12</a>; <a href='B:330 7:13'>Eze 7:13</a>.


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Not in the lust of concupiscence [&#956; &#951; &#949; &#957; &#960; &#945; &#952; &#949; &#953; &#949; &#960; &#953; &#952; &#965; &#956; &#953; &#945; &#962;]. Lit. in passion of desire. Not with avaricious greed. For ejpiqumia see on <a href='B:480 4:19'>Mar 4:19</a>. Its meaning is by no means limited to sensual lust; see, for instance, <a href='B:490 22:15'>Luk 22:15</a>. It is used as including all kinds of worldly desires, as <a href='B:550 5:16'>Gal 5:16</a>; <a href='B:550 5:24'>Gal 5:24</a>; <a href='B:690 2:17'>1Jn 2:17</a>. In <a href='B:520 7:7'>Rom 7:7</a>, especially of covetousness.


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That no man go beyond [&#964; &#959; &#956; &#951; &#965; &#960; &#949; &#961; &#946; &#945; &#953; &#957; &#949; &#953; &#957;]. Lit. the not going beyond. Dependent on this is the will of Glod, ver. 3. The verb N. T.. Often in LXX, mostly in the literal sense of overpassing limits. Also of overtaking, passing by, surpassing, as in wickedness or cruelty. It is an expansion of the preceding thought. Pursue your business as holy men : do not overreach or defraud.<p/>It is the overstepping of the line between mine and thine. It is used absolutely, being defined by the succeeding clause. The A. V. is literal, go beyond. Rev. renders tranegress. Weizsacker and Bornemann "ubergreife overreach." So. Rev. margin. This last is the best.<p/>Defraud [&#960; &#955; &#949; &#959; &#957; &#949; &#954; &#964; &#949; &#953; &#957;]. P o. See on <a href='B:540 2:11'>2Co 2:11</a>, and covetousness, <a href='B:520 1:29'>Rom 1:29</a>. It emphasises gain as the motive of fraud. Three times in LXX, <a href='B:720 1:4'>Jud 1:4</a> :11; <a href='B:420 2:9'>Hab 2:9</a>; <a href='B:330 22:27'>Eze 22:27</a>. Often in Class.<p/>In any matter [&#949; &#957; &#964; &#969; &#960; &#961; &#945; &#947; &#956; &#945; &#964; &#953;]. Rev. correctly, in the matter. Comp. <a href='B:540 7:11'>2Co 7:11</a>. The sense is the business in hand, whatever it be. The tw does not stand for tini any. For pragmati, matter, see on <a href='B:470 18:19'>Mat 18:19</a>. Those who connect this clause with the preceding, explain tw as the matter just mentioned - adultery.<p/>Avenger [&#949; &#954; &#948; &#953; &#954; &#959; &#962;]. P o. Here and <a href='B:520 13:4'>Rom 13:4</a>. In LXX rarely, and in the same sense as here. In this sense it occurs only in late Greek. For the warning comp. <a href='B:560 5:6'>Eph 5:6</a>; <a href='B:580 3:6'>Col 3:6</a>; <a href='B:520 13:4'>Rom 13:4</a>; <a href='B:550 5:21'>Gal 5:21</a>.


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Unto uncleanness [&#949; &#960; &#953; &#945; &#954; &#945; &#952; &#945; &#961; &#963; &#953; &#945;]. Better, for uncleanness; ejpi denoting aim or intention. The intention is viewed as the basis of the act [&#949; &#960; &#953; &#965; &#960; &#959; &#957;]. Comp. <a href='B:550 5:13'>Gal 5:13</a>; <a href='B:560 2:10'>Eph 2:10</a>.<p/>In sanctification [&#949; &#957;]. Note the change of preposition. Sanctification is the characteristic life - element of the Christian, in which he is to live. Comp. in peace, <a href='B:530 7:15'>1Co 7:15</a>; in hope, <a href='B:560 4:4'>Eph 4:4</a>.


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Despiseth [&#945; &#952; &#949; &#964; &#969; &#957;]. Better, rejecteth. Setteth aside. Comp. <a href='B:550 2:21'>Gal 2:21</a>; <a href='B:550 3:15'>Gal 3:15</a>; <a href='B:530 1:19'>1Co 1:19</a>. Used in N. T. both of persons and things. His Holy Spirit [&#964; &#959; &#960; &#957; &#949; &#965; &#956; &#945; &#945; &#965; &#964; &#959; &#965; &#964; &#959; &#945; &#947; &#953; &#959; &#957;]. Solemn and emphatic : His Spirit, the holy. Similarly, <a href='B:510 14:8'>Act 14:8</a>; <a href='B:510 14:28'>Act 14:28</a>; <a href='B:510 19:6'>Act 19:6</a>; <a href='B:510 20:23'>Act 20:23</a>; <a href='B:560 1:13'>Eph 1:13</a>; <a href='B:560 4:30'>Eph 4:30</a>.


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Taught of God [&#952; &#949; &#959; &#948; &#953; &#948; &#945; &#954; &#964; &#959; &#953;]. N. T. o. o LXX Not in Class.


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Study [&#966; &#953; &#955; &#959; &#964; &#953; &#956; &#949; &#953; &#963; &#952; &#945; &#953;]. P o. Make it your aim. Comp. <a href='B:520 14:20'>Rom 14:20</a> (see note); <a href='B:540 5:9'>2Co 5:9</a>. Often in Class. Lit. to be fond of honor : hence to strive for honor, to be ambitious.<p/>To be quiet [&#951; &#963; &#965; &#967; &#945; &#950; &#949; &#953; &#957;]. Note the paradox, strive to be quiet. For similar instances see <a href='B:520 1:20'>Rom 1:20</a>, unseen things clearly seen : <a href='B:520 1:22'>Rom 1:22</a>, wise, be fooled (comp. Horace, <a href='B:380 1:34'>Oba 1:34</a>; <a href='B:380 1:2'>Oba 1:2</a>, insaniens sapientia) : <a href='B:540 8:2'>2Co 8:2</a>, poverty abounded unto riches : <a href='B:540 7:10'>2Co 7:10</a>, repentance, not to be repented of. The disturbances rebuked in the second Epistle may have begun to show themselves, so that there is a possible allusion to the idle busybodies of <a href='B:600 3:11'>2Th 3:11</a>.


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Honestly [&#949; &#965; &#963; &#967; &#951; &#956; &#959; &#957; &#969; &#962;]. P o. Better, seemly. From euj well and schma figure or fashion. The literal sense is suggested by the familiar phrase in good form. The contrast appears in ajtaktwv disorderly, <a href='B:600 3:6'>2Th 3:6</a>. Paul has in view the impression to be made by his readers on those outside of the church. See on <a href='B:520 13:13'>Rom 13:13</a>, and comp. <a href='B:530 14:40'>1Co 14:40</a>.<p/>Of nothing [&#956; &#951; &#948; &#949; &#957; &#959; &#962;]. Either neuter, of nothing, or masculine, of no man. In the latter case it would refer to depending upon others for their support, which some, in view of the immediately expected parousia, were disposed to do, neglecting their own business.


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I would not have you to be ignorant [&#959; &#965; &#952; &#949; &#955; &#959; &#956; &#949; &#957; &#965; &#956; &#945; &#962; &#945; &#947; &#957; &#959; &#949; &#953; &#957;]. The Greek is, we would not, etc. A formula often used by Paul to call special attention to what he is about to say. See <a href='B:520 1:13'>Rom 1:13</a>; <a href='B:520 11:25'>Rom 11:25</a>; <a href='B:530 2:1'>1Co 2:1</a>, etc. He employs several similar expressions for the same purpose, as qelw uJmav eiJudenai I wish you to know (<a href='B:530 11:3'>1Co 11:3</a>; <a href='B:580 2:1'>Col 2:1</a> ) : ginwrizw uJmin I declare unto you (<a href='B:530 14:1'>1Co 14:1</a>; <a href='B:540 8:1'>2Co 8:1</a>; <a href='B:550 1:11'>Gal 1:11</a> ) : ginwskein uJmav boulomai I would have you know (<a href='B:570 1:12'>Phi 1:12</a> ).<p/>Them which are asleep [&#964; &#969; &#957; &#954; &#959; &#953; &#956; &#969; &#956; &#949; &#957; &#969; &#957;]. Or, who are sleeping. See on <a href='B:510 7:60'>Act 7:60</a>; <a href='B:680 3:4'>2Pe 3:4</a>, and comp. <a href='B:530 7:39'>1Co 7:39</a>; <a href='B:530 11:30'>1Co 11:30</a>; <a href='B:530 14:6'>1Co 14:6</a>; <a href='B:530 14:18'>1Co 14:18</a>; <a href='B:530 14:20'>1Co 14:20</a>; <a href='B:530 14:51'>1Co 14:51</a>; <a href='B:500 11:11'>Joh 11:11</a>, etc. The dead members of the Thessalonian church. Ye sorrow [&#955; &#965; &#960; &#951; &#963; &#952; &#949;]. Opinions differ as to the possible ground of this sorrow. According to some, the Thessalonians supposed that eternal life belonged only to such as should be found alive at the parousia, and therefore that those already dead would not share the blessings of the second advent. Others, assuming an interval between the advent and the general resurrection, think that the Thessalonians were anxious lest their brethren who died before the advent would be raised only at the general resurrection, and therefore would not share the blessings of communion with the Lord during the millennial reign. It is impossible to decide the question from Paul's words, since he does not argue, but only consoles. The value of his consolation does not depend upon the answer to the question whether the departed saints shall first be raised up at the general resurrection, or at a previons resurrection of believers only. The Thessalonians were plainly distressed at the thought of separation from their departed brethren, and had partially lost sight of the elements of the Christian hope - reunion with them and fellowship with the Lord. These elements Paul emphasises in his answer. The resurrection of Jesus involves the resurrection of believers. The living and the dead Christians shall alike be with the Lord.<p/>Others [&#959; &#953; &#955; &#959; &#953; &#960; &#959; &#953;]. More correctly, the rest. Paul makes a sharp distinction between Christians, and all others.<p/>Who have no hope. Only believers have hope of life after death. The speculations and surmisings of pagan philosophy do not amount to a hope.


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Them also which sleep in Jesus will God bring with him [&#954; &#945; &#953; &#959; &#952; &#949; &#959; &#962; &#964; &#959; &#965; &#962; &#954; &#959; &#953; &#956; &#951; &#952; &#949; &#957; &#964; &#945; &#962; &#948; &#953; &#945; &#964; &#959; &#965; &#953; &#951; &#963; &#959; &#965; &#945; &#958; &#949; &#953; &#963; &#965; &#957; &#945; &#965; &#964; &#969;].<p/>(1) Which sleep should be, which have been laid asleep or have fallen asleep, giving the force of the passive.<p/>(2) Dia tou Ihsou can by no possibility be rendered in Jesus, which would be ejn Ihsou : see <a href='B:530 14:18'>1Co 14:18</a>; <a href='B:590 4:16'>1Th 4:16</a>. It must mean through or by means of Jesus.<p/>(3) The attempt to construe dia tou Ihsou with touv koimhqentav those who have fallen asleep by means of Jesus, gives an awkward and forced interpretation. It has been explained by supposing a reference to martyrs who have died by Jesus; because of their faith in him. In that case we should expect the accusative, dia ton Ihsoun on account of or for the sake of Jesus. Moreover Paul is not accentuating that idea. Koimhqentav would be universally understood by the church as referring to the death of Christians, so that by Jesus would be superfluous.<p/>(4) Dia tou Ihsou should be construed with axei will bring. Rend. the whole : them also that are fallen asleep will God through Jesus bring with him. Jesus is thus represented as the agent of the resurrection. See <a href='B:530 14:21'>1Co 14:21</a>; <a href='B:500 5:28'>Joh 5:28</a>; <a href='B:500 6:39'>Joh 6:39</a>; <a href='B:500 6:44'>Joh 6:44</a>; <a href='B:500 6:54'>Joh 6:54</a>. Bring [&#945; &#958; &#949; &#953;] is used instead of ejgeirei shall raise up, because the thought of separation was prominent in the minds of the Thessalonians.


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By the word of the Lord [&#949; &#957; &#955; &#959; &#947; &#969; &#954; &#965; &#961; &#953; &#959; &#965;]. Or in the word. Logov of a concrete saying, <a href='B:520 9:9'>Rom 9:9</a>; <a href='B:520 13:9'>Rom 13:9</a>. We do not say this on our own authority. Comp. <a href='B:530 7:10'>1Co 7:10</a>; <a href='B:530 7:12'>1Co 7:12</a>; <a href='B:530 7:25'>1Co 7:25</a>. No recorded saying of the Lord answers to this reference. It may refer to a saying transmitted orally, or to a direct revelation to Paul. Comp. <a href='B:550 1:12'>Gal 1:12</a>; <a href='B:550 2:2'>Gal 2:2</a>; <a href='B:560 3:3'>Eph 3:3</a>; <a href='B:540 12:1'>2Co 12:1</a>; <a href='B:540 12:9'>2Co 12:9</a>.<p/>Remain [&#960; &#949; &#961; &#953; &#955; &#949; &#953; &#960; &#959; &#956; &#949; &#957; &#959; &#953;]. P o. and only in this Epistle. The plural we indicates that Paul himself expected to be alive at the parousia. 26 Shall not prevent [&#959; &#965; &#956; &#951; &#966; &#952; &#945; &#963; &#969; &#956; &#949; &#957;]. The A. V. misses the force of the double negative - shall in no wise prevent. Prevent in the older sense of anticipate, be beforehand with. See on <a href='B:470 17:25'>Mat 17:25</a>, and <a href='B:590 2:16'>1Th 2:16</a>. The living shall not share the blessings of the advent sooner than the dead in Christ.


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The word of the Lord, ver. 15, is apparently not intended to include the specific details which follow. In that word the revelation was to the effect that all believers simultaneously should share the blessings of the advent. The following description of the Lord's descent from heaven is intended to emphasise the fact that the reunion of dead and living believers will be accomplished by the Lord in person [&#945; &#965; &#964; &#959; &#962;]. %Oti does not indicate the contents of the word of the Lord (that, as A. V.), but means for or because; and the details are meant to strengthen the more general declaration of ver. 15. In the details themselves there are traces of certain O. T. theophanies, as <a href='B:20 19:11-18'>Exo 19:11-18</a>; <a href='B:400 1:3'>Mic 1:3</a>; <a href='B:400 1:2'>Mic 1:2</a>; <a href='B:400 1:7'>Mic 1:7</a> Shall descend from heaven. Used nowhere else of Christ's second coming. Frequently in the Fourth Gospel, of Christ's descent to earth as man. See <a href='B:590 3:13'>1Th 3:13</a>; 1Th 6:33, 38, 41, etc. In <a href='B:560 4:9'>Eph 4:9</a>, of his descent by the Spirit in order to endow the church.<p/>With a shout [&#949; &#957; &#954; &#949; &#955; &#949; &#965; &#963; &#956; &#945; &#964; &#953;]. N. T. o. Once in LXX, <a href='B:240 24:6'>Pro 24:6</a>; <a href='B:240 24:2'>Pro 24:2</a> (English Bib 30:27). From keleuein to summon. Often in Class. Lit. a shout of command, as of a general to his army, an admiral to his oarsmen, or a charioteer to his horses.<p/>Archangel [&#945; &#961; &#967; &#945; &#947; &#947; &#949; &#955; &#959; &#965;]. Only here and <a href='B:720 1:9'>Jud 1:9</a>. Not in O. T. The Pauline angelology shows traces of Rabbinical teachings in the idea of orders of angels. See <a href='B:560 1:21'>Eph 1:21</a>; <a href='B:580 1:16'>Col 1:16</a>; <a href='B:520 8:38'>Rom 8:38</a>. The archangels appear in the apocryphal literature. In the Book of Enoch (see on <a href='B:720 1:14'>Jud 1:14</a> ) four are named, Michael, Uriel, Raphael, and Gabriel. Michael is set over the tree which, at the time of the great judgment, will be given over to the righteous and humble, and from the fruit of which life will be given to the elect. In Tob. 12 15, Raphael appears as one of the seven holy angels. Comp. <a href='B:730 8:2'>Rev 8:2</a>. See also on <a href='B:720 1:9'>Jud 1:9</a>, and comp. <a href='B:340 12:1'>Dan 12:1</a>; <a href='B:340 12:28'>Dan 12:28</a><p/>With the trump of God [&#949; &#957; &#963; &#945; &#955; &#960; &#953; &#947; &#947; &#953; &#952; &#949; &#959; &#965;]. For the trumpet heralding great manifestations of God, see <a href='B:20 19:13'>Exo 19:13</a>; <a href='B:20 19:16'>Exo 19:16</a>; <a href='B:230 47:5'>Psa 47:5</a>; <a href='B:290 27:13'>Isa 27:13</a>; <a href='B:450 9:14'>Zec 9:14</a>; <a href='B:430 1:16'>Zep 1:16</a>; <a href='B:360 2:1'>Joe 2:1</a>; <a href='B:470 24:31'>Mat 24:31</a>; <a href='B:530 14:52'>1Co 14:52</a>; <a href='B:730 1:10'>Rev 1:10</a>; <a href='B:730 4:1'>Rev 4:1</a>. Of God does not indicate the size or loudness of the trumpet, but merely that it is used in God's service. Comp. harps of God, <a href='B:730 14:2'>Rev 14:2</a>; musical instruments of God, <a href='B:130 16:42'>1Ch 16:42</a>. The later Jews believed that God would use a trumpet to raise the dead.


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Together with them [&#945; &#956; &#945; &#963; &#965; &#957; &#945; &#965; &#964; &#959; &#953; &#962;]. %Ama, at the same time, referring to the living. We that are alive shall simultaneously or one and all (comp. <a href='B:520 3:12'>Rom 3:12</a> ) be caught up. Sun aujtoiv along with them, i e., the dead. Thus ama is to be const. with shall be caught up. The A. V. and Rev. are inaccurate. 29 These are the important words as related to the disquietude of the Thessalonians.<p/>Shall be caught up [&#945; &#961; &#960; &#945; &#947; &#951; &#963; &#959; &#956; &#949; &#952; &#945;]. By a swift, resistless, divine energy. Comp. <a href='B:540 12:2'>2Co 12:2</a>; <a href='B:540 12:4'>2Co 12:4</a>; <a href='B:510 8:39'>Act 8:39</a>.<p/>In the air [&#949; &#953; &#962; &#945; &#949; &#961; &#945;]. Rend. into the air, and const. with shall be caught up. Ahr the atmosphere with the clouds, as distinguished from aijqhr the pure ether, which does not occur in N. T.<p/>And so. After having met the Lord


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Times - seasons [&#967; &#961; &#959; &#957; &#969; &#957; - &#954; &#945; &#953; &#961; &#969; &#957;]. See on <a href='B:510 1:7'>Act 1:7</a>. With special reference to the Lord's coming. The plural is used because Paul is thinking of a number of incidents attending the preparation and accomplishment of the second advent, and occurring at different times. The collocation times and seasons only here and <a href='B:510 1:7'>Act 1:7</a>. Kairov is the suitable time, cronov the time measured by duration. Hence kairov a juncture, an occasion, as <a href='B:470 16:3'>Mat 16:3</a>. The distinction is so well marked that have the phrases cronou kairov the right moment of the time, and eukairov cronov the opportune moment. See Soph. Elec. 1292.


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Perfectly [&#945; &#954; &#961; &#953; &#946; &#969; &#962;]. See on <a href='B:490 1:3'>Luk 1:3</a>.<p/>The day of the Lord [&#951; &#956; &#949; &#961; &#945; &#954; &#965; &#961; &#953; &#959; &#965;]. The day of Christ's second coming. In Paul's Epistles this is expressed by hJ hJmera the day, absolutely, <a href='B:590 5:4'>1Th 5:4</a>; <a href='B:530 3:13'>1Co 3:13</a>; <a href='B:520 13:12'>Rom 13:12</a> : hJ hJmera ejkeinh that day, <a href='B:600 1:10'>2Th 1:10</a> : hJmera cristou the day of Christ, <a href='B:570 1:10'>Phi 1:10</a>; <a href='B:570 2:16'>Phi 2:16</a> : hJmera kuriou or tou kuriou day of the Lord, <a href='B:530 5:5'>1Co 5:5</a>; <a href='B:590 5:2'>1Th 5:2</a>; <a href='B:600 2:2'>2Th 2:2</a> : hJmera tou kuriou hJmwn Ihsou [&#967; &#961; &#953; &#963; &#964; &#959; &#965;], <a href='B:530 1:8'>1Co 1:8</a>; <a href='B:540 1:14'>2Co 1:14</a>. These expressions refer to a definite time when the Lord is expected to appear, and Paul expects this appearance soon. Attempts to evade this by referring such expressions to the day of death, or to the advance toward perfection after death until the final judgment, are forced, and are shaped by dogmatic conceptions of the nature of Biblical inspiration. 30 In the O. T. the phrase day of the Lord denotes a time in which God will conspicously manifest his power and goodness or his penal justice. See <a href='B:290 2:12'>Isa 2:12</a>; <a href='B:330 13:5'>Eze 13:5</a>; <a href='B:360 1:15'>Joe 1:15</a>; <a href='B:360 2:11'>Joe 2:11</a>; and comp. <a href='B:520 2:5'>Rom 2:5</a>. The whole class of phrases is rare in N. T. outside of Paul's Epistles. As a thief [&#969; &#962; &#954; &#955; &#949; &#960; &#964; &#951; &#962;]. Comp. <a href='B:470 24:43'>Mat 24:43</a>; <a href='B:490 12:39'>Luk 12:39</a>; <a href='B:680 3:10'>2Pe 3:10</a>; <a href='B:730 16:15'>Rev 16:15</a>, and see on <a href='B:730 3:3'>Rev 3:3</a>.<p/>In the night [&#949; &#957; &#957; &#965; &#954; &#953; &#964; &#953;]. The ancient church held that the advent was to be expected at night, on an Easter eve. This gave rise to the custom of vigils. Jerome, on <a href='B:470 25:6'>Mat 25:6</a>, says : "It is a tradition of the Jews that Messiah will come at midnight, after the likeness of that season in Egypt when the Passover was celebrated, and the Destroyer came, and the Lord passed over the dwellings. I think that this idea was perpetuated in the apostolic custom, that, on the day of vigils, at the Pascha, it was not alloxved to dismiss the people before midnight, since they expected the advent of Christ."<p/>It is noteworthy how many of the gospel lessons on watchfulness are associated with the night and a visit by night. See <a href='B:470 24:43'>Mat 24:43</a>; <a href='B:470 25:1-13'>Mat 25:1-13</a>; <a href='B:480 13:35'>Mar 13:35</a>; <a href='B:490 12:35'>Luk 12:35</a>; <a href='B:490 12:38'>Luk 12:38</a>; <a href='B:490 17:34'>Luk 17:34</a>; <a href='B:490 12:9'>Luk 12:9</a>; <a href='B:490 12'>Luk 12:0</a>.


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When they shall say. The prediction is thrown into dramatic form. Cometh upon [&#949; &#960; &#953; &#963; &#964; &#945; &#964; &#945; &#953;]. See <a href='B:490 21:34'>Luk 21:34</a>; <a href='B:490 21:36'>Luk 21:36</a>. Often in N. T. of a person coming suddenly upon another; as <a href='B:490 2:9'>Luk 2:9</a>; <a href='B:490 24:4'>Luk 24:4</a>; <a href='B:510 4:1'>Act 4:1</a>; <a href='B:510 12:7'>Act 12:7</a>. Travail [&#969; &#948; &#953; &#957;]. Birth - throe. Only here in its literal sense. Elsewhere as a strong figure of sorrow or pain. See <a href='B:470 24:8'>Mat 24:8</a>; <a href='B:480 13:8'>Mar 13:8</a>; <a href='B:510 2:24'>Act 2:24</a>. For the figure in O. T. see <a href='B:290 13:6-8'>Isa 13:6-8</a>; <a href='B:290 37:3'>Isa 37:3</a>; <a href='B:400 4:9'>Mic 4:9</a>; <a href='B:350 13:3'>Hos 13:3</a>; <a href='B:300 13:21'>Jer 13:21</a>.<p/>Shall not escape [&#959; &#965; &#956; &#951; &#949; &#954; &#966; &#965; &#947; &#969; &#963; &#953; &#957;]. A. V. misses the force of the double negative. They shall in no wise escape.


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Overtake [&#954; &#945; &#964; &#945; &#955; &#945; &#946; &#951;]. See on comprehended, <a href='B:500 1:5'>Joh 1:5</a>.<p/>A thief [&#954; &#955; &#949; &#960; &#964; &#951; &#962;]. Tischendorf, Weiss, and Rev. T. retain this reading. Westcott and Hort read kleptav thieves, but with klepthv in margin. The weight of textual evidence is in favor of the singular.


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Ye are all. In the text gar for should be inserted after pantev all. Ye are not in darkness for ye are sons of light.<p/>Children of light [&#965; &#953; &#959; &#953; &#966; &#969; &#964; &#959; &#962;]. More correctly, sons of light. See on <a href='B:480 3:17'>Mar 3:17</a>, and comp. <a href='B:490 16:8'>Luk 16:8</a>; <a href='B:500 12:36'>Joh 12:36</a>; <a href='B:560 5:8'>Eph 5:8</a>; <a href='B:580 1:12'>Col 1:12</a>. The Christian condition is habitually associated in N. T. with light : see <a href='B:470 5:14'>Mat 5:14</a>; <a href='B:470 5:16'>Mat 5:16</a>; <a href='B:500 3:21'>Joh 3:21</a>; <a href='B:500 8:12'>Joh 8:12</a>; <a href='B:510 26:18'>Act 26:18</a>; <a href='B:670 2:9'>1Pe 2:9</a>; <a href='B:690 1:7'>1Jn 1:7</a>. The contrary condition with darkness : see <a href='B:500 3:19'>Joh 3:19</a>; <a href='B:500 3:20'>Joh 3:20</a>; <a href='B:560 5:8'>Eph 5:8</a>; <a href='B:670 2:9'>1Pe 2:9</a>; <a href='B:470 4:16'>Mat 4:16</a>; <a href='B:470 6:23'>Mat 6:23</a>, etc.<p/>Of the night - of darkness [&#957; &#965; &#954; &#964; &#959; &#962; - &#963; &#954; &#959; &#964; &#959; &#965; &#962;]. The genitive marks an advance of thought from ejn skotei in darkness, ver. 4. En indicates the element in which one is. The genitive, of darkness, points to nature and origin. To belong to darkness is more than to be in darkness.


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Others [&#959; &#953; &#955; &#959; &#953; &#960; &#959; &#953;]. The rest, as ch. 4 13.<p/>Let us watch [&#947; &#961; &#951; &#947; &#959; &#961; &#969; &#956; &#949; &#957;]. See on <a href='B:480 13:35'>Mar 13:35</a>, and comp. <a href='B:560 5:14'>Eph 5:14</a>.<p/>Be sober [&#957; &#951; &#966; &#969; &#956; &#949; &#957;]. Primarily in a physical sense, as opposed to excess in drink, but passing into the ethical sense of calm, collected, circumspect. Alert wakefulness and calm assurance will prevent their being surprised and confused by the Lord's coming, as by a thief in the night.


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Be drunken [&#956; &#949; &#952; &#965; &#963; &#954; &#959; &#956; &#949; &#957; &#959; &#953;]. Lit. who are made drunk or get drunk. See on <a href='B:500 2:10'>Joh 2:10</a>. In N. T. always of intoxication. In LXX, the Hebrews shekar strong drink is several times rendered by mequsma; <a href='B:720 1:13'>Jud 1:13</a> :4, <a href='B:720 1:7'>Jud 1:7</a>; <a href='B:90 1:11'>1Sa 1:11</a>; <a href='B:90 1:15'>1Sa 1:15</a>.


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Putting on [&#949; &#957; &#948; &#965; &#963; &#945; &#956; &#949; &#957; &#959; &#953;]. The son of day clothes himself for the day's work or battle. The same association of ideas as in vv. 6, 8, is found in <a href='B:520 13:12-14'>Rom 13:12-14</a>; <a href='B:730 16:15'>Rev 16:15</a>; <a href='B:670 1:13'>1Pe 1:13</a>. Comp. LXX, Bar 5:2.<p/>Breastplate - helmet. Comp. <a href='B:560 6:14'>Eph 6:14</a>. The figures are not original with Paul. See <a href='B:290 59:17'>Isa 59:17</a>; Wisd. 5 18, 19. Notice that only defensive armor is mentioned, in accordance with the darkness and uncertainty of the last time; and that the fundamental elements of Christian character, faith, hope, and love, are brought forward again as in ch. 1 3; <a href='B:530 13:13'>1Co 13:13</a>. For the figure of the armed soldier, comp. also <a href='B:520 13:12'>Rom 13:12</a>; <a href='B:540 10:4'>2Co 10:4</a>.


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For [&#959; &#964; &#953;]. Special emphasis is laid on the hope of salvation. The exhortation to put it on is enforced by the fact that God's appointment is to salvation and not to wrath.<p/>To obtain [&#949; &#953; &#962; &#960; &#949; &#961; &#953; &#960; &#959; &#953; &#951; &#963; &#953; &#957;]. More literally, unto the obtaining. See on <a href='B:560 1:14'>Eph 1:14</a>. In three out of five instances in N. T. the word clearly means acquiring or obtaining. In <a href='B:560 1:14'>Eph 1:14</a> and <a href='B:670 2:9'>1Pe 2:9</a>, it is sometimes rendered possession (so Rev.). But in Ephesians the meaning is redemption or acquisition, or redemption which will give possession; and in 1st Peter a people for acquisition. The meaning here is that we might obtain. Comp. LXX, <a href='B:460 3:17'>Mal 3:17</a>.


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Who died. Frequently the resurrection is coupled with the death of Christ by Paul, as ch. 4 14; <a href='B:570 3:10'>Phi 3:10</a>; <a href='B:580 2:12'>Col 2:12</a>; <a href='B:580 3:1-4'>Col 3:1-4</a>. Not so here; but the thought of resurrection is supplied in live together with him.<p/>Wake or sleep. Whether we are alive or dead at Christ's appearing. Comp. <a href='B:520 14:9'>Rom 14:9</a>. Kaqeudein in N. T. always literally of sleep, except here, and possibly <a href='B:560 5:14'>Eph 5:14</a>. In <a href='B:480 5:39'>Mar 5:39</a>; <a href='B:490 8:52'>Luk 8:52</a>, it is contrasted with death. In LXX in the sense of death, <a href='B:230 87:5'>Psa 87:5</a>; <a href='B:340 12:2'>Dan 12:2</a>; <a href='B:100 7:12'>2Sa 7:12</a>.


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Comfort [&#960; &#945; &#961; &#945; &#954; &#945; &#955; &#949; &#953; &#964; &#949;]. Rev. renders exhort; but comfort suits better the general drift of the passage, and corresponds with ch. 4 18. There is some force in Bornemann's suggestion that the two meanings may be combined. Exhort each other to be of good heart.<p/>Edify [&#959; &#953; &#954; &#959; &#948; &#959; &#956; &#949; &#953; &#964; &#949;]. Lit. build up. See on <a href='B:510 20:32'>Act 20:32</a>. The metaphorical sense habitually in Paul. See <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 14:4'>1Co 14:4</a>; <a href='B:560 2:20'>Eph 2:20</a>. In O. T. mostly in the literal sense. See however LXX, <a href='B:80 4:11'>Rth 4:11</a>; <a href='B:230 27:5'>Psa 27:5</a>; <a href='B:230 88:2'>Psa 88:2</a>; <a href='B:300 31:4'>Jer 31:4</a>.


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Know [&#949; &#953; &#948; &#949; &#957; &#945; &#953;]. See on ch. <a href='B:590 4:4'>1Th 4:4</a>. Recognize them for what they are, and as entitled to respect because of their office. Comp. ejpiginwskete acknowledge, <a href='B:530 16:18'>1Co 16:18</a>; and ejgnwsqhv takest knowledge, LXX, <a href='B:230 143:3'>Psa 143:3</a>. Ignatius, Smyrn. 9, has ejpiskopon eiJudenai to know the bishop, to appreciate and honor him.<p/>Are over [&#960; &#961; &#959; &#953; &#963; &#964; &#945; &#956; &#949; &#957; &#959; &#965; &#962;]. Lit. who are placed before you. See on <a href='B:520 12:8'>Rom 12:8</a>. Used of superintendents of households, <a href='B:610 3:4'>1Ti 3:4</a>; <a href='B:610 3:5'>1Ti 3:5</a>, xii. of the ruling of elders of the church, <a href='B:610 5:17'>1Ti 5:17</a>. It does not indicate a particular ecclesiastical office, but is used functionally. The ecclesiastical nomenclature of the Pauline Epistles is unsettled, corresponding with the fact that the primitive church was not a homogeneous body throughout christendom. The primitive Pauline church consisted of a number of separate fraternities which were self - governing. The recognition of those who ministered to the congregations depended on the free choice of their members. See for instance <a href='B:530 16:15'>1Co 16:15</a>; <a href='B:530 16:16'>1Co 16:16</a>. The congregation exercised discipline and gave judgment : <a href='B:530 5:3-5'>1Co 5:3-5</a>; <a href='B:540 2:6'>2Co 2:6</a>; <a href='B:540 2:7'>2Co 2:7</a>; <a href='B:540 7:11'>2Co 7:11</a>; <a href='B:540 7:12'>2Co 7:12</a>; <a href='B:550 6:1'>Gal 6:1</a>.<p/>Admonish [&#957; &#959; &#965; &#952; &#949; &#964; &#959; &#965; &#957; &#964; &#945; &#962;]. Only in Acts and Paul. See on <a href='B:510 20:31'>Act 20:31</a>, and comp. ver. 14; <a href='B:520 14:14'>Rom 14:14</a>; <a href='B:530 4:14'>1Co 4:14</a>; <a href='B:580 1:28'>Col 1:28</a>.


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Esteem [&#951; &#947; &#949; &#953; &#963; &#952; &#945; &#953;]. Primarily to lead, which is the only sense in the Gospels and Acts, except <a href='B:510 26:2'>Act 26:2</a>, in a speech of Paul. To lead the mind through a reasoning process to a conclusion, and so to think, to estimate. Only in this sense by Paul, Peter, and James. See <a href='B:540 9:5'>2Co 9:5</a>; <a href='B:570 2:3'>Phi 2:3</a>; <a href='B:660 1:2'>Jas 1:2</a>; <a href='B:680 3:9'>2Pe 3:9</a>. In both senses in Hebrews. See 1Th 10:29; 1Th 13:7.<p/>Very highly in love. Const. very highly with esteem. In love qualifies both words. 31 For their work's sake [&#948; &#953; &#945; &#964; &#959; &#949; &#961; &#947; &#959; &#957; &#945; &#965; &#964; &#969; &#957;]. Their esteem for their superintendents is not to rest only on personal attachment or respect for their position, but on intelligent and sympathetic appreciation of their work. It is a good and much - needed lesson for the modern congregation no less than for the Thessalonian church.


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Them that are unruly [&#964; &#959; &#965; &#962; &#945; &#964; &#945; &#954; &#964; &#959; &#965; &#962;]. N. T. o The A. V. is more vigorous and less stilted than Rev. disorderly. From aj not and tassein draw up or arrange. Those who are out of line. Comp. the adverb ajgaqov disorderly, <a href='B:600 3:6'>2Th 3:6</a>; <a href='B:600 3:11'>2Th 3:11</a>. Probably referring to the idlers and busybodies described there.<p/>Feeble - minded [&#959; &#955; &#953; &#947; &#959; &#968; &#965; &#967; &#959; &#965; &#962;]. N. T. o. Better fainthearted. Oligov little and yuch soul. Those of little heart. oClass. In LXX see <a href='B:240 14:29'>Pro 14:29</a>; <a href='B:290 25:5'>Isa 25:5</a>; <a href='B:290 54:6'>Isa 54:6</a>; <a href='B:290 57:15'>Isa 57:15</a>. Oligoyucia faint - heartedness, o N. T. LXX, <a href='B:20 6:9'>Exo 6:9</a>; <a href='B:230 54:8'>Psa 54:8</a>. Comp. Ps. of Sol., 16 11.<p/>Support [&#945; &#957; &#964; &#949; &#967; &#949; &#963; &#952; &#949;]. Comp. <a href='B:470 6:24'>Mat 6:24</a>; <a href='B:630 1:9'>Tit 1:9</a>. Anti against and ecesqai to hold one's self. The primary sense is, keeping one's self directly opposite to another so as to sustain him.


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That which is good [&#964; &#959; &#945; &#947; &#945; &#952; &#959; &#957;]. Not to be limited to profitable, beneficent (as Lightfoot, Lunemann), although ajgaqov commonly includes a corresponding beneficent relation of its subject to another subject, which is emphasized here by to all men. See on <a href='B:520 5:7'>Rom 5:7</a>. It may also include what is absolutely, morally good, as <a href='B:520 2:10'>Rom 2:10</a>. So <a href='B:650 13:21'>Heb 13:21</a>; <a href='B:670 3:11'>1Pe 3:11</a>; <a href='B:520 7:18'>Rom 7:18</a>.


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Without ceasing [&#945; &#948; &#953; &#945; &#955; &#949; &#953; &#960; &#964; &#969; &#962;]. Comp. <a href='B:520 9'>Rom 9:0</a>; <a href='B:520 12:12'>Rom 12:12</a>; <a href='B:560 6:18'>Eph 6:18</a>; <a href='B:580 4:2'>Col 4:2</a>.


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Will [&#952; &#949; &#955; &#951; &#956; &#945;]. In the sense of requirement. Comp. ch. <a href='B:590 4:3'>1Th 4:3</a>.


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Quench not the Spirit. Since he is the inspirer of prayer, and the bestower of all gifts of grace on the Church. Comp. <a href='B:560 4:30'>Eph 4:30</a>. The operation of the Spirit is set forth under the image of fire in <a href='B:470 3:11'>Mat 3:11</a>; <a href='B:490 12:49'>Luk 12:49</a>; <a href='B:510 2:3'>Act 2:3</a>; <a href='B:510 2:4'>Act 2:4</a>. The reference here is to the work of the Spirit generally, and not specially to his inspiration of prayer or prophecy.


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Prophesyings [&#960; &#961; &#959; &#966; &#951; &#964; &#949; &#953; &#945; &#962;]. The emphasis on prophesyings corresponds with that in <a href='B:530 14:1-5'>1Co 14:1-5</a>; <a href='B:530 14:22'>1Co 14:22</a> ff. Prophecy in the apostolic church was directly inspired instruction, exhortation, or warning. The prophet received the truth into his own spirit which was withdrawn from earthly things and concentrated upon the spiritual world. His higher, spiritual part [&#960; &#957; &#949; &#965; &#956; &#945;], and his moral intelligence [&#957; &#959; &#965; &#962;], and his speech [&#955; &#959; &#947; &#959; &#962;] worked in harmony. His spirit received a spiritual truth in symbol : his understanding interpreted it in its application to actual events, and his speech uttered the interpretation. He was not ecstatically rapt out of the sphere of human intelligence, although his understanding was intensified and clarified by the phenomenal action of the Spirit upon it. This double action imparted a peculiarly elevated character to his speech. The prophetic influence was thus distinguished from the mystical ecstasy, the ecstasy of Paul when rapt into the third heaven, which affected the subject alone and was incommunicable (<a href='B:540 12:1-4'>2Co 12:1-4</a> ). The gift of tongues carried the subject out of the prophetic condition in which spirit, understanding, and speech operated in concert, and into a condition in which the understanding was overpowered by the communication to the spirit, so that the spirit could not find its natural expression in rational speech, or speech begotten of the understanding, and found supernatural expression in a tongue created by the Spirit. Paul attached great value to prophecy. He places prophets next after apostles in the list of those whom God has set in the Church (<a href='B:530 12:28'>1Co 12:28</a> ). He associates apostles and prophets as the foundation of the Church (<a href='B:560 2:20'>Eph 2:20</a> ). He assigns to prophecy the precedence among spiritual gifts (<a href='B:530 14:1-5'>1Co 14:1-5</a> ), and urges his readers to desire the gift (<a href='B:530 14:1'>1Co 14:1</a>; <a href='B:530 14:39'>1Co 14:39</a> ). Hence his exhortation here.


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Prove all things [&#960; &#945; &#957; &#964; &#945; &#948; &#959; &#954; &#953; &#956; &#945; &#950; &#949; &#964; &#949;]. A general exhortation, not confined to prophesyings; but Paul elsewhere insists that a test be applied to phenomena which claim to be supernatural. See on discerning of spirits, <a href='B:530 12:10'>1Co 12:10</a>; <a href='B:530 14:29'>1Co 14:29</a>, and comp. <a href='B:600 2:2'>2Th 2:2</a>, and <a href='B:690 4:1-3'>1Jn 4:1-3</a>. For dokimazete prove, see on <a href='B:670 1:7'>1Pe 1:7</a>. In LXX, <a href='B:240 27:21'>Pro 27:21</a>; <a href='B:230 11:6'>Psa 11:6</a>, dokimion is a crucible or furnace.<p/>Hold fast that which is good [&#964; &#959; &#954; &#945; &#955; &#959; &#957; &#954; &#945; &#964; &#949; &#967; &#949; &#964;]. These words are associated in early Christian writers with an apocryphal saying ascribed to Jesus, and very frequently quoted, ginesqe de dokimoi trapezitai show yourselves approved money - changers. By some ancient writers the two are cited together as Paul 's; by others they are distinguished, as by Origen, who cites the saying as an injunction [&#949; &#957; &#964; &#959; &#955; &#951; &#957;] of Jesus, and adds, "and also (observing) the teaching of Paul, who says, 'prove all things, hold fast the good, abstain from every form of evil. '" The saying about the money - changers is probably a genuine logion of the Lord. Some have thought that the words added by Clement of Alexandria, "rejecting some things but holding fast the good," formed part of the Lord's saying, and that, accordingly, Paul's words here depend on an original utterance of Jesus. If this could be proved, eidov form, ver. 22, might be explained as a figure of exchangers distinguishing between genuine and false coins. 32


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Appearance [&#949; &#953; &#948; &#959; &#965; &#962;]. As commonly explained, abstain from everything that even looks like evil. But the word signifies form or kind. Comp. <a href='B:490 3:22'>Luk 3:22</a>; <a href='B:500 5:37'>Joh 5:37</a>, and see nearly the same phrase in Joseph. Ant 10:3, 1. It never has the sense of semblance. Moreover, it is impossible to abstain from everything that looks like evil.<p/>Of evil [&#960; &#959; &#957; &#951; &#961; &#959; &#965;]. To be taken as a noun; not as an adjective agreeing with eidouv form (from every evil form). The meaning of ponhrov in N. T. cannot be limited to active evil, mischief, though it often has that sense. The same is true in LXX, where it sometimes means grudying or niggardly. See Sir. 14 4, 5; 34 23.


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The very God of peace [&#945; &#965; &#964; &#959; &#962; &#959; &#952; &#949; &#959; &#962; &#964; &#951; &#962; &#949; &#953; &#961; &#951; &#957; &#951; &#962;]. Better, the God of peace himself. God's work is contrasted with human efforts to carry out the preceding injunctions. The phrase God of peace only in Paul and Hebrews. See <a href='B:520 14:33'>Rom 14:33</a>; <a href='B:520 16:20'>Rom 16:20</a>; <a href='B:570 4:9'>Phi 4:9</a>; <a href='B:650 13:20'>Heb 13:20</a>. The meaning is, God who is the source and giver of peace. Peace, in the Pauline sense, is not mere calm or tranquillity. It is always conceived as based upon reconciliation with God. God is the God of peace only to those who have ceased to be at war with him, and are at one with him. God's peace is not sentimental but moral. Hence the God of peace is the sanctifier. "Peace" is habitually used, both in the Old and New Testaments, in connection with the messianic salvation. The Messiah himself will be Peace (<a href='B:400 5:5'>Mic 5:5</a> ). Peace is associated with righteousness as a messianic blessing (<a href='B:230 72:7'>Psa 72:7</a>; <a href='B:230 85:10'>Psa 85:10</a> ). Peace, founded in reconciliation with God, is the theme of the gospel (<a href='B:510 10:36'>Act 10:36</a> ). The gospel is the gospel of peace (<a href='B:560 2:17'>Eph 2:17</a>; <a href='B:560 6:15'>Eph 6:15</a>; <a href='B:520 10:15'>Rom 10:15</a> ). Christ is the giver of peace (J. 14 27; 16 33).<p/>Sanctify [&#945; &#947; &#953; &#945; &#963; &#945; &#953;]. See on <a href='B:500 10:36'>Joh 10:36</a>; <a href='B:500 17:17'>Joh 17:17</a>. The primary idea of the word is separation. Hence agiov, the standard word for holy in LXX is, primarily, set apart. Agiazein is<p/>1. to separate from things profane and to consecrate to God;<p/>2. to cleanse or purify as one set apart to holy uses.<p/>Wholly [&#959; &#955; &#959; &#964; &#949; &#955; &#949; &#953; &#962;]. N. T. o. So that nothing shall escape the sanctifying power. %Olov complete, and telov end or consummation.<p/>Spirit, soul, body [&#960; &#957; &#949; &#965; &#956; &#945;, &#968; &#965; &#967; &#951; &#963; &#969; &#956; &#945;]. It is useless to attempt to draw from these words a technical, psychological statement of a threefold division of the human personality. If Paul recognized any such technical division, it was more probably twofold; the body or material part, and the immaterial part with its higher and lower sides - pneuma and yuch. See on <a href='B:520 6:6'>Rom 6:6</a>; <a href='B:520 7:5'>Rom 7:5</a>; <a href='B:520 7:23'>Rom 7:23</a>; <a href='B:520 8:4'>Rom 8:4</a>; <a href='B:520 11:3'>Rom 11:3</a> and footnote.<p/>Be preserved entire [&#959; &#955; &#959; &#954; &#955; &#951; &#961; &#959; &#957; - &#964; &#951; &#961; &#951; &#952; &#949; &#953; &#951;]. This is the rendering of Rev. and is correct. A. V. joins oJloklhron with pneuma, and renders your whole spirit. Oloklhron is predic ative, not attributive. It does not mean whole, but is derived from olov whole and klhrov allotment, and signifies having the entire allotment; complete in all parts. It occurs only here and <a href='B:660 1:4'>Jas 1:4</a>, where it is associated with teleioi perfect. It appears in LXX, as <a href='B:30 23:15'>Lev 23:15</a>; <a href='B:50 16:9'>Deu 16:9</a>; <a href='B:50 27:6'>Deu 27:6</a>. Joseph. Ant 3:12, 2, uses it of an unblemished victim for sacrifice. As distinguished from oJloteleiv wholly, ver. 23, it is qualitative, while oJloteleiv is quantitative. The kindred oJloklhria perfect soundness, only in <a href='B:510 3:16'>Act 3:16</a>. For preserved see on <a href='B:670 1:4'>1Pe 1:4</a>.


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Faithful [&#960; &#953; &#963; &#964; &#959; &#962;]. Comp. <a href='B:620 2:13'>2Ti 2:13</a>, and see on <a href='B:690 1:9'>1Jn 1:9</a>; <a href='B:730 1:5'>Rev 1:5</a>; <a href='B:730 3:14'>Rev 3:14</a>.<p/>That calleth [&#959; &#954; &#945; &#955; &#969; &#957;]. = the caller. The emphasis is on the person rather than on the act. Comp. <a href='B:520 9:11'>Rom 9:11</a>; <a href='B:550 1:6'>Gal 1:6</a>; <a href='B:550 1:15'>Gal 1:15</a>; <a href='B:550 5:8'>Gal 5:8</a>; <a href='B:590 2:12'>1Th 2:12</a>; <a href='B:670 5:10'>1Pe 5:10</a>; <a href='B:660 1:5'>Jas 1:5</a>.


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Kiss. See on <a href='B:540 13:12'>2Co 13:12</a>. Comp. <a href='B:520 16:16'>Rom 16:16</a>; <a href='B:530 16:20'>1Co 16:20</a>; <a href='B:670 5:14'>1Pe 5:14</a>.


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I charge [&#949; &#957; &#959; &#961; &#954; &#953; &#950; &#969;]. N. T. o. Rev. stronger and more literal, I adjure. Class. This strong appeal may perhaps be explained by a suspicion on Paul's part that a wrong use might be made of his name and authority (see <a href='B:600 2:2'>2Th 2:2</a> ), so that it was important that his views should be made known to all. Lightfoot refers to <a href='B:600 3:17'>2Th 3:17</a>, as showing a similar feeling in his anxiety to authenticate his letter. :<a href='B:600 1'>2Th 1:0</a><p/>CHAPTER I<p/>On vv. 1, 2, see on <a href='B:590 1:1'>1Th 1:1</a>.


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We are bound - as it is meet. The accumulation of cognate expressions indicates the apostle's earnestness.<p/>Groweth exceedingly [&#965; &#960; &#949; &#961; &#945; &#965; &#958; &#945; &#957; &#949; &#953;]. N. T. o. See on <a href='B:590 3:10'>1Th 3:10</a>.


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Glory [&#949; &#957; &#954; &#945; &#965; &#967; &#945; &#963; &#952; &#945; &#953;]. N. T. o. The simple verb kaucasqai to boast, and the kindred nouns kauchma ground of boasting, and kauchsiv act of boasting, are favorites with Paul.


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A manifest token [&#949; &#957; &#948; &#949; &#953; &#947; &#956; &#945;]. N. T. o. Comp. endeixiv, <a href='B:570 1:28'>Phi 1:28</a>. The token is the patience and faith with which they endure persecution and tribulation. It is a token of the righteous judgment of God, in that it points to the future glory which God will confer at the final judgment and the righteous award which will be dispensed to the persecutors. Similarly <a href='B:570 1:28'>Phi 1:28</a>.<p/>That ye may be counted worthy. The structure of the sentence is loose. These words should be directly connected with righteous judgment, and denote the purport of that judgment - their assignment to an inheritance in the kingdom of God.<p/>Of the kingdom of God [&#964; &#951; &#962; &#946; &#945; &#963; &#953; &#955; &#949; &#953; &#945; &#962; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. The phrase is not frequent in Paul. basileia qeou four times; basileia tou cristou kai qeou kingdom of Christ and of God, once. Here in the eschatological sense - the future, consummated kingdom, the goal of their striving and the recompense of their suffering. See on <a href='B:490 6:20'>Luk 6:20</a>.


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Seeing it is [&#949; &#953; &#960; &#949; &#961;]. More literally, if so be that. Confirming, in a hypothetical form, the assertion of God's judgment upon persecutors, ver. 
<a href='B:600 1'>2Th 1:0</a><p/>:5It implies no doubt, but rhetorically puts a recognized fact as a supposition. So <a href='B:520 3:30'>Rom 3:30</a>; <a href='B:520 8:9'>Rom 8:9</a>; <a href='B:520 8:17'>Rom 8:17</a>; <a href='B:530 8:5'>1Co 8:5</a>.


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Rest [&#945; &#957; &#949; &#963; &#953; &#957;]. See on liberty, <a href='B:510 24:23'>Act 24:23</a>. With this exception only in Paul.<p/>With us. According to Paul's habit of identifying his experience with that of his Christian readers. See <a href='B:530 4:8'>1Co 4:8</a>; <a href='B:520 8:23'>Rom 8:23</a>; <a href='B:570 1:29'>Phi 1:29</a>; <a href='B:570 1:30'>Phi 1:30</a>; <a href='B:570 2:18'>Phi 2:18</a>; <a href='B:570 3:20'>Phi 3:20</a>; <a href='B:570 3:21'>Phi 3:21</a>; <a href='B:540 1:7'>2Co 1:7</a>.<p/>When the Lord Jesus shall be revealed [&#949; &#957; &#964; &#951; &#945; &#960; &#959; &#954; &#945; &#955; &#965; &#968; &#949; &#953; &#964; &#959; &#965; &#954; &#965; &#961; &#953; &#959; &#965; &#953; &#951; &#963; &#959; &#965;]. Lit. in the revelation of the Lord Jesus. For ajpokaluyiv revelation, see on <a href='B:730 1:1'>Rev 1:1</a>.<p/>With his mighty angels [&#956; &#949; &#964; &#945; &#947; &#947; &#949; &#955; &#969; &#957; &#948; &#965; &#957; &#945; &#956; &#949; &#969; &#962; &#945; &#965; &#964; &#959; &#965;]. Lit. with the angels of his power.


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In flaming fire [&#949; &#957; &#960; &#965; &#961; &#953; &#966; &#955; &#959; &#947; &#959; &#962;]. Lit. in a fire of flame. Comp. <a href='B:530 1:13'>1Co 1:13</a>; <a href='B:680 3:7'>2Pe 3:7</a>.<p/>Taking vengeance [&#948; &#953; &#948; &#959; &#957; &#964; &#959; &#962; &#949; &#954; &#948; &#953; &#954; &#951; &#963; &#953; &#957;]. Lit. giving or rendering. Vengeance is an unfortunate rendering, as implying, in popular usage, personal vindictiveness. See on <a href='B:540 7:11'>2Co 7:11</a>. It is the full awarding of justice to all parties.<p/>On them that know not God - obey not the gospel [&#964; &#959; &#953; &#962; &#956; &#951; &#949; &#953; &#948; &#959; &#963; &#953; &#952; &#949; &#959; &#957; - &#964; &#959; &#953; &#962; &#956; &#951; &#965; &#960; &#945; &#954; &#959; &#965; &#959; &#965; &#963; &#953; &#957; &#964; &#969; &#949; &#965; &#947; &#947; &#949; &#955; &#953; &#969;]. To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, eiJudenai and ginwskein. Both are applied to the heathen and to Christians, and both are used of the Jews ' knowledge of God. Eidenai, of heathen, <a href='B:550 4:8'>Gal 4:8</a>; <a href='B:590 4:5'>1Th 4:5</a>; <a href='B:600 1:8'>2Th 1:8</a>. Ginwskein of heathen, <a href='B:520 1:21'>Rom 1:21</a>; <a href='B:530 1:21'>1Co 1:21</a>. Eidenai, of Christ and Christians, <a href='B:500 7:29'>Joh 7:29</a>; <a href='B:500 8:19'>Joh 8:19</a>; <a href='B:500 8:55'>Joh 8:55</a>; <a href='B:500 14:7'>Joh 14:7</a>. Ginwskein of Christ and Christians, <a href='B:550 4:9'>Gal 4:9</a>; <a href='B:690 2:13'>1Jn 2:13</a>; <a href='B:690 2:14'>1Jn 2:14</a>; <a href='B:690 4:6'>1Jn 4:6</a>; <a href='B:690 4:7'>1Jn 4:7</a>; <a href='B:690 4:8'>1Jn 4:8</a>; <a href='B:500 10:15'>Joh 10:15</a>; <a href='B:500 17:3'>Joh 17:3</a>. In John, ginwskein of Jews who do not know the Father, <a href='B:500 16:3'>Joh 16:3</a>; <a href='B:500 8:55'>Joh 8:55</a> : eiJudenai, <a href='B:500 7:28'>Joh 7:28</a>; <a href='B:500 8:19'>Joh 8:19</a>; <a href='B:500 14:21'>Joh 14:21</a>. The two are combined, <a href='B:500 1:26'>Joh 1:26</a>; <a href='B:500 7:27'>Joh 7:27</a>; <a href='B:500 8:55'>Joh 8:55</a>; <a href='B:540 5:16'>2Co 5:16</a>. A distinction is asserted between ginwskein as knowledge grounded in personal experience, apprehension of external impressions - and eiJudemai purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on <a href='B:500 2:24'>Joh 2:24</a> ), but it is impossible to carry it rigidly through the N. T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (<a href='B:520 1:21'>Rom 1:21</a> ). Paul rather describes here the subjects of God's judgment as one class, but under different aspects.


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Shall be punished [&#948; &#953; &#954; &#951; &#957; &#964; &#953; &#963; &#959; &#965; &#963; &#953; &#957;]. The verb (N. T. o.) means to pay or render. Lit. shall pay penalty.<p/>Everlasting destruction [&#959; &#955; &#949; &#952; &#961; &#959; &#957; &#945; &#953; &#969; &#957; &#953; &#959; &#957;]. The phrase nowhere else in N. T. In LXX, 4 Macc. 10 15. Rev. properly, eternal destruction. It is to be carefully noted that eternal and everlasting are not synonymous. See additional note at the end of this chapter.<p/>From the presence [&#945; &#960; &#959; &#960; &#961; &#959; &#963; &#969; &#960; &#959; &#965;]. Or face. Apo from has simply the sense of separation. Not from the time of the Lord's appearing, nor by reason of the glory of his presence. Proswpon is variously translated in A. V. Mostly face : also presence, <a href='B:510 3:13'>Act 3:13</a>; <a href='B:510 3:19'>Act 3:19</a>; <a href='B:510 5:41'>Act 5:41</a> : person, <a href='B:470 22:16'>Mat 22:16</a>; <a href='B:490 20:21'>Luk 20:21</a>; <a href='B:550 2:6'>Gal 2:6</a> : appearance, <a href='B:540 5:12'>2Co 5:12</a>; <a href='B:540 10:1'>2Co 10:1</a>; fashion, <a href='B:660 1:11'>Jas 1:11</a>. The formula ajpo proswpou or tou proswpou occurs <a href='B:510 3:19'>Act 3:19</a>; <a href='B:510 5:41'>Act 5:41</a>; <a href='B:510 7:45'>Act 7:45</a>; <a href='B:730 6:16'>Rev 6:16</a>; <a href='B:730 12:14'>Rev 12:14</a>; <a href='B:730 20:11'>Rev 20:11</a>. In LXX, <a href='B:10 3:8'>Gen 3:8</a>; <a href='B:10 4:14'>Gen 4:14</a>; <a href='B:10 4:16'>Gen 4:16</a>; <a href='B:20 14:25'>Exo 14:25</a>, and frequently.<p/>Glory of his power [&#948; &#959; &#958; &#951; &#962; &#964; &#951; &#962; &#953; &#963; &#967; &#965; &#959; &#962; &#945; &#965; &#964; &#959; &#965;]. For glory see on <a href='B:590 2:12'>1Th 2:12</a>. Iscuv power, not often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance : physical power organized or working under individual direction. An army and a fortress are both ijscurov. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ijscuv, and makes the edicts ijscura valid and hard to resist. Dunamiv is the indwelling power which comes to manifestation in ijscuv The precise phrase used here does not appear elsewhere in N. T. In LXX, <a href='B:290 2:10'>Isa 2:10</a>; <a href='B:290 2:19'>Isa 2:19</a>; <a href='B:290 2:21'>Isa 2:21</a>. The power [&#948; &#965; &#957; &#945; &#956; &#953; &#962;] and glory of God are associated in <a href='B:470 24:30'>Mat 24:30</a>; <a href='B:480 13:26'>Mar 13:26</a>; <a href='B:490 21:27'>Luk 21:27</a>; <a href='B:730 4:11'>Rev 4:11</a>; <a href='B:730 19:1'>Rev 19:1</a>. Comp. kratov thv doxhv aujtou strength of his glory, <a href='B:580 1:11'>Col 1:11</a>.


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To be glorified [&#949; &#957; &#948; &#959; &#958; &#945; &#963; &#952; &#951; &#957; &#945; &#953;]. Only here and ver. 12 in N. T. Repeatedly in LXX See <a href='B:20 14:4'>Exo 14:4</a>; <a href='B:20 14:17'>Exo 14:17</a>; <a href='B:290 45:26'>Isa 45:26</a>. oClass.


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Wherefore [&#949; &#953; &#962; &#959;]. Better, to which end. Comp. <a href='B:580 1:29'>Col 1:29</a>. The end is, "that ye may be counted worthy of the kingdom of God," ver. 5. The same thought is continued in ver. 11.<p/>Count - worthy [&#945; &#958; &#953; &#969; &#963; &#951;]. Comp. <a href='B:610 5:17'>1Ti 5:17</a>; <a href='B:650 3:3'>Heb 3:3</a>; <a href='B:650 10:29'>Heb 10:29</a>. Your calling [&#964; &#951; &#962; &#954; &#955; &#951; &#963; &#949; &#969; &#962;]. Including both the act and the end of the Christian calling. Comp. <a href='B:570 3:14'>Phi 3:14</a>; <a href='B:590 2:12'>1Th 2:12</a>; <a href='B:560 4:1'>Eph 4:1</a>.<p/>All the good pleasure of his goodness [&#960; &#945; &#963; &#945; &#957; &#949; &#965; &#948; &#959; &#954; &#953; &#945; &#957; &#945; &#947; &#945; &#952; &#969; &#963; &#965; &#957; &#951; &#962;]. Wrong. Paul does not mean all the goodness which God ts pleased to bestow, but the delight of the Thessalonians in goodness. He prays that God may perfect their pleasure in goodness. So Weizsacker, die Freude an allem Guten. The Rev. desire for eujdokian is infelicitous, and lacks support. Agaqwsunh goodness (P. see on <a href='B:520 3:19'>Rom 3:19</a> ) is never predicated of God in N. T. In LXX, see <a href='B:160 9:25'>Neh 9:25</a>; <a href='B:160 9:35'>Neh 9:35</a>. Eudokia good pleasure, delight, is a purely Biblical word. As related to one's self, it means contentment, satisfaction : see Sir. 29 23; Ps. of <a href='B:260 3:4'>Son 3:4</a>; 16 12. As related to others, good will, benevolence. <a href='B:490 10:21'>Luk 10:21</a>; <a href='B:560 1:5'>Eph 1:5</a>; <a href='B:560 1:9'>Eph 1:9</a>; <a href='B:570 1:15'>Phi 1:15</a>; <a href='B:570 2:13'>Phi 2:13</a>; Ps. of <a href='B:260 8:39'>Son 8:39</a>.


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The name [&#964; &#959; &#959; &#957; &#959; &#956; &#945;]. In no case where it is joined with Jesus, or Christ, or Lord Jesus, does it mean the title or dignity. 33 Paul follows O. T. usage, according to which the name of the Lord is often used for all that the name covers; so that the name of the Lord = the Lord himself.<p/>ADDITIONAL NOTE ON oleqron aijwnion eternal destruction, <a href='B:600 1:9'>2Th 1:9</a>.<p/>Aiwn transliterated eon, is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle (peri oujranou, 1 9, 15) says : "The period which includes the whole time of each one's life is called the eon of each one." Hence it often means the life of a man, as in Homer, where one's life [&#945; &#953; &#969; &#957;] is said to leave him or to consume away (Il 5:685; <a href='B:380 1:5'>Oba 1:5</a>; <a href='B:380 1:160'>Oba 1:160</a> ). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millenniam; the mytho - logical period before the beginnings of history. The word has not "a stationary and mechanical value" (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached.<p/>It is sometimes translated world; world representing a period or a series of periods of time. See <a href='B:470 12:32'>Mat 12:32</a>; <a href='B:470 13:40'>Mat 13:40</a>; <a href='B:470 13:49'>Mat 13:49</a>; <a href='B:490 1:70'>Luk 1:70</a>; <a href='B:530 1:20'>1Co 1:20</a>; <a href='B:530 2:6'>1Co 2:6</a>; <a href='B:560 1:21'>Eph 1:21</a>. Similarly oiJ aijwnev the worlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. <a href='B:530 2:7'>1Co 2:7</a>; <a href='B:530 10:11'>1Co 10:11</a>; <a href='B:650 1:2'>Heb 1:2</a>; <a href='B:650 9:26'>Heb 9:26</a>; <a href='B:650 11:3'>Heb 11:3</a>.<p/>The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ajei is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ajei does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always [&#945; &#949; &#953;] liars (<a href='B:630 1:12'>Tit 1:12</a> ), he surely does not mean that the Cretans will go on Iying to all eternity. See also <a href='B:510 7:51'>Act 7:51</a>; <a href='B:540 4:11'>2Co 4:11</a>; <a href='B:540 6:10'>2Co 6:10</a>; <a href='B:650 3:10'>Heb 3:10</a>; <a href='B:670 3:15'>1Pe 3:15</a>. Aei means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. "The boy is everlastingly tormenting me to buy him a drum."<p/>In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See <a href='B:560 3:11'>Eph 3:11</a>. Paul contemplates eons before and after the Chuistian era. <a href='B:560 1:21'>Eph 1:21</a>; <a href='B:560 2:7'>Eph 2:7</a>; <a href='B:560 3:9'>Eph 3:9</a>; <a href='B:560 3:21'>Eph 3:21</a>; <a href='B:530 10:11'>1Co 10:11</a>; comp. <a href='B:650 9:26'>Heb 9:26</a>. He includes the series of eons in one great eon, oJ aijwn twn aijwnwn the eon of the eons (<a href='B:560 3:21'>Eph 3:21</a> ); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (<a href='B:650 1:8'>Heb 1:8</a> ). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. <a href='B:520 16:27'>Rom 16:27</a>; <a href='B:550 1:5'>Gal 1:5</a>; <a href='B:570 4:20'>Phi 4:20</a>, etc. This plural phrase is applied by Paul to God only. The adjective aijwniov in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ajidiov, which means everlasting, has its meaning limited to a given point of time in <a href='B:720 1:6'>Jud 1:6</a>. Aiwniov means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase eijv ton aijwna, habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, LXX, <a href='B:20 21:6'>Exo 21:6</a>; <a href='B:20 29:9'>Exo 29:9</a>; xxxii. 13; <a href='B:60 14:9'>Jos 14:9</a>; <a href='B:90 8:13'>1Sa 8:13</a>; <a href='B:30 25:46'>Lev 25:46</a>; <a href='B:50 14:17'>Deu 14:17</a>; <a href='B:130 28:4'>1Ch 28:4</a>. See also <a href='B:470 21:19'>Mat 21:19</a>; <a href='B:500 13:8'>Joh 13:8</a>; <a href='B:530 8:13'>1Co 8:13</a>. The same is true of aijwniov. Out of 150 instances in LXX, four - fifths imply limited duration. For a few instances see <a href='B:10 48:4'>Gen 48:4</a>; <a href='B:40 10:8'>Num 10:8</a>; <a href='B:40 14:15'>Num 14:15</a>; <a href='B:240 22:28'>Pro 22:28</a>; <a href='B:390 2:6'>Jon 2:6</a>; <a href='B:420 3:6'>Hab 3:6</a>; <a href='B:290 61:17'>Isa 61:17</a>. Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render aijwniov everlasting. Of course the life of God is endless; but the question is whether, in describing God as aijwniov,. it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons fronn a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect.<p/>There is a word for everlasting if that idea is demanded. That aijwniov occurs rarely in the New Testament and in LXX does not prove that its place was taken by aijwniov. It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in <a href='B:520 1:20'>Rom 1:20</a>, where he speaks of "the everlasting power and divinity of God." In <a href='B:520 16:26'>Rom 16:26</a> he speaks of the eternal God [&#964; &#959; &#965; &#945; &#953; &#969; &#957; &#953; &#959; &#965; &#952; &#949; &#959; &#965;]; but that he does not mean the everlasting God is perfectly clear from the context. He has said that "the mystery" has been kept in silence in times eternal [&#967; &#961; &#959; &#957; &#959; &#953; &#962; &#945; &#953; &#969; &#957; &#953; &#959; &#953; &#962;], by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title oJ basileuv twn aijwnwn the King of the eons, applied to God in <a href='B:610 1:17'>1Ti 1:17</a>; <a href='B:730 14:3'>Rev 14:3</a>; comp. Tob. 13 6, 10. The phrase pro cronwn aijwniwn before eternal times (<a href='B:620 1:9'>2Ti 1:9</a>; <a href='B:630 1:2'>Tit 1:2</a> ), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as <a href='B:490 1:70'>Luk 1:70</a>. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. Zwh aijwniov eternal life, which occurs 42 times in N. T., but not in LXX, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by aijwniov. Kolasiv aijwniov, rendered everlasting punishment (<a href='B:470 25:46'>Mat 25:46</a> ), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases zwh aijwniov does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See <a href='B:470 19:16'>Mat 19:16</a>; <a href='B:500 5:39'>Joh 5:39</a>. John says that zwh aijwniov is the present possession of those who believe on the Son of God, <a href='B:500 3:36'>Joh 3:36</a>; <a href='B:500 5:24'>Joh 5:24</a>; <a href='B:500 6:47'>Joh 6:47</a>; <a href='B:500 6:64'>Joh 6:64</a>. The Father's commandment is zwh aijwviov, <a href='B:500 12:50'>Joh 12:50</a>; to know the only true God and Jesus Christ is zwh aijwniov, <a href='B:500 17:3'>Joh 17:3</a>.<p/>Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects : "In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upen the notions of succession and duration. 'Eternal life ' is that which St. Paul speaks of as hJ ontwv zwh the life which is life indeed, and hJ zwh tou qeou the life of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order." 34 Thus, while aijwniov carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (<a href='B:490 12:20'>Luk 12:20</a> ), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. In the present passage it is urged that oleqron destruction points to an unchangeable, irremediable, and endless condition. If this be true, if oleqrov is extinction, then the passage teaches the annihilation of the wicked, in which case the adjective aijwniov is superfluous, since extinction is final, and excludes the idea of duration. But oleqrov does not always mean destruction or extinction. Take the kindred verb ajpollumi to destroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, "the world being deluged with water, perished" (ajpolountai <a href='B:680 3:6'>2Pe 3:6</a> ); but the world did not become extinct, it was renewed. In <a href='B:650 1:11'>Heb 1:11</a>; <a href='B:650 1:12'>Heb 1:12</a> quoted from <a href='B:230 102'>Psa 102:0</a>, we read concerning the heavens and the earth as compared with the eternity of God, "they shall perish" [&#945; &#960; &#959; &#955; &#959; &#965; &#957; &#964; &#945; &#953;]. But the perishing is only preparatory to change and renewal. "They shall be changed" [&#945; &#955; &#955; &#945; &#947; &#951; &#963; &#959; &#957; &#964; &#945; &#953;]. Comp. <a href='B:290 51:6'>Isa 51:6</a>; <a href='B:290 51:16'>Isa 51:16</a>; <a href='B:290 65:17'>Isa 65:17</a>; <a href='B:290 66:22'>Isa 66:22</a>; <a href='B:680 3:13'>2Pe 3:13</a>; <a href='B:730 21:1'>Rev 21:1</a>. Similarly, "the Son of man came to save that which was lost" [&#945; &#960; &#959; &#955; &#969; &#955; &#959; &#962;], <a href='B:490 19:10'>Luk 19:10</a>. Jesus charged his apostles to go to the lost [&#945; &#960; &#959; &#955; &#969; &#955; &#959; &#964; &#945;] sheep of the house of Israel, <a href='B:470 10:6'>Mat 10:6</a>, comp. <a href='B:470 14:24'>Mat 14:24</a>. "He that shall lose [&#945; &#960; &#959; &#955; &#949; &#963; &#951;] his life for my sake shall find it," <a href='B:470 16:25'>Mat 16:25</a>. Comp. <a href='B:490 14:6'>Luk 14:6</a>; <a href='B:490 14:9'>Luk 14:9</a>; <a href='B:490 14:32'>Luk 14:32</a>.<p/>In this passage the word destruction is qualified. It is "destruction from the presence of the Lord and from the glory of his power," at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Aiwniov may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is aijwniov to be interpreted as everlasting or endless.


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By the coming [&#965; &#960; &#949; &#961;]. More correctly touching. Comp. <a href='B:520 9:27'>Rom 9:27</a>; 
<a href='B:540 1:8'>2Co 1:8</a><p/>. Uper never in N. T. in a formula of swearing.<p/>Gathering together [&#949; &#960; &#953; &#963; &#965; &#957; &#945; &#947; &#969; &#947; &#951; &#962;]. Only here and <a href='B:650 10:25'>Heb 10:25</a>. The verb ejpisunagein is used, as the noun here, of the Lord's gathering together his elect at his coming. See <a href='B:470 24:31'>Mat 24:31</a>; <a href='B:480 13:27'>Mar 13:27</a>; comp. 2 Macc. ii. 7.


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Shaken [&#963; &#945; &#955; &#949; &#965; &#952; &#951; &#957; &#945; &#953;]. From salov the tossing or swell of the sea. See <a href='B:490 21:25'>Luk 21:25</a>. Comp. <a href='B:470 11:7'>Mat 11:7</a>; <a href='B:470 24:29'>Mat 24:29</a>; <a href='B:510 4:31'>Act 4:31</a>; <a href='B:650 12:26'>Heb 12:26</a>. In mind [&#945; &#960; &#959; &#964; &#959; &#965; &#957; &#959; &#959; &#962;]. More correctly, from your mind. Nouv signifies the judgment, sober sense. Comp. <a href='B:530 14:15'>1Co 14:15</a>, and see on <a href='B:520 7:23'>Rom 7:23</a>. They are to "keep their heads" under the temptation to fanatical extravagances concerning the Lord's appearing.<p/>Be troubled [&#952; &#961; &#949; &#953; &#963; &#952; &#945; &#953;]. From qroov clamor, tumult. The meaning is be unsettled or thrown into confusion.<p/>By spirit [&#948; &#953; &#945; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#959; &#962;]. By prophetic utterances of individuals in Christian assemblies, claiming the authority of divine revelations.<p/>By word [&#948; &#953; &#945; &#955; &#959; &#947; &#959; &#965;]. Oral expressions falsely imputed to Paul.<p/>By letter as from us [&#948; &#953; &#949; &#960; &#953; &#963; &#964; &#959; &#955; &#951; &#962; &#969; &#962; &#948; &#953; &#951; &#956; &#969; &#957;]. Const. as from us with word and letter. The reference is to a letter or letters forged in Paul's name; not to the first Thessalonian Epistle, as misunderstood by the readers.<p/>As that [&#969; &#962; &#959; &#964; &#953;]. Indicating the contents of such communications.<p/>Is at hand [&#949; &#957; &#949; &#963; &#964; &#951; &#954; &#949; &#957;]. Better than Rev. is now present. Lightfoot, happily, is imminent.


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Deceive [&#949; &#958; &#945; &#960; &#945; &#964; &#951; &#963; &#951;]. Better beguile; since the word means not only making a false impression, but actually leading astray.<p/>Except there come a falling away. Before except insert in translation the day shall not come. Such ellipses are common in Paul.<p/>Falling away [&#945; &#960; &#959; &#963; &#964; &#945; &#963; &#953; &#945;]. Only here and <a href='B:510 21:21'>Act 21:21</a>. Comp. LXX, <a href='B:60 22:22'>Jos 22:22</a>; <a href='B:140 29:19'>2Ch 29:19</a>.<p/>The man of sin - the son of perdition [&#959; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#962; &#964; &#951; &#962; &#945; &#957; &#959; &#956; &#953; &#945; &#962;, &#959; &#965; &#953; &#959; &#962; &#964; &#951; &#962; &#945; &#960; &#969; &#955; &#949; &#953; &#945; &#962;]. See on children of light, <a href='B:590 5:5'>1Th 5:5</a>. The phrase man of sin (lawlessness) does not occur elsewhere, either in N. T. or LXX Son of perdition is found <a href='B:500 17:12'>Joh 17:12</a>, o LXX : tekna apwlei. av children of perdition (A. V. transgression), <a href='B:290 57:4'>Isa 57:4</a>. The man of sin has been thought to refer to Caligula, Titus, Simon Magus, Nero, the Pope of Rome, Luther, Mahomet, etc.


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That is called God [&#955; &#949; &#947; &#959; &#956; &#949; &#957; &#959; &#957; &#952; &#949; &#959; &#957;]. Above the true God and the false gods. The opposer claims divine honors for himself.<p/>That is worshipped [&#963; &#949; &#946; &#945; &#963; &#956; &#945;]. An object of adoration, including things as well as persons. Only here and <a href='B:510 17:23'>Act 17:23</a> on which see note under devotions.<p/>Temple of God. According to some, a figure of the Christian Church. Others, the temple of Jerusalem.<p/>Shewing [&#945; &#960; &#959; &#948; &#949; &#953; &#954; &#957; &#965; &#957; &#964; &#945;]. Publicly asserting divine dignity. Rev. setting himself forth as God.


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What withholdeth [&#964; &#959; &#954; &#945; &#964; &#949; &#967; &#959; &#957;]. Better restraineth. The verb means to hold fast, as <a href='B:490 8:15'>Luk 8:15</a> : to hold back, as <a href='B:490 4:42'>Luk 4:42</a>. See on <a href='B:520 1:18'>Rom 1:18</a>. He refers to some power which hinders the revelation of the man of sin or Antichrist.<p/>In his time [&#949; &#957; &#964; &#969; &#945; &#965; &#964; &#959; &#965; &#954; &#945; &#953; &#961; &#969;]. Better, in his own season, Not before his appointed season.


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Mystery of iniquity [&#956; &#965; &#963; &#964; &#951; &#961; &#953; &#959; &#957; &#964; &#951; &#962; &#945; &#957; &#959; &#956; &#953; &#945; &#962;]. Better, of lawlessness. The phrase is unique in N. T. and o LXX Mystery is found in various combinations, as mystery of the kingdom of heaven, <a href='B:470 13:11'>Mat 13:11</a>; of God, <a href='B:530 2:1'>1Co 2:1</a> : of his will, <a href='B:560 1:9'>Eph 1:9</a> : of Christ, <a href='B:560 3:4'>Eph 3:4</a> : of the gospel, <a href='B:560 6:19'>Eph 6:19</a> : of faith, <a href='B:610 3:9'>1Ti 3:9</a> : of godliness, <a href='B:610 3:16'>1Ti 3:16</a> : of the seven stars <a href='B:730 1:20'>Rev 1:20</a> : of the woman, <a href='B:730 17:7'>Rev 17:7</a>. A mystery does not lie in the obscurity of a thing, but in its secrecy. It is not in the thing, but envelops it. Applied to a truth, it signifies a truth once hidden but now revealed or to be revealed; a truth which without special revelation would be unknown. It is almost universally found in connection with words signifying publication or revelation. See on <a href='B:470 13:11'>Mat 13:11</a>. The mystery of lawlessness is the mass of lawlessness yet hidden, but which is to reveal itself in the person and power of Antichrist. The position of the word is emphatic, emphasising the concealed character of the evil power.<p/>Only [&#956; &#959; &#957; &#959; &#957;]. The sentence is elliptical : "only we must wait," or "only it must work in secret, until he that letteth," etc. For a similar instance see <a href='B:550 2:10'>Gal 2:10</a>. The collocation of A. V. is wrong.<p/>Letteth [&#954; &#945; &#964; &#949; &#967; &#969; &#957;]. The same word as restraineth, ver. 6. Let is old English for hipder, prevent. Often in Chaucer.<p/>"May I him lette of that?" (prevent him from it). Troil. and Cress. ii. 732.<p/>"And bothe in love y - like sore they brente (burned) That noon or alle hir (their) frendes might hit lette." Legend of Good Women, 731.<p/>So Shakespeare :<p/>"What lets but one may enter?" Two Gentlemen of Verona, 3 1.<p/>"I'll make a ghost of him that lets me." Hamlet 1 4.<p/>"The flesh resisteth the work of the Holy Ghost in our hearts, and lets it." - Latimer, Serm.


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Consume [&#945; &#957; &#949; &#955; &#949; &#953;]. Better, slay, as <a href='B:470 2:16'>Mat 2:16</a>; <a href='B:490 22:2'>Luk 22:2</a>; <a href='B:510 5:33'>Act 5:33</a>.<p/>Spirit [&#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953;]. Better, breath. Pneuma, almost always translated spirit, is from pnein to breathe or blow. Frequent in class. in this sense. Comp. <a href='B:500 3:8'>Joh 3:8</a>; <a href='B:650 1:7'>Heb 1:7</a>. LXX, <a href='B:230 147:7'>Psa 147:7</a>; Ep. of Jer. 61. Philo says "the spirit of God signifies, in one sense, the air, the third element; and it is used in this sense in the beginning of Genesis... for air, being light, is born up, and uses water as its basis. In the other sense it is the pure wisdom in which every wise man participates" (De Gigantibus, 5). See on <a href='B:520 8:4'>Rom 8:4</a>.<p/>Shall destroy [&#954; &#945; &#964; &#945; &#961; &#947; &#951; &#963; &#949; &#953;]. 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/>With the brightness [&#964; &#951; &#949; &#960; &#953; &#966; &#945; &#957; &#949; &#953; &#945;]. See on <a href='B:610 6:14'>1Ti 6:14</a>. Rev., correctly, manifestation. See LXX, <a href='B:190 5:1'>Est 5:1</a>; <a href='B:370 5:22'>Amo 5:22</a>; <a href='B:370 2'>Amo 2:0</a> Macc. 2 21; 3 Macc. 2 9. In class. (but late) of deities appearing to a worshipper (Plut. Themistocles, 30) : of the sudden appearance of an enemy (Polyb. 1 54, 2) : of a manifestation of Providence (Diod. Sic 1:15) : of the heathen gods assuming shape and appearing in order to work mischief (Just. Mart. <a href='B:730 1:5'>Rev 1:5</a> ). In N. T. of the parousia. See <a href='B:610 6:14'>1Ti 6:14</a>; <a href='B:620 1:10'>2Ti 1:10</a>; <a href='B:620 4:1'>2Ti 4:1</a>; <a href='B:620 4:8'>2Ti 4:8</a>; <a href='B:630 2:13'>Tit 2:13</a>. In <a href='B:620 1:10'>2Ti 1:10</a>, of Christ's historical manifestation. So ejpifainw, <a href='B:630 2:11'>Tit 2:11</a>; <a href='B:630 3:4'>Tit 3:4</a>. Only here in Paul.<p/>Coming [&#960; &#945; &#961; &#959; &#965; &#963; &#953; &#945; &#962;]. Or presence, which is the original meaning. In N. T. with a few exceptions, of the second coming of Christ. The combination manifestation of his presence (only here) appears to emphasize the resistless power of the Son of man, not (as Lightfoot) his splendor and glory. The mere appearing of his presence suffices to destroy his adversary.


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After the working of Satan. The sense is that the coming of Antichrist proclaims itself to be according to the working of Satan by means of power, signs, etc. 'Energeia P o. power in exercise, used only of superhuman power. See <a href='B:580 1:29'>Col 1:29</a>; <a href='B:580 2:12'>Col 2:12</a>.<p/>Signs and lying wonders [&#963; &#951; &#956; &#949; &#953; &#959; &#953; &#962; &#954; &#945; &#953; &#964; &#949; &#961; &#945; &#963; &#953; &#957; &#968; &#949; &#965; &#948; &#959; &#965; &#962;]. Lit. signs and wonders of a lie. Of a lie characterizes the three words, power, signs, wonders. All bear the stamp of fraud. For signs and wonders see on <a href='B:470 24:24'>Mat 24:24</a>, and mighty works, <a href='B:470 11:20'>Mat 11:20</a>.


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Deceivableness of unrighteousness [&#945; &#960; &#945; &#964; &#951; &#945; &#948; &#953; &#954; &#953; &#945; &#962;]. Better deceit of unrighteousness; which is characteristic of unrighteousness and is employed by it.


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Strong delusion [&#949; &#957; &#949; &#961; &#947; &#949; &#953; &#945; &#957; &#960; &#955; &#945; &#957; &#951; &#962;]. Rev., literally and correctly, a working of error. See on working ver. 9. The phrase is unique in N. T. It means an active power of misleading. For planh error which shows itself in action, see on <a href='B:590 2:3'>1Th 2:3</a>.<p/>A lie [&#964; &#969; &#968; &#949; &#965; &#948; &#949; &#953;]. Properly, the lie. The article gives the generic sense, falsehood in all its forms. Comp. <a href='B:500 8:44'>Joh 8:44</a>; <a href='B:520 1:25'>Rom 1:25</a>; <a href='B:560 4:25'>Eph 4:25</a>. Comp. the contrast of truth and unrighteousness in ver. 12. All wrongdoing has an element of falsity.


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Might be damned (kriqwsin). More correctly, judged. See on damnation, <a href='B:610 5:12'>1Ti 5:12</a>; <a href='B:610 5:35'>1Ti 5:35</a>


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Hath chosen [&#949; &#953; &#955; &#945; &#964; &#959;]. The only case in N. T. in which this word is used of God's election. LXX, <a href='B:50 26:18'>Deu 26:18</a>, of God's choosing Israel to be his peculiar people. Comp. <a href='B:570 1:22'>Phi 1:22</a>; <a href='B:650 11:25'>Heb 11:25</a>. From the beginning [&#945; &#960; &#945; &#961; &#967; &#951; &#962;]. Not elsewhere in Paul. His usual expressions are pro twn aijwnwn before the ages (<a href='B:530 2:7'>1Co 2:7</a> ) : pro katabolhv kosmou before the foundation of the world (<a href='B:560 1:4'>Eph 1:4</a> ) : ajpo twn aijwnwn from the ages (<a href='B:560 3:9'>Eph 3:9</a> ). Before eternal times [&#960; &#961; &#959; &#967; &#961; &#959; &#957; &#969; &#957; &#945; &#953; &#969; &#957; &#953; &#969; &#957;] is found <a href='B:620 1:9'>2Ti 1:9</a>; <a href='B:630 1:2'>Tit 1:2</a>.


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Traditions [&#960; &#945; &#961; &#945; &#948; &#959; &#963; &#949; &#953; &#962;]. See on <a href='B:530 11:2'>1Co 11:2</a>. Not emphasizing a distinction between written and oral tradition. Tradition, in the scriptural sense, may be either written or oral. It implies on the part of a teacher that he is not expressing his own ideas, but is delivering or handing over [&#960; &#945; &#961; &#945; &#948; &#953; &#948; &#969; &#956; &#953;] a message received from some one else. See <a href='B:530 11:23'>1Co 11:23</a>. The prominent idea of paradosiv is therefore that of an authority external to the teacher. Comp. by word nor by letter, ver. 2.


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Through grace [&#949; &#957; &#967; &#945; &#961; &#953; &#964; &#953;]. Better, in grace, as the element of God's gift. Const. with hath given, not with hath loved and hath given.


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Finally [&#964; &#959; &#955; &#959; &#953; &#960; &#959; &#957;]. See on <a href='B:590 4:1'>1Th 4:1</a>.<p/>May have free course [&#964; &#961; &#949; &#967; &#951;]. More literally, simply, and better, may run. Have swift progress through the world. An O. T. idea. See <a href='B:230 147:15'>Psa 147:15</a>, and comp. <a href='B:290 55:11'>Isa 55:11</a> and <a href='B:510 12:24'>Act 12:24</a>.<p/>Be glorified [&#948; &#959; &#958; &#945; &#950; &#951; &#964; &#945; &#953;]. Acknowledged in its true power and glory. Comp. <a href='B:500 12:28'>Joh 12:28</a>. The phrase the word of the Lord - be glorified, only here.


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Unreasonable [&#945; &#964; &#959; &#960; &#969; &#957;]. See on <a href='B:490 23:41'>Luk 23:41</a>, and comp. <a href='B:510 25:5'>Act 25:5</a>; <a href='B:510 28:6'>Act 28:6</a>. In LXX in a moral sense, iniquitous, <a href='B:220 4:8'>Job 4:8</a>; <a href='B:220 11:11'>Job 11:11</a>; <a href='B:220 34:12'>Job 34:12</a>. The word originally means out of place.<p/>All men have not faith. See on <a href='B:510 6:7'>Act 6:7</a>; <a href='B:550 1:28'>Gal 1:28</a>.


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From evil [&#945; &#960; &#959; &#964; &#959; &#965; &#960; &#959; &#957; &#951; &#961; &#959; &#965;]. Possibly, from the evil one. To ponhron evil is found <a href='B:520 12:9'>Rom 12:9</a>; <a href='B:470 5:39'>Mat 5:39</a>; but general N. T. usage favors the masculine, personal sense. See <a href='B:470 13:19'>Mat 13:19</a>; <a href='B:470 13:38'>Mat 13:38</a>; <a href='B:560 6:16'>Eph 6:16</a>; <a href='B:560 1'>Eph 1:0</a> F. ii. 13, 14; iii. 12; 5 18. In LXX, to ponhron evil is very common : oJ ponhrov a few times, but always of men. See <a href='B:50 24:7'>Deu 24:7</a>; <a href='B:190 7:6'>Est 7:6</a>; <a href='B:220 21:30'>Job 21:30</a>. In Job. iii. 8, 17, to ponhron daimonion the wicked demon. The masculine is favored by the Jewish formularies, of which traces appear in the Lord's prayer; by the unanimous tradition of Greek interpreters; by the interpretations of Tertullian and Cyprian, and by the evidence of the Syriac and Sahidic Versions. 36


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Hearts [&#954; &#945; &#961; &#948; &#953; &#945; &#962;]. See on <a href='B:520 1:21'>Rom 1:21</a>; <a href='B:520 10:10'>Rom 10:10</a>; <a href='B:560 1:18'>Eph 1:18</a>.<p/>Patient waiting for Christ [&#965; &#960; &#959; &#956; &#959; &#957; &#951; &#957; &#964; &#959; &#965; &#967; &#961; &#953; &#963; &#964; &#959; &#965;]. Rather patience of Christ. The prayer is that their hearts may be directed to love God and to exhibit the patience of Christ 37


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Withdraw yourselves from [&#963; &#964; &#949; &#955; &#955; &#949; &#963; &#952; &#945; &#953; &#965; &#956; &#945; &#962; &#945; &#960; &#959;]. Stellesqai, P o. In the active voice, to place, arrange, equip : in the middle voice, to provide for, take care. See <a href='B:540 8:20'>2Co 8:20</a>. Here with ajpo from, to place one's self away from.<p/>Disorderly [&#945; &#964; &#945; &#954; &#964; &#969; &#962;]. This adverb, the verb ajtaktew, and the adjective ataktov are found only in Paul, and only in the Thessalonian Epistles. See on <a href='B:590 5:14'>1Th 5:14</a>.


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Follow [&#956; &#953; &#956; &#949; &#953; &#963; &#952; &#945; &#953;]. Better, imitate. Comp. <a href='B:530 4:16'>1Co 4:16</a>; <a href='B:530 11:1'>1Co 11:1</a>; <a href='B:570 3:17'>Phi 3:17</a>; <a href='B:590 1:6'>1Th 1:6</a>.


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Any man's bread [&#945; &#961; &#964; &#959; &#957; &#960; &#945; &#961; &#945; &#964; &#953; &#957; &#959; &#962;]. Lit. bread from any one, or at any man's hand.<p/>For nought [&#948; &#969; &#961; &#949; &#945; &#957;]. The word is a noun, meaning a gift. See <a href='B:500 4:10'>Joh 4:10</a>; <a href='B:510 2:38'>Act 2:38</a>; <a href='B:520 5:15'>Rom 5:15</a>. The accusative often adverbially as here; as a gift, gratis. Comp. <a href='B:470 10:8'>Mat 10:8</a>; <a href='B:520 3:24'>Rom 3:24</a>; <a href='B:730 21:6'>Rev 21:6</a>. Labor and travail. See on <a href='B:590 1:3'>1Th 1:3</a>.<p/>Be chargeable [&#949; &#960; &#953; &#946; &#945; &#961; &#951; &#963; &#945; &#953;]. P o. Better, burden. By depending upon them for pecuniary support. Comp. <a href='B:530 9:3-18'>1Co 9:3-18</a>, and see on <a href='B:590 2:6'>1Th 2:6</a>.


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Power [&#949; &#958; &#959; &#965; &#963; &#953; &#945; &#957;]. Better, right. See on <a href='B:480 2:10'>Mar 2:10</a>; <a href='B:500 1:12'>Joh 1:12</a>.


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Working not at all - busybodies [&#956; &#951; &#948; &#949; &#957; &#949; &#961; &#947; &#945; &#950; &#959; &#956; &#949; &#957; &#959; &#965; &#962; - &#960; &#949; &#961; &#953; &#949; &#961; &#947; &#945; &#950; &#959; &#956; &#949; &#957; &#959; &#965; &#962;]. One of Paul's frequent wordplays. See on reprobate mind, <a href='B:520 1:28'>Rom 1:28</a>. Not busy, but busybodies. Periergazesqai (N. T. o.) is to bustle about a thing : here, to be officious in others' affairs. See on ta perierga curious arts, <a href='B:510 19:19'>Act 19:19</a>, and <a href='B:610 5:13'>1Ti 5:13</a>.


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Be not weary [&#949; &#957; &#964; &#961; &#945; &#960; &#951;]. With one exception, <a href='B:490 13:1'>Luk 13:1</a>, only in Paul. To faint or lose heart.<p/>Well doing [&#954; &#945; &#955; &#959; &#960; &#959; &#953; &#959; &#965; &#957; &#964; &#949; &#962;]. N. T. o. According to the Greek idiom, doing well, be not weary. Not limited to works of charity, but including Christian conduct generally, as, for instance, steadily attending to their own business, ver. 12.


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By this epistle. Connect with our word. The message we send in this letter. Not, as some, with the following words, note that man in your epistle.<p/>Note [&#963; &#951; &#956; &#949; &#953; &#959; &#965; &#963; &#952; &#949;]. N. T. o. Lit. set a mark on. The nature of the mark is indicated in the next clause.<p/>Have no company with [&#956; &#951; &#963; &#965; &#957; &#945; &#957; &#945; &#956; &#953; &#947; &#957; &#965; &#963; &#952; &#945; &#953;]. P o. See on <a href='B:530 5:9'>1Co 5:9</a>.<p/>Be ashamed [&#949; &#957; &#964; &#961; &#945; &#960; &#951;]. See on <a href='B:470 21:37'>Mat 21:37</a>, and <a href='B:530 4:14'>1Co 4:14</a>.


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Admonish [&#957; &#959; &#965; &#952; &#949; &#964; &#949; &#953; &#964; &#949;]. See on <a href='B:510 20:31'>Act 20:31</a>, and <a href='B:560 6:4'>Eph 6:4</a>.


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The Lord of peace [&#959; &#954; &#965; &#961; &#953; &#959; &#962; &#964; &#951; &#962; &#949; &#953; &#961; &#951; &#957; &#951; &#962;]. The only instance of the formula.<p/>By all means [&#949; &#957; &#960; &#945; &#957; &#964; &#953; &#964; &#961; &#959; &#960; &#969;], or in every way. The alternative reading topw place is rejected by the principal texts.


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The salutation of Paul with mine own hand [&#945; &#963; &#960; &#945; &#963; &#956; &#959; &#962; &#964; &#951; &#949; &#956; &#951; &#967; &#949; &#953; &#961; &#953; &#960; &#945; &#965; &#955; &#959; &#965;]. Rev. properly, "the salutation of me Paul." The genitive of me is contained, according to a familiar Greek idiom, in the possessive pronoun my. Paul had apparently been employing an amanuensis.<p/>In every epistle. Comp. <a href='B:530 16:21'>1Co 16:21</a>; <a href='B:580 4:18'>Col 4:18</a>.


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An apostle of Jesus Christ. This title appears in the salutations of Romans, 1st and 2nd Corinthians, Galatians, Ephesians, Colossians. In Philippians, Paul and Timothy the servants of Jesus Christ. Philemon a prisoner. This formal announcement of apostleship is strange in a private letter.<p/>By the commandment of God [&#954; &#945; &#964; &#949; &#960; &#953; &#964; &#945; &#947; &#951; &#957; &#952; &#949; &#959; &#965;]. The phrase in <a href='B:520 16:26'>Rom 16:26</a>. Kat' ejpitaghn absolutely, by commandment, <a href='B:530 7:6'>1Co 7:6</a>; <a href='B:540 8:8'>2Co 8:8</a>. Paul uses dia qelhmatov qeou by the will of God. See <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>; <a href='B:580 1:1'>Col 1:1</a>. Comp. <a href='B:620 1:1'>2Ti 1:1</a>.<p/>Our Savior [&#963; &#969; &#964; &#951; &#961; &#959; &#962; &#951; &#956; &#969; &#957;]. Comp. <a href='B:490 1:47'>Luk 1:47</a>; <a href='B:720 1:25'>Jud 1:25</a>. o P. Six times in the Pastorals. Used of both God and Christ (see <a href='B:630 1:3'>Tit 1:3</a>; <a href='B:630 1:4'>Tit 1:4</a>; <a href='B:630 2:10'>Tit 2:10</a>; <a href='B:630 2:13'>Tit 2:13</a>; <a href='B:630 3:4'>Tit 3:4</a>; <a href='B:630 3:6'>Tit 3:6</a> ). The saving of men appears as God's direct will and act, <a href='B:610 2:4'>1Ti 2:4</a>; <a href='B:630 3:5'>Tit 3:5</a>; <a href='B:620 1:9'>2Ti 1:9</a> as Christ's work, <a href='B:610 1:15'>1Ti 1:15</a>, comp. <a href='B:620 2:10'>2Ti 2:10</a>. In LXX swthr hope is predicated of Christ by Ignatius, Ephesians 21; Philad 5 The salutation as a whole has no parallel in Paul. Jesus Christ which is our hope. The phrase is unique in N. T. Comp. <a href='B:580 1:27'>Col 1:27</a>, where, however, the construction is doubtful. Elpiv hope is predicated of Christ by Ignatius, Ephesians 21; Philad. 5 The Salutation as a whole has no parallel in Paul.


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My own son in the faith [&#947; &#957; &#951; &#963; &#953; &#969; &#964; &#949; &#954; &#957; &#969; &#949; &#957; &#960; &#953; &#963; &#964; &#949; &#953;]. More correctly, "my true child in faith." Comp. <a href='B:630 1:4'>Tit 1:4</a>. With these two exceptions, teknon or uiJov ejn pistei does not occur in N. T. En pistei or th pistei is not come on Paul; see <a href='B:530 16:13'>1Co 16:13</a>; <a href='B:540 8:7'>2Co 8:7</a>; <a href='B:540 13:5'>2Co 13:5</a>; <a href='B:550 2:20'>Gal 2:20</a>; <a href='B:600 2:13'>2Th 2:13</a>. In the Pastorals, nine times. In Paul joined with zhn to live, einai to be, sthkein to stand, bebaiousqai to be established. For gnhsiov true, see <a href='B:540 8:8'>2Co 8:8</a>; <a href='B:570 2:20'>Phi 2:20</a>; <a href='B:570 4:3'>Phi 4:3</a>. It means natural by birth - relation, therefore true or genuine. Mercy [&#949; &#955; &#949; &#959; &#962;]. This addition to the usual form of salutation is peculiar to the Pastorals.


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Even as [&#954; &#945; &#952; &#969; &#962;]. An awkward construction, there being nothing to answer to kaqwv.<p/>To abide [&#960; &#961; &#959; &#963; &#956; &#949; &#953; &#957; &#945; &#953;]. To continue on. The compound does not occur in Paul, but is found in <a href='B:510 11:23'>Act 11:23</a>; <a href='B:510 13:43'>Act 13:43</a>; <a href='B:510 18:18'>Act 18:18</a>.<p/>When I went [&#960; &#959; &#961; &#949; &#965; &#959; &#956; &#949; &#957; &#959; &#962;]. Better, was going, or was on my way. The participle cannot refer to Timothy.<p/>Might'st charge [&#960; &#945; &#961; &#945; &#947; &#947; &#949; &#953; &#955; &#951; &#962;] See on <a href='B:510 1:4'>Act 1:4</a>. Very common in Luke and Acts, but not in Paul. In 1st Timothy alone five times.<p/>Some [&#964; &#953; &#963; &#953; &#957;] Note the indefinite designation of the errorists, and comp. verse 6; <a href='B:610 4:1'>1Ti 4:1</a>; <a href='B:610 5:15'>1Ti 5:15</a>; <a href='B:610 5:24'>1Ti 5:24</a>; <a href='B:610 6:21'>1Ti 6:21</a>. The expression is contemptuous. It is assumed that Timothy knows who they are. This is after the Pauline manner. See <a href='B:550 1:7'>Gal 1:7</a>; <a href='B:550 2:12'>Gal 2:12</a>; <a href='B:530 4:18'>1Co 4:18</a>; <a href='B:530 14:12'>1Co 14:12</a>; <a href='B:540 3:1'>2Co 3:1</a>; <a href='B:580 2:4'>Col 2:4</a>; <a href='B:580 2:8'>Col 2:8</a>.<p/>That they teach no other doctrine [&#956; &#951; &#949; &#964; &#949; &#961; &#959; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#949; &#953; &#957;]. Better, not to teach a different doctrine. For eterov different, see on <a href='B:550 1:6'>Gal 1:6</a>. The verb Past o. o LXX o Class. The charge is not to teach anything contrary to the sound teaching (verse 10) or irreconcilable with it. Comp. <a href='B:550 1:6'>Gal 1:6</a>; <a href='B:540 11:4'>2Co 11:4</a>; <a href='B:520 16:17'>Rom 16:17</a>.


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Give heed [&#960; &#961; &#959; &#963; &#949; &#967; &#949; &#953; &#957;]. o P. Frequent in LXX and Class. Lit. To hold to. Often with ton noun the mind, which must be supplied here. It means here not merely to give attention to, but to give assent to. So <a href='B:510 8:6'>Act 8:6</a>; <a href='B:510 16:14'>Act 16:14</a>; <a href='B:650 2:1'>Heb 2:1</a>; <a href='B:680 1:19'>2Pe 1:19</a>.<p/>Fables [&#956; &#965; &#952; &#959; &#953; &#962;]. Muqov, in its widest sense, means word, speech, conversaton or its subject. Hence the talk of men, rumour, report, a saying, a story, true or false; later, a fiction as distinguished from logov a historic tale. In Attic prose, commonly a legend of prehistoric Greek times. Thus Plato, Repub. 330 D, oiJ legomenoi muqoi peri twn ejn %Aidou what are called myths concerning those in Hades. Only once in LXX, Sir. 20 19, in the sense of a saying or story. In N. T. Only in Pastorals, and <a href='B:680 1:16'>2Pe 1:16</a>. As to its exact reference here, it is impossible to speak with certainty. Expositors are hopelessly disagreed, some referring it to Jewish, others to Gnostic fancies. It is explained as meaning traditional supplements to the law, allegorical interpretations, Jewish stories of miracles, Rabbinical fabrications, whether in history or doctrine, false doctrines generally, etc. It is to be observed that muqoi are called Jewish in <a href='B:630 1:14'>Tit 1:14</a>. In <a href='B:610 4:7'>1Ti 4:7</a>, they are described as profane and characteristic of old wives. In <a href='B:620 4:4'>2Ti 4:4</a>, the word is used absolutely, as here.<p/>Endless genealogies [&#947; &#949; &#957; &#949; &#945; &#955; &#959; &#947; &#953; &#945; &#953; &#962; &#945; &#960; &#949; &#961; &#945; &#957; &#964; &#959; &#953; &#962;]. Both words Past o For genealogia (o LXX) comp. <a href='B:630 3:9'>Tit 3:9</a>. Genealogeisqai to trace ancestry, only <a href='B:650 7:6'>Heb 7:6</a>; comp. <a href='B:130 5:1'>1Ch 5:1</a>, the only instance in LXX Aperantov endless, N. T. o. Twice in LXX By some the genealogies are referred to the Gnostic aeons or series of emanations from the divine unity; by others to the O. T. Genealogies as interpreted allegorically by Philo, and made the basis of a psychological system, or O. T. Genealogies adorned with fables : by others again to genealogical registers proper, used to foster the religious and national pride of the Jews against Gentiles, or to ascertain the descent of the Messiah. Aperantov from aj not, and perav limit or Terminus. Perav may be taken in the sense of object or aim, so that the adjective here may mean without object, useless. (So Chrysostom, Holtzmann, and von Soden.) Others take it in a popular sense, as describing the tedious length of the genealogies (Alford); and others that these matters furnish an inexhaustible subject of study (Weiss). "Fables and endless genealogies" form a single conception, the kai and being explanatory, that is to say, and the "endless genealogies" indicating in what the peculiarity of the fables consists.<p/>Which [&#945; &#953; &#964; &#953; &#957; &#949; &#962;]. Rather the which : inasmuch as they.<p/>Minister (parecousin). Afford, furnish, give occasion for. Only twice in Paul. Elsewhere mainly in Luke and Acts.<p/>Questions [&#949; &#954; &#950; &#951; &#964; &#951; &#963; &#949; &#953; &#962;] Better, questionings. N. T. o. o LXX o Class. The simple zhthseiv in Pastorals, John and Acts. The preposition ejk gives the sense of subtle, laborious investigation : inquiring out.<p/>Godly edifying. According to the reading oijkodomian edification. So Vulg. Aedificationem. But the correct reading is oijkonomian ordering or dispensation : the scheme or order of salvation devised and administered by God : God's household economy. Oikonomia is a Pauline word. With the exception of this instance, only in Paul and Luke. See <a href='B:560 1:10'>Eph 1:10</a>; <a href='B:560 3:2'>Eph 3:2</a>; <a href='B:560 3:9'>Eph 3:9</a>; <a href='B:580 1:25'>Col 1:25</a>.<p/>Which is in faith [&#964; &#951; &#957; &#949; &#957; &#960; &#953; &#963; &#964; &#949; &#953;]. See on verse 2. Faith is the sphere or clement of its operation.


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The end of the commandment [&#964; &#949; &#955; &#959; &#962; &#964; &#951; &#962; &#960; &#945; &#961; &#945; &#947; &#947; &#949; &#955; &#953; &#945; &#962;]. The article with "Commandment" points back to might'st charge, ver. 3. Rend. Therefore, of the charge. Telov end, aim, that which the charge contemplates.<p/>Love [&#945; &#947; &#945; &#960; &#951;]. See on Gal. ver. 22. The questionings, on the contrary, engendered strifes (<a href='B:620 2:23'>2Ti 2:23</a> ). Love to men is meant, as meant as N. T. When the word is used absolutely. See <a href='B:520 13:10'>Rom 13:10</a>.<p/>Out of a pure heart [&#949; &#954; &#954; &#945; &#952; &#945; &#961; &#945; &#962; &#954; &#945; &#961; &#948; &#953; &#945; &#962;]. Comp. <a href='B:490 10:27'>Luk 10:27</a>, "Thou shalt love the Lord thy God out of they whole heart [&#949; &#958; &#959; &#955; &#951; &#962; &#954; &#945; &#961; &#948; &#953; &#945; &#962; &#963; &#959; &#965;], and in or with [&#949; &#957;] thy whole soul," etc. For a pure heart, comp. <a href='B:620 2:22'>2Ti 2:22</a>. Kaqarov pure in Paul only <a href='B:520 14:20'>Rom 14:20</a>. The phrase a pure heart occurs, outside of the Pastorals only in <a href='B:680 1:22'>2Pe 1:22</a>. For kardia heart see on <a href='B:520 1:21'>Rom 1:21</a>.<p/>A good conscience [&#963; &#965; &#957; &#949; &#953; &#948; &#951; &#963; &#949; &#969; &#962; &#945; &#947; &#945; &#952; &#951; &#962;]. Comp <a href='B:620 1:3'>2Ti 1:3</a>. Suneidhsiv conscience is common in Paul. See on <a href='B:670 3:16'>1Pe 3:16</a>.<p/>Faith unfeigned [&#960; &#953; &#963; &#964; &#949; &#969; &#962; &#945; &#957; &#965; &#960; &#959; &#954; &#961; &#953; &#964; &#959; &#965;]. Anupokritov unfeigned twice in Paul, <a href='B:520 12:9'>Rom 12:9</a>; <a href='B:540 6:6'>2Co 6:6</a>, both times as an attribute of love. In <a href='B:660 3:17'>Jas 3:17</a>, it is an attribute of wisdom, and in <a href='B:670 1:22'>1Pe 1:22</a>, of brotherly love. Notice the triad, love, conscience, faith. There is nothing un - Pauline in the association of conscience and faith, although, as a fact, Paul does not formally associate them. In <a href='B:530 8:7'>1Co 8:7</a>; <a href='B:530 8:10'>1Co 8:10</a>; <a href='B:530 8:12'>1Co 8:12</a>, conscience is associated with knowledge.


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Having swerved [&#945; &#963; &#964; &#959; &#967; &#951; &#963; &#945; &#957; &#964; &#949; &#962;]. Past o. In LXX, Sir. 7 19; <a href='B:530 7:9'>1Co 7:9</a>. It means to miss the mark.<p/>Have turned aside [&#949; &#958; &#949; &#964; &#961; &#945; &#960; &#951; &#963; &#945; &#957;]. o P. Comp. <a href='B:610 5:15'>1Ti 5:15</a>; <a href='B:610 6:20'>1Ti 6:20</a>; <a href='B:620 4:4'>2Ti 4:4</a>; <a href='B:650 12:13'>Heb 12:13</a>.<p/>Vain Jangling [&#956; &#945; &#964; &#945; &#953; &#959; &#955; &#959; &#947; &#953; &#945; &#957;]. N. T. o. o LXX o Class. The word Illustrates the writer's fondness for unusual compounds. Jangling is an early English word from the old French jangler, comp. Jongleur a teller of tales. Hence jangling is empty chatter So Chaucer, "Them that jangle of love." Troil, and Cress 2 800.<p/>And Piers Ploughman, "And al day to drynken At diverse tavernes And there to jangle and jape." Vision, Pasc. 2 1069.<p/>Shakespeare, "This their jangling I esteem a sport." Mids. Night's D. 3 2.<p/>Wiclif, <a href='B:20 17:7'>Exo 17:7</a> (earlier version), uses jangling for wrangling. "And he clepide the name of the place Temptynge for the jangling of the sons of Israel."


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Desiring [&#952; &#949; &#955; &#959; &#957; &#964; &#949; &#962;]. The participle is explanatory and confirmatory of the preceding statement : since they desire.<p/>Teachers of the law [&#957; &#959; &#956; &#959; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#959; &#953;]. o P. It occurs in <a href='B:490 5:17'>Luk 5:17</a> and <a href='B:510 5:34'>Act 5:34</a>. Nomov is, apparently, the Mosaic law. These teachers may have been arbitrary interpreters of that law, but in what way, cannot be shown.<p/>Understanding [&#957; &#959; &#959; &#965; &#957; &#964; &#949; &#962;]. Better, though they understand.<p/>What they say - whereof they affirm [&#945; &#955; &#949; &#947; &#959; &#965; &#963; &#953; &#957; - &#960; &#949; &#961; &#953; &#964; &#953; &#957; &#969; &#957; &#948; &#953; &#945; &#946; &#949; &#946; &#945; &#953; &#959; &#965; &#957; &#964; &#945; &#953;]. The latter expression is an advance on the former, as appears not only from the verbs themselves, but from the different pronominal expressions. They know not what they say, nor what kind of things they are of which they speak so confidently. The compound diabebaiouswai to affirm, Past o. Comp. <a href='B:630 3:8'>Tit 3:8</a>. The false teachers announce their errors with assurance.


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Good [&#954; &#945; &#955; &#959; &#962;]. Comp. <a href='B:520 7:16'>Rom 7:16</a>. Morally excellent and salutary. See on <a href='B:660 10:11'>Jas 10:11</a>. This is the only instance of crasqai to use with nomov law.<p/>Lawfully [&#957; &#959; &#956; &#953; &#956; &#969; &#962;]. Past o. o LXX The nature of the proper use of the law - is indicated by the next clause.


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Knowing [&#949; &#953; &#948; &#969; &#962;]. The participle is connected with tiv one, a man, in the preceding clause.<p/>Is not made [&#959; &#965; &#954; &#949; &#953; &#964; &#945; &#953;]. Lit. Is not laid down, set, appointed. Comp. <a href='B:590 3:3'>1Th 3:3</a>. This is the only instance of its use with nomov law. That usage is frequent in Class. See, for instance, Thucyd. 2 37. Righteous [&#948; &#953; &#954; &#945; &#953; &#969;]. Morally upright. Not in the Pauline sense of justified by faith. Comp. <a href='B:620 2:22'>2Ti 2:22</a>; <a href='B:620 3:16'>2Ti 3:16</a>. This appears from the way in which the opposite of righteous is described in the next clause. Lawless [&#945; &#957; &#959; &#956; &#959; &#953; &#962;]. Recognizing no law; a sense which accords better with the following context than not having a law, as <a href='B:530 9:21'>1Co 9:21</a>. Disobedient [&#945; &#957; &#965; &#960; &#959; &#964; &#945; &#954; &#964; &#959; &#953; &#962;]. Only in Pastorals and Hebrews. Better unruly. Disobedient is too specific. It means those who will not come into subjection. It is closely allied with lawless. In the one case no legal obligation is recognized; in the other, subjection to law is refused. Ungodly - sinners [&#945; &#963; &#949; &#946; &#949; &#963; &#953; - &#945; &#956; &#945; &#961; &#964; &#969; &#955; &#959; &#953; &#962;]. The same collocation in <a href='B:670 4:18'>1Pe 4:18</a>; <a href='B:720 1:15'>Jud 1:15</a>. See on godliness, <a href='B:680 1:3'>2Pe 1:3</a>.<p/>Unholy - profane [&#945; &#957; &#959; &#963; &#953; &#959; &#953; &#962; - &#946; &#949; &#946; &#951; &#955; &#959; &#953; &#962;]. Anosiov unholy, Past o See on holiness, <a href='B:490 1:75'>Luk 1:75</a>. Bebhlov profane, comp. ch. <a href='B:610 4:7'>1Ti 4:7</a>; <a href='B:610 6:20'>1Ti 6:20</a>; <a href='B:620 2:16'>2Ti 2:16</a>; <a href='B:650 12:16'>Heb 12:16</a>. The verb bebhloun to profane, <a href='B:470 12:5'>Mat 12:5</a>; <a href='B:510 24:6'>Act 24:6</a>, and often in LXX Derived from bhlov threshold (comp. bainein to go). Hence the primary sense is that may be trodden. Comp. Lat. Profanus before the temple, on the ground outside. What is permitted to be trodden by people at large is unhallowed, profane. Esau is called bebhlov in <a href='B:650 12:16'>Heb 12:16</a>, as one who did not regard his birthright as sacred, but as something to be sold in order to supply a common need.<p/>Murderers of fathers - murders of mothers [&#960; &#945; &#964; &#961; &#959; &#955; &#969; &#945; &#953; &#962; - &#956; &#951; &#964; &#961; &#959; &#955; &#969; &#945; &#953; &#962;]. Both words Past o and o LXX Both in Class. More literally, smiters of fathers and mothers, though used in Class. Of parricides and matricides. Derived from ajloan to smite or thresh. The simple verb, <a href='B:530 9:9'>1Co 9:9</a>; <a href='B:530 9:10'>1Co 9:10</a>.<p/>Manslayers [&#945; &#957; &#948; &#961; &#959; &#966; &#959; &#957; &#959; &#953; &#962;]. N. T. o. Once in LXX, 2 Macc. 9 28.


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Them that defile themselves with mankind [&#945; &#961; &#963; &#949; &#957; &#959; &#954; &#959; &#953; &#964; &#945; &#953; &#962;]. Only here and <a href='B:530 6:9'>1Co 6:9</a>. o LXX, o Class.<p/>Menstealers [&#945; &#957; &#948; &#961; &#945; &#960; &#959; &#948; &#953; &#963; &#964; &#945; &#953; &#962;]. N. T. o. Once in LXX Ellicott remarks that this is a repulsive and exaggerated violation of the eighth commandment, as ajrsenokoitein is of the seventh. The penalty of death is attached to it, <a href='B:20 21:16'>Exo 21:16</a>.<p/>Perjured persons [&#949; &#960; &#953; &#959; &#961; &#954; &#959; &#953; &#962;]. N. T. o. Once in LXX, <a href='B:450 5:3'>Zec 5:3</a>. See <a href='B:30 19:12'>Lev 19:12</a>.<p/>Is contrary to [&#945; &#957; &#964; &#953; &#954; &#949; &#953; &#964; &#945; &#953;]. Lit. Lies opposite to. Used by Paul and Luke. See <a href='B:490 13:17'>Luk 13:17</a>; <a href='B:550 5:17'>Gal 5:17</a>.<p/>The sound doctrine [&#964; &#951; &#965; &#947; &#953; &#945; &#953; &#957; &#959; &#965; &#963; &#951; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#953; &#945;]. A phrase peculiar to the Pastorals. Ugiainein to be in good health, <a href='B:490 5:31'>Luk 5:31</a>; <a href='B:490 7:10'>Luk 7:10</a>; <a href='B:490 3'>Luk 3:0</a> James 
<a href='B:610 1'>1Ti 1:0</a><p/>:2o P. Quite frequent in LXX, and invariably in the literal sense. Often in salutations or dismissals. See 2 Macc 110; 9 19; <a href='B:100 14:8'>2Sa 14:8</a>; <a href='B:20 4:18'>Exo 4:18</a>. In the Pastorals, the verb, which occurs eight times, is six times associated with didaskalia teaching, or logoi words, and twice with ejn th pistei or th pistei in the faith. The sound teaching (comp. didach teaching, <a href='B:620 4:2'>2Ti 4:2</a>; <a href='B:630 1:9'>Tit 1:9</a> ) which is thus commended is Paul 's, who teaches in Christ's name and by his authority (<a href='B:620 1:13'>2Ti 1:13</a>; <a href='B:620 2:2'>2Ti 2:2</a>; <a href='B:620 2:8'>2Ti 2:8</a> ). In all the three letters it is called ajlh. qeia or hJ ajlhqeia the truth, the knowledge [&#949; &#960; &#953; &#947; &#957; &#969; &#963; &#953; &#962;] of which is bound up with salvation. See <a href='B:610 2:4'>1Ti 2:4</a>; <a href='B:620 2:25'>2Ti 2:25</a>; <a href='B:620 3:7'>2Ti 3:7</a>; <a href='B:630 1:1'>Tit 1:1</a>. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow [&#960; &#945; &#961; &#945; &#954; &#959; &#955; &#959; &#965; &#952; &#949; &#953; &#957;] sound teaching or the truth. The subjective characteristic of Christians is eujsebeia or qeosebeia godliness or piety <a href='B:610 2:2'>1Ti 2:2</a>; <a href='B:610 2:10'>1Ti 2:10</a>; <a href='B:610 3:16'>1Ti 3:16</a>; <a href='B:610 4:7'>1Ti 4:7</a>; <a href='B:610 4:8'>1Ti 4:8</a>; <a href='B:610 6:6'>1Ti 6:6</a>; <a href='B:610 6:11'>1Ti 6:11</a> ); and the teaching and knowledge of the truth are represented as kat' eujsebeian according to godliness <a href='B:610 6:3'>1Ti 6:3</a>; <a href='B:630 1:1'>Tit 1:1</a> ). Comp. eujsebein to show piety, <a href='B:610 5:4'>1Ti 5:4</a>. eujsebwv zhn to live godly, <a href='B:620 3:12'>2Ti 3:12</a>; <a href='B:630 2:12'>Tit 2:12</a>; and bion diagein ejn pash eujsebeia to lead a life in all godliness, <a href='B:610 2:2'>1Ti 2:2</a>. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See <a href='B:610 1:14'>1Ti 1:14</a>; <a href='B:610 2:15'>1Ti 2:15</a>; <a href='B:610 4:12'>1Ti 4:12</a>; <a href='B:610 6:11'>1Ti 6:11</a>; <a href='B:620 1:13'>2Ti 1:13</a>; <a href='B:620 3:10'>2Ti 3:10</a>; <a href='B:630 2:2'>Tit 2:2</a>. Alhqeia truth is used of moral things, rather than in the high religious sense of Paul. Comp., for instance, <a href='B:520 3:7'>Rom 3:7</a>; <a href='B:520 9:1'>Rom 9:1</a>; <a href='B:530 5:8'>1Co 5:8</a>; <a href='B:540 4:2'>2Co 4:2</a>; <a href='B:540 11:10'>2Co 11:10</a>; <a href='B:550 2:5'>Gal 2:5</a>; <a href='B:560 4:21'>Eph 4:21</a>; <a href='B:560 4:24'>Eph 4:24</a>; and <a href='B:620 2:25'>2Ti 2:25</a>; <a href='B:620 2:26'>2Ti 2:26</a>; <a href='B:620 3:7'>2Ti 3:7</a> (comp. 2Ti 5:1 - xciv. 3, 4; <a href='B:630 1:12'>Tit 1:12</a> (comp. <a href='B:630 5:11,15'>Tit 5:11,15</a>); <a href='B:630 2:4'>Tit 2:4</a> (comp. 5 1, 3); <a href='B:630 3:1'>Tit 3:1</a>. Whoever grasps the truth has faith <a href='B:620 1:13'>2Ti 1:13</a>; <a href='B:620 2:18'>2Ti 2:18</a>; <a href='B:620 3:8'>2Ti 3:8</a>; <a href='B:630 1:3'>Tit 1:3</a> f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as <a href='B:610 1:19'>1Ti 1:19</a>; <a href='B:610 4:1'>1Ti 4:1</a>; <a href='B:610 5:8'>1Ti 5:8</a>; <a href='B:610 5:12'>1Ti 5:12</a>; <a href='B:610 6:10'>1Ti 6:10</a>; <a href='B:610 6:21'>1Ti 6:21</a>. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See <a href='B:610 1:19'>1Ti 1:19</a>; <a href='B:610 4:1'>1Ti 4:1</a>; <a href='B:610 6:10'>1Ti 6:10</a>; <a href='B:610 6:21'>1Ti 6:21</a>; <a href='B:630 1:4'>Tit 1:4</a>. In comparing the ideal of righteousness ver. 9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (ver. 9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other : the sound teaching is according to the gospel (ver. 11), but the point of emphasis is shifted.


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According to. The connection is with the whole foregoing statement about the law and its application, ver. 9 ff. The writer substantiates what he has just said about the law, by a reference to the gospel. Comp. <a href='B:520 2:16'>Rom 2:16</a>.<p/>The glorious gospel of the blessed God (to eujaggelion thv doxhv tou makariou qeou). More correctly, the gospel of the glory, etc. The phrase as a whole has no parallel in N. T. The nearest approach to it is <a href='B:540 4:4'>2Co 4:4</a>. Gospel of God is a Pauline phrase; but makariov blessed is not used of God by Paul, is not used of God by paul, nor elsewhere outside of the pastorals, where it occurs twice, here and ch. 6 15. For blessed is not used of God by Paul, nor elsewhere outside of the Pastorals, where it occurs twice, here and ch. 6 15. For blessed see on <a href='B:470 5:3'>Mat 5:3</a>. The appearing of the glory of God in Jesus Christ is the contents of the gospel. Comp. <a href='B:630 2:13'>Tit 2:13</a>.<p/>Which was committed to my trust [&#959; &#949; &#960; &#953; &#963; &#964; &#949; &#965; &#952; &#951; &#957; &#949; &#947; &#969;]. Or, with which I was intrusted. Comp <a href='B:630 1:3'>Tit 1:3</a>; <a href='B:520 3:2'>Rom 3:2</a>; <a href='B:530 9:17'>1Co 9:17</a>; <a href='B:550 2:7'>Gal 2:7</a>; <a href='B:590 2:4'>1Th 2:4</a>, The ejgw I emphatically asserts the authority of paul against the " teachers of the law) (ver. 7).


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Hath enabled [&#949; &#957; &#948; &#965; &#957; &#945; &#956; &#969; &#963; &#945; &#957; &#964; &#953;]. An unclassical word, found in Paul and Acts. See <a href='B:510 9:22'>Act 9:22</a>; <a href='B:570 4:13'>Phi 4:13</a>. Three times in the Pastorals. Counted [&#951; &#947; &#951; &#963; &#945; &#964; &#959;]. A common Pauline word.<p/>Putting [&#952; &#949; &#956; &#949; &#957; &#959; &#962;]. Better appointing. The participle defines counted me faithful. He counted me faithful in that he appointed, etc.<p/>Into the ministry [&#949; &#953; &#962; &#948; &#953; &#945; &#954; &#959; &#957; &#953; &#945; &#957;]. Better, appointing me to his service. The conventional phrase "the ministry" gives a wrong impression. The term is general, covering every mode of service, either to God or to men. Diakonoi ministers is used of the secular ruler, <a href='B:520 13:4'>Rom 13:4</a>. See also <a href='B:530 12:5'>1Co 12:5</a>; <a href='B:530 16:15'>1Co 16:15</a>; <a href='B:540 3:7'>2Co 3:7</a>; <a href='B:540 3:8'>2Co 3:8</a>; <a href='B:560 4:12'>Eph 4:12</a>, and on minister, <a href='B:470 20:26'>Mat 20:26</a>.


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Blasphemer - persecutor - injurious [&#946; &#955; &#945; &#963; &#966; &#951; &#956; &#959; &#957; - &#948; &#953; &#969; &#954; &#964; &#951; &#957; - &#965; &#946; &#961; &#953; &#963; &#964; &#951; &#957;]. Neither blasfhmov nor diwkthv is used by Paul. Blasfhmov in <a href='B:510 7:11'>Act 7:11</a>; <a href='B:680 2:11'>2Pe 2:11</a>; diwkthv N. T. o.; uJbristhv in <a href='B:520 1:30'>Rom 1:30</a> only; often in LXX See on blasphemym <a href='B:480 7:22'>Mar 7:22</a>, and comp. <a href='B:530 10:30'>1Co 10:30</a>. Ubristhv is one whose insolence and contempt of others break forth in wanton and outrageous acts. Paul was uJbristhv when he persecuted the church. He was uJbrisqeiv shamefully entreated at philippi (<a href='B:590 2:2'>1Th 2:2</a> ). Christ prophesies that the Son of man shall be shamefully entreted (uJbrisqhsetai, <a href='B:490 18:32'>Luk 18:32</a> ). Similar regretful references of paul to his former career appear in <a href='B:510 22:4'>Act 22:4</a>; <a href='B:550 1:13'>Gal 1:13</a>; <a href='B:550 1:23'>Gal 1:23</a>. Such a passage may have occurred in some Pauline letters to which this writer had access, or it may be an imitation. I obtained mercy [&#951; &#955; &#949; &#951; &#952; &#951; &#957;]. Comp. Ver. 16. In speaking of his conversin, Paul uses cariv grace. See ver. 14, and the apostleship he speaks of himself as one who has obtained mercy [&#951; &#955; &#949; &#951; &#956; &#949; &#957; &#959; &#962;] of the Lord to be faithful. <a href='B:530 7:25'>1Co 7:25</a>; comp. <a href='B:540 4:1'>2Co 4:1</a>.


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Was exceeding abundant [&#965; &#960; &#949; &#961; &#949; &#960; &#955; &#949; &#959; &#957; &#945; &#963; &#949; &#957;]. Or abounded exceedingly. N. T. o. o LXX o Class. Paul is fond of compounds with uJper, which, with a few exceptions, are found only in his writings. In the pastorals there are only three. See <a href='B:610 2:2'>1Ti 2:2</a>; <a href='B:620 3:2'>2Ti 3:2</a>. With faith. For faith as treated in the Pastorals, see Introduction, and sound doctrine, ver. 10.


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This is a faithful saying [&#960; &#953; &#963; &#964; &#959; &#962; &#959; &#955; &#959; &#947; &#959; &#962;]. Better, faithful is the saying. A favorite phrase in these Epistles. o P. See <a href='B:610 3:1'>1Ti 3:1</a>; <a href='B:610 4:9'>1Ti 4:9</a>; <a href='B:620 2:11'>2Ti 2:11</a>; <a href='B:630 3:8'>Tit 3:8</a>.<p/>Worthy of all acceptation [&#960; &#945; &#963; &#951; &#962; &#945; &#960; &#959; &#948; &#959; &#967; &#951; &#962; &#945; &#958; &#953; &#959; &#962;]. The phrase only here and ch. 4 9. Apodoch Past o o LXX Comp. <a href='B:510 2:41'>Act 2:41</a>, ajpodexamenoi ton logon received his word. Pashv all or every describes the reception of which the saying is worthy as complete and excluding all doubt.<p/>Came into the world [&#951; &#955; &#952; &#949; &#957; &#949; &#953; &#962; &#964; &#959; &#957; &#954; &#959; &#963; &#956; &#959; &#957;]. The phrase is unique in the Pastorals, and does not appear in Paul. It is Johannine. See <a href='B:660 1:9'>Jas 1:9</a>; <a href='B:660 3:19'>Jas 3:19</a>; <a href='B:660 21:27'>Jas 21:27</a>; <a href='B:660 12:46'>Jas 12:46</a>.<p/>To save sinners [&#945; &#957; &#945; &#961; &#964; &#969; &#955; &#959; &#965; &#962; &#963; &#969; &#963; &#945; &#953;]. The thought is Pauline, but not the phrase. See <a href='B:490 9:56'>Luk 9:56</a>; <a href='B:490 19:10'>Luk 19:10</a>.<p/>Chief [&#960; &#961; &#969; &#964; &#959; &#962;]. Or foremost. Comp. <a href='B:530 14:9'>1Co 14:9</a>, and <a href='B:560 3:8'>Eph 3:8</a>. This expression is an advance on those.


