# commentaries

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Suffer the word of exhortation [&#945; &#957; &#949; &#967; &#949; &#963; &#952; &#949; &#964; &#959; &#965; &#955; &#959; &#947; &#959; &#965; &#964; &#951; &#962; &#960; &#945; &#961; &#945; &#954; &#955; &#951; &#963; &#949; &#969; &#962;]. For "suffer," rend. "bear with." See <a href='B:510 18:14'>Act 18:14</a>; <a href='B:540 11:1'>2Co 11:1</a>; <a href='B:620 4:3'>2Ti 4:3</a>. Do not become impatient at my counsels in this letter. The word of exhortation refers to the entire epistle which he regards as hortatory rather than didactic or consolatory. The phrase only in <a href='B:510 13:15'>Act 13:15</a>.<p/>I have written a letter unto you [&#949; &#960; &#949; &#963; &#964; &#949; &#953; &#955; &#945; &#965; &#956; &#953; &#957;]. A. V. supplies a letter. Rend. "I have written unto you." The verb only here, <a href='B:510 14:20'>Act 14:20</a>; <a href='B:510 21:25'>Act 21:25</a>. Lit. to send, not letters only. Sometimes with ejpistolai or ejpistolav letters added, as <a href='B:160 6:19'>Neh 6:19</a>; <a href='B:160 1'>Neh 1:0</a> Macc. 12 7. In N. T. always of sending a letter.<p/>In a few words [&#948; &#953; &#945; &#946; &#961; &#945; &#967; &#949; &#969; &#957;]. There is a suggestion of apology. Do not grow impatient. The letter is short. The phrase N. T. o, but comp. dij ojligwn, <a href='B:670 5:12'>1Pe 5:12</a>, and ejn ojligw briefly, <a href='B:560 3:3'>Eph 3:3</a>.


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Our brother Timothy [&#964; &#959; &#957; &#945; &#948; &#949; &#955; &#966; &#959; &#957; &#951; &#956; &#969; &#957; &#964; &#953; &#956; &#959; &#952; &#949; &#959; &#957;]. Paul's habit, when using oJ aJudelfov brother with a proper name, is to put the proper name first. See <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>; <a href='B:540 1:1'>2Co 1:1</a>; <a href='B:540 2:13'>2Co 2:13</a>; <a href='B:570 2:25'>Phi 2:25</a>.<p/>Set at liberty [&#945; &#960; &#959; &#955; &#949; &#955; &#965; &#956; &#949; &#957; &#959; &#957;]. Nothing is known of the fact referred to. Apoluein of releasing from confinement, <a href='B:470 27:15'>Mat 27:15</a>; <a href='B:500 19:10'>Joh 19:10</a>; <a href='B:510 3:13'>Act 3:13</a>; <a href='B:510 4:21'>Act 4:21</a>; <a href='B:510 4:23'>Act 4:23</a>; <a href='B:510 5:40'>Act 5:40</a>.


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They of Italy [&#959; &#953; &#945; &#960; &#959; &#964; &#951; &#962; &#953; &#964; &#945; &#955; &#953; &#945; &#962;]. This may mean, "those who are in Italy send greeting from Italy "; or," those of Italy (Italian Christians with the writer at the time) send greeting' from the place at which the letter is being written. See Introduction. The phrase affords no reliable indication as to the residence of the persons addressed.


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Jesus Christ. Only here and in ch. 2 1; nowhere in the speeches of James (<a href='B:510 14:14'>Act 14:14</a>; <a href='B:510 14:15'>Act 14:15</a>; <a href='B:510 21:20'>Act 21:20</a> sq.). Had he used Jesus ' name it might have been supposed to arise from vanity, because he was the Lord's brother. In all the addresses of epistles the full name, Jesus Christ, is given. Servant [&#948; &#959; &#965; &#955; &#959; &#962;]. Properly, hired servant. Compare <a href='B:570 1:1'>Phi 1:1</a>; <a href='B:720 1:1'>Jud 1:1</a>.<p/>That are scattered abroad [&#949; &#957; &#964; &#951; &#948; &#953; &#945; &#963; &#960; &#959; &#961; &#945;]. Lit., in the dispersion; on which see on 1 Pet <a href='B:720 1:1'>Jud 1:1</a>. Rev., which are of the dispersions.<p/>Greeting [&#967; &#945; &#953; &#961; &#949; &#953; &#957;]. Lit., rejoice. The ordinary Greek salutation, hail! welcome! Also used at parting : joy be with you. Compare the same expression in the letter from the church at Jerusalem, <a href='B:510 14:23'>Act 14:23</a>; one of the very few peculiarities of style which connect this epistle with the James of the Acts. It does not occur in the address of any other of the Apostolic Epistles.


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All joy [&#960; &#945; &#963; &#945; &#957; &#967; &#945; &#961; &#945; &#957;]. Joy follows up the rejoice of the greeting. The all has the sense of wholly. Count it a thing wholly joyful, without admixture of sorrow. Perhaps, as Bengel suggests, the all applies to all kinds of temptations.<p/>When [&#959; &#964; &#945; &#957;]. Lit., whenever : better, because it implies that temptation may be expected all along the Christian course.<p/>Ye fall into [&#960; &#949; &#961; &#953; &#960; &#949; &#963; &#951; &#964; &#949;]. The preposition peri, around, suggests falling into something which surrounds. Thus Thucydides, speaking of the plague at Athens, says, "The Athenians, having fallen into [&#960; &#949; &#961; &#953; &#960; &#949; &#963; &#959; &#957; &#964; &#949; &#962;] such affliction, were pressed by it."<p/>Divers [&#960; &#959; &#953; &#954; &#953; &#955; &#959; &#953; &#962;]. Rev., manifold. See on <a href='B:670 1:6'>1Pe 1:6</a>.<p/>Temptations [&#960; &#949; &#953; &#961; &#945; &#963; &#956; &#959; &#953; &#962;]. In the general sense of trials. See on <a href='B:470 6:13'>Mat 6:13</a>; <a href='B:670 1:6'>1Pe 1:6</a>.


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Trying [&#948; &#959; &#954; &#953; &#956; &#953; &#959; &#957;]. Rev., proof; but the American Revisers insist on proving, and rightly. See on <a href='B:670 1:7'>1Pe 1:7</a>.<p/>Worketh [&#954; &#945; &#964; &#949; &#961; &#947; &#945; &#950; &#949; &#964; &#945; &#953;]. The compound verb with kata, down through, indicates accomplishment. The proving will work successfully and thoroughly. This harmonizes with a perfect work, ver. 4.<p/>Patience [&#965; &#960; &#959; &#956; &#959; &#957; &#951; &#957;]. See on <a href='B:680 1:6'>2Pe 1:6</a>, and <a href='B:660 5:7'>Jas 5:7</a>.


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Perfect work [&#949; &#961; &#947; &#959; &#957; &#964; &#949; &#955; &#949; &#953; &#959; &#957;]. "This is followed by a perfect man. The man himself is characterized from his condition and work" (Bengel). Work [&#949; &#961; &#947; &#959; &#957;] is the word with which katergazetai, worketh, is compounded. It is the accomplished result of patience in moral purification and ennobling. Compare work of faith, <a href='B:590 1:3'>1Th 1:3</a>. Perfect and entire [&#964; &#949; &#955; &#949; &#953; &#959; &#953; &#954; &#945; &#953; &#959; &#955; &#959; &#954; &#955; &#951; &#961; &#959; &#953;]. The two words express different shades of thought. Teleioi, perfect, from telov, fulfillment or completion (perfect, from perfectus, per factus, made throughout), denotes that which has reached its maturity or fulfilled the end contemplated. 'Oloklhroi, from olov, entire, and klhrov, a lot or allotment; that which has all which properly belongs to it; its entire allotment, and is, therefore, intact in all its parts. Thus Peter (<a href='B:510 3:16'>Act 3:16</a> ) says of the restored cripple, " faith has given him this perfect soundness [&#959; &#955; &#959; &#954; &#955; &#951; &#961; &#953; &#945; &#957;]. Compare the familiar phrase, an accomplished man. Note, also, James' repetition of the key - words of his discourse, rejoice, joy, patience, perfect.<p/>Wanting nothing [&#949; &#957; &#956; &#951; &#948; &#949; &#957; &#953; &#955; &#949; &#953; &#960; &#959; &#956; &#949; &#957; &#959; &#953;]. Rev., more literally, lacking in nothing. Note James' characteristic corroboration of a positive statement by a negative clause : entire, lacking in nothing; God that giveth and upbraideth not; in faith, nothing doubting. The conditional negative mhdeni, nothing, is used, rather than the absolute negative ouJudeni, as implying nothing which may be supposed; no possible thing.


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But. Omitted in A. V. In pursuing this perfection you will find yourselves lacking in wisdom. One may say, "I know not how to become perfect;" but, if any man, etc.<p/>Lack. Note the repetition.<p/>Of God that giveth [&#964; &#959; &#965; &#948; &#953; &#948; &#959; &#957; &#964; &#959; &#962; &#952; &#949; &#959; &#965;]. The Greek puts it so that giving is emphasized as an attribute of God. Lit., "Ask of the giving God," or of "God the giver."<p/>Liberally [&#945; &#960; &#955; &#969; &#962;]. Only here in New Testament. Literally the word means simply, and this accords with the following negative clause, upbraiding not. It is pure, simple giving of good, without admixture of evil or bitterness. Compare <a href='B:520 12:8'>Rom 12:8</a>, where a kindred noun is used : " He that giveth let him do it with simplicity [&#949; &#957; &#945; &#960; &#955; &#959; &#964; &#951; &#964; &#953;] Compare, also, <a href='B:240 10:22'>Pro 10:22</a>. Men often complicate and mar their giving with reproach, or by an assumption of superiority.


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Doubting [&#948; &#953; &#945; &#954; &#961; &#953; &#957; &#959; &#956; &#949; &#957; &#959; &#962;]. Compare <a href='B:470 21:21'>Mat 21:21</a>. Not equivalent to unbelief, but expressing the hesitation which balances between faith and unbelief, and inclines toward the latter. This idea is brought out in the next sentence.<p/>A wave [&#954; &#955; &#965; &#948; &#969; &#957; &#953;]. Rev., surge. Only here and <a href='B:490 8:24'>Luk 8:24</a>; though the kindred verb occurs at <a href='B:560 4:14'>Eph 4:14</a>. The word is admirably chosen, as by a writer who lived near the sea and was familiar with its aspects. The general distinction between this and the more common kuma, wave, is that kludwn describes the long ridges of water as they are propelled in horizontal lines over the vast surface of the sea; while kuma denotes the pointed masses which toss themselves up from these under the action of the wind. Hence the word kludwn here is explained, and the picture completed by what follows : a billow or surge, driven by the wind in lines, and tossed into waves. Both here and in the passage in Luke the word is used in connection with the wind. It emphasizes the idea of extension, while the other word throws forward the idea of concentrating into a crest at a given point. Hence, in the figure, the emphasis falls on the tossing; not only moving before the impulse of the wind, but not even moving in regular lines; tossed into rising and falling peaks.<p/>Driven by the wind [&#945; &#957; &#949; &#956; &#953; &#950; &#959; &#956; &#949; &#957; &#969;]. Only here in New Testament.<p/>Tossed [&#961; &#953; &#960; &#953; &#950; &#959; &#956; &#949; &#957; &#969;]. Only here in New Testament. From rJipiv, a fan. Anyone who has watched the great ocean - swell throwing itself up into pointed waves, the tops of which are caught by the wind and fanned off into spray, will appreciate the vividness of the figure.


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That man [&#949; &#954; &#949; &#953; &#957; &#959; &#962;]. Emphatic, and with a slightly contemptuous force.<p/>Anything. i e. which he asks for.


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A double - minded man is unstable, etc. The A. V. puts this as an independent apophthegm, which is wrong. The sentence is a comment and enlargement upon that man. "Let not that man think," etc., "a doubleminded man, unstable in all his ways." So Rev.<p/>Double - minded [&#948; &#953; &#968; &#965; &#967; &#959; &#962;]. Peculiar to James, here and ch. 4 8. Not deceitful, but dubious and undecided.<p/>Unstable [&#945; &#954; &#945; &#964; &#945; &#963; &#964; &#945; &#964; &#959; &#962;]. Only here in New Testament. The kindred ajkatastasia, confusion, is found ch. 3 16, and elsewhere.


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But. Omitted in A. V. Introducing a contrast with the double - minded. The brother of low degree [&#959; &#945; &#948; &#949; &#955; &#966; &#959; &#962; &#959; &#964; &#945; &#960; &#949; &#953; &#957; &#959; &#962;]. Lit., the brother, the lowly one. Not in the higher Christian sense of tapeinov (see on <a href='B:470 11:29'>Mat 11:29</a> ), but, rather, poor and afflicted, as contrasted with rich. Rejoice [&#945; &#957; &#952; &#959; &#962;]. Not strong enough. It is, rather, boast. So Rev., glory. Compare <a href='B:520 5:3'>Rom 5:3</a>; <a href='B:570 3:3'>Phi 3:3</a>.<p/>In that he is exalted [&#949; &#957; &#964; &#969; &#965; &#968; &#949; &#953; &#945; &#965; &#964; &#959; &#965;]. Lit., in his exaltation. Rev., in his high estate.


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In that he is made low [&#949; &#957; &#964; &#951; &#964; &#945; &#960; &#949; &#953; &#957; &#969; &#963; &#949; &#953; &#945; &#965; &#964; &#959; &#965;]. A form of expression similar to the preceding. Lit., in his humiliation. Both the A. V. and Rev. preserve the kinship between tapeinov and tapeinwsei, by the word low.<p/>Flower [&#945; &#957; &#952; &#959; &#962;]. Only here, ver. 11, and <a href='B:670 1:24'>1Pe 1:24</a>.


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For the sun is no sooner risen, etc. [&#945; &#957; &#949; &#964; &#949; &#953; &#955; &#949; &#957; &#947; &#945; &#961; &#959; &#951; &#955; &#953; &#959; &#962;]. By the use of the aorist tense James graphically throws his illustration into the narrative form : "For the sun arose - and withered," etc.<p/>With a burning heat [&#964; &#969; &#954; &#945; &#965; &#963; &#969; &#957; &#953;]. Rev., with the scorching wind. The article denotes something familiar; and the reference may be to the scorching east - wind (<a href='B:220 1:19'>Job 1:19</a>, Sept.; <a href='B:330 17:10'>Eze 17:10</a> ), which withers vegetation. Some of the best authorities, however, prefer the rendering of the A. V.<p/>Falleth [&#949; &#958; &#949; &#960; &#949; &#963; &#949; &#957;]. Aorist tense. Lit., fell off.<p/>The grace of the fashion [&#949; &#965; &#960; &#961; &#949; &#960; &#949; &#953; &#945; &#964; &#959; &#965; &#960; &#961; &#959; &#963; &#969; &#960; &#959; &#965;]. Lit., the beauty of its face or appearance. Eujprepeia only here in New Testament.<p/>Fade away [&#956; &#945; &#961; &#945; &#957; &#952; &#951; &#963; &#949; &#964; &#945; &#953;]. See on <a href='B:670 1:4'>1Pe 1:4</a>.<p/>Ways [&#960; &#959; &#961; &#949; &#953; &#945; &#953; &#962;]. Rev., goings. Only here and <a href='B:490 13:22'>Luk 13:22</a>. His goings to and fro in acquiring riches.


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Is tried [&#948; &#959; &#954; &#953; &#956; &#959; &#962; &#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#962;]. Lit., having become approved. See on trial, <a href='B:670 1:7'>1Pe 1:7</a>. The meaning is not, as the A. V. suggests, when his trial is finished, but when he has been approved by trial. Rev., rightly, when he hath been approved.<p/>The crown [&#963; &#964; &#949; &#966; &#945; &#957; &#959; &#957;]. See on <a href='B:670 5:4'>1Pe 5:4</a>.<p/>Of life [&#964; &#951; &#962; &#950; &#969; &#951; &#962;]. Lit., the life : the article pointing to the well - known eternal life. The figure is not that of the athlete's crown, for an image from the Grecian games, which the Jews despised, would be foreign to James' thought and displeasing to his readers. Rather the kingly crown, the proper word for which is diadhma, diadem. In <a href='B:230 20:3'>Psa 20:3</a> (Sept.), stefanov is used of the royal crown. In <a href='B:450 6:11'>Zec 6:11</a>; <a href='B:450 6:14'>Zec 6:14</a>, the reference seems to be to a priestly crown, forming part of the high priest's mitre.


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Of God [&#945; &#960; &#959; &#952; &#949; &#959; &#965;]. Lit., from God. Not by God, as the direct agent, but by agency proceeding from God. Compare <a href='B:470 4:1'>Mat 4:1</a>, where the direct agency, "by the spirit," " by the devil, "is expressed by uJpo. Cannot be tempted [&#945; &#960; &#949; &#953; &#961; &#945; &#963; &#964; &#959; &#962; &#949; &#963; &#964; &#953;]. Lit., is incapable of being tempted. But some of the best expositors render is unversed in evil things, as better according both with the usage of the word and with the context, since the question is not of God's being tempting, but of God's tempting. Rev. gives this in margin. 'Apeirastov only here in New Testament. Neither tempteth he [&#960; &#949; &#953; &#961; &#945; &#950; &#949; &#953; &#948; &#949; &#945; &#965; &#964; &#959; &#962;]. The A. V. fails to render aujtov :" He himself tempteth no man. " So rev.


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Drawn away [&#949; &#958; &#949; &#955; &#954; &#959; &#956; &#949; &#957; &#959; &#962;]. Only here in New Testament. This and the following word are metaphors from hunting and fishing. Drawn away, as beasts are enticed from a safe covert into a place beset with snares. Note the present participle, as indicating the progress of the temptation : "is being drawn away."<p/>Enticed [&#948; &#949; &#955; &#949; &#945; &#950; &#959; &#956; &#949; &#957; &#959; &#962;]. As a fish with bait. Also the present participle. See on <a href='B:680 2:14'>2Pe 2:14</a>.


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The lust. Note the article, omitted in A. V. The peculiar lust of his own.<p/>Hath conceived [&#963; &#965; &#955; &#955; &#945; &#946; &#959; &#965; &#963; &#945;]. Lit., having conceived.<p/>Bringeth forth [&#964; &#953; &#954; &#964; &#949; &#953;]. Metaphor of the mother. Rev. beareth.<p/>When it is finished [&#945; &#960; &#959; &#964; &#949; &#955; &#949; &#963; &#952; &#949; &#953; &#963; &#945;]. Better, Rev., when it is full grown. Not when the course of a sinful life is completed; but when sin has reached its full development.<p/>Bringeth forth [&#945; &#960; &#959; &#954; &#965; &#949; &#953;]. A different verb from the preceding, bringeth forth. Rev. has rendered tiktei, beareth, in order to avoid the repetition of bringeth forth. The verb is used by James only, here and at ver. 18. The image is interpreted in two ways. Either (1) Sin, figured as female, is already pregnant with death and, when full grown, bringeth forth death (so Rev., and the majority of commentators). "The harlot, Lust, draws away and entices the man. The guilty union is committed by the will embracing the temptress : the consequence is that she beareth sin.... Then the sin, that particular sin, when grown up, herself, as if all along pregnant with it, bringeth forth death" (Alford). Or (2) Sin, figured as male, when it has reached maturity, becomes the begetter of death. So the Vulgate, generat, and Wyc., gendereth. I am inclined to prefer this, since the other seems somewhat forced. It has the high endorsement of Bishop Lightfoot. There is a suggestive parallel passage in the "Agamemnon" of Aeschylus, 751 - 771 :<p/>"There is a saying old, Uttered in ancient days, That human bliss, full grown, Genders, and dies not childless : And, for the coming race, Springs woe insatiate from prosperity. But I alone Cherish within my breast another thought. The impious deed Begets a numerous brood alike in kind; While households ruled by right inflexible Blossom with offspring fair. Insolence old In men depraved begetteth insolence, Which springs afresh from time to time As comes the day of doom, and fresh creates In Ate's dismal halls Fierce wrath from light, Unhallowed Daring, fiend invincible, Unconquered, with its parents ' likeness stamped."<p/>The magnificent passage in Milton's "Paradise Lost," 2, 760 - 801, is elaborated from these verses of James.


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The first words of this verse form a hexameter line, thus Pasa dosiv ajgaqh kaipan dwrhma teleion Such verses, or parts of verses, occur occasionally in the New Testament. Sometimes they are quotations from the Greek poets; sometimes the writer's words unconsciously fall into metrical form. Poetical quotations are confined to Paul, <a href='B:510 17:28'>Act 17:28</a>; <a href='B:530 14:33'>1Co 14:33</a>; <a href='B:630 1:12'>Tit 1:12</a>. Every good gift and every perfect gift (see Greek above). The statement that these gifts are from God is in pursuance of the idea that God does not tempt men to evil. The gifts of God are contrasted with the evil springing from man's lust. Two words are used for gift. Dosiv occurs only here and <a href='B:570 4:15'>Phi 4:15</a>; there in an active sense; but here passive, as in <a href='B:240 21:14'>Pro 21:14</a> (Sept.). Dwrhma is found <a href='B:520 5:16'>Rom 5:16</a>. It enlarges slightly upon the other word in emphasizing the gift as free, large, full; an idea which is further developed in ver. 18, of his own will. The Rev., rather awkwardly, endeavors to bring out the distinction by the word boon, for which the American Revisers insist on retaining gift. Boon originally means a petition; favor being a secondary and later sense, as of something given in response to a petition. The word is of Scandinavian origin, and the meaning favor seems to indicate a confusion with the Latin bonus, good; French, bon. Perfect. Enlarges upon good, bringing out more distinctly the moral quality of the gift.<p/>And cometh down [&#954; &#945; &#964; &#945; &#946; &#945; &#953; &#957; &#959; &#957;]. A present participle, to be construed with anwqen ejstin, is from above. Lit., is coming down from above. As usual, this union of the participle with the finite verb denotes something habitual. Render, descendeth from above. Compare ch. 3 15.<p/>Father of lights [&#964; &#959; &#965; &#960; &#945; &#964; &#961; &#959; &#962; &#964; &#969; &#957; &#966; &#969; &#964; &#969; &#957;]. Lit., the lights, by which are meant the heavenly bodies. Compare <a href='B:230 135:7'>Psa 135:7</a> (Sept.); and <a href='B:300 4:23'>Jer 4:23</a> (Sept.). God is called "the Father of the lights," as being their creator and maintainer. Compare <a href='B:220 38:28'>Job 38:28</a>; Ps. viii. 3; <a href='B:370 5:8'>Amo 5:8</a>.<p/>Is no variableness [&#949; &#957; &#953;]. Abbreviated from enesti is in. Stronger than the simple is, and denoting inherence or indwelling. Rev., can be.<p/>Variableness [&#960; &#945; &#961; &#945; &#955; &#955; &#945; &#947; &#951;]. Better, Rev., variation. The word is not used, as some suppose, in a technical, astronomical sense, which James' readers would not have understood, but in the simple sense of change in the degree or intensity of light, such as is manifested by the heavenly bodies. Compare Plato, "Republic," 7, 530 : "Will he (the astronomer) not think that the heaven and the things in heaven are framed by the Creator in the most perfect manner? But when he reflects that the proportions of night and day, or of both, to the month, or of the month to the year, or of the other stars to these and to one another, are of the visible and material, he will never fall into the error of supposing that they are eternal and liable to no deviation [&#959; &#965; &#948; &#949; &#957; &#960; &#945; &#961; &#945; &#955; &#955; &#945; &#964; &#964; &#949; &#953; &#957;] - that would be monstrous."<p/>Shadow of turning [&#964; &#961; &#959; &#960; &#951; &#962; &#945; &#960; &#959; &#963; &#954; &#953; &#945; &#963; &#956; &#945;]. This is popularly understood to mean that there is in God not the faintest hint or shade of change, like the phrase, a shadow of suspicion. But the Greek has no such idiom, and that is not James' meaning. Rev., rightly, renders, shadow that is cast by turning; referring still to the heavenly orbs, which cast shadows in their revolution, as when the moon turns her dark side to us, or the sun is eclipsed by the body of the moon.


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Begat [&#945; &#960; &#949; &#954; &#965; &#951; &#963; &#949; &#957;]. Rev., brought forth. See on ver. 15, and compare <a href='B:690 3:9'>1Jn 3:9</a>; <a href='B:670 1:23'>1Pe 1:23</a>.<p/>A kind of first fruits [&#945; &#960; &#945; &#961; &#967; &#951; &#957; &#964; &#953; &#957; &#945;]. A kind of indicates the figurative nature of the term. The figure is taken from the requirement of the Jewish law that the first - born of men and cattle, and the first growth of fruits and grain should be consecrated to the Lord. The point of the illustration is that Christians, like first - fruits, should be consecrated to God. The expression "first - fruits" is common in the New Testament. See <a href='B:520 8:23'>Rom 8:23</a>; <a href='B:520 16:5'>Rom 16:5</a>; <a href='B:530 14:20'>1Co 14:20</a>; <a href='B:530 14:23'>1Co 14:23</a>; <a href='B:730 14:4'>Rev 14:4</a>.


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Wherefore. The A. V. follows the reading wste. But the correct reading is iste, ye know, and so Rev. Others render it as imperative, know ye, as calling attention to what follows.


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Filthiness [&#961; &#965; &#960; &#945; &#961; &#953; &#945; &#957;]. Only here in New Testament, but James uses the kindred adjective (ch. 2 2), "vile raiment." 'Rupov, filth, occurs in 1Pe 3:21 - on which see notes; and the verb rJupow, to be filthy, is found in <a href='B:730 22:11'>Rev 22:11</a>.<p/>Superfluity of naughtiness [&#960; &#949; &#961; &#953; &#963; &#963; &#949; &#953; &#945; &#957; &#954; &#945; &#954; &#953; &#945; &#962;]. A translation which may be commended to the attention of indiscriminate panegyrists of the A. V. Perisseia is an unclassical word, and occurs in three other New - Testament passages - <a href='B:520 5:17'>Rom 5:17</a>; <a href='B:540 8:2'>2Co 8:2</a>; <a href='B:540 10:15'>2Co 10:15</a>. In all these it is rendered abundance, both by A. V. and Rev. There seems to be no need of departing from this meaning here, as Rev., overflowing. The sense is abounding or abundant wickedness. For naughtiness Rev. gives wickedness, as in <a href='B:670 2:1'>1Pe 2:1</a>; <a href='B:670 2:16'>1Pe 2:16</a>, where it changes malice to wickedness. It is mosty rendered malice in both A. V. and Rev. In this passage, as in the two from Peter, Rev. gives malice, in margin. Malice is an adequate translation, the word denoting a malevolent disposition toward one's neighbor. Hence it is not a general term for moral evil, but a special form of vice. Compare the wrath of man, ver. 20. Naughtiness has acquired a petty sense in popular usage, as of the mischievous pranks of children, which renders it out of the question here.<p/>With meekness [&#949; &#957; &#960; &#961; &#945; &#965; &#964; &#951; &#964; &#953;]. Lit., "in meekness;" opposed to malice.<p/>Engrafted [&#949; &#956; &#966; &#965; &#964; &#959; &#957;]. Only here in New Testament. Better, and more literally, as Rev., implanted. It marks a characteristic of the word of truth (ver. 18). It is implanted; divinely given, in contrast with something acquired by study. Compare <a href='B:470 13:19'>Mat 13:19</a>, "the word of the kingdom - sown in his heart." Grafted or graffed is expressed by a peculiar word, employed by Paul only, ejgkentrizw, from kentron, a sharp point, thus emphasizing the fact of the incision required in grafting. See <a href='B:520 11:17'>Rom 11:17</a>; <a href='B:520 11:19'>Rom 11:19</a>; <a href='B:520 11:23'>Rom 11:23</a>; <a href='B:520 11:24'>Rom 11:24</a>.<p/>Which is able to save [&#964; &#959; &#957; &#948; &#965; &#957; &#945; &#956; &#949; &#957; &#959; &#957; &#963; &#969; &#963; &#945; &#953;]. Compare <a href='B:520 1:16'>Rom 1:16</a>, "the power of God unto salvation."


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Hearers [&#945; &#954; &#961; &#959; &#945; &#964; &#945; &#953;]. Used by James only.<p/>Deceiving [&#960; &#945; &#961; &#945; &#955; &#959; &#947; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#953;]. From para, beside, contrary to, and logizomai, to reckon, and hence to conclude by reasoning. The deception referred to is, therefore, that into which one betrays himself by false reasoning - reasoning beside the truth.


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Beholding [&#954; &#945; &#964; &#945; &#957; &#959; &#959; &#965; &#957; &#964; &#953;]. With the notion of attentively considering (kata, down into, or through; compare eijv, into, ver. 25). Compare <a href='B:490 12:24'>Luk 12:24</a>; <a href='B:490 12:27'>Luk 12:27</a>; <a href='B:650 3:1'>Heb 3:1</a>. So that the contrast is not between a hasty look and a careful contemplation (ver. 25, looketh). It is not mere careless hearing of the word which James rebukes, but the neglect to carry into practice what is heard. One may be an attentive and critical hearer of the word, yet not a doer.<p/>His natural face [&#964; &#959; &#960; &#961; &#959; &#963; &#969; &#960; &#959; &#957; &#964; &#951; &#962; &#947; &#949; &#957; &#949; &#963; &#949; &#969; &#962;]. Lit., the countenance of his birth; the face he was born with.<p/>In a glass [&#949; &#957; &#949; &#963; &#959; &#960; &#964; &#961; &#969;]. Better, Rev., a mirror; a metallic mirror. The word occurs only here and <a href='B:530 13:12'>1Co 13:12</a>.


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He beholdeth [&#954; &#945; &#964; &#949; &#957; &#959; &#951; &#963; &#949; &#957;]. The aorist tense, throwing the sentence into a lively, narrative form : he beheld himself and forgot. Compare ver. 11.


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Whoso looketh [&#959; &#960; &#945; &#961; &#945; &#954; &#965; &#968; &#945; &#962;]. Rev., more strictly, he that looketh. See on <a href='B:670 1:12'>1Pe 1:12</a>. The verb is used of one who stoops sideways [&#960; &#945; &#961; &#945;] to look attentively. The mirror is conceived as placed on a table or on the ground. Bengel quotes Wisdom of Sirach 14 23 : "He that prieth in at her (Wisdom 's) windows shall also hearken at her doors." Coleridge remarks : "A more happy or forcible word could not have been chosen to express the nature and ultimate object of reflection, and to enforce the necessity of it, in order to discover the living fountain and spring - head of the evidence of the Christian faith in the believer himself, and at the same time to point out the seat and region where alone it is to be found" (" Aphorisms "). Into [&#949; &#953; &#962;]. Denoting the penetration of the look into the very essence of the law.<p/>The perfect law of liberty [&#957; &#959; &#956; &#959; &#957; &#964; &#949; &#955; &#949; &#953; &#959; &#957; &#964; &#959; &#957; &#964; &#951; &#962; &#949; &#955; &#949; &#965; &#952; &#949; &#961; &#953; &#945; &#962;]. Lit., the perfect law, the law of liberty. So Rev. The law of liberty is added as defining the perfect law.<p/>Continueth therein. Better, Rev., so continueth; i e. continues looking. Forgetful hearer [&#945; &#954; &#961; &#959; &#945; &#964; &#951; &#962; &#949; &#960; &#953; &#955; &#951; &#963; &#956; &#959; &#957; &#951; &#962;]. The latter word only here in New Testament. Lit., a hearer of forgetfulness; whom forgetfulness characterizes. Rev., very happily, a hearer that forgetteth; a rendering which gives the proper sense of forgetfulness as a characteristic better than A. V., a forgetful hearer.<p/>Doer of the work. Lit., of work, as the noun has no article. Rev., a doer that worketh.<p/>In his deed [&#949; &#957; &#964; &#951; &#960; &#959; &#953; &#951; &#963; &#949; &#953; &#945; &#965; &#964; &#959; &#965;]. More correctly, as Rev., in his doing. Only here in New Testament. The preposition ejn (in) marks the inner connection between doing and blessedness. "The life of obedience is the element wherein the blessedness is found and consists" (Alford).


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Seem to be [&#948; &#959; &#954; &#949; &#953;]. Rev., correctly, thinketh himself to be. A man can scarcely seem to be religious, when, as Trench observes, "his religious pretensions are belied and refuted by the allowance of an unbridled tongue."<p/>Religious [&#952; &#961; &#951; &#963; &#954; &#959; &#962;]. Only here in New Testament, and nowhere in classical Greek. The kindred noun qrhskeia, religion, occurs <a href='B:510 26:5'>Act 26:5</a>; <a href='B:580 2:18'>Col 2:18</a>; <a href='B:660 1:26'>Jas 1:26</a>; <a href='B:660 1:27'>Jas 1:27</a>; and means the ceremonial service of religion. Herodotus (ii., 37) uses it of various observances practiced by the Egyptian priests such as wearing linen, circumcision, shaving, etc. The derivation is uncertain. Qreomai, to mutter forms of prayer, has been suggested, as the followers of Wycliffe were called Lollards, from the old Dutch lullen or lollen, to sing. Hence the adjective here refers to a zealous and diligent performance of religious services.<p/>Bridleth [&#967; &#945; &#955; &#953; &#957; &#945; &#947; &#969; &#947; &#969; &#957;]. Used by James only. See ch. <a href='B:660 3:2'>Jas 3:2</a>. Lit., to guide with a bridle. So Plato, "Laws," 701 : "I think that the argument ought to be pulled up from time to time, and not to be allowed to run away, but held with bit and bridle."


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Undefiled [&#945; &#956; &#953; &#945; &#957; &#964; &#959; &#962;]. See on <a href='B:670 1:4'>1Pe 1:4</a>. The two adjectives, pure and undefiled, present the positive and negative sides of purity.<p/>To visit [&#949; &#960; &#953; &#963; &#954; &#949; &#960; &#964; &#949; &#963; &#952; &#945; &#953;]. See on <a href='B:470 25:36'>Mat 25:36</a>. James strikes a downright blow here at ministry by proxy, or by mere gifts of money. Pure and undefiled religion demands personal contact with the world's sorrow : to visit the afflicted, and to visit them in their affliction. "The rich man, prodigal of money, which is to him of little value, but altogether incapable of devoting any personal attention to the object of his alms, often injures society by his donations; but this is rarely the case with that far nobler charity which makes men familiar with the haunts of wretchedness, and follows the object of its care through all the phases of his life" (Lecky, "History of European Morals," 2, 98).<p/>To keep [&#960; &#951; &#961; &#949; &#953; &#957;]. See on <a href='B:670 1:4'>1Pe 1:4</a>.<p/>Unspotted [&#945; &#963; &#960; &#953; &#955; &#959; &#957;]. See on <a href='B:670 1:19'>1Pe 1:19</a>.


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Have [&#949; &#967; &#949; &#964; &#949;]. Rev., hold, not in the sense of hold fast, cleave to, but of possessing, occupying, and practicing, as a matter of habit. Thus we say that a man holds his property by a certain tenure. A rented estate is a holding. So of an opinion, or set of opinions, with which one is publicly identified. We say that he holds thus and so.<p/>With respect of persons [&#949; &#957; &#960; &#961; &#959; &#963; &#969; &#960; &#959; &#955; &#951; &#956; &#968; &#953; &#945; &#953; &#962;]. From proswpon, the countenance, and lambanw, to receive. To receive the countenance is a Hebrew phrase. Thus <a href='B:30 19:15'>Lev 19:15</a> (Sept.) : Ouj lhyh proswpon ptwcou : Thou shalt not respect the person (receive the countenance) of the poor. Compare <a href='B:490 20:21'>Luk 20:21</a>; <a href='B:520 2:11'>Rom 2:11</a>; and <a href='B:720 1:16'>Jud 1:16</a>.<p/>The Lord of glory. Compare <a href='B:530 2:8'>1Co 2:8</a>; <a href='B:510 7:2'>Act 7:2</a>; <a href='B:560 1:17'>Eph 1:17</a>.


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Assembly [&#963; &#965; &#957; &#945; &#947; &#969; &#947; &#951; &#957;]. The word synagogue is a transcript of this. From sun, together, and agw, to bring. Hence, literally, a gathering or congregation, in which sense the word is common in the Septuagint, not only of assemblies for worship, but of gatherings for other public purposes. From the meeting itself the transition is easy to the place of meeting, the synagogue; and in this sense the term is used throughout the New Testament, with the following exceptions : In <a href='B:510 13:43'>Act 13:43</a>, it is rendered congregation by the A. V., though Rev. gives synagogue; and in <a href='B:730 2:9'>Rev 2:9</a>; <a href='B:730 3:9'>Rev 3:9</a>, the unbelieving Jews, as a body, are called synagogue of Satan. As a designation of a distinctively Jewish assembly or place of worship it was more sharply emphasized by the adoption of the word ejkklhsia, ecclesia, to denote the Christian church. In this passage alone the word is distinctly applied to a Christian assembly or place of worship. The simplest explanation appears to be that the word designates the place of meeting for the Christian body, James using the word most familiar to the Jewish Christians; an explanation which receives countenance from the fact that, as Huther observes, "the Jewish Christians regarded themselves as still an integral part of the Jewish nation, as the chosen people of God." As such a portion they had their special synagogue. From <a href='B:510 6:9'>Act 6:9</a>, we learn that there were numerous synagogues in Jerusalem, representing different bodies, such as the descendants of Jewish freedmen at Rome, and the Alexandrian or Hellenistic Jews. Among these would be the synagogue of the Christians, and such would be the case in all large cities where the dispersed Jews congregated. Alford quotes a phrase from the "Testaments of the Twelve Patriarchs :" the synagogue of the Gentiles. Compare <a href='B:650 10:25'>Heb 10:25</a>, "the assembling together [&#949; &#960; &#953; &#963; &#965; &#957; &#945; &#947; &#969; &#947; &#951; &#957;] of yourselves."<p/>With a gold ring [&#967; &#961; &#965; &#963; &#959; &#948; &#945; &#954; &#964; &#965; &#955; &#953; &#959; &#962;]. Only here in New Testament. Not a man wearing a single gold ring (as A. V. and Rev.), which would not attract attention in an assembly where most persons wore a ring, but a gold - ringed man, having his hands conspicuously loaded with rings and jewels. The ring was regarded as an indispensable article of a Hebrew's attire, since it contained his signet; and the name of the ring, tabbath, was derived from a root signifying to impress a seal. It was a proverbial expression for a most valued object. See <a href='B:290 22:24'>Isa 22:24</a>; <a href='B:440 2:23'>Hag 2:23</a>. The Greeks and Romans wore them in great profusion. Hannibal, after the battle of Cannae, sent as a trophy to Carthage, three bushels of gold rings from the fingers of the Roman knights slain in battle. To wear rings on the right hand was regarded as a mark of effeminacy; but they were worn profusely on the left. Martial says of one Charinus that he wore six on each finger, and never laid them aside, either at night or when bathing. The fops had rings of different sizes for summer and winter. Aristophanes distinguishes between the populace and those who wear rings, and in his comedy of "The Clouds" uses the formidable word sfragidonucargokomhtai, lazy, long - haired fops, with rings and well - trimmed nails. Demosthenes was so conspicuous for this kind of ornament that, at a time of public disaster, it was stigmatized as unbecoming vanity. Frequent mention is made of their enormous cost. They were of gold and silver, sometimes of both; sometimes of iron inlaid with gold. The possible beauty of these latter will be appreciated by those who have seen the elegant gold and iron jewelry made at Toledo, in Spain. Sometimes they were of amber, ivory, or porcelain. The practice of wearing rings was adopted by the early Christians. Many of their rings were adorned with the symbols of the faith - the cross, the anchor, the monogram of Christ, etc. Among the rings found in the catacombs are some with a key, and some with both a key and a seal, for both locking and sealing a casket.<p/>Goodly apparel [&#949; &#963; &#952; &#951; &#964; &#953; &#955; &#945; &#956; &#960; &#961; &#945;]. Lit., bright or shining clothes. Rev., fine clothing.<p/>Vile [&#961; &#965; &#960; &#945; &#961; &#945;]. Compare ch. 1 21; and see on <a href='B:670 3:21'>1Pe 3:21</a>.


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Ye have respect [&#949; &#960; &#953; &#946; &#955; &#949; &#968; &#951; &#964; &#949;]. Lit., ye look upon, with the idea of respectful consideration; ye regard. Compare <a href='B:490 1:48'>Luk 1:48</a>; <a href='B:490 9:38'>Luk 9:38</a>.<p/>In a good place [&#954; &#945; &#955; &#969; &#962;]. Lit., honorably; in a seat of honor.<p/>Under. Not literally underneath, but down on the ground beside. Compare <a href='B:470 23:6'>Mat 23:6</a>, on the fondness of the Jews for the chief places in the synagogue.


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Are ye not partial in yourselves? [&#959; &#965; &#948; &#953; &#949; &#954; &#961; &#953; &#952; &#951; &#964; &#949; &#949; &#957; &#949; &#945; &#965; &#964; &#959; &#953; &#962;]. Wrong. The constant sense of the verb in the New Testament is doubt, except <a href='B:510 11:2'>Act 11:2</a>; <a href='B:720 1:9'>Jud 1:9</a>, where it means dispute. Compare ch. 1 6. The meaning here is, therefore, that, in making a distinction between the rich and the poor, they expressed a doubt concerning the faith which they professed, and which abolished such distinctions. Hence, Rev., rightly, Are ye not divided in your own mind ?<p/>Judges of evil thoughts [&#954; &#961; &#953; &#964; &#953; &#945; &#953; &#948; &#953; &#945; &#955; &#959; &#947; &#953; &#963; &#956; &#969; &#957; &#960; &#959; &#957; &#951; &#961; &#969; &#957;]. Better, as Rev., "judges with evil thoughts." The form of expression is the same as in <a href='B:490 18:6'>Luk 18:6</a>, krithv thv ajdikiav, the judge of injustice, i e., the unjust judge. So <a href='B:660 1:25'>Jas 1:25</a>, a hearer of forgetfulness. The word thoughts is, rather, reasonings. See on deceiving yourselves (ch. 1 22). Compare <a href='B:490 5:21'>Luk 5:21</a>. Their evil processes of thought lead to these unjust discriminations.


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Hearken, my beloved brethren. Alford cites this phrase as one of the very few links which connect this epistle with the speech of Jas. in <a href='B:510 14:13'>Act 14:13</a>.<p/>The poor of this world [&#964; &#959; &#965; &#962; &#960; &#964; &#969; &#967; &#959; &#965; &#962; &#964; &#959; &#965; &#954; &#959; &#963; &#956; &#959; &#965;]. But the correct reading is tw kosmw, to the world; and the expression is to be explained in the same way as ajsteiov tw Qew, fair unto God, <a href='B:510 7:20'>Act 7:20</a>, and dunata tw Qew, mighty through (Rev., before) God, <a href='B:540 10:4'>2Co 10:4</a>. So Rev., poor as to the world, in the world's esteem. Poor, see on <a href='B:470 5:3'>Mat 5:3</a>. Rich in faith. The Rev., properly, inserts to be, since the words are not in apposition with poor, but express the object for which God has chosen them. Faith is not the quality in which they are to be rich, but the sphere or element; rich in their position as believers. "Not the measure of faith, in virtue of which one man is richer than another, is before the writer's mind, but the substance of the faith, by virtue of which every believer is rich" (Wiesinger, cited by Alford).


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Despised [&#951; &#964; &#953; &#956; &#945; &#963; &#945; &#964; &#949;]. Not strong enough. They had manifested their contempt; had done despite to them. Rev., correctly, dishonored. From the use of the aorist tense, ye dishonored, which the A. V. and Rev. render as a perfect, ye have dishonored, the reference would appear to be to a specific act like that described in vv. 2, 3.<p/>Oppress [&#954; &#945; &#964; &#945; &#948; &#965; &#957; &#945; &#963; &#964; &#949; &#965; &#959; &#965; &#963; &#953; &#957;]. Only here and <a href='B:510 10:38'>Act 10:38</a>. The preposition kata, against, implies a power exercised for harm. Compare being lords over, <a href='B:670 5:3'>1Pe 5:3</a>, and exercise dominion, <a href='B:470 20:25'>Mat 20:25</a>, both compounded with this preposition.<p/>Draw [&#949; &#955; &#954; &#959; &#965; &#963; &#953; &#957;]. Not strong enough. The word implies violence. Hence, better, as Rev., drag. Compare Livy's phrase, "a lictoribus trahi, to be dragged by the lictors to judgment;" <a href='B:510 8:3'>Act 8:3</a>, of Saul haling or hauling men and women to prison; and <a href='B:490 12:58'>Luk 12:58</a>.<p/>Judgment - seats [&#954; &#961; &#953; &#964; &#951; &#961; &#953; &#945;]. Only here and <a href='B:530 6:24'>1Co 6:24</a>.


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They [&#945; &#965; &#964; &#959; &#953;]. Emphatic. "Is it not they who blaspheme ?" Worthy [&#954; &#945; &#955; &#959; &#957;]. Rev., better, because stronger, honorable. By this epithet the disgracefulness of the blasphemy is emphasized.<p/>By the which ye are called [&#964; &#959; &#949; &#960; &#953; &#954; &#955; &#951; &#952; &#949; &#957; &#949; &#966; &#965; &#956; &#945; &#962;]. Lit., which is called upon you; the name of Christ, invoked in baptism. The phrase is an Old - Testament one. See <a href='B:50 28:10'>Deu 28:10</a>, where the Septuagint reads that the name of the Lord has been called upon thee. Also, <a href='B:140 7:14'>2Ch 7:14</a>; <a href='B:290 4:1'>Isa 4:1</a>. Compare <a href='B:510 14:17'>Act 14:17</a>.


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Fulfill the royal law [&#957; &#959; &#956; &#959; &#957; &#964; &#949; &#955; &#949; &#953; &#964; &#949; &#946; &#945; &#963; &#953; &#955; &#953; &#954; &#959; &#957;]. The phrase occurs only here and <a href='B:520 2:27'>Rom 2:27</a>. Telein, fulfill, is stronger than the more common word threin, observe or keep, which appears in ver. 10.<p/>Compare, also, <a href='B:470 19:17'>Mat 19:17</a>; <a href='B:470 23:3'>Mat 23:3</a>; <a href='B:500 14:15'>Joh 14:15</a>, etc. James here speaks of a single commandment, the proper word for which is ejntolh, while nomov is the body of commandments. It is appropriate here, however, since this special commandment sums up the entire law. See <a href='B:520 13:10'>Rom 13:10</a>; <a href='B:550 5:14'>Gal 5:14</a>. It is the royal law; the king of all laws. The phrase royal law is of Roman origin (lex regia). In the kingly period of Roman history it did not signify a law promulgated by the absolute authority of the king, but a law passed by a popular assembly under the presidency of the king. In later times the term was applied to all laws the origin of which was attributed to the time of the kings. Gradually the term came to represent less of the popular will, and to include all the rights and powers which the Roman people had formerly possessed, so that the emperor became what formerly the people had been, sovereign. "It was not," says Gibbon, "before the ideas and even the language of the Romans had been corrupted, that a royal law (lex regia) and an irrevocable gift of the people were created.... The pleasure of the emperor, according to Justinian, has the vigor and effect of law, since the Roman people, by the royal law, have transferred to their prince the full extent of their own power and sovereignty. The will of a single man, of a child, perhaps, was allowed to prevail over the wisdom of ages and the inclinations of millions; and the degenerate Greeks were proud to declare that in his hands alone the arbitrary exercise of legislation could be safely deposited" (" Decline and Fall, " ch. 44).


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Ye have respect to persons [&#960; &#961; &#959; &#963; &#969; &#960; &#959; &#955; &#951; &#956; &#960; &#964; &#949; &#953; &#964; &#949;]. Only here in New Testament. See on ver. 1.<p/>Ye commit sin [&#945; &#956; &#945; &#961; &#964; &#953; &#945; &#957; &#949; &#961; &#947; &#945; &#950; &#949; &#963; &#952; &#949;]. Lit., "work sin." Compare <a href='B:470 7:23'>Mat 7:23</a>; <a href='B:510 10:35'>Act 10:35</a>; <a href='B:650 11:33'>Heb 11:33</a>. The phrase is rather stronger than the more common aJmartian poiein, to do sin, <a href='B:500 8:34'>Joh 8:34</a>; <a href='B:660 5:15'>Jas 5:15</a>; <a href='B:670 2:29'>1Pe 2:29</a>. The position of sin is emphatic : "it is sin that ye are working."<p/>And are convinced [&#949; &#955; &#949; &#947; &#967; &#959; &#956; &#949; &#957; &#959; &#953;]. Rather, as Rev., convicted. The word, which is variously rendered in A. V. tell a fault, reprove, rebuke, convince, while it carries the idea of rebuke, implies also a rebuke which produces a conviction of the error or sin. See on John viii. 46. Compare <a href='B:500 3:20'>Joh 3:20</a>; <a href='B:500 8:9'>Joh 8:9</a>; <a href='B:530 14:24'>1Co 14:24</a>; <a href='B:530 14:25'>1Co 14:25</a>.


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Keep [&#964; &#951; &#961; &#951; &#963; &#951;]. See on ver. 8.<p/>Offend [&#960; &#964; &#945; &#953; &#963; &#951;]. Lit., as Rev., stumble.<p/>He is guilty [&#947; &#949; &#947; &#959; &#957; &#949; &#957; &#949; &#957; &#959; &#967; &#959; &#962;]. Lit., he is become guilty. Enocov, guilty, is, strictly, holden; within the condemning power of. Compare <a href='B:470 26:66'>Mat 26:66</a>; <a href='B:480 3:29'>Mar 3:29</a>; <a href='B:530 11:27'>1Co 11:27</a>. Huther cites a Talmudic parallel : "But if he perform all, but omit one, he is guilty of every single one."


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A transgressor [&#960; &#945; &#961; &#945; &#946; &#945; &#964; &#951; &#962;]. From para, beyond, and bainw, to go. A transgressor, therefore, is one who goes beyond the line. So, also, trespass, which is trespass, from the Latin trans, across, and passus, a step. A similar word occurs in Homer, uJperbasia, a transgression or trespass, from uJper, over, and bainw, to go.


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He shall have judgment without mercy that hath shewed no mercy [&#951; &#947; &#945; &#961; &#954; &#961; &#953; &#963; &#953; &#962; &#945; &#957; &#953; &#955; &#949; &#969; &#962; &#964; &#969; &#956; &#951; &#960; &#959; &#953; &#951; &#963; &#945; &#957; &#964; &#953; &#949; &#955; &#949; &#959; &#962;]. Lit., as Rev., judgment is without mercy to him that hath shewed no mercy. Both A. V. and Rev. omit the article "the judgment," that, namely, which is coming. Hath shewed, or, lit., shewed (aorist tense). The writer puts himself at the stand - point of the judgment, and looks backward.<p/>Rejoiceth [&#954; &#945; &#964; &#945; &#954; &#945; &#965; &#967; &#945; &#964; &#945; &#953;]. The simple verb kaucaomai means to speak loud, to be loud - tongued; hence, to boast. Better, therefore, as Rev., glorieth. Judgment and mercy are personified. While judgment threatens condemnation, mercy interposes and prevails over judgment. "Mercy is clothed with the divine glory, and stands by the throne of God. When we are in danger of being condemned, she rises up and pleads for us, and covers us with her defense, and enfolds us with her wings" (Chrysostom, cited by Gloag).


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What doth it profit ? [&#964; &#953; &#964; &#959; &#959; &#966; &#949; &#955; &#959; &#962;]. Lit., what is the profit ? Ofelov, profit, only here, ver. 16, and <a href='B:530 14:32'>1Co 14:32</a>.


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Be [&#965; &#960; &#945; &#961; &#967; &#969; &#963; &#953; &#957;]. The distinction between this word and the simple einai, to be, is very subtle. The verb uJparcw originally means to make a beginning; hence, to begin or to come into being; and, though used substantially as a synonym of einai, of a thing actually existing and at hand, it has a backward look to an antecedent condition which has been protracted into the present. Thus we might paraphrase here, "If a brother or sister, having been in a destitute condition, be found by you in that condition." Einai, on the other hand, would simply state the present fact of destitution. See on <a href='B:680 1:8'>2Pe 1:8</a>.<p/>Destitute [&#955; &#949; &#953; &#960; &#959; &#956; &#949; &#957; &#959; &#953;]. Lit., left behind; and hence lacking, as Rev. Compare ch. 1 4, 5. This usage of the word occurs in James only.<p/>Daily [&#949; &#966; &#951; &#956; &#949; &#961; &#959; &#965;]. Only here in New Testament.


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Depart in peace [&#965; &#960; &#945; &#947; &#949; &#964; &#949; &#949; &#957; &#949; &#953; &#961; &#951; &#957; &#951;]. Compare upage or paoreuou eijv eijrhnhn, go into peace, <a href='B:480 5:34'>Mar 5:34</a>; <a href='B:490 7:50'>Luk 7:50</a>. Be filled [&#967; &#959; &#961; &#964; &#945; &#950; &#949; &#963; &#952; &#949;]. See on <a href='B:470 5:6'>Mat 5:6</a>.<p/>Those things which are needful [&#964; &#945; &#949; &#960; &#953; &#964; &#951; &#948; &#949; &#953; &#945;]. Only here in New Testament.


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Being alone [&#954; &#945; &#952; &#949; &#945; &#965; &#964; &#951; &#957;]. Wrong. Rev., correctly, in itself. The phrase belongs to dead. It is dead, not merely in reference to something else, but absolutely.


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Without [&#967; &#969; &#961; &#953; &#962;]. Rev., more literally, apart from.<p/>And I will shew thee, etc. The Rev. brings out the antithesis more sharply by keeping more closely to the Greek order : I by my works will shew, etc.


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Tremble [&#966; &#961; &#953; &#963; &#963; &#959; &#965; &#963; &#953; &#957;]. Only here in New Testament. It means, originally, to be rough on the surface; to bristle. Hence, used of the fields with ears of corn; of a line of battle bristling with shields and spears; of a silver or golden vessel rough with embossed gold. Aeschylus, describing a crowd holding up their hands to vote, says, the air bristled with right hands. Hence, of a horror which makes the hair stand on end and contracts the surface of the skin making "gooseflesh." Rev., much better, shudder.


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Vain [&#954; &#949; &#957; &#949;]. Lit., empty, without spiritual life.<p/>Dead [&#957; &#949; &#954; &#961; &#945;]. But the best texts read ajrgh, idle; as of money which yields no interest, or of land lying fallow.


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When he had offered [&#945; &#957; &#949; &#957; &#949; &#947; &#954; &#945; &#962;]. Incorrect. For the participle states the ground of his justification. By works gives the general ground; offered, etc., the specific work. Compare <a href='B:10 22:16'>Gen 22:16</a>; <a href='B:10 22:17'>Gen 22:17</a>. Rev., correctly, in that he offered. The word ajnenegkav is, lit., brought up to; and means, not actually to offer up in sacrifice (though Isaac was morally sacrificed in Abraham's will), but to bring to the altar as an offering. See on <a href='B:670 2:5'>1Pe 2:5</a>.


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Wrought with his works [&#963; &#965; &#957; &#951; &#961; &#947; &#949; &#953; &#964; &#959; &#953; &#962; &#949; &#961; &#947; &#959; &#953; &#962;]. There is a play on the words in the Greek : worked with his works.


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Was fulfilled [&#949; &#960; &#955; &#951; &#961; &#969; &#952; &#951;]. Not was confirmed, which the word does not mean either in New - Testament or in classical usage, but was actually and fully realized. James here uses the formula which in the Old Testament is employed of the realizing of a former utterance. See <a href='B:110 2:27'>1Ki 2:27</a>; <a href='B:140 36:22'>2Ch 36:22</a> (Sept.).<p/>Imputed [&#949; &#955; &#959; &#947; &#953; &#963; &#952; &#951;]. Lit., as Rev., reckoned.<p/>He was called the friend of God. The term, however, does not occur either in the Hebrew or Septuagint, though it is found in the A. V. and retained in Rev. Old Testament. In <a href='B:140 20:7'>2Ch 20:7</a> (Sept.), thy friend tw hjgaphmenw, thy beloved. In <a href='B:290 41:8'>Isa 41:8</a> (Sept.), my friend is on hjgaphsa whom I loved. "The friend of God" is still the favorite title of Abraham among the Jews and Mohammedans.


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Rahab. Also referred to in <a href='B:650 11:31'>Heb 11:31</a>, among the examples of faith. Dante places her in the third heaven :<p/>"Thou fain wouldst know who is within this light That here beside me thus is scintillating, Even as a sunbeam in the limpid water. Then know thou, that within there is at rest Rahab, and being to our order joined, With her in its supremest grade 'tis sealed. First of Christ's Triumph was she taken up. Full meet it was to leave her in some heaven, Even as a palm of the high victory Which he acquired with one palm and the other, Because she favored the first glorious deed Of Joshua upon the Holy Land."<p/>Paradise, 9, 112 - 125.<p/>Rahab became the wife of Salmon, and the ancestress of Boaz, Jesse's grandfather. Some have supposed that Salmon was one of the spies whose life she saved. At any rate, she became the mother of the line of David and of Christ, and is so recorded in Matthew's genealogy of our Lord, in which only four women are named. There is a peculiar significance in this selection of Rahab with Abraham as an example of faith, by James the Lord's brother.<p/>Sent them out [&#949; &#954; &#946; &#945; &#955; &#959; &#965; &#963; &#945;]. Better, thrust them forth, implying haste and fear. Compare <a href='B:480 1:12'>Mar 1:12</a>; <a href='B:490 4:29'>Luk 4:29</a>; <a href='B:510 16:37'>Act 16:37</a>.<p/>Another way. Than that by which they entered. Through the window. See <a href='B:60 2:15'>Jos 2:15</a>.


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Works [&#964; &#969; &#957; &#949; &#961; &#947; &#969; &#957;]. Note the article : the works belonging or corresponding to faith; its works.


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Masters [&#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#959; &#953;]. Literally, and better, teachers, with a reference to the exhortation to be slow to speak (ch. 1 19). Compare <a href='B:530 14:26-34'>1Co 14:26-34</a>. Jas. is warning against the too eager and general assumption of the privilege of teaching, which was not restricted to a particular class, but was exercised by believers generally.


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Offend [&#960; &#964; &#945; &#953; &#959; &#956; &#949; &#957;]. Lit., stumble, as Rev. Compare ch. 2 10.<p/>To bridle. See on ch. <a href='B:660 1:26'>Jas 1:26</a>.


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Behold. Following the old reading, ide. All the best texts read eij de, now if. So Rev.<p/>Bits [&#967; &#945; &#955; &#953; &#957; &#959; &#965; &#962;]. Only here and <a href='B:730 14:20'>Rev 14:20</a>. It may be rendered either bit, as A. V., or bridle, as Rev., but bridle is preferable because it corresponds with the verb to bridle (ver. 2) which is compounded with this noun.<p/>Horses. The position in the sentence is emphatic.<p/>We turn about [&#956; &#949; &#964; &#945; &#947; &#959; &#956; &#949; &#957;]. Used by James only.


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The ships. See Introduction, on James' local allusions. Dean Howson observes that "there is more imagery drawn from mere natural phenomena in the one short epistle of James than in all St. Paul's epistles put together."<p/>So great. As the ship which conveyed Paul to Malta, which contained two hundred and seventy - six persons (<a href='B:510 27:37'>Act 27:37</a> ).<p/>Fierce [&#963; &#954; &#955; &#951; &#961; &#969; &#957;]. More literally, and better, as Rev., rough. The word primarily means hard, harsh.<p/>Helm [&#960; &#951; &#948; &#945; &#955; &#953; &#959; &#965;]. Better, rudder, as Rev. The rudder was an oar worked by a handle. Helm and rudder were thus one. The word occurs only here and <a href='B:510 27:40'>Act 27:40</a>.<p/>The governor listeth [&#951; &#959; &#961; &#956; &#951; &#964; &#959; &#965; &#949; &#965; &#952; &#965; &#957; &#959; &#957; &#964; &#959; &#962; &#946; &#959; &#965; &#955; &#949; &#964; &#945; &#953;]. Lit., the impulse or desire of the steersman wisheth. 'Ormh, impulse, only here and <a href='B:510 14:5'>Act 14:5</a>, of an assault, onset.<p/>The governor [&#964; &#959; &#965; &#949; &#965; &#952; &#965; &#957; &#959; &#957; &#964; &#959; &#962;]. Rev., steersman. Lit., of him who is guiding. Only here and <a href='B:500 1:23'>Joh 1:23</a>. From 'Ormh, straight.


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Boasteth great things [&#956; &#949; &#947; &#945; &#955; &#945; &#965; &#967; &#949; &#953;]. The best texts separate the compound, and read megala aujcei, of course with the same meaning. Aujcei, boasteth, only here in New Testament.<p/>How great a matter a little fire kindleth [&#951; &#955; &#953; &#954; &#959; &#957; &#960; &#965; &#961; &#951; &#955; &#953; &#954; &#951; &#957; &#965; &#955; &#951; &#957; &#945; &#957; &#945; &#960; &#964; &#949; &#953;]. The word ulh (only here in New Testament) means wood or a forest, and hence the matter or raw material of which a thing is made. Later, it is used in the philosophical sense of matter - "the foundation of the manifold" - opposed to the intelligent or formative principle nouv, mind. The authorized version has taken the word in one of its secondary senses, hardly the philosophical sense it would seem; but any departure from the earlier sense was not only needless, but impaired the vividness of the figure, the familiar and natural image of a forest on fire. So Homer :<p/>"As when a fire Seizes a thick - grown forest, and the wind Drives it along in eddies, while the trunks Fall with the boughs amid devouring flames." Iliad, 11, 156.<p/>Hence, Rev., rightly, " Behold how much wood or how great a forest is kindled by how small a fire.<p/>This, too, is the rendering of the Vulgate : quam magnum silvam.


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World of iniquity [&#954; &#959; &#963; &#956; &#959; &#962; &#964; &#951; &#962; &#945; &#948; &#953; &#954; &#953; &#945; &#962;]. Kosmov, primarily, means order, and is applied to the world or universe as an orderly system. A world of iniquity is an organism containing within itself all evil essence, which from it permeates the entire man. World is used in the same sense as in the latter part of <a href='B:240 17:6'>Pro 17:6</a> (Sept.), which is not given in the A. V. "The trusty hath the whole world of things, but the faithless not a groat." Is the tongue [&#954; &#945; &#952; &#953; &#963; &#964; &#945; &#964; &#945; &#953;]. This differs a little from the simple is, though it is not easy to render it accurately. The verb means to appoint, establish, institute, and is used of the tongue as having an appointed and definite place in a system (among our members). It might be rendered hath its place.<p/>Defileth [&#963; &#960; &#953; &#955; &#959; &#965; &#963; &#945;]. Lit., defiling. Only here and <a href='B:720 1:23'>Jud 1:23</a>. See on <a href='B:680 2:13'>2Pe 2:13</a>.<p/>Setteth on fire [&#966; &#955; &#959; &#947; &#953; &#950; &#959; &#965; &#963; &#945;]. Lit., setting on fire. Only in this verse in New Testament.<p/>The course of nature [&#964; &#961; &#959; &#967; &#959; &#957; &#964; &#951; &#962; &#947; &#949; &#957; &#949; &#963; &#949; &#969; &#962;]. A very obscure passage. Trocov (only here in New Testament), from trecw, to run, applies generally to anything round or circular which runs or rolls, as a wheel or sphere. Hence, often a wheel. Used of the circuit of fortifications and of circles or zones of land or sea. From the radical sense, to run, comes the meaning course, as the course of the sun; and from this a place for running, a race - course. Genesewv rendered nature, means origin, beginning, birth, manner of birth, production, and is used by Plato for the creation, or the sum of created things. It also means a race, and a generation or age. In the New Testament it occurs but twice outside of this epistle, viz., at <a href='B:470 1:1'>Mat 1:1</a>, "the book of the generation of Jesus Christ," where the meaning is origin or birth; the birth - book of Jesus Christ. The other passage is <a href='B:470 1:18'>Mat 1:18</a>, according to the best texts, also meaning birth. In <a href='B:660 1:23'>Jas 1:23</a>, as we have seen, proswpon thv genesewv is the face of his birth. We may then safely translate trocov by wheel; and as birth is the meaning of genesiv in every New Testament passage where it occurs, we may give it the preference here and render the wheel of birth - i e.., the wheel which is set in motion at birth and runs on to the close of life. It is thus a figurative description of human life. So Anacreon : "The chariot - wheel, like life, runs rolling round."<p/>Tertullian says : "The whole revolving wheel of existence bears witness to the resurrection of the dead." The Rev., which gives nature, puts birth in margin. This revolving wheel is kindled by the tongue, and rolls on in destructive blaze. The image is justified by the fact. The tongue works the chief mischief, kindles the most baleful fires in the course of life.


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Kind [&#966; &#965; &#963; &#953; &#962;]. Wrong. Jas. is not speaking of the relation between individual men and individual beasts, but of the relation between the nature of man and that of beasts, which may be different in different beasts. Hence, as Rev., in margin, nature.<p/>Beasts [&#952; &#951; &#961; &#953; &#969; &#957;]. Quadrupeds. Not beasts generally, nor wild beasts only. In <a href='B:510 28:4'>Act 28:4</a>; <a href='B:510 28:5'>Act 28:5</a>, the word is used of the viper which fastened on Paul's hand. In Peter's vision (<a href='B:510 10:12'>Act 10:12</a>; <a href='B:510 11:6'>Act 11:6</a> ) there is a different classification from the one here; quadrupeds being denoted by a specific term, tetrapoda, four - footed creatures. There qhria includes fishes, which in this passage are classed as ejnaliwn, things in the sea.<p/>By mankind [&#964; &#951; &#966; &#965; &#963; &#949; &#953; &#964; &#951; &#945; &#957; &#952; &#961; &#969; &#960; &#953; &#957; &#951;]. Rather, by the nature of man, fusiv, as before, denoting the generic character. Every nature of beasts is tamed by the nature of man. Compare the fine chorus in the "Antigone" of Sophocles, 343 - 352 :<p/>"The thoughtless tribe of birds, The beasts that roam the fields, The brood in sea - depths born, He takes them all in nets, Knotted in snaring mesh, Man, wonderful in skill. And by his subtle arts He holds in sway the beasts That roam the fields or tread the mountain's height; And brings the binding yoke Upon the neck of horse with shaggy mane, Or bull on mountain crest, Untamable in strength."


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No man [&#959; &#965; &#948; &#949; &#953; &#962; &#945; &#957; &#952; &#961; &#969; &#960; &#969; &#957;]. A strong expression. Lit., no one of men.<p/>Unruly [&#945; &#954; &#945; &#964; &#945; &#963; &#967; &#949; &#964; &#959; &#957;]. Lit., not to be held back. The proper reading, however, is ajkatastaton, unsettled. See on kaqistatai, hath its place, ver. 6. Rev., correctly, restless.<p/>Deadly [&#952; &#945; &#957; &#945; &#964; &#951; &#966; &#959; &#961; &#959; &#965;]. Lit., death - bearing, or bringing. Only here in New Testament.<p/>Poison [&#953; &#959; &#965;]. Rendered rust at ch. 5 3; and found only in these two passages and in <a href='B:520 3:13'>Rom 3:13</a>, in the citation of <a href='B:230 140:3'>Psa 140:3</a>.


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God, even the Father [&#964; &#959; &#957; &#952; &#949; &#959; &#957; &#954; &#945; &#953; &#960; &#945; &#964; &#949; &#961; &#945;]. The proper reading, is ton Kurion, the Lord, and the kai, and, is simply connective. Read, therefore, as Rev., the Lord and Father. This combination of terms for God is uncommon. See ch. <a href='B:660 1:27'>Jas 1:27</a>.<p/>Which. Not who, which would designate personally certain men; whereas James designates them generically.


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Doth a fountain, etc. The interrogative particle, mhti, which begins the sentence, expects a negative answer. Fountain has the article, "the fountain," generic. See Introduction, on James' local allusions. The Land of Promise was pictured to the Hebrew as a land of springs (<a href='B:50 8:7'>Deu 8:7</a>; <a href='B:50 11:11'>Deu 11:11</a> ). "Palestine," says Dean Stanley, "was the only country where an Eastern could have been familiar with the language of the Psalmist : 'He sendeth the springs into the valleys which run among the mountains. ' Those springs, too, however short - lived, are remarkable for their copiousness and beauty. Not only not in the East, but hardly in the West, can any fountains and sources of streams be seen, so clear, so full - grown even at their birth, as those which fall into the Jordan and its lakes throughout its whole course from north to south" (" Sinai and Palestine "). The Hebrew word for a fountain or spring is ayin, meaning an eye. "The spring," says the same author, "is the bright, open source, the eye of the landscape." 31 Send forth [&#946; &#961; &#965; &#949; &#953;]. An expressive word, found nowhere else in the New Testament, and denoting a full, copious discharge. Primarily it means to be full to bursting; and is used therefore, of budding plants, teeming soil, etc., as in the charming picture of the sacred grove at the opening of the "Oedipus Coloneus" of Sophocles : "full [&#946; &#961; &#965; &#969; &#957;] of bay, olive, and vine." Hence, to burst forth or gush. Though generally intransitive, it is used transitively here.<p/>Place [&#959; &#960; &#951; &#962;]. Rather, opening or hole in the earth or rock. Rev., opening. Compare caves, <a href='B:650 11:38'>Heb 11:38</a>. The word is pleasantly suggestive in connection with the image of the eye of the landscape. See above. Sweet water and bitter. The readers of the epistle would recall the bitter waters of Marah (<a href='B:20 14:23'>Exo 14:23</a> ), and the unwholesome spring at Jericho (<a href='B:120 2:19-21'>2Ki 2:19-21</a> ).


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So can no fountain both yield salt water and fresh. The best texts omit so can no fountain, and the and between salt and fresh. Thus the text reads, oute aJlukon gluku poihsai udwr. Render, as Rev., neither can salt water yield sweet. Another of James' local allusions, salt waters. The Great Salt Sea was but sixteen miles from Jerusalem. Its shores were lined with salt - pits, to be filled when the spring freshets should raise the waters of the lake. A salt marsh also terminated the valley through which the Jordan flows from the Lake of Tiberias to the Dead Sea, and the adjoining, plain was covered with salt streams and brackish springs. Warm springs impregnated with sulfur abound in the volcanic valley of the Jordan. 'Alukon, salt, occurs only here in the New Testament.


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Wise and endued with knowledge [&#963; &#959; &#966; &#959; &#962; &#954; &#945; &#953; &#949; &#960; &#953; &#963; &#960; &#951; &#956; &#969; &#957;]. A rendering needlessly verbose, yet substantially correct. Probably no very nice distinction was intended by the writer. It is somewhat difficult to fix the precise sense of sofov, since there is no uniformity in its usage in the New Testament. In classical Greek it primarily means skilled in a handicraft or art. Thence it runs into the sense of clever, in matters of common life, worldly wise. Then, in the hands of the philosophers, it acquires the sense of learned in the sciences, and, ironically, abstruse, subtle, obscure, like the English cunning, which originally meant knowing or skillful, and is often used in that sense in the English Bible (see <a href='B:10 25:27'>Gen 25:27</a>; <a href='B:90 16:16'>1Sa 16:16</a> ).<p/>In the New Testament sofov is used - 1. In the original classical sense, skilled in handicraft (<a href='B:530 3:10'>1Co 3:10</a> ). 2. Accomplished in letters, learned (<a href='B:520 1:14'>Rom 1:14</a>; <a href='B:520 1:22'>Rom 1:22</a>; <a href='B:530 1:19'>1Co 1:19</a>; <a href='B:530 1:26'>1Co 1:26</a>; <a href='B:530 3:18'>1Co 3:18</a> ). So of the Jewish theologians and doctors (<a href='B:470 11:25'>Mat 11:25</a> ), and of Christian teachers (<a href='B:470 23:34'>Mat 23:34</a> ). 3. In a practical sense, of the practice of the law of piety and honesty; so <a href='B:560 5:15'>Eph 5:15</a>, where it is joined with walking circumspectly, and <a href='B:530 6:5'>1Co 6:5</a>, where it is represented as the quality adapted to adjust differences in the church. 4. In the higher, philosophical sense, of devising the best counsels and employing the best means to carry them out. So of God, <a href='B:520 16:27'>Rom 16:27</a>; <a href='B:610 1:17'>1Ti 1:17</a>; <a href='B:720 1:25'>Jud 1:25</a>; <a href='B:530 1:25'>1Co 1:25</a>. In this passage the word appears to be used in the sense of practical wisdom in pious living.<p/>'Episthmwn occurs only here in the New Testament. In classical Greek it is often used like sofov, in the sense of skilled, versed; and by the philosophers in the higher sense of scientifically versed, in which sense it is opposed by Plato to doxasthv, a mere conjecturer. In this passage sofov would seem to be the broader, more general, and perhaps more dignified term of the two, as denoting the habit or quality, while ejpisthmwn indicates the special development and intelligent application of the quality to particular things. The Rev., wise and understanding, gives the distinction, on the whole, as nearly as is necessary.<p/>Conversation [&#945; &#957; &#945; &#963; &#964; &#961; &#959; &#966; &#951; &#962;]. See on <a href='B:670 1:15'>1Pe 1:15</a>.<p/>Meekness of wisdom. On meekness, see on <a href='B:470 5:5'>Mat 5:5</a>. The meekness which is the proper attribute of wisdom.<p/>"Knowledge is proud that she has learned so much, Wisdom is humble that she knows no more."


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Envying [&#950; &#951; &#955; &#959; &#957;]. The word is used in the New Testament both in a bad and a good sense. For the latter, see <a href='B:500 2:17'>Joh 2:17</a>; <a href='B:520 10:2'>Rom 10:2</a>; <a href='B:540 9:2'>2Co 9:2</a>. From it is our word zeal, which may be either good or bad, wise or foolish. The bad sense is predominant in the New Testament. See <a href='B:510 5:17'>Act 5:17</a>; <a href='B:520 13:13'>Rom 13:13</a>; <a href='B:550 5:20'>Gal 5:20</a>, and here, where the bad sense is defined and emphasized by the epithet bitter. It is often joined with eriv, strife, as here with ejriqeia, intriguing or faction. The rendering envying, as A. V., more properly belongs to fqonov, which is never used in a good sense. Emulation is the better general rendering, which does not necessarily include envy, but may be full of the spirit of self - devotion. Rev. renders jealousy.<p/>Strife [&#949; &#961; &#953; &#952; &#949; &#953; &#945; &#957;]. A wrong rendering, founded on the mistaken derivation from eriv, strife. It is derived from eriqov, a hired servant, and means, primarily, labor for hire. Compare Tobit 2 11 : My wife did take women's work to do [&#951; &#961; &#953; &#952; &#949; &#965; &#949; &#964; &#959;]. Thus it comes to be applied to those who serve in official positions for their own selfish interest, and who, to that end, promote party spirit and faction. So <a href='B:520 2:8'>Rom 2:8</a> : them that are contentious [&#949; &#958; &#949; &#961; &#953; &#952; &#949; &#953; &#945; &#962;], lit., of faction. Rev., factious. Also, <a href='B:540 12:20'>2Co 12:20</a>. Rev., here, rightly, faction.


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Wisdom [&#963; &#959; &#966; &#953; &#945;]. See on sofov, ver. 13.<p/>From above. Compare ch. 1 17.<p/>Sensual [&#968; &#965; &#967; &#953; &#954; &#951;]. See on <a href='B:720 1:19'>Jud 1:19</a>.<p/>Devilish [&#948; &#945; &#953; &#956; &#959; &#957; &#953; &#969; &#948; &#951; &#962;]. Or demoniacal, according to the proper rendering of daimwn (see on <a href='B:470 4:1'>Mat 4:1</a> ). Only here in New Testament. Devilish, "such," says Bengel, "as even devils have." Compare ch. 2 19.


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Confusion [&#945; &#954; &#945; &#964; &#945; &#963; &#964; &#945; &#963; &#953; &#945;]. See on restless, ver. 8.<p/>Evil [&#966; &#945; &#965; &#955; &#959; &#957;]. An inadequate rendering, because it fails to bring out the particular phase of evil which is dominant in the word : worthlessness, good - for - nothingness. In classical Greek it has the meanings slight, trivial, paltry, which run into bad. In the New Testament it appears in this latest stage, and is set over against good. See <a href='B:500 3:20'>Joh 3:20</a>; <a href='B:500 5:29'>Joh 5:29</a>; <a href='B:630 2:8'>Tit 2:8</a>. Rev., vile, which, according to its etymology, Lat., vilis, follows the same process of development from cheap, or paltry, to bad.


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First. Emphasizing its inner quality, pure, as distinguished from its outward expressions. The idea is not first numerically, but first essentially. The other qualities are secondary as outgrowths of this primary quality. Gentle [&#949; &#960; &#953; &#949; &#953; &#954; &#951; &#962;]. See on <a href='B:670 2:18'>1Pe 2:18</a>.<p/>Easy to be intreated [&#949; &#965; &#960; &#949; &#953; &#952; &#951; &#962;]. Only here in New Testament.<p/>Without partiality [&#945; &#948; &#953; &#945; &#954; &#961; &#953; &#964; &#959; &#962;]. Only here in New Testament and very rare in classical Greek. Rev., without variance or doubting. See on ch. <a href='B:660 1:6'>Jas 1:6</a>.


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Lusts [&#951; &#948; &#959; &#957; &#969; &#957;]. Lit., pleasures, as Rev. Properly, sensual pleasures. The sinful pleasures are the outgrowths of the lusts, ver. 2.<p/>That war [&#963; &#964; &#961; &#945; &#964; &#949; &#965; &#959; &#956; &#949; &#957; &#969; &#957;]. The thought of wars and fightings is carried into the figurative description of the sensuality which arrays its forces and carries on its campaign in the members. The verb does not imply mere fighting, but all that is included in military service. A remarkable parallel occurs in Plato, "Phaedo," 66 "For whence come wars and fightings and factions ? Whence but from the body and the lusts of the body?" Compare <a href='B:670 2:11'>1Pe 2:11</a>; <a href='B:520 7:23'>Rom 7:23</a>.


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Ye lust. See on desire, <a href='B:670 1:12'>1Pe 1:12</a>; <a href='B:480 4:19'>Mar 4:19</a>.<p/>Desire to have [&#950; &#951; &#955; &#959; &#965; &#964; &#949;]. Rev., covet, and are jealous, in margin. See on ch. <a href='B:660 3:14'>Jas 3:14</a>.


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Ye ask [&#945; &#953; &#964; &#949; &#953; &#964; &#949;]. See on hjrwtwn, besought, <a href='B:470 14:23'>Mat 14:23</a>. Amiss [&#954; &#945; &#954; &#969; &#962;]. Lit., evilly : with evil intent, as explained by the following sentence.<p/>Consume it upon [&#948; &#945; &#960; &#945; &#957; &#951; &#963; &#951; &#964; &#949; &#949; &#957;]. More correctly, as Rev., spend it in. The sense is not lay out expense upon your pleasures, but spend in the exercise of; under the dominion of.


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Ye adulterers [&#956; &#959; &#953; &#967; &#959; &#953;] All the best texts omit.<p/>Adulteresses [&#956; &#959; &#953; &#967; &#945; &#955; &#953; &#948; &#949; &#962;]. The feminine term is the general designation of all whom James here rebukes. The apostate members of the church are figuratively regarded as unfaithful spouses; according to the common Old Testament figure, in which God is the bridegroom or husband to whom his people are wedded. See <a href='B:300 3'>Jer 3:0</a>; <a href='B:350 2:3'>Hos 2:3</a>; <a href='B:350 2:4'>Hos 2:4</a>; <a href='B:290 54:5'>Isa 54:5</a>; <a href='B:290 61:4'>Isa 61:4</a>; <a href='B:290 61:5'>Isa 61:5</a>. Also, <a href='B:470 12:39'>Mat 12:39</a>; <a href='B:540 11:2'>2Co 11:2</a>; <a href='B:730 19:7'>Rev 19:7</a>; <a href='B:730 21:9'>Rev 21:9</a>. Will be [&#946; &#959; &#965; &#955; &#951; &#952; &#951; &#949; &#953; &#957; &#945; &#953;]. More correctly, as Rev., would be. Lit., may have been minded to be.<p/>Is the enemy [&#954; &#945; &#952; &#953; &#963; &#964; &#945; &#964; &#945; &#953;]. Thereby constitutes himself. Rev., maketh himself. See on ch. <a href='B:660 3:6'>Jas 3:6</a>.


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Do ye think [&#948; &#959; &#954; &#949; &#953; &#964; &#949;]. See on ch. <a href='B:660 1:26'>Jas 1:26</a>.<p/>The scripture [&#951; &#947; &#961; &#945; &#966; &#951;]. See on <a href='B:480 12:10'>Mar 12:10</a>. Properly, a passage of scripture.<p/>In vain [&#954; &#949; &#957; &#969; &#962;]. Only here in New Testament.


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Resisteth. See on <a href='B:670 5:5'>1Pe 5:5</a>.<p/>Proud. See on <a href='B:480 7:22'>Mar 7:22</a>.<p/>Humble. See on <a href='B:470 7:29'>Mat 7:29</a>.


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Submit yourselves [&#965; &#960; &#959; &#964; &#945; &#947; &#951; &#964; &#949;]. Rev., be subject. The verb means to place or arrange under; as resist (ver. 6) is to array against. God sets himself in array against the proud; therefore, array yourselves under God, that ye may withstand the devil.


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Purify [&#945; &#947; &#957; &#953; &#963; &#945; &#964; &#949;]. One of the three instances in the New Testament in which the word is not used of ceremonial purification. The others are <a href='B:670 1:22'>1Pe 1:22</a>; <a href='B:690 3:3'>1Jn 3:3</a>.<p/>Double minded [&#948; &#953; &#968; &#965; &#967; &#959; &#953;]. Compare ch. 1 8.


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Be afflicted [&#964; &#945; &#955; &#945; &#953; &#960; &#969; &#961; &#951; &#963; &#945; &#964; &#949;]. Only here in New Testament. The kindred noun talaipwria, misery, occurs ch. 5 1.<p/>Mourn [&#960; &#949; &#957; &#952; &#951; &#963; &#945; &#964; &#949;]. Used of grief that is manifested. So mostly in New Testament, and very commonly joined, as here, with weep. So <a href='B:480 16:10'>Mar 16:10</a>; <a href='B:490 6:25'>Luk 6:25</a>, etc. In the next sentence occurs the kindred noun penqov mourning, into which laughter, also something manifest, is to be changed. Heaviness [&#954; &#945; &#964; &#951; &#966; &#949; &#953; &#945; &#957;]. Properly, a casting down of the eyes. Compare <a href='B:490 18:13'>Luk 18:13</a>. Only here in New Testament.


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There is one lawgiver [&#949; &#953; &#962; &#949; &#963; &#964; &#953; &#957; &#959; &#957; &#959; &#956; &#959; &#952; &#949; &#964; &#951; &#962;]. The A. V. fails to note the emphatic position of one. Better, Rev., one only is the lawgiver. Nomoqethv, lawgiver, only here in New Testament.<p/>But who art thou? [&#963; &#965; &#947; &#949; &#964; &#953; &#962; &#949; &#953;]. According to the Greek order : but thou, who art tho?


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Go to now [&#945; &#947; &#949; &#957; &#965; &#957;]. Go to is an obsolete phrase, though retained in Rev. It is a formula for calling attention : come now.<p/>Such a city [&#964; &#951; &#957; &#948; &#949; &#964; &#951; &#957; &#960; &#959; &#955; &#953; &#957;]. More accurately, as Rev., this city. Continue there a year [&#964; &#959; &#953; &#951; &#963; &#959; &#956; &#949; &#957; &#949; &#954; &#949; &#953; &#949; &#957; &#953; &#945; &#965; &#964; &#959; &#957;]. Lit., we will make a year. See, for the same form of expression, <a href='B:510 14:33'>Act 14:33</a>; <a href='B:510 18:23'>Act 18:23</a>; <a href='B:540 11:25'>2Co 11:25</a>. Better, as Rev., spend a year there. (Compare the A. V., <a href='B:510 18:23'>Act 18:23</a>, rightly retained by Rev.) The word poihsomen implies more than mere continuance; rather, a doing something with the year.<p/>And. The frequent use of the copulative gives a lively tone to the passage, expressive of the lightness and thoughtlessness of a careless spirit. Buy and sell [&#949; &#956; &#960; &#959; &#961; &#949; &#965; &#963; &#959; &#956; &#949; &#952; &#945;]. Rev., more concisely, trade. Only here and <a href='B:680 2:3'>2Pe 2:3</a>.


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Whereas ye know not [&#959; &#953; &#964; &#953; &#957; &#949; &#962; &#959; &#965; &#954; &#949; &#960; &#953; &#963; &#964; &#945; &#963; &#952; &#949;]. The pronoun marking a class, as being of those who know not.<p/>What shall be on the morrow [&#964; &#959; &#964; &#951; &#962; &#945; &#965; &#961; &#953; &#959; &#957;]. Lit., the thing of the morrow. The texts vary. Westcott and Hort read, Ye know not what your life shalt be on the morrow, for ye are a vapor : thus throwing out the question.<p/>What is your life ? [&#960; &#959; &#953; &#945;]. Lit., of what kind or nature.<p/>It is even a vapor [&#945; &#964; &#956; &#953; &#962; &#947; &#945; &#961; &#949; &#963; &#964; &#953; &#957;]. But all the best texts read ejste, ye are. So Rev., which, however, retains the question, what is your life ?<p/>Appeareth - vanisheth. Both participles, appearing, vanishing.<p/>And then [&#949; &#960; &#949; &#953; &#964; &#945; &#954; &#945; &#953;]. The kai placed after the adverb then is not copulative, but expresses that the vapor vanishes even as it appeared.


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For that ye ought to say [&#945; &#957; &#964; &#953; &#964; &#959; &#965; &#955; &#949; &#947; &#949; &#953; &#957; &#965; &#956; &#945; &#962;]. Ver. 14 was parenthetical, so that at this point the thought is taken up from ver 13 Ye who say we will go, etc. - for that ye ought to say. The rendering in margin of Rev. is simpler : instead of your saying.


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Ye rejoice [&#954; &#945; &#965; &#967; &#945; &#963; &#952; &#949;]. Rev., glory. See on ch. <a href='B:660 2:13'>Jas 2:13</a>.<p/>Boastings [&#945; &#955; &#945; &#950; &#959; &#957; &#949; &#953; &#945; &#953; &#962;]. Only here and <a href='B:690 2:16'>1Jn 2:16</a>. The kindred word ajlazwn a boaster, is derived from alh, a wandering or roaming; hence, primarily, a vagabond, a quack, a mountebank. From the empty boasts of such concerning the cures and wonders they could perform, the word passed into the sense of boaster. One may boast truthfully; but ajlazoneia, is false and swaggering boasting. Rev. renders vauntings, and rightly, since vaunt is from the Latin vanus, empty, and therefore expresses idle or vain boasting.


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Go to. See on ch. <a href='B:660 4:13'>Jas 4:13</a>.<p/>Weep and howl [&#954; &#955; &#945; &#965; &#963; &#945; &#964; &#949; &#959; &#955; &#959; &#955; &#965; &#950; &#959; &#957; &#964; &#949; &#962;]. Lit., weep, howling. The latter is a descriptive word, ol - ol - uz - o. Only here in New Testament, and denoting a more demonstrative and passionate expression of grief than weeping.<p/>Miseries [&#964; &#945; &#955; &#945; &#953; &#960; &#969; &#961; &#953; &#945; &#953; &#962;]. Only here and <a href='B:520 3:16'>Rom 3:16</a>. See on be afflicted, ch. 4 9.<p/>That shall come upon [&#949; &#960; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#945; &#953; &#962;]. Present participle. More correctly, as Rev., that are coming.


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Are corrupted [&#963; &#949; &#963; &#951; &#960; &#949; &#957;]. Only here in New Testament.<p/>Are moth - eaten [&#963; &#951; &#964; &#959; &#946; &#961; &#969; &#964; &#945; &#947; &#949; &#947; &#959; &#957; &#949; &#957;]. Lit., have become moth - eaten. Only here in New Testament, but compare skwlhkobrwtov, eaten of worms, <a href='B:510 12:23'>Act 12:23</a>; and see <a href='B:470 6:19'>Mat 6:19</a>; <a href='B:470 6:20'>Mat 6:20</a>.


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Is cankered [&#954; &#945; &#964; &#953; &#969; &#964; &#945; &#953;]. Only here in New Testament, from ijov, rust, as in the following sentence. Also poison, as ch. 3 8. The preposition kata indicates thoroughness, completely rusted.<p/>Flesh [&#964; &#945; &#962; &#963; &#945; &#961; &#954; &#945; &#962;]. The noun is plural : the fleshy parts of the body. So Sept. (<a href='B:120 9:36'>2Ki 9:36</a> ) : " the flesh [&#964; &#945; &#962; &#963; &#945; &#961; &#954; &#945; &#962;] of Jezebel. So <a href='B:730 19:18'>Rev 19:18</a>.


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Reaped down [&#945; &#956; &#951; &#963; &#945; &#957; &#964; &#969; &#957;]. Only here in New Testament. The primary meaning is to reap corn; also in classical Greek of mowing down in battle. The secondary, which some mistake for the primary sense, is to gather, as for harvest. Rev., mowed.<p/>Fields [&#967; &#969; &#961; &#945; &#962;]. The more general word, place, for ajgrov, the ordinary word for a field; though the usage is warranted by classical Greek, and occurs <a href='B:490 12:16'>Luk 12:16</a>; <a href='B:500 4:35'>Joh 4:35</a>, the only two instances besides this in the New Testament. It implies a larger tract than ajgrov, as is evident in all the New Testament passages cited. In two cases it refers to a rich man's estates; and in <a href='B:500 4:35'>Joh 4:35</a>, the Lord directs the attention of the disciples to a broad area or series of fields.<p/>Crieth [&#954; &#961; &#945; &#950; &#949; &#953;]. An inarticulate cry. Compare <a href='B:10 4:10'>Gen 4:10</a>.<p/>Lord of Sabaoth. Lord of hosts. The only instance in which the phrase is used by a New Testament writer. <a href='B:520 9:29'>Rom 9:29</a>, is quoted from <a href='B:290 1:9'>Isa 1:9</a>.


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Ye have lived in pleasure [&#949; &#964; &#961; &#965; &#966; &#951; &#963; &#945; &#964; &#949;]. Only here in New Testament. See on <a href='B:680 2:13'>2Pe 2:13</a>, on the kindred noun trufh, riot or revel. Rev., ye have lived delicately.<p/>Been wanton [&#949; &#963; &#960; &#945; &#964; &#945; &#955; &#951; &#963; &#945; &#964; &#949;]. Only here and <a href='B:610 5:6'>1Ti 5:6</a>.<p/>'Etrufhsate denotes dainty living : this word, luxurious or prodigal living. Rev., taken your pleasure, is colorless, and is no improvement on the A. V.<p/>As in a day of slaughter [&#969; &#962; &#949; &#957; &#951; &#956; &#949; &#961; &#945; &#963; &#966; &#945; &#947; &#951; &#962;]. All the best texts reject wJv, as. The meaning of the passage is disputed. Some find the key to it in the words last days (ver. 3). The phrase day of slaughter is used for a day of judgment, <a href='B:300 12:3'>Jer 12:3</a>; <a href='B:300 25:34'>Jer 25:34</a> (Sept.). According to this, the meaning is, the day of judgment, at the supposed near coming of Christ. Others explain that these men are like beasts, which, on the very day of their slaughter, gorge themselves in unconscious security.


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Be patient [&#956; &#945; &#954; &#961; &#959; &#952; &#965; &#956; &#951; &#963; &#945; &#964; &#949;]. From makrov, long, and qumov, soul or spirit but with the sense of strong passion, stronger even than ojrgh, anger, as is maintained by Schmidt (" Synonymik "), who describes qumov as a tumultuous welling of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Hence the restraint implied in, akroqumia is most correctly expressed by long - suffering, which is its usual rendering in the New Testament. It is a patient holding out under trial; a long - protracted restraint of the soul from yielding to passion, especially the passion of anger. In the New Testament the word and its cognates are sometimes rendered by patient or patience, which conceals the distinction from uJpomonh, uniformly rendered patience, and signifying persistent endurance, whether in action or suffering. As Trench observes, "uJpomonh is perseverantia and patientia both in one." Thus Bishop Ellicott : "The brave patience with which the Christian contends against the various hindrances, persecutions, and temptations that befall him in his conflict with the inward and outward world." 'Upomonh contains an element of manliness Thus Plato joins it with the adverb ajndrikwv, in a manly way, and contrasts it with ajnandrwv, unmanly, cowardly. roqumia is exercised toward persons; uJpomonh, toward things. The former is ascribed to God as an attribute (<a href='B:490 18:7'>Luk 18:7</a>; <a href='B:670 3:20'>1Pe 3:20</a>; <a href='B:680 3:9'>2Pe 3:9</a>; <a href='B:680 3:15'>2Pe 3:15</a> ), the latter never; for the God of patience (<a href='B:520 14:5'>Rom 14:5</a> ) is the God who imparts patience to his children. "There can be no resistance to God nor burden upon him, the Almighty, from things. Therefore uJpomonh cannot find place in him" (Trench). Rev. retains A. V., be patient. The thought links itself naturally with that in the preceding verse : the righteous doth not resist.<p/>Therefore. Since things are so. Referring to the condition of things described in the previous passage.<p/>Brethren. In contrast with the rich just addressed.<p/>Waiteth [&#949; &#954; &#948; &#949; &#967; &#949; &#964; &#945; &#953;]. With expectation. Compare <a href='B:470 13:30'>Mat 13:30</a>; <a href='B:480 4:27'>Mar 4:27</a>.<p/>The early and latter rain [&#965; &#949; &#964; &#959; &#957; &#960; &#961; &#969; &#953; &#956; &#959; &#945; &#954; &#945; &#953; &#959; &#968; &#953; &#956; &#959; &#957;]. Both adjectives only here in New Testament. 'Ueton, rain, is rejected by all the best texts. The early rain fell in October, November, and December, and extended into January and February. These rains do not come suddenly, but by degrees, so that the farmer can sow his wheat or barley. The rains are mostly from the west or southwest (<a href='B:490 12:54'>Luk 12:54</a> ), continuing two or three days at a time, and falling mostly in the night. Then the wind shifts to the north or east, and fine weather ensues (<a href='B:240 25:23'>Pro 25:23</a> ). The latter rains, which are much lighter, fall in March and April. Rain in harvest was regarded as a miracle (<a href='B:90 12:16-18'>1Sa 12:16-18</a> ). See Introduction, on James' local allusions.


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Grudge not [&#956; &#951; &#963; &#964; &#949; &#957; &#945; &#950; &#949; &#964; &#949;]. Better, as Rev., murmur not. The verb means to sigh or groan.<p/>Standeth before the doors. In the act of entering.


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Example [&#965; &#960; &#959; &#948; &#949; &#953; &#947; &#956; &#945;]. See on <a href='B:680 2:6'>2Pe 2:6</a>.<p/>Of suffering affliction [&#954; &#945; &#954; &#959; &#960; &#945; &#952; &#949; &#953; &#945; &#962;]. Only here in New Testament. The word does not mean the endurance of affliction, but affliction itself. Hence, Rev., rightly, suffering.<p/>The prophets. Compare <a href='B:470 5:12'>Mat 5:12</a>.


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Endure [&#965; &#960; &#959; &#956; &#949; &#957; &#959; &#957; &#964; &#945; &#962;]. Present participle. But the later texts read uJpomeinantav, the aorist participle, which endured; referring to the prophets in the past ages. So Rev. On endured and patience, see on ver. 7. The end of the Lord [&#964; &#959; &#964; &#949; &#955; &#959; &#962; &#954; &#965; &#961; &#953; &#959; &#965;]. A peculiar expression. The happy conclusion to which God brought Job's trials.<p/>Very pitiful and of tender mercy [&#960; &#959; &#955; &#965; &#963; &#960; &#955; &#945; &#947; &#967; &#957; &#959; &#962; &#954; &#945; &#953; &#959; &#953; &#954; &#964; &#953; &#961; &#956; &#969; &#957;]. The former adjective only here in New Testament; the latter here and <a href='B:490 6:36'>Luk 6:36</a>. Rev., full of pity and merciful. Polusplagcnov, is from poluv much, and splagcna the nobler entrails, used like our heart, as the seat of the emotions. Hence the term bowels in the A. V. (<a href='B:570 1:8'>Phi 1:8</a>; <a href='B:580 3:12'>Col 3:12</a>, etc.). Compare eusplagcnoi, tender - hearted, <a href='B:560 4:32'>Eph 4:32</a>. The distinction between this and oijktirmwn, merciful, seems to be that the former denotes the general quality of compassion, while the latter emphasizes the sympathy called out by special cases, being the feeling which is moved to pain at another's suffering.


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Any other oath. See the common formulas of swearing, <a href='B:470 5:35'>Mat 5:35</a>; <a href='B:470 5:36'>Mat 5:36</a>.


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Is afflicted [&#954; &#945; &#954; &#959; &#960; &#945; &#952; &#949; &#953;]. See on the kindred word kakopaqeia, suffering, ver. 10. Only here and <a href='B:620 2:3'>2Ti 2:3</a>; <a href='B:620 2:9'>2Ti 2:9</a>; <a href='B:620 4:5'>2Ti 4:5</a>.<p/>Let him sing psalms [&#968; &#945; &#955; &#955; &#949; &#964; &#969;]. The word means, primarily, to pluck or twitch. Hence of the sharp twang on a bowstring or harp - string, and so to play upon a stringed instrument. Our word psalm, derived from this, is, properly, a tune played upon a stringed instrument. The verb, however, is used in the New Testament of singing praise generally. See <a href='B:530 14:15'>1Co 14:15</a>; <a href='B:520 14:9'>Rom 14:9</a>.


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The sick [&#964; &#959; &#957; &#954; &#945; &#956; &#957; &#959; &#957; &#964; &#945;]. Rev. gives, better, the participial force, him that is sick. The word originally means to work. Hence, "him that is laboring under disease."<p/>And if he have committed sins [&#954; &#945; &#957; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#962; &#951; &#960; &#949; &#960; &#959; &#953; &#951; &#954; &#969; &#962;]. The Greek gives a shade of meaning which can hardly be transferred neatly into English, representing not merely the fact that the man has sinned, but his condition as a sinner. Literally the words read, if he be having committed sins; i e., in a state of having committed, and under the moral or physical consequences of transgression.<p/>They shall be forgiven [&#945; &#966; &#949; &#952; &#951; &#963; &#949; &#964; &#945; &#953;]. Better, Rev., "it shall be forgiven," supplying the commission as a subject. The verb means to send forth or discharge, and is the standard New Testament word for forgiving. Forgiveness [&#945; &#966; &#949; &#963; &#953; &#962;] is a putting or sending away of sins, with a consequent discharge of the sinner; thus differing from paresiv (<a href='B:520 3:25'>Rom 3:25</a> ), which a passing by of sin, a pretermission as distinguished from a remission. See, farther, on <a href='B:520 3:25'>Rom 3:25</a>.


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Confess [&#949; &#958; &#959; &#956; &#959; &#955; &#959; &#947; &#949; &#953; &#963; &#952; &#949;]. The preposition ejx, forth out, implies full, frank, open confession, and so in every case of its use in the New Testament. See on <a href='B:470 3:6'>Mat 3:6</a>.<p/>Faults [&#960; &#945; &#961; &#945; &#960; &#964; &#969; &#956; &#945; &#964; &#945;]. See on <a href='B:470 6:14'>Mat 6:14</a>.<p/>The effectual, fervent prayer of a righteous man availeth much [&#960; &#959; &#955; &#965; &#953; &#963; &#967; &#965; &#949; &#953; &#948; &#949; &#951; &#963; &#953; &#962; &#948; &#953; &#954; &#945; &#953; &#959; &#965; &#949; &#957; &#949; &#961; &#947; &#959; &#965; &#956; &#949; &#957; &#951;]. Lit., much availeth (ijscuei, is strong), the prayer of a righteous man working or operating. The rendering of the A. V., besides being unwarranted by the text, is almost a truism. An effectual prayer is a prayer that avails. The Rev. is at once more correct and more natural : The supplication of a righteous man availeth much in its working.


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A man [&#945; &#957; &#952; &#961; &#969; &#960; &#959; &#962;]. The generic word; human like ourselves, this thought being emphasized by the succeeding epithet of like passions. See the same expression, <a href='B:510 14:15'>Act 14:15</a>.<p/>Of like passions [&#959; &#956; &#959; &#953; &#959; &#960; &#945; &#952; &#951; &#962;]. Only here and <a href='B:510 14:15'>Act 14:15</a>. There is some danger of a misunderstanding of this rendering, from the limited and generally bad sense in which the word passions is popularly used. The meaning is rather of like nature and constitution. Rev. puts nature in margin, which would be better in the text.<p/>He prayed fervently [&#960; &#961; &#959; &#963; &#949; &#965; &#967; &#951; &#960; &#961; &#959; &#963; &#951; &#965; &#958; &#945; &#964; &#959;]. Lit., he prayed with prayer. See a similar mode of expression, <a href='B:10 2:17'>Gen 2:17</a> (Sept.), ye shall surely die [&#952; &#945; &#957; &#945; &#964; &#969; &#945; &#960; &#959; &#952; &#945; &#957; &#949; &#953; &#963; &#952; &#949;]; lit., ye shall die with death. Compare <a href='B:490 22:15'>Luk 22:15</a>; <a href='B:500 3:29'>Joh 3:29</a>; <a href='B:510 4:17'>Act 4:17</a>. The addition of the cognate noun gives intenseness to the verb.<p/>Hide - sins. A familiar Hebrew phrase. See <a href='B:230 32:1'>Psa 32:1</a>; <a href='B:230 85:2'>Psa 85:2</a>; <a href='B:240 10:12'>Pro 10:12</a>.


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Peter [&#960; &#949; &#964; &#961; &#959; &#962;]. See on <a href='B:470 16:18'>Mat 16:18</a>. As Paul in his letters does not call himself by his original name of Saul, so Peter calls himself, not Simon, but Peter, the name most significant and precious both to himself and to his readers, because bestowed by his Lord. In the opening of the second epistle he uses both names.<p/>An apostle. Of all the catholic epistles, Peter's alone puts forward his apostleship in the introduction. He is addressing churches with which he had no immediate connection, and which were distinctively Pauline. Hence he appeals to his apostleship in explanation of his writing to them, and as his warrant for taking Paul's place.<p/>To the strangers - elect (ver. 2, ejklektoiv parepidhmoiv). The Rev., properly, joins the two words, elect who are sojourners, instead of continuing elect with according to the foreknowledge, etc., as A. V.<p/>Elect. Regarding all whom he addressed as subjects of saving grace. The term corresponds to the Old - Testament title of Jehovah's people : <a href='B:290 65:9'>Isa 65:9</a>; <a href='B:290 65:15'>Isa 65:15</a>; <a href='B:290 65:22'>Isa 65:22</a>; <a href='B:230 105:43'>Psa 105:43</a>. Compare <a href='B:470 20:16'>Mat 20:16</a>; <a href='B:470 22:14'>Mat 22:14</a>; <a href='B:520 8:33'>Rom 8:33</a>.<p/>Sojourners [&#960; &#945; &#961; &#949; &#960; &#953; &#948; &#951; &#956; &#959; &#953; &#962;]. Persons sojourning for a brief season in a foreign country. Though applied primarily to Hebrews scattered throughout the world (<a href='B:10 23:4'>Gen 23:4</a>; <a href='B:230 39:12'>Psa 39:12</a> ), it has here a wider, spiritual sense, contemplating Christians as having their citizenship in heaven. Compare <a href='B:650 11:13'>Heb 11:13</a>. The preposition para, in composition, implies a sense of transitoriness, as of one who passes by to something beyond.<p/>Scattered [&#948; &#953; &#945; &#963; &#960; &#959; &#961; &#945; &#962;]. Lit., of the dispersion; from diaspeirw, to scatter or spread abroad; speirw meaning, originally, to sow. The term was a familiar one for the whole body of Jews outside the Holy Land, scattered among the heathen.


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According to [&#954; &#945; &#964; &#945;]. In virtue of; in accordance with.<p/>Foreknowledge [&#960; &#961; &#959; &#947; &#957; &#969; &#963; &#953; &#957;]. Only here and <a href='B:510 2:23'>Act 2:23</a>, in Peter's sermon at Pentecost. He is distinguishing there between foreknowledge and determinate counsel.<p/>The Father. Implying that the relation contemplated by the divine foreknowledge is a new relation of sonship.<p/>In sanctification [&#949; &#957; &#945; &#947; &#953; &#945; &#963; &#956; &#969;]. Compare <a href='B:600 2:13'>2Th 2:13</a>. The spiritual state in which the being elected to salvation is realized. The word is peculiarly Pauline, occurring eight times in Paul's epistles, and besides only here and <a href='B:650 12:14'>Heb 12:14</a>.<p/>Unto obedience [&#949; &#953; &#962;]. Note the three prepositions : according to [&#954; &#945; &#964; &#945;] the foreknowledge; in [&#949; &#957;] sanctification; unto [&#949; &#953; &#962;] obedience. The ground, sphere, and end of spiritual sanctification.<p/>Sprinkling [&#961; &#945; &#957; &#964; &#953; &#963; &#956; &#959; &#957;]. Here in a passive sense - the being sprinkled. Properly, the ritualistic act of sprinkling blood or water. See <a href='B:40 19:19'>Num 19:19</a>; <a href='B:40 19:21'>Num 19:21</a>. Compare <a href='B:650 9:13'>Heb 9:13</a>; <a href='B:650 12:24'>Heb 12:24</a>; <a href='B:40 19:9'>Num 19:9</a>; <a href='B:40 19:13'>Num 19:13</a>, where the water in which were the ashes of the red heifer is called udwr rJantismou, water of sprinkling (Septuagint), which the A. V. and Rev. Old Testament render water of separation. The word and its kindred verb occur only in Hebrews and Peter.<p/>Jesus Christ. The foreknowledge of the Father, the sanctification of the Spirit, the obedience and sprinkling of the blood of Jesus Christ the Son. The Father foreknowing, the Son atoning, the Spirit applying the Son's work in sanctifying. "The mystery of the Trinity and the economy of our salvation are intimated in this verse" (Bengel).<p/>Grace and peace [&#967; &#945; &#961; &#953; &#962; - &#949; &#953; &#961; &#951; &#957; &#951;]. Pauline terms. See <a href='B:520 1:7'>Rom 1:7</a>. The salutation is peculiar by the addition of be multiplied, which occurs <a href='B:680 1:2'>2Pe 1:2</a>; <a href='B:720 1:2'>Jud 1:2</a>, and nowhere else in the salutations of the epistles. It is found, however, in the Septuagint, <a href='B:340 4:1'>Dan 4:1</a> (LXX 3 31), and <a href='B:340 6:25'>Dan 6:25</a>. Professor Salmond observes : "If the Babylon from which Peter writes can be taken to be the literal Babylon (see on 5 13), it might be interesting to recall the epistles introduced by salutations so similar to Peter's, which were written from the same capital by two kings, Nebuchadnezzar and Darius, of two great dynasties, and addressed to all their provinces."


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Blessed [&#949; &#965; &#955; &#959; &#947; &#951; &#964; &#959; &#962;]. eu, well, logov, a word. Well - spoken - of; praised; honored. Used in the New Testament of God only. The kindred verb is applied to human beings, as to Mary (<a href='B:490 1:28'>Luk 1:28</a> ) : "Blessed [&#949; &#965; &#955; &#959; &#947; &#951; &#956; &#949; &#957; &#951;] art thou." Compare the different word for blessed in <a href='B:470 5:3'>Mat 5:3</a>, etc. [&#956; &#945; &#954; &#945; &#961; &#953; &#959; &#953;], and see notes there. The style of this doxological phrase is Pauline. Compare <a href='B:540 1:3'>2Co 1:3</a>; <a href='B:560 1:3'>Eph 1:3</a>. Hath begotten us again [&#945; &#957; &#945; &#947; &#949; &#957; &#957; &#951; &#963; &#945; &#962; &#951; &#956; &#945; &#962;]. The verb is used by Peter only, and by him only here and ver. 23. It is in the aorist tense, and should be rendered, as Rev., begat; because regeneration is regarded as a definite historical act accomplished once for all, or possibly because Peter regards the historical act of Christ's resurrection as virtually effecting the regeneration. The latter sentiment would be Pauline, since Paul is wont to speak of Christians as dying and rising with Christ. <a href='B:520 7:4'>Rom 7:4</a>; <a href='B:520 6:8-11'>Rom 6:8-11</a>. Lively [&#950; &#969; &#963; &#945; &#957;]. Better, as Rev., literally rendering the participle, living : a favorite word with Peter. See <a href='B:670 1:23'>1Pe 1:23</a>; <a href='B:670 2:4'>1Pe 2:4</a>; <a href='B:670 2:5'>1Pe 2:5</a>; <a href='B:670 2:24'>1Pe 2:24</a>; <a href='B:670 4:5'>1Pe 4:5</a>; <a href='B:670 4:6'>1Pe 4:6</a>; and compare <a href='B:510 9:41'>Act 9:41</a>, where Peter is the prominent actor; and <a href='B:510 10:42'>Act 10:42</a>, where he is the speaker.<p/>Hope [&#949; &#955; &#960; &#953; &#948; &#945;]. Peter is fond of this word also (see <a href='B:670 1:13'>1Pe 1:13</a>; <a href='B:670 1:21'>1Pe 1:21</a>; <a href='B:670 3:5'>1Pe 3:5</a>; <a href='B:670 3:15'>1Pe 3:15</a> ), which, in classical Greek, has the general signification of expectancy, relating to evil as well as to good. Thus Plato speaks of living in evil hope (" Republic, " 1, 330); i e., in the apprehension of evil; and Thucydides, of the hope of evils to come; i e., the expectation or apprehension. In the New Testament the word always relates to a future good.


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An inheritance [&#954; &#955; &#951; &#961; &#959; &#957; &#959; &#956; &#953; &#945; &#957;]. A Pauline word, from klhrov, a lot, and nemomai, to distribute among themselves. Hence an inheritance is originally a portion which one receives by lot in a general distribution. In the New Testament the idea of chance attaching to the lot is eliminated. It is the portion or heritage which one receives by virtue of birth or by special gift. So of the vineyard seized by the wicked husbandmen : "Let us seize on his inheritance" (<a href='B:470 21:38'>Mat 21:38</a> ); of Abraham in Canaan : "God gave him none inheritance" (<a href='B:510 7:5'>Act 7:5</a> ); "an eternal inheritance" (<a href='B:650 9:15'>Heb 9:15</a> ).<p/>Incorruptible, undefiled, and that fadeth not away. Note Peter's characteristic multiplication of epithets. Incorruptible [&#945; &#966; &#952; &#945; &#961; &#964; &#959; &#957;]. From aj, not, and fqeirw, to destroy or corrupt. Undefiled [&#945; &#956; &#953; &#945; &#957; &#964; &#959; &#957;]. From aj, not, and miainw to defile, though the verb means especially to defile by staining, as with color; while molunw, also translated defile (<a href='B:530 8:7'>1Co 8:7</a> ), is to besmirch, as with mire. We might render unstained, though the word is not used with any conscious reference to its etymology. That fadeth not away [&#945; &#956; &#945; &#961; &#945; &#957; &#964; &#959; &#957;]. Used by Peter only, and but once. From aj, not, and marainomai, to wither. The loveliness of the heavenly inheritance is described as exempt from the blight which attaches to earthly bloom. As between afqarton, incorruptible, and ajmaranton, unwithering, the former emphasizes the indestructibility of substance, and the latter of grace and beauty. The latter adjective appears in the familiar botanical name amaranth. It will be observed that all of these three epithets are compounded with the negative particle aj, not. Archbishop Trench aptly remarks that "it is a remarkable testimony to the reign of sin, and therefore of imperfection, of decay, of death throughout this whole fallen world, that as often as we desire to set forth the glory, purity, and perfection of that other, higher world toward which we strive, we are almost inevitably compelled to do this by the aid of negatives; by the denying to that higher order of things the leading features and characteristics of this." Compare <a href='B:730 21:1'>Rev 21:1</a>; <a href='B:730 21:4'>Rev 21:4</a>; <a href='B:730 21:22'>Rev 21:22</a>; <a href='B:730 21:23'>Rev 21:23</a>; <a href='B:730 21:27'>Rev 21:27</a>; <a href='B:730 22:3'>Rev 22:3</a>; <a href='B:730 22:5'>Rev 22:5</a>. Reserved [&#964; &#949; &#964; &#951; &#961; &#951; &#956; &#949; &#957; &#951; &#957;]. Lit., which has been reserved, a perfect participle, indicating the inheritance as one reserved through God's care for his own from the beginning down to the present. Laid up and kept is the idea. The verb signifies keeping as the result of guarding. Thus in <a href='B:500 17:11'>Joh 17:11</a>, Christ says, "keep [&#964; &#951; &#961; &#963; &#959; &#957;] those whom thou hast given me;" in ver. 12, "I kept them" [&#949; &#964; &#951; &#961; &#959; &#965; &#957;]; i e., preserved by guarding them. "Those whom thou gavest me I guarded [&#949; &#966; &#965; &#955; &#945; &#958; &#945;]." So Rev., which preserves the distinction. Similarly, <a href='B:500 14:15'>Joh 14:15</a>, "keep [&#964; &#951; &#961; &#951; &#963; &#945; &#964; &#949;] my commandments;" preserve them unbroken by careful watching. So Peter was delivered to the soldiers to guard him [&#966; &#965; &#955; &#945; &#963; &#963; &#949; &#953; &#957;], but he was kept [&#949; &#964; &#951; &#961; &#949; &#953; &#964; &#959;] in prison (<a href='B:510 12:4'>Act 12:4</a>; <a href='B:510 12:51'>Act 12:51</a> ). Compare <a href='B:580 1:5'>Col 1:5</a>, where a different word is used : ajpokeimenhn, lit., laid away.<p/>For you [&#949; &#953; &#962;]. The use of this preposition, instead of the simpler dative, is graphic : with reference to you; with you as its direct object.


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Kept [&#966; &#961; &#959; &#965; &#961; &#959; &#965; &#956; &#949; &#957; &#959; &#965; &#962;]. A military term. Lit., garrisoned. Rev., guarded. Compare <a href='B:540 11:32'>2Co 11:32</a>, and the beautiful metaphorical use of the word at <a href='B:570 4:7'>Phi 4:7</a>, "shall guard your hearts." The present participle indicates something in progress, a continuous process of protection. Hence, lit., who are being guarded. "The inheritance is kept; the heirs are guarded" (Bengel).<p/>By [&#949; &#957;] the power; through [&#948; &#953; &#945;] faith; unto [&#949; &#953; &#962;] salvation. By, indicating the efficient cause; through, the secondary agency; unto, the result.<p/>Salvation. Note the frequent occurrence of this word, vv. 9, 10. Ready [&#949; &#964; &#959; &#953; &#956; &#951; &#957;]. Stronger than about to be, or destined to be, implying a state of waiting or preparedness, and thus harmonizing with reserved.


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Ye greatly rejoice [&#945; &#947; &#945; &#955; &#955; &#953; &#945; &#963; &#952; &#949;]. The word is always employed in the New Testament for great or lively joy. See <a href='B:470 5:12'>Mat 5:12</a>; <a href='B:490 1:47'>Luk 1:47</a>; <a href='B:490 10:21'>Luk 10:21</a>.<p/>For a season [&#959; &#955; &#953; &#947; &#959; &#957;]. More literally and correctly, as Rev., for a little while. Compare ch. 5 10. The word is used nowhere else in the New Testament in this sense.<p/>In heaviness [&#955; &#965; &#960; &#951; &#952; &#949; &#957; &#964; &#949; &#962;]. Lit., having been grieved. Rev., ye have been put to grief.<p/>Through [&#949; &#957;]. But Rev., better, in; the preposition not being instrumental, but indicating the sphere or environment in which the grief operates.<p/>Manifold [&#960; &#959; &#953; &#954; &#953; &#955; &#959; &#953; &#962;]. Literally the word means variegated. It is used to describe the skin of a leopard, the different - colored veinings of marble, or an embroidered robe; and thence passes into the meaning of changeful, diversified, applied to the changing months or the variations of a strain of music. Peter employs it again, ch. 4 10, of the grace of God, and James of temptations, as here (i. 2). Compare polupoikilov, manifold, in <a href='B:560 3:10'>Eph 3:10</a>, applied to the wisdom of God. The word gives a vivid picture of the diversity of the trials, emphasizing this idea rather than that of their number, which is left to be inferred.<p/>Temptations [&#960; &#949; &#953; &#961; &#945; &#963; &#956; &#959; &#953; &#962;]. Better, trials, as in margin of Rev., since the word includes more than direct solicitation to evil. It embraces all that goes to furnish a test of character. Compare <a href='B:660 1:2'>Jas 1:2</a>.


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Trial [&#948; &#959; &#954; &#953; &#956; &#953; &#959; &#957;]. Only here and <a href='B:660 1:3'>Jas 1:3</a>. Rev., proof. The word means a test. As the means of proof, however, is not only the touchstone itself, but the trace of the metal left upon it, the sense here is the result of the contact of faith with trial, and hence the verification of faith. The expression is equivalent to your approved faith. Compare <a href='B:520 2:7'>Rom 2:7</a>; <a href='B:520 2:10'>Rom 2:10</a>. Than of gold. Omit the of, and read than gold. The comparison is between the approved faith and the gold; not between the faith and the proof of the gold.<p/>Though it be tried [&#948; &#959; &#954; &#953; &#956; &#945; &#950; &#959; &#956; &#949; &#957; &#959; &#965;]. Kindred with dokimion, proof, and better rendered by Rev., proved. The verb is used in classical Greek of assaying or testing metals, and means, generally, to approve or sanction upon test. It is radically akin to decesqai, to receive, and hence implies a proof with a view to determine whether a thing be worthy to be received. Compare <a href='B:530 3:13'>1Co 3:13</a>; <a href='B:550 6:4'>Gal 6:4</a>; <a href='B:690 4:1'>1Jn 4:1</a>. It thus differs from peirazein, to try or tempt (see on peirasmoiv, ver. 6), in that that verb indicates simply a putting to proof to discover what good or evil is in a person; and from the fact that such scrutiny so often develops the existence any energy of evil, the word acquired a predominant sense of putting to the proof with the design or hope of breaking down the subject under the proof - in other words, of temptation in the ordinary sense. Hence Satan is called oJ peirazwn, the tempter, <a href='B:470 4:3'>Mat 4:3</a>; <a href='B:590 3:5'>1Th 3:5</a>. See on <a href='B:470 6:13'>Mat 6:13</a>. Archbishop Trench observes that "dokimazein could not be used of Satan, since he never proves that he may approve, nor tests that he may accept."<p/>Might be found [&#949; &#965; &#961; &#949; &#952; &#951;]. In accord with the preceding expressions, and indicating discovery as the result of scrutiny.<p/>Praise and glory and honor. Such is the order of the best texts, and so. Rev. Glory and honor often occur together in the New Testament, as <a href='B:520 2:7'>Rom 2:7</a>; <a href='B:520 2:10'>Rom 2:10</a>; <a href='B:610 1:17'>1Ti 1:17</a>. Only here with praise. Compare spirit of glory, ch. 4 14.


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Full of glory [&#948; &#949; &#948; &#959; &#958; &#945; &#963; &#956; &#949; &#957; &#951;]. Lit., glorified, as Rev., in margin. Receiving [&#954; &#959; &#956; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#953;]. The verb originally means to take care of or provide for; thence to receive hospitably or entertain; to bring home with a view to entertaining or taking care of. Hence, to carry away so as to preserve, to save, rescue, and so to carry away as a prize or booty. Generally, to receive or acquire. Paul uses it of receiving the awards of judgment (<a href='B:540 5:10'>2Co 5:10</a>; <a href='B:560 6:8'>Eph 6:8</a>; <a href='B:580 3:25'>Col 3:25</a> ). In Heb. it is used of receiving the promise (<a href='B:650 10:36'>Heb 10:36</a>; <a href='B:650 11:39'>Heb 11:39</a> ), and of Abraham receiving back Isaac (xi. 19). Peter uses it thrice, and in each case of receiving the rewards of righteousness or of iniquity. See ch. <a href='B:670 5:4'>1Pe 5:4</a>; <a href='B:680 2:13'>2Pe 2:13</a>.


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Have inquired and searched diligently [&#949; &#958; &#949; &#950; &#951; &#964; &#951; &#963; &#945; &#957; - &#949; &#958; &#951; &#961; &#949; &#965; &#957; &#951; &#963; &#945; &#957;]. Rev., properly, renders the aorists sought and searched diligently. The ejx in composition has the force of out, searched out, and is rendered by diligently.<p/>Sought. Used of Esau's seeking carefully for a place of repentance, in <a href='B:650 12:17'>Heb 12:17</a>.<p/>Searched. Used nowhere else in the New Testament. Compare Septuagint, <a href='B:90 23:23'>1Sa 23:23</a>, of Saul's searching out David.


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Did signify [&#949; &#948; &#951; &#955; &#959; &#965;]. Imperfect tense : better, was declaring, all along through the prophetic age, in successive prophets. See the same verb in <a href='B:530 3:13'>1Co 3:13</a>; <a href='B:680 1:14'>2Pe 1:14</a>.<p/>When it testified beforehand [&#960; &#961; &#959; &#956; &#945; &#961; &#964; &#965; &#961; &#959; &#956; &#949; &#957; &#959; &#957;]. Only here in New Testament.<p/>Of Christ [&#949; &#953; &#962; &#967; &#961; &#953; &#963; &#964; &#959; &#957;]. Lit., unto Christ. So Rev., in margin. The sufferings destined for Christ, as in ver. 10 he speaks of the grace, eijv uJmav, unto you; i e., destined to come unto you. Peter was especially concerned to show that the sufferings of Christ were in fulfilment of prophecy, because it was a subject of dispute with the Jews whether the Christ was to suffer (<a href='B:510 3:18'>Act 3:18</a>; <a href='B:510 26:22'>Act 26:22</a>; <a href='B:510 26:23'>Act 26:23</a> ).<p/>The glory [&#964; &#945; &#962; &#948; &#959; &#958; &#945; &#962;]. Rev., correctly, the glories. The plural is used to indicate the successive steps of his glorification; the glory of his resurrection and ascension, of the last judgment, and of the kingdom of heaven.


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Did minister [&#948; &#953; &#951; &#954; &#959; &#957; &#959; &#965; &#957;]. Imperfect tense, were ministering. See on <a href='B:480 9:35'>Mar 9:35</a>. The term is applicable to any kind of service, official or not. Compare <a href='B:540 3:3'>2Co 3:3</a>.<p/>Desire (ejpiqumousin). The word commonly denotes intense desire. It is used by Christ in expressing his wish to eat the passover (<a href='B:490 22:15'>Luk 22:15</a> ); of the prodigal's desire to satisfy his hunger with the husks (<a href='B:490 14:16'>Luk 14:16</a> ); and of the flesh lusting against the spirit (<a href='B:550 5:17'>Gal 5:17</a> ). To look into [&#960; &#945; &#961; &#945; &#954; &#965; &#968; &#945; &#953;]. A very graphic word, meaning to stoop sideways [&#960; &#945; &#961; &#945;]. Used by Aristophanes to picture the attitude of a bad harp - player. Here it portrays one stooping and stretching the neck to gaze on some wonderful sight. It occurs in <a href='B:660 1:25'>Jas 1:25</a>, describing him who looks into the perfect law of liberty as into a mirror; and in <a href='B:490 24:12'>Luk 24:12</a>; <a href='B:500 20:5'>Joh 20:5</a>; <a href='B:500 20:11'>Joh 20:11</a>, of Peter and John and Mary stooping and looking into the empty tomb. Possibly the memory of this incident unconsciously suggested the word to Peter. The phrase illustrates Peter's habitual emphasis upon the testimony of sight (see Introduction). Bengel acutely notes the hint in para, beside, that the angels contemplate the work of salvation from without, as spectators and not as participants. Compare <a href='B:650 2:16'>Heb 2:16</a>; <a href='B:560 3:10'>Eph 3:10</a>.


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Gird up [&#945; &#957; &#945; &#950; &#969; &#963; &#945; &#956; &#949; &#957; &#959; &#953;]. Lit., having girded up. Used here only. The metaphor is suggested by the girding up of the loose eastern robes preparatory to running or other exertion. Perhaps recalling the words of Christ, <a href='B:490 12:35'>Luk 12:35</a>. Christ's call is a call to active service. There is a fitness in the figure as addressed to sojourners and pilgrims (ch. <a href='B:670 1:1'>1Pe 1:1</a>; <a href='B:670 2:11'>1Pe 2:11</a> ), who must be always ready to move.<p/>Mind [&#948; &#953; &#945; &#957; &#959; &#953; &#945; &#962;]. See on <a href='B:480 12:30'>Mar 12:30</a>.<p/>Be sober [&#957; &#951; &#966; &#959; &#957; &#964; &#949; &#962;]. Lit., being sober. Primarily, in a physical sense, as opposed to excess in drink, but passing into the general sense of self - control and equanimity.<p/>Hope to the end [&#964; &#949; &#955; &#949; &#953; &#969; &#962; &#949; &#955; &#960; &#953; &#963; &#945; &#964; &#949;]. Better, as Rev., set your hope perfectly : wholly and unchangeably; without doubt or despondency. That is to be brought [&#964; &#951; &#957; &#966; &#949; &#961; &#959; &#956; &#949; &#957; &#951; &#957;]. Lit., which is being brought, as Rev., in margin. The object of hope is already on the way.


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Obedient children [&#964; &#949; &#954; &#957; &#945; &#965; &#960; &#945; &#954; &#959; &#951; &#962;]. Literally, and more correctly, as Rev., children of obedience. See on <a href='B:480 3:17'>Mar 3:17</a>. The Christian is represented as related to the motive principle of his life as a child to a parent.<p/>Fashioning yourselves [&#963; &#965; &#963; &#967; &#951; &#956; &#945; &#964; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#953;]. See on <a href='B:470 17:2'>Mat 17:2</a>; and compare <a href='B:520 12:2'>Rom 12:2</a>, the only other passage where the word occurs. As schma is the outward, changeable fashion, as contrasted with what is intrinsic, the word really carries a warning against conformity to something changeful, and therefore illusory.


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As he which hath called you is holy [&#954; &#945; &#964; &#945; &#964; &#959; &#957; &#954; &#945; &#955; &#949; &#963; &#945; &#957; &#964; &#945; &#965; &#956; &#945; &#962; &#945; &#947; &#953; &#959; &#957;]. As of the A. V. is according to, or after the pattern of; and holy is to be taken as a personal name; the which hath called being added for definition, and in order to strengthen the exhortation. Render, therefore, after the pattern of the Holy One who called you. So, nearly, Rev., in margin. A similar construction occurs <a href='B:680 2:1'>2Pe 2:1</a> : the Lord that bought them.<p/>Conversation [&#945; &#957; &#945; &#963; &#964; &#961; &#959; &#966; &#951;]. A favorite word with Peter; used eight times in the two epistles. From ajna, up, and strefw, to turn. The process of development in the meaning of the word is interesting.<p/>1. A turning upside down.<p/>2. A turning about or wheeling.<p/>3. Turning about in a place, going back and forth there about one's business; and so,<p/>4. one's mode of life or conduct.<p/>This is precisely the idea in the word conversation (Lat., conversare, to turn around) which was used when the A. V. was made, as the common term for general deportment or behavior, and was, therefore, a correct rendering of ajnastrofh. So Latimer (" Sermons ") : "We are not bound to follow the conversations or doings of the saints." And Shakspeare, 2 Hen 4, 5, 5<p/>"But all are banished till their conversation Appear more wise and modest to the world."<p/>Our later limitation of the meaning to the interchange of talk makes it expedient to change the rendering, as Rev., to manner of living.


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If ye call on the Father - judgeth. More correctly, Rev., If ye call on him as Father; the point being that God is to be invoked, not only as Father, but as Judge.<p/>Without respect of persons [&#945; &#960; &#961; &#959; &#963; &#969; &#960; &#959; &#955; &#951; &#956; &#960; &#964; &#969; &#962;]. Here only. Peter, however, uses proswpolhmpthv, a respecter of persons, <a href='B:510 10:34'>Act 10:34</a>, which whole passage should be compared with this. Paul and James also use the kindred word swpolhmyia, respect of persons. See <a href='B:520 2:11'>Rom 2:11</a>; <a href='B:660 2:1'>Jas 2:1</a>. James has the verb proswpolhmptew, to have respect of persons. The constituents of the compound word, proswpon, the countenance, and lambanw, to receive, are found in <a href='B:550 2:6'>Gal 2:6</a>; and the word is the Old - Testament formula to accept or to raise the face of another; opposed to making the countenance fall (<a href='B:220 29:24'>Job 29:24</a>; <a href='B:10 4:5'>Gen 4:5</a> ). Hence, to receive kindly, or look favorably upon one (<a href='B:10 19:21'>Gen 19:21</a>; <a href='B:10 32:20'>Gen 32:20</a>, etc.). In the Old Testament it is, as Bishop Lightfoot observes, "a neutral expression involving no subsidiary notion of partiality, and is much oftener found in a good than in a bad sense. When it becomes an independent Greek phrase, however, the bad sense attaches to it, owing to the secondary meaning of proswpon, a mask; so that proswpon lambanein signifies to regard the external circumstances of a man, his rank, wealth, etc., as opposed to his real, intrinsic character." Sojourning [&#960; &#945; &#961; &#959; &#953; &#954; &#953; &#945; &#962;]. Compare sojourners, ver. 1.


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Ye were redeemed [&#949; &#955; &#965; &#964; &#961; &#969; &#952; &#951; &#964; &#949;]. The verb occurs only in two other passages, <a href='B:490 24:21'>Luk 24:21</a>; <a href='B:630 2:14'>Tit 2:14</a>. It carries the idea of a ransom - price (lutron, from luw, to loose).<p/>With silver or gold [&#945; &#961; &#947; &#965; &#961; &#953; &#969; &#951; &#967; &#961; &#965; &#963; &#953; &#969;]. Lit., with silver or gold money; the words meaning, respectively, a small coin of silver or of gold. Conversation. Rev., manner of life. See on ver. 15.<p/>Received by tradition from your fathers [&#960; &#945; &#964; &#961; &#959; &#960; &#945; &#961; &#945; &#948; &#959; &#964; &#959; &#965;]. A clumsy translation; improved by Rev., handed down from your fathers. The word is peculiar to Peter.


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But with the precious blood of Christ. The word Cristou, of Christ, stands at the end of the sentence, and is emphatic. Render, as Rev., with precious blood as of a lamb, etc., even the blood of Christ. Lamb. Peculiarly appropriate from Peter. See <a href='B:500 1:35-42'>Joh 1:35-42</a>. The reference is to a sacrificial lamb.<p/>Without blemish [&#945; &#956; &#969; &#956; &#959; &#965;]. Representing the Old - Testament phrase for absence of physical defect (<a href='B:20 12:5'>Exo 12:5</a>; <a href='B:30 22:20'>Lev 22:20</a>. Compare <a href='B:650 9:14'>Heb 9:14</a> ).<p/>Without spot [&#945; &#963; &#960; &#953; &#955; &#959; &#965;]. Compare <a href='B:610 6:14'>1Ti 6:14</a>; <a href='B:660 1:27'>Jas 1:27</a>; <a href='B:680 3:14'>2Pe 3:14</a>. In each case in a moral sense.


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Foreordained [&#960; &#961; &#959; &#949; &#947; &#957; &#969; &#963; &#956; &#949; &#957; &#959; &#965;]. Lit., and better, foreknown, as Rev. Manifested [&#966; &#945; &#957; &#949; &#961; &#969; &#952; &#949; &#957; &#964; &#959; &#962;]. Observe the difference in tense.<p/>Foreknown is the perfect participle, has been known from all eternity down to the present : "in reference to the place held and continuing to be held by Christ in the divine mind" (Salmond). Manifested is the aorist participle, pointing to a definite act at a given time.<p/>In these last times [&#949; &#960; &#949; &#963; &#967; &#945; &#964; &#959; &#965; &#964; &#969; &#957; &#967; &#961; &#959; &#957; &#969; &#957;]. Lit., as Rev., at the end of the times.


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Which raised. Compare <a href='B:520 4:24'>Rom 4:24</a>.<p/>That your faith and hope might be in God. Some render, that your faith should also be toward God.


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Purified [&#951; &#947; &#957; &#953; &#954; &#959; &#964; &#949; &#962;]. The Septuagint translation of the Old - Testament technical term for the purification of the people and priests (<a href='B:60 3:5'>Jos 3:5</a>; <a href='B:130 14:12'>1Ch 14:12</a>; <a href='B:90 16:5'>1Sa 16:5</a> ). Also, of the separation from wine and strong drink by the Nazarite (<a href='B:40 6:2-6'>Num 6:2-6</a> ). In this ceremonial sense, <a href='B:500 11:55'>Joh 11:55</a>; <a href='B:510 21:24'>Act 21:24</a>; <a href='B:510 21:26'>Act 21:26</a>; <a href='B:510 24:18'>Act 24:18</a>. In the moral sense, as here, <a href='B:660 4:8'>Jas 4:8</a>; <a href='B:690 3:3'>1Jn 3:3</a>. Compare kaqarisav, purifying, <a href='B:510 14:9'>Act 14:9</a>.<p/>Obeying [&#965; &#960; &#945; &#954; &#959; &#951;]. Rev., obedience. A peculiarly New Testament term unknown in classical Greek. In the Septuagint only <a href='B:100 22:36'>2Sa 22:36</a>; rendered in A. V. gentleness. Rev., condescension, in margin.<p/>Unfeigned [&#945; &#957; &#965; &#960; &#959; &#954; &#961; &#953; &#964; &#959; &#957;]. 'A, not, uJpokrithv, actor. The latter word is from uJpokrinesqai, to answer on the stage, and hence to play a part or to act. A hypocrite is, therefore, an actor.<p/>With a pure heart [&#949; &#954; &#954; &#945; &#952; &#945; &#961; &#945; &#962; &#954; &#945; &#961; &#948; &#953; &#945; &#962;]. The best texts reject kaqarav, pure. Render, therefore, as Rev., from the heart.<p/>Fervently [&#949; &#954; &#964; &#949; &#957; &#969; &#962;]. Used by Peter only, and only in this passage. He uses the kindred adjective ejktenhv, without ceasing, in <a href='B:510 12:5'>Act 12:5</a>, where the narrative probably came from him, and also at ch. 4 8; "fervent charity." The words are compounded with the verb teinw, to stretch, and signify intense strain; feeling on the rack.


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Being born again [&#945; &#957; &#945; &#947; &#949; &#947; &#949; &#957; &#957; &#951; &#956; &#949; &#957; &#959; &#953;]. Rev., having been begotten again. Compare <a href='B:660 1:18'>Jas 1:18</a>.<p/>Of [&#949; &#954;] seed - by [&#948; &#953; &#945;] the word. Note the difference in the prepositions; the former denoting the origin or source of life, the latter the medium through which it imparts itself to the nature.<p/>Word of God [&#955; &#959; &#947; &#959; &#965; &#952; &#949; &#959; &#965;]. The gospel of Christ. Compare ver. 25, and Peter's words, <a href='B:510 10:36'>Act 10:36</a>. Also, <a href='B:560 1:13'>Eph 1:13</a>; <a href='B:580 1:5'>Col 1:5</a>; <a href='B:660 1:18'>Jas 1:18</a>. Not the personal Word, as the term is employed by John. Nevertheless, the connection and relation of the personal with the revealed word is distinctly recognized. "In the New Testament we trace a gradual ascent from (a) the concrete message as conveyed to man by personal agency through (b) the Word, the revelation of God to man which the message embodies, forming, as it were, its life and soul, to (c) THE WORD, who, being God, not only reveals but imparts himself to us, and is formed in us thereby" (Scott, on <a href='B:660 1:18'>Jas 1:18</a>, " Speaker's Commentary ").<p/>Seed [&#963; &#960; &#959; &#961; &#945; &#962;]. Nowhere else in the New Testament. Primarily, the sowing of seed.


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Of man. Following the reading ajnqrwpou, in the Septuagint, <a href='B:290 40:6'>Isa 40:6</a>, which Peter quotes here. But the best texts read aujthv, of it, or, as Rev., thereof.<p/>Withereth [&#949; &#958; &#951; &#961; &#945; &#957; &#952; &#951;]. Literally, the writer puts it as in a narrative of some quick and startling event, by the use of the aorist tense : withered was the grass. Similarly, the flower fell [&#949; &#958; &#949; &#960; &#949; &#963; &#949; &#957;]. Lit., fell off, the force of ejk.


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Word of the Lord [&#961; &#951; &#956; &#945; &#954; &#965; &#961; &#953; &#959; &#965;]. Compare ver. 23, and note that rJhma is used for word, instead of logov; and Kuriov, Lord, instead of Qeov, God, which is the reading of the Hebrew, and of most copies of the Septuagint. The substitution indicates that Peter identifies Jesus with God. No very satisfactory reason can be given for the change from logov to rJhma. It may be due to the Greek translation, which Peter follows.


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All [&#960; &#945; &#963; &#945; &#957; - &#960; &#945; &#957; &#964; &#945;]. Lit., every, or all manner of.<p/>Evil - speaking [&#954; &#945; &#964; &#945; &#955; &#945; &#955; &#953; &#945; &#962;]. Lit., speakings against. A rare word. Only here and <a href='B:540 12:20'>2Co 12:20</a>.


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New - born [&#945; &#961; &#964; &#953; &#947; &#949; &#957; &#957; &#951; &#964; &#945;]. Peculiar to Peter, and only in this passage. Lit., born but just now [&#945; &#961; &#964; &#953;].<p/>Babes [&#946; &#961; &#949; &#966; &#951;]. The word signifying peculiarly a child at birth, or of tender years. See <a href='B:490 18:15'>Luk 18:15</a>; <a href='B:510 7:19'>Act 7:19</a>. Of the infant Jesus, <a href='B:490 2:12'>Luk 2:12</a>, 
<a href='B:670 2:1'>1Pe 2:1</a><p/>6Here marking the recency of Christian life in the converts addressed. Desire [&#949; &#960; &#953; &#960; &#959; &#952; &#951; &#963; &#945; &#964; &#949;]. The compound is intensive; earnestly desire. So Rev., long for. Compare <a href='B:570 2:26'>Phi 2:26</a>.<p/>The sincere milk of the word [&#964; &#959; &#955; &#959; &#947; &#953; &#954; &#959; &#957; &#945; &#948; &#959; &#955; &#959; &#957; &#947; &#945; &#955; &#945;]. The A. V. has rendered logikon, of the word; but wrongly. It describes the quality of the milk as spiritual or rational, as opposed to liberal and ceremonial. In the only other place where it occurs (<a href='B:520 12:1'>Rom 12:1</a> ) it is rendered reasonable; which Rev. gives here in margin.<p/>Sincere [&#945; &#948; &#959; &#955; &#959; &#957;] is another epithet of the milk. Lit., without guile, unadulterated. Compare guile in ver. 1. Laying aside guile, desire the guileless milk, etc. Hence Rev., renders the whole passage, Long for the spiritual milk which is without guile.<p/>That ye may grow thereby. The best texts add, unto salvation.


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Ye have tasted [&#949; &#947; &#949; &#965; &#963; &#945; &#963; &#952; &#949;]. Aorist tense. More literally, ye tasted. "A taste excites the appetite" (Bengel). Compare long for, ver. 2, and <a href='B:230 34:8'>Psa 34:8</a>.<p/>Gracious [&#967; &#961; &#951; &#963; &#964; &#959; &#962;]. Actively benignant, "as distinguished from other adjectives which describe goodness on the side of its sterling worth and its gentleness" (Salmond). See on <a href='B:470 11:30'>Mat 11:30</a>.


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Coming [&#960; &#961; &#959; &#963; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#959; &#953;]. Indicating a close [&#960; &#961; &#959; &#962;] and an habitual (present participle) approach and an intimate association.<p/>A living stone [&#955; &#953; &#952; &#959; &#957; &#950; &#969; &#957; &#964; &#945;]. Omit as unto. So Rev. The words are in apposition with whom (Christ). Compare Peter's use of the same word, stone, in <a href='B:510 4:11'>Act 4:11</a>, and <a href='B:470 21:42'>Mat 21:42</a>. It is not the word which Christ uses as a personal name for Peter [&#960; &#949; &#964; &#961; &#959; &#962;]; so that it is not necessary to infer that Peter was thinking of his own new name.<p/>Disallowed [&#945; &#960; &#959; &#948; &#949; &#948; &#959; &#954; &#953; &#956; &#945; &#963; &#956; &#949; &#957; &#959; &#957;]. Rev., rejected. See on the simple verb, ch. 1 7. The word indicates rejection after trial.<p/>Of God [&#960; &#945; &#961; &#945; &#952; &#949; &#969;]. Of in the A. V. is equivalent to by; but para has a stronger sense, implying the absolute power of decisive choice which is with God. Render, as Rev., with God; i e., God being judge; and compare <a href='B:470 19:26'>Mat 19:26</a>; <a href='B:520 2:11'>Rom 2:11</a>.<p/>Precious [&#949; &#957; &#964; &#953; &#956; &#959; &#957;]. At ch. 1 19 (precious blood) another word is used [&#964; &#953; &#956; &#953; &#959; &#962;], denoting essential preciousness. The word here indicates the preciousness as recognized or held in honor.


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Living stones - built up - a spiritual house. It seems as though Peter must have had in mind the conception embodied in Christ's commission to him, of a building erected upon a rock. The metaphor of a house built of living stones is violent, and sufficiently characteristic of Peter; yet it pictures, in a very striking way, the union of stability, growth, and activity in the ideal church. Note the transition from babes growing (ver. 2) to stones built up. But, as Salmond remarks, " In Paul we have even bolder instances of apparent confusion of metaphors, as when, in one breath, he represents believers as at once walking, rooted, and built up in Christ (<a href='B:580 2:6'>Col 2:6</a>; <a href='B:580 2:7'>Col 2:7</a> ).<p/>To offer up [&#945; &#957; &#949; &#957; &#949; &#947; &#954; &#945; &#953;]. The usual Old - Testament (Septuagint) term for offering of sacrifice. Lit., to bring up to the altar. Compare <a href='B:650 13:15'>Heb 13:15</a>. The force of ajna, up, appears in the fact of the altar being raised. The word is often used of carrying from a lower to a higher place. Thus <a href='B:470 17:1'>Mat 17:1</a>; <a href='B:490 24:51'>Luk 24:51</a>. In this sense ver. 24 of this chapter is suggestive, where it is said that Christ bare [&#945; &#957; &#951; &#957; &#949; &#947; &#954; &#949; &#957;] our sins : carried them up to the cross. See note there.


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It is contained [&#960; &#949; &#961; &#953; &#949; &#967; &#949; &#953;]. From peri, round about, and ecw, to hold. Hence, to contain or comprehend. So <a href='B:490 5:9'>Luk 5:9</a>, he was astonished [&#952; &#945; &#956; &#946; &#959; &#962; &#945; &#965; &#964; &#959; &#957; &#960; &#949; &#961; &#953; &#949; &#963; &#967; &#949; &#962;]; lit., astonishment held him encompassed. Also, <a href='B:510 23:25'>Act 23:25</a>, " He wrote a letter after this manner [&#960; &#949; &#961; &#953; &#949; &#967; &#959; &#965; &#963; &#945; &#957; &#964; &#959; &#957; &#964; &#965; &#960; &#959; &#957; &#964; &#959; &#965; &#964; &#959; &#957;]; lit., containing this form. The verb here is impersonal. The kindred word perioch occurs only in <a href='B:510 8:32'>Act 8:32</a>, rendered place; i e., the passage of scripture : either the contents of the passage or the section of the book circumscribed or marked off.<p/>In the scripture [&#949; &#957; &#947; &#961; &#945; &#966; &#951;]. The best texts reject the article. Grafh means a passage of scripture. See on <a href='B:480 12:10'>Mar 12:10</a>. Hence Rev., in scripture; margin, in a scripture.<p/>Behold I lay, etc. See <a href='B:520 9:33'>Rom 9:33</a>.<p/>Precious. See on ver. 4.


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He is precious [&#951; &#964; &#953; &#956; &#951;]. Wrong. Render, as Rev., For you therefore which believe is the preciousness (honor, in margin).<p/>Is made the head of the corner [&#949; &#947; &#949; &#957; &#951; &#952; &#951; &#949; &#953; &#962; &#954; &#949; &#966; &#945; &#955; &#951; &#957; &#947; &#969; &#957; &#953; &#945; &#962;]. Rev., correctly, "was made." The preposition eijv, unto, carrying the idea of coming unto the place of honor, is not rendered in A. V. or Rev. Lit., it would be, was made or became unto the head, etc.


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Generation [&#947; &#949; &#957; &#959; &#962;]. Better, Rev., race : a body with a common life and descent.<p/>Nation [&#949; &#952; &#957; &#959; &#962;]. People [&#955; &#945; &#959; &#962;]. The distinction between these three words cannot be closely pressed. Race emphasizes the idea of descent; nation, of community. Laov, people, occurring very often in the Septuagint, is used there mostly of the Israelites, the chosen people. The same use is also frequent in the New Testament; but it is employed in a more general sense, as by <a href='B:490 2:10'>Luk 2:10</a>. It would seem that this idea, however, in its metaphorical and Christian application, the chosen Israel of God, directed Peter's choice of the word, since he adds, a people for God's own possession.<p/>Peculiar [&#949; &#953; &#962; &#960; &#949; &#961; &#953; &#960; &#959; &#953; &#951; &#963; &#953; &#957;]. Lit., a people for acquisition. Rev., a people for God's own possession. Wyc., a people of purchasing. Cranmer, a people which are won. The word occurs <a href='B:590 5:9'>1Th 5:9</a>, rendered obtaining (Rev.); <a href='B:560 1:14'>Eph 1:14</a>, God's own possession (Rev.). See <a href='B:290 43:21'>Isa 43:21</a> (Sept.), where the kindred verb occurs : " This people have I formed for myself [&#960; &#949; &#961; &#953; &#949; &#960; &#959; &#953; &#951; &#963; &#945; &#956; &#951; &#957;].<p/>Shew forth [&#949; &#958; &#945; &#947; &#947; &#949; &#953; &#955; &#951; &#964; &#949;]. Only here in New Testament. Proclaim, tell abroad.<p/>The praises [&#964; &#945; &#962; &#945; &#961; &#949; &#964; &#945; &#962;]. Lit., the virtues. So Rev., excellencies. The word occurs <a href='B:290 43:21'>Isa 43:21</a> (Sept., see above), and is rendered praise. See, also, <a href='B:290 43:12'>Isa 43:12</a> (Sept.), "Declare his praise [&#945; &#961; &#949; &#964; &#945; &#962;] in the islands."


text:
People [&#955; &#945; &#959; &#962;]. See on ver. 9, and note the choice of the term here. A people of God. Compare <a href='B:520 9:25'>Rom 9:25</a>; <a href='B:520 9:26'>Rom 9:26</a>.


text:
Beloved [&#945; &#947; &#945; &#960; &#951; &#964; &#959; &#953;]. A favorite term with Peter, occurring eight times in the epistles. See the phrase, our beloved Barnabas and Paul, <a href='B:510 14:25'>Act 14:25</a>, in the letter sent by the council at Jerusalem to the Gentile Christians, the account of which, doubtless, came from Peter. Compare our beloved brother Paul, <a href='B:680 3:15'>2Pe 3:15</a>.<p/>Strangers [&#960; &#945; &#961; &#959; &#953; &#954; &#959; &#965; &#962;]. Rev., sojourners. Compare ch. 1 17, "the time of your sojourning [&#960; &#945; &#961; &#959; &#953; &#954; &#953; &#945; &#962;]."<p/>Which [&#945; &#953; &#964; &#953; &#957; &#949; &#962;]. The compound pronoun denotes a class, of that kind which, classifying all fleshly desires in one category.


text:
Conversation. Rev., behavior. See on ch. <a href='B:670 1:15'>1Pe 1:15</a>.<p/>Whereas [&#949; &#957; &#969;]. Rev., correctly, wherein; in the matter in which. They speak against (katalalousin). Compare evil - speakings, ver. 1, and <a href='B:510 28:22'>Act 28:22</a>.<p/>Which they shall behold [&#949; &#960; &#959; &#960; &#964; &#949; &#965; &#959; &#957; &#964; &#949; &#962;]. Rev., beholding. Used by Peter only, here and ch. 3 2. The kindred noun ejpopthv, an eye - witness, occurs only at <a href='B:680 1:16'>2Pe 1:16</a>. It is a technical word, meaning one who was admitted to the highest degree of initiation in the Elensinian mysteries. Here it conveys the idea of personal witness; behold with their own eyes. Evil - doers [&#954; &#945; &#954; &#959; &#960; &#959; &#953; &#969; &#957;]. The word occurs four times in Peter, and nowhere else in the New Testament except <a href='B:500 18:30'>Joh 18:30</a>, where it is applied by the priests to Christ himself.<p/>Visitation [&#949; &#960; &#953; &#963; &#954; &#959; &#960; &#951; &#962;]. The radical idea of the word is that of observing or inspecting. Hence ejpiskopov, an overseer or bishop. Visiting grows naturally out of this, as visitare from visere, to look at attentively. See Introduction, on Peter's emphasis upon sight; and compare behold, in this verse. The "day of visitation" is the day of looking upon : "When God shall look upon these wanderers, as a pastor over his flock, and shall become the overlooker or bishop of their souls" (ver. 25, Lumby).


text:
Submit yourselves [&#965; &#960; &#959; &#964; &#945; &#947; &#951; &#964; &#949;]. Rev., be subject. See <a href='B:520 13:1'>Rom 13:1</a> sq.<p/>Ordinance of man [&#945; &#957; &#952; &#961; &#969; &#960; &#953; &#957; &#951; &#954; &#964; &#953; &#963; &#949; &#953;]. Lit., to every human creation or institution. Rev., creation, in margin.<p/>King. The emperor, styled king by Greek writers.


text:
Sent [&#960; &#949; &#956; &#960; &#959; &#956; &#949; &#957; &#959; &#953; &#962;]. The present participle. In the habit of being sent : sent from time to time.<p/>By him. The king; not the Lord.<p/>Punishment [&#949; &#954; &#948; &#953; &#954; &#951; &#963; &#953; &#957;]. Not strong enough. Better, vengeance, as Rev. Compare <a href='B:490 18:7'>Luk 18:7</a>; <a href='B:520 12:19'>Rom 12:19</a>.<p/>Them that do well [&#945; &#947; &#945; &#952; &#959; &#960; &#959; &#953; &#969; &#957;]. Only here in New Testament.


text:
Put to silence [&#966; &#953; &#956; &#959; &#965; &#957;]. A very graphic word, meaning to muzzle or gag. Compare <a href='B:530 9:9'>1Co 9:9</a>; <a href='B:610 5:18'>1Ti 5:18</a>. See on <a href='B:470 22:12'>Mat 22:12</a>. Ignorance [&#945; &#947; &#957; &#969; &#963; &#953; &#945; &#957;]. In classical Greek it is an ignorance arising from not coming into contact with the person or thing to be known. It occurs only once again in the New Testament, <a href='B:530 14:34'>1Co 14:34</a>. Here is signifies not want of acquaintance, but of understanding; a state of ignorance.<p/>Of foolish men [&#964; &#969; &#957; &#945; &#966; &#961; &#959; &#957; &#969; &#957; &#945; &#957; &#952; &#961; &#969; &#960; &#969; &#957;]. Of the foolish men; the article referring to those just mentioned, who speak against them as evil - doers.


text:
Using [&#949; &#967; &#959; &#957; &#964; &#949; &#962;]. Lit., having or holding.<p/>Cloke [&#949; &#960; &#953; &#954; &#945; &#955; &#965; &#956; &#956; &#945;]. Only here in New Testament. Lit., a veil. The idea is that of using Christian freedom as a mask for ungodly license. Paul uses the kindred verb (<a href='B:520 4:7'>Rom 4:7</a> ) of the covering of sins. On the sentiment, compare <a href='B:550 5:13'>Gal 5:13</a>.


text:
Servants [&#959; &#953; &#954; &#949; &#964; &#945; &#953;]. Household servants. So Rev., in margin. Not a common term in the New Testament, occurring only in three other passages : <a href='B:490 16:13'>Luk 16:13</a>; <a href='B:510 10:7'>Act 10:7</a>; <a href='B:520 14:4'>Rom 14:4</a>. Some suppose that Peter intended to cover by it freedmen and other dependents in the household, or that he uses it with a conciliatory purpose, as presenting the slave in closer relation with the family.<p/>Gentle (ejpieikesin). A common derivation of this word is from eikw, to yield. Hence the meaning, mild, yielding, indulgent. But the true derivation if from eijkov, reasonable; and the word implies rather the not being unduly rigorous : "Wherein not strictness of legal right, but consideration for one another, is the rule of practice" (Alford). Compare <a href='B:570 4:5'>Phi 4:5</a>, where, for moderation [&#964; &#959; &#949; &#960; &#953; &#949; &#953; &#954; &#949; &#962;], Rev. gives forbearance, with gentleness in margin. According to Aristotle, the word stands in contrast with ajkribodikaiov, one who is exactingly just, as one who is satisfied with less than his due.<p/>Froward [&#963; &#954; &#959; &#955; &#953; &#959; &#953; &#962;]. Lit., crooked. See <a href='B:490 3:5'>Luk 3:5</a>. Peter uses the word in <a href='B:510 2:40'>Act 2:40</a> (untoward); and Paul, in <a href='B:570 2:15'>Phi 2:15</a> (crooked). The word froward is Anglo - Saxon fream - ward or from - ward, the opposite of to - ward. (See untoward, above.) Thus Ben Jonson :<p/>"Those that are froward to an appetite;" i e., averse. Compare the phrases to - God - ward (<a href='B:540 3:4'>2Co 3:4</a> ); to - us - ward.


text:
Conscience toward God [&#963; &#965; &#957; &#949; &#953; &#948; &#951; &#963; &#953; &#957; &#952; &#949; &#959; &#965;]. Rev., in margin, conscious of God. The idea is not conscientiousness in the ordinary sense, but the conscious sense of one's relation to God; his consciousness of God. Thus one suffers patiently, not from a conscientious sense of dury, but from an inner consciousness of his relation to God as a son, and to Christ as a joint - heir, which involves his suffering with him no less than his being glorified with him.


text:
What glory [&#960; &#959; &#953; &#959; &#957; &#954; &#955; &#949; &#959; &#962;]. Lit., what kind of glory. This word for glory occurs nowhere else in the New Testament.<p/>Buffeted [&#954; &#959; &#955; &#945; &#966; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#953;]. See <a href='B:470 26:67'>Mat 26:67</a> : struck with the fist. This whole passage, vv. 19 - 24, bears the mark of Peter's memories of the scene of Christ's last sufferings (see Introduction) - the blows of the servants, the scorn of the highpriest, the silent submission of Jesus, the cross, the stripes.


text:
Leaving [&#965; &#960; &#959; &#955; &#953; &#956; &#960; &#945; &#957; &#969; &#957;]. Only here in the New Testament.<p/>An example [&#965; &#960; &#959; &#947; &#961; &#945; &#956; &#956; &#959; &#957;]. Only here in the New Testament. A graphic word, meaning a copy set by writing - masters for their pupils. Some explain it as a copy of characters over which the student is to trace the lines.<p/>Follow [&#949; &#960; &#945; &#954; &#959; &#955; &#959; &#965; &#952; &#951; &#963; &#951; &#964; &#949;]. Lit., follow upon. The compound verb implies close following. From writers and painters, the metaphor changes now to a guide.


text:
Found [&#949; &#965; &#961; &#949; &#952; &#951;]. Stronger than the simple was, and indicating a guilelessness which had stood the test of scrutiny. Compare <a href='B:470 26:60'>Mat 26:60</a>; <a href='B:500 18:38'>Joh 18:38</a>; <a href='B:500 19:4'>Joh 19:4</a>; <a href='B:500 19:6'>Joh 19:6</a>. Christ's sinlessness had also stood the test of Peter's intimacy.


text:
Reviled - again [&#945; &#957; &#964; &#949; &#955; &#959; &#953; &#948; &#959; &#961; &#949; &#953;]. Only here in the New Testament. Committed himself [&#960; &#945; &#961; &#949; &#948; &#953; &#948; &#959; &#965;]. But his gives a reflexive force to the verb which has no parallel. Commentators are divided, some supplying his cause, as Rev., in margin; others, his judgment; other, his revilers. Better, the subject of the contest - his insults and injuries. Salmond renders, but left it to him, etc.<p/>Judgeth righteously. Compare without respect of persons, ch. 1 17.


text:
Bare [&#945; &#957; &#951; &#957; &#949; &#947; &#954; &#949; &#957;]. See on ver. 5. Bare up to the cross, as to an altar, and offered himself thereon.<p/>The tree [&#958; &#965; &#955; &#959; &#957;]. Lit., wood. Peter uses the same peculiar term for the cross, <a href='B:510 5:30'>Act 5:30</a>; <a href='B:510 10:39'>Act 10:39</a>.<p/>Being dead [&#945; &#960; &#959; &#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#953;]. Rev., more strictly, having died. Used here only in the New Testament. The rendering of the verb can be given only in a clumsy way, having become off unto sins; not becoming separate from sins, but having ceased to exist as regards them. Compare <a href='B:520 6:18'>Rom 6:18</a>. Stripes [&#956; &#969; &#955; &#969; &#960; &#953;]. Lit., bruise. So Rev., in margin. Only here in New Testament; meaning a bloody wale which arises under a blow. "Such a sight we feel sure, as we read this descriptive passage, St. Peter's eyes beheld on the body of his Master, and the flesh so dreadfully mangled made the disfigured form appear in his eyes like one single bruise" (Lumby).


text:
For ye were as sheep going astray [&#951; &#964; &#949; &#947; &#945; &#961; &#969; &#962; &#960; &#961; &#959; &#946; &#945; &#964; &#945; &#960; &#955; &#945; &#957; &#969; &#956; &#949; &#957; &#959; &#953;]; i e., as commonly understood, ye were like straying sheep. But the ye were should be construed with the participle going astray, the verb and the participle together denoting habitual action or condition. Render, as Rev., ye were going astray like sheep. See on <a href='B:480 12:24'>Mar 12:24</a>. Bishop. See on ver. 12.


text:
Likewise [&#959; &#956; &#959; &#953; &#969; &#962;]. Rev., in like manner; better, because likewise in popular speech has, wrongly, the sense of also. Peter means in like manner with servants (ch. 2 18).<p/>Be in subjection [&#965; &#960; &#959; &#964; &#945; &#963; &#963; &#959; &#956; &#949; &#957; &#945; &#953;]. Lit., being in subjection, or submitting yourselves; the same word which is used of the submission of servants (ch. 2 18).<p/>Be won [&#954; &#949; &#961; &#948; &#951; &#952; &#951; &#963; &#959; &#957; &#964; &#945; &#953;]. Rev., be gained. The word used by Christ, <a href='B:470 18:15'>Mat 18:15</a> : "gained thy brother."


text:
While they behold [&#949; &#960; &#959; &#960; &#964; &#949; &#965; &#963; &#945; &#957; &#964; &#949; &#962;]. See on ch. <a href='B:670 2:12'>1Pe 2:12</a>. Conversation. See on ch. <a href='B:670 1:15'>1Pe 1:15</a>. Rev., behavior.<p/>Coupled with fear [&#949; &#957; &#966; &#959; &#946; &#969;]. Lit., in fear.


text:
Of plaiting [&#949; &#956; &#960; &#955; &#959; &#954; &#951; &#962;]. Only here in New Testament. Compare <a href='B:610 2:9'>1Ti 2:9</a>. The Roman women of the day were addicted to ridiculous extravagance in the adornment of the hair. Juvenal (" Satire, "6) satirizes these customs. He says :" The attendants will vote on the dressing of the hair as if a question of reputation or of life were at stake, so great is the trouble she takes in quest of beauty; with so many tiers does she load, with so many continuous stories does she build up on high her head. She is tall as Andromache in front, behind she is shorter. You would think her another person. " The hair was dyed, and secured with costly pins and with nets of gold thread. False hair and blond wigs were worn.<p/>Putting on [&#949; &#957; &#948; &#965; &#963; &#949; &#969; &#962;]. Only here in New Testament. Female extravagance in dress in the days of the empire reached an alarming pitch.


text:
Meek [&#960; &#961; &#945; &#949; &#959; &#962;]. See on <a href='B:470 5:5'>Mat 5:5</a>.<p/>Of great price [&#960; &#959; &#955; &#965; &#964; &#949; &#955; &#949; &#962;]. The word used to describe costly raiment, <a href='B:610 2:9'>1Ti 2:9</a>.


text:
Adorned [&#949; &#954; &#959; &#963; &#956; &#959; &#965; &#957;]. Imperfect tense. Were accustomed to adorn.


text:
Amazement [&#960; &#964; &#959; &#951; &#963; &#953; &#957;]. Rev., terror. Compare the kindred verb ptohqhte, be terrified, <a href='B:490 21:9'>Luk 21:9</a>; <a href='B:490 24:37'>Luk 24:37</a>; on which, see note. The word means a scare, or nervous excitement.


text:
According to knowledge. With an intelligent recognition of the nature of the marriage relation.<p/>The woman [&#964; &#969; &#947; &#965; &#957; &#945; &#953; &#954; &#949; &#953; &#969;]. Not a noun, however, as would appear from the ordinary rendering, but an adjective, agreeing with skeuei, vessel, as does also ajsqenesterw, weaker. Both are attributes of vessel; the female vessel as weaker. So Rev., in margin.<p/>Vessel [&#963; &#954; &#949; &#965; &#949; &#953;]. Compare <a href='B:590 4:4'>1Th 4:4</a>. The primary idea of vessel, which is formed from the Latin vasellum, the diminutive of vas, a vase, is that of the receptacle which covers and contains; the case or protecting cover. Hence it is allied, etymologically, with vest, vestment, and wear. It is used in the New Testament<p/>(1) in the sense of a cup or dish (<a href='B:490 8:16'>Luk 8:16</a>; <a href='B:500 19:29'>Joh 19:29</a>; <a href='B:620 2:20'>2Ti 2:20</a>; <a href='B:730 2:27'>Rev 2:27</a>; <a href='B:730 18:12'>Rev 18:12</a> ).<p/>(2) Of the man, as containing the divine energy, or as a subject of divine mercy or wrath, and hence becoming a divine instrument. Thus Paul is a chosen vessel to bear God's name (<a href='B:510 9:15'>Act 9:15</a> ). Vessels of wrath (<a href='B:520 9:22'>Rom 9:22</a> ); of mercy (<a href='B:520 9:23'>Rom 9:23</a> ). So of the woman, as God's instrument, along with man, for his service in the family and in society.<p/>(3) Collectively, in the plural, of all the implements of any particular economy, as a house, or a ship. <a href='B:470 12:29'>Mat 12:29</a>, goods; <a href='B:510 27:17'>Act 27:17</a>, the tackling or gear of a ship.<p/>Giving [&#945; &#960; &#959; &#957; &#949; &#956; &#959; &#957; &#964; &#949; &#962;]. Only here in New Testament. The word means, literally, to portion out, and is appropriate to the husband as controlling what is to be meted out to the wife.<p/>Hindered [&#949; &#947; &#954; &#959; &#960; &#964; &#949; &#963; &#952; &#945; &#953;]. So A. V. and Rev., and the best texts, and the majority of commentators. The word means, literally, to knock in; make an incision into; and hence, generally, to hinder or thwart (<a href='B:550 5:7'>Gal 5:7</a>; <a href='B:590 2:18'>1Th 2:18</a> ). Some, however, read ejkkoptesqai, to cut off or destroy.


text:
Of one mind [&#959; &#956; &#959; &#966; &#961; &#959; &#957; &#949; &#962;]. Rev., like - minded. Only here in New Testament. Compare <a href='B:520 12:16'>Rom 12:16</a>; <a href='B:520 14:5'>Rom 14:5</a>; <a href='B:570 2:2'>Phi 2:2</a>, etc. Indicating unity of thought and feeling. From oJmov, one and the same, and frhn, the mind.<p/>Having compassion one of another [&#963; &#965; &#956; &#960; &#945; &#952; &#949; &#953; &#962;]. Only here in New Testament, though the kindred verb is found <a href='B:650 4:15'>Heb 4:15</a>; <a href='B:650 10:34'>Heb 10:34</a>. The rendering is needlessly diffuse. Rev., much better, compassionate; sympathetic, in margin. Interchange of fellow - feeling in joy or sorrow. Our popular usage errs in limiting sympathy to sorrow.<p/>Love as brethren [&#966; &#953; &#955; &#945; &#948; &#949; &#955; &#966; &#959; &#953;]. Rev., more strictly, loving as brethren. Only here in New Testament.<p/>Pitiful [&#949; &#965; &#963; &#960; &#955; &#945; &#947; &#967; &#957; &#959; &#953;]. Only here and <a href='B:560 4:32'>Eph 4:32</a>. Rev., better, tender - hearted. From eu, well, and splagcna, the nobler entrails, which are regarded as the seat of the affections, and hence equivalent to our popular use of heart. The original sense has given rise to the unfortunate translation bowels in the A. V., which occurs in its literal meaning only at <a href='B:510 1:18'>Act 1:18</a>.<p/>Courteous. The A. V. has here followed the reading of the Tex. Rec., filofronev. But the best texts read tapeinofronev, humble - minded. So Rev. This occurs nowhere else in the New Testament, though the kindred noun tapeinofrosunh, humility, is found often. See on tapeinov, lowly, notes on <a href='B:470 11:29'>Mat 11:29</a>.


text:
Rendering evil, etc. See <a href='B:520 12:17'>Rom 12:17</a>.<p/>Blessing [&#949; &#965; &#955; &#959; &#947; &#959; &#965; &#957; &#964; &#949; &#962;]. Not a noun governed by rendering, but a participle. Be not rendering evil, but be blessing.


text:
Will love [&#952; &#949; &#955; &#969; &#957; &#945; &#947; &#945; &#960; &#945; &#957;]. Not the future tense of love, but the verb to will, with the infinitive : he that desires or means to love. Rev., would love.


text:
Eschew [&#949; &#954; &#954; &#955; &#953; &#957; &#945; &#964; &#969;]. The old word eschew is from the Norman eschever, to shun or avoid. It reappears in the German scheuen, to be startled or afraid, and in the English shy, and to shy (as a horse). The Greek word here occurs only twice elsewhere (<a href='B:520 3:12'>Rom 3:12</a>; <a href='B:520 16:17'>Rom 16:17</a> ), where Rev. renders turn aside and turn away. It is compounded of ejk, out of, and klinw, to cause to bend or slope; so that the picture in the word is of one bending aside from his course at the approach of evil. Rev., turn away from.


text:
Followers [&#956; &#953; &#956; &#951; &#964; &#945; &#953;]. Lit., imitators. But the best texts read zhlwtai, zealots. So Rev., zealous.


text:
Blessed. See on <a href='B:470 5:3'>Mat 5:3</a>.<p/>Be troubled [&#964; &#945; &#961; &#945; &#967; &#952; &#951; &#964; &#949;]. The word used of Herod's trouble (<a href='B:470 2:3'>Mat 2:3</a> ); of the agitation of the pool of Bethesda (<a href='B:500 5:4'>Joh 5:4</a> ); of Christ's troubled spirit (<a href='B:500 12:27'>Joh 12:27</a> ).


text:
Sanctify the Lord God. The A. V. follows the Tex. Rec., reading ton Qeon, God, instead of ton Criston, Christ, which is the reading of the best texts. The article with Christ shows that kurion, Lord, is to be taken predicatively. Render, therefore, as Rev., sanctify Christ (the Christ) as Lord.<p/>Ready to give an answer [&#949; &#964; &#959; &#953; &#956; &#959; &#953; &#960; &#961; &#959; &#962; &#945; &#960; &#959; &#955; &#959; &#947; &#953; &#945; &#957;]. Lit., ready for an answer. Answer is our word apology, not in the popular sense of excuse, but in the more radical sense of defence. So it is translated <a href='B:510 22:1'>Act 22:1</a>; <a href='B:570 1:7'>Phi 1:7</a>; <a href='B:570 1:16'>Phi 1:16</a>. Clearing of yourselves, <a href='B:540 7:11'>2Co 7:11</a>. Meekness. See on <a href='B:470 5:5'>Mat 5:5</a>.


text:
Having a good conscience [&#963; &#965; &#957; &#949; &#953; &#948; &#951; &#963; &#953; &#957; &#949; &#967; &#959; &#957; &#964; &#949; &#962; &#945; &#947; &#945; &#952; &#951; &#957;]. The position of the adjective shows that it is used predicatively : having a conscience good or unimpaired. Compare <a href='B:650 13:18'>Heb 13:18</a>, "We have a good conscience [&#954; &#945; &#955; &#951; &#957; &#963; &#965; &#957; &#949; &#953; &#948; &#951; &#963; &#953; &#957;]." Suneidhsiv, conscience, does not occur in the gospels, unless <a href='B:500 8:1-11'>Joh 8:1-11</a> be admitted into the text. Nor is it a word familiar to classical Greek. It is compounded of sun, together with, and eiJudenai, to know; and its fundamental idea is knowing together with one's self. Hence it denotes the consciousness which one has within himself of his own conduct as related to moral obligation; which consciousness exercises a judicial function, determining what is right or wrong, approving or condemning, urging to performance or abstinence. Hence it is not merely intellectual consciousness directed at conduct, but moral consciousness contemplating duty, testifying to moral obligation, even where God is not known; and, where there is knowledge of God and acquaintance with him, inspired and directed by that fact. A man cannot be conscious of himself without knowing himself as a moral creature. Cremer accordingly defines the word as "the consciousness man has of himself in his relation to God, manifesting itself in the form of a self - testimony, the result of the action of the spirit in the heart." And further, "conscience is, essentially, determining of the self - consciousness by the spirit as the essential principle of life. In conscience man stands face to face with himself." Conscience is, therefore, a law. Thus Bishop Butler : "Conscience does not only offer itself to show us the way we should walk in, but it likewise carries its own authority with it, that it is our natural guide, the guide assigned us by the Author of our nature; it therefore belongs to our condition of being; it is our duty to walk in that path and follow this guide." And again, "That principle by which we survey, and either approve or disapprove our own heart, temper, and actions, is not only to be considered as what it, in its turn, to have some influence, which may be said of every passion, of the lowest appetites; but likewise as being superior; as from its very nature claiming superiority over all others; insomuch that you cannot form a notion of this faculty, conscience, without taking in judgment, direction, superintendency. This is a constituent part of the idea, that is, of the faculty itself; and to preside and govern, from the very economy and constitution of man, belongs to it. Had it strength as it had right; had it power as it had manifest authority, it would absolutely govern the world" (Sermons 2 and 3, " On Human Nature ").<p/>Conscience is a faculty. The mind may "possess reason and distinguish between the true and the false, and yet be incapable of distinguishing between virtue and vice. We are entitled, therefore, to hold that the drawing of moral distinctions is not comprehended in the simple exercise of the reason. The conscience, in short, is a different faculty of the mind from the mere understanding. We must hold it to be simple and unresolvable till we fall in with a successful decomposition of it into its elements. In the absence of any such decomposition we hold that there are no simpler elements in the human mind which will yield us the ideas of the morally good and evil, of moral obligation and guilt, of merit and demerit. Compound and decompound all other ideas as you please, associate them together as you may, they will never give us the ideas referred to, so peculiar and full of meaning, without a faculty implanted in the mind for this very purpose" (McCosh, " Divine Government, Physical and Moral "). Conscience is a sentiment : i e., it contains and implies conscious emotions which arise on the discernment of an object as good or bad. The judgment formed by conscience awakens sensibility. When the judicial faculty pronounces a thing to be lovable, it awakens love. When it pronounces it to be noble or honorable, it awakens respect and admiration. When it pronounces it to be cruel or vile, it awakens disgust and abhorrence. In scripture we are to view conscience, as Bishop Ellicott remarks, not in its abstract nature, but in its practical manifestations. Hence it may be weak (<a href='B:530 8:7'>1Co 8:7</a>; <a href='B:530 8:12'>1Co 8:12</a> ), unauthoritative, and awakening only the feeblest emotion. It may be evil or defiled (<a href='B:650 10:22'>Heb 10:22</a>; <a href='B:630 1:15'>Tit 1:15</a> ), through consciousness of evil practice. It may be seared (<a href='B:610 4:2'>1Ti 4:2</a> ), branded by its own testimony to evil practice, hardened and insensible to the appeal of good. On the other hand, it may be pure (<a href='B:620 1:3'>2Ti 1:3</a> ), unveiled, and giving honest and clear moral testimony. It may be void of offense (<a href='B:510 24:16'>Act 24:16</a> ), unconscious of evil intent or act; good, as here, or honorable (<a href='B:650 13:18'>Heb 13:18</a> ). The expression and the idea, in the full Christian sense, are foreign to the Old Testament, where the testimony to the character of moral action and character is born by external revelation rather than by the inward moral consciousness.<p/>Falsely accuse [&#949; &#960; &#951; &#961; &#949; &#945; &#950; &#959; &#957; &#964; &#949; &#962;]. Compare <a href='B:490 6:28'>Luk 6:28</a>; the only other passage where the word occurs, <a href='B:470 5:44'>Mat 5:44</a>, being rejected from the best texts. The word means to threaten abusively; to act despitefully. Rev., revile.


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If the will of God be so [&#949; &#953; &#952; &#949; &#955; &#959; &#953; &#964; &#959; &#952; &#949; &#955; &#951; &#956; &#945; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. More literally, as Rev., preserving the play upon the word will, if the will of God should so will.


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The just for the unjust. But the Greek without the article is more graphic : just for unjust.<p/>In the flesh. The Greek omits the article. Read in flesh, the material form assumed in his incarnation.<p/>In the spirit. Also without the article, in spirit; not as A. V., by the Spirit, meaning the Holy Ghost, but referring to his spiritual, incorporeal life. The words connect themselves with the death - cry on the cross : "Father, into thy hands I commend my spirit." Huther observes, "Flesh is that side of the man's being by which he belongs to earth, is therefore a creature of earth, and accordingly perishable like everything earthy. Spirit, on the other hand, is that side of his being according to which he belongs to a supernal sphere of being, and is therefore not merely a creature of earth, and is destined to an immortal existence."<p/>Thus we must be careful and not understand spirit here of the Spirit of God, as distinguished from the flesh of Christ, but of the spiritual nature of Christ; "the higher spiritual nature which belonged to the integrity of his humanity" (Cook).


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By which [&#949; &#957; &#969;]. Wrong. Rev., correctly, in which : in the spiritual form of life; in the disembodied spirit.<p/>Went and preached [&#960; &#959; &#961; &#949; &#965; &#952; &#949; &#953; &#962; &#949; &#954; &#951; &#961; &#965; &#958; &#949; &#957;]. The word went, employed as usual of a personal act; and preached, in its ordinary New - Testament sense of proclaiming the Gospel.<p/>To the spirits [&#960; &#957; &#949; &#965; &#956; &#945; &#963; &#953; &#957;]. As in <a href='B:650 12:23'>Heb 12:23</a>, of disembodied spirits, though the word yucai, souls, is used elsewhere (<a href='B:730 6:9'>Rev 6:9</a>; <a href='B:730 20:4'>Rev 20:4</a> ).<p/>In prison [&#949; &#957; &#966; &#965; &#955; &#945; &#954; &#951;]. Authorities differ, some explaining by <a href='B:680 2:4'>2Pe 2:4</a>; <a href='B:720 1:6'>Jud 1:6</a>; <a href='B:730 20:7'>Rev 20:7</a>, as the final abode of the lost. Excepting in the last passage, the word occurs nowhere else in the New Testament in a metaphorical sense. It is often translated watch (<a href='B:470 14:25'>Mat 14:25</a>; <a href='B:490 2:8'>Luk 2:8</a> ); hold and cage (<a href='B:730 18:2'>Rev 18:2</a> ). Other explain as Hades, the kingdom of the dead generally.


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In which [&#949; &#953; &#962; &#951; &#957;]. Lit., into which. A pregnant construction; into which they were gathered, and in which they were saved.<p/>By water [&#948; &#953; &#945;]. Rev., through. Some take this as instrumental, by means of water; other as local, by passing through the water, or being brought safely through the water into the ark. Rev., in margin, were brought safely through water.


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The like figure whereunto. Following a rejected reading, w, to which; so that the literal rendering would be the antitype to which. Read o ajntitupon, which, the antitype or as an antitype; i e., which water, being the antitype of that water of the flood, doth now save you, even baptism. Rev., which, after a true likeness doth now, etc. 'Antitupon, figure, or antitype, is from ajnti, over against, and tupov, a blow. Hence, originally, repelling a blow : a blow against a blow; a counterblow. So of an echo or of the reflection of light; then a correspondence, as of a stamp to the die, as here. The word occurs only once elsewhere, <a href='B:650 9:24'>Heb 9:24</a> : "the figures of the true."<p/>Putting away [&#945; &#960; &#959; &#952; &#949; &#963; &#953; &#962;]. Peculiar to Peter. Here and <a href='B:680 1:14'>2Pe 1:14</a>. Filth [&#961; &#965; &#960; &#959; &#965;]. Only here in New Testament. In classical Greek signifying especially dry dirt, as on the person.<p/>Answer [&#949; &#960; &#949; &#961; &#969; &#964; &#951; &#956; &#945;]. Only here in New Testament. In classical Greek the word means a question and nothing else. The meaning here is much disputed, and can hardly be settled satisfactorily. The rendering answer has no warrant. The meaning seems to be (as Alford), "the seeking after God of a good and pure conscience, which is the aim and end of the Christian baptismal life." So Lange : "The thing asked may be conceived as follows : 'How shall I rid myself of an evil conscience? Wilt thou, most holy God, again accept me, a sinner ? Wilt thou, Lord Jesus, grant me the communion of thy death and life ? Wilt thou, O Holy Spirit, assure me of grace and adoption, and dwell in my heart ?' To these questions the triune Jehovah answers in baptism, 'Yea!' Now is laid the solid foundation for a good conscience. The conscience is not only purified from its guilt, but it receives new vital power by means of the resurrection of Jesus Christ." This is the sense of ejperwtan eijv, in the only place where it occurs in scripture, <a href='B:100 11:7'>2Sa 11:7</a> (Sept.) : "David asked of him how Joab did [&#949; &#960; &#949; &#961; &#969; &#964; &#951; &#963; &#949; &#957; &#949; &#953; &#962; &#949; &#953; &#961; &#951; &#957; &#951; &#957; &#953; &#969; &#945; &#946;]." Lit., with reference to the peace of Joab. Rev. renders, the interrogation, and puts inquiry, appeal, in margin.


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Arm yourselves [&#959; &#960; &#955; &#953; &#963; &#945; &#963; &#952; &#949;]. Only here in New Testament. The thought is Pauline. See <a href='B:520 13:12'>Rom 13:12</a>; <a href='B:540 6:7'>2Co 6:7</a>; <a href='B:560 6:10'>Eph 6:10</a>; <a href='B:560 6:17'>Eph 6:17</a>; <a href='B:590 5:8'>1Th 5:8</a>; <a href='B:580 3:12'>Col 3:12</a>.<p/>Mind [&#949; &#957; &#957; &#959; &#953; &#945; &#957;]. Only here and <a href='B:650 4:12'>Heb 4:12</a>. Literally the word means thought, and so some render it here. Rev. puts it in margin. The rendering intent, resolution, is very doubtful. It seems rather to be the thought as determining the resolution. Since Christ has suffered in the flesh, be ye also willing to suffer in the flesh.


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Live [&#946; &#953; &#969; &#963; &#945; &#953;]. Only here in New Testament.<p/>The rest of the time [&#949; &#960; &#953; &#955; &#959; &#953; &#960; &#959; &#957;]. Only here in New Testament.


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For the time past, etc. Compare <a href='B:520 13:13'>Rom 13:13</a>. Us [&#951; &#956; &#953; &#957;]. The best texts omit.<p/>Of our life [&#964; &#959; &#965; &#946; &#953; &#959; &#965;]. The best texts omit.<p/>Will (boulhma, the better reading for qelhma). Desire, inclination. See on <a href='B:470 1:19'>Mat 1:19</a>.<p/>When we walked [&#960; &#949; &#960; &#959; &#961; &#949; &#965; &#956; &#949; &#957; &#959; &#965; &#962;]. Rev., rightly, ye walked. Construe with to have wrought. The time past may suffice for you to have wrought the desire, etc., walking as ye have done; the perfect participle having an inferential reference to a course of life now done with.<p/>Lasciviousness [&#945; &#963; &#949; &#955; &#947; &#949; &#953; &#945; &#962;]. The following enumeration of vices is characteristic of Peter's style in its fulness and condensation. He enumerates six forms of sensuality, three personal and three social :<p/>(1) 'Aselgeiaiv, wantonness. See on <a href='B:480 7:22'>Mar 7:22</a>. Excesses of all kinds, with possibly an emphasis on sins of uncleanness.<p/>(2) 'Epiqumiaiv, lusts. See on <a href='B:480 4:19'>Mar 4:19</a>. Pointing especially to fleshly lusts, "the inner principles of licentiousness" (Cook).<p/>(3) Oijnoflugiaiv, excess of wine. Only here in New Testament. The kindred verb occurs in the Septuagint, <a href='B:50 21:20'>Deu 21:20</a>; <a href='B:290 46:12'>Isa 46:12</a>. From oinov, wine, and flew or fluw, to teem with abundance; thence to boil over or bubble up, overflow. It is the excessive, insatiate desire for drink, form which comes the use of the word for the indulgence of the desire - debauch. So Rev., wine - bibbings. The remaining three are revellings, banquetings, and idolatries.<p/>Revellings [&#954; &#969; &#956; &#959; &#953; &#962;]. The word originally signifies merely a merry - making; most probably a village festival, from kwmh, a village. In the cities such entertainments grew into carouses, in which the party of revellers paraded the streets with torches, singing, dancing, and all kinds of frolics. These revels also entered into religious observances, especially in the worship of Bacchus, Demeter, and the Idaean Zeus in Crete. The fanatic and orgiastic rites of Egypt, Asia Minor, and Thrace became engrafted on the old religion. Socrates, in the introduction to "The Republic," pictures himself as having gone down to the Piraeus to see the celebration of the festival of Bendis, the Thracian Artemis (Diana); and as being told by one of his companions that, in the evening, there is to be a torch - race with horses in honor of the goddess. The rites grew furious and ecstatic. "Crowds of women, clothed with fawns' skins, and bearing the sanctified thyrsus (a staff wreathed with vine - leaves) flocked to the solitudes of Parnassus, Kithaeron, or Taygetus during the consecrated triennial period, and abandoned themselves to demonstrations of frantic excitement, and dancing and clamorous invocation of the God. They were said to tear animals limb from limb, to devour the raw flesh, and to cut themselves without feeling the wound. The men yielded to a similar impulse by noisy revels in the streets, sounding the cymbals and tambourine, and carrying the image of the God in procession" (Grote, " History of Greece "). Peter, in his introduction, addresses the sojourners in Galatia, where the Phrygian worship of Cybele, the great mother of the gods, prevailed, with its wild orgies and hideous mutilations. Lucretius thus describes the rites :<p/>"With vigorous hand the clamorous drum they rouse, And wake the sounding cymbal; the hoarse horn Pours forth its threatening music, and the pipe, With Phrygian airs distracts the maddening mind, While arms of blood the fierce enthusiasts wield To fright the unrighteous crowds, and bend profound Their impious souls before the power divine. Thus moves the pompous idol through the streets, Scattering mute blessings, while the throngs devout Strew, in return, their silver and their brass, Loading the paths with presents, and o'ershade The heavenly form; and all th' attending train, With dulcet sprays of roses, pluct profuse, A band select before them, by the Greeks Curetes called, from Phrygian parents sprung, Sport with fantastic chains, the measured dance Weaving infuriate, charmed with human blood, And madly shaking their tremendous crests." De Rerum Natura, 2, 618 - 631.<p/>Banquetings [&#960; &#959; &#964; &#959; &#953; &#962;]. Lit., drinking - bouts. Rev., carousings.<p/>Abominable [&#945; &#952; &#949; &#956; &#953; &#964; &#959; &#953; &#962;]. Only here, and by Peter in the <a href='B:510 10:28'>Act 10:28</a>. More literally, unlawful, emphasizing the idolatries as violations of divine law.


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Run not with them. "In a troop" (Bengel); like a band of revellers. See above. Compare Ovid's description of the Bacchic rites :<p/>"Lo, Baccus comes! and with the festive cries Resound the fields; and mixed in headlong rout, Men, matrons, maids, paupers, and nobles proud, To the mysterious rites are born along." Metamorphoses, 3, 528 - 530.<p/>Excess [&#945; &#957; &#945; &#967; &#965; &#963; &#953; &#957;]. Only here in New Testament. Lit., pouring forth. Rev. has flood in margin. The word is used in classical Greek of the tides which fill the hollows.<p/>Riot [&#945; &#963; &#969; &#964; &#953; &#945; &#962;]. From aj, not, and swzw, to save. Lit., unsavingness, prodigality, wastefulness; and thence of squandering on one's own debased appetites, whence it takes the sense of dissoluteness or profligacy. In <a href='B:490 14:13'>Luk 14:13</a>, the kindred adverb ajswtwv is used. The prodigal is described as scattering his substance, to which is added, living wastefully [&#950; &#969; &#957; &#945; &#963; &#969; &#964; &#969; &#962;]. Compare <a href='B:560 5:18'>Eph 5:18</a>; <a href='B:630 1:6'>Tit 1:6</a>.


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That is ready [&#949; &#964; &#959; &#953; &#956; &#969; &#962; &#949; &#967; &#959; &#957; &#964; &#953;]. Lit, having himself in readiness; there at God's right hand in heaven, wither he has gone (ch. 3 22). Implying, also, a near judgment. Compare ver. 7.


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Is at hand [&#951; &#947; &#947; &#953; &#954; &#949; &#957;]. Lit., has come near. The word constantly used of the coming of Christ and his kingdom. See <a href='B:470 3:2'>Mat 3:2</a>; <a href='B:480 1:15'>Mar 1:15</a>; <a href='B:490 10:9'>Luk 10:9</a>; <a href='B:650 10:25'>Heb 10:25</a>.<p/>Be ye sober [&#963; &#969; &#966; &#961; &#959; &#957; &#951; &#963; &#945; &#964; &#949;]. The word is from swv, sound, and frhn, the mind. Therefore, as Rev., be ye of sound mind. Compare <a href='B:480 5:15'>Mar 5:15</a>. Watch [&#957; &#951; &#968; &#945; &#964; &#949;]. See on ch. <a href='B:670 1:13'>1Pe 1:13</a>. The A. V. has followed the Vulgate, vigilate (watch). Rev. is better : be sober.<p/>Unto prayer [&#949; &#953; &#962; &#960; &#961; &#959; &#963; &#949; &#965; &#967; &#945; &#962;]. Lit., prayers. The plural is used designedly : prayers of all kinds, private or public. Tynd. renders, Be ye discreet and sober, that ye may be apt to prayers. Compare <a href='B:560 6:18'>Eph 6:18</a>, "with every kind of prayer, and watching thereunto."


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Fervent [&#949; &#954; &#964; &#949; &#957; &#951;]. See, on the kindred adverb fervently, notes on ch. 1 22.<p/>Love covereth, etc. Compare <a href='B:660 5:20'>Jas 5:20</a>; <a href='B:240 10:12'>Pro 10:12</a>.


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A gift [&#967; &#945; &#961; &#953; &#963; &#956; &#945;]. Originally, something freely given : a gift of grace [&#967; &#945; &#961; &#953; &#962;]. Used in New Testament (a) of a blessing of God graciously bestowed, as upon sinners (<a href='B:520 5:15'>Rom 5:15</a>; <a href='B:520 5:16'>Rom 5:16</a>; <a href='B:520 11:29'>Rom 11:29</a> ); (b) of a gracious divine endowment : an extraordinary gift of the Holy Spirit dwelling and working in a special manner in the individual (<a href='B:610 4:14'>1Ti 4:14</a>; <a href='B:620 1:6'>2Ti 1:6</a>; <a href='B:520 12:6'>Rom 12:6</a>; <a href='B:520 12:8'>Rom 12:8</a> ). So here.<p/>Manifold. See on ch. <a href='B:670 1:6'>1Pe 1:6</a>.


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Oracles [&#955; &#959; &#947; &#953; &#945;]. In classical Greek, of the oracular responses of heathen deities. Here, divine utterances or revelations. Compare <a href='B:510 7:38'>Act 7:38</a>; <a href='B:520 3:2'>Rom 3:2</a>; <a href='B:650 5:12'>Heb 5:12</a>.<p/>Giveth [&#967; &#959; &#961; &#951; &#947; &#949; &#953;]. Only here and <a href='B:540 9:10'>2Co 9:10</a>. Peter uses the compound ejpicorhgew, furnish, in <a href='B:680 1:5'>2Pe 1:5</a>; which see.


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Think it not strange [&#956; &#951; &#958; &#949; &#957; &#953; &#950; &#949; &#963; &#952; &#949;]. i e., alien from you and your condition as Christians. Compare <a href='B:670 5:4'>1Pe 5:4</a>.<p/>Fiery trial [&#960; &#965; &#961; &#969; &#963; &#949; &#953;]. The word means burning. In <a href='B:240 27:21'>Pro 27:21</a> (Sept.), it is rendered furnace. In <a href='B:230 45'>Psa 45:0</a> (Sept.), 46 (A. V.), we read, "Thou, O God, hast proved us : thou hast smelted us, as silver is smelted." Compare <a href='B:450 13:9'>Zec 13:9</a>.<p/>Which is to try you [&#965; &#956; &#953; &#957; &#947; &#953; &#957; &#959; &#956; &#949; &#957; &#951;]. The A. V. thus makes the trial a thing of the future; mistranslating the Greek present participle, which is taking place. This participle, therefore, represents the trial as actually in progress. The Rev. does not give this force by its which cometh upon you. To try you [&#960; &#961; &#959; &#962; &#960; &#949; &#953; &#961; &#945; &#963; &#956; &#959; &#957;]. Lit., for trial or probation.<p/>Strange thing [&#958; &#949; &#957; &#959; &#957;]. Compare think it not strange, above.<p/>Happened [&#963; &#965; &#956; &#946; &#945; &#953; &#957; &#959; &#957; &#964; &#959; &#962;]. Again the present participle. Better, perhaps, were happening; by chance, instead of with the definite purpose indicated by "taking place with a view to probation." See above.


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Inasmuch as ye are partakers. Compare <a href='B:520 8:17'>Rom 8:17</a>.<p/>Be glad with exceeding joy [&#967; &#945; &#961; &#951; &#964; &#949; &#945; &#947; &#945; &#955; &#955; &#953; &#969; &#956; &#949; &#957; &#959; &#953;]. Lit., ye may rejoice exulting. See on ch. <a href='B:670 1:6'>1Pe 1:6</a>.


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The spirit of glory and of God [&#964; &#959; &#964; &#951; &#962; &#948; &#959; &#958; &#951; &#962; &#954; &#945; &#953; &#964; &#959; &#964; &#959; &#965; &#952; &#949; &#959; &#965; &#960; &#957; &#949; &#965; &#956; &#945;]. Lit., the spirit of glory and that of God. The repetition of the article identifies the spirit of God with the spirit of glory : the spirit of glory, and therefore the spirit of God : who is none other than the spirit of God himself. Hence Rev., better, the spirit of glory and the spirit of God. Resteth [&#945; &#957; &#945; &#960; &#945; &#965; &#949; &#964; &#945; &#953;]. Compare <a href='B:290 11:2'>Isa 11:2</a>; <a href='B:490 10:6'>Luk 10:6</a>; <a href='B:40 11:25'>Num 11:25</a>; <a href='B:40 11:26'>Num 11:26</a>; <a href='B:480 6:31'>Mar 6:31</a>; <a href='B:470 26:45'>Mat 26:45</a>; <a href='B:730 14:13'>Rev 14:13</a>. Also, <a href='B:470 11:28'>Mat 11:28</a>, where the word is used in the active voice, to give rest or refreshment.


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A busybody in other men's matters [&#945; &#955; &#955; &#959; &#964; &#961; &#953; &#959; &#949; &#960; &#953; &#963; &#954; &#959; &#960; &#959; &#962;]. Only here in New Testament. Lit., the overseer of another's matters. One who usurps authority in matters not within his province. Rev., meddler. Compare <a href='B:490 12:13'>Luk 12:13</a>; <a href='B:490 12:14'>Luk 12:14</a>; <a href='B:590 4:11'>1Th 4:11</a>; <a href='B:600 3:11'>2Th 3:11</a>. It may refer to the officious interference of Christians in the affairs of their Gentile neighbors, through excess of zeal to conform them to the Christian standard.


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A Christian. Only three times in the New Testament, and never as a name used by Christians themselves, but as a nickname or a term of reproach. See on <a href='B:510 11:26'>Act 11:26</a>. Hence Peter's idea is, if any man suffer from the contumely of those who contemptuously style him Christian.


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Commit [&#960; &#945; &#961; &#945; &#964; &#953; &#952; &#949; &#963; &#952; &#969; &#963; &#945; &#957;]. Give in charge as a deposit. Compare <a href='B:490 12:48'>Luk 12:48</a>; <a href='B:510 20:32'>Act 20:32</a>; <a href='B:610 1:18'>1Ti 1:18</a>. The word is used by Christ in commending his soul to God (<a href='B:490 23:46'>Luk 23:46</a> ).<p/>Well - doing [&#945; &#947; &#945; &#952; &#959; &#960; &#959; &#953; &#953; &#945;]. Only here in New Testament. Compare ch. 2 14. The surrender to God is to be coupled with the active practice of good.


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Also an elder [&#963; &#965; &#956; &#960; &#961; &#949; &#963; &#946; &#965; &#964; &#949; &#961; &#959; &#962;]. Only here in New Testament. Better, as Rev., fellow - elder. The expression is decisive against the primacy of Peter.<p/>Witness [&#956; &#945; &#961; &#964; &#965; &#962;]. The word is used in the New Testament to denote :<p/>(a) a spectator or eye - witness (<a href='B:510 10:39'>Act 10:39</a>; <a href='B:510 6'>Act 6:0</a>; <a href='B:510 13'>Act 13:0</a> ).<p/>(b) One who testifies to what he has seen (<a href='B:510 1:8'>Act 1:8</a>; <a href='B:510 5:32'>Act 5:32</a> ).<p/>(c) In the forensic sense, a witness in court (<a href='B:470 26:65'>Mat 26:65</a>; <a href='B:480 14:63'>Mar 14:63</a> ).<p/>(d) One who vindicates his testimony by suffering : a martyr (<a href='B:510 22:20'>Act 22:20</a>; <a href='B:650 12:1'>Heb 12:1</a>; <a href='B:730 2:13'>Rev 2:13</a>; <a href='B:730 17:6'>Rev 17:6</a> ).<p/>The first three meetings run into each other. The eye - witness, as a spectator, is always such with a view to giving testimony. Hence this expression of Peter cannot be limited to the mere fact of his having seen what he preached; especially since, when he wishes to emphasize this fact, he employs another word, ejpopothv (<a href='B:680 1:16'>2Pe 1:16</a> ). Therefore he speaks of himself as a witness, especially in the sense of being called to testify of what he has seen.<p/>Partaker [&#954; &#959; &#953; &#957; &#969; &#957; &#959; &#962;]. This use of the word, expressing a present realization of something not yet attained, occurs in no other writer in the New Testament. See on <a href='B:680 1:4'>2Pe 1:4</a>.


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Feed [&#960; &#959; &#953; &#956; &#945; &#957; &#945; &#964; &#949;]. Better, Rev., tend, since the verb denotes all that is included in the office of a shepherd - guiding, guarding, folding, no less than feeding, which latter is expressed by boskw. There is, doubtless, a reminiscence in the word of Christ's charge to Peter (<a href='B:500 21:15-17'>Joh 21:15-17</a> ). Both words are used there : "Feed [&#946; &#959; &#963; &#954; &#949;] my lambs" (ver. 15); "tend [&#960; &#959; &#953; &#956; &#945; &#953; &#957; &#949;] my sheep" (ver. 16); "feed [&#946; &#959; &#963; &#954; &#949;] my sheep" (ver. 17). The A. V. obliterates the distinction by rendering all three feed. Bengel rightly remarks, "Feeding is part of tending." See on <a href='B:470 2:6'>Mat 2:6</a>.<p/>Taking the oversight. The best texts omit. Rev. retains.<p/>By constraint [&#945; &#957; &#945; &#947; &#954; &#945; &#963; &#964; &#969; &#962;]. Only here in New Testament.<p/>Willingly [&#949; &#954; &#959; &#965; &#963; &#953; &#969; &#962;]. Only here and <a href='B:650 10:26'>Heb 10:26</a>.<p/>For filthy lucre [&#949; &#953; &#963; &#967; &#961; &#959; &#954; &#949; &#961; &#948; &#969; &#962;]. From aijscrov, disgraceful, and kerdov, gain. Only here in New Testament. The word filthy is intended to convey the idea which lies in aijscrov, base or dishonorable; becoming such if it is made the motive of the minister's service. Compare <a href='B:540 12:14'>2Co 12:14</a>.<p/>Willingly [&#960; &#961; &#959; &#952; &#965; &#956; &#969; &#962;]. Not strong enough. The word is compounded of pro, forward, and qumov, heart or spirit. Hence Rev., with a ready mind; a forward spirit; denoting not mere willingness, but zeal. Only here in New Testament. Compare the kindred adjective proqumov, ready (<a href='B:520 1:15'>Rom 1:15</a>; <a href='B:470 26:41'>Mat 26:41</a>; <a href='B:480 14:38'>Mar 14:38</a> ), and the kindred noun proqumia, readiness (<a href='B:540 8:11'>2Co 8:11</a>; <a href='B:540 8:12'>2Co 8:12</a>; <a href='B:540 8:19'>2Co 8:19</a>; <a href='B:540 9:2'>2Co 9:2</a> ).


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As lording it [&#954; &#945; &#964; &#945; &#954; &#965; &#961; &#953; &#949; &#965; &#959; &#957; &#964; &#949; &#962;]. See <a href='B:470 20'>Mat 20:0</a>; <a href='B:470 25'>Mat 25:0</a>; <a href='B:510 19:16'>Act 19:16</a>. Other words are used for the exercise of legitimate authority in the church; proistamai, to be over (<a href='B:590 5:12'>1Th 5:12</a>; <a href='B:610 5:17'>1Ti 5:17</a> ); poimainw, as ver. 2, tend. But this carries the idea of high - handed rule. Heritage [&#954; &#955; &#951; &#961; &#969; &#957;]. Plural. Klhrov means a lot. See on inheritance, ch. 1 4. From the kindred adjective klhrikov comes the English cleric, contracted into clerk, which in ecclesiastical writings originally signified a minister; either as being chosen by lot like Matthias, or as being the lot or inheritance of God. Hence Wycliffe translates the passage, "neither as having lordship in the clergie." As in the Middle Ages the clergy were almost the only persons who could write, the word clerk came to have one of its common modern meanings. The word here, though its interpretation is somewhat disputed, seems to refer to the several congregations - the lots or charges assigned to the elders. Compare proseklhrwqhsan, were added as disciples; A. V., consorted with (<a href='B:510 17:4'>Act 17:4</a> ). Rev. renders charge.<p/>Why not charges?<p/>Examples [&#964; &#965; &#960; &#959; &#953;]. Peter uses three different terms for a pattern or model : uJpogrammov, a writing - copy (ch. 2 21); uJpodeigma, for which classical writers prefer paradeigma, an architect's plan or a sculptor's or painter's model (<a href='B:680 2:6'>2Pe 2:6</a> ); tupov (see on ch. <a href='B:670 3:21'>1Pe 3:21</a> ), of which our word type is nearly a transcript. The word primarily means the impression left by a stroke (tuptw, to strike). Thus <a href='B:500 20:25'>Joh 20:25</a>, "the print of the nails." Used of the stamp on coin; the impression of any engraving or hewn work of art; a monument or statue; the figures of the tabernacle of Moloch and of the star Remphan (<a href='B:510 7:43'>Act 7:43</a> ). Generally, an image or form, always with a statement of the object; and hence the kindred meaning of a pattern or model. See <a href='B:510 23:25'>Act 23:25</a>; <a href='B:520 5:14'>Rom 5:14</a>; <a href='B:570 3:17'>Phi 3:17</a>; <a href='B:650 8:5'>Heb 8:5</a>.


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The chief Shepherd [&#945; &#961; &#967; &#953; &#960; &#959; &#953; &#956; &#949; &#957; &#959; &#962;]. Only here in New Testament. In harmony with ver. 2. "The last thing Peter could have dreamed of as possible would be its misapplication to himself or his so - called successors" (Cook). Compare <a href='B:650 13:20'>Heb 13:20</a>, great Shepherd; and <a href='B:500 10:11'>Joh 10:11</a>; <a href='B:500 10:14'>Joh 10:14</a>, good Shepherd. Also, <a href='B:330 34:15'>Eze 34:15</a>; <a href='B:330 34:16'>Eze 34:16</a>; <a href='B:330 34:23'>Eze 34:23</a>.<p/>Ye shall receive. See on receiving, <a href='B:670 1:9'>1Pe 1:9</a>.<p/>Crown [&#963; &#964; &#949; &#966; &#945; &#957; &#959; &#957;]. From stefw, to put round, encircle. It is the crown of victory in the games; of military valor; the marriage wreath, or the festal garland, woven of leaves or made of gold in imitation of leaves. Thus it is distinguished from the royal crown, which is diadhma, of which diadem is a transcript. In Paul, stefanov is always used of the conqueror's crown, not of the king's (<a href='B:530 9:24-26'>1Co 9:24-26</a>; <a href='B:620 2:5'>2Ti 2:5</a> ). Though it is urged that Peter would not have employed a reference to the crown of the victors in the games, because of the abhorrence of the Palestinian Jews for heathen spectacles, yet the reference to the crown of leaves seems to be determined by the epithet unfading, as compared with garlands of earthly leaves. The crown of thorns woven for Jesus is called stefanov, with reference rather to its being twined than to its being a caricature of a kingly crown.


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Be clothed with humility [&#964; &#951; &#957; &#964; &#945; &#960; &#949; &#953; &#957; &#959; &#966; &#961; &#959; &#963; &#965; &#957; &#951; &#957; &#949; &#947; &#954; &#959; &#956; &#946; &#969; &#963; &#945; &#963; &#952; &#949;]. The last word is a very peculiar one, occurring only here. It is derived from kombov, a roll, band, or girth : a knot or roll of cloth, made in tying or tucking up any part of the dress. The kindred word ejgkombwma, from which the verb is directly formed, means a slave's apron, under which the loose garments were girt up. Compare Horace's "puer alte cinctus," a slave girt high. Hence the figure carries an exhortation to put on humility as a working virtue employed in ministry. This is apparent from the evident reminiscence of that scene in which Peter figured so prominently - the washing of the disciple's feet by the Lord, when he girded himself with a towel as a servant, and gave them the lesson of ministry both by word and act. Bengel paraphrases, "Put on and wrap yourselves about with humility, so that the covering of humility cannot possibly be stripped from you."<p/>Resisteth [&#945; &#957; &#964; &#953; &#964; &#945; &#963; &#963; &#949; &#964; &#945; &#953;]. A strong and graphic word. Lit., setteth himself in array against, as one draws out a host for battle. Pride calls out God's armies. No wonder, therefore, that it "goeth before destruction." The proud [&#965; &#960; &#949; &#961; &#951; &#966; &#945; &#957; &#959; &#953; &#962;]. See on pride, <a href='B:480 7:22'>Mar 7:22</a>. Compare <a href='B:660 4:6'>Jas 4:6</a>. To the humble. See on <a href='B:470 11:29'>Mat 11:29</a>.


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Mighty hand [&#954; &#961; &#945; &#964; &#945; &#953; &#945; &#957; &#967; &#949; &#953; &#961; &#945;]. A phrase found nowhere else in the New Testament, but occurring in the Septuagint, <a href='B:20 3:19'>Exo 3:19</a>; <a href='B:50 3:24'>Deu 3:24</a>; <a href='B:220 30:21'>Job 30:21</a>. The adjective kratrian, mighty, is, moreover, used only here. Compare <a href='B:490 1:51'>Luk 1:51</a>; <a href='B:490 1:52'>Luk 1:52</a>.


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Casting [&#949; &#960; &#953; &#961; &#961; &#953; &#968; &#945; &#957; &#964; &#949; &#962;]. The aorist participle denoting an act once for all; throwing the whole life with its care on him.<p/>All your care [&#960; &#945; &#963; &#945; &#957; &#964; &#951; &#957; &#956; &#949; &#961; &#953; &#956; &#957; &#945; &#957;]. The whole of your care. "Not every anxiety as it arises, for none will arise if this transference has been effectually made." Care. See on <a href='B:470 6:25'>Mat 6:25</a>, take no thought. Rev., rightly, anxiety.<p/>He careth [&#956; &#949; &#955; &#949; &#953;]. Meaning the watchful care of interest and affection. The sixth and seventh verses should be taken together : Humble yourselves and cast all your anxiety. Pride is at the root of most of our anxiety. To human pride it is humiliating to cast everything upon another and be cared for. See <a href='B:660 4:6'>Jas 4:6</a>; <a href='B:660 4:7'>Jas 4:7</a>.


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Be sober [&#957; &#951; &#968; &#945; &#964; &#949;]. See on ch. <a href='B:670 4:7'>1Pe 4:7</a>.<p/>Be vigilant [&#947; &#961; &#951; &#947; &#959; &#961; &#951; &#963; &#945; &#964; &#949;]. Rev., be watchful. See on <a href='B:480 13:35'>Mar 13:35</a>; and <a href='B:590 5:6'>1Th 5:6</a>, where both verbs occur : watch and be sober. A reminiscence of the scene in Gethsemane : Could ye not watch with me? (<a href='B:470 26:40'>Mat 26:40</a>; <a href='B:470 26:41'>Mat 26:41</a> ).<p/>Adversary [&#959; &#945; &#957; &#964; &#953; &#948; &#953; &#954; &#959; &#962;]. The article points to a well - known adversary. From ajnti, against, and dikh, a lawsuit. Strictly, an adversary in a lawsuit. Here an adversary in general. Compare <a href='B:450 3:1-5'>Zec 3:1-5</a>. Only here, in New Testament, of Satan.<p/>The devil. See on <a href='B:470 4:1'>Mat 4:1</a>.<p/>Roaring [&#969; &#961; &#965; &#959; &#956; &#949; &#957; &#959; &#962;]. Only here in New Testament. The word conveys somewhat of the sense by the sound [&#959; &#961; &#965; &#959; &#956; &#949; &#957; &#959; &#963;]. It denotes especially the howl of a beast in fierce hunger.<p/>Lion. Augustine says, "Christ is called 'a lion ' (<a href='B:730 5:5'>Rev 5:5</a> ) because of his courage : the devil, because of his ferocity. The one lion comes to conquer, the other to hurt." Seven Hebrew words are used for this animal; six to describe his movements and four to describe his roar. He is mentioned in the Bible about one hundred and thirty times. In <a href='B:220 4:10'>Job 4:10</a>; <a href='B:220 4:11'>Job 4:11</a>, give different words are used for him. In <a href='B:720 1:14'>Jud 1:14</a> :5; <a href='B:230 21:13'>Psa 21:13</a>; <a href='B:230 103:21'>Psa 103:21</a> (Sept.), the same word as here is used for the roaring of the lion as a translation of the Hebrew word for the thunder in <a href='B:220 37:4'>Job 37:4</a>. Walketh about [&#960; &#949; &#961; &#953; &#960; &#945; &#964; &#949; &#953;]. Compare <a href='B:220 1:7'>Job 1:7</a>; <a href='B:220 2:2'>Job 2:2</a>. This word gave name to that sect of Greek philosophers known as Peripatetics, because they walked about while teaching or disputing. "St. Peter calls Satan the Peripatetic" (Cox, on Job). The Arabs call him the Busy One. It was to Peter that Christ said, "Satan hath desired to have you," etc. (<a href='B:490 22:31'>Luk 22:31</a> ). Devour [&#954; &#945; &#964; &#945; &#960; &#953; &#951;]. Lit., swallow down. See on <a href='B:470 23:24'>Mat 23:24</a>.


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Resist [&#945; &#957; &#964; &#953; &#963; &#964; &#951; &#964; &#949;]. The Rev., very judiciously, substitutes withstand; resist having been already used in ver. 5 for ajntitassetai. Withstand is, moreover, the more accurate rendering; as the verb means rather to be firm against onset than to strive against it. With in withstand is the Saxon wid, against, which appears in the German wider.<p/>Steadfast [&#963; &#964; &#949; &#961; &#949; &#959; &#953;]. Compare <a href='B:620 2:19'>2Ti 2:19</a>; and the kindred verb stereow, to strengthen (<a href='B:510 3:7'>Act 3:7</a>; <a href='B:510 3:16'>Act 3:16</a>; <a href='B:510 16:5'>Act 16:5</a> ). Paul, in <a href='B:580 2:5'>Col 2:5</a>, uses a cognate noun, sterewma, evidently as a military metaphor : "Beholding your order (taxin, compare ajntitassetai, ver. 5) and your solid front or close phalanx" [&#963; &#964; &#949; &#961; &#949; &#969; &#956; &#945;]. It might be difficult to find, on the whole, a better rendering than steadfast, yet it falls a little short of the meaning. Steadfast is Anglo - Saxon, stede, a place, and faest, fast; and hence means firm in its place; but stereoi conveys also the sense of compactness, compact solidity, and is appropriate, since a number of individuals are addressed and exhorted to withstand the onset of Satan as one compacted body. Stereov implies solidity in the very mass and body of the thing itself; steadfastness, mere holding of place. A rock is stereov, firm, solid; but a flexible weed with its tough root resisting all efforts to pull it up, may be steadfast. The exhortation is appropriate from Peter, the Rock. The same afflictions [&#964; &#945; &#945; &#965; &#964; &#945; &#964; &#969; &#957; &#960; &#945; &#952; &#951; &#956; &#945; &#964; &#969; &#957;]. Rev., better, sufferings. A very peculiar construction, occurring nowhere else in the New Testament. Lit., the same things of sufferings, emphasizing the idea of identity.<p/>Are accomplished [&#949; &#960; &#953; &#964; &#949; &#955; &#949; &#953; &#963; &#952; &#945; &#953;]. More correctly, are being accomplished. The present infinitive denotes something in process of accomplishment.<p/>Brethren [&#945; &#948; &#949; &#955; &#966; &#959; &#964; &#951; &#964; &#953;]. Lit., brotherhood. Only here and ch. 2 17.


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Who hath called us [&#959; &#954; &#945; &#955; &#949; &#963; &#945; &#962; &#951; &#956; &#945; &#962;]. But the tense is the aorist, and the true reading is uJmav, you, instead of us. Render, therefore, as Rev., who called you; before the foundation of the world. See <a href='B:520 8:29'>Rom 8:29</a>; <a href='B:520 8:30'>Rom 8:30</a>, and compare unto his eternal glory and them he also glorified.<p/>By Christ Jesus [&#949; &#957; &#967; &#961; &#953; &#963; &#964; &#969; &#953; &#951; &#963; &#959; &#965;]. The best texts omit Jesus. So Rev., which also renders, better, in Christ, denoting the sphere or element in which the calling and its results take place : "Christ as the life, head, and very principle of all existence to the Christian" (Cook).<p/>Awhile [&#959; &#955; &#953; &#966; &#959; &#957;]. Rev., more literally, a little while. See on ch. <a href='B:670 1:6'>1Pe 1:6</a>. Make you perfect, etc. The Tex. Rec. makes this and the three following verbs in the optative mood, expressing a wish. So the A. V. But the best texts make them all indicative future, and thus convert the wish or prayer into an assurance. Thus, then, Shall himself perfect [&#945; &#965; &#964; &#959; &#962; &#954; &#945; &#964; &#945; &#961; &#964; &#953; &#963; &#949; &#953;]. The A. V. overlooks the aujtov, himself, which is very significant as indicating God's personal interest and energy in the work of confirming his children.<p/>Shall perfect. Rev. reads restore, in margin. The root of this word appears in arw or ajrariskw, to fit or join together. So arqron means a joint. The radical notion of the verb is, therefore, adjustment - the putting of all the parts into right relation and connection. We find it used of mending the nets (<a href='B:470 4:21'>Mat 4:21</a> ), and of restoring an erring brother (<a href='B:550 6:1'>Gal 6:1</a> ); of framing the body and the worlds (<a href='B:650 10:5'>Heb 10:5</a>; <a href='B:650 11:3'>Heb 11:3</a> ); of the union of members in the church (<a href='B:530 1:10'>1Co 1:10</a>; <a href='B:540 13:11'>2Co 13:11</a> ). Out of this comes the general sense of perfecting (<a href='B:470 21:16'>Mat 21:16</a>; <a href='B:490 6:40'>Luk 6:40</a>; <a href='B:590 3:10'>1Th 3:10</a> ).<p/>Shall stablish [&#963; &#964; &#951; &#961; &#953; &#958; &#949; &#953;]. The word is akin at the root to stereov, steadfast (ver. 9), and is the very word used by Christ in his exhortation to Peter, "strengthen thy brethren" (<a href='B:490 22:32'>Luk 22:32</a> ). Possibly there is a reminiscence of this in Peter's use of the word here. Compare <a href='B:590 3:13'>1Th 3:13</a>; <a href='B:600 2:17'>2Th 2:17</a>; <a href='B:660 5:8'>Jas 5:8</a>; <a href='B:730 3:2'>Rev 3:2</a>. Shall strengthen [&#963; &#952; &#949; &#957; &#969; &#963; &#949; &#953;]. Only here in New Testament. Compare <a href='B:560 3:16'>Eph 3:16</a>.<p/>Shall settle [&#952; &#949; &#956; &#949; &#955; &#953; &#969; &#963; &#949; &#953;]. Omitted by some texts, and by Rev. From qemeliov, a foundation. The radical notion of the word is, therefore, to ground securely. It occurs in <a href='B:470 7:25'>Mat 7:25</a>, of the house founded on a rock; in <a href='B:650 1:10'>Heb 1:10</a>, of laying the foundations of the earth. In <a href='B:560 3:18'>Eph 3:18</a>, it is joined with rooted. The massings of these expressions, unconnected by conjunctions, indicates strong feeling. Bengel thus sums up the whole : "Shall perfect, that no defect remain in you : shall stablish, that nothing may shake you : shall strengthen, that you may overcome every adverse force. A saying worthy of Peter. He is strengthening his brethren."


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Silvanus. Probably the companion of Paul known in the Acts as Silas (xv. 22, 27, 32, 34, 40, etc.), and called Silvanus by Paul in <a href='B:540 1:19'>2Co 1:19</a>; <a href='B:590 1:1'>1Th 1:1</a>; <a href='B:600 1:1'>2Th 1:1</a>.<p/>A faithful brother. Brother has the definite article, the faithful brother, designating him as one well known for his fidelity. Rev. renders our, with the in margin.<p/>Unto you. Construe, not as A. V., a brother unto you, but I have written unto you. So Rev.<p/>As I suppose [&#969; &#962; &#955; &#959; &#947; &#953; &#950; &#959; &#956; &#945; &#953;]. Too feeble, since the verb denotes a settled persuasion or assurance. See <a href='B:520 3:28'>Rom 3:28</a>, "we conclude" or reckon, as the result of our reasoning. Compare <a href='B:520 8:18'>Rom 8:18</a>; <a href='B:650 11:19'>Heb 11:19</a>. Rev., as I account him.<p/>I have written [&#949; &#947; &#961; &#945; &#968; &#945;]. Lit., I wrote. An example of what is known as the epistolary aorist. The writer regards the time of writing as his correspondent will do when he shall have received the letter. We say in a letter, I write. Paul, writing to Philemon, says ajnepemya, I sent; since to Philemon the act of sending would be already past. Therefore in using this form of expression Peter does not refer to the second epistle, not to another now lost, but to the present epistle.<p/>Briefly [&#948; &#953; &#959; &#955; &#953; &#947; &#969;]. Lit., through few (words). Compare <a href='B:650 13:22'>Heb 13:22</a>, where the expression is dia bracewn, through brief words.<p/>Testifying [&#949; &#960; &#953; &#956; &#945; &#961; &#964; &#965; &#961; &#969; &#957;]. Only here in New Testament. See on ver. 1. Wherein ye stand [&#949; &#953; &#962; &#951; &#957; &#949; &#963; &#964; &#951; &#954; &#945; &#964; &#949;]. The best texts read sthte, imperative. So Rev., stand ye fast therein. Lit., "into which stand," the preposition with the verb having the pregnant force of entering into and standing fast in.


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The church. The word is not in the Greek, but is supplied with the feminine definite article hJ. There is, however, a difference of opinion as to the meaning of this feminine article. Some suppose a reference to Peter's own wife; others, to some prominent Christian woman in the church. Compare <a href='B:700 1'>2Jn 1:0</a>. The majority of interpreters, however, refer it to the church.<p/>Babylon. Some understand in a figurative sense, as meaning Rome; others, literally, of Babylon on the Euphrates. In favor of the former view are the drift of ancient opinion and the Roman Catholic interpreters, with Luther and several noted modern expositors, as Ewald and Hoffmann. This, too, is the view of Canon Cook in the "Speaker's Commentary." In favor of the literal interpretation are the weighty names of Alford, Huther, Calvin, Neander, Weiss, and Reuss. Professor Salmond, in his admirable commentary on this epistle, has so forcibly summed up the testimony that we cannot do better than to give his comment entire : "In favor of this allegorical interpretation it is urged that there are other occurrences of Babylon in the New Testament as a mystical name for Rome (<a href='B:730 4:8'>Rev 4:8</a>; <a href='B:730 18:2'>Rev 18:2</a>; <a href='B:730 18:10'>Rev 18:10</a> ); that it is in the highest degree unlikely that Peter should have made the Assyrian Babylon his residence or missionary center, especially in view of a statement by Josephus indicating that the Emperor Claudius had expelled the Jews from that city and neighborhood; and that tradition connects Peter with Rome, but not with Babylon. The fact, however, that the word is mystically used in a mystical book like the Apocalypse - a book, too, which is steeped in the spirit and terminology of the Old Testament - is no argument for the mystical use of the word in writings of a different type. The allegorical interpretation becomes still less likely when it is observed that other geographical designations in this epistle (ch. 1 1) have undoubtedly the literal meaning. The tradition itself, too, is uncertain. The statement in Josephus does not bear all that it is made to bear. There is no reason to suppose that, at the time when this epistle was written, the city of Rome was currently known among Christians as Babylon. On the contrary, wherever it is mentioned in the New Testament, with the single exception of Revelation (and even there it is distinguished as 'Babylon, the great'), it gets its usual name, Rome. So far, too, from the Assyrian Babylon being practically in a deserted state at this date, there is very good ground for believing that the Jewish population (not to speak of the heathen) of the city and vicinity was very considerable. For these and other reasons a succession of distinguished interpreters and historians, from Erasmus and Calvin, on to Neander, Weiss, Reuss, Huther, etc., have rightly held by the literal sense." Marcus. Rev., Mark. John Mark, the author of the gospel. See Introduction to Mark, on his relations to Peter.<p/>My son. Probably in a spiritual sense, though some, as Bengel, think that Peter's own son is referred to.


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Simon Peter. Note the addition of Simon, and see on <a href='B:670 1:1'>1Pe 1:1</a>. The best - attested orthography is Symeon, which is the form of his name in <a href='B:510 14:14'>Act 14:14</a>, where the account probably came from him. This also is the Hebraic form of the name found in the Septuagint, <a href='B:10 29:33'>Gen 29:33</a>, and elsewhere. Compare <a href='B:730 7:7'>Rev 7:7</a>; <a href='B:490 2:25'>Luk 2:25</a>; <a href='B:490 2:34'>Luk 2:34</a>; <a href='B:490 3:30'>Luk 3:30</a>; <a href='B:510 13:1'>Act 13:1</a>. The combined name, Simon Peter, is found <a href='B:490 5:8'>Luk 5:8</a>; <a href='B:500 13:6'>Joh 13:6</a>; <a href='B:500 20:2'>Joh 20:2</a>; <a href='B:500 21:15'>Joh 21:15</a>, and elsewhere, though in these instances it is given as Simon; Symeon occurring only in <a href='B:510 14:14'>Act 14:14</a>. While his name is given with greater familiarity than in the first epistle, his official title, servant and apostle, is fuller. This combination, servant and apostle, occurs in no other apostolic salutation. The nearest approach to it is <a href='B:630 1:1'>Tit 1:1</a>.<p/>Of Jesus Christ. The word Christ never occurs in the second epistle without Jesus; and only in this instance without some predicate, such as Lord, Savior.<p/>To them that have obtained (toiv lacousin). Lit., obtained by lot. So <a href='B:490 1:9'>Luk 1:9</a>; <a href='B:500 19:24'>Joh 19:24</a>. In the sense which it has here it is used by Peter (<a href='B:510 1:17'>Act 1:17</a> ) of Judas, who had obtained part of this ministry. In this sense it occurs only in that passage and here.<p/>Like precious [&#953; &#963; &#959; &#964; &#953; &#956; &#959; &#957;]. Only here in New Testament. The word should be written like - precious. Compare precious in <a href='B:670 1:7'>1Pe 1:7</a>; <a href='B:670 1:19'>1Pe 1:19</a>; <a href='B:670 2:4'>1Pe 2:4</a>; <a href='B:670 2:6'>1Pe 2:6</a>; <a href='B:670 2:7'>1Pe 2:7</a>. Not the same in measure to all, but having an equal value and honor to those who receive it, as admitting them to the same Christian privileges. With us. Most probably the Jewish Christians, of whom Peter was one. Professor Salmond remarks, "There is much to show how alien it was to primitive Christian thought to regard Gentile Christians as occupying in grace the self - same platform with Christians gathered out of the ancient church of God." See <a href='B:510 11:17'>Act 11:17</a>; <a href='B:510 14:9-11'>Act 14:9-11</a>.<p/>Savior. Frequently applied to Christ in this epistle, but never in the first.


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In the knowledge [&#949; &#957; &#949; &#960; &#953; &#947; &#957; &#969; &#963; &#949; &#953;]. The compound expressing full knowledge, and so common in Paul's writings.<p/>Our Lord [&#954; &#965; &#961; &#953; &#959; &#965; &#951; &#956; &#969; &#957;]. The word Lord in the second epistle is always used of God, unless Christ or Savior is added.


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Hath granted [&#948; &#949; &#948; &#969; &#961; &#951; &#956; &#949; &#957; &#951; &#962;]. This is the only word which Peter and Mark alone have in common in the New Testament; a somewhat singular fact in view of their intimate relations, and of the impress of Peter upon Mark's gospel : yet it tells very strongly against the theory of a forgery of this epistle. The word is stronger than the simple didwmi, to give, meaning to grant or bestow as a gift. Compare <a href='B:480 14:45'>Mar 14:45</a>.<p/>Godliness [&#949; &#965; &#963; &#949; &#946; &#949; &#953; &#945; &#957;]. Used only by Peter (<a href='B:510 3:12'>Act 3:12</a> ), and in the Pastoral Epistles. It is from euj, well, and sebomai, to worship, so that the radical idea is worship rightly directed. Worship, however, is to be understood in it etymological sense, worth - ship, or reverence paid to worth, whether in God or man. So Wycliffe's rendering of <a href='B:470 6:2'>Mat 6:2</a>, "that they be worshipped of men;" and "worship thy father and thy mother," <a href='B:470 19:19'>Mat 19:19</a>. In classical Greek the word is not confined to religion, but means also piety in the fulfilment of human relations, like the Latin pietas. Even in classical Greek, however, it is a standing word for piety in the religious sense, showing itself in right reverence; and is opposed to dussebeia, ungodliness, and ajnosiothv, profaneness. "The recognition of dependence upon the gods, the confession of human dependence, the tribute of homage which man renders in the certainty that he needs their favor - all this is eujsebeia, manifest in conduct and conversation, in sacrifice and prayer." (Nagelsbach, cited by Cremer). This definition may be almost literally transferred to the Christian word. It embraces the confession of the one living and true God, and life corresponding to this knowledge. See on ver. 2.<p/>Called [&#954; &#945; &#955; &#949; &#963; &#945; &#957; &#964; &#959; &#962;]. Also used of the divine invitation, <a href='B:670 2:9'>1Pe 2:9</a>; <a href='B:670 2:21'>1Pe 2:21</a>; <a href='B:670 3:9'>1Pe 3:9</a>; <a href='B:670 5:10'>1Pe 5:10</a>.<p/>To glory and virtue [&#953; &#948; &#953; &#945; &#948; &#959; &#958; &#951; &#954; &#945; &#953; &#945; &#961; &#949; &#964; &#951;]. Lit., and properly, by his own glory and virtue, though some read dia doxhv kai ajrethv, through glory and virtue. Rev. adopts the former. The meaning is much the same in either case.<p/>His own [&#953; &#948; &#953; &#945;]. Of frequent occurrence in Peter, and not necessarily with an emphatic force, since the adjective is sometimes used merely as a possessive pronoun, and mostly so in Peter (<a href='B:670 3:1'>1Pe 3:1</a>; <a href='B:670 3:5'>1Pe 3:5</a>; <a href='B:680 2:16'>2Pe 2:16</a>; <a href='B:680 2:22'>2Pe 2:22</a>, etc.).<p/>Virtue. See on <a href='B:670 2:9'>1Pe 2:9</a>. Used by Peter only, with the exception of <a href='B:570 4:8'>Phi 4:8</a>. The original classical sense of the word had no special moral import, but denoted excellence of any kind - bravery, rank, nobility; also, excellence of land, animals, things, classes of persons. Paul seems to avoid the term, using it only once.<p/>On glory and virtue Bengel says, "the former indicates his natural, the latter his moral, attributes."


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Whereby [&#948; &#953; &#969; &#957;]. Lit., through which; viz., his glory and virtue. Note the three occurrences of dia, through, in vv. 3, 4.<p/>Are given [&#948; &#949; &#948; &#969; &#961; &#951; &#964; &#945; &#953;]. Middle voice; not passive, as A. V. Hence Rev., correctly, he hath granted. See on ver. 3.<p/>Exceeding great and precious promises. Rev., his exceeding great, etc., by way of rendering the definite article, ta.<p/>Precious [&#964; &#953; &#956; &#953; &#945;]. The word occurs fourteen times in the New Testament. In eight instances it is used of material things, as stones, fruit, wood. In Peter it occurs three times : <a href='B:670 1:7'>1Pe 1:7</a>, of tried faith; <a href='B:670 1:19'>1Pe 1:19</a>, of the blood of Christ; and here, of God's promises.<p/>Promises [&#949; &#960; &#945; &#947; &#947; &#949; &#955; &#956; &#945; &#964; &#945;]. Only in this epistle. In classical Greek the distinction is made between ejpaggelmata, promises voluntarily or spontaneously made, and uJposceseiv, promises made in response to a petition.<p/>Might be partakers [&#947; &#949; &#957; &#951; &#963; &#952; &#949; &#954; &#959; &#953; &#957; &#969; &#957; &#959; &#953;]. Rev., more correctly, may become, conveying the idea of a growth. See note on koinwnov, partaker, <a href='B:670 5:1'>1Pe 5:1</a>; and compare <a href='B:650 12:10'>Heb 12:10</a>.<p/>Having escaped [&#945; &#960; &#959; &#966; &#965; &#947; &#959; &#957; &#964; &#949; &#962;]. Only in this epistle. To escape by flight. Through lust [&#949; &#957; &#949; &#960; &#953; &#952; &#965; &#956; &#953; &#945;]. Rev. renders by lust, as the instrument of the corruption. Others, in lust, as the sphere of the corruption, or as that in which it is grounded.


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Beside this [&#945; &#965; &#964; &#959; &#964; &#959; &#965; &#964; &#959;]. Wrong. Render, for this very cause, as Rev. Lit., this very thing. Just as ti, what? has come to mean why? So the strengthened demonstrative acquires the meaning of wherefore, for this very cause.<p/>Giving all diligence [&#963; &#960; &#959; &#965; &#948; &#951; &#957; &#960; &#945; &#963; &#945; &#957; &#960; &#945; &#961; &#949; &#953; &#963; &#949; &#957; &#949; &#947; &#954; &#945; &#957; &#964; &#949; &#962;]. The verb occurs only here in New Testament, and means, literally, to bring in by the side of : adding your diligence to the divine promises. So Rev., adding on your part.<p/>Add to your faith, etc. The A. V. is entirely wrong. The verb rendered add [&#949; &#960; &#953; &#967; &#959; &#961; &#951; &#947; &#951; &#963; &#945; &#964; &#949;] is derived from corov, a chorus, such as was employed in the representation of the Greek tragedies. The verb originally means to bear the expense of a chorus, which was done by a person selected by the state, who was obliged to defray all the expenses of training and maintenance. In the New Testament the word has lost this technical sense, and is used in the general sense of supplying or providing. The verb is used by Paul (<a href='B:540 9:10'>2Co 9:10</a>; <a href='B:550 3:5'>Gal 3:5</a>; <a href='B:580 2:19'>Col 2:19</a> ), and is rendered minister (A. V.), supply (Rev.); and the simple verb corhgew, minister, occurs <a href='B:670 4:11'>1Pe 4:11</a>; <a href='B:540 9:10'>2Co 9:10</a>. Here the Rev., properly, renders supply.<p/>To your faith [&#949; &#957; &#964; &#951; &#960; &#953; &#963; &#964; &#949; &#953;]. The A. V. exhorts to add one virtue to another; but the Greek, to develop one virtue in the exercise of another : "an increase by growth, not by external junction; each new grace springing out of, attempting, and perfecting the other." Render, therefore, as Rev. In your faith supply virtue, and in your virtue knowledge, etc.<p/>Virtue. See on ver. 3, and <a href='B:670 2:9'>1Pe 2:9</a>. Not in the sense of moral excellence, but of the energy which Christians are to exhibit, as God exerts his energy upon them. As God calls us by his own virtue (ver. 3), so Christians are to exhibit virtue or energy in the exercise of their faith, translating it into vigorous action.


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Temperance [&#949; &#947; &#954; &#961; &#945; &#964; &#949; &#953; &#945;]. Self - control; holding the passions and desires in hand. See <a href='B:530 9:25'>1Co 9:25</a>.<p/>Patience [&#965; &#960; &#959; &#956; &#959; &#957; &#951; &#957;]. Lit., remaining behind or staying, from menw, to wait. Not merely endurance of the inevitable, for Christ could have relieved himself of his sufferings (<a href='B:650 12:2'>Heb 12:2</a>; <a href='B:650 12:3'>Heb 12:3</a>; compare <a href='B:470 26:53'>Mat 26:53</a> ); but the heroic, brave patience with which a Christian not only bears but contends. Speaking of Christ's patience, Barrow remarks, "Neither was it out of a stupid insensibility or stubborn resolution that he did thus behave himself; for he had a most vigorous sense of all those grievances, and a strong (natural) aversation from under going them;... but from a perfect submission to the divine will, and entire command over his passions, an excessive charity toward mankind, this patient and meek behavior did spring." The same writer defines patience as follows : "That virtue which qualifieth us to bear all conditions and all events, by God's disposal incident to us, with such apprehensions and persuasions of mind, such dispositions and affections of heart, such external deportment and practices of life as God requireth and good reason directeth (Sermon 42," On Patience ").<p/>Godliness. See on ver. 3. The quality is never ascribed to God.<p/>Brotherly kindness [&#966; &#953; &#955; &#945; &#948; &#949; &#955; &#966; &#953; &#945; &#957;]. Rev. renders, literally, love of the brethren.<p/>Charity [&#945; &#947; &#945; &#960; &#951; &#957;]. There seems at first an infelicity in the rendering of the Rev., in your love of the brethren love. But this is only apparent. In the former word Peter contemplates Christian fellow - believers as naturally and properly holding the first place in our affections (compare <a href='B:550 6:10'>Gal 6:10</a>, "Especially unto them which are of the household of faith "). But he follows this with the broader affection which should characterize Christians, and which Paul lauds in <a href='B:530 13'>1Co 13:0</a>, the love of men as men. It may be remarked here that the entire rejection by the Rev. of charity as the rendering of ajgaph is wholesome and defensible. Charity has acquired two peculiar meanings, both of which are indeed included or implied in love, but neither of which expresses more than a single phase of love - tolerance or beneficence. The A. V. in the great majority of cases translates love; always in the Gospels, and mostly elsewhere. There is no more reason for saying" charity suffereth long, "than for saying," the charity of God is shed abroad in our hearts, "or" God is charity. "


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Be in you [&#965; &#960; &#945; &#961; &#967; &#959; &#957; &#964; &#945;]. Rev., are yours; following the sense of possession which legitimately belongs to the verb; as <a href='B:470 19:21'>Mat 19:21</a>, that thou hast; <a href='B:530 13:3'>1Co 13:3</a>, goods. In the sense of being the verb is stronger than the simple einai, to be; denoting being which is from the beginning, and therefore attaching to a person as a proper characteristic; something belonging to him, and so running into the idea of rightful possession as above.<p/>Barren [&#945; &#961; &#947; &#959; &#965; &#962;]. From aj, not, and ergon, work. Hence, more correctly, as Rev., idle. Compare "idle word" (<a href='B:470 12:36'>Mat 12:36</a> ); "standing idle" (<a href='B:470 20:3'>Mat 20:3</a>; <a href='B:470 20:6'>Mat 20:6</a> ); also, <a href='B:610 5:13'>1Ti 5:13</a>. The tautology, barren and unfruitful, is thus avoided.<p/>In the knowledge [&#949; &#953; &#962;]. Rev., more correctly, unto. The idea is not idleness in the knowledge, but idleness is pressing on and developing toward and finally reaching the knowledge. With this agrees the compound ejpignwsin, the constantly increasing and finally full knowledge.


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But [&#947; &#945; &#961;]. Wrong. Render as Rev., for.<p/>He that lacketh these things [&#969; &#956; &#951; &#960; &#945; &#961; &#949; &#963; &#964; &#953; &#957; &#964; &#945; &#965; &#964; &#945;]. Lit., to whom these things are not present. Note that a different word is used here from that in ver. 8, are yours, to convey the idea of possession. Instead of speaking of the gifts as belonging to the Christian by habitual, settled possession, he denotes them now as merely present with him.<p/>Blind [&#964; &#965; &#966; &#955; &#959; &#962;]. Illustrating Peter's emphasis on sight as a medium of instruction. See Introduction.<p/>And cannot see afar off [&#956; &#965; &#969; &#960; &#945; &#950; &#969;]. Only here in New Testament. From muw, to close, and wy, the eye. Closing or contracting the eyes like short - sighted people. Hence, to be short - sighted. The participle being short - sighted is added to the adjective blind, defining it; as if he had said, is blind, that is, short - sighted spiritually; seeing only things present and not heavenly things. Compare <a href='B:500 9:41'>Joh 9:41</a>. Rev. renders, seeing only what is near.<p/>And hath forgotten [&#955; &#951; &#952; &#951; &#957; &#955; &#945; &#946; &#969; &#957;]. Lit., having taken forgetfulness. A unique expression, the noun occurring only here in the New Testament. Compare a similar phrase, <a href='B:620 1:5'>2Ti 1:5</a>, uJpomnhsin labwn, having taken remembrance : A. V., when I call to remembrance : Rev., having been reminded of. Some expositors find in the expression a suggestion of a voluntary acceptance of a darkened condition. This doubtful, however. Lumby thinks that it marks the advanced years of the writer, since he adds to failure of sight the failure of memory, that faculty on which the aged dwell more than on sight.<p/>That he was purged [&#964; &#959; &#965; &#954; &#945; &#952; &#945; &#961; &#953; &#963; &#956; &#959; &#965;]. Rev., more literally, the cleansing.


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The rather [&#956; &#945; &#955; &#955; &#959; &#957;]. The adverb belongs rather with the verb give diligence. Render, as Rev., give the more diligence.<p/>Brethren [&#945; &#948; &#949; &#955; &#966; &#959; &#953;]. The only instance of this form of address in Peter, who commonly uses beloved.<p/>Fall [&#960; &#964; &#945; &#953; &#963; &#951; &#964; &#949;]. Lit., stumble, and so Rev. Compare <a href='B:660 3:2'>Jas 3:2</a>.


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Shall be ministered abundantly [&#960; &#955; &#959; &#965; &#963; &#953; &#969; &#962; &#949; &#960; &#953; &#967; &#959; &#961; &#951; &#947; &#951; &#952; &#951; &#963; &#949; &#964; &#945; &#953;]. On the verb see ver. 5. Rev., shall be richly supplied. We are to furnish in our faith : the reward shall be furnished unto us. Richly, indicating the fulness of future blessedness. Professor Salmond observes that it is the reverse of "saved, yet so as by fire" (<a href='B:530 3:15'>1Co 3:15</a> ).<p/>Everlasting kingdom [&#945; &#953; &#969; &#957; &#953; &#959; &#957; &#946; &#945; &#963; &#953; &#955; &#949; &#953; &#945; &#957;]. In the first epistle, Peter designated the believer's future as an inheritance; here he calls it a kingdom. Eternal, as Rev., is better than everlasting, since the word includes more than duration of time.


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I will not be negligent. The A. V. follows the reading oujk ajmelhsw, which it renders correctly. The better reading, however, is mellhsw, I intend, or, as often in classical Greek, with a sense of certainty - I shall be sure, which Rev. adopts, rendering I shall be ready. The formula occurs in but one other passage, <a href='B:470 24:6'>Mat 24:6</a>, where it is translated by the simple future, ye shall hear, with an implied sense, as ye surely will hear. Ye know [&#949; &#953; &#948; &#959; &#964; &#945; &#962;]. Lit., knowing. Compare <a href='B:670 1:18'>1Pe 1:18</a>.<p/>Established [&#949; &#963; &#964; &#951; &#961; &#953; &#947; &#956; &#949; &#957; &#959; &#965; &#962;]. See on <a href='B:670 5:10'>1Pe 5:10</a>. Perhaps the exhortation, "strengthen thy brethren," may account for his repeated used of this word and its derivatives. Thus, unstable [&#945; &#963; &#964; &#951; &#961; &#953; &#954; &#964; &#959; &#953;]; steadfastness [&#963; &#964; &#951; &#961; &#953; &#947; &#956; &#959; &#965;], <a href='B:680 3:16'>2Pe 3:16</a>; <a href='B:680 3:17'>2Pe 3:17</a>.<p/>In the present truth [&#949; &#957; &#964; &#951; &#960; &#945; &#961; &#959; &#965; &#963; &#951; &#945; &#955; &#951; &#952; &#949; &#953; &#945;]. i e., the truth which is present with you through the instruction of your teachers; not the truth at present under consideration. See on ver. 9; and compare the same phrase in <a href='B:580 1:6'>Col 1:6</a>, rendered, is come unto you.


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Tabernacle [&#963; &#954; &#951; &#957; &#969; &#956; &#945; &#964; &#953;]. A figurative expression for the body, used also by Paul, <a href='B:540 5:1'>2Co 5:1</a>; <a href='B:540 5:4'>2Co 5:4</a>, though he employs the shorter kindred word skhnov. Peter also has the same mixture of metaphors which Paul employs in that passage, viz., building and clothing. See next verse. Peter's use of tabernacle is significant in connection with his words at the transfiguration, " Let us make three tabernacles (<a href='B:470 17:4'>Mat 17:4</a> ). The word, as well as the entire phrase, carries the idea of brief duration - a frail tent, erected for a night. Compare ver. 14.<p/>To stir you up by putting you in remembrance [&#948; &#953; &#949; &#947; &#949; &#953; &#961; &#949; &#953; &#957; &#965; &#956; &#945; &#962; &#949; &#957; &#965; &#960; &#959; &#956; &#957; &#951; &#963; &#949; &#953;]. Lit., to stir you up in reminding. See the same phrase in ch. 3 1.


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Shortly I must put off this my tabernacle [&#964; &#945; &#967; &#953; &#957; &#951; &#949; &#963; &#964; &#953; &#957; &#951; &#945; &#960; &#959; &#952; &#969; &#963; &#953; &#962; &#964; &#959; &#965; &#963; &#954; &#951; &#957; &#969; &#956; &#945; &#964; &#959; &#962; &#956; &#959; &#965;]. Lit., quick is the putting off of my tabernacle. Rev., the putting off of my tabernacle cometh swiftly. Possibly in allusion to his advanced age. Putting off is a metaphor, from putting off a garment. So Paul, <a href='B:540 5:3'>2Co 5:3</a>; <a href='B:540 5:4'>2Co 5:4</a>, being clothed, unclothed, clothed upon. The word occurs, also, <a href='B:670 3:21'>1Pe 3:21</a>, and is used by Peter only. Cometh swiftly, implying the speedy approach of death; though others understand it of the quick, violent death which Christ prophesied he should die. "Even as our Lord Jesus Christ hath showed me." See <a href='B:500 21:18'>Joh 21:18</a>; <a href='B:500 21:19'>Joh 21:19</a>. Compare, also, <a href='B:500 13:36'>Joh 13:36</a>, and note the word follow in both passages. "Peter had now learnt the full force of Christ's sayings, and to what end the following of Jesus was to bring him" (Lumby).<p/>Hath shewed [&#949; &#948; &#951; &#955; &#969; &#963; &#949; &#957;]. But the tense is the aorist, pointing back to a definite act at a past time (<a href='B:500 21:18'>Joh 21:18</a> ). Hence, shewed me, or, as Rev., signified. Compare <a href='B:670 1:11'>1Pe 1:11</a>, did signify.


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Ye may be able [&#949; &#967; &#949; &#953; &#957; &#965; &#956; &#945; &#962;]. Lit., that you may have it. A similar use of have, in the sense of to be able, occurs <a href='B:480 14:8'>Mar 14:8</a>. The same meaning is also foreshadowed in <a href='B:470 18:25'>Mat 18:25</a>, had not to pay; and <a href='B:500 8:6'>Joh 8:6</a>, have to accuse.<p/>Decease [&#949; &#958; &#959; &#948; &#959; &#957;]. Exod. is a literal transcript of the word, and is the term used by Luke in his account of the transfiguration. "They spake of his decease." It occurs only once elsewhere, <a href='B:650 11:22'>Heb 11:22</a>, in the literal sense, the departing or exodus of the children of Israel. "It is at least remarkable," says Dean Alford, "that, with the recollection of the scene on the mount of transfiguration floating in his mind, the apostle should use so close together the words which were there also associated, tabernacle and decease. The coincidence should not be forgotten in treating of the question of the genuineness of the epistle."<p/>Call to remembrance [&#956; &#957; &#951; &#956; &#957; &#951; &#960; &#959; &#953; &#949; &#953; &#963; &#952; &#945; &#953;]. The phrase occurs nowhere else in the New Testament. In classical Greek, to make mention of. An analogous expression is found, <a href='B:520 1:9'>Rom 1:9</a>, mneian poioumai, I make mention. See, also, <a href='B:560 1:16'>Eph 1:16</a>; <a href='B:590 1:2'>1Th 1:2</a>; <a href='B:570 1:4'>Phi 1:4</a>. Some render it thus here, as expressing Peter's desire to make it possible for his readers to report these things to others. Rev., to call these things to remembrance.


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We have not followed [&#959; &#965; &#949; &#958; &#945; &#954; &#959; &#955; &#959; &#965; &#952; &#951; &#963; &#945; &#957; &#964; &#949; &#962;]. A strong compound, used only here and ch. 2 2, 15. The ejx gives the force of following out; in pursuance of; closely.<p/>Cunningly devised [&#963; &#949; &#963; &#959; &#966; &#953; &#963; &#956; &#949; &#957; &#959; &#953; &#962;]. Only here and <a href='B:620 3:15'>2Ti 3:15</a>, in which latter passage it has a good sense, to make thee wise. Here, in a bad sense, artfully framed by human cleverness [&#963; &#959; &#966; &#953; &#945;]. Compare feigned words, ch. 2 3.<p/>Fables [&#956; &#965; &#952; &#959; &#953; &#962;]. This word, which occurs only here and in the Pastoral Epistles, is transcribed in the word myth. The reference here may be to the Jewish myths, rabbinical embellishments of Old - Testament history; or to the heathen myths about the descent of the gods to earth, which might be suggested by his remembrance of the transfiguration; or to the Gnostic speculations about aeons or emanations, which rose from the eternal abyss, the source of all spiritual existence, and were named Mind, Wisdom, Power, Truth, etc.<p/>Coming [&#960; &#945; &#961; &#959; &#965; &#963; &#953; &#945; &#957;]. Or presence. Compare ch. 3 4. Another word, ajpokaluyiv, revelation, is used in <a href='B:670 1:7'>1Pe 1:7</a>; <a href='B:670 1:13'>1Pe 1:13</a>; <a href='B:670 4:13'>1Pe 4:13</a>, to describe the appearing of Christ.<p/>Eye - witnesses [&#949; &#960; &#959; &#960; &#964; &#945; &#953;]. See on behold, <a href='B:670 2:12'>1Pe 2:12</a>. Only here in New Testament. Compare the different word in <a href='B:490 1:2'>Luk 1:2</a>, aujtoptai, eye - witnesses.<p/>Majesty [&#956; &#949; &#947; &#945; &#955; &#949; &#953; &#959; &#964; &#951; &#964; &#959; &#962;]. Used in only two passages besides this : <a href='B:490 9:43'>Luk 9:43</a>, of the mighty power (Rev., majesty) of God, as manifested in the healing of the epileptic child; and <a href='B:510 19:27'>Act 19:27</a>, of the magnificence of Diana.


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When there came [&#949; &#957; &#949; &#967; &#952; &#949; &#953; &#963; &#951; &#962;]. Lit., having been born. Compare come (Rev., ver. 18); moved (ver. 21); and rushing wind, lit., a wind born along (<a href='B:510 2:2'>Act 2:2</a> ).<p/>From [&#965; &#960; &#959;]. Lit., by.<p/>Excellent [&#956; &#949; &#947; &#945; &#955; &#959; &#960; &#961; &#949; &#960; &#959; &#965; &#962;]. Or sublime. Only here in New Testament. In Septuagint (<a href='B:50 33:26'>Deu 33:26</a> ), as an epithet of God, excellency. The phrase excellent glory refers to the bright cloud which overshadowed the company on the transfiguration mount, like the shekinah above the mercy - seat.


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Voice [&#966; &#969; &#957; &#951; &#957;]. Note the same word in the account of Pentecost (<a href='B:510 2:6'>Act 2:6</a> ), where the A. V. obscures the meaning by rendering, when this was noised abroad; whereas it should be when this voice was heard.<p/>Which came [&#949; &#957; &#949; &#967; &#952; &#949; &#953; &#963; &#945; &#957;]. Lit., having been born. See on ver. 17. Rev., This voice we ourselves [&#951; &#956; &#949; &#953; &#962;, &#969; &#949;, &#949; &#956; &#960; &#951; &#945; &#964; &#953; &#967;] heard come (better, born) out of heaven.<p/>Holy mount. It is scarcely necessary to notice Davidson's remark that this expression points to a time when superstitious reverence for places had sprung up in Palestine. "Of all places to which special sanctity would be ascribed by Christ's followers, surely that would be the first to be so marked where the most solemn testimony was given to the divinity of Jesus. To the Jewish Christian this would rank with Sinai, and no name would be more fitly applied to it than that which had so constantly been given to a place on which God first revealed himself in his glory. The 'holy mount of God ' (<a href='B:330 28:14'>Eze 28:14</a> ) would now receive another application, and he would see little of the true continuity of God's revelation who did not connect readily the old and the new covenants, and give to the place where the glory of Christ was most eminently shown forth the same name which was applied so oft to Sinai" (Lumby).


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We have also a more sure word of prophecy [&#954; &#945; &#953; &#949; &#967; &#959; &#956; &#949; &#957; &#946; &#949; &#946; &#945; &#953; &#959; &#964; &#949; &#961; &#959; &#957; &#964; &#959; &#957; &#960; &#961; &#959; &#966; &#951; &#964; &#953; &#954; &#959; &#957; &#955; &#959; &#947; &#959; &#957;]. The A. V. is wrong, since more sure is used predicatively, and word has the definite article. We may explain either (a) as Rev., we have the word of prophecy made more sure, i e., we are better certified than before as to the prophetic word by reason of this voice; or (b) we have the word of prophecy as a surer confirmation of God's truth than what we ourselves saw, i e., Old - Testament testimony is more convincing than even the voice heard at the transfiguration.<p/>The latter seems to accord better with the words which follow. "To appreciate this we must put ourselves somewhat in the place of those for whom St. Peter wrote. The New Testament, as we have it, was to them non - existent. Therefore we can readily understand how the long line of prophetic scriptures, fulfilled in so many ways in the life of Jesus, would be a mightier form of evidence than the narrative of one single event in Peter's life" (Lumby). "Peter knew a sounder basis for faith than that of signs and wonders. He had seen our Lord Jesus Christ receive honor and glory from God the Father in the holy mount; he had been dazzled and carried out of himself by visions and voices from heaven; but, nevertheless, even when his memory and heart are throbbing with recollections of that sublime scene, he says, 'we have something surer still in the prophetic word. '... It was not the miracles of Christ by which he came to know Jesus, but the word of Christ as interpreted by the spirit of Christ" (Samuel Cox).<p/>Unto a light [&#955; &#965; &#967; &#957; &#969;]. More correctly, as Rev., a lamp.<p/>In a dark place [&#949; &#957; &#945; &#965; &#967; &#956; &#951; &#961; &#969; &#964; &#959; &#960; &#969;]. A peculiar expression. Lit., a dry place. Only here in New Testament. Rev. gives squalid, in margin. Aristotle opposes it to bright or glistering. It is a subtle association of the idea of darkness with squalor, dryness, and general neglect.<p/>Dawn [&#948; &#953; &#945; &#965; &#947; &#945; &#963; &#951;]. Only here in New Testament. Compare the different word in <a href='B:470 28:1'>Mat 28:1</a>, and <a href='B:490 23:54'>Luk 23:54</a>, ejpifwskw. The verb is compounded of dia, through, and aujgh, sunlight, thus carrying the picture of light breaking through the gloom.<p/>The day - star [&#966; &#969; &#963; &#966; &#959; &#961; &#959; &#962;]. Of which our word phosphorus is a transcript. Lit., light - bearer, like Lucifer, from lux, light, and fero, to bear. See Aeschylus, "Agamemnon," 245.


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Is [&#947; &#953; &#957; &#949; &#964; &#945; &#953;]. More literally, arises or originates.<p/>Private [&#953; &#948; &#953; &#945; &#962;]. See on ver. 3. His own. Rev., special, in margin. Interpretation [&#949; &#960; &#953; &#955; &#965; &#963; &#949; &#969; &#962;]. Only here in New Testament. Compare the cognate verb expounded (<a href='B:480 4:34'>Mar 4:34</a> ) and determined (<a href='B:510 19:39'>Act 19:39</a> ). The usual word is eJrmhneia (<a href='B:530 12:10'>1Co 12:10</a>; <a href='B:530 14:26'>1Co 14:26</a> ). Literally, it means loosening, untying, as of hard knots of scripture.


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Came [&#951; &#957; &#949; &#967; &#952; &#951;]. Lit., was born or brought. See on vv. 17, 18.<p/>Holy men of God [&#945; &#947; &#953; &#959; &#953; &#952; &#949; &#959; &#965; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#953;]. The best texts omit holy, and read ajpo qeou, from God. Render, as Rev., men spake from God.<p/>Moved [&#966; &#949; &#961; &#959; &#956; &#949; &#957; &#959; &#953;]. The same verb as came. Lit., being born along. It seems to be a favorite word with Peter, occurring six times in the two epistles.


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But. Introducing a contrast with those who spake by the Holy Ghost (ch. 1 21).<p/>There were [&#949; &#947; &#949; &#957; &#959; &#957; &#964; &#959;]. Rev., better, there arose.<p/>There shall be. Note that Peter speaks of them as future, and <a href='B:720 1:4'>Jud 1:4</a> ) as present.<p/>False teachers [&#968; &#949; &#965; &#948; &#959; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#959; &#953;]. Only here in New Testament.<p/>Who [&#959; &#953; &#964; &#953; &#957; &#949; &#962;]. Of that kind or class which, etc.<p/>Privily shall bring in [&#960; &#945; &#961; &#949; &#953; &#963; &#945; &#958; &#959; &#965; &#963; &#953; &#957;]. Only here in New Testament. The kindred adjective occurs in <a href='B:550 2:4'>Gal 2:4</a>, "false brethren privily brought in" [&#960; &#945; &#961; &#949; &#953; &#963; &#945; &#954; &#964; &#959; &#965; &#962;]. The metaphor is of spies or traitors introducing themselves into an enemy's camp. Compare <a href='B:720 1:4'>Jud 1:4</a>, crept in unawares. The verb means, literally, to bring [&#945; &#947; &#949; &#953; &#957;] into [&#949; &#953; &#962;] by the side of [&#960; &#945; &#961; &#945;].<p/>Damnable heresies [&#945; &#953; &#961; &#949; &#963; &#949; &#953; &#962; &#945; &#960; &#969; &#955; &#949; &#953; &#945; &#962;]. Lit., heresies of destruction. Rev., destructive heresies. Heresy is a transcript of airesiv, the primary meaning of which is choice; so that a heresy is, strictly, the choice of an opinion contrary to that usually received; thence transferred to the body of those who profess such opinions, and therefore a sect. So Rev., in margin, sects of perdition. Commonly in this sense in the New Testament (<a href='B:510 5:17'>Act 5:17</a>; <a href='B:510 14:5'>Act 14:5</a>; <a href='B:510 28:22'>Act 28:22</a> ), though the Rev. has an odd variety in its marginal renderings. See <a href='B:510 24:14'>Act 24:14</a>; <a href='B:530 11:19'>1Co 11:19</a>; <a href='B:550 5:20'>Gal 5:20</a>. The rendering heretical doctrines seems to agree better with the context; false teachers bringing in sects is awkward.<p/>Denying. A significant word from Peter.<p/>The Lord [&#948; &#949; &#963; &#960; &#959; &#964; &#951; &#957;]. In most cases in the New Testament the word is rendered master, the Rev. changing Lord to master in every case but two - <a href='B:490 2:29'>Luk 2:29</a>; <a href='B:510 4:24'>Act 4:24</a>; and in both instances putting master in margin, and reserving Lord for the rendering of kuriov. In three of these instances the word is used in direct address to God; and it may be asked why the Rev. changes Lord to Master in the text of <a href='B:730 6:10'>Rev 6:10</a>, and retains Lord in <a href='B:490 2:29'>Luk 2:29</a>; <a href='B:510 4:24'>Act 4:24</a>. In five out of the ten occurrences of the word in the New Testament it means master of the household. Originally, it indicates absolute, unrestricted authority, so that the Greeks refused the title to any but the gods. In the New Testament despothv and kuriov are used interchangeably of God, and of masters of servants.<p/>Swift [&#964; &#945; &#967; &#953; &#957; &#951; &#957;]. Used by Peter only. See on ch. <a href='B:680 1:14'>2Pe 1:14</a>.


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Shall follow. See on ch. <a href='B:680 1:16'>2Pe 1:16</a>.<p/>Pernicious ways [&#945; &#960; &#969; &#955; &#949; &#953; &#945; &#953; &#962;]. The true reading is ajselgeiaiv, lascivious doings. So Rev. See on <a href='B:670 4:3'>1Pe 4:3</a>. The use of the plural is rare. Compare <a href='B:720 1:4'>Jud 1:4</a>.


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Through covetousness [&#949; &#957; &#960; &#955; &#949; &#959; &#957; &#949; &#958; &#953; &#945;]. Lit., in covetousness; denoting the element or sphere in which the evil is wrought.<p/>Feigned [&#960; &#955; &#945; &#963; &#964; &#959; &#953; &#962;]. Only here in New Testament. From plassw, to mould, as in clay or wax. The idea is, therefore, of words molded at will to suit their vain imaginations.<p/>Make merchandise [&#949; &#956; &#960; &#959; &#961; &#949; &#965; &#963; &#959; &#957; &#964; &#945; &#953;]. Only here and <a href='B:660 4:13'>Jas 4:13</a>. Compare <a href='B:720 1:16'>Jud 1:16</a>, for the sake of advantage; their glory being in having a multitude of followers.<p/>Judgment [&#954; &#961; &#953; &#956; &#945;]. Rev., sentence. So, commonly, in New Testament; the process or act of judging being expressed by krisiv.<p/>Of a long time [&#949; &#954; &#960; &#945; &#955; &#945; &#953;]. Rev., better, from of old, bringing out thus more sharply the force of ejk. Only here and ch. 3 5. Construe with lingereth.<p/>Lingereth [&#945; &#961; &#947; &#949; &#953;]. Only here in New Testament. Compare on the kindred adjective idle, ch. 1 8. There is a graphic picture in the sentence. The judgment is not idle. It is "represented as a living thing, awake and expectant. Long ago that judgment started on its destroying path, and the fate of sinning angels, and the deluge, and the overthrow of Sodom and Gomorrah were but incidental illustrations of its power; nor has it even since lingered.... It advances still, strong and vigilant as when first it sprang from the bosom of God, and will not fail to reach the mark to which it was pointed from of old" (Salmond and Lillie).<p/>Damnation [&#945; &#960; &#969; &#955; &#949; &#953; &#945;]. More literally, Rev., destruction. The word occurs three times in vv. 1 - 3.<p/>Slumbereth [&#957; &#965; &#963; &#964; &#945; &#958; &#949; &#953;]. See on <a href='B:470 25:5'>Mat 25:5</a>, the only other passage where it occurs.


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The angels. No article. Angels. So Rev. Compare <a href='B:720 1:6'>Jud 1:6</a>.<p/>Cast them down to hell [&#964; &#945; &#961; &#964; &#945; &#961; &#969; &#963; &#945; &#962;]. Only here in New Testament. From Tartarov, Tartarus. It is strange to find Peter using this Pagan term, which represents the Greek hell, though treated here not as equivalent to Gehenna, but as the place of detention until the judgment. Chains of darkness [&#963; &#949; &#953; &#961; &#945; &#953; &#962; &#950; &#959; &#966; &#959; &#965;]. Seira is a cord or band, sometimes of metal. Compare Septuagint, <a href='B:240 5:22'>Pro 5:22</a>; Wisd. of Sol 17:2, 18. The best texts, however, substitute siroiv or seiroiv, pits or caverns. Sirov originally is a place for storing corn. Rev., pits of darkness. Of darkness [&#950; &#959; &#966; &#959; &#965;]. Peculiar to Peter and Jude. Originally of the gloom of the nether world, So Homer :<p/>"These halls are full Of shadows hastening down to Erebus Amid the gloom [&#965; &#960; &#959; &#950; &#959; &#966; &#959; &#957;]." Odyssey, 20, 355.<p/>When Ulysses meets his mother in the shades, she says to him :<p/>"How didst thou come, my child, a living man, Into this place of darkness ? [&#965; &#960; &#959; &#950; &#959; &#966; &#959; &#957;]." Odyssey, 11, 155.<p/>Compare <a href='B:720 1:13'>Jud 1:13</a>. So Milton :<p/>"Here their prison ordained In utter darkness, and their portion set As far removed from God and light of heaven As from the center thrice to the utmost pole." Paradise Lost, 1, 71 - 74.<p/>And Dante :<p/>"That air forever black." Inferno, 3, 329.<p/>"Upon the verge I found me Of the abysmal valley dolorous That gather thunder of infinite ululations. Obscure, profound it was, and nebulous, So that by fixing on its depths my sight Nothing whatever I discerned therein." Inferno, 4, 7, 12.<p/>"I came unto a place mute of all light." Inferno, 5, 28.<p/>To be reserved [&#964; &#951; &#961; &#959; &#965; &#956; &#949; &#957; &#959; &#965; &#962;]. Lit., being reserved. See on <a href='B:670 1:4'>1Pe 1:4</a>, "reserved in heaven."


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Saved [&#949; &#966; &#965; &#955; &#945; &#958; &#949; &#957;]. Rev., preserved. See on <a href='B:670 1:4'>1Pe 1:4</a>, and compare "the Lord shut him in" (<a href='B:10 7:16'>Gen 7:16</a> ).<p/>Noah the eighth person. So the A. V., literally. Rev. is more perspicuous however : Noah with seven others. Compare <a href='B:670 3:20'>1Pe 3:20</a>.<p/>A preacher [&#954; &#951; &#961; &#965; &#954; &#945;]. Lit., a herald. Compare the kindred verb khrussw, to preach, everywhere in New Testament. The word herald is beautifully suggestive, at many points, of the office of a gospel minister. In the Homeric age the herald partook of the character of an ambassador. He summoned the assembly and kept order in it, and had charge of arrangements at sacrifices and festivals. The office of the heralds was sacred, and their persons inviolable; hence they were employed to bear messages between enemies. The symbol of their office was the herald's staff, or caduceus, born by Mercury, the herald - God. This was originally an olive - branch with fillets, which were afterward formed into snakes, according to the legend that Mercury found two snakes fighting and separated them with his wand, from which circumstances they were used as an emblem of peace. Plato (" Laws, "12, 941) thus speaks of the fidelity entailed by the office :" If any herald or ambassador carry a false message to any other city, or bring back a false message from the city to which he is sent, or be proved to have brought back, whether from friends or enemies, in his capacity of herald or ambassador, what they have never said - let him be indicted for having offended, contrary to the law, in the sacred office and appointment of Hermes and Zeus, and let there be a penalty fixed which he shall suffer or pay if he be convicted. "In later times, their position as messengers between nations at war was emphasized. In Herodotus (i., 21), the word herald is used as synonymous with apostle." Alyattes sent a herald [&#954; &#951; &#961; &#965; &#954; &#945;] to Miletus in hopes of concluding a truce, etc. The herald [&#945; &#960; &#959; &#963; &#964; &#959; &#955; &#959; &#962;] went on his way to Miletus. " A priestly house at Athens bore the name of khrukev, heralds.<p/>Bringing in [&#949; &#960; &#945; &#958; &#945; &#962;]. The verb may be said to be used by Peter only. Besides this passage and ver. 1, it occurs only at <a href='B:510 5:28'>Act 5:28</a>, where Luke probably received the account from Peter as the principal actor : "ye intend to bring upon us [&#949; &#960; &#945; &#947; &#945; &#947; &#949; &#953; &#957;] this man's blood."


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Turning into ashes [&#964; &#949; &#966; &#961; &#969; &#963; &#945; &#962;]. Only here in New Testament.<p/>Having made them an example [&#965; &#960; &#959; &#948; &#949; &#953; &#947; &#956; &#945; &#964; &#949; &#952; &#949; &#953; &#954; &#969; &#962;]. Compare <a href='B:670 2:21'>1Pe 2:21</a>. The word for example is condemned as unclassical by the Attic grammarians, and paradeigma is substituted, which means, properly, a sculptor's or a painter's model, or an architect's plan.


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Just [&#948; &#953; &#954; &#945; &#953; &#959; &#957;]. Occurring three times in vv. 7, 8.<p/>Vexed [&#954; &#945; &#964; &#945; &#960; &#959; &#957; &#959; &#965; &#956; &#949; &#957; &#959; &#957;]. Only here and <a href='B:510 7:24'>Act 7:24</a>. Kata gives the force of worn down. So Rev., sore distressed.<p/>With the filthy conversation of the wicked [&#965; &#960; &#959; &#964; &#951; &#962; &#964; &#969; &#957; &#945; &#952; &#949; &#963; &#956; &#969; &#957; &#949; &#957; &#945; &#963; &#949; &#955; &#947; &#949; &#953; &#945; &#945; &#957; &#945; &#963; &#964; &#961; &#959; &#966; &#951; &#962;]. Lit., by the behavior of the lawless in wantonness. Rev., the lascivious life of the wicked. Life or behavior [&#945; &#957; &#945; &#963; &#964; &#961; &#959; &#966; &#951; &#962;]. See on <a href='B:670 1:15'>1Pe 1:15</a>. Wicked [&#945; &#952; &#949; &#963; &#956; &#969; &#957;], lit., lawless. Only here and ch. 3 17. Wantonness [&#945; &#963; &#949; &#955; &#947; &#949; &#953; &#945;], see on <a href='B:480 7:22'>Mar 7:22</a>.


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Dwelling [&#949; &#947; &#954; &#945; &#964; &#959; &#953; &#954; &#969; &#957;]. Only here in New Testament. Dwelling, and therefore suffering continually, from day to day.<p/>In seeing [&#946; &#955; &#949; &#956; &#956; &#945; &#964; &#953;]. Only here in New Testament. Usually of the look of a man from without, through which the vexation comes to the soul. "Vexed his righteous soul."<p/>Vexed [&#949; &#946; &#945; &#963; &#945; &#957; &#953; &#950; &#949; &#957;]. See on <a href='B:470 4:24'>Mat 4:24</a>, torments. The original sense is to test by touchstone or by torture. See on toiling, <a href='B:480 6:48'>Mar 6:48</a>. Rev. gives tormented, in margin.<p/>Unlawful [&#945; &#957; &#959; &#956; &#959; &#953; &#962;]. Rev., lawless. Only here in New Testament with things. In all other cases it is applied to persons.


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Godly [&#949; &#965; &#963; &#949; &#946; &#949; &#953; &#962;]. Used by Peter only. Compare <a href='B:510 10:2'>Act 10:2</a>; <a href='B:510 10:7'>Act 10:7</a>. The reading at <a href='B:510 22:12'>Act 22:12</a>, is eujlabhv, devout. See on ch. <a href='B:680 1:3'>2Pe 1:3</a>. Temptation [&#960; &#949; &#953; &#961; &#945; &#963; &#956; &#959; &#965;]. See on <a href='B:670 1:6'>1Pe 1:6</a>.<p/>To reserve [&#964; &#951; &#961; &#949; &#953; &#957;]. See on <a href='B:670 1:4'>1Pe 1:4</a>. Rev., keep, is not an improvement.<p/>To be punished [&#954; &#959; &#955; &#945; &#950; &#959; &#956; &#949; &#957; &#959; &#965; &#962;]. Only here and <a href='B:510 4:21'>Act 4:21</a>, where the narrative probably came from Peter. The participle here is, lit., being punished, and therefore the A. V. is wrong. Rev., rightly, under punishment. Compare <a href='B:470 25:46'>Mat 25:46</a>.


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Go after the flesh. Compare <a href='B:720 1:7'>Jud 1:7</a>.<p/>Of uncleanness [&#956; &#953; &#945; &#963; &#956; &#959; &#965;]. Only here in New Testament. See on defilements, ver. 20. Compare <a href='B:720 1:8'>Jud 1:8</a>.<p/>Despise government. Rev., dominion. Compare <a href='B:720 1:8'>Jud 1:8</a>.<p/>Presumptuous [&#964; &#959; &#955; &#956; &#951; &#964; &#945; &#953;]. Only here in New Testament. Lit., darers. Rev., daring.<p/>Self - willed [&#945; &#965; &#952; &#945; &#948; &#949; &#953; &#962;]. Only here and <a href='B:630 1:7'>Tit 1:7</a>. From aujtov, self, and hdomai, to delight in. Therefore a self - loving spirit.<p/>They tremble [&#964; &#961; &#949; &#956; &#959; &#965; &#963; &#953; &#957;]. Compare <a href='B:480 5:33'>Mar 5:33</a>. An uncommon word in the New Testament. <a href='B:490 8:47'>Luk 8:47</a>; <a href='B:510 9:6'>Act 9:6</a>.<p/>Dignities [&#948; &#959; &#958; &#945; &#962;]. Lit., glories. Compare <a href='B:720 1:8'>Jud 1:8</a>. Probably angelic powers : note the reference to the angels immediately following, as in <a href='B:720 1:9'>Jud 1:9</a> to Michael. They defy the spiritual powers though knowing their might.


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Power and might [&#953; &#963; &#967; &#965; &#953; &#954; &#945; &#953; &#948; &#965; &#957; &#945; &#956; &#949; &#953;]. Rev., might and power. The radical idea of ijscuv, might, is that of indwelling strength, especially as embodied : might which inheres in physical powers organized and working under individual direction, as an army : which appears in the resistance of physical organisms, as the earth, against which one dashes himself in vain : which dwells in persons or things, and gives them influence or value : which resides in laws or punishments to make them irresistible. This sense comes out clearly in the New Testament in the use of the word and of its cognates. Thus, "Love the Lord thy God with all thy strength" (<a href='B:480 12:30'>Mar 12:30</a> ) : "according to the working of his mighty power" (<a href='B:560 1:19'>Eph 1:19</a> ). So the kindred adjective ijscurov. "A strong man" (<a href='B:470 12:29'>Mat 12:29</a> ) : a mighty famine (<a href='B:490 14:14'>Luk 14:14</a> ) : his letters are powerful (<a href='B:540 10:10'>2Co 10:10</a> ) : a strong consolation (<a href='B:650 6:18'>Heb 6:18</a> ) : a mighty angel (<a href='B:730 18:21'>Rev 18:21</a> ). Also the verb iJscuw. "It is good for nothing" (<a href='B:470 5:13'>Mat 5:13</a> ) : "shall not be able" (<a href='B:490 13:24'>Luk 13:24</a> ) : "I can do all things" (<a href='B:570 4:13'>Phi 4:13</a> ) : "availeth much" (<a href='B:660 5:16'>Jas 5:16</a> ).<p/>Dunamiv is rather ability, faculty : not necessarily manifest, as ijscuv : power residing in one by nature. Thus ability (<a href='B:470 25:15'>Mat 25:15</a> ) : virtue (<a href='B:480 5:30'>Mar 5:30</a> ) : power (<a href='B:490 24:29'>Luk 24:29</a>; <a href='B:510 1:8'>Act 1:8</a>; <a href='B:530 2:4'>1Co 2:4</a> ) : "strengthen of sin" (<a href='B:530 14:56'>1Co 14:56</a> ). So of moral vigor. "Strengthened with might in the inner man" (<a href='B:560 3:16'>Eph 3:16</a> ) : "with all might (<a href='B:580 1:11'>Col 1:11</a> ). It is, however, mostly power in action, as in the frequent use of dunameiv for miracles, mighty works, they being exhibitions of divine virtue. Thus" power unto salvation "(<a href='B:520 1:16'>Rom 1:16</a> ) : the kingdom coming in power" (<a href='B:480 9:1'>Mar 9:1</a> ) : God himself called power - "the right hand of the power" (<a href='B:470 26:64'>Mat 26:64</a> ), and so in classical Greek used to denote the magistrates or authorities. Also of the angelic powers (<a href='B:560 1:21'>Eph 1:21</a>; <a href='B:520 8:38'>Rom 8:38</a>; <a href='B:670 3:22'>1Pe 3:22</a> ). Generally, then, it may be said that while both words include the idea of manifestation or of power in action, ijscuv emphasizes the outward, physical manifestations, and dunamiv the inward, spiritual or moral virtue. Plato (" Protagoras, "350) draws the distinction thus :" I should not have admitted that the able [&#948; &#965; &#957; &#945; &#964; &#959; &#965; &#962;] are strong [&#953; &#963; &#967; &#965; &#961; &#959; &#965; &#962;], though I have admitted that the strong are able. For there is a difference between ability [&#948; &#965; &#957; &#945; &#956; &#953; &#957;] and strength [&#953; &#963; &#967; &#965; &#957;]. The former is given by knowledge as well as by madness or rage; but strength comes from nature and a healthy state of the body. Aristotle (" Rhet., "1, 5) says" strength [&#953; &#963; &#967; &#965; &#962;] is the power of moving another as one wills; and that other is to be moved either by drawing or pushing or carrying or pressing or compressing; so that the strong [&#959; &#953; &#963; &#967; &#965; &#961; &#959; &#962;] is strong for all or for some of these things. "<p/>Railing judgment. Compare <a href='B:720 1:9'>Jud 1:9</a>; <a href='B:450 3:1'>Zec 3:1</a>; <a href='B:450 3:2'>Zec 3:2</a>.


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As natural brute beasts made to be taken and destroyed. This massing of epithets is characteristic of Peter. Natural [&#966; &#965; &#963; &#953; &#954; &#945;], Rev., mere animals, should be construed with made, or as Rev., born [&#947; &#949; &#947; &#949; &#957; &#957; &#951; &#956; &#949; &#957; &#945;]. Brute [&#945; &#955; &#959; &#947; &#945;], lit., unreasoning or irrational. Rev., without reason. Compare <a href='B:510 25:27'>Act 25:27</a>. Beasts [&#950; &#969; &#945;]. Lit., living creatures, from zaw, to live. More general and inclusive than beasts, since it denotes strictly all creatures that live, including man. Plato even applies it to God himself. Hence Rev., properly, creatures. To be taken and destroyed [&#949; &#953; &#962; &#945; &#955; &#969; &#963; &#953; &#957; &#954; &#945; &#953;, &#966; &#952; &#959; &#961; &#945; &#957;]. Lit., for capture and destruction. Destruction twice in this verse, and with a cognate verb. Render the whole, as Rev., But these, as creatures without reason, born mere animals to be taken and destroyed.<p/>Speak evil [&#946; &#955; &#945; &#963; &#966; &#949; &#956; &#959; &#965; &#957; &#964; &#949; &#962;]. Participle. Rev., rightly, railing. Compare vv. 10, 11.<p/>And shall utterly perish in their own corruption [&#949; &#957; &#964; &#951; &#966; &#952; &#959; &#961; &#945; &#945; &#965; &#964; &#969; &#957; &#954; &#945; &#953; &#966; &#952; &#945; &#961; &#951; &#963; &#959; &#957; &#964; &#945; &#953;]. There is a play upon the words, which the Rev. reproduces by rendering, "shall in their destroying surely be destroyed." The and, which in the A. V. connects this and the preceding sentence, is rather to be taken with shall be destroyed, as emphasizing it, and should be rendered, as Rev., surely, or as others, even or also. Compare on the whole verse <a href='B:720 1:10'>Jud 1:10</a>.


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And shall receive [&#954; &#959; &#956; &#953; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. Lit., being about or destined to receive. See on <a href='B:670 1:9'>1Pe 1:9</a>, and compare <a href='B:670 5:4'>1Pe 5:4</a>. Some good texts read ajdikoumenoi, suffering wrong. So Rev., suffering wrong as the hire of wrong - doing.<p/>Reward of unrighteousness [&#956; &#953; &#963; &#952; &#959; &#957; &#945; &#948; &#953; &#954; &#953; &#945; &#962;]. Misqov is hire, and so is rendered in Rev. Compare <a href='B:470 20:8'>Mat 20:8</a>; <a href='B:490 10:7'>Luk 10:7</a>; <a href='B:500 4:36'>Joh 4:36</a>. It also has in classical Greek the general sense of reward, and so very often in the New Testament, in passages where hire or wages would be inappropriate. Thus <a href='B:470 5:12'>Mat 5:12</a>; <a href='B:470 6:1'>Mat 6:1</a>; <a href='B:470 10:41'>Mat 10:41</a>. Hire would seem to be better here, because of the reference to Balaam in ver. 15, where the word occurs again and requires that rendering. The phrase misqov, reward or wages of iniquity, occurs only here and in Peter's speech concerning Judas (<a href='B:510 1:18'>Act 1:18</a> ), where the Rev. retains the rendering of the A. V., reward of iniquity. It would have been better to render wages of iniquity in both places. Iniquity and unrighteousness are used in English almost synonymously; though, etymologically, iniquity emphasizes the idea of injustice (inaequus), while unrighteousness (non - rightness) is more general, implying all deviation from right, whether involving another's interests or not. This distinction is not, however, observed in the Rev., where the rendering of adikia, and of the kindred adjective adikov, varies unaccountably, if not capriciously, between unrighteous and unjust. As they that count it pleasure to riot [&#951; &#948; &#959; &#957; &#951; &#957; &#951; &#947; &#959; &#965; &#956; &#949; &#957; &#959; &#953; &#964; &#961; &#965; &#966; &#951; &#957;]. The as of the A. V. is needless. The discourse proceeds from ver. 13 by a series of participles, as far as following (ver. 15). Literally the passage runs, counting riot a pleasure.<p/>Riot [&#964; &#961; &#965; &#966; &#951; &#957;]. Meaning rather daintiness, delicacy, luxuriousness. Even the Rev. revel is almost too strong. Compare <a href='B:490 7:25'>Luk 7:25</a>, the only other passage where the word occurs, and where the Rev. retains the A. V., live delicately. So, also, Rev. substitutes, in <a href='B:660 5:5'>Jas 5:5</a>, lived delicately for lived in pleasure.<p/>In the daytime. Compare Peter's words <a href='B:510 2:15'>Act 2:15</a>; also, <a href='B:590 5:7'>1Th 5:7</a>.<p/>Spots [&#963; &#960; &#953; &#955; &#959; &#953;]. Only here and <a href='B:560 5:27'>Eph 5:27</a>. Compare the kindred participle spotted (<a href='B:720 1:23'>Jud 1:23</a> ), and defileth (<a href='B:660 3'>Jas 3:0</a>; 6).<p/>Blemishes [&#956; &#969; &#956; &#959; &#953;]. Only here in New Testament. The negatives of the two terms spots and blemishes occur at <a href='B:670 1:19'>1Pe 1:19</a>.<p/>Sporting themselves [&#949; &#957; &#964; &#961; &#965; &#966; &#969; &#957; &#964; &#949; &#962;]. From trufh, luxuriousness. See on riot. Rev., revelling.<p/>With their own deceivings [&#949; &#957; &#964; &#945; &#953; &#962; &#945; &#960; &#945; &#964; &#945; &#953; &#962; &#945; &#965; &#964; &#969; &#957;]. The Rev., however, follows another reading, which occurs in the parallel passage <a href='B:720 1:12'>Jud 1:12</a> ajgapaiv, love - feasts, the public banquets instituted by the early Christians, and connected with the celebration of the Lord's Supper. Rev. renders revelling in their love - feasts, though the American Committee insist on deceivings. On the abuses at these feasts, see <a href='B:530 11:20-22'>1Co 11:20-22</a>. For auJtwn, their own, the best texts read aujtwn, their. While they feast with you [&#963; &#965; &#957; &#949; &#965; &#969; &#967; &#959; &#965; &#956; &#949; &#957; &#959; &#953;]. The word originally conveys the idea of sumptuous feasting, and is appropriate in view of the fact to which Peter alludes, that these sensualists converted the love - feast into a revel. Compare Paul's words, <a href='B:530 11:21'>1Co 11:21</a>, "one is hungry and another drunken." This seems to favor the reading ajgapaiv. The word occurs only here and <a href='B:720 1:12'>Jud 1:12</a>.


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Eyes. Another illustration of Peter's emphasis on sight. It is the instrument of evil no less than of good. Compare <a href='B:470 5:28'>Mat 5:28</a>.<p/>Adultery [&#956; &#959; &#953; &#967; &#945; &#955; &#953; &#948; &#959; &#962;]. Lit., an adulteress, but used as an adjective <a href='B:470 12:39'>Mat 12:39</a>; <a href='B:470 16:4'>Mat 16:4</a>.<p/>That cannot cease [&#945; &#954; &#945; &#964; &#945; &#959; &#945; &#965; &#963; &#964; &#959; &#965; &#962;]. Only here, in New Testament. Compare hath ceased (<a href='B:670 4:1'>1Pe 4:1</a> ).<p/>Beguiling [&#948; &#949; &#955; &#949; &#945; &#950; &#959; &#957; &#964; &#949; &#962;]. Only here, ver. 18, and <a href='B:660 1:14'>Jas 1:14</a>. From delear, a bait. An appropriate word from Peter the fisherman. Rev., enticing.<p/>Unstable [&#945; &#963; &#964; &#951; &#961; &#953; &#954; &#964; &#959; &#965; &#962;]. A compound of the word at <a href='B:670 5:10'>1Pe 5:10</a>, stablish. See note there, and on <a href='B:680 1:12'>2Pe 1:12</a>.<p/>An heart they have exercised [&#954; &#945; &#961; &#948; &#953; &#945; &#957; &#947; &#949; &#947; &#965; &#956; &#957; &#945; &#963; &#956; &#949; &#957; &#951; &#957; &#949; &#967; &#959; &#957; &#964; &#949; &#962;]. The A. V. is awkward. Better, Rev., having a heart exercised. Exercised is the word used for gymnastic training, from which gymnastic is derived. With covetous practices. The A. V. follows the old reading, pleonexiaiv. The best texts read pleonexiav, covetousness. Rev., therefore, rightly, in covetousness.<p/>Cursed children [&#954; &#945; &#964; &#945; &#961; &#945; &#962; &#964; &#949; &#954; &#957; &#945;]. Lit., children of cursing; and so Rev. See on <a href='B:480 3:17'>Mar 3:17</a>, and <a href='B:670 1:14'>1Pe 1:14</a>.


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Right [&#949; &#965; &#952; &#949; &#953; &#945; &#957;]. Lit., straight, which is the radical meaning of right. Are gone astray [&#945; &#960; &#955; &#945; &#957; &#951; &#952; &#951; &#963; &#945; &#957;]. See on <a href='B:480 12:24'>Mar 12:24</a>.<p/>Following [&#949; &#958; &#945; &#954; &#959; &#955; &#959; &#965; &#952; &#951; &#963; &#945; &#957; &#964; &#949; &#962;]. See on ch. <a href='B:680 1:16'>2Pe 1:16</a>; <a href='B:680 2:2'>2Pe 2:2</a>. Compare <a href='B:720 1:11'>Jud 1:11</a>. The way. Note the frequent occurrence of the word way in the story of Balaam (<a href='B:40 22'>Num 22:0</a> ), and Peter's use of the same phrase, as here, the right ways of the Lord, in <a href='B:510 13:10'>Act 13:10</a>.<p/>Bosor. Rev. gives Beor, the Old Testament form of the name. Wages of unrighteousness. See on ver. 13.


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Was rebuked [&#949; &#955; &#949; &#947; &#958; &#953; &#957; &#949; &#963; &#967; &#949; &#957;]. Lit., had a rebuke. The word for rebuke only here in New Testament.<p/>For his iniquity [&#953; &#948; &#953; &#945; &#962; &#960; &#945; &#961; &#945; &#957; &#959; &#956; &#953; &#945; &#962;]. Rev., his own transgression. His own, see on ch. <a href='B:680 1:3'>2Pe 1:3</a>. Transgression, from para, contrary to, and nomov, law. Only here in New Testament. Compare the kindred verb paranomew, also occurring but once, <a href='B:510 23:3'>Act 23:3</a>, where see note on contrary to the law.<p/>The dumb ass. Inserting an article not in the text, and omitted by Rev. Ass [&#965; &#960; &#959; &#950; &#965; &#947; &#953; &#959; &#957;]. Lit., beast of burden. An animal subjected to the yoke. From uJpo, beneath, and zugon, a yoke. See on <a href='B:470 21:5'>Mat 21:5</a>. Speaking [&#966; &#952; &#949; &#947; &#958; &#945; &#956; &#949; &#957; &#959; &#957;]. The verb is found in Peter only, here and ver. 18, and in <a href='B:510 4:18'>Act 4:18</a>, a Petrine narrative. It is well chosen, however. The verb denotes the utterance of a sound or voice, not only by man, but by any animal having lungs. Hence, not only of men's articulate cries, such as a battle - shout, but of the neigh of the horse, the scream of the eagle, the croak of a raven. It is also applied to sounds made by inanimate things, such as thunder, a trumpet, a lyre, the ring of an earthen vessel, showing whether it is cracked or not. Schmidt (" Synonymik ") says that it does not indicate any physical capability on the part of the man, but describes the sound only from the hearer's stand - point. In view of this general sense of the verb, the propriety is apparent of the defining phrase, with man's voice.<p/>Forbad [&#949; &#954; &#969; &#955; &#965; &#963; &#949; &#957;]. Rather, hindered, or, as Rev., stayed. Compare <a href='B:510 8:36'>Act 8:36</a>; <a href='B:520 1:13'>Rom 1:13</a>, Rev.<p/>Madness [&#960; &#945; &#961; &#945; &#966; &#961; &#959; &#957; &#953; &#945; &#957;]. Only here in New Testament. But compare the kindred verb parafronew (<a href='B:540 11:23'>2Co 11:23</a> ), in the phrase, "I speak as a fool." From para, beside, and frhn, the mind; and so equivalent to the phrase, beside one's self.


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Wells [&#960; &#951; &#947; &#945; &#953;]. Better, as Rev., springs; yet the Rev. has retained well at <a href='B:500 4:14'>Joh 4:14</a>, where the change would have given more vividness to Christ's metaphor, which is that of an ever upleaping, living fountain. Without water. As so often in the East, where the verdure excites the traveler's hope of water. Compare <a href='B:300 2:13'>Jer 2:13</a>, and the contrast presented in <a href='B:290 48:11'>Isa 48:11</a>; <a href='B:240 10:11'>Pro 10:11</a>; <a href='B:240 13:14'>Pro 13:14</a>.<p/>Clouds. The A. V. has followed the Tex. Rec., nefelai, as in <a href='B:720 1:12'>Jud 1:12</a>. The correct reading is oJmiclai, mists, found only here in New Testament. So Rev.<p/>With a tempest [&#965; &#960; &#959; &#955; &#945; &#953; &#955; &#945; &#960; &#959; &#962;]. Rev., by a storm. The word occurs only twice elsewhere - <a href='B:480 4:37'>Mar 4:37</a>; <a href='B:490 7:23'>Luk 7:23</a> - in the parallel accounts of the storm on the lake, which Jesus calmed by his word. There on the lake Peter was at home, as well as with the Lord on that occasion; and the peculiar word describing a whirlwind - one of those sudden storms so frequent on that lake (see note on the word, <a href='B:480 4:37'>Mar 4:37</a> ) - would be the first to occur to him. Compare Paul's similar figure, <a href='B:560 4:14'>Eph 4:14</a>. Blackness [&#950; &#959; &#966; &#959; &#962;]. See on ver. 4, and compare <a href='B:720 1:13'>Jud 1:13</a>.<p/>Of darkness [&#964; &#959; &#965; &#963; &#954; &#959; &#964; &#959; &#965; &#962;]. Lit., the darkness, denoting a well - understood doom.<p/>Is reserved [&#964; &#949; &#964; &#951; &#961; &#951; &#964; &#945; &#953;]. Lit., hath been reserved, as Rev. See on <a href='B:670 1:4'>1Pe 1:4</a>; <a href='B:680 2:4'>2Pe 2:4</a>.<p/>Forever. The best texts omit.


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When they speak [&#966; &#952; &#949; &#947; &#947; &#959; &#956; &#949; &#957; &#959; &#953;]. Rev., better, uttering. See on ver. 16.<p/>Great swelling [&#965; &#960; &#949; &#961; &#959; &#947; &#954; &#945;]. Only here and <a href='B:720 1:16'>Jud 1:16</a>. The word means of excessive bulk. It accords well with the peculiar word uttering, since it denotes a kind of speech full of high - sounding verbosity without substance. Fqeggomenoi, uttering, is significantly applied alike to Balaam's beast and to these empty declaimers.<p/>Entice. See ver. 14.<p/>Where clean escaped. The A. V. follows the Tex. Rec., ontwv ajpofugontav; ontwv meaning really, actually, as <a href='B:490 24:34'>Luk 24:34</a>; and the participle being the aorist, and so meaning were escaped. But the best texts all read ojligwv, in a little degree, or just, or scarcely; and ajpofeugontav, the present participle, are escaping; and denoting those who are in the early stage of their escape from error, and are not safe from it and confirmed in the truth. Hence, Rev., correctly, who are just escaping. 'Oligwv, only here.


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Is overcome [&#951; &#964; &#964; &#951; &#964; &#945; &#953;]. Lit., is worsted; from hsswn, inferior. Only here, ver. 20, and <a href='B:540 12:13'>2Co 12:13</a>.<p/>Brought into bondage [&#948; &#949; &#948; &#959; &#965; &#955; &#969; &#964; &#945; &#953;]. Enslaved. Compare <a href='B:520 6:16'>Rom 6:16</a>.


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Pollutions [&#956; &#953; &#945; &#963; &#956; &#945; &#964; &#945;]. Only here in New Testament. Compare ver. 
<a href='B:680 2:1'>2Pe 2:1</a><p/>0The word is transcribed in miasma.<p/>Entangled [&#949; &#956; &#960; &#955; &#945; &#954; &#949; &#957; &#964; &#949; &#962;]. Only here and <a href='B:620 2:4'>2Ti 2:4</a>. The same metaphor occurs in Aeschylus (" Prometheus ") : "For not on a sudden or in ignorance will ye be entangled [&#949; &#956; &#960; &#955; &#949; &#967; &#952; &#951; &#963; &#949; &#963; &#952; &#949;] by your folly in an impervious net of Ate (destruction)."


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According to the true proverb [&#964; &#959; &#964; &#951; &#962; &#945; &#955; &#951; &#952; &#959; &#965; &#962; &#960; &#945; &#961; &#953; &#959; &#953; &#956; &#953; &#945; &#962;]. Lit., that of the true proverb, or the matter of the proverb. For a similar construction see <a href='B:470 21:21'>Mat 21:21</a>, that of the fig - tree; <a href='B:470 8:33'>Mat 8:33</a>, the things of those possessed. On proverb, see notes on <a href='B:470 13:3'>Mat 13:3</a>. Vomit [&#949; &#958; &#949; &#961; &#945; &#956; &#945;]. Only here in New Testament.<p/>Wallowing [&#954; &#965; &#955; &#953; &#963; &#956; &#959; &#957;]. Only here in New Testament.<p/>Mire [&#946; &#959; &#961; &#946; &#959; &#961; &#959; &#965;]. Only here in New Testament. This use of dogs and swine together recalls <a href='B:470 7:6'>Mat 7:6</a>.


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Beloved. Occurring four times in this chapter.<p/>Second - I write. An incidental testimony to the authorship of the second epistle.<p/>Pure minds [&#949; &#953; &#955; &#953; &#954; &#961; &#953; &#957; &#951; &#948; &#953; &#945; &#957; &#959; &#953; &#945; &#957;]. The latter word is singular, not plural. Hence, as Rev., mind. The word rendered pure is often explained tested by the sunlight; but this is very doubtful, since eilh, to which this meaning is traced, means the heat, and not the light of the sun. Others derive it from the root of the verb eiJlissw, to roll, and explain it as that which is separated or sifted by rolling, as in a sieve. In favor of this etymology is its association in classical Greek with different words meaning unmixed. The word occurs only here and <a href='B:570 1:10'>Phi 1:10</a>. The kindred noun eijlikrineia, sincerity, is found <a href='B:530 5:8'>1Co 5:8</a>; <a href='B:540 1:12'>2Co 1:12</a>; <a href='B:540 2:17'>2Co 2:17</a>. Rev., here, sincere.<p/>Mind [&#948; &#953; &#945; &#957; &#959; &#953; &#945; &#957;]. Compare <a href='B:670 1:13'>1Pe 1:13</a>; and see on <a href='B:480 12:30'>Mar 12:30</a>.


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Scoffers walking [&#949; &#956; &#960; &#945; &#953; &#954; &#964; &#945; &#953; &#960; &#959; &#961; &#949; &#965; &#959; &#956; &#949; &#957; &#959; &#953;]. This is the reading followed by A. V. But the later texts have added ejmpaigmonh, in mockery, occurring only here, though a kindred word for mockings [&#949; &#956; &#960; &#945; &#953; &#947; &#956; &#969; &#957;] is found <a href='B:650 11:36'>Heb 11:36</a>. This addition gives a play upon the words; and so Rev., "Mockers shall come with mockery, walking," etc.


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From the beginning of the creation [&#945; &#960; &#945; &#961; &#967; &#951; &#962; &#954; &#964; &#953; &#963; &#949; &#969; &#962;]. Not a common phrase. It occurs only <a href='B:480 10:6'>Mar 10:6</a>; <a href='B:480 13:19'>Mar 13:19</a>; <a href='B:730 3:14'>Rev 3:14</a>. Fell asleep [&#949; &#954; &#959; &#953; &#956; &#951; &#952; &#951; &#963; &#945; &#957;]. A literal and correct translation of the word, which occurs frequently in the New Testament, but only here in Peter. Some have supposed that the peculiarly Christian sense of the word is emphasized ironically by these mockers. It is used, however, in classical Greek to denote death. The difference between the pagan and the Christian usage lies in the fact that, in the latter, it was defined by the hope of the resurrection, and therefore was used literally of a sleep, which, though long, was to have an awaking. See on <a href='B:510 7:60'>Act 7:60</a>.


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This they willingly are ignorant of [&#955; &#945; &#957; &#952; &#945; &#957; &#949; &#953; &#945; &#965; &#964; &#959; &#965; &#962; &#964; &#959; &#965; &#964; &#959; &#952; &#949; &#955; &#959; &#957; &#964; &#945; &#962;]. Lit., this escapes them of their own will. Rev., this they wilfully forget.<p/>The heavens were. But the Greek has not article. Render, there were heavens. So, too, not the earth, but an earth, as Rev.<p/>Standing [&#963; &#965; &#957; &#949; &#963; &#964; &#969; &#963; &#945;]. Incorrect; for the word is, literally, standing together; i e., compacted or formed. Compare <a href='B:580 1:17'>Col 1:17</a>, consist. Rev., compacted.<p/>Out of the water. Again no article. Render out of water; denoting not the position of the earth, but the material or mediating element in the creation; the waters being gathered together in one place, and the dry land appearing. Or, possibly, with reference to the original liquid condition of the earth - without form and void.<p/>In the water [&#948; &#953; &#965; &#948; &#945; &#964; &#959; &#962;]. Omit the article. Dia has its usual sense here, not as Rev., amidst, but by means of. Bengel : "The water served that the earth should consist." Expositors are much divided as to the meaning. This is the view of Huther, Salmond, and, substantially, Alford.


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The world that then was [&#959; &#964; &#959; &#964; &#949; &#954; &#959; &#963; &#956; &#959; &#962;]. Lit., the then world. The word for world is literally order, and denotes the perfect system of the material universe.<p/>Being overflowed [&#954; &#945; &#964; &#945; &#954; &#955; &#965; &#963; &#952; &#949; &#953; &#962;]. Only here in New Testament. Cataclysm is derived from it.


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The heavens - which now are [&#959; &#953; &#957; &#965; &#957; &#959; &#965; &#961; &#945; &#957; &#959; &#953;]. A construction similar to the then world (ver. 6). The now heavens, or the present heavens. Kept in store [&#964; &#949; &#952; &#951; &#963; &#945; &#965; &#961; &#953; &#963; &#956; &#949; &#957; &#959; &#953;]. Rev., stored up. Lit., treasured up. The same word which is used in <a href='B:490 12:21'>Luk 12:21</a>, layeth up treasure. Sometimes with the kindred noun qhsaurouv, treasures, as <a href='B:470 6:19'>Mat 6:19</a>; lit., treasure treasures.<p/>Unto fire. Some construe this with treasured up; as Rev., stored up for fire; others with reserved, as A. V.; others again give the sense stored with fire, indicating that the agent for the final destruction is already prepared.


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Is not slack [&#959; &#965; &#946; &#961; &#945; &#948; &#965; &#957; &#949; &#953;]. Only here and <a href='B:610 3:15'>1Ti 3:15</a>. The word is literally to delay or loiter. So Septuagint, <a href='B:10 43:10'>Gen 43:10</a>, "except we had lingered." Alford's rendering, is not tardy, would be an improvement. The word implies, besides delay, the idea of lateness with reference to an appointed time.<p/>Come [&#967; &#969; &#961; &#951; &#963; &#945; &#953;]. Move on, or advance to.


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The day of the Lord. Compare the same phrase in Peter's sermon, <a href='B:510 2:20'>Act 2:20</a>. It occurs only in these two passages and <a href='B:590 5:2'>1Th 5:2</a>. See <a href='B:530 1:8'>1Co 1:8</a>; <a href='B:540 1:14'>2Co 1:14</a>.<p/>As a thief. Omit in the night. Compare <a href='B:470 24:43'>Mat 24:43</a>; <a href='B:590 4:2'>1Th 4:2</a>; <a href='B:590 4:4'>1Th 4:4</a>; <a href='B:730 3:3'>Rev 3:3</a>; <a href='B:730 16:15'>Rev 16:15</a>.<p/>With a great noise [&#961; &#959; &#953; &#950; &#951; &#948; &#959; &#957;]. An adverb peculiar to Peter, and occurring only here. It is a word in which the sound suggest the sense (rhoizedon); and the kindred noun, rJoizov, is used in classical Greek of the whistling of an arrow; the sound of a shepherd's pipe; the rush of wings; the plash of water; the hissing of a serpent; and the sound of filing. The elements [&#963; &#964; &#959; &#953; &#967; &#949; &#953; &#945;]. Derived from stoicov, a row, and meaning originally one of a row or series; hence a component or element. The name for the letters of the alphabet, as being set in rows. Applied to the four elements - fire, air, earth, water; and in later times to the planets and signs of the zodiac. It is used in an ethical sense in other passages; as in <a href='B:550 4:3'>Gal 4:3</a>, "elements or rudiments of the world." Also of elementary teaching, such as the law, which was fitted for an earlier stage in the world's history; and of the first principles of religious knowledge among men. In <a href='B:580 2:8'>Col 2:8</a>, of formal ordinances. Compare <a href='B:650 5:12'>Heb 5:12</a>. The kindred verb stoicew, to walk, carries the idea of keeping in line, according to the radical sense. Thus, walk according to rule (<a href='B:550 6:16'>Gal 6:16</a> ); walkest orderly (<a href='B:510 21:24'>Act 21:24</a> ). So, too, the compound sustoicew, only in <a href='B:550 4:25'>Gal 4:25</a>, answereth to, lit., belongs to the same row or column with. The Greek grammarians called the categories of letters arranged according to the organs of speech sustoiciai. Here the word is of course used in a physical sense, meaning the parts of which this system of things is composed. Some take it as meaning the heavenly bodies, but the term is too late and technical in that sense. Compare <a href='B:470 24:29'>Mat 24:29</a>, the powers of the heaven.<p/>Shall melt [&#955; &#965; &#952; &#951; &#963; &#959; &#957; &#964; &#945; &#953;]. More literally, as Rev., shall be dissolved. With fervent heat [&#954; &#945; &#965; &#963; &#959; &#965; &#956; &#949; &#957; &#945;]. Lit., being scorched up.


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To be dissolved [&#955; &#965; &#959; &#956; &#949; &#957; &#969; &#957;]. So Rev. But the participle is present; and the idea is rather, are in process of dissolution. The word and all therein is essentially transitory.<p/>Ought ye to be [&#965; &#960; &#945; &#961; &#967; &#949; &#953; &#957;]. See on ch. <a href='B:680 1:8'>2Pe 1:8</a>.<p/>Conversation [&#945; &#957; &#945; &#963; &#964; &#961; &#959; &#966; &#945; &#953; &#962;]. See on <a href='B:670 1:15'>1Pe 1:15</a>. Rev., living. Godliness [&#949; &#965; &#963; &#949; &#946; &#949; &#953; &#945; &#953; &#962;]. See on ch. <a href='B:680 1:3'>2Pe 1:3</a>. Both words are plural; holy things and godliness.


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Looking for [&#960; &#961; &#959; &#963; &#948; &#959; &#954; &#969; &#957; &#964; &#945; &#962;]. The same verb as in <a href='B:490 1:21'>Luk 1:21</a>, of waiting for Zacharias. Cornelius waited (<a href='B:510 10:24'>Act 10:24</a> ); the cripple expecting to receive something (<a href='B:510 3:5'>Act 3:5</a> ).<p/>Hasting unto [&#963; &#960; &#949; &#965; &#948; &#959; &#957; &#964; &#945; &#962;]. Wrong. Rev., earnestly desiring, for which there is authority. I am inclined to adopt, with Alford, Huther, Salmond, and Trench, the transitive meaning, hastening on; i e., "causing the day of the Lord to come more quickly by helping to fulfil those conditions without which it cannot come; that day being no day inexorably fixed, but one the arrival of which it is free to the church to hasten on by faith and by prayer" (Trench, on "The Authorized Version of the New Testament "). See <a href='B:470 24:14'>Mat 24:14</a> : the gospel shall be preached in the whole world," and then shall the end come. "Compare the words of Peter, <a href='B:510 3:19'>Act 3:19</a> :" Repent and be converted, "etc.," that so there may come seasons of refreshing "(so Rev., rightly); and the prayer," Thy kingdom come. "Salmond quotes a rabbincal saying," If thou keepest this precept thou hastenest the day of Messiah. " This meaning is given in margin of Rev.<p/>Wherein [&#948; &#953; &#951; &#957;]. Wrong. Rev., correctly, by reason of which.<p/>Melt [&#964; &#951; &#954; &#949; &#964; &#945; &#953;]. Literal. Stronger than the word in vv. 10, 11. Not only the resolving, but the wasting away of nature. Only here in New Testament.


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We look for. The same verb as in ver. 12. It occurs three times in 12 - 14.<p/>New [&#954; &#945; &#953; &#957; &#959; &#965; &#962;]. See on <a href='B:470 26:29'>Mat 26:29</a>.


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Hard to be understood [&#948; &#965; &#963; &#957; &#959; &#951; &#964; &#945;]. Only here in New Testament. They that are unlearned and unstable [&#959; &#953; &#945; &#956; &#945; &#952; &#949; &#953; &#962; &#954; &#945; &#953; &#945; &#963; &#964; &#951; &#961; &#953; &#954; &#964; &#959; &#953;]. Both words are peculiar to Peter. On the latter, see on ch. <a href='B:680 2:14'>2Pe 2:14</a>.<p/>Wrest (streblousin). Only here in New Testament. Meaning, originally, to hoist with a windless or screw; to twist or dislocate the limbs on a rack. It is a singularly graphic word applied to the perversion of scripture. The other scriptures [&#964; &#945; &#962; &#955; &#959; &#953; &#960; &#945; &#962; &#947; &#961; &#945; &#966; &#945; &#962;]. Showing that Paul's epistles were ranked as scripture. See on <a href='B:480 12:10'>Mar 12:10</a>.


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Being led away [&#963; &#965; &#957; &#945; &#960; &#945; &#967; &#952; &#949; &#957; &#964; &#949; &#962;]. Better, Rev., carried away. It is the word used by Paul of Barnabas, when he dissembled with Peter at Antioch. "Barnabas was carried away with their dissimulation" (<a href='B:550 2:13'>Gal 2:13</a> ).<p/>Of the wicked [&#945; &#952; &#949; &#963; &#956; &#969; &#957;]. See on ch. <a href='B:680 2:7'>2Pe 2:7</a>.<p/>Fall from [&#949; &#954; &#960; &#949; &#963; &#951; &#964; &#949;]. Lit., "fall out of." Compare <a href='B:550 5:4'>Gal 5:4</a>. Steadfastness [&#963; &#964; &#951; &#961; &#953; &#947; &#956; &#959; &#965;]. Only here in New Testament. See on ch. <a href='B:680 1:12'>2Pe 1:12</a>. :<a href='B:690 1'>1Jn 1:0</a><p/>CHAPTER I<p/>The term [&#954; &#945; &#952; &#959; &#955; &#953; &#954; &#951;], catholic or general, applied to the Epistles of James, Peter, John, and Jude, was used from the second century onward in the sense of something addressed to the faithful generally, as distinguished from Christians of particular nations or cities, as the Galatians or Ephesians. Hence, Clement of Alexandria speaks of the letter of <a href='B:510 15'>Act 15:0</a> as "the catholic letter of all the Apostles, given to the faithful." The term was also used of letters specially addressed, but with a general application, which made no claim to canonical authority.<p/>In the later Western Church the group of letters known as catholic was called canonical through a mistaken interpretation of the words of Junilius, who referred to the letters of James, 2 Peter, Jude, 2 and <a href='B:710 1'>3Jn 1:0</a> as added by many to the collection of canonical books. This was understood to mean that the term canonical applied to those books peculiarly.


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Compare <a href='B:500 1:1'>Joh 1:1</a>; <a href='B:500 1:9'>Joh 1:9</a>; <a href='B:500 1:14'>Joh 1:14</a>. The construction of the first three verses is somewhat involved. It will be simplified by throwing it into three parts, represented respectively by vv. 1, 2, 3. The first part, That which was from the beginning - Word of Life, forms a suspended clause, the verb being omitted for the time, and the course of the sentence being broken by ver. 2, which forms a parenthesis : and the Life - manifested unto us. Ver. 3, in order to resume the broken sentence of ver. 1, repeats in a condensed form two of the clauses in that verse, that which we have seen and heard, and furnishes the governing verb, we declare. Thus the simple sentence, divested of parenthesis and resumptive words would be, We declare unto you that which was from the beginning, that which we have seen with our eyes, that which we beheld, and our hands handled concerning the Word of Life.<p/>That which [&#959;]. It is disputed whether John uses this in a personal sense as equivalent to He whom, or in its strictly neuter sense as meaning something relating to the person and revelation of Christ. On the whole, the [&#960; &#949; &#961; &#953;], concerning (A. 5, of), seems to be against the personal sense. The successive clauses, that which was from the beginning, etc., express, not the Eternal Word Himself, but something relating to or predicated concerning [&#960; &#949; &#961; &#953;] Him. The indefinite that which, is approximately defined by these clauses; that about the Word of Life which was from the beginning, that which appealed to sight, to hearing is, to touch. 57 Strictly, it is true, the peri is appropriate only with we have heard, but it is used with the other clauses in a wide and loose sense (compare <a href='B:500 16:8'>Joh 16:8</a> ). "The subject is not merely a message, but all that had been made clear through manifold experience concerning it" (Westcott).<p/>Was [&#951; &#957;]. Not ejgeneto came into being. See on <a href='B:500 1:3'>Joh 1:3</a>; <a href='B:500 8:34'>Joh 8:34</a>; <a href='B:500 8:58'>Joh 8:58</a>. It was already existing when the succession of life began.<p/>From the beginning [&#945; &#960; &#945; &#961; &#967; &#951; &#962;]. The phrase occurs twice in the Gospel (<a href='B:500 8:44'>Joh 8:44</a>; <a href='B:500 14:27'>Joh 14:27</a> ); nine times in the First Epistle, and twice in the Second. It is used both absolutely (<a href='B:500 3:8'>Joh 3:8</a>; <a href='B:500 2:13'>Joh 2:13</a>; <a href='B:500 2:14'>Joh 2:14</a> ), and relatively (<a href='B:500 14:27'>Joh 14:27</a>; <a href='B:690 2:24'>1Jn 2:24</a> ). It is here contrasted with "in the beginning" (<a href='B:500 1:1'>Joh 1:1</a> ). The difference is that by the words "in the beginning," the writer places himself at the initial point of creation, and, looking back into eternity, describes that which was already in existence when creation began. "The Word was in the beginning." In the words "from the beginning," the writer looks back to the initial point of time, and describes what has been in existence from that point onward. Thus, "in the beginning" characterizes the absolute divine Word as He was before the foundation of the world and at the foundation of the world. "From the beginning" characterizes His development in time. Note the absence of the article both here and in <a href='B:500 1:1'>Joh 1:1</a>. Not the beginning as a definite, concrete fact, but as apprehended by man; that to which we look as "beginning."<p/>Have heard - have seen (ajkhkoamen - eJwrakamen). Both in the perfect tense, denoting the still abiding effects of the hearing and seeing. With our eyes. Emphasizing the direct, personal experience in a marvelous matter.<p/>Have looked upon [&#949; &#952; &#949; &#945; &#963; &#945; &#956; &#949; &#952; &#945;]. Rev., correctly, beheld. The tense is the aorist; marking not the abiding effect of the vision upon the beholder, but the historical manifestation to special witnesses. On the difference between this verb and eJwrakamen we have seen, see on <a href='B:500 1:14'>Joh 1:14</a>; <a href='B:500 1:18'>Joh 1:18</a>. Have handled [&#949; &#968; &#951; &#955; &#945; &#951; &#963; &#945; &#957;]. The aorist tense. Rev. handled. For the peculiar force of the verb see on <a href='B:490 24:39'>Luk 24:39</a>. The reference is, probably, to handle me (<a href='B:490 24:39'>Luk 24:39</a> ), and to <a href='B:500 20:27'>Joh 20:27</a>. This is the more noticeable from the fact that John does not mention the fact of the Resurrection in the Epistles, and does not use the word in his own narrative of the Resurrection. The phrase therefore falls in with the numerous instances in which John assumes the knowledge of certain historic facts on the part of his readers.<p/>Of the Word [&#960; &#949; &#961; &#953; &#964; &#959; &#965; &#955; &#959; &#947; &#959; &#965;]. Better, as Rev., concerning the Word. Of life [&#964; &#951; &#962; &#950; &#969; &#951; &#962;]. Lit., the life. See on <a href='B:500 1:4'>Joh 1:4</a>. The phrase oJ logov thv zwhv, the Word of the Life, occurs nowhere else in the New Testament. The nearest approach to it is <a href='B:570 2:16'>Phi 2:16</a>; but there neither word has the article. In the phrase words of eternal life (<a href='B:500 6:68'>Joh 6:68</a> ), and in <a href='B:510 5:20'>Act 5:20</a>, all the words of this life, rJhmata is used. The question is whether logov is used here of the Personal Word, as <a href='B:500 1:1'>Joh 1:1</a>, or of the divine message or revelation. In the four passages of the Gospel where logov is used in a personal sense (<a href='B:500 1:1'>Joh 1:1</a>; <a href='B:500 1:14'>Joh 1:14</a> ), it is used absolutely, the Word (compare <a href='B:730 19:13'>Rev 19:13</a> ). On the other hand, it is often used relatively in the New Testament; as word of the kingdom (<a href='B:470 8:19'>Mat 8:19</a> ); word of this salvation (<a href='B:510 8:26'>Act 8:26</a> ); word of His grace (<a href='B:510 20:32'>Act 20:32</a> ); word of truth (<a href='B:660 1:18'>Jas 1:18</a> ). By John zwhv of life, is often used in order to characterize the word which accompanies it. Thus, crown of life (<a href='B:730 2:10'>Rev 2:10</a> ); water of life (<a href='B:730 21:6'>Rev 21:6</a> ); book of life (<a href='B:730 3:5'>Rev 3:5</a> ); bread of life (<a href='B:500 6:35'>Joh 6:35</a> ); i e., the water which is living and communicates life; the book; which contains the revelation of life; the bread which imparts life. In the same sense, <a href='B:500 6:68'>Joh 6:68</a>; <a href='B:510 5:20'>Act 5:20</a>. Compare <a href='B:630 1:2'>Tit 1:2</a>; <a href='B:630 1:3'>Tit 1:3</a> Though the phrase, the Word of the Life, does not elsewhere occur in a personal sense, I incline to regard its primary reference as personal, 58 from the obvious connection of the thought with <a href='B:500 1:1'>Joh 1:1</a>; <a href='B:500 1:4'>Joh 1:4</a>. "In the beginning was the Word, - in Him was life." " As John does not purpose to say that he announces Christ as an abstract single idea, but that he declares his own concrete historical experiences concerning Christ, - so now he continues, not the Logos (Word), but concerning the Word, we make annunciation to you "(Ebrard). At the same time, I agree with Canon Westcott that it is most probable that the two interpretations are not to be sharply separated." The revelation proclaims that which it includes; it has, announces, gives life. In Christ life as the subject, and life as the character of the revelation, were absolutely united. "


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This verse is parenthetical. Compare, for similar interruptions of the construction, ver. 3, <a href='B:500 1:14'>Joh 1:14</a>; <a href='B:500 3:16'>Joh 3:16</a>; <a href='B:500 3:31'>Joh 3:31</a>; <a href='B:500 19:35'>Joh 19:35</a>.<p/>And [&#954; &#945; &#953;]. See on <a href='B:500 1:10'>Joh 1:10</a>; <a href='B:500 8:20'>Joh 8:20</a>.<p/>The Life [&#951; &#950; &#969; &#951;]. The Word Himself who is the Life. 59 Compare <a href='B:500 14:6'>Joh 14:6</a>; <a href='B:500 5:26'>Joh 5:26</a>; <a href='B:690 5:11'>1Jn 5:11</a>; <a href='B:690 5:12'>1Jn 5:12</a>. Life expresses the nature of the Word (<a href='B:500 1:4'>Joh 1:4</a> ). The phrase, the Life, besides being equivalent to the Word, also indicates, like the Truth and the Light, an aspect of His being.<p/>Was manifested [&#949; &#966; &#945; &#957; &#949; &#961; &#969; &#952; &#951;]. See on <a href='B:500 21:1'>Joh 21:1</a>. Corresponding with the Word was made flesh (<a href='B:500 1:14'>Joh 1:14</a> ). The two phrases, however, present different aspects of the same truth. The Word became flesh, contemplates simply the historic fact of incarnation. The life was manifested, sets forth the unfolding of that fact in the various operations of life. The one denotes the objective process of the incarnation as such, the other the result of that process as related to human capacity of receiving and understanding it. "The reality of the incarnation would be undeclared if it were said, 'The Life became flesh. ' The manifestation of the Life was a consequence of the incarnation of the Word, but it is not coextensive with it" (Westcott). Have seen - bear witness - shew. Three ideas in the apostolic message : experience, testimony, announcement.<p/>Bear witness. See on <a href='B:500 1:7'>Joh 1:7</a>.<p/>Shew [&#945; &#960; &#945; &#947; &#947; &#949; &#955; &#955; &#959; &#956; &#949; &#957;] Better, as Rev., declare. See on <a href='B:500 16:25'>Joh 16:25</a>. So here. The message comes from [&#945; &#960; &#959;] God.<p/>That eternal life [&#964; &#951; &#957; &#950; &#969; &#951; &#957; &#964; &#951; &#957; &#945; &#953; &#969; &#957; &#953; &#959; &#957;]. A particularly faulty translation, since it utterly fails to express the development of the idea of life, which is distinctly contemplated by the original. Render, as Rev., the life, the eternal life; or the life, even the eternal life. For a similar repetition of the article compare <a href='B:690 2:8'>1Jn 2:8</a>; <a href='B:690 4:9'>1Jn 4:9</a>; <a href='B:700 1:11'>2Jn 1:11</a>. This particular phrase occurs only here and <a href='B:690 2:25'>1Jn 2:25</a>. John uses zwh aijwniov eternal life, and hJ aijwniov zwh the eternal life, the former expressing the general conception of life eternal, and the latter eternal life as the special gift of Christ. Aijwniov eternal, describes the life in its quality of not being measured by time, a larger idea than that of mere duration.<p/>Which [&#951; &#964; &#953; &#962;]. Not the simple relative h which, but defining the quality of the life, and having at the same time a kind of confirmatory and explanatory force of the word eternal : seeing that it was a life divine in its nature - "with the Father" - and therefore independent of temporal conditions.<p/>With the Father [&#960; &#961; &#959; &#962; &#964; &#959; &#957; &#960; &#945; &#964; &#949; &#961; &#945;]. See on with God (<a href='B:500 1:1'>Joh 1:1</a> ). In living, active relation and communion with the Father. "The preposition of motion with the verb of repose involves eternity of relation with activity and life" (Coleridge). The life eternally tended to the Father, even as it emanated from Him. It came forth from Him and was manifested to men, but to the end that it might take men into itself and unite them with the Father. The manifestation of life to men was a revelation of life, as, first of all and beyond all, centering in God. Hence, though life, abstractly, returns to God, as it proceeds from God, it returns bearing the redeemed world in its bosom. The complete divine ideal of life includes impartation, but impartation with a view to the practical development of all that receives it with reference to God as its vivifying, impelling, regulating, and inspiring center.<p/>The Father. See on <a href='B:500 12:26'>Joh 12:26</a>. The title "the Father" occurs rarely in the Synoptists, and always with reference to the Son. In Paul only thrice (<a href='B:520 6:4'>Rom 6:4</a>; <a href='B:530 8:6'>1Co 8:6</a>; <a href='B:560 2:18'>Eph 2:18</a> ). Nowhere in Peter, James, Jude, or Revelation. Frequent in John's Gospel and Epistles, and in the latter, uniformly. 60


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The regular course of the sentence, broken by ver. 2, is now resumed, by the repetition of that which we have seen and heard. Only the order is reversed : seen and heard instead of heard and seen (ver. 1), and the two elements of experience, sight and hearing, are thrown together without the repeated relative that which. In ver. 1, the climax advanced from the lower evidence of hearing to that of sight. Here, in recapitulating, the process is reversed, and the higher class of evidence is put first.<p/>Unto you also [&#954; &#945; &#953; &#965; &#956; &#953; &#957;]. The also is variously explained. According to some, referring to a special circle of Christian readers beyond those addressed at the conclusion of the Gospel. Others, again, as referring to those who had not seen and heard as contrasted with eye - witnesses. Thus Augustine on <a href='B:500 20:26'>Joh 20:26</a> sqq. "He (Thomas) touched the man, and confessed the God. And the Lord, consoling us who, now that He is seated in heaven, cannot handle Him with the hand, but touch Him by faith, says, 'Because thou hast seen thou hast believed; blessed are they who have not seen and believe. ' It is we that are described; we that are pointed out. May there therefore come to pass in us that blessedness which the Lord predicted should be : the Life itself has been manifested in the flesh, so that the thing which can be seen with the heart alone might be seen with the eyes also, that it might heal our hearts."<p/>Fellowship [&#954; &#959; &#953; &#957; &#969; &#957; &#953; &#945; &#957;]. This word introduces us to one of the main thoughts of the Epistle. The true life in man, which comes through the acceptance of Jesus as the Son of God, consists in fellowship with God and with man. On the word, see on <a href='B:510 2:42'>Act 2:42</a>; <a href='B:490 5:10'>Luk 5:10</a>. The verb koinwnew to come into fellowship, to be made a partner, to be partaker of, occurs <a href='B:670 4:13'>1Pe 4:13</a>; <a href='B:700 1:11'>2Jn 1:11</a>; <a href='B:650 2:14'>Heb 2:14</a>, etc. The expression here, [&#949; &#967; &#949; &#953; &#963; &#954; &#959; &#953; &#957; &#969; &#957; &#953; &#945; &#957;] is stronger, since it expresses the enjoyment or realization of fellowship, as compared with the mere fact of fellowship. See on <a href='B:500 16:22'>Joh 16:22</a>.<p/>Our fellowship [&#951; &#954; &#959; &#953; &#957; &#969; &#957; &#953; &#945; &#951; &#951; &#956; &#949; &#964; &#949; &#961; &#945;]. More strictly, the fellowship, that which is ours, according to John's characteristic practice of defining and emphasizing a noun by an article and possessive pronoun. See on <a href='B:500 10:27'>Joh 10:27</a>. Ours (possessive instead of personal pronoun) indicating fellowship as a distinguishing mark of Christians rather than as merely something enjoyed by them.<p/>With the Father and with His Son [&#956; &#949; &#964; &#945; &#964; &#959; &#965; &#960; &#945; &#964; &#961; &#959; &#962; &#954; &#945; &#953; &#956; &#949; &#964; &#945; &#964; &#959; &#965; &#965; &#953; &#959; &#965; &#945; &#965; &#964; &#959; &#965;]. Note the repeated preposition meta with; distinguishing the two persons, and coordinating the fellowship with the Father, and the fellowship with the Son, thus implying the sameness of essence. The fellowship with both contemplates both as united in the Godhead. Plato says of one who lives in unrestrained desire and robbery, "Such an one is the friend neither of God nor man, for he is incapable of communion [&#954; &#959; &#953; &#957; &#969; &#957; &#949; &#953; &#957; &#945; &#948; &#965; &#957; &#945; &#964; &#959; &#962;], and he who is incapable of communion [&#954; &#959; &#953; &#957; &#969; &#957; &#953; &#945;] us also incapable of friendship" (" Gorgias, "507). So in the" Symposium "(188), and he defines divination as" the art of communion [&#954; &#959; &#953; &#957; &#969; &#957; &#953; &#945;] between gods and men. "


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These things. The whole Epistle.<p/>Write we unto you [&#947; &#961; &#945; &#966; &#959; &#956; &#949; &#957; &#965; &#956; &#953; &#957;]. The best texts read hJmeiv we, instead of uJmin to you. Both the verb and the pronoun are emphatic. The writer speaks with conscious authority, and his message is to be not only announced (ajpaggellomen, ver. 3), but written. We write is emphasized by the absence of the personal object, to you.<p/>Your joy [&#951; &#967; &#945; &#961; &#945; &#965; &#956; &#969; &#957;]. The best texts read hJmwn, our, though either reading gives a good sense.<p/>Full [&#960; &#949; &#960; &#955; &#951; &#961; &#969; &#956; &#949; &#957; &#951;] More correctly, fulfilled. Frequent in John. See <a href='B:500 3:29'>Joh 3:29</a>; <a href='B:500 7:8'>Joh 7:8</a>; <a href='B:500 8:38'>Joh 8:38</a>; <a href='B:500 14:11'>Joh 14:11</a>; <a href='B:700 1:12'>2Jn 1:12</a>; <a href='B:730 6:11'>Rev 6:11</a>. "The peace of reconciliation, the blessed consciousness of sonship, the happy growth in holiness, the bright prospect of future completion and glory, - all these are but simple details of that which, in all its length and breadth is embraced by one word, Eternal Life, the real possession of which is the immediate source of our joy. We have joy, Christ's joy, because we are blessed, because we have life itself in Christ" (Dusterdieck, cit. by Alford). And Augustine : "For there is a joy which is not given to the ungodly, but to those who love Thee for thine own sake, whose joy Thou thyself art. And this is the happy life, to rejoice to Thee, of Thee; this is it and there is no other" (" Confessions, "10 22). Alford is right in remarking that this verse gives an epistolary character to what follows, but it can hardly be said with him that it" fills the place of the cairein greeting, lit., rejoice, so common in the opening of Epistles. "


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This then is [&#954; &#945; &#953; &#945; &#965; &#964; &#951; &#949; &#963; &#964; &#953; &#957;]. Rev., correctly and literally, and this. According to the proper reading the verb stands first in order [&#949; &#963; &#964; &#953; &#957; &#945; &#965; &#964; &#951;], with emphasis, not merely as a copula, but in the sense "there exists this as the message." For a similar use of the substantive verb, see <a href='B:690 5:16'>1Jn 5:16</a>; <a href='B:690 5:17'>1Jn 5:17</a>; <a href='B:690 2:15'>1Jn 2:15</a>; <a href='B:500 8:50'>Joh 8:50</a>.<p/>Message [&#949; &#960; &#945; &#947; &#947; &#949; &#955; &#953; &#945;]. This word, however, is invariably used in the New Testament in the sense of promise. The best texts read ajggelia, message, which occurs only at <a href='B:690 3:11'>1Jn 3:11</a>; and the corresponding verb, ajggellw, only at <a href='B:500 10:18'>Joh 10:18</a>.<p/>We have heard of Him (ajkhkoamen ajp' aujtou). A form of expression not found elsewhere in John, who commonly uses par' aujtou. See on <a href='B:500 6:46'>Joh 6:46</a> The phrase here points to the ultimate and not necessarily the immediate source of the message. Not only John, but others in earlier times had heard this message. Compare <a href='B:670 1:10'>1Pe 1:10</a>; <a href='B:670 1:11'>1Pe 1:11</a>. Apo points to the source para to the giver. Thus, <a href='B:500 5:41'>Joh 5:41</a>, "I receive not honor from [&#960; &#945; &#961; &#945;] men." They are not the bestowers of honor upon me. Ver. 44, "How can ye believe which receive honor from [&#960; &#945; &#961; &#945;] one another;" the honor which men have to give, "and seek not the honor that cometh from [&#960; &#945; &#961; &#945;] God;" the honor which God alone bestows. On the other hand, <a href='B:690 3:22'>1Jn 3:22</a>, "Whatsoever we ask we receive from [&#945; &#960; &#959;] Him," the ultimate source of our gifts. So <a href='B:470 17:25'>Mat 17:25</a> : "Of [&#945; &#960; &#959;] whom do the kings of the earth take custom - of [&#945; &#960; &#959;] their own children or of [&#945; &#960; &#959;] strangers ?" What is the legitimate and ultimate source of revenue in states ?<p/>Declare [&#945; &#957; &#945; &#947; &#947; &#949; &#955; &#955; &#959; &#956; &#949; &#957;]. Compare the simple verb ajggellein to bring tidings, <a href='B:500 20:18'>Joh 20:18</a>, and only there. 'Anaggellein is to bring the tidings up to [&#945; &#957; &#945;] or back to him who receives them. Apagellein is to announce tidings as coming from [&#945; &#960; &#959;] some one, see <a href='B:470 2:8'>Mat 2:8</a>; <a href='B:500 4:51'>Joh 4:51</a>. Kataggellein is to proclaim with authority, so as to spread the tidings down among [&#954; &#945; &#964; &#945;] those who hear. See <a href='B:510 17:23'>Act 17:23</a>. Found only in the Acts and in Paul.<p/>God is Light [&#952; &#949; &#959; &#962; &#966; &#969; &#962; &#949; &#963; &#964; &#953; &#957;]. A statement of the absolute nature of God. Not a light, nor the light, with reference to created beings, as the light of men, the light of the world, but simply and absolutely God is light, in His very nature. Compare God is spirit, and see on <a href='B:500 4:24'>Joh 4:24</a> : God is love, <a href='B:690 4:8'>1Jn 4:8</a>; <a href='B:690 4:16'>1Jn 4:16</a>. The expression is not a metaphor. "All that we are accustomed to term light in the domain of the creature, whether with a physical or metaphysical meaning, is only an effluence of that one and only primitive Light which appears in the nature of God" (Ebrard). Light is immaterial, diffusive, pure, and glorious. It is the condition of life. Physically, it represents glory; intellectually, truth; morally, holiness. As immaterial it corresponds to God as spirit; as diffusive, to God as love; as the condition of life, to God as life; as pure and illuminating, to God as holiness and truth. In the Old Testament, light is often the medium of God's visible revelations to men. It was the first manifestation of God in creation. The burning lamp passed between the pieces of the parted victim in God's covenant with Abraham. God went before Israel in a pillar of fire, descended in fire upon Sinai, and appeared in the luminons cloud which rested on the mercy - seat in the most holy place. In classical Greek fwv light, is used metaphorically for delight, deliverance, victory, and is applied to persons as a term of admiring affection, as we say that one is the light of our life, or the delight of our eyes. So Ulysses, on seeing his son Telemachus, says, "Thou hast come, Telemachus, sweet light [&#947; &#955; &#965; &#954; &#949; &#961; &#959; &#957; &#966; &#945; &#959; &#962;] " (Homer, "Odyssey," 16 23). And Electra, greeting her returning brother, Orestes, "O dearest light [&#966; &#953; &#955; &#964; &#945; &#964; &#959; &#957; &#966; &#969; &#962;] " (Sophocles, "Electra," 1223). Occasionally, as by Euripides, of the light of truth (" Iphigenia at Tauris, "1046). No modern writer has developed the idea of God as light with such power and beauty as Dante. His" Paradise "might truthfully be called a study of light. Light is the only visible expression of God. Radiating from Him, it is diffused through the universe as the principle of life. This key - note is struck at the very opening of" the Paradise. "<p/>" The glory of Him who moveth everything Doth penetrate the universe, and shine In one part more and in another less.<p/>Within that heaven which most His light receives Was 1 " Paradiso," 1, 1 - 5.<p/>In the final, beatific vision, God Himself is imagined as a luminous point which pours its rays through all the spheres, upon which the spirits gazed, and in which they read the past, the present, and the future.<p/>"O grace abundant, by which I presumed To fix my sight upon the Light Eternal, So that the seeing I consumed therein! I saw that in its depth far down is lying Bound up with love together in one volume, What through the universe in leaves is scattered; Substance, and accident, and their operations, All interfused together in such wise That what I speak of is one simple light." " Paradiso, " 33, 82 - 90.<p/>"In presence of that light one such becomes, That to withdraw therefrom for other prospect It is impossible he e'er consent; Because the good, which object of will, Is gathered all in this, and out of it That is defective which is perfect there." " Paradiso, " 33, 100 - 105.<p/>"O Light eterne, sole in thyself that dwellest, Sole knowest thyself, and, know unto thyself And knowing, lovest and smilest on thyself!" Paradiso 33, 124 - 126.<p/>Light enkindles love.<p/>" If in the heat of love I flame upon thee Beyond the measure that on earth is seen, So that the valor of thine eyes I vanquish, Marvel thou not thereat; for this proceeds From perfect sight, which, as it apprehends, To the good apprehended moves its feet.<p/>Well I perceive how is already shining Into thine intellect the eternal Light, That only seen enkindles always love. " Paradiso," 5, 1 - 9 See also "Paradiso," cantos 30, 31.<p/>In Him is no darkness at all [&#954; &#945; &#953; &#963; &#954; &#959; &#964; &#953; &#945; &#959; &#965; &#954; &#949; &#963; &#964; &#953; &#957; &#949; &#957; &#945; &#965; &#964; &#969; &#959; &#965; &#948; &#949; &#956; &#953; &#945;]. It is characteristic of John to express the same idea positively and negatively. See <a href='B:500 1:7'>Joh 1:7</a>; <a href='B:500 1:8'>Joh 1:8</a>; <a href='B:500 1:20'>Joh 1:20</a>; <a href='B:500 3:15'>Joh 3:15</a>; <a href='B:500 3:17'>Joh 3:17</a>; <a href='B:500 3:20'>Joh 3:20</a>; <a href='B:500 4:42'>Joh 4:42</a>; <a href='B:500 5:2'>Joh 5:2</a>; <a href='B:500 5:4'>Joh 5:4</a>; <a href='B:500 8:35'>Joh 8:35</a>; <a href='B:500 10:28'>Joh 10:28</a>; <a href='B:690 1:6'>1Jn 1:6</a>; <a href='B:690 1:8'>1Jn 1:8</a>; <a href='B:690 2:4'>1Jn 2:4</a>; <a href='B:690 2:27'>1Jn 2:27</a>; <a href='B:690 5:12'>1Jn 5:12</a>. According to the Greek order, the rendering is : "And darkness there is not in Him, no, not in any way." For a similar addition of ouJudeiv not one, to a complete sentence, see <a href='B:500 6:63'>Joh 6:63</a>; <a href='B:500 11:19'>Joh 11:19</a>; <a href='B:500 19:11'>Joh 19:11</a>. On skotia darkness, see on <a href='B:500 1:5'>Joh 1:5</a>.


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If we say [&#949; &#945; &#957; &#949; &#953; &#960; &#969; &#956; &#949; &#957;]. The subjunctive mood puts the case as supposed, not as assumed.<p/>Walk in the darkness. The phrase occurs only in John's Gospel and First Epistle. Darkness here is skotov, instead of skotia (ver. 5). See on <a href='B:500 1:5'>Joh 1:5</a>. Walk [&#960; &#949; &#961; &#953; &#960; &#945; &#964; &#969; &#956; &#949; &#957;], is, literally, walk about; indicating the habitual course of the life, outward and inward. The verb, with this moral sense, is common in John and Paul, and is found elsewhere only in <a href='B:480 7:5'>Mar 7:5</a>; <a href='B:510 21:21'>Act 21:21</a>.<p/>We lie and do not the truth. Again the combination of the positive and negative statements. See on ver. 5. The phrase to do the truth occurs only in John's Gospel and First Epistle. See on <a href='B:500 3:21'>Joh 3:21</a>. All walking in darkness is a not doing of the truth. "Right action is true thought realized. Every fragment of right done is so much truth made visible" (Westcott).


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We walk in the light [&#949; &#957; &#964; &#969; &#966; &#969; &#964; &#953; &#960; &#949; &#961; &#953; &#960; &#945; &#964; &#969; &#956; &#949; &#957;]. The phrase occurs only in the First Epistle. Walk, as above. In the light, having our life in God, who is light.<p/>He is in the light. God is forever and unchangeable in perfect light. Compare <a href='B:230 104:2'>Psa 104:2</a>; <a href='B:610 6:16'>1Ti 6:16</a>. We walk, advancing in the light and by means of the light to more light. "The path of the just is as the shining light, that shineth more and more unto the perfect day" (<a href='B:240 4:18'>Pro 4:18</a> ).<p/>One with another [&#956; &#949; &#964; &#945; &#955; &#955; &#951; &#955; &#969; &#957;]. Not, we with God and God with us, but with our brethren. Fellowship with God exhibits and proves itself by fellowship with Christians. See <a href='B:690 4:7'>1Jn 4:7</a>; <a href='B:690 4:12'>1Jn 4:12</a>; <a href='B:690 3:11'>1Jn 3:11</a>; <a href='B:690 3:23'>1Jn 3:23</a>.<p/>Of Jesus Christ His Son. Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles.<p/>The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings.<p/>1. The Revelation of the Divine Being by a special title.<p/>2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation.<p/>The latter sense is illustrated in <a href='B:710 1:7'>3Jn 1:7</a>, where "the name" absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare <a href='B:500 20:31'>Joh 20:31</a>; <a href='B:510 5:41'>Act 5:41</a>.<p/>In <a href='B:690 2:12'>1Jn 2:12</a>, the term is more limited, referring to Christ as He lived on earth and gave Himself for "the brethren." In <a href='B:690 3:23'>1Jn 3:23</a>; <a href='B:690 5:13'>1Jn 5:13</a>, the exact sense is defined by what follows.<p/>ACTUAL NAMES USED.<p/>(I.) His Son Jesus Christ. <a href='B:690 1:3'>1Jn 1:3</a>; <a href='B:690 3:23'>1Jn 3:23</a>; <a href='B:690 5:20'>1Jn 5:20</a>. The divine antecedent is differently described in each case, and the difference colors the phrase. In <a href='B:690 1:23'>1Jn 1:23</a>, the Father (compare <a href='B:500 3'>Joh 3:0</a> ). In <a href='B:690 3:23'>1Jn 3:23</a>, God. In <a href='B:690 5:20'>1Jn 5:20</a>, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent.<p/>1. Jesus is the Son of God (iv. 15; <a href='B:690 5:5'>1Jn 5:5</a> ).<p/>2. Jesus is the Christ (ii. 22; <a href='B:690 5:1'>1Jn 5:1</a> ).<p/>The constituents of the compressed phrase are all used separately by John.<p/>(1.) Jesus. 2 22; <a href='B:690 5:1'>1Jn 5:1</a>; <a href='B:690 4:3'>1Jn 4:3</a> (where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity.<p/>(2.) Christ. <a href='B:700 1:9'>2Jn 1:9</a>. Pointing to the preparation made under the old covenant.<p/>(3). Jesus Christ. <a href='B:690 2:1'>1Jn 2:1</a>; <a href='B:690 5:6'>1Jn 5:6</a>; <a href='B:700 1:7'>2Jn 1:7</a>. Combining the ideas of true humanity and messianic position.<p/>In <a href='B:690 4:15'>1Jn 4:15</a>, the reading is doubtful : Jesus or Jesus Christ.<p/>on 4 2, see note.<p/>(4.) The Son <a href='B:690 2:22'>1Jn 2:22</a>; <a href='B:690 2:23'>1Jn 2:23</a>; <a href='B:690 2:24'>1Jn 2:24</a>; <a href='B:690 4:14'>1Jn 4:14</a>; <a href='B:690 5:12'>1Jn 5:12</a>. The absolute relation of Sonship to Fatherhood.<p/>(5.) The Son of God. <a href='B:690 3:8'>1Jn 3:8</a>; <a href='B:690 5:10'>1Jn 5:10</a>; <a href='B:690 5:12'>1Jn 5:12</a>; <a href='B:690 5:13'>1Jn 5:13</a>; <a href='B:690 5:20'>1Jn 5:20</a>. Compare His Son (<a href='B:690 4:10'>1Jn 4:10</a>; <a href='B:690 5:9'>1Jn 5:9</a> ), where the immediate antecedent is oJ Qeov God; and <a href='B:690 5:18'>1Jn 5:18</a>, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship.<p/>(6.) Jesus His (God 's) Son <a href='B:690 1:7'>1Jn 1:7</a>. Two truths. The blood of Christ is available and efficacious.<p/>(7). His (God 's) Son, His only Son <a href='B:690 4:9'>1Jn 4:9</a>. The uniqueness of the gift is the manifestation of love.<p/>The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. Kuriov Lord, is not found in the Epistles (omit from <a href='B:700 1:3'>2Jn 1:3</a> ), but occurs in the Gospel, and often in Revelation.<p/>The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.<p/>Cleanseth [&#954; &#945; &#952; &#945; &#961; &#953; &#950; &#949; &#953;]. See on <a href='B:480 7:19'>Mar 7:19</a>. Not only forgives but removes. Compare <a href='B:630 2:14'>Tit 2:14</a>; <a href='B:650 9:13'>Heb 9:13</a> sq.; 22 sq.; <a href='B:560 5:26'>Eph 5:26</a> sq.; <a href='B:470 5:8'>Mat 5:8</a>; <a href='B:690 3:3'>1Jn 3:3</a>. Compare also ver. 9, where, forgive [&#945; &#966; &#951;] and cleanse [&#954; &#945; &#952; &#945; &#961; &#953; &#963; &#951;] occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (" Le Parricide "). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.<p/>All sin [&#960; &#945; &#963; &#951; &#962; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#962;]. The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (<a href='B:660 1:2'>Jas 1:2</a> ); all patience (<a href='B:540 7:12'>2Co 7:12</a> ); all wisdom (<a href='B:560 1:8'>Eph 1:8</a> ); all diligence (<a href='B:680 1:5'>2Pe 1:5</a> ).


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That we have no sin. %Oti that, may be taken merely as a mark of quotation : "If we say, sin we have not." On the phrase to have sin, see on <a href='B:500 16:22'>Joh 16:22</a>, and compare have fellowship, ver. 3. Sin [&#945; &#956; &#945; &#961; &#964; &#953; &#945; &#957;] is not to be understood of original sin, or of sin before conversion, but generally. "It is obvious that this ecein aJmartian (to have sin), is infinitely diversified, according to the successive measure of the purification and development of the new man. Even the apostle John does not exclude himself from the universal if we say" (Ebrard).<p/>Heathen authors say very little about sin, and classic paganism had little or no conception of sin in the Gospel sense. The nearest approach to it was by Plato, from whose works a tolerably complete doctrinal statement might be gathered of the origin, nature, and effects of sin. The fundamental idea of aJmartia (sin) among the Greeks is physical; the missing of a mark (see on <a href='B:470 1:21'>Mat 1:21</a>; <a href='B:470 6:14'>Mat 6:14</a> ); from which it develops into a metaphysical meaning, to wander in the understanding. This assumes knowledge as the basis of goodness; and sin, therefore, is, primarily, ignorance. In the Platonic conception of sin, intellectual error is the prominent element. Thus : "What then, I said, is the result of all this? Is not this the result - that other things are indifferent, and that wisdom is the only good, and ignorance the only evil ?" (" Euthydemus, "281)." The business of the founders of the state will be to compel the best minds to attain that knowledge which has been already declared by us to be the greatest of all - they must continue to rise until they arrive at the good "(" Republic," 7, 519). Plato represents sin as the dominance of the lower impulses of the soul, which is opposed to nature and to God (see "Laws," 9, 863. "Republic," 1, 351). Or again, as an inward want of harmony. "May we not regard every living being as a puppet of the gods, either their plaything only or created with a purpose - which of the two we cannot certainly know? But this we know, that these affections in us are like cords and strings which pull us different and opposite ways, and to opposite actions; and herein lies the difference between virtue and vice" (" Laws, "1, 644). He traces most sins to the influence of the body on the soul." In this present life, I reckon that we make the nearest approach to knowledge when we have the least possible communion or fellowship with the body, and are not infected with the bodily nature, but remain pure until the hour when God himself is pleased to release us. And then the foolishness of the body will be cleared away, and we shall be pure, and hold converse with other pure souls, and know of ourselves the clear light everywhere, which is no other than the light of truth "(" Phedo," 67). 62 We find in the classical writers, however, the occasional sense of the universal faultiness of mankind, though even Plato furnishes scarcely any traces of accepting the doctrine of innate depravity. Thus Theognis : "The sun beholds no wholly good and virtuous man among those who are now living" (615). "But having become good, to remain in a good state and be good, is not possible, and is not granted to man. God only has this blessing; but man cannot help being bad when the force of circumstances overpowers him" (Plato, "Protagoras," 344). " How, then : is it possible to be sinless? It is imp


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My little children [&#964; &#949; &#954; &#957; &#953; &#945; &#956; &#959; &#965;]. Teknion, little child, diminutive of teknon child, occurs in <a href='B:500 8:33'>Joh 8:33</a>; <a href='B:690 2:12'>1Jn 2:12</a>; <a href='B:690 2:28'>1Jn 2:28</a>; <a href='B:690 3:7'>1Jn 3:7</a>; <a href='B:690 3:18'>1Jn 3:18</a>; <a href='B:690 4:4'>1Jn 4:4</a>; <a href='B:690 5:21'>1Jn 5:21</a>. This particular phrase is found only here (best texts omit my in <a href='B:690 3:18'>1Jn 3:18</a> ). Used as a term of affection, or possibly with reference to the writer's advanced age. Compare Christ's word, paidia children (<a href='B:500 21:5'>Joh 21:5</a> ) which John also uses (<a href='B:690 2:13'>1Jn 2:13</a>; <a href='B:690 2:18'>1Jn 2:18</a> ). In the familiar story of John and the young convert who became a robber, it is related that the aged apostle repaired to the robber's haunt, and that the young man, on seeing him, took to flight. John, forgetful of his age, ran after him, crying : "O my son why dost thou fly from me thy father ? Thou, an armed man, - I, an old, defenseless one! Have pity upon me! My son, do not fear! There is still hope of life for thee. I wish myself to take the burden of all before Christ. If it is necessary, I will die for thee, as Christ died for us. Stop! Believe! It is Christ who sends me."<p/>I write. More personal than we write (i. 4), and thus better suiting the form of address, my little children.<p/>If any man sin, we have. The change from the indefinite third person, any man, to the first person, we have, is significant. By the we have, John assumes the possibility of sinful acts on the part of Christians, and of himself in common with them, and their common need of the intervention of the divine Advocate. So Augustine : "He said, not 'ye have, ' nor 'ye have me, ' nor 'ye have Christ himself; ' but he put Christ, not himself, and said 'we have, ' and not 'ye have. ' He preferred to place himself in the number of sinners, so that he might have Christ for his advocate, rather than to put himself as the advocate instead of Christ, and to be found among the proud who are destined to condemnation."<p/>An advocate [&#960; &#945; &#961; &#945; &#954; &#955; &#951; &#964; &#959; &#957;]. See on <a href='B:500 14:16'>Joh 14:16</a>.<p/>With the Father [&#960; &#961; &#959; &#962; &#964; &#959; &#957; &#960; &#945; &#964; &#949; &#961; &#945;]. See on with God, <a href='B:500 1:1'>Joh 1:1</a>. An active relation is indicated. On the terms the Father and my Father, see on <a href='B:500 4:21'>Joh 4:21</a>.<p/>The righteous. Compare righteous, <a href='B:690 1:9'>1Jn 1:9</a>. There is no article in the Greek. Jesus Christ righteous. See on 1 9.


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And He [&#954; &#945; &#953; &#945; &#965; &#964; &#959; &#962;]. The He is emphatic : that same Jesus : He himself. The propitiation [&#953; &#955; &#945; &#963; &#956; &#959; &#962;]. Only here and <a href='B:690 4:10'>1Jn 4:10</a>. From iJlaskomai to appease, to conciliate to one's self, which occurs <a href='B:490 28:13'>Luk 28:13</a>; <a href='B:650 2:17'>Heb 2:17</a>. The noun means originally an appeasing or propitiating, and passes, through Alexandrine usage, into the sense of the means of appeasing, as here. The construction is to be particularly noted; for, in the matter of [&#960; &#949; &#961; &#953;] our sins; the genitive case of that for which propitiation is made. In <a href='B:650 2:17'>Heb 2:17</a>, the accusative case, also of the sins to be propitiated. In classical usage, on the other hand, the habitual construction is the accusative (direct objective case), of the person propitiated. So in Homer, of the gods. Qeon iJlaskesqai is to make a God propitious to one. See "Iliad," 1, 386, 472. Of men whom one wishes to conciliate by divine honors after death. So Herodotus, of Philip of Crotona. "His beauty gained him honors at the hands of the Egestaeans which they never accorded to any one else; for they raised a hero - temple over his grave, and they still propitiate him [&#945; &#965; &#964; &#959; &#957; &#953; &#955; &#945; &#963; &#954; &#959; &#957; &#964; &#945; &#953;] with sacrifices" (v. 47). Again, "The Parians, having propitiated Themistocles [&#952; &#949; &#956; &#953; &#963; &#964; &#959; &#954; &#955; &#949; &#945; &#953; &#955; &#945; &#963; &#945; &#956; &#949; &#957; &#959; &#953;] with gifts, escaped the visits of the army" (viii. 112). The change from this construction shows, to quote Canon Westcott, "that the scriptural conception of the verb is not that of appeasing one who is angry, with a personal feeling, against the offender; but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship. Such phrases as 'propitiating God, ' and God 'being reconciled ' are foreign to the language of the New Testament. Man is reconciled (<a href='B:540 5:18'>2Co 5:18</a> sqq.; <a href='B:520 5:10'>Rom 5:10</a> sq.). There is a propitiation in the matter of the sin or of the sinner."<p/>For the sins of the whole world [&#960; &#949; &#961; &#953; &#959; &#955; &#959; &#965; &#964; &#959; &#965; &#954; &#959; &#963; &#956; &#959; &#965;]. The sins of (A. 5, italicized) should be omitted; as in Revelation, for the whole world. Compare <a href='B:690 4:14'>1Jn 4:14</a>; <a href='B:500 4:42'>Joh 4:42</a>; <a href='B:500 7:32'>Joh 7:32</a>. "The propitiation is as wide as the sin" (Bengel). If men do not experience its benefit, the fault is not in its efficacy. Dusterdieck (cited by Huther) says, "The propitiation has its real efficacy for the whole world; to believers it brings life, to unbelievers death." Luther : "It is a patent fact that thou too art a part of the whole world; so that thine heart cannot deceive itself, and think, the Lord died for Peter and Paul, but not for me." On kosmou see on <a href='B:500 1:9'>Joh 1:9</a>.


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Hereby [&#949; &#957; &#964; &#959; &#965; &#964; &#969;]. Lit., in this. Characteristic of John. See <a href='B:500 8:35'>Joh 8:35</a>; <a href='B:500 14:8'>Joh 14:8</a>; <a href='B:500 16:30'>Joh 16:30</a>; <a href='B:690 2:5'>1Jn 2:5</a>; <a href='B:690 3:24'>1Jn 3:24</a>; <a href='B:690 4:13'>1Jn 4:13</a>; <a href='B:690 5:2'>1Jn 5:2</a>; <a href='B:690 3:16'>1Jn 3:16</a>; <a href='B:690 3:19'>1Jn 3:19</a>; <a href='B:690 4:2'>1Jn 4:2</a>. The expression points to what follows, "if we keep His commandments," yet with a covert reference to that idea as generally implied in the previous words concerning fellowship with God and walking in the light.<p/>We know [&#947; &#953; &#957; &#969; &#963; &#954; &#959; &#956; &#949; &#957;]. Or, perceive. By experience, from day to day; distinguished from oidamen we know, expressing absolute, immediate knowledge of a fact once for all. Compare <a href='B:690 3:2'>1Jn 3:2</a>.<p/>That we know [&#959; &#964; &#953; &#949; &#947; &#957; &#969; &#954; &#945; &#956; &#949; &#957;]. Or, more literally, have come to know. John does not use the compound forms ejpiginwskein and ejpignwsiv (see on <a href='B:470 7:16'>Mat 7:16</a>. See <a href='B:490 1:4'>Luk 1:4</a>; <a href='B:510 4:13'>Act 4:13</a>; <a href='B:520 1:28'>Rom 1:28</a>; <a href='B:560 1:17'>Eph 1:17</a>, etc.), nor the kindred word gnwsiv knowledge (<a href='B:490 1:77'>Luk 1:77</a>; <a href='B:520 2:20'>Rom 2:20</a>, etc.).<p/>We keep His commandments [&#964; &#945; &#962; &#949; &#957; &#964; &#959; &#955; &#945; &#962; &#945; &#965; &#964; &#959; &#965; &#964; &#951; &#961; &#969; &#956; &#949; &#957;]. A phrase peculiar to John and occurring elsewhere only <a href='B:470 19:17'>Mat 19:17</a>; <a href='B:610 6:14'>1Ti 6:14</a>. In <a href='B:530 7:19'>1Co 7:19</a>, we find thrhsiv ejntolwn the keeping of the commandments. On threw to keep, see on <a href='B:670 1:5'>1Pe 1:5</a>.


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A liar. Compare we lie, <a href='B:690 1:6'>1Jn 1:6</a>.<p/>In him [&#949; &#957; &#964; &#959; &#965; &#964; &#969;]. Emphatic. Lit., in this one the truth is not. See on 1 8. Keepeth His word [&#964; &#951; &#961; &#951; &#945; &#965; &#964; &#959; &#965; &#964; &#959; &#957; &#955; &#959; &#947; &#959; &#957;]. Note the changed phrase : word for commandments. The word is the revelation regarded as a whole, which includes all the separate commandments or injunctions. See the use of logov word, and ejntolh precept, in <a href='B:500 14:21-24'>Joh 14:21-24</a>.<p/>Is the love of God perfected [&#951; &#945; &#947; &#945; &#960; &#951; &#964; &#959; &#965; &#952; &#949; &#959; &#965; &#964; &#949; &#964; &#949; &#955; &#949; &#953; &#969; &#964; &#945; &#953;]. Rev., rendering the perfect tense more closely, hath the love of God been perfected. The change in the form of this antithetic clause is striking. He who claims to know God, yet lives in disobedience, is a liar. We should expect as an offset to this : He that keepeth His commandments is of the truth; or, the truth is in him. Instead we have, "In him has the love of God been perfected." In other words, the obedient child of God is characterized, not by any representative trait or quality of his own personality, but merely as the subject of the work of divine love : as the sphere in which that love accomplishes its perfect work.<p/>The phrase hJ ajgaph tou Qeou the love of God, may mean either the love which God shows, or the love of which God is the object, or the love which is characteristic of God whether manifested by Himself or by His obedient child through His Spirit. John's usage is not decisive like Paul 's, according to which the love of God habitually means the love which proceeds from and is manifested by God. The exact phrase, the love of God or the love of the Father, is found in <a href='B:690 3:16'>1Jn 3:16</a>; <a href='B:690 4:9'>1Jn 4:9</a>, in the undoubted sense of the love of God to men. The same sense is intended in <a href='B:690 3:1'>1Jn 3:1</a>; <a href='B:690 3:9'>1Jn 3:9</a>; <a href='B:690 3:16'>1Jn 3:16</a>, though differently expressed. The sense is doubtful in <a href='B:690 2:5'>1Jn 2:5</a>; <a href='B:690 3:17'>1Jn 3:17</a>; <a href='B:690 4:12'>1Jn 4:12</a>. Men's love to God is clearly meant in <a href='B:690 2:15'>1Jn 2:15</a>; <a href='B:690 5:3'>1Jn 5:3</a>. The phrase occurs only twice in the Gospels (<a href='B:490 6:42'>Luk 6:42</a>; <a href='B:500 5:42'>Joh 5:42</a> ), and in both cases the sense is doubtful. Some, as Ebrard, combine the two, and explain the love of God as the mutual relation of love between God and men.<p/>It is not possible to settle the point decisively, but I incline to the view that the fundamental idea of the love of God as expounded by John is the love which God has made known and which answers to His nature. In favor of this is the general usage of ajgaph love, in the New Testament, with the subjective genitive. 64 The object is more commonly expressed by eijv towards, or to. See <a href='B:590 3:12'>1Th 3:12</a>; <a href='B:580 1:4'>Col 1:4</a>; <a href='B:670 4:8'>1Pe 4:8</a>. Still stronger is John's treatment of the subject in ch. 4. Here we have, ver. 9, the manifestation of the love of God in us [&#949; &#957; &#951; &#956; &#953; &#957;] By our life in Christ and our love to God we are a manifestation of God's love. Directly following this is a definition of the essential nature of love. "In this is love; i e., herein consists love : not that we have loved God, but that He loved us" (ver. 10). Our mutual love is a proof that God dwells in us. God dwelling in us, His love is perfected in us (ver. 12). The latter clause, it would seem, must be explained according to ver. 10. Then (ver. 16), "We have known and believed the love that God hath in us" (see on <a href='B:500 16:22'>Joh 16:22</a>, on the phrase have love). "God is love;" that is His nature, and He imparts this nature to be the sphere in which His children dwell. "He that dwelleth in love dwelleth in God." Finally, our love is engendered by His love to us. "We love Him because He first loved us" (ver. 19).<p/>In harmony with this is <a href='B:500 14:9'>Joh 14:9</a>. "As the Father loved me, I also loved you. Continue ye in my love." My love must be explained by I loved you. This is the same idea of divine love as the sphere or element of renewed being; and this idea is placed, as in the passage we are considering, in direct connection with the keeping of the divine commandments. "If ye keep my commandments ye shall abide in my love."<p/>This interpretation does not exclude man's love to God. On the contrary, it includes it. The love which God has, is revealed as the love of God in the love of His children towards Him, no less than in His manifestations of love to them. The idea of divine love is thus complex. Love, in its very essence, is reciprocal. Its perfect ideal requires two parties. It is not enough to tell us, as a bare, abstract truth, that God is love. The truth must be rounded and filled out for us by the appreciable exertion of divine love upon an object, and by the response of the object. The love of God is perfected or completed by the perfect establishment of the relation of love between God and man. When man loves perfectly, his love is the love of God shed abroad in his heart. His love owes both its origin and its nature to the love of God.<p/>The word verily [&#945; &#955; &#951; &#952; &#969; &#963;] is never used by John as a mere formula of affirmation, but has the meaning of a qualitative adverb, expressing not merely the actual existence of a thing, but its existence in a manner most absolutely corresponding to ajlhqeia truth. Compare <a href='B:500 1:48'>Joh 1:48</a>; <a href='B:500 8:31'>Joh 8:31</a>. Hath been perfected. John is presenting the ideal of life in God. "This is the love of God that we keep His commandments." Therefore whosoever keepeth God's word, His message in its entirety, realizes the perfect relation of love.<p/>We are in Him. Compare <a href='B:510 17:28'>Act 17:28</a>. See note on 2 15.


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He abideth in Him [&#949; &#957; &#945; &#965; &#964; &#969; &#956; &#949; &#957; &#949; &#953; &#957;]. To abide in God is a more common expression with John than to be in God, and marks an advance in thought. The phrase is a favorite one with John. See <a href='B:500 14:4'>Joh 14:4</a> sqq.; <a href='B:500 6:56'>Joh 6:56</a>; <a href='B:690 2:24'>1Jn 2:24</a>; <a href='B:690 2:27'>1Jn 2:27</a>; <a href='B:690 2:28'>1Jn 2:28</a>; <a href='B:690 3:6'>1Jn 3:6</a>; <a href='B:690 3:24'>1Jn 3:24</a>; <a href='B:690 4:12'>1Jn 4:12</a> sq.; 15 sq. Bengel notes the gradation in the three phrases "to know Him, to be in Him, to abide in Him; knowledge, fellowship, constancy."<p/>Ought [&#959; &#966; &#949; &#953; &#955; &#949; &#953;]. An obligation, put as a debt. See <a href='B:490 27:10'>Luk 27:10</a>, and on debts, <a href='B:470 6:12'>Mat 6:12</a>. The word expresses a special, personal obligation, and not as dei must, an obligation in the nature of things. See <a href='B:500 20:9'>Joh 20:9</a>, and compare <a href='B:690 3:16'>1Jn 3:16</a>; <a href='B:690 4:11'>1Jn 4:11</a>; <a href='B:710 1:8'>3Jn 1:8</a>.<p/>He [&#949; &#954; &#949; &#953; &#957; &#959; &#962;]. Always of Christ in the Epistles of John. See ejkeinhv, referring to aJmartia sin, <a href='B:690 5:16'>1Jn 5:16</a>.


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Brethren [&#945; &#948; &#949; &#955; &#966; &#959; &#953;]. The correct reading is ajgaphoi beloved. The first occurrence of this title, which is suggested by the previous words concerning the relation of love.<p/>No new commandment [&#959; &#965; &#954; &#949; &#957; &#964; &#959; &#955; &#951; &#957; &#954; &#945; &#953; &#957; &#951; &#957;]. The Rev., properly, places these words first in the sentence as emphatic, the point of the verse lying in the antithesis between the new and the old. On new, see on <a href='B:470 26:29'>Mat 26:29</a>.<p/>Old [&#960; &#945; &#955; &#945; &#953; &#945; &#957;]. Four words are used in the New Testament for old or elder. Of these gerwn and presbuterov refer merely to the age of men, or, the latter, to official position based primarily upon age. Hence the official term elder. Between the two others, ajrcaiov and palaiov, the distinction is not sharply maintained. Arcaiov emphasizes the reaching back to a beginning [&#945; &#961; &#967; &#951;]. Thus Satan is "that old [&#945; &#961; &#967; &#945; &#953; &#959; &#962;] serpent," whose evil work was coeval with the beginning of time (<a href='B:730 7:9'>Rev 7:9</a>; <a href='B:730 20:2'>Rev 20:2</a> ). The world before the flood is "the old [&#945; &#961; &#967; &#945; &#953; &#959; &#962;] world" (<a href='B:680 2:5'>2Pe 2:5</a> ). Mnason was "an old [&#945; &#961; &#967; &#945; &#953; &#959; &#962;] disciple;" not aged, but having been a disciple from the beginning (<a href='B:510 21:16'>Act 21:16</a> ). Sophocles, in "Trachiniae," 555, gives both words. "I had an old [&#960; &#945; &#955; &#945; &#953; &#959; &#957;] gift," i e., received long ago, "from the old [&#945; &#961; &#967; &#945; &#953; &#959; &#965;] Centaur." The Centaur is conceived as an old - world creature, belonging to a state of things which has passed away. It carries, therefore, the idea of old fashioned : peculiar to an obsolete state of things.<p/>Palaiov carries the sense of worn out by time, injury, sorrow, or other causes. Thus the old garment (<a href='B:470 9:16'>Mat 9:16</a> ) is palaion. So the old wine - skins (<a href='B:470 9:17'>Mat 9:17</a> ). The old men of a living generation compared with the young of the same generation are palaioi. In palaiov the simple conception of time dominates. In ajrcaiov there is often a suggestion of a character answering to the remote age.<p/>The commandment is here called old because it belonged to the first stage of the Christian church. Believers had had it from the beginning of their Christian faith.<p/>Commandment. The commandment of love. Compare <a href='B:500 13:34'>Joh 13:34</a>. This commandment is fulfilled in walking as Christ walked. Compare <a href='B:560 5:1'>Eph 5:1</a>; <a href='B:560 5:2'>Eph 5:2</a>.


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New commandment. The commandment of love is both old and new. Old, because John's readers have had it from the beginning of their Christian experience. New, because, in the unfolding of Christian experience, it has developed new power, meaning, and obligation, and closer correspondence "with the facts of Christ's life, with the crowning mystery of His passion, and with the facts of the Christian life."<p/>Which thing is true [&#959; &#949; &#963; &#964; &#953; &#957; &#945; &#955; &#951; &#952; &#949; &#962;]. The expression which thing, or that which, refers either to the commandment of love, or to the fact stated, viz., that the old commandment is new. The fact that the old commandment is new is true in Him and in us. On the whole I prefer this. In Him and in us. For us, read you. The fact that the old commandment is new, is true in Him (Christ), since He gave it as a new commandment, and illustrated it by His word and example. It is true in you, since you did not receive it until Christ gave it, and since the person and life of Christ are appealing to you in new lights and with fresh power as your Christian life develops. In Him, points back to as He walked.<p/>Because. Explaining the apparent paradox.<p/>The darkness [&#951; &#963; &#954; &#959; &#964; &#953; &#945;]. See on <a href='B:500 1:5'>Joh 1:5</a>. God is light; and whatever is not in fellowship with God is therefore darkness. In all cases where the word is not used of physical darkness, it means moral insensibility to the divine light; moral blindness or obtuseness. Compare <a href='B:500 8:12'>Joh 8:12</a>; <a href='B:500 12:35'>Joh 12:35</a>; <a href='B:500 12:46'>Joh 12:46</a>; l <a href='B:500 2:9'>Joh 2:9</a>; <a href='B:500 2:11'>Joh 2:11</a>.<p/>Is past [&#960; &#945; &#961; &#945; &#947; &#949; &#964; &#945; &#953;]. Wrong. The passing is not represented as accomplished, but as in progress. Rev., rightly rendering the present tense, is passing away.<p/>The true light [&#964; &#959; &#966; &#969; &#962; &#964; &#959; &#945; &#955; &#951; &#952; &#953; &#957; &#959; &#957;]. Lit., the light, the true (light). See on that eternal life (i. 2). True, not as distinguished from false, but as answering to the true ideal. See on <a href='B:500 1:9'>Joh 1:9</a>. The true light is the revelation of God in Christ. See on <a href='B:690 1:5'>1Jn 1:5</a>.<p/>Shineth [&#966; &#945; &#953; &#957; &#949; &#953;]. See on <a href='B:500 1:5'>Joh 1:5</a>. Compare <a href='B:730 1:16'>Rev 1:16</a>; <a href='B:730 8:12'>Rev 8:12</a>; <a href='B:730 21:23'>Rev 21:23</a>; <a href='B:680 1:19'>2Pe 1:19</a>. See also <a href='B:520 13:11'>Rom 13:11</a> sqq.; <a href='B:630 2:11'>Tit 2:11</a>; <a href='B:630 3:4'>Tit 3:4</a>.


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Hateth [&#956; &#953; &#963; &#969; &#957;]. The sharp issue is maintained here as in Christ's words, "He that is not with me is against me" (<a href='B:490 11:23'>Luk 11:23</a> ). Men fall into two classes, those who are in fellowship with God, and therefore walk in light and love, and those who are not in fellowship with God, and therefore walk in darkness and hatred. "A direct opposition," says Bengel; where love is not, there is hatred. "The heart is not empty." See <a href='B:500 3:20'>Joh 3:20</a>; <a href='B:500 7:7'>Joh 7:7</a>; <a href='B:500 14:18'>Joh 14:18</a> sqq.; <a href='B:500 17:14'>Joh 17:14</a>. The word hate is opposed both to the love of natural affection [&#966; &#953; &#955; &#949; &#953; &#957;], and to the more discriminating sentiment - love founded on a just estimate [&#945; &#947; &#945; &#960; &#945; &#957;]. For the former see <a href='B:500 12:25'>Joh 12:25</a>; <a href='B:500 14:18'>Joh 14:18</a>; <a href='B:500 14:19'>Joh 14:19</a>; compare <a href='B:490 14:26'>Luk 14:26</a>. For the latter, <a href='B:690 3:14'>1Jn 3:14</a>; <a href='B:690 3:15'>1Jn 3:15</a>; <a href='B:690 4:20'>1Jn 4:20</a>; <a href='B:470 5:43'>Mat 5:43</a>; <a href='B:470 6:24'>Mat 6:24</a>; <a href='B:560 5:28'>Eph 5:28</a>; <a href='B:560 5:29'>Eph 5:29</a>. "In the former case, hatred, which may become a moral duty, involves the subjection of an instinct. In the latter case it expresses a general determination of character" (Westcott).<p/>His brother [&#964; &#959; &#957; &#945; &#948; &#949; &#955; &#966; &#959; &#957;]. His fellow - Christian. The singular, brother, is characteristic of this Epistle. See vv. 10, 11; <a href='B:690 3:10'>1Jn 3:10</a>; <a href='B:690 3:15'>1Jn 3:15</a>; <a href='B:690 3:17'>1Jn 3:17</a>; <a href='B:500 4:20'>Joh 4:20</a>; <a href='B:500 4:21'>Joh 4:21</a>; <a href='B:500 5:16'>Joh 5:16</a>. Christians are called in the New Testament, Christians (<a href='B:510 11:26'>Act 11:26</a>; <a href='B:510 26:28'>Act 26:28</a>; <a href='B:670 4:16'>1Pe 4:16</a> ), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (<a href='B:500 2:11'>Joh 2:11</a>; <a href='B:500 6:61'>Joh 6:61</a> ) and strictly to the twelve (<a href='B:500 13:5'>Joh 13:5</a> sqq.). In <a href='B:510 19:1'>Act 19:1</a>, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (<a href='B:510 1:15'>Act 1:15</a>, where the true reading is aJudelfwn brethren, for maqhtwn disciples). See <a href='B:510 9:30'>Act 9:30</a>; <a href='B:510 10:23'>Act 10:23</a>; <a href='B:510 11:29'>Act 11:29</a>; <a href='B:590 4:10'>1Th 4:10</a>; <a href='B:590 5:26'>1Th 5:26</a>; <a href='B:690 3:14'>1Jn 3:14</a>; <a href='B:710 1:5'>3Jn 1:5</a>; <a href='B:710 1:10'>3Jn 1:10</a>; <a href='B:500 21:23'>Joh 21:23</a>. Peter has hJ aJudelfothv the brotherhood (<a href='B:670 2:17'>1Pe 2:17</a>; <a href='B:670 5:9'>1Pe 5:9</a> ). The believers. Under three forms : The believers (oiJ pistoi; <a href='B:510 10:45'>Act 10:45</a>; <a href='B:610 4:12'>1Ti 4:12</a> ); they that believe (oiJ pisteuontev; <a href='B:670 2:7'>1Pe 2:7</a>; <a href='B:590 1:7'>1Th 1:7</a>; <a href='B:560 1:19'>Eph 1:19</a> ); they that believed (oiJ pisteusantev; <a href='B:510 2:44'>Act 2:44</a>; <a href='B:510 4:32'>Act 4:32</a>; <a href='B:650 4:3'>Heb 4:3</a> ). The saints [&#959; &#953; &#945; &#947; &#953; &#959; &#953;]; characteristic of Paul and Revelation. Four times in the <a href='B:510 13:32'>Act 13:32</a>; <a href='B:510 13:41'>Act 13:41</a>; <a href='B:510 26:10'>Act 26:10</a> ), and once in <a href='B:720 1:3'>Jud 1:3</a>. Also <a href='B:650 6:10'>Heb 6:10</a>; <a href='B:650 13:24'>Heb 13:24</a>. In Paul, <a href='B:530 6:1'>1Co 6:1</a>; <a href='B:530 14:33'>1Co 14:33</a>; <a href='B:560 1:1'>Eph 1:1</a>; <a href='B:560 1:15'>Eph 1:15</a>, etc. In <a href='B:730 5:8'>Rev 5:8</a>; <a href='B:730 8:3'>Rev 8:3</a>; <a href='B:730 8:4'>Rev 8:4</a>; <a href='B:730 11:18'>Rev 11:18</a>, etc.<p/>Until now [&#949; &#969; &#962; &#945; &#961; &#964; &#953;]. Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in <a href='B:500 2:10'>Joh 2:10</a>; <a href='B:500 5:17'>Joh 5:17</a>; <a href='B:500 26:24'>Joh 26:24</a>; and is used by Paul, <a href='B:530 4:13'>1Co 4:13</a>; <a href='B:530 8:7'>1Co 8:7</a>; <a href='B:530 15:6'>1Co 15:6</a>.


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Abideth [&#956; &#949; &#957; &#949; &#953;]. See on ver. 6. Compare ver. 9, is in.<p/>Occasion of stumbling [&#963; &#954; &#945; &#957; &#948; &#945; &#955; &#959; &#957;]. See on offend, <a href='B:470 5:29'>Mat 5:29</a>. For the image in John, see <a href='B:500 6:61'>Joh 6:61</a>; <a href='B:500 11:9'>Joh 11:9</a>; <a href='B:500 16:1'>Joh 16:1</a>; <a href='B:730 2:14'>Rev 2:14</a>. The meaning is not that he gives no occasion of stumbling to others, but that there is none in his own way. See <a href='B:500 11:9'>Joh 11:9</a>; <a href='B:500 11:10'>Joh 11:10</a>.


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Is - walketh - whither. The condition of him who hates is viewed as related to being, action, and tendency.<p/>He goeth [&#965; &#960; &#945; &#947; &#949; &#953;]. Or, is going. See on <a href='B:500 6:21'>Joh 6:21</a>; <a href='B:500 8:21'>Joh 8:21</a>.<p/>Hath blinded [&#949; &#964; &#965; &#966; &#955; &#969; &#963; &#949; &#957;]. For the image see <a href='B:290 6:10'>Isa 6:10</a>. See on closed, <a href='B:470 13:15'>Mat 13:15</a>. Compare <a href='B:500 1:5'>Joh 1:5</a>, and see note on katelaben, overtook; <a href='B:500 11:35'>Joh 11:35</a>; <a href='B:500 11:40'>Joh 11:40</a>. The aorist tense, blinded, indicates a past, definite, decisive act. When the darkness overtook, it blinded. The blindness is no new state into which he has come.


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Little children. See on ver. 1, and <a href='B:500 1:12'>Joh 1:12</a>. Not children in age, but addressed to the readers generally.<p/>Name. See on <a href='B:500 1:12'>Joh 1:12</a>; <a href='B:500 2:23'>Joh 2:23</a>.


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Fathers. Indicating age and authority.<p/>Have known [&#949; &#947; &#957; &#969; &#954; &#945; &#964; &#949;] Rev., correctly, ye know. Knowledge is the characteristic of fathers; knowledge as the fruit of experience. Ye have perceived, therefore ye know.<p/>Have overcome [&#957; &#949; &#957; &#953; &#954; &#951; &#954; &#945; &#964; &#949;]. Compare <a href='B:500 16:33'>Joh 16:33</a>. The image is characteristic of Revelation and First Epistle. See <a href='B:730 2:7'>Rev 2:7</a>; <a href='B:730 2:11'>Rev 2:11</a>; <a href='B:730 2:17'>Rev 2:17</a>; <a href='B:730 2:26'>Rev 2:26</a>; <a href='B:730 12:11'>Rev 12:11</a>; <a href='B:730 21:7'>Rev 21:7</a>; <a href='B:690 2:14'>1Jn 2:14</a>; <a href='B:690 4:4'>1Jn 4:4</a>; <a href='B:690 5:4'>1Jn 5:4</a>; <a href='B:690 5:5'>1Jn 5:5</a>.<p/>The evil one [&#964; &#959; &#957; &#960; &#959; &#957; &#951; &#961; &#959; &#957;]. See on wickedness, <a href='B:480 7:22'>Mar 7:22</a>; evils, <a href='B:490 3:19'>Luk 3:19</a>; evil spirits, <a href='B:490 7:21'>Luk 7:21</a>. The prince of darkness is styled by John oJ diabolov the false accuser (<a href='B:500 8:44'>Joh 8:44</a>; <a href='B:500 13:2'>Joh 13:2</a>; <a href='B:690 3:8'>1Jn 3:8</a>; <a href='B:690 3:10'>1Jn 3:10</a>. See on <a href='B:470 4:1'>Mat 4:1</a> ) : oJ Satanav Satan, the adversary (<a href='B:500 13:27'>Joh 13:27</a>; compare oJ kathgwr the accuser, properly, in court, <a href='B:730 12:10'>Rev 12:10</a> ) : oJ ponhrov the evil one (<a href='B:500 17:15'>Joh 17:15</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 3:12'>1Jn 3:12</a>; <a href='B:690 5:18'>1Jn 5:18</a>; <a href='B:690 5:19'>1Jn 5:19</a> ) : oJ arcwn tou kosmou toutou the ruler of this world (<a href='B:500 12:31'>Joh 12:31</a>; <a href='B:500 14:30'>Joh 14:30</a>; <a href='B:500 16:11'>Joh 16:11</a> ). Note the abrupt introduction of the word here, as indicating something familiar. I have written [&#949; &#947; &#961; &#945; &#968; &#945;]. Or, strictly, I wrote. Compare I write (vv. 12, 13), and note the change of tense. The past tense, I wrote, does not refer to some previous writing, as the Gospel, but, like the present, to this Epistle. The present, I write, refers to the immediate act of writing : the aorist is the epistolary aorist, by which the writer places himself at the reader's stand - point, regarding the writing as past. See on <a href='B:670 5:12'>1Pe 5:12</a>. I write, therefore, refers to the Apostle's immediate act of writing; I have written, or I wrote, to the reader's act of reading the completed writing.<p/>Little children [&#960; &#945; &#953; &#948; &#953; &#945;]. Compare teknia little children (ver. 1), which emphasizes the idea of kinship, while this word emphasizes the idea of subordination and consequent discipline. Hence it is the more appropriate word when spoken from the stand - point of authority rather than of affection.<p/>Ye have known [&#949; &#947; &#957; &#969; &#954; &#945; &#964; &#949;]. Rev., correctly, ye known.<p/>The Father. In His rightful authority, as a Father over little children.


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Him that is from the beginning. The eternal, pre - existent Christ, who was from the beginning (<a href='B:500 1:1'>Joh 1:1</a> ). The eternal Son, through whom men are brought into the relation of children of God, and learn to know the Father. The knowledge of God involves, on the part of both fathers and children, the knowledge of Christ.<p/>Strong [&#953; &#963; &#967; &#965; &#961; &#959; &#953;]. See on was not able, <a href='B:490 14:30'>Luk 14:30</a>; I cannot, <a href='B:490 16:3'>Luk 16:3</a>.


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The world [&#964; &#959; &#957; &#954; &#959; &#963; &#956; &#959; &#957;]. See on <a href='B:500 1:9'>Joh 1:9</a>.<p/>The love of the Father [&#951; &#945; &#947; &#945; &#960; &#951; &#964; &#959; &#965; &#960; &#945; &#964; &#961; &#959; &#962;]. The phrase occurs only here in the New Testament. It means love towards the Father, yet as generated by the Father's love to man. Compare <a href='B:690 3:1'>1Jn 3:1</a>. See on love of God, ver. 5.<p/>Is not in him. This means more than that he does not love God : rather that the love of God does not dwell in him as the ruling principle of his life. Westcott cites a parallel from Philo : "It is impossible for love to the world to coexist with love to God, as it is impossible for light and darkness to coexist." Compare Plato. "Evils, Theodorus, can never pass away; for there must always remain something which is antagonist to good. Having no place among the gods in heaven, of necessity they hover around the earthly nature, and this mortal sphere. Wherefore we ought to fly away from earth to heaven as quickly as we can; and to fly away is to become like God, as far as this is possible; and to become like Him is to become holy and just and wise" (" Theaetetus, " 176).


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All [&#960; &#945; &#957;]. Not all things severally, but all that is in the world collectively, regarded as a unit.<p/>The lust [&#951; &#949; &#960; &#953; &#952; &#965; &#956; &#953; &#945;]. See on <a href='B:480 4:19'>Mar 4:19</a>.<p/>Of the flesh. Sensual appetite. The desire which resides in the flesh, not the desire for the flesh. For this subjective usage of the genitive with lust, see <a href='B:500 8:44'>Joh 8:44</a>; <a href='B:520 1:24'>Rom 1:24</a>; <a href='B:730 18:14'>Rev 18:14</a>. Compare <a href='B:670 2:11'>1Pe 2:11</a>; <a href='B:630 2:12'>Tit 2:12</a>. The lust of the flesh involves the appropriation of the desired object. On the flesh, see on <a href='B:500 1:14'>Joh 1:14</a>.<p/>The lust of the eyes. This is included in the lust of the flesh, as a specific manifestation. All merely sensual desires belong to the economy which "is not of the Father." The desire of the eyes does not involve appropriation. It is satisfied with contemplating. It represents a higher type of desire than the desire of the flesh, in that it seeks mental pleasure where the other seeks physical gratification. There is thus a significant hint in this passage that even high artistic gratification may have no fellowship with God. The pride of life [&#951; &#945; &#955; &#945; &#950; &#959; &#957; &#949; &#953; &#945; &#964; &#959; &#965; &#946; &#953; &#959; &#965;]. Rev., vainglory. The word occurs only here and <a href='B:660 4:16'>Jas 4:16</a>, on which see note. It means, originally, empty, braggart talk or display; swagger; and thence an insolent and vain assurance in one's own resources, or in the stability of earthly things, which issues in a contempt of divine laws. The vainglory of life is the vainglory which belongs to the present life. On biov life, as distinguished from zwh. life, see on <a href='B:500 1:4'>Joh 1:4</a>.<p/>Of the Father [&#949; &#954; &#964; &#959; &#965; &#960; &#945; &#964; &#961; &#959; &#962;]. Do not spring forth from the Father. On the expression einai ejk to be of, see on <a href='B:500 1:46'>Joh 1:46</a>. "He, therefore, who is always occupied with the cravings of desire and ambition, and is eagerly striving after them, must have all his opinions mortal, and, as far as man can be, must be all of him mortal, because he has cherished his mortal part. But he who has been earnest in the love of knowledge and true wisdom, and has been trained to think that these are the immortal and divine things of a man, if he attain truth, must of necessity, as far as human nature is capable of attaining immortality, be all immortal, for he is ever attending on the divine power, and having the divinity within him in perfect order, he has a life perfect and divine" (Plato, "Timsaeus," 90).


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Forever [&#949; &#953; &#962; &#964; &#959; &#957; &#945; &#953; &#969; &#957; &#945;]. The only form in which aijwn age, life, occurs in the Gospel and Epistles of John, except ejk tou aijwnov since the world began (<a href='B:500 9:32'>Joh 9:32</a> ). Some old versions add, "as God abideth forever."


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Little children [&#960; &#945; &#953; &#948; &#953; &#945;]. See on ver. 13.<p/>The last hour [&#949; &#963; &#967; &#945; &#964; &#951; &#969; &#961; &#945;]. The phrase only here in the New Testament. On John's use of wra hour, as marking a critical season, see <a href='B:500 2:4'>Joh 2:4</a>; <a href='B:500 4:21'>Joh 4:21</a>; <a href='B:500 4:23'>Joh 4:23</a>; <a href='B:500 5:25'>Joh 5:25</a>; <a href='B:500 5:28'>Joh 5:28</a>; <a href='B:500 7:30'>Joh 7:30</a>; <a href='B:500 8:20'>Joh 8:20</a>; <a href='B:500 11:2'>Joh 11:2</a>; <a href='B:500 11:3'>Joh 11:3</a>; <a href='B:500 11:27'>Joh 11:27</a>; <a href='B:500 16:2'>Joh 16:2</a>; <a href='B:500 16:4'>Joh 16:4</a>; <a href='B:500 16:25'>Joh 16:25</a>; <a href='B:500 16:32'>Joh 16:32</a>. The dominant sense of the expression last days, in the New Testament, is that of a period of suffering and struggle preceding a divine victory. See <a href='B:510 2:17'>Act 2:17</a>; <a href='B:660 5:3'>Jas 5:3</a>; <a href='B:670 1:20'>1Pe 1:20</a>. Hence the phrase here does not refer to the end of the world, but to the period preceding a crisis in the advance of Christ's kingdom, a changeful and troublous period, marked by the appearance of "many antichrists."<p/>Antichrist. Peculiar to John in the New Testament. The absence of the article shows its currency as a proper name. It may mean one who stands against Christ, or one who stands instead of Christ; just as ajntistrathgov may mean either one who stands in the place of a strathgov praetor, a propraetor (see Introd. to Luke, vol. 1, p. 246, and note on <a href='B:510 16:20'>Act 16:20</a> ), or an opposing general. John never uses the word yeudocristov false Christ (<a href='B:470 24:24'>Mat 24:24</a>; <a href='B:480 13:22'>Mar 13:22</a> ). While the false Christ is merely a pretender to the Messianic office, the Antichrist "assails Christ by proposing to do or to preserve what he did, while denying Him." Antichrist, then, is one who opposes Christ in the guise of Christ. Westcott's remark is very important, that John's sense of Antichrist is determined by the full Christian conception of Christ, and not by the Jewish conception of the promised Savior.<p/>Cometh [&#949; &#961; &#967; &#949; &#964; &#945; &#953;]. The prophetic present, equivalent to is about to come. The same term is used of Christ (<a href='B:500 14:3'>Joh 14:3</a>; <a href='B:500 21:22'>Joh 21:22</a>; <a href='B:730 22:20'>Rev 22:20</a> ).<p/>Are there [&#947; &#949; &#947; &#959; &#957; &#945; &#963; &#953; &#957;]. Rev., more correctly, have there arisen.<p/>Whereby [&#959; &#952; &#949; &#957;]. Lit., whence. Only here in John. It is found in Matthew and Luke, and frequently in Hebrews, and not elsewhere.


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They went out from us [&#949; &#958; &#951; &#956; &#969; &#957; &#949; &#958; &#951; &#955; &#952; &#945; &#957;]. The phrase went out from, may mean either removal (Rev 28:4; <a href='B:500 8:59'>Joh 8:59</a> ) or origin (<a href='B:730 9:3'>Rev 9:3</a>; <a href='B:730 14:13'>Rev 14:13</a>; <a href='B:730 14:15'>Rev 14:15</a>; <a href='B:730 14:17'>Rev 14:17</a>; <a href='B:730 19:5'>Rev 19:5</a>; <a href='B:730 19:21'>Rev 19:21</a> ). Here the latter, as appears from the following clause. Compare <a href='B:510 20:30'>Act 20:30</a>.<p/>Were not of. See on <a href='B:500 1:46'>Joh 1:46</a>.<p/>No doubt. A needless addition of the A. V.<p/>With us [&#956; &#949; &#952; &#951; &#956; &#969; &#957;]. En hJmin, among us, would be more according to John's ordinary usage; but his thought rests here rather on fellowship than on the unity of believers as one body.<p/>They might be made manifest (fanerwqwsin). See on <a href='B:500 21:1'>Joh 21:1</a>.<p/>They were not all [&#959; &#965; &#954; &#949; &#953; &#963; &#953; &#957; &#960; &#945; &#957; &#964; &#949; &#962;]. Rev., more correctly, they all are not. 65


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An unction [&#967; &#961; &#953; &#963; &#956; &#945;]. The word means that with which the anointing is performed - the unguent or ointment. In the New Testament only here and ver. 27. Rev., an anointing. The root of this word and of Cristov, Christ, is the same. See on <a href='B:470 1:1'>Mat 1:1</a>. the anointing is from the Anointed.<p/>The Holy One. Christ. See <a href='B:500 6:69'>Joh 6:69</a>; <a href='B:510 3:14'>Act 3:14</a>; <a href='B:510 4:27'>Act 4:27</a>; <a href='B:510 4:30'>Act 4:30</a>; <a href='B:730 3:7'>Rev 3:7</a>. Ye know all things [&#959; &#953; &#948; &#945; &#964; &#949; &#960; &#945;. &#957; &#964; &#945;]. The best texts read pantev, ye all know; in which case the connection is with the following clause : "I have not written unto you because ye know not the truth, but because ye know it."


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I have not written [&#959; &#965; &#954; &#949; &#947; &#961; &#945; &#968; &#945;]. Or, I wrote not. See on ver. 13.


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A liar [&#959; &#968; &#949; &#965; &#963; &#964; &#951; &#962;]. Rev., correctly, "the liar." For a similar interrogative phrase see ch. <a href='B:690 5:5'>1Jn 5:5</a>. It marks the lively feeling with which the apostle writes. By the definite article, the liar, the lie is set forth in its concrete personality : the one who impersonates all that is false, as antichrist represents every form of hostility and opposition to Christ. The denial that Jesus is the Christ is the representative falsehood. He that denies is the representative liar.<p/>He that denieth [&#959; &#945; &#961; &#957; &#959; &#965; &#956; &#949; &#957; &#959; &#962;]. The article with the participle denotes the habitual denial. Lit., the one denying, the one who habitually represents this attitude towards Christ. The words are aimed at the heresy of Cerinthus, a man of Jewish decent and educated at Alexandria. He denied the miraculous conception of Jesus, and taught that, after His baptism, the Christ descended upon Him in the form of a dove, and that He then announced the unknown Father and wrought miracles; but that, towards the end of His ministry, the Christ departed again from Jesus, and Jesus suffered and rose from the dead, while the Christ remained impassible (incapable of suffering) as a spiritual being.<p/>The Father. The title the Father occurs always in its simple form in the Epistle. Never his or our Father, or the Father in heaven.


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Hath not the Father [&#959; &#965; &#948; &#949; &#964; &#959; &#957; &#960; &#945; &#964; &#949; &#961; &#945; &#949; &#967; &#949; &#953;]. Properly, "hath not even the Father," though he professes to reverence the Father while rejecting the Son. Compare <a href='B:500 8:42'>Joh 8:42</a>.


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As for you [&#965; &#956; &#949; &#953; &#962;]. This is the rendering of the Rev. The force of the emphatic you at the beginning of the sentence is utterly lost in the A. V., which takes the pronoun simply as nominative to ye have heard. You is emphatic by way of contrast with the false teachers (ver. 22).<p/>From the beginning. See on 1 1. Notice the change in the order of the repeated sentence, that which ye heard from the beginning : o hjkousate ajp' ajrchv, that which ye heard; the emphasis being on their reception of the message : o ajp ajrchv hjkousate, that which ye heard from the beginning; emphasizing the time of the reception as coincident


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Behold [&#953; &#948; &#949; &#964; &#949;]. Lit., behold ye. The plural is peculiar. The usual form is the singular ide or ijdou. See <a href='B:500 1:29'>Joh 1:29</a>; <a href='B:500 11:3'>Joh 11:3</a>, etc.; <a href='B:500 4:35'>Joh 4:35</a>; <a href='B:500 19:26'>Joh 19:26</a>; <a href='B:500 19:27'>Joh 19:27</a>. Elsewhere the plural is used of something actually visible (<a href='B:550 6:11'>Gal 6:11</a> ). What manner of [&#960; &#959; &#964; &#945; &#960; &#951; &#957;]. The word is of infrequent occurrence in the New Testament, but is found in all the Synoptists and in <a href='B:680 3:11'>2Pe 3:11</a>. Only here in John's writings. Originally it means from what country or race; then, of what sort or quality. It is used of the quality of both persons and things.<p/>Hath bestowed [&#948; &#949; &#948; &#969; &#954; &#949; &#957;]. Emphasizing the endowment of the receiver. Compare carizomai, from cariv grace, favor, which emphasizes the goodwill of the giver. See <a href='B:550 3:18'>Gal 3:18</a>; <a href='B:570 2:9'>Phi 2:9</a>; <a href='B:570 1:29'>Phi 1:29</a>. That [&#953; &#957; &#945;]. See on <a href='B:500 25:13'>Joh 25:13</a>.<p/>We should be called [&#954; &#955; &#951; &#952; &#969; &#956; &#949; &#957;]. Or, named. As <a href='B:470 2:23'>Mat 2:23</a>; <a href='B:470 21:13'>Mat 21:13</a>; <a href='B:490 1:13'>Luk 1:13</a>; <a href='B:490 1:31'>Luk 1:31</a>, etc. The verb is never used by John of the divine call. In <a href='B:500 10:3'>Joh 10:3</a>, for kalei calleth, read fwnei.<p/>The sons [&#964; &#949; &#954; &#957; &#945;]. Rev., better, children. See on <a href='B:500 1:12'>Joh 1:12</a>.<p/>And such we are [&#954; &#945; &#953; &#949; &#963; &#956; &#949; &#957;]. Lit., and we are. Added by Rev., according to the best texts. A parenthetical, reflective comment, characteristic of John. See on 1 <a href='B:690 1:2'>1Jn 1:2</a>.


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Beloved. See <a href='B:690 2:7'>1Jn 2:7</a>.<p/>Now are we and, etc. The two thoughts of the present and the future condition of God's children are placed side by side with the simple copula, and, as parts of one thought. Christian condition, now and eternally, centers in the fact of being children of God. In that fact lies the germ of all the possibilities of eternal life.<p/>It doth not yet appear [&#959; &#965; &#960; &#969; &#949; &#966; &#945; &#957; &#949; &#961; &#969; &#952; &#951;]. Rev., more correctly, it is not yet made manifest. See on <a href='B:500 21:1'>Joh 21:1</a>. The force of the aorist tense is, was never manifested on any occasion.<p/>What we shall be [&#964; &#953; &#949; &#963; &#959; &#956; &#949; &#952; &#945;]. "This what suggests something unspeakable, contained in the likeness of God" (Bengel).<p/>But we know. Omit but.<p/>When He shall appear [&#949; &#945; &#957; &#966; &#945; &#957; &#949; &#961; &#969; &#952; &#951;]. Rev., correctly, if He (or it) shall be manifested. We may render either "if it shall be manifested," that is what we shall be; or, "if He," etc. The preceding ejfanerwqh it is (not yet) made manifest, must, I think, decide us in favor of the rendering it. We are now children of God. It has not been revealed what we shall be, and therefore we do not know. In the absence of such revelation, we know (through our consciousness of childship, through His promise that we shall behold His glory), that if what we shall be were manifested, the essential fact of the glorified condition thus revealed will be likeness to the Lord. This fact we know now as a promise, as a general truth of our future state. The condition of realizing the fact is the manifestation of that glorified state, the revealing of the ti ejsomeqa what we shall be; for that manifestation will bring with it the open vision of the Lord. When the what we shall be shall be manifest, it will bring us face to face with Him, and we shall be like Him because we shall see Him as He is.<p/>As He is [&#954; &#945; &#952; &#969; &#962; &#949; &#963; &#964; &#953; &#957;]. Strictly, just as. Rev., even as.<p/>" As long as the festivity Of Paradise shall be, so long our love Shall radiate round about us such a vesture. Its brightness is proportioned to the ardor, The ardor to the vision; and the vision Equals what grace it has above its worth.<p/>Dante, "Paradiso," 4, 37 - 42. 
<a href='B:690 3'>1Jn 3:0</a><p/>:8Every man that hath [&#960; &#945; &#962; &#959; &#949; &#967; &#969; &#957;]. A characteristic form of expression with John, containing "a reference to some who had questioned the application of a general principle in particular cases." Here to some persons who had denied the practical obligation to moral purity involved in their hope. See vv. 4, 6, 9, 10, 15, 23, 29; <a href='B:690 4:7'>1Jn 4:7</a>; <a href='B:690 5:1'>1Jn 5:1</a>; <a href='B:690 5:4'>1Jn 5:4</a>; <a href='B:690 5:18'>1Jn 5:18</a>; <a href='B:700 1:9'>2Jn 1:9</a>. Hope. John's only reference to Christian hope. The phrase used here, to have the hope upon one, is unique in the New Testament. Compare ejp' aujtw eqnh ejlpiousin "on Him shall the Gentiles hope" (<a href='B:520 14:12'>Rom 14:12</a> ) : hjlpikamen ejpi Qew zwnti "we have hoped on the living God" (<a href='B:610 4:10'>1Ti 4:10</a> ). On the force of ecwn, see on <a href='B:500 26:22'>Joh 26:22</a>.<p/>In Him [&#949; &#960; &#945; &#965; &#964; &#969;]. Ambiguous. Better, as Rev., set on Him.<p/>Purifieth himself [&#945; &#947; &#957; &#953; &#950; &#949; &#953; &#949; &#945; &#965; &#964; &#959; &#957;]. On the verb, see on <a href='B:670 1:22'>1Pe 1:22</a>; <a href='B:660 4:8'>Jas 4:8</a>. In the Septuagint used only of ceremonial purification, and so four out of the seven instances in which it occurs in the New Testament (<a href='B:500 11:55'>Joh 11:55</a>; <a href='B:510 21:24'>Act 21:24</a>; <a href='B:510 21:26'>Act 21:26</a>; <a href='B:510 24:18'>Act 24:18</a> ). In the remaining cases, of purifying the heart and the soul (<a href='B:660 4:8'>Jas 4:8</a>; <a href='B:670 1:22'>1Pe 1:22</a> ). The kindred adjective aJgnov pure, has a moral signification in every case, as has the noun aJgothv pureness (only <a href='B:540 6:6'>2Co 6:6</a> ). Agnismov purification (only <a href='B:510 21:26'>Act 21:26</a> ), ceremonial.<p/>He [&#949; &#954; &#949; &#953; &#957; &#959; &#962;]. Christ, as always in the Epistle.<p/>Pure [&#945; &#947; &#957; &#959; &#962;]. See above. Though marking moral and spiritual purity, and that of a very high grade, since it is applied to Christ here, yet it admits the thought of possible temptation or pollution, thus differing from agiov, which means absolutely holy. Hence aJgnov cannot properly be applied to God, who is agiov; but both may be used of Christ, the latter in virtue of His human perfection.


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Whosoever committeth sin [&#960; &#945; &#962; &#959; &#960; &#959; &#953; &#969; &#957; &#964; &#951; &#957; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#957;]. Rev., better, every one that doeth sin. See on ver. 3, every man that hath, and note the frequent repetition of this form of expression in the present chapter. Compare pav oJ aJmartanwn whosoever sinneth (ver. 6). The phrase to do sin regards sin as something actually realized in its completeness. He that does sin realizes in action the sin (note the article thn) that which includes and represents the complete ideal of sin. Compare do righteousness, <a href='B:690 2:29'>1Jn 2:29</a>.<p/>Transgresseth also the law [&#954; &#945; &#953; &#964; &#951; &#957; &#945; &#957; &#959; &#956; &#953; &#945; &#957; &#960; &#959; &#953; &#949; &#953;]. Rev., more accurately, doeth also lawlessness. Compare <a href='B:470 13:41'>Mat 13:41</a>, and the phrase oiJ ejrgazomenoi thn ajnomian ye that work iniquity (<a href='B:470 7:23'>Mat 7:23</a> ).<p/>For [&#954; &#945; &#953;]. Rev., correctly, and. This and the preceding clause are coordinated after John's manner.<p/>Is the transgression of the law [&#949; &#963; &#964; &#953; &#957; &#951; &#945; &#957; &#959; &#956; &#953; &#945;]. Rev., correctly, is lawlessness. Sin is the violation of the law of our being, the law which includes our threefold relation to God, to the men and things around us, and to ourselves. Compare <a href='B:660 1:14'>Jas 1:14</a>; <a href='B:660 4:17'>Jas 4:17</a>.


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Ye know. John's characteristic appeal to Christian knowledge. Compare <a href='B:690 2:20'>1Jn 2:20</a>; <a href='B:690 2:21'>1Jn 2:21</a>; <a href='B:690 4:2'>1Jn 4:2</a>; <a href='B:690 4:14'>1Jn 4:14</a>; <a href='B:690 4:16'>1Jn 4:16</a>; <a href='B:690 5:15'>1Jn 5:15</a>; <a href='B:690 5:18'>1Jn 5:18</a>; <a href='B:710 1:12'>3Jn 1:12</a>.<p/>He [&#949; &#954; &#949; &#953; &#957; &#959; &#962;]. Christ, as always in this Epistle. See on <a href='B:500 1:18'>Joh 1:18</a>. Was manifested. See on <a href='B:500 21:1'>Joh 21:1</a>. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence oJ pemyav me He that sent me (<a href='B:500 4:34'>Joh 4:34</a>; <a href='B:500 6:38'>Joh 6:38</a>; <a href='B:500 9:4'>Joh 9:4</a>; <a href='B:500 12:44'>Joh 12:44</a>, etc.) : oJ pemyav me pathr the Father that sent me (<a href='B:500 5:37'>Joh 5:37</a>; <a href='B:500 8:18'>Joh 8:18</a>; <a href='B:500 12:49'>Joh 12:49</a>, etc.) : with the verb ajpostellw to send as an envoy, with a commission; God sent [&#945; &#960; &#949; &#963; &#964; &#949; &#953; &#955; &#949; &#957;] His Son (<a href='B:500 3:17'>Joh 3:17</a>; <a href='B:500 10:36'>Joh 10:36</a>; <a href='B:690 4:10'>1Jn 4:10</a>; conpare <a href='B:500 6:57'>Joh 6:57</a>; <a href='B:500 7:29'>Joh 7:29</a>; <a href='B:500 17:18'>Joh 17:18</a> ). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came (h=lqen, <a href='B:500 1:11'>Joh 1:11</a> ); this is He that came (oJ ejlqwn, <a href='B:690 5:6'>1Jn 5:6</a> ). Came forth (ejxhlqon; <a href='B:500 8:42'>Joh 8:42</a>; <a href='B:500 16:27'>Joh 16:27</a>; <a href='B:500 16:28'>Joh 16:28</a>; <a href='B:500 27:8'>Joh 27:8</a>). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense : Light is come (ejlhluqen, <a href='B:500 3:19'>Joh 3:19</a> ). Jesus Christ is come (ejlhluqota, <a href='B:690 4:2'>1Jn 4:2</a> ). Compare <a href='B:500 5:43'>Joh 5:43</a>; <a href='B:500 12:46'>Joh 12:46</a>; <a href='B:500 18:37'>Joh 18:37</a> ). In two instances with hkw I am come, <a href='B:500 8:42'>Joh 8:42</a>; <a href='B:690 5:20'>1Jn 5:20</a>. Or with the present tense, as describing a coming realized at the moment : whence I come (ercomai, <a href='B:500 8:14'>Joh 8:14</a> ); compare <a href='B:500 14:3'>Joh 14:3</a>; <a href='B:500 14:18'>Joh 14:18</a>; <a href='B:500 14:28'>Joh 14:28</a>; also Jesus Christ coming (ejrcomenon, <a href='B:700 1:7'>2Jn 1:7</a> ). With reference to the form : in flesh [&#963; &#945;. &#961; &#958;]. See <a href='B:500 1:14'>Joh 1:14</a>; <a href='B:690 4:2'>1Jn 4:2</a>; <a href='B:700 1:7'>2Jn 1:7</a>. With reference to men, Christ was manifested (<a href='B:690 1:2'>1Jn 1:2</a>; <a href='B:690 3:5'>1Jn 3:5</a>; <a href='B:690 3:8'>1Jn 3:8</a>; <a href='B:500 1:31'>Joh 1:31</a>; <a href='B:500 21:1'>Joh 21:1</a>; <a href='B:500 21:14'>Joh 21:14</a> ). 66 To take away [&#953; &#957; &#945; &#945; &#961; &#951;]. See on <a href='B:500 1:29'>Joh 1:29</a>.<p/>Our sins [&#964; &#945; &#962; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#962; &#951; &#956; &#969; &#957;]. Omit hJuwn our. Compare <a href='B:500 1:29'>Joh 1:29</a>, thn aJmartian, the sin. The plural here regards all that is contained in the inclusive term the sin : all manifestations or realizations of sin.<p/>In Him is no sin [&#945; &#956; &#945; &#961; &#964; &#953; &#945; &#949; &#957; &#945; &#965; &#964; &#969; &#959; &#965; &#954; &#949; &#963; &#964; &#953; &#957;]. Lit., in Him sin is not. He is essentially and forever without sin. Compare <a href='B:500 7:18'>Joh 7:18</a>.


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Abideth. Compare <a href='B:500 14:4-10'>Joh 14:4-10</a>. To abide in Christ is more than to be in Him, since it represents a condition maintained by communion with God and by the habitual doing of His will. See on 2 6.<p/>Sinneth not. John does not teach that believers do not sin, but is speaking of a character, a habit. Throughout the Epistle he deals with the ideal reality of life in God, in which the love of God and sin exclude each other as light and darkness.<p/>Seen - known. The vision of Christ and the appropriation of what is seen. Rev., correctly, knoweth.


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Little children. See on 2 1.<p/>Deceive [&#960; &#955; &#945; &#957; &#945; &#964; &#969;]. Rev., better, lead astray. See on 1 8.<p/>Doeth righteousness. See on ver. 4, and compare <a href='B:690 2:29'>1Jn 2:29</a>. Note the article thn, the righteousness, in its completeness and unity. Not merely doing righteous acts. "In his relation to other men he will do what is just; and in his relation to the gods he will do what is holy; and he who does what is just and holy cannot be other than just and holy" (Plato, "Gorgias," 507).


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The Devil. See on 2 13. Compare <a href='B:500 8:44'>Joh 8:44</a>. "The devil made no one, he begot no one, he created no one; but whosoever imitates the devil, is, as it were, a child of the devil, through imitating, not through being born of him" (Augustine).<p/>Sinneth. The present tense indicates continuousness. He sinned in the beginning, and has never ceased to sin from the beginning, and still sinneth. The Son of God. For the first time in the Epistle. Hitherto the title has been the Son, or His Son. See on 1 7.<p/>Might destroy [&#955; &#965; &#963; &#951;]. Lit., dissolve, loosen. Compare <a href='B:510 27:41'>Act 27:41</a>; <a href='B:510 13:43'>Act 13:43</a>. "The works of the devil are represented as having a certain consistency and coherence. They show a kind of solid front. But Christ, by His coming, has revealed them in their complete unsubstantiality. He has 'undone' the seeming bonds by which they were held together" (Westcott).


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Whosoever is born [&#960; &#945; &#962; &#959; &#947; &#949; &#947; &#949; &#957; &#957; &#951; &#956; &#949; &#957; &#959; &#962;]. On the form of expression, see on ver. 4. Rev., begotten. The perfect participle indicates a condition remaining from the first : he who hath been begotten and remains God's child.<p/>His seed. The divine principle of life.<p/>Cannot. See on ver. 6. Conceived as a perfect ideal, life in God excludes the possibility of sin. Compare <a href='B:520 4'>Rom 4:0</a> throughout.


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In this [&#949; &#957; &#964; &#959; &#965; &#964; &#969;]. See on 2 3.<p/>Children of the devil [&#964; &#949; &#954; &#957; &#945; &#964; &#959; &#965; &#948; &#953; &#945; &#946; &#959; &#955; &#959; &#965;]. The only occurrence of the phrase. Compare <a href='B:510 13:10'>Act 13:10</a>, and see <a href='B:500 8:44'>Joh 8:44</a>.<p/>Righteousness. Here the article is wanting, compare ver. 7. Righteousness is regarded, not in its completeness, but as bearing a particular character. It will be interesting to follow out the same distinction between the following words with and without the article : ajmartia sin; ajgaph love; zwh life; ajlhqeia truth.


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From the beginning. See on 1 1.<p/>That [&#953; &#957; &#945;]. The purport and aim of the message. See on <a href='B:500 14:13'>Joh 14:13</a>.


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Cain who was [&#954; &#945; &#953; &#957; &#951; &#957;]. Who is not in the Greek. The construction is irregular. Lit., as Rev., not as Cain was of the evil one.<p/>Slew [&#949; &#963; &#966; &#945; &#958; &#949; &#957;]. The verb occurs only in John, and only here outside of Revelation. Originally, to slay by cutting the throat; so in Homer, of cattle :<p/>"the suitor train who slay [&#963; &#966; &#945; &#950; &#959; &#965; &#963; &#953;] His flocks and slow - paced beeves with crooked horns." " Odyssey, " 1, 92.<p/>To slaughter victims for sacrifice :<p/>"Backward they turned the necks of the fat beeves, And cut their throats [&#949; &#963; &#966; &#945; &#950; &#945; &#957;], and flayed the carcasses." " Iliad, " 1, 459.<p/>Thence, generally, to slay or kill.<p/>Wherefore [&#967; &#945; &#961; &#953; &#957; &#964; &#953; &#957; &#959; &#962;]. Lit., on account of what. Carin for the sake of, on account of, is elsewhere placed after the genitive. See <a href='B:560 3:1'>Eph 3:1</a>; <a href='B:560 3:14'>Eph 3:14</a>; <a href='B:610 5:14'>1Ti 5:14</a>; <a href='B:550 3:19'>Gal 3:19</a>.


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Brethren [&#945; &#948; &#949; &#955; &#966; &#959; &#953;]. The only occurrence of this mode of address in the Epistle.<p/>Hate [&#956; &#953; &#963; &#949; &#953;]. Indicative mood, pointing to the fact as existing : if the world hate you, as it does.


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We know. Emphatic; we as distinguished from the world.<p/>Have passed [&#956; &#949; &#945; &#964; &#946; &#949; &#946; &#951; &#954; &#945; &#956; &#949; &#957;]. Lit., have passed over.<p/>From death [&#949; &#954; &#964; &#959; &#965; &#952; &#945; &#957; &#945; &#964; &#959; &#965;]. Lit., out of the death. The article marks it as one of the two spheres in which men must be; death or life. The death, the life, present one of those sharp oppositions which are characteristic of the Epistle; as love, hatred; darkness, light; truth, a lie. O qanatov the death, occurs in John's Epistles only here and in the next clause. In the Gospel, only <a href='B:690 5:24'>1Jn 5:24</a>. Personified in <a href='B:730 1:18'>Rev 1:18</a>; <a href='B:730 6:8'>Rev 6:8</a>; <a href='B:730 9:6'>Rev 9:6</a>; <a href='B:730 20:13'>Rev 20:13</a>. Unto life [&#949; &#953; &#962; &#964; &#951; &#957; &#950; &#969; &#951; &#957;]. Rev., better, into. Compare enter into the life, <a href='B:470 28:8'>Mat 28:8</a>; <a href='B:470 19:17'>Mat 19:17</a>.<p/>Because. The sign of having passed into life; not the ground.<p/>We love the brethren [&#945; &#947; &#945; &#960; &#969; &#956; &#949; &#957; &#964; &#959; &#965;, &#962; &#945; &#965; &#948; &#949; &#955; &#966; &#959; &#965; &#962;]. The only occurrence of the phrase. Elsewhere, love one another, or love his brother. See on 2 9.<p/>His brother. Omit.


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Murderer [&#945; &#952; &#961; &#969; &#960; &#959; &#954; &#964; &#959; &#957; &#959; &#962;]. Manslayer. Only here and <a href='B:500 8:44'>Joh 8:44</a>, of the devil.<p/>Hath eternal life, etc. The contrast is suggestive between the sentiment embodied in this statement and that of Pagan antiquity respecting murder, in the Homeric age, for instance. "With regard to the practice of homicide, the ordinary Greek morality was extremely loose.... Among the Greeks, to have killed a man was considered in the light of misfortune, or, at most, a prudential error, when the perpetrator of the act had come among strangers as a fugitive for protection and hospitality. On the spot, therefore, where the crime occurred, it could stand only as in the nature of a private and civil wrong, and the fine payable was regarded, not (which it might have been) as a mode, however defective, of marking any guilt in the culprit, but as, on the whole, an equitable satisfaction to the wounded feelings of the relatives and friends, or as an actual compensation for the lost services of the dead man. The religion of the age takes no notice of the act whatever" (Gladstone "Homer and the Homeric Age," 2, 436).


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Hereby [&#949; &#957; &#964; &#959; &#953; &#964; &#969;]. See on 2 3.<p/>Perceive [&#949; &#947; &#957; &#969; &#954; &#945; &#956; &#949; &#957;]. Rev., correctly, know.<p/>The love. Omit the italics of A. V., of God, and render as Rev., hereby know we love.<p/>Laid down His life [&#964; &#951; &#957; &#968; &#965; &#967; &#951; &#957; &#945; &#965; &#964; &#959; &#965; &#949; &#952; &#951; &#954; &#949; &#957;]. See on <a href='B:500 10:11'>Joh 10:11</a>. We ought [&#959; &#966; &#949; &#953; &#955; &#959; &#956; &#949; &#957;]. See on 2 6.


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This world's good [&#964; &#959; &#957; &#946; &#953; &#959; &#957; &#964; &#959; &#965; &#954; &#959; &#963; &#956; &#959; &#965;]. Rev., the worlds goods. Biov means that by which life is sustained, resources, wealth.<p/>Seeth [&#952; &#949; &#969; &#961; &#951;]. Deliberately contemplates. See on <a href='B:500 1:18'>Joh 1:18</a>. Rev., beholdeth. The only occurrence of the verb in John's Epistles.<p/>Have need [&#967; &#961; &#949; &#953; &#945; &#957; &#949; &#967; &#959; &#957; &#964; &#945;]. Lit., having need. Rev., in need.<p/>Bowels of compassion [&#964; &#945; &#963; &#960; &#955; &#945; &#947; &#967; &#957; &#945;]. See on pitiful, <a href='B:670 3:8'>1Pe 3:8</a>. Rev., much better, his compassion. The word only here in John.


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Shall assure [&#960; &#949; &#953; &#963; &#959; &#956; &#949; &#957;]. Two renderings are possible; the primitive meaning persuade (<a href='B:510 19:26'>Act 19:26</a>; <a href='B:510 17:4'>Act 17:4</a>; <a href='B:540 5:11'>2Co 5:11</a> ); or the secondary and consequent sense, assure, quiet, conciliate (<a href='B:470 28:14'>Mat 28:14</a> ). Render as A. V., and Rev. as sure. See critical note at the end of the commentary on this Epistle.<p/>Before Him [&#949; &#956; &#960; &#961; &#959; &#963; &#952; &#949; &#957; &#945; &#965; &#964; &#959; &#965;]. Emphatic, the order being, before Him we shall assure our heart. These words are to be kept in mind as the key - note of what follows.


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For if our heart condemn us, God is greater, etc. A very difficult passage. See critical note as above. Render, as Rev., shall assure our heart before Him whereinsoever our heart condemn us, because God is greater than our heart.<p/>For [&#959; &#964; &#953;]. To be rendered not as a conjunction (for, because) but as a relative, in whatsoever or whereinsoever.<p/>Condemn [&#954; &#945; &#964; &#945; &#947; &#953; &#957; &#969; &#963; &#954; &#951;]. The word occurs only three times in the New Testament; here, ver. 21, and <a href='B:550 2:11'>Gal 2:11</a>. It signifies (1.) To note accurately, usually in a bad sense. Hence to detect (<a href='B:240 28:11'>Pro 28:11</a> ); compare Aristophanes : "Having observed [&#954; &#945; &#964; &#945; &#947; &#957; &#959; &#965; &#962;] the foibles of the old man" (" Knights, "46). To form an unfavorable prejudice against. So Herodotus. Datis says to the Delians," Why are ye fled, O holy men, having judged me [&#954; &#945; &#964; &#945; &#947; &#957; &#959; &#957; &#964; &#949; &#962; &#954; &#945; &#964; &#949; &#956; &#949; &#965;] in so unfriendly a way? "(vi. 97). (2.) To note judicially : to accuse : to accuse one's self. So Thucydides :" No one, when venturing on a perilous enterprise, ever yet passed a sentence of failure on himself "(katagnouv eJautou mh periesesqai; <a href='B:690 3:45'>1Jn 3:45</a> ). To give sentence, or condemn. To condemn to death." Those who had fled they condemned to death "(qanaton katagnontev; Thucydides, 6, 60). To decide a suit against one. So Aristophanes :" You judges have no maintenance if you will not decide against [&#954; &#945; &#964; &#945; &#947; &#957; &#969; &#963; &#949; &#963; &#952; &#949;] this suit "(" Knights," 1360). In <a href='B:550 2:11'>Gal 2:11</a>, it is said of Peter that, because of his concessions to the Jewish ritualists, kategnwsmenov hn he stood condemned or self - condemned (not as A. V., he was to be blamed). His conduct was its own condemnation. This is the sense in this passage, the internal judgment of conscience.<p/>Because [&#959; &#964; &#953;]. This second oti does not appear in the A. V. It is a conjunction.<p/>Greater [&#956; &#949; &#953; &#950; &#969; &#957;]. Is this superior greatness to be regarded as related to God's judgment, or to His compassion ? If to His judgment, the sense is : God who is greater than our heart and knows all things, must not only endorse but emphasize our self - accusation. If our heart condemn, how much more God, who is greater than our heart. If to His compassion, the sense is : when our heart condemns us we shall quiet it with the assurance that we are in the hands of a God who is greater than our heart - who surpasses man in love and compassion no less than in knowledge. This latter sense better suits the whole drift of the discussion. See critical note. There is a play of the words ginwskei knoweth, and kataginwskh condemneth, which is untranslatable.


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Beloved. The affectionate address is suggested by the preceding thought of tormenting self - accusation.<p/>Confidence [&#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945; &#957;]. Rev., boldness. See on 2 28.


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We ask [&#945; &#953; &#964; &#969; &#956; &#949; &#957;]. See on <a href='B:490 11:9'>Luk 11:9</a>.<p/>We receive of Him [&#955; &#945; &#956; &#946; &#945; &#957; &#959; &#956; &#949; &#957; &#945; &#960; &#945; &#965; &#964; &#959; &#965;] On the form of expression, see on 1 5. For the thought, compare <a href='B:500 14:7'>Joh 14:7</a>.<p/>We keep [&#964; &#951; &#961; &#959; &#965; &#956; &#949; &#957;]. See on <a href='B:670 1:5'>1Pe 1:5</a>. Note the combination of keep and do. Watchful discernment and habitual practice. Compare <a href='B:230 123:2'>Psa 123:2</a>. The same combination occurs <a href='B:690 5:2'>1Jn 5:2</a>; <a href='B:690 5:3'>1Jn 5:3</a>, where instead of the first thrwmen keep, read poiwmen do.<p/>Pleasing [&#945; &#961; &#949; &#963; &#964; &#945;]. See <a href='B:500 8:29'>Joh 8:29</a>.<p/>In His sight [&#949; &#957; &#969; &#960; &#953; &#959; &#957; &#945; &#965; &#964; &#959; &#965;]. Compare emprosqen aujtou before Him, or in His presence (ver. 19). In His sight "accentuates the thought of the divine regard. Compare <a href='B:500 7:37'>Joh 7:37</a> and <a href='B:500 20:30'>Joh 20:30</a> " (Westcott).


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Believe on the name [&#960; &#953; &#963; &#964; &#949; &#965; &#963; &#969; &#956; &#949; &#957; &#964; &#969; &#959; &#957; &#959; &#956; &#945; &#964; &#953;]. See on <a href='B:500 1:12'>Joh 1:12</a>; <a href='B:690 1:7'>1Jn 1:7</a>.


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Abideth in Him and He in Him. "Therefore let God be a home to thee, and be thou the home of God : abide in God, and let God abide in thee" (Bede).<p/>Spirit. The first mention of the Spirit in the Epistle. Never found with Holy in the Epistles or Revelation.<p/>CRITICAL NOTE ON <a href='B:690 3:19-22'>1Jn 3:19-22</a>.<p/>The second great division of John's First Epistle treats of the conflict of truth and falsehood. This section extends from ch. 2 18. to ch. 4 6, and is subdivided under the following topics :<p/>1. The revelation of falsehood and truth (ii. 18 - 29).<p/>2. The children of God and the children of the devil (iii. 1 - 12).<p/>3. Brotherhood in Christ and the hatred of the world (iii. 13 - 24).<p/>4. The Rival Spirits of Truth and Error (iv. 1 - 6).<p/>This passage lies within the third of these subdivisions; but the line of thought runs up into the second subdivision, which begins with this chapter, - the children of God and the children of the Devil.<p/>Let us first briefly review the contents of this chapter down to the point of our text.<p/>God shows His wonderful love in calling us children of God [&#964; &#949; &#954; &#957; &#945;]; as expressing community of nature, rather than uiJoi (sons), which expresses the position of privilege.<p/>The world, therefore, does not know us, even as it did not know Him. We are children of God; and in this fact lies enfolded our future, the essence of which will be likeness to God, coming through unveiled and transfiguring vision.<p/>The result of such a relation and hope is persistent effort after moral purity. "Every one that hath this hope in Him, purifieth himself, even as He is pure."<p/>This attempt to purify corresponds with the fulfillment of our true destiny which Christ has made possible. Sin is irreconcilable with a right relation to God, for Christianity emphasizes the law of God, and "sin is lawlessness." The object of Christ's manifestation was to "take away sin;" therefore, "everyone that abideth in Him sinneth not." " He that doeth righteousness is righteous, even as He is righteous. " He that committeth sin is of the devil;" but the Son of God was manifested in order to destroy the works of the devil. The divine seed - the divine principle of growth - the germ of the new life is in the true believer; and the ideas of divine sonship and sin are mutually exclusive.<p/>The being a child of God will manifest itself not only in doing righteousness, but in love - the love to God, taking shape in love and ministry to the brethren. This is the highest expression of righteousness. The whole aim of the Gospel is the creation and strengthening of love; and the type of life in God through Christ is therefore the direct opposite of Cain, who being of the evil one, slew his brother.<p/>Over against this love is the world's hatred. This is bound up, as love is, with the question of origin. God's children share God's nature, which is love. The children of the world are the children of the evil one, whose nature is lawlessness and hatred. Love is the outgrowth of life; hatred, of death. He that loveth not, abideth in death. For ourselves, children of God, we know that we have passed from death unto life because we love the brethren.<p/>Christ is the perfect type and revelation of love, since He gave His life for us. We, likewise, ought to lay down our lives for the brethren. The practical test of our brotherly love is ministry. The love of God does not dwell in us if we refuse to relieve our brother's need.<p/>The fruit of love is confidence. " In this, we perceive that we are of the truth; and, perceiving this, we shall assure our hearts in the presence of God, in whom we live and move and have our being. It is of the very essence of Christian life that it is lived and tested before God. No assurance or confidence is possible except from being in right relation to God.<p/>Through the consciousness of love, then, which is of God, and which marks the children of God, we perceive that we are children of God - of the truth; and in this knowledge we find assurance and confidence before the very highest tribunal. "We shall assure our heart before Him."<p/>This brings us to the heart of our passage. What is the specific character and direction of our assurance? Of what are we confident? Here we strike the differences in the exposition of the passage. The questions resolve themselves into three :<p/>1. What is the meaning of peisomen (we shall assure or persuade)?<p/>2. How are the otiv (that or because) to be explained?<p/>3. What is the meaning of meizw (greater)? Peisomen may be taken either according to its primitive meaning, persuade, induce, prevail upon (<a href='B:510 19:26'>Act 19:26</a>; <a href='B:510 18:4'>Act 18:4</a>; <a href='B:540 5:11'>2Co 5:11</a> ), or in its secondary and consequent sense, to assure, quiet, appease (<a href='B:470 28:14'>Mat 28:14</a> ).<p/>1. If we render persuade, two courses are possible.<p/>(a.) Either we may use it absolutely, and mentally supply something as the substance of the persuasion. "Hereby know we that we are of the truth, and shall persuade our hearts before Him." The mind might then supply : We shall persuade our heart to be confident in asking anything from God. Objection. This would anticipate ver. 21. "If our heart condemn us not, then have we boldness toward God, and whatsoever we ask of Him we receive," etc.; or, We shall persuade our heart to show love in life and act.<p/>Objection. This does not suit the connection; for we recognize ourselves by our love as children of faith, and do not need first to move our hearts to love which already dwells there; or, We shall persuade our heart that we are of the truth.<p/>Objection. This is tautological. We know or perceive that we are of the truth, by the fact of our love. We therefore reject the absolute use of peisomen.<p/>(b.) Still rendering persuade, we may attempt to find the substance of the persuasion in the following clauses. Here we run into the second of our three questions, the double oti, for oti becomes the sign of definition of peisomen. The different combinations and translations proposed center in two possible renderings for oti : because or that.<p/>If we render because, it leaves us with the absolute peisomen which we have rejected. We have then to render - "Hereby perceive we that we are of the truth, and shall persuade our heart before Him : because, if our heart condemn us, because, I say (second oti), God is greater than our heart," etc.<p/>All the other renderings, like this, involve what is called the epanaleptic use of oti; the second taking up and carrying forward the sense of the first. This is very objectionable here, because<p/>1. There is no reason for it. This use of oti or similar words is appropriate only in passages where the course of thought is broken by a long, interjected sentence or parenthesis, and where the conjunction takes up again the thread of discourse. It is entirely out of place here after the interjection of only a few words.<p/>2. There is no parallel to it in the writings of John, nor elsewhere in the New Testament, so far as I know (but see <a href='B:690 5:9'>1Jn 5:9</a> ).<p/>The case is no better if we translate oti that. Here indeed we get rid of the absolute peisomen, but we are compelled to hold by the resumptive oti. For instance, "We shall persuade ourselves that, if our heart condemn us, that, I say, God is greater than our heart."<p/>Moreover, some of these explanations at least, commit the apostle to misstatement. Suppose, for example, we read : "We shall persuade our heart that God is greater than our heart :" we make the apostle say that the consciousness of brotherly love, and of our consequent being "of the truth," is the basis of our conviction of the sovereign greatness of God. Thus : "Herein (in our brotherly love) do we perceive that we are of the truth, and herein we shall persuade ourselves that God is greater than our heart, and knoweth all things."<p/>The case is not improved if we render the first oti as pronominal, and read as follows : "We shall persuade ourselves in whatever our heart condemn us, that God is greater than our heart." The object of persuasion, then, is the greatness of God. The sense of condemnation is the occasion of our persuading ourselves : the foundation of our persuasion of God's greatness is our consciousness of being of the truth.<p/>We conclude therefore,<p/>1. That we must reject all renderings founded on the absolute use of peisomen.<p/>(a.) Because it leaves the mind to supply something which the text leads us to expect that it will supply.<p/>(b.) Because the conception of persuasion or assurance takes its character from the idea of condemning or accusing [&#954; &#945; &#964; &#945; &#947; &#953; &#957; &#969; &#963; &#954; &#951;], and becomes vague if we separate it from that. 
<a href='B:690 3'>1Jn 3:0</a><p/>:2We must reject explanations founded on the epanaleptic use of oti for the reasons already given.<p/>We turn now to the rendering adopted by the New Testament Revisers. This rendering takes the first oti with ejan as relative pronominal, and the second as casual; and is as follows :<p/>"Herein do we know (or, more properly, perceive) that we are of the truth; and shall assure (or quiet) our heart before Him in whatsoever our heart may condemn (or accuse) us; because God is greater than our heart and knoweth all things."<p/>The only grammatical objection to this rendering, which is entitled to any weight, is that the exact pronominal phrase oti ejan does not occur elsewhere in the New Testament; but this is little better than a quibble, since we have really the same combination under another form, viz., <a href='B:550 5:10'>Gal 5:10</a>, ostiv ejan (so Lach., West. and H., Tisch., Lightfoot), and possibly in <a href='B:510 3:23'>Act 3:23</a>, where Tisch. reads htiv ejan. In <a href='B:580 3:17'>Col 3:17</a>, West. and H., Lightfoot, and Ellicott, read oti ejan (" whatsoever ye do in word or deed "). Moreover, it is born out by the frequent use of ejan for ajn after relatives (<a href='B:470 5:19'>Mat 5:19</a>; <a href='B:470 8:19'>Mat 8:19</a>; <a href='B:470 10:42'>Mat 10:42</a>; <a href='B:470 11:27'>Mat 11:27</a>; <a href='B:500 14:7'>Joh 14:7</a> ). See Moulton's "Winer," 2nd ed., p. 390.<p/>This rendering introduces the third question : What is the meaning of meizwn? Shall we take it as indicating judgment or compassion on the part of God ? i e. :<p/>1st. Shall we allay the accusation of heart by saying : "God is greater than our heart, His judgment is therefore stricter than ours; and so, apart from fellowship with Him we can have no hope;" or, as Meyer puts it, "Only in conscious brotherly love shall we calm our hearts, for, if we do not love, our heart condemns us, and God is greater than our heart, and there is no peace for the accusing conscience: "or, again, as it is popularly interpreted :<p/>"If our heart condemn us, then God, who is greater than our hearts, and knows all things, must not only endorse, but emphasize our self - accusation." If our heart condemn, how much more God ?<p/>Or, 2nd. Shall we take meizwn as the expression of God's compassionate love, and say, " when our heart condemns us, we shall quiet it with the assurance that we are the proved children of God, and therefore, in fellowship with a God who is greater than our heart, greater in love and compassion no less than in knowledge ?<p/>The choice between these must be largely determined by the drift of the whole discussion, and here, therefore, we leave the textual and grammatical side of the question, and proceed to the homiletical aspect of the passage. Generally, we may observe that the whole drift of the chapter is consolatory and assuring. The chapter is introduced with a burst of affectionate enthusiasm. "Behold what manner of love the Father has bestowed upon us that we should be called the children of God, and such we are." The darker shades - the origin and nature of sin; the truth that sinners are of the evil one; the hatred of the world, springing out of this radical opposition between the origin and motive of children of God and children of the evil one - are thrown in to heighten and emphasize the position and privilege of God's children. They are to be left in no doubt as to their relation to God. They are thrown for decisive testimony upon the su


